2 Peter 3:14-18

Chapter 30

"BE YE STEADFAST, UNMOVABLE"

2 Peter 3:14

IN these solemn closing words the Apostle sums up his exhortations and warnings. His admonition is of a twofold character. First, he urges the brethren to strive after steadfastness, but to beware of sinking into a careless security which may make them an easy prey to false guides. "Stand fast," he would say, "and be ever watchful against falling." Then, let your Christian life be one of steady, constant, temperate progress; let it imitate God's works in nature, which wax, man sees not how or when, by drawing constantly from the hidden, sources which minister life and increase. Let believers seek thus that in their lives there may grow from God's seed of faith, first the blade, then the ear, then the full corn in the ear, to yield some thirty, some sixty, some a hundredfold, to the praise and glory of the Lord of the harvest.

"Wherefore, beloved, seeing that ye look for these things, give diligence that ye may be found in peace, without spot and blameless in His sight." The whole passage runs over with Christian affection; a very working out it is in a believer's life of Christ's teaching, "By this shall all men know that ye are My disciples, if ye love one another." Love to the brethren, love to his fellow-Apostle, breathes in every line of these final sentences. Beloved are the Churches, beloved his fellow-laborer. And he is never weary of repeating that word "looking for," which marks the true attitude of the Christian pilgrim: Seeing that ye look for the coming of the day of God. Before he had said, We look for it; now he brings the lesson nearer home to every one of them: Ye are looking for these things. Be ye therefore ready. Give diligence that ye may be found in peace by Christ when He appears.

Peace is the bond which clasps together the brotherhood of Christ. But things which need a bond are prone to break asunder, and St. Paul marks the care which is needed in this matter by using the same word (σπουδαζοντες) which St. Peter employs here. And his list of the virtues which make for peace shows how much anxiety is needed: "With all lowliness and meekness, with longsuffering forbearing one another in love, giving diligence to keep the unity of the Spirit in the bond of peace." Ephesians 4:2 Such are the graces to be fostered by those who look for the Lord's coming. The Hebrew knew no nobler word to use for blessing than "Peace be with you." Christ at His parting says to His disciples, "My peace I leave with you; My peace I give unto you." It embraces reconciliation with God and union with the brethren; it is a treasure worthy of all striving for, and when attained it passeth all understanding.

They who are looking for Christ will strive to become like Him. Christ came down from heaven and assumed humanity that His brethren might take courage for this lofty aim. The Apostle 1 Peter 1:19 has spoken of Him as a lamb without spot and blemish, and this ideal purity he now sets before the brethren. For he knows that to strive after it will sunder them from the corruptions of those false teachers whom he has called "spots and blemishes" 2 Peter 2:13 in the Christian society. Instead of denying the Master that bought them, they will be hearkening constantly for His voice. Thus will they become clean through the word which He speaks unto them. John 15:3 For His voice is ever helpful; and abiding in Him they will bring forth much fruit.

"And account that the long-suffering of our Lord is salvation." The mockers had made the delay of God's day the subject of their scoffing. "It tarries," said they, "because it is never coming." Their speech was, in fact, a challenge: "If it is to come, let it come now." The Christian is of another mind. His heart is full of thankfulness for the mercy which allows time for that diligence which his preparation demands. St. Paul expresses this feeling concerning God's dealings with himself: "For this cause I obtained mercy, that in me as chief might Jesus Christ show forth all His long-suffering, for an example of them which should hereafter believe on Him unto eternal life". 1 Timothy 1:16 And the opportunity thus granted him that Apostle used to the full; yet ever mindful was he not only from whom was the mercy, but also from whom came the power which was with him in his diligence: "I labored more abundantly than they all, yet not I, but the grace of God which was with me." And in another place, Philippians 1:21 though he longs to be released from life and to be with Christ, he recognizes that there may be a Divine purpose in delaying that day of God also, that to live in the flesh may be the fruit of his labor; and if this be so, he is content. For the believer thinks not only of his own salvation and his own opportunities. The Christian's faith is not selfish. He beholds how large a part of the world is not yet subject unto Christ, and owns in the delay of the day of the Lord a wealth of abundant grace, offering salvation still to all who will accept it.

