10/12/14

From Jim McGuiggan... Law and Narrative


Law and Narrative

A writer recently protested against using narrative as law. He sees a clear distinction between "law" and "narrative" and in many respects he can hardly be faulted, for everyone should know that the simple record of what happened is no proof that it should have happened or that if it should have happened that it should always happen.

[A rich young man came to Jesus and wanted to know how he should continue his life under God. Christ finally told him to sell all he had and give the money to the poor and come and follow him. That happened and it should have happened but in its historical reality not many of us would believe it should always happen. Not every rich person should be told that Jesus wants him to sell all he/she has and give it away and become an itinerant something.]
If the protester came across something (even imbedded in a narrative section) that had a universal, enduring and binding nature he would see that as "what should always happen" (apart from truly exceptional circumstances—which is another discussion). He is rightly opposed to making narrative into a "code of laws"; that's legalistic. But legalism is sneaky and shoved out the front door in public it can dress itself in a different suit and get invited in at the back door by the very people that kicked it out.

This much is clear, the idea that narrative doesn't carry permanent binding authority can easily be overstated. Narrative can reflect and mean to reflect what is normative and required from all of us (should we then call it "law"?). It can show how the church of God (OT and NT) expressed its faithfulness to its Master's will. It can show the author's intention, what he means to teach his addressees and not just what they can "draw from it."

Certainly working with narrative in this area is a more difficult task than isolating some command but that doesn't exempt us from the responsibility of discovering what it means to teach. And if indeed it's an author's intention to show what is normative (as well as what happened) then the distinction between "law" and "narrative" is fluid, not at all fixed. So while it is true that we shouldn't simply gather up stories and pretend they are commands, much less permanent commands, we're not to dismiss narrative as though we know the author did not intend to teach us what is permanently required of us.

We can call people to obedience in more ways than one. We tell stories and mean to call to obedience, mean to make it "law" (only so to speak). That we teach "law" (so the speak) in the form of stories doesn't alter the fact that we mean to call someone to obedience.

To divide the Bible up into various genre and forms and dispensational categories is the right thing to do but it's another thing to know what to do after we've done that and it's equally perplexing, at times, to know why we're doing it. We can be like people gathering thousands of bricks but who have no idea what they're meaning to build.

We find people who warn us against turning narrative into law while they ceaselessly go to narrative to find "principles" that are binding. They seem to think that "laws" and "principles" are really distinct—and they're not. When you dig down a little, principles are big laws that lesser laws are built on. "Here's Barnabas, he was extremely generous and encouraging and we should be." We should be generous because Barnabas was. Narrative becomes "law".

While that "exemplary" move should not be discouraged it should keep us from being smug in our delicate slicing of scripture. If we confine the call to permanent obedience to a "law" category and setting we are being legalistic. "The only thing I recognise as permanently binding is what is written in a 'law' segment." This is legalism.

That I should be like Barnabas is not based on a law that says I should be like Barnabas. I should be like Barnabas because he is like his Master. I should be like his Master not because his Master is a "law code" or teaches "laws" but because he is like his Holy Father who in a very profound sense is "lawless". That is, God doesn't obey some moral law outside himself—he is moral law (and even that phrase needs to be nuanced carefully). The final aim is not to find his laws and principles and line our lives up with them—the aim is to become like him.

We're too good, sometimes, at slicing up scripture; something like a careful butcher, delicately separating this part of the animal from that. I'm happy that butchers are able to do that but butchering an animal on the basis of established cultural norms is easier than work in scripture. 

(Even the way to butcher is affected by where we live and our customs.)

Everyone knows (don't they?) that the OT was only for the Jews (well, also so that Christian preachers can get "biblical illustrations"—not those bad ole secular ones). Isn't that true? Well, hardly! Anyone reading the NT knows that it's saturated with OT teaching that is meant to shape Christians (just look at Romans 13:8-10 and ask yourself what the Torah has to do with us).
If a Christian can read Ruth's stunning response to Naomi when the bereaved older woman tries to get her to leave—if Christians can read that and not know that the OT is "binding" on us, God help us.

Ruth said, "Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: Where thou diest, will I die, and there will I be buried: the LORD do so to me, and more also, if ought but death part thee and me." 

"Ah, yes, bits of the OT are binding on us." Hmmm. True and false; but that's another discussion for another time perhaps. Approaching the Bible with, "Now, let's see what is 'law' for me" has something of legitimacy in it but all in all it's legalistic. Among other things it reduces the valuable and relevant stuff of the Bible to legal categories—the rest is padding and upholstery. This is a great error of approach.

So, maybe, in the end, it isn't wise to rebuke people for being legalistic in a crass way if we're legalistic in a more subtle and therefore perhaps a more dangerous way.


