Living With Truth

2 Peter 1

When military troops are in hostile territory; they have not been sent without a determination that their efforts will be successful, without sufficient supplies and power, or without a clearly stated purpose.  The achievement of these goals will be accomplished by the faithful fulfillment of a number of intermittent goals along the way as the supplies and plans are implemented as they go. Called out of the kingdom of darkness into the kingdom of the Son of his Love, we are now living in hostile territory, but we are not without provisions or purpose. We have the provisions of grace and truth. The purpose and the plans of men may fail through lack of sufficient foresight, lack of effective execution, or an underestimation of the extent of power that was needed. God lacks none of these. His purpose is perfect, the means he has deployed to effect it are exactly proportioned to the task, and the power involved at each stage of the plan is “according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule, and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come” (Ephesians 1:20, 21).

I. The Initiation, aggressiveness, and Power of God (1:12–14) 

Peter as an apostle and servant immediately appointed by Jesus Christ writes with the authority given the apostles to warn against both false teaching and false living. This probably is written very close to the time of his death.

A. “… received (or obtained) a faith” (1).

Several points identify this faith that they have received.

1. 1. The faith they have received is not qualitatively different from that of the apostles. That which constitutes New Testament faith is the same for every believer—“of equal standing with ours.”
   2. Faith constitutes the body of revealed truth that Peter expounds and defends throughout this epistle. Frequently in the New Testament it is called “the faith” (e.g. Jude 3; Titus 1:1; 1 Timothy 6:21; 2 Timothy 4:7).
   3. Faith also is that grace-induced submission to Christ and his righteousness that is the natural expression of having seen the glory of Christ, tasted the goodness of God and having been captured by the word of truth in Scripture. Faith is thus, the “substance of things hoped for and the evidence, or conviction, of things not seen” by the physical eye but seen in the soul (Hebrews 11:1).
   4. Faith, therefore, is “obtained” (ESV, NKJV) or “received” (NASB) in 2 ways: first, by revelation of the truth that constitutes the canon of Scripture; second, as the fruit of electing grace that operates even to the subduing of hearts to believe the record and trust the person and work of Christ.

B. By the righteousness of our God and Savior

1. 1. Here Peter shows that every grace contained in the body of truth and every grace by which we are drawn to embrace it has been obtained by the “righteousness of our God and Savior Jesus Christ.” His obedience to death as our substitute has opened the floodgates of heaven on those to whom he reconciled God. Compare “He who spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things” (Romans 8:32 in context). God has given his people all spiritual blessings in heavenly places in Christ Jesus (Ephesians 1:3).
   2. Note emphasis on righteousness throughout this epistle (2:5; 2:8, 9; 2:15 [“unrighteousness”]; 2:21; 3:13).

C. Those blessings peculiar to redemption, grace and peace, increase in their effect and intensity as our knowledge of “God and of Jesus our Lord” (2).

This kind of phrase attends the idea of the pre-mundane covenant of redemption that involved the Father’s sending of the Son to be the mediator of salvation. See Titus 1:1–4, where Paul speaks of the “faith of God’s elect and their knowledge of the truth, which accords with godliness.” He closes his salutation to Titus with the words, “Grace and peace from God the Father and Christ Jesus or Savior” (1:4). Because of this commonly owned covenant in the triune God, Paul can, in the third chapter, call God the Father, “our Savior,” and then proceed to give expression to the work of the Holy Spirit and Jesus Christ “our Savior” in the merciful covenantal arrangement for redemption.

D. “His divine power has granted …” (3).

In the execution of his covenant to save, God manifests the power that is necessary to grant all things consistent with the purpose. This is not according to our power; nor is it dependent finally on our response as the final determining cause. Our response is indeed just that, a response to the operation of his power manifested in ways consistent with the purpose of rescuing us from the condemnation as well as the corrosive and finally destructive effects of sin. What are these grace gifts?