"Even as our beloved brother Paul also, according to the wisdom given to him, wrote unto you." Some, who have restricted the allusion of St. Peter here to the "long-suffering" of God, have thought that the Epistle to the Romans is intended. That letter is the only one in which St. Paul speaks generally on this subject. In Romans 2:4 he asks, "Despisest thou the riches of God's goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance?" and, again, asks another question: "What if God, willing to show His wrath and to make His power known, endured with much long-suffering vessels of wrath fitted unto destruction, and that He might make known the riches of His glory upon vessels of mercy?". Romans 9:22 Others, considering the great subject of the day of God to be specially present to St. Peter's mind, have found parallels in the two Epistles to the Thessalonians. It has also been pointed out that Silvanus was with St. Paul when these letters were written, and that through him 1 Peter 5:12 their import might have been brought to the knowledge of the Asiatic congregations. But we know too little of the intercommunication of the Churches of Europe and Asia to arrive at a conclusion, while the definite statement "wrote unto you" seems certainly to refer to some letter addressed to the Churches of Asia. Among these, beside the Galatians, were the Ephesians and the Colossians. Reference has already been made to the way in which St. Paul speaks in his First Epistle to Timothy of the long-suffering of God towards himself. Would the letter to the bishop of Ephesus be held too personal for its contents in some form to be imparted to the whole Church? Then in the Ephesian epistle such a passage as Ephesians 2:4 may well have been in St. Peter's thoughts: "God, being rich in mercy…quickened us together with Christ that in the ages to come He might show the exceeding riches of His grace in kindness towards us in Jesus Christ," or Colossians 1:19: "It was the good pleasure of the Father that in Him should all the fullness dwell, and through Him to reconcile all things unto Himself, having made peace through the blood of His cross." But there is no reason from St. Peter's words to assume that he is referring to an extant epistle. He may have known of a letter to the brethren in Asia of which we have no trace. Of one thing we may be sure: that his words had a definite sense for those to whom they were written.

But his reference to St. Paul has much interest for other reasons. Among these brethren there would be current many memories of the great Apostle to whose labor the formation of these Churches was chiefly due. His name would for them add weight to St. Peter's admonitions. The mention of the wisdom divinely given to him would remind the Galatians at least how foolish had been their doubts and waverings in bygone days. While, as they knew how one apostle had withstood the other when he saw that he was to be blamed, such words as these from St. Peter would come with double force. Most of all, while the teachers of error were perverting St. Paul's language for an occasion to the flesh, it was good that the Churches should be reminded that he ever taught men to strive after lives without spot and blemish and had given no license to the excesses for which his words were offered as a warrant.

"As also in all his epistles, speaking in them of these things." From this it appears that it is the whole drift of St. Peter's letter, its warnings as well as its counsels, which is in harmony with the words of St. Paul. But we need not assume that St. Peter's readers were acquainted with all the fellow-Apostle's writings. He is telling them what his own experience has proved.

"Wherein are some things hard to be understood, which the ignorant and unsteadfast wrest, as they do also the other Scriptures, unto their own destruction." This passage is noteworthy as the only place in the New Testament in which the writings of the Apostles are regarded as ranking with the Scriptures of the old Covenant. Everywhere else "Scripture" means the Old Testament. Yet, as the Apostles were passing away, it must have begun to be felt that a time was coming when great authority would attach to their words, as of persons who had seen the Lord. St. Peter has just spoken of the wisdom which was given to St. Paul. That wisdom came from the same source as the illumination of the prophets; and it is not unnatural, after such an allusion, that his writings should be classed with those of old time. Both were subjected to the same treatment. So perversely had the Old Testament been read that when He came of whom it spake-came to those who held the volume in their hands, and who regarded it with much show of reverence-He was not recognized. His people had blinded their eyes. Just so was it faring with that freedom of which St. Paul had said so much to the Galatian Church. Wrested from its true meaning, it was put forward as if it gave warranty and encouragement for the life of the libertine.

That many things in the writings of St. Paul are difficult to comprehend is beyond question. He more than any of the New Testament writers works out the principles of Christ's teaching in their consequences. He deals most fully with the great questions which circle round the doctrine of redemption; with election and justification; with the casting off of God's ancient people and the certainty of their restoration; with the objects of faith, the things hoped for, but as yet unseen; with the resurrection of the body and the changes which shall pass upon it; and with the nature of the life to come. He of all men realized to the full the length, and breadth, and depth, and height of the love of God, and spake in his letters of much which passeth knowledge.

But in St. Peter's word (δυσνοητα) "hard to be understood" there appears to be the thought that men's difficulties arise in part because they look on these subjects as studies for the intellect (νους) alone, and fail for this reason to attain to the best knowledge that is given to man. It is of God's order that for the lessons which come from Him, He also imparts the power of true discernment. Those who approach the study of Christian truth as a cold intellectual exercise in the comprehension of which heart and soul bear no part, will go away empty, and as dark almost as they come.

The "wresting" of which St. Peter here speaks may come either of the misuse of single terms, just as the apostles of license put a wrong sense, for their own ends, on St. Paul's "liberty," or it may be the effect of severing a lesson from its occasion and its context. Such perversion also happened to St. Paul's doctrine. To those who, like the Galatians, had been drawn back to an undue estimate of the legal ordinances of Judaism, the Apostle, as a corrective, had exalted faith far above outward observances; and there soon arose those who under his language sheltered themselves in a dissolute Antinomianism. The same befell in later days when Agricola and the Solifidians perverted Luther's teaching of justification by faith. And when such misleading guides find hearers who are "ignorant and unsteadfast," the false lessons, which always have the frailties of humanity to back them, gain many adherents. To the thoughtless such teaching is seductive, and is unsuspected because it puts on a semblance of affinity with truth. Hence grow those ruptures of the Christian body, those heresies which lead to destruction. 2 Peter 2:1

"Ye therefore, beloved, knowing these things beforehand, beware lest, being carried away with the error of the wicked, ye fall from your own steadfastness." In the first chapter the Apostle has already (2 Peter 1:12) addressed the converts as those who knew the things of which he wrote and needed only to be put in mind, who were established in the truth, and not to be classed with the ignorant and unsteadfast. Yet for all there is need of watchfulness. The lies which are abroad clothe themselves in the garb of truth, wresting the Scriptures. "Therefore," says he, "guard yourselves" (φυλασσεσθε). The word is not only a notice against dangers from without, but an admonition to watchfulness within. The wandering of the lawless may beguile; to many it has attractions. But if they join that company and follow with them, the end will be a shipwreck of the whole Christian life. The verb (εκπιπτειν) is that which we find Acts 27:26; Acts 27:29 in the description of the wreck at Melita, when the sailors feared lest they should be cast ashore on rocky ground. It is against a moral peril of even more terrible character that St. Peter warns the Churches; and the contrast is most instructive which is pictured in the two words by which he defines error and steadfastness. The former (πλανη) betokens a ceaseless wandering, a life without a plan, a voyage without rudder or compass, every stage made in doubt, uncertainty, and peril; the other word (στηριγμος) tells of a firmness, fixity, and strength, and comes fitly into the exhortation of that Apostle whose charge was, "When thou art converted, strengthen" (στηριξον) "thy brethren". Luke 22:32 "This steadfastness," he says, "is now your own" (ιδιου); "barter it not away for any illusions of wayward error."

"But grow in the grace and knowledge of our Lord and Savior Jesus Christ." As if to attest his own steadfastness, he ends as he had begun." Grace unto you and peace be multiplied," was the opening greeting of his first letter, to which in his second he adds, "through the knowledge of God and of Jesus our Lord." But there is great significance in the way in which St. Peter's words hang together in this verse. The structure of the sentence shows that he intends to say not only that grace is the gift of Jesus Christ, but that from Him comes also all knowledge that is worthy of the name, a lesson most fitting and most necessary in those days, when teachers, who claimed to be possessors of a special higher knowledge, were denying Jesus altogether both as Master and as Judge. "Root yourselves in Christ," is the Apostolic charge; "seek His help; walk by His light. Thus only can your power increase; thus only can your way be safe."

"To Him be the glory both now and forever. Amen." This is the end of the Apostle's labor: that Christ may be glorified in His servants; that they may know Him here as the Way, the Truth, and the Life, hereafter as the Highpriest of His people, but deigning to become the Firstborn among many brethren. For those who find Him here and there also eternity will be too short to show forth all His praise.