(2 Peter 3:1-13 -- Part 1)
by Sam Frost
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Our last studies have dealt with Matthew 16:27,28. We argued from the text that Jesus predicted that he would return within the time of that generation with the glory of the father's angels. His kingdom would then be established forever. The saints would receive that kingdom and remain in that kingdom forever.
The main argument against this proposal is that the earth is still here! This assumes that the Bible teaches a dissolution of the globe, however. If this assumption is wrong, then those guilty are reading into the Bible that which is not there (eisegesis). Biblical theology must be cautious, and it must consider alternatives. This is not an admission that we can never be correct in our interpretations, but is an admission that we are fallible and we can err. Since we can all agree on our ability to err, then it follows that we can legitimately question “traditions” that have been handed down to us.
When problems within a particular tradition begin to mount into a heap of unanswered questions, then it is time to take another look at the tradition. Certainly, every system his problems. Gordon Clark, the great evangelical philosopher, wrote, “. ..no system can give man omniscience. But if one system can provide plausible solutions to many problems while another leaves to many questions unanswered...who can deny us, since we must choose...the more promising first principle?” (A Christian View of Men and Things, Trinity Foundation, 1991. 34).
The “first principle” in this matter is Scripture interpreted in light of its own time of composition. Thus, when Jesus' audience heard “this generation” they thought of their generation, logically. The New Testament shows that they believed this for Peter wrote, “the end of all things is at hand.” Either Peter misunderstood Jesus, or Jesus himself was mistaken, or God's time and man's time are so far removed that when time statements are mentioned in the Bible we cannot possibly interpret them correctly. Thus, for Peter, “at hand” could mean thousands of years away, a minute away, or ten eons away. Who knows? Is this from the hand of God, the author of confusion?
2 Peter 3:1-13 has been used as an indubitable proof that the Bible teaches that the world will one day “melt like wax;” that it is God's purpose and intention to destroy his creation in a fiery blast. Granted, if God so wanted to do so, then he is perfectly just and right in doing so. The question is not whether he has the right to do this, but whether he has given us in Scriptures the idea that he will do this.
So that we may preserve space, I recommend that you have your Bibles open and read verses 1-13 at this point. These next few issues will deal with the text as closely as possible in the same manner we have treated our previous studies in Matthew.
Verse 1 may seem harmless enough, but, on a preteristic method of interpreting Scriptures, it is all important. It tells us to whom Peter is writing. “Dear friends....” What an intimate, pastoral address! He knows these friends. He has assuredly met with many of them. He mentions that this is his “second epistle” to them. Therefore, we can rightly go back to his first epistle and find out who these folks are. 1 Peter 1:1 states, “To God's elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia.” This answers our first question as to whom Peter is addressing. They are Jews of the Diaspora (the Greek word Peter uses is diaspora (Strong’s 1290) translated “scattered”).
Again, Clark, who is not a preterist, states, “whatever the racial complexion of these churches and localities may have been, and regardless of a verse or two that seem to refer to the Gentiles, Peter addresses the Jews” (New Heavens, New Earth. A Commentary on First and Second Peter, Trinity Foundation, 1993, p. 8). The Diaspora is defined as that scattering of Jews outside of Palestine of which Peter mentions several provinces by name (compare Acts 2:9-11; James 1:1). We know that Peter was primarily the apostle to the Jews (Galatians 2:8). Most of Peters ministry was in Jerusalem, and it is most reasonable that he was writing from Jerusalem to these congregations. This is not to infer that Peter's gospel was different from Paul's, but merely that the primary audience of Peter was different. Peter and Paul maintained total agreement as to the gospel of Christ (2 Peter 3:15).
Now, having noted the fact that Peter knew these people, and that Peter was writing his second epistle before AD 70, it is reasonable to infer that the matter he is getting ready to address was on their minds.
“I want you to remember the words spoken of in the past by the holy prophets and the command given by our Lord and Savior through your apostles.” This verse speaks volumes as to Peter's understanding that the Scriptures (“holy prophets”) and the New Testament writings (the command through the apostles) are inspired. However, note the word, “remember.” If someone has to “remember” something, then it is obvious that it has been already heard before.