Shaving Faith with Ockham’s Razor by Trevor Major, M.Sc., M.A.

http://apologeticspress.org/APContent.aspx?category=11&article=1342

Shaving Faith with Ockham’s Razor

by  Trevor Major, M.Sc., M.A.

The cosmological argument for the existence of God concludes that there is an uncaused First Cause Who exists beyond nature (see last month’s feature article). The alternatives are entirely naturalistic: either the Universe is eternal and uncaused, or it is finite and had a natural cause. To invoke a supernatural cause, the critics charge, is to add something quite extraordinary to the explanation; it is to ask us to believe that something wholly outside our normal experience is responsible for the Universe. A natural first cause is an improvement, they may admit, but still it requires too many exceptions and special arguments. The simplest argument, and therefore the most preferred explanation, is that some “stuff ” (whatever that may be) always has existed.
The presumed justification for this conclusion is the principle of parsimony made famous by William of Ockham (c. 1285-1349). Ockham’s razor, as it is known, attempts to “shave” away all unnecessary parts of an argument. “Plurality is not to be assumed without necessity,” he said, and “What can be done with fewer [assumptions] is done in vain with more” (Moody, 1967, 8:307). This became an important guiding principle in modern science because, statistically speaking, more mistakes are possible as a theory grows in complexity and assumptions.
Ockham’s razor became a popular excuse for removing God from any description of reality. Often this is illustrated by the legendary encounter between Laplace and Napoleon. The French scientist presented his new book on celestial mechanics to the emperor who, having scanned through the work, inquired as to why it contained no reference to God. Laplace replied, “Sire, I have no need of that hypothesis.”
However, while Ockham’s razor may be a fine guiding principle, some explanations are more complicated than they may seem at first. Many science students find this out when they have to unlearn the simplistic ideas of the previous year before they can go on to learn the more complicated and realistic version of the story. And the new study of “chaos” is an example of a science designed to work with highly complex phenomena that confound conventional thinking. As Rem Edwards observes:
No scientific or metaphysical hypothesis is preferable to a competitive hypothesis merely because it is simpler. It is not the simplest hypothesis per se, but rather the hypothesis that is the simplest and at the same time does full justice to its subject matter, that men of reason must prefer (1972, p. 150).
Ockham’s razor does not work in every instance, and there seem to be no firm criteria that determine when an assumption is an unnecessary complication. Hence, the theistic position is not wrong merely because it includes God in the sum of reality.
Moreover, eliminating God is as much a claim beyond experience as adding God. Neither claim is self-evident; that is, each is not immediately, obviously true. Naturalism assumes that the material Universe of space and time is all that exists, that it depends on nothing else for its existence, and that some part of it has always existed. Supernaturalism holds the equivalent but opposite views: that something does exist beyond the material world, that the Universe is dependent for its existence on this entity, and that the material world is finite. These assumptions represent competing world views that are subject, not to an arbitrary swipe of Ockham’s razor, but to philosophical debate.
Finally, we have to wonder whether naturalists have abandoned the standard of simplicity when it comes to their own descriptions of origins. The Big Bang, for example, seems impervious to disproof. Exceptions and special arguments are plastered over theoretical and observational holes. Some scientists are desperate enough to invoke the cosmological constant—a “fudge factor” pulled out of thin air to rescue the equations from the evidence (Flamsteed, 1995, 16[3]:77). Such flagrant violations of Ockham’s razor are possible, it seems, as long as the added assumptions are naturalistic. That God cannot be the best explanation for the Universe is yet another incredible assumption.

REFERENCES

Edwards, Rem B. (1972), Reason and Religion (New York: Harcourt, Brace, Jovanovich).
Flamsteed, Sam (1995), “Crisis in the Cosmos,” Discover, 16[3]:66-77, March.
Moody, Earnest A. (1967), “William of Ockham,” The Encyclopedia of Philosophy, ed. Paul Edwards (New York: Macmillan), 8:306-317.

From Mark Copeland.... Peter's Final Exhortations (2 Peter 3:14-18)

                     "THE SECOND EPISTLE OF PETER"

                  Peter's Final Exhortations (3:14-18)

INTRODUCTION

1. We come to the final section of this second epistle of Peter, a 
   letter in which...
   a. Peter has endeavored to "stir you up by way of reminder" - 2Pe 1:13-15; 3:1-2
   b. Peter has exhorted those "who have obtained like precious faith":
      1) To be diligent in abounding in spiritual growth - 2Pe 1:5-11
      2) To heed the prophetic word made more sure - 2Pe 1:16-21
      2) To beware of false teachers that will lead many astray - 2 Pe 2:1-22
      3) To not be deterred by scoffers of the Lord's coming - 2Pe 3:
         3-9
      4) To live holy lives in view of the coming Day of the Lord - 
         2Pe 3:10-13

2. As Peter draws his epistle to a close, it is evident that he is 
   filled with love toward his brethren...
   a. He calls them "beloved" in 2Pe 3:1,8
   b. And now in our text, he uses this "term of endearment" twice - 
      2Pe 3:14,17

3. With such love in his heart, Peter pens his final words...
   a. He knows that he will soon die - 2Pe 1:14
   b. As far as we know, he wrote no other epistle

4. This ought to give special significance to "Peter's Final 
   Exhortations" that we find in our text...
   a. Just as the final words of any dying man are significant, in that
      they reveal what is of greatest concern to that person
   b. What are the concerns of this aged apostle, who dearly loves his 
      brethren?

[In verse 14, we find first of all his exhortation to...]

I. BE DILIGENT TO BE FOUND IN PEACE, WITHOUT SPOT AND BLAMELESS (14)

   A. THIS IS YET ANOTHER CALL TO "DILIGENCE"...
      1. Found twice before - cf. 2Pe 1:5,10
      2. The word means "earnestness, zeal, sometimes with haste"
      3. There it was applied to growing spiritually

   B. DILIGENCE IN THIS TEXT PERTAINS TO LORD'S COMING...
      1. How will the Lord find us when He comes?
      2. Will he find us to be people of faith? -cf. Lk 18:8

   C. PETER DESIRES THAT THE LORD FIND US "IN PEACE, WITHOUT SPOT AND 
      BLAMELESS"
      1. "in peace" can refer to both...
         a. Our relationship with God - Ro 5:1
         b. Our relationship with man - 1Pe 3:11-12
         -- Focusing on our peace with God will help us have peace with
            man - Pr 16:7
      2. To be found by Jesus as "without spot and blameless"?  How can
         that be?
         a. Only through the sacrificial love of Jesus Christ - Ep 5:
            25-27
         b. Who redeems us from sin through His precious blood, as "of 
            a lamb without blemish and without spot" - 1Pe 1:18-19
         c. If we continue to walk in the light, we continue to enjoy 
            that precious blood - 1Jn 1:7

   D. DILIGENCE IN SUCH THINGS WILL BE DETERMINED BY WHERE WE SET OUR 
      AIM...
      1. "...looking forward to these things, be diligent...'
      2. It is only as we "look forward" can we hope to prepare for 
         what is to come - cf. 1Pe 1:13
      3. As we look for the grace that is to come, especially in 
         reference to the new heavens and a new earth (2Pe 3:13), we
         will find the motivation to "be diligent"

[Are you looking forward to the new heavens and a new earth in which 
righteousness dwells?  If not, you will not be diligent to be found 
ready when the Lord comes.

If you have allowed the lure of this world to distract your aim you 
because of the delay of our Lord's coming, then Peter's exhortation in
verse 15 speaks to you...]

II. REMEMBER, THE LONG-SUFFERING OF THE LORD IS SALVATION (15)
    
   A. DELAY OF THE LORD'S COMING IS NOT SLACKNESS...
      1. For time is irrelevant to God - 2Pe 3:8
      2. Rather, the Lord is willing to suffer long so that people 
         might repent - 2Pe 3:9

   B. GOD'S LONG-SUFFERING SHOULD BE SEEN AS AN OPPORTUNITY TO REPENT
      1. Every day, year, or century that our Lord does not return, 
         should be thought of as "the day of salvation" -  2Co 6:1-2
         a. The day for souls to obey Christ
         b. The day for erring Christians to return to their Lord
      2. Like Peter, Paul wrote of God's longsuffering and its 
         motivation to salvation - Ro 2:4

[Peter himself certainly took advantage of God's longsuffering to 
repent, not only when he denied Jesus, but also when he played the 
hypocrite and had to be rebuked by Paul (Ga 2:11-21).

Peter's repentance in the latter incident is evident by his description
of Paul ("our beloved brother Paul").  He clearly held no animosity 
toward Paul for what may have occurred at Antioch.

Shall we not likewise take advantage of God's longsuffering to "work 
out our salvation with fear and trembling"?  As we do so, let's be 
careful to heed the exhortation implied in verse 16...]