1. 1. All that pertains to life and godliness – nothing is omitted; Christ does not become Lord in our lives subsequent to his becoming Savior. No, he brings his lordship with him as he intercedes for those for whom he shed his blood and conquers them by his grace.
   2. Through the knowledge of him – Because of the results, we must conclude that this is a transforming knowledge, unlike the knowledge of 2:20. The knowledge of Christ may be one of two kinds: notional or transforming knowledge. Within these categories there also is both quality and quantity.

• • • Notional – Many in Scripture have had a historical, factual knowledge of God and of Christ that was not of a saving nature. They knew many facts, heard many testimonies (John 9: 30–34), saw many convincing proofs, but maintained a hard unbelieving heart (Hebrews 3:12).
      • Quantity – The sons of Eli had such notional knowledge of God, the law, the functions of the priesthood etc. Their knowledge amounted to items of information in the brain that they turned to their own temporal advantage (1 Samuel 2:12–17) but it was merely head knowledge. Even more of the knowledge of God and of the spotless character of the Messiah did Judas possess, but his assumptions about what he wanted in the Christ did not coincide with the ministry of Jesus. Even knowing that Jesus was innocent, he, being a son of “lostness” (John 17:12), betrayed him for material advantage. The amount of such knowledge extends from the light of nature (Romans 1:19, 20) to the observation of the work of the Holy Spirit in the age of gospel preaching (Hebrews 4:1, 2; 6:4–6; 10:26–29). In Simon Magus, Peter had seen the operation of a carnal response to truth and the external operations of the Spirit (Acts 8:12–17)
      • Quality – This has to do with the nature of one’s response to the revelation he has. Notional understanding may produce a moral lifestyle through which one seeks social balance and respectability or even is deluded into believing he will be accepted by God for his relative goodness. It may produce a repression of the knowledge accompanied by unconcern for eternal things in any sense. Also, some respond with active hostility to the claims of absoluteness and exclusivity explicitly embedded in the gospel message. None of these responses, differing even as they do, expresses the altered sensibility intrinsic to regeneration.
    • Transforming – This knowledge includes both accurately understood truths of divine revelation and their internally active converting power.
      • Quantity – Transforming knowledge comes in a variety of quantities from the belief of Eve in Genesis 4:1, 25 to the belief of Saul the persecutor as implied in Galatians 1:13–16 and in 2 Corinthians 4:3–6; 12:1–6. All the New Testament saints had more, a greater quantity, of revealed truth in its intrinsic transforming power than any of the Old Testament saints (Luke 7:28). Even at that, Hebrews 11 records names and events that show that whether it is little faith or great faith, the quality of saving faith fastens a person to the hope that is in Christ.
      • Quality – Though differing degrees of truth and grace operate in all saints, its quality always is the same. See the comment on verse 1 above. The knowledge that comes into the soul as a result of the saving call of God is qualitatively distinct from the greatest amount of knowledge that may be attained through mere natural intellect and talent or even external operations and gifts of the Spirit (1 Corinthians 13:2). It changes both the character and the direction of the affections toward holiness and love. This transforming knowledge is described in the next phrase.

1. 3. “Who has called us to [or by] his own glory and excellence…” (3). The call either to or by his own glory and excellence assumes that the one called will have moral inclination toward that glory and excellence. Thus, this call witnesses to the transformed heart as necessary for the attraction of such a call. This call, therefore, comes from the choice of God. According to verse 10, one gives certainty to his election by giving evidence of his calling.

E. He has granted to us his magnificent promises.

Primarily, Peter refers to the gift of the Holy Spirit Himself, through whom the distinctive gifts of both salvation and church life are bestowed. “Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing” (Acts 2:33). As Christ in his person completed the objective work necessary for salvation, so the Holy Spirit in His person is the fullness of all the blessings granted to the people of God. In regeneration, the Spirit is life; in sanctification, the Spirit is holiness; in granting gifts the Spirit imparts himself in utterance, service, generosity, love for enemies, and love for the brother.

F. Entrance abundantly supplied (Verse 11).

Note that this abundant, or rich, entrance into the eternal kingdom is, indeed, provided, or given from the bounteous grace of God. Its richness consists of possessing those things that had come to constitute our treasure here on earth, those beautiful qualities listed in symmetrical relation in verses 5–7. When that which is prized most highly becomes ours in infinite measure and with an immutable constancy, it is impossible to conceive of a more abundant and pleasing, even ravishing, provision.

II. The true disciple employs the divine supply of Kingdom qualities (Verses 5–7).

“For this very reason,” hearkens back to powerful operation of grace denoted in the words, “having escaped from the corruption that is in the world because of sinful desires.” Sin always operates as a destructive power in this world. You have escaped that relentless assault upon the character of God himself and the image of God in you; unpack and wield, therefore, those divine supplies. It will call for all your energy. These energetic concepts–“be diligent,” “make haste,” “make every effort,’ “giving all diligence”—choreograph the spiritual realities supplied to you.

A. Those things that fit us for the presence of God

1. 1. The first three mentioned—faith, virtue or moral excellence, and knowledge—serve as the foundation of spiritual development, and indicate an internal coherence of interdependent qualities. While true faith will express itself in virtue, or moral excellence, it does so because moral excellence (or love for God) has already been spread abroad in the heart (Romans 5:5) by the Spirit. An element of increasing in virtue is increase in the knowledge of God, but both faith and moral excellence assume an accompanying, or even prior, presence of knowledge. One must have knowledge of the law, thus sin, the character and sacrifice of Christ, and the imperative to repent prior to exhibiting trust in God to do through Christ what is promised in him.
   2. Resident within faith and its vital connections are effectual tendencies toward personal transformation—self-control, perseverance, godliness. Self-control means that progress is made in the personal battle with “all that is in the world” (1 John 2:15–17). Perseverance, or steadfastness, means that this battle to mortify the flesh (Romans 8:13, 14) will endure throughout life, our contest with indwelling sin and the flaming darts of Satan will never cease. Godliness means that, in the context of this personal spiritual warfare, conformity to God’s character and purpose for us will be increasingly prominent in our personal lives and social relations.
   3. That introduces the third category of spiritual virtues, their social manifestation. Brotherly kindness points out how one redeemed person responds to the likeness he sees in another redeemed person. Those manifestations of grace, love to God, worship of Christ, and yearning for the Spirit naturally create mutual kindness and friendship among fellow-believers. This is not self-love, but is a true affection for others that is rooted in love from God and consequent love for God. [1 Peter 1:8, 22; 1 John 4:7,10, 19]
   4. NOTE: at every level each of these serves as an indicator that the other also is present; cf. James 2:22 “You see that faith was working with his works, and as a result of the works, faith was perfected.” Works will not come without faith, but faith always will work itself out into works reflective of trust in and love for God. Likewise we find James’s exploration of this in James 3:13 profound, intricate, and spiritually provocative: “Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom.”

B. These virtues give honor to Christ.

Their presence in increasing measure establishes the difference between mere notional knowledge and transforming knowledge. When Paul wrote (Philippians 3:8, 10) of the “surpassing worth of knowing Christ Jesus my Lord” set forth his desire for increased knowledge—“that I may know him and the power of his resurrection, etc.”—he gave voice to the true spiritual knowledge in every Christian. Precisely in the increase of these implanted spiritual qualities are we kept from being “ineffective or unfruitful in the [true saving] knowledge of our Lord Jesus Christ.” In 2:20, 21 the concept of knowledge is used three times as ineffectual notional knowledge and in 3:18 as the increase of effectual transforming knowledge.

III. The certification of God’s people (8–11).

This text provides a rather full description of how we recognize God’s people and how they may find personal assurance of their true knowledge of God.

A. The goal for God’s people is disclosed.

He grants to them “life and godliness” (3) so that they become partakers [sharers] in the divine nature, not essential deification, but a decisive though gradual restoration of the image of God by the personal indwelling of the Holy Spirit. In so indwelling the saints (of any epoch of history) the Spirit’s immediate action on the soul and his assertion of control over the flesh, commensurate with the knowledge of God available in the progress of revealed truth, establishes this development. The final goal is “entrance into the eternal kingdom of our Lord and Savior Jesus Christ” (11).

B. Assurance of being among the elect of God is bound up in the evidences of the effectuality of God’s call (10).

If Peter’s detailed description of God’s call by and to glory and excellence rings true to the mind and heart, one may conclude that he or she is embraced in the eternal purpose of salvation, God’s election.

C. Means: God’s call built on his electing purpose always involves coming to knowledge of the Lord Jesus Christ (2, 3).

If there is no knowledge of God’s saving act in Christ, then no salvation can come. Knowledge of Christ in his gospel, lovingly embraced, is a strong evidence of election. When the consequence of this knowledge is personal diligence in those things of the nature of the eternal kingdom, and a continuance in such diligence, the evidence of one’s election becomes “sure,” that is clarified and ascertained by accompanying evidences consistent with the character of the thing proved. See verse 19 for a similar use of this root word as it relates to progressive revelation.

D. The passage sets alternatives before all people in general, but particularly before those who have heard the gospel.

1. 1. A person may remain in the corruption brought about in the fall or enter into the incorruption that is promised in redemption.
   2. Verse 9 anticipates a long discussion in chapter 2. If one remains in the path of corruption, though professing faith in Christ, he is in a state of temporary shortsightedness inconsistent with a true knowledge of forgiveness of sins. Not to pursue spiritual virtues clearly is inconsistent with an awareness of the cost and character of the forgiveness of sins. Should this condition remain, then the person manifests spiritual blindness and can be described in terms of 2:20–22.
   3. Failure in pursuit of these qualities gives evidence that nothing pertaining to “life and godliness” has been granted you, that you have not been called by his glory and excellence, and that you have not received his great and precious promises. That person will falter, stumble, and fall (Verse 10). Alternatively, the path of gracious holiness leads to an abundant entrance into the kingdom (11).
   4. The inseparable connection between election, redemption, truth, revelation, calling, faith, godliness, and perseverance, leads to the connective word of the next thought, “Wherefore.” Peter’s calling and commitment as an apostle makes him keenly conscious of the duty of guaranteeing permanent establishment of these saving truths.

IV. The truth that grants eternal life is like a “light shining in a dark place” (2 Peter 1:12–21).

God invites us to see and know things that can only be known by divine revelation. From the Bible’s first verse, “In the beginning God created the heavens and the earth” (Genesis 1:1) to the last chapter, “Blessed are those who wash their robes, so that they may have the right to the tree of life and that they may enter the city by the gates” (Revelation 22:14), the most important issues of existence have been set forth by God’s prophets and apostles. Their spoken word eventually became settled into written form. This written form became the canonical Scripture. In the purpose and by the special calling of God, these knew that they were stewards of revelation and that their ministries of the word would be given perpetuity as authoritative revelation in Holy Scripture.

A. Peter advocates the necessity of repetition (12–15).

1. 1. Verse 12 – Irrespective of the maturity of their present knowledge, Peter will write to remind them.  He did not want to trust these truths to the mere impressions, or even the clear grasp, of those who had heard his preaching. Eternal salvation depends on hearing and believing the truth and persevering in it (1:10, 11). For that reason, the witness that he bore and they heard must be given again. The strong language is used about their knowledge and the firm establishment in the truth in order to heighten the intensity of Peter’s conviction that his stewardship demanded repetition and ascertaining perpetuity.
   2. Verse 13 – It is his moral duty to stir them up by reminding them. Peter wrote, “I think it right,” to emphasize the morally obligatory task before him. “Think” translates a word which mean to account, to draw a conclusion that fully accords with a proper perception of all the facts. He has accounted this reminder to be right, just, according to binding moral standards, to spend the remainder of his life assuring that his message cannot be forgotten. As long as he is in the body, his task is to “stir up” those under his charge by reminding them of the coming of the Lord Jesus and the eternal glory that is at stake through the faithful reception of this message.
   3. Verses 14, 15 – He will make sure of the perpetuity of his apostolic witness even after his death. Peter knew that his death would soon come. Christ had made it clear to him a specific way. We all should have the same urgency, however, about our calling for all of Scripture makes it clear in a general way that none of us can boast of tomorrow (James 4:13–16). The burden of this entire passage makes it clear that Peter understood his word was given by inspiration of God. That did not mean, however, that he need not give strong effort in his calling. His witness would benefit the church in centuries to come after his death, so he wrote with a sense of urgency. A clear view of divine purpose gives increased diligence. He was an eyewitness and an inspired apostle so he wanted his readers to be able to recall this witness even when his words from mouth or pen no longer would flow.

B. Peter gives empirical evidence of the revelatory character of apostolic testimony (16–18).

1. 1. The witness of the apostles was not a fabrication. They did not “follow cleverly devised tales.” It was not a matter of creatively constructed stories. They were not trying to produce morality plays or invent characters and events in order to convey moral insight and themes of hope. They had no cleverly devised agendum to begin a new religion or to co-opt the Jewish longing for the Messiah into a movement seductively contrived.
   2. Their reports came from sober observation. It is a matter of two things.

• • • Eyewitness – Peter with no hesitation says, “We were eyewitnesses of his majesty.” This is precisely what John, who was at the same event to which Peter is referring (Luke 9:38ff), claimed in 1 John 1:1–3. The writer of Hebrews confirms this in Hebrews 2:1–4. Note the language that Peter uses to describe how impressive this event was: majesty, honor, glory, from the Majestic Glory.
    • Not only did they see the glory of Christ and the glory of the Father descend from heaven (an experience of the glory of the kingdom of God even as Jesus had promised – Luke 9:27), but they heard the voice from heaven declaring the sonship of Jesus. Jesus was the incarnate Son of God. He always existed with the Father, eternally generated by the Father, and thus of the same essence with the Father. This heavenly confirmation gave those who observed a glimpse of the transfixing beauty, loveliness, and brightness of the kingdom of God. They were given the insight that the saints there are recognizable—Moses and Elijah–and can carry on conversation. Nothing, however, can preempt the glory of Jesus Christ as the Son of God, the brightness of the Father’s glory and the express image of his character (Hebrews 1:3).
    • Peter continues his insistence that his readers know that this is an eyewitness account. “We ourselves heard this very voice, for we were with him on the holy mountain.”

C. The character of Scripture (19–21)

1. 1. Historically unfolding revelation [“We have the prophetic word made more sure” cf. 1 Peter 1:10–12]. As in 1:10, Sure means manifestation by clear evidence of an existing absolute. Scripture is inspired and all its prophecies concerning Christ could not fail. But how would they be put together in the Messiah? One no longer has to wonder as the prophets did, according to 1 Peter1:10, 11, about the person or the time of the Christ. He was before them with the glory around him and the voice of the Father from heaven. This is a similar idea to that voiced by John when he wrote, “And from his fullness we have all received, grace upon grace. For the law was given through Moses, grace and truth came through Jesus Christ” (John 1:16, 17). Peter is expressing that the prophetic word has received its clear and certain fulfillment in the person of Christ.
   2. His present testimony is that which is the clear fulfillment of what had been prophesied before. As Christ was the person to whom all the types, promises, and prophecies of the Old Covenant point, so the apostolic word is the culmination of the divine revelation. In 1 Peter 1:24, 25, Peter claimed, after citing Isaiah 40:6–8, that his preaching was the “word of the Lord [that] remains forever.” “This is the gospel that was preached to you.” Even so now, when he writes, “to which you will do well to pay attention,” he means the fulfillment of prophecy in Christ as reported by the apostles under the inspiration of the Holy Spirit. It is to that culminating word that they, and we, must pay attention. The Old Testament develops an expectation and a profile that leads to relevant inquiries. The New Testament shows that unbroken continuity of revelation and shows how Jesus of Nazareth is the single person in whom this revealed expectation is fulfilled.
   3. The origin of the sacred writings – He invokes this principle in support of the authoritative nature of his writing to them.

• • • Scripture does not arise from human investigation and interpretation of events (verse 20). Earlier Peter had reminded his readers of this very truth regarding his writing (“we did not follow cleverly devised tales” or “myths”).
    • In the past, the prophets spoke and then recorded their speaking as the Holy Spirit carried them along. Their speaking became graphe [writing], that is, Scripture. Even so, the preaching of Peter and the other apostles became Scripture. For this parallel between the inspired truthfulness of the prophets and the same of the apostles in this context see 2:1: “false prophets … False teachers.”
    • Paul’s argument in 2 Timothy 3:10–17 sets forth the same parallel. He reminds Timothy of “my teaching, my conduct, my aim in life, my faith” etc. as something that marked him off from the false teachers (13) and demonstrated that he had “kept the faith” (4:7). Timothy, therefore, was to continue in what he had learned because he had learned it from Paul himself (14) as well as from the “sacred writings.” Inspired Scripture includes the witness of Paul and Peter (and John, and Matthew etc).

1. 4. The necessity of paying heed.

• • • Scripture, including this apostolic message about Christ, is a “lamp shining in a dark place.” The world is dark and ignorant. The knowledge of God is repressed because men love darkness rather than light (John 3:19, 20). The Scripture, opening minds and hearts to the redemptive glory of Christ as the image of the invisible God, is the light “shining in a dark place.”
    • We are to give heed to Scripture until the “day dawns,” until Christ himself returns. “The day” is the day of Christ. This word will be our light until the day of Christ comes in the fullness of his light. “He who began the good work in you will bring it to completion unto the day of Christ” (Philippians 1:6). In 2 Timothy 1:12, Paul expressed confidence that the deposit he had received from God would be preserved by God until the return of Christ, “that day.”
    • The morning star rises in your hearts – our complete conformity to Christ. In Revelation 2:28 Jesus refers to giving the faithful “the morning star,” that is, the glorious prize of his appearing for the fulfilled redemption. In Revelation 22:16, Jesus called himself “the bright morning star.” John wrote in 1 John 3:2, “we shall be like him, because we shall see him as he is.”

V. Application: We have no reason to expect spiritual growth and greater conformity to Christ apart from a heart-felt love for the Word.

The delineation of graces that constitute this spiritual growth develop in our lives through attention to the Word of God in preaching and in faithful personal attention to the Word. A growing grasp of the word of God sees Christ as its fulfillment. This includes a realization that also He is the one in whom all of history culminates when he returns in the grace of transforming glory and the wrath of the righteous judge.

Poem

The righteousness of Jesus carried every saving grace.
Promises in Christ abound; ours these treasures to embrace.
To know Him imparts heaven and all virtues for the race.
We are called to run while here in this fallen evil place.

Graces will accumulate; virtue, kindness, faith, and love.
Those who shun their sure increase show no proof of life above.
Jesus Lord is seated there, by His blood sin to remove
And to strengthen us for life by the Spirit, heavenly dove.

Eyewitness to the glory and a hearer of God’s voice,
The Father spoke from heaven, “Hear Him in whom I rejoice.”
Honor, glory, power, praise, Son of God and man of choice,
Heir of David, seed of Eve—see Him, believe, be joyous.

Prophets spoke it long ago; this dark world heard words of light.
Spirit-driven words of truth spread hope and peace into night.
Their words confirmed by His words and deeds performed within sight.
Witnesses affirm their truth, lift out minds to heaven’s height.

O precious Word of God that tells us truth we could not know—
The Spirit told the prophets then apostles here below
That God in grace had chosen us so that our lives would show
Transforming virtue, heavenly hope He only could bestow.