Thus, Peter's audience had heard what he is getting ready to say in the proceeding verses. They know the subject matter. Also, the matter is contained in the “holy prophets” of the Old Testament. Peter's second sermon in Jerusalem states, “Indeed, all the prophets from Samuel on, as many as have spoken, have foretold these days” (Acts 3:24). What days? Read Acts 2:16,17! The “last days” are the “these days” of Peter! Peter is saying that every prophet in the OT spoke about his days in the first century. This should very clear to the student of the Bible.
Verse 3: “...you must understand....” These three words reflect one Greek verb “to know.” The Greek reflects that they were “knowing” or had knowledge that
“...in the last days scoffers will come...” Does it take a rocket scientist to see that Peter's “last days” in Acts 2:17 and here are the same “last days?” Were there “scoffers” in Peter's day? If not, then why would Peter “remind” them that they would be scoffed at?
Preterist exegesis treats these letters as they were originally inspired to those they were written to. Peter is not writing to the 21st century. He is writing to his “dear friends” who “knew” that the prophets stated clearly, as well as the Lord, that they would be scoffed at. This was not something Peter said was going to happen thousands of years from his time, but was happening to them right then! If they were being scoffed at, then it follows that they were living in the last days. Peter has affirmed this twice.
What were these scoffers saying? And why would it affect the Jews living in Asia Minor? This connects the scoffing with the Jewish religion, and we can see throughout the book of Acts that the temple was percieved as being spoken against. Jesus had prophesied that the temple would be destroyed within that generation, that “not one stone would be left upon another.” Paul had affirmed that the “wrath of God” was coming upon the Jews for their failure to understand the meaning of Christ's ministry. The Jews of Jesus' day had expected that God would reward the city of Jerusalem, not destroy it. He would glorify it and the Jews and crush the Roman beast. Within this context, then, it can be seen that the content of the scoffers fits accordingly.
“Where is this parousia he promised? Ever since our fathers died, everything goes on as it has since the beginning of the creation.” The “parousia” immediately brings us back to Matthew 24 where the same word is used in context with the question concerning “when” the city would fall. It would fall “in this generation.” Yet, Jesus had spoken these words nearly 30 some years ago. A delay was perceived. Did not Jesus indicate that in his parables? Several times in those parables, Jesus uses the figure of a king who delayed his coming, or who went away for a long time. The “parousia” would not happen immediately, but it would come within that generation... at the last hour.
After thirty some years, I confess, I would be tempted to think, “Well, where is his coming?” On this verse we can note the Jewish characteristics as well. “Our fathers” identifies who these scoffers were. This is a common phrase in the New Testament used exclusively in Jewish contexts. They were a younger sort. If they were in their thirties, and their fathers had been in their fifties or sixties when Jesus was alive, and had since died, but, at that same time, the temple rites continued with no indication that it was going to fall, then it becomes evident that the charge had some serious merit to it.
This is why Peter must “remind” them, and strengthen them by “the command of the Lord.” It was a frightening day for the Jewish converts to Christ. Should they turn? Were they wrong? Maybe they misunderstood Jesus. Maybe they misunderstood the apostles. After all, many of those have already died, and it has been a few decades. The temple still stands, “everything goes on as before.”
Jeremiah addressed the same situation. Then, the Jews claimed, “the temple of the Lord, the temple of the Lord, the temple of the Lord.” They claimed their “safety” in that place. God would not destroy them. But what does God say to them “through” the mouth of the holy prophet? “The temple you trust in, the place I gave to you and your fathers, I will thrust from my presence” (Jeremiah 7). The same situation now faced the firstfruits believers, and it is because of this sameness that Peter could remind them “through the mouths of the holy prophets” that such scoffing would be in vain and met with wrath as it was in Jeremiah's day.
The points so far, then, are:
1. Peter was basing his comfort from the Scriptures.
2. He was affirming to them that this would happen to them by the Lord's own words.
3. They were facing the same dilemma the prophets faced when, for example, Jeremiah spoke against the temple's demise in his own generation.
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More on 2 Peter 3:1-13
The Delay of His Coming