III. DON'T TWIST THE SCRIPTURES TO YOUR OWN DESTRUCTION (16)

   A. THE SCRIPTURES CAN BE A SOURCE OF MUCH GOOD...
      1. They can "save your souls" - Jm 1:21
      2. For they are given by inspiration of God - 2Ti 3:16-17
      2. Because of this, they are "living and powerful, and sharper
         than any two-edged sword" - He 4:12

   B. BUT THEY CAN ALSO BE ABUSED TO MUCH HARM...
      1. Just as a sword can be misused to the harm of the one wielding
         it
      2. Twisted, the Scriptures can even lead one "to their own
         destruction"!
      3. Those most susceptible to misusing the Word of God are...
         a. The "untaught"
            1) Armed with a little knowledge, they believe they are
               ready to "do battle"
            2) But "a little knowledge is a dangerous thing"
            3) Unless one has studied the context (both immediate and 
               remote) of a passage, it is so easy to misapply it
         b. The "unstable"
            1) This would be the "babe" in Christ, the immature
            2) Who seeks to "run" with the Scriptures before they have 
               even learned to "walk", often "stumbling" as a result
      4. Thus the need to heed not only Peter's warning, but Paul's
         admonition in 2Ti 2:14-18, where he gives the example of
         Hymenaeus and Philetus

[With such warnings, perhaps we may better appreciate James' 
admonition:  "...receive with meekness the implanted word." (Jm 1:21)

In passing, it is interesting to note that Peter places Paul's writings
on par with "the rest of the Scriptures", implying that Paul's writings
are to be considered as much a part of the canon as the Old Testament 
scriptures.

Finally, Peter concludes his epistle with two exhortations that 
summarize the content of his entire epistle...]

IV. SUMMARY EXHORTATIONS (17-18)

   A. BEWARE LEST YOU FALL, BEING LED AWAY BY ERROR...
      1. This verse (17) summarizes all that Peter was doing in 
         chapters two and three
      2. Peter's concern is in view of the very real danger of apostasy
         a. He has already described those:
            1) Who were guilty of "denying the Lord who bought them" 
               - 2Pe 2:1
            2) Who "have forsaken the right way and gone astray" - 2 Pe 2:15
            3) Who having "escaped the pollutions of the world" are 
               "again entangled in them and overcome" - 2Pe 2:20
         b. He has just described those:
            1) Being "untaught and unstable..."
            2) "...twist the scriptures to their own destruction" - 
                2Pe 3:16
      3. Brethren, the danger of apostasy is very real, and so Peter 
         says "beware lest you also fall..."!

   B. GROW IN THE GRACE AND KNOWLEDGE OF JESUS CHRIST...
      1. This verse (18) summarizes the main points of chapter one
      2. In which Peter had described:
         a. Blessings which come by the grace and knowledge of Jesus 
            Christ - 2Pe 1:1-4
         b. How one grows in the knowledge of Jesus Christ - 2Pe 1:
            5-11
         c. The need for frequent reminder, and to heed the testimony 
            of apostolic testimony and the prophetic word - 2Pe 1:
            12-21
      3. In this verse, then, is the key to avoiding apostasy:  "Grow!"
         a. Grow in the grace of Jesus Christ, by appreciating and 
            appropriating all of God's unmerited favor
         b. Grow in the knowledge of Jesus Christ as defined by Peter 
            in chapter one, developing those Christ-like qualities he 
            listed

CONCLUSION

1. Peter closes his second epistle with a simple yet heartfelt 
   expression of praise:

   "To Him be the glory both now and forever. Amen"

2. It was not long after Peter penned these words that he "put off his 
   tent" (2Pe 1:14), and joined that great multitude described by 
   his fellow apostle John...

   "{9} After these things I looked, and behold, a great multitude
   which no one could number, of all nations, tribes, peoples, and
   tongues, standing before the throne and before the Lamb, clothed
   with white robes, with palm branches in their hands, {10} and crying
   out with a loud voice, saying, "Salvation belongs to our God who
   sits on the throne, and to the Lamb!" - Re 7:9-10

3. Brethren, don't we desire to join that throng one day?  If so, then 
   let us heed these final words of Peter to his beloved brethren...
   a. Be diligent to be found in peace, without spot and blameless
   b. Remember, the longsuffering of the Lord is salvation
   c. Don't twist the Scriptures to your own destruction
   d. Beware lest you fall, being led away by error
   e. Grow in the grace and knowledge of Jesus Christ

Are you using the longsuffering of the Lord to apply all diligence in 
growing in the grace and knowledge of the Lord?  Have you even begun?  

If not, then heed the words of Peter in his first gospel sermon... 
- cf. Ac 2:36-39

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... The Day Of The Lord (2 Peter 3:10-13)

                     "THE SECOND EPISTLE OF PETER"

                     The Day Of The Lord (3:10-13)

INTRODUCTION

1. In our previous study, we saw where Peter encouraged us not to be 
   troubled by those who scoff at the promise of the Lord's return:
   a. Remember that scoffers are to be expected - 2Pe 3:1-4
   b. Remember that God's Word is consistent - 2Pe 3:5-7
   c. Remember that God is not affected by time - 2Pe 3:8
   d. Remember that God is longsuffering, not slack - 2Pe 3:9

2. In verse 7, he briefly alluded to what will happen when the Lord 
   returns:

   "But the heavens and the earth which now exist are kept in store by
   the same word, reserved for fire until the day of judgment and 
   perdition of ungodly men."

3. It is now in verses 10-13 that Peter describes our Lord's coming in
   greater detail...
   a. An event that is called "the day of the Lord" - 2Pe 3:10
   b. Now, there are some who believe that "the coming of Christ" and 
      "the day of the Lord" are actually two separate events...
      1) That "the coming of Christ" is a secret coming in which He 
         will "rapture" His saints
      2) And "the day of the Lord" is the final day of judgment which 
         occurs much later
   c. But Paul, like Peter, uses these expressions interchangeably...
      1) Having described "the coming of the Lord" and its implications
         for the righteous (1Th 4:13-18), Paul calls it "the day of 
         the Lord" as he discusses the timing of these events (1Th 5:
         1-4)
      2) A similar use of these terms is found in 2Th 2:1-2
   d. So as we turn to our text in 2Pe 3:10-13, we are considering 
      what is true about the coming our Lord Jesus, as promised in Ac 1:9-11

[What does the apostle Peter, who was among those who heard the promise
of the Lord's return as Jesus ascended into heaven, have to say about 
our Lord's coming?]

I. IT WILL BE "UNEXPECTED" (10a)

   A. LIKE "A THIEF IN THE NIGHT"...
      1. Paul used the same expression in 1Th 5:1-3
      2. And so did Jesus, in His Mt. Olivet discourse - Mt 24:42-44
      3. So the Lord's coming at the Last Day will be unexpected, with
         no warning

   B. BUT NOT FOR FAITHFUL CHRISTIANS!
      1. The day of the Lord should not "overtake you as a thief"
         - 1Th 5:4-6
         a. Not because they know the "day or hour" of His coming, nor 
            because of any revelation that pinpoints the time of His 
            coming
         b. But because they heed the command to "watch!" - 1Th 5:6; 
            cf. Mk 13:32-37
      2. However, notice what Jesus said to those Christians who do NOT
         "watch" - Re 3:1-3
         a. They must "remember", "hold fast" and "repent"
         b. Otherwise, the Lord will come upon them as a thief as well!

[So the first thing Peter tells us about the day of the Lord is that it
will come unannounced, like "a thief in the night."  He also tells 
us...]

II. IT WILL BE "CATASTROPHIC" (10b, 11a, 12b)

   A. "THE HEAVENS WILL PASS AWAY WITH A GREAT NOISE" (10b)
      1. While "the heavens" could refer to the atmosphere, I believe 
         it more likely refers to the universe, including the stars 
         (see below)
      2. The heavens will "pass away", or "disappear" (NIV, NEB), 
         "vanish" (MOFFAT)
         a. Consider Mt 24:35; Re 20:11; 21:1
         b. This certainly suggests that Peter is describing an 
            "annihilation" of the universe, and not simply a fiery 
            purification of it

   B. "THE ELEMENTS WILL MELT WITH FERVENT HEAT" (10b, 11a, 12b)
      1. The "elements" likely signifies the celestial bodies (sun, 
         moon, stars)
      2. According to Jewish belief, in the last day even the stars 
         will be destroyed - cf. Isa 34:4 (The New Testament 
         Commentary, Peter and Jude, Kistemaker, p. 336)
      3. The term "melt" {luo}, in verse 10...
         a. Means "(lit. or fig.):--break (up), destroy, dissolve,
            (un-)loose, melt, put off"
         b. It is translated "dissolved" in verses 11 and 12
            1) "all these things will be dissolved"
            2) "the heavens will be dissolved being on fire"
      4. The term "melt" {teko}, in verse 12...
         a. Means "to liquefy"
         b. As translated in The Emphasized New Testament (J. B. 
            Rotherham):  "...the elements becoming intensely hot are to
            be melted"

   C. "THE EARTH AND THE WORKS THAT ARE IN IT WILL BE BURNED UP" (10b)
      1. Having described the destruction of the universe, attention is
         now given to the earth in particular
      2. Some manuscripts have the phrase "laid bare" for "burned up"
      3. This has led some to suppose that Peter is describing only a 
         purification of the universe, not an annihilation of the 
         present order
      4. But as we have seen, both the immediate context ("pass away",
         "melt", "dissolve", in 2Pe 3) and the remote context ("pass
         away", "no place found for them", Re 20:11; 21:1) speaks 
         strongly for annihilation - cf. also He 12:25-29

[The "day of the Lord" will truly be a cataclysmic end to the earth and
universe as we know it!

Should this be cause for despair?  Not at all, for Peter also tells us 
that...]

III. IT WILL "USHER IN A NEW ORDER" (13)

   A. "A NEW HEAVENS AND A NEW EARTH IN WHICH RIGHTEOUSNESS DWELLS"
      1. This "new order" is described more fully by John in Re 21:1-5
      2. It includes "the holy city, New Jerusalem, coming down out of 
         heaven" for which...
         a. Old Testament saints looked forward - He 11:10,13-16
         b. New Testament saints were said to seek - He 13:14
      3. Indeed, this "new heavens and new earth" with its "heavenly 
         city" is the ultimate destiny of the redeemed!

   B. "ACCORDING TO HIS PROMISE"
      1. We look forward to this "new heavens and new earth" because of
         God's promise
      2. Which promise?  The only promise made concerning such things 
         prior to Peter and John's is that found in Isa 65:17-25; 
         66:22-24
         a. In which the same themes are discussed as those found in 
            Re 21-22
         b. But in language and figures that would have provided 
            special comfort to the Israelites of Isaiah's day
      3. If Peter is indeed alluding to the promises of God through
         Isaiah, there is an important implication...
         a. Isaiah not only foretold events pertaining to the
            "inauguration" (the first coming) of the Messianic age
            - e.g., Isa 2:2-4; 7:14; 9:6-7
         b. Isaiah also foretold events pertaining to the "culmination"
            (the second coming) of the Messianic age - e.g., Isa 65:
            17-25; 66:22-24
         c. And some passages in Isaiah - e.g., Isa 11:6-9...
            1) Which the premillenialist applies to a 1000 year reign
               on earth
            2) And some amillenialists apply to the current "Christian
               age"
            ...may in fact have reference to the "new heavens and new 
            earth" of which Peter and John speak!

[In any case, we certainly have the promise of Peter and John of the 
"new heavens and new earth" as found in the New Testament.

And without question an important implication of this promise which 
will be fulfilled in the day of the Lord is that...]

IV. IT SHOULD INSPIRE HOLY LIVING (11b, 12a)

   A. WE OUGHT TO BE PEOPLE OF "HOLY CONDUCT AND GODLINESS" (11b)
      1. Everything we may acquire in this life will be "dissolved" 
         (our wealth, our fame, our physical relationships)
      2. The only thing that has "promise of the life to come" is 
         GODLINESS - 1Ti 4:8
      3. HOLY CONDUCT is able to "store up...a good foundation for the 
         time to come" - 1Ti 6:17-19

   B. WE OUGHT TO BE "LOOKING FOR AND HASTENING THE COMING OF THE DAY 
      OF GOD" (12a)
      1. If we "look for new heavens and a new earth" (v.13), we 
         should certainly "look for...the coming of the day of God"!
      2. Indeed, we should "hasten" the coming of that great day!
         a. It may be that "hastening" means "earnestly desiring" the 
            day of the Lord
         b. But it can also mean in this passage "to speed its coming"
            1) Is it possible to shorten the time set for the coming of
               the Lord?
            2) If the delay is due to God's longsuffering so that men 
               can repent, what if they repent?  Would there be reason 
               to delay any longer?
         c. Not only can we pray for the Lord to come (1Co 16:22), 
            but Peter says elsewhere that we may do something to speed 
            His coming! - cf. Ac 3:19-21
            1) "Repent therefore and be converted..."
            2) "...that He may send Jesus Christ..."

CONCLUSION

1. According to Peter, then, "The Day Of The Lord" will be...
   a. A day that is unexpected
   b. A day that will be cataclysmic
   c. A day that will usher in a new order
   d. A day for which we ought to look and hasten

2. Peter does not describe all the events that will occur on that 
   day...
   a. He says nothing about the resurrection, though that is clearly 
      implied
   b. He says little about the judgment per se, though it too is an 
      important feature
   ...but what he says is adequate to encourage us to consider how we 
   shall respond

3. How shall we respond to the words of Peter?  I know of three 
   possible ways...
   a. We can mock them
   b. We can ignore them, delaying obedience, and likely be found 
      unprepared
   c. We can humbly heed them, responding to God's longsuffering 
      through obedience to the gospel
   -- Just as there were three different reactions to the preaching of
      Paul - cf. Ac 17:30-31

Dear friend, how will YOU respond...?

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... When People Scoff About The Lord's Return (2 Peter 3:1-9)

                     "THE SECOND EPISTLE OF PETER"

           When People Scoff About The Lord's Return (3:1-9)

INTRODUCTION

1. A wonderful promise that serves to motivate Christians toward godly
   living is that concerning our Lord's return...
   a. A promise made first by Jesus Himself - Jn 14:1-3
   b. A promise made at His ascension into heaven - Ac 1:9-11
   c. A promise not far from the lips of devoted disciples...
      1) "O Lord, come!" - 1Co 16:22
      2) "Even so, come, Lord Jesus!" - Re 22:20

2. But it is also a promise that some delight to scoff  (i.e., to mock,
   deride, reproach, ridicule) - cf. 2Pe 3:3-4

3. As we patiently await the coming of the Lord, what can we do when 
   faced by those who ridicule the hope that we have?

4. Peter addresses this concern in 2Pe 3:1-9, and will serve as the 
   basis for this lesson entitled:

              "When People Scoff About The Lord's Return"

[The key element to dealing with such scoffers can be summarized in one
word:  "remember"

This becomes evident as we find Peter stressing that we should 
first...]

I. REMEMBER THAT SCOFFERS ARE TO BE EXPECTED (1-4)

   A. ONCE AGAIN, WE SEE THE VALUE OF BEING REMINDED...
      1. Earlier in this epistle, Peter stressed his desire to remind
         them - 2Pe 1:12-15
      2. Now, he does it again - 2Pe 3:1-2
      3. In both passages, his desire is to "stir up" their pure minds 
         - 2Pe 1:13; 3:1

   B. WE ARE TO BE ESPECIALLY MINDFUL OF...
      1. The words spoken before by the holy prophets
         a. Peter may have reference to New Testament prophets
         b. But he might also be referring to Old Testament prophets, 
            to whom we were told to give heed earlier in this epistle 
            - 2Pe 1:19
      2. The commandment of the apostles of the Lord and Savior
         a. As the Lord's "ambassadors" (cf. 2Co 5:20), the apostles
            speak for the Lord Himself - cf. 1Co 14:37
         b. Therefore, we need to "continue steadfastly in the 
            apostles' doctrine" - Ac 2:42

   C. IF WE ARE MINDFUL OF THEIR WORDS, SCOFFERS WILL NOT BE 
      UNEXPECTED...
      1. We will know that they will come "in the last days" - 2Pe 3:3a
         a. A reference to the age of the Messiah
         b. Which began with His first coming, and will be culminated 
            at His second coming - cf. Ac 2:16-17; 1Co 10:11; He 1:1-2
         c. Thus we can expect scoffers at any time during the 
            "Christian dispensation"
      2. We will know the motivation behind their scoffing... - 2Pe 3:3b
         a. For they will be "walking according to their own lusts"
         b. Knowing that coming of the Lord is designed to judge the 
            ungodly, they "scoff" as a way to soothe their guilty 
            conscience
      3. We will know the major argument they are likely to use - 2 Pe 3:4
         a. Their argument will be:  "all things continue as they 
            were..."
         b. An argument akin to the doctrine of "uniformitarianism"

[Knowing that scoffers will come, and what their charges will be, we 
can prepare for it.  But again, only if we will be sure to remember 
what the holy prophets and apostles have said.

For example, the apostle Peter would have us...]

II. REMEMBER THAT GOD'S WORD IS CONSISTENT (5-7)

   A. THE SCOFFERS FORGET ABOUT THE FLOOD...
      1. In arguing that "all things continue as they were from the 
         beginning", they overlook the fact such was not the case with 
         the flood - 2Pe 3:5-6
      2. Peter says they "willfully" forget...
         a. They purposefully choose not to remember an event that 
            proves their argument wrong
         b. Of course, their desire is not to determine truth, but to 
            justify their lifestyle
         c. Many people today resort to the same tactics...
            1) Conveniently ignore evidence that would weaken their 
               case
            2) Ridicule the opposition rather than dealing with it 
               fairly and seriously

   B. BUT THE FLOOD IS EVIDENCE OF THE CERTAINTY OF GOD'S WORD...
      1. By God's word, the world was once destroyed by "water" - 2 Pe 2:5-6
      2. By the same word (God's word), the universe is "kept in store"
         (treasured up, reserved) for "fire" - 2Pe 2:7
      3. The same word that promised and carried through with the 
         promise about the flood, is the word that promises and will 
         carry through about the Lord's coming and the conflagration to
         accompany it
      4. Since God kept His first promise to destroy the world, we can 
         expect Him to keep His present promise as well!
            
["But," the scoffer might say, "it has been so long since the promise 
was made!"  Indeed, for us today it has been nearly two thousand years 
since the promise of the Lord's return and the world's destruction was 
made.

But as Peter continues, we should...]

III. REMEMBER THAT GOD IS NOT AFFECTED BY TIME (8)

   A. UNLIKE MAN, GOD IS NOT A CREATURE OF TIME...
      1. "with the Lord one day is as a thousand years, and a thousand 
         years as one day."
      2. This is not a passage revealing some sort of key to 
         interpreting prophecy...
         a. Such as, "a day in prophecy equals a thousand years in 
            fulfillment"
         b. For if so, then why could not one just as easily say "a
            thousand years in prophecy equals a day in fulfillment"?
         c. Indeed, such efforts are a clear "twisting" (cf. 2Pe 3:16)
            of this passage
      3. The point is simply that time is irrelevant to God

   B. SO WHILE IT MAY HAVE BEEN TWO THOUSAND YEARS...
      1. To God that is no different than two days! - cf. Ps 90:4
      2. Another two thousand years could pass, and God's Word would 
         not be weakened at all...
         a. It was two thousands years before God fulfilled His promise
            to Abraham ("in you all the families of the earth shall be 
            blessed" - Gen 12:3)
         b. It was at least four thousand years before He fulfilled His
            promise to the serpent ("And I will put enmity...between 
            your seed and her Seed; He shall bruise your head, and you 
            shall bruise His heel." - Gen 3:15)
      3. Since God kept His promise about the first coming of Christ, 
         we can expect Him to fulfill the promise of His Son's return!
      4. As for the "times and seasons", that should not be our concern
         - cf. Ac 1:7

[Finally, we will not be moved by the scoffers' arguments about the 
delay of the Lord's return if we...]

IV. REMEMBER THAT GOD IS LONGSUFFERING, NOT SLACK (9)

   A. SOME MIGHT THINK THE LORD IS SLACK CONCERNING HIS PROMISE...
      1. It _has_ been nearly two thousand years since the promise was 
         made
      2. And while _man_ might consider that slackness, there is
         another reason for the delay

   B. THE LORD IS LONGSUFFERING, NOT WILLING THAT ANY PERISH...
      1. While God is a just God, He is also a merciful and loving God
      2. While His justice requires "judgment and perdition of ungodly 
         men", His love and mercy is willing to give them time to 
         repent
      3. This explains the Lord delay in returning:  He has given every
         generation that has lived during the last two thousand years 
         time to repent!
      4. Thus He has "suffered long", hoping that people will repent...
         a. Such goodness is designed to encourage people to repent - 
            cf. Ro 2:4
         b. But for those who despise His longsuffering...
            1) They are "treasuring up...wrath in the day of wrath" - 
               cf. Ro 2:5-6
            2) Just as the Lord has "treasured up" the heavens and 
               earth for fire at the day of judgment - cf. 2Pe 2:7

CONCLUSION

1. Peter will have more to say about "the day of the Lord" and what 
   will occur when He comes again, in the next section (2Pe 3:10-13)

2. But that we might not lose heart, nor be discouraged by the scoffers
   who will ridicule the idea of the Lord's return, Peter has left 
   these words by which we can "stir up your pure minds by way of 
   reminder" - 2Pe 3:1

3. Has the thought of the Lord's return and the day of judgment stirred
   you up?
   a. Remember that the Lord wants you to be saved...
      1) He sent His Son to die for your sins
      2) He has delayed the sending of His Son a second time, to give 
         you time to repent
   b. Remember, though, that in His justice things are being "treasured
      up"
      1) The heavens and earth are "kept in store" (treasured up) for 
         the day of judgment
      2) Those who despise God's longsuffering are "treasuring up" for 
         themselves "wrath in the day of wrath and revelation of the
         righteous judgment of God" - cf. Ro 2:5
   c. How much better, then...
      1) To receive the "riches of His grace" in obedience to the
         gospel of His grace
      2) Instead of receiving the "treasures of His wrath" to be given
         at the day of judgment!

As Peter said on the Day of Pentecost, "Be saved from this perverse
generation." (Ac 2:40)  The context reveals how one might be saved
- cf. Ac 2:36-41

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... The Deceptions Of False Teachers (2 Peter 2:18-22)

                     "THE SECOND EPISTLE OF PETER"

               The Deceptions Of False Teachers (2:18-22)

INTRODUCTION

1. Peter's warning against "false teachers" has to this point included 
   a description of:
   a. The destructiveness of false teachers - 2Pe 2:1-3
   b. The doom of false teachers - 2Pe 2:4-9
   c. The depravity of false teachers - 2Pe 2:10-17

2. Verse 17 summarizes their depravity by describing them as...
   a. "wells without water"
   b. "clouds carried by a tempest"
   ...that while they promise much, they do not truly deliver what they
   promise

3. Thus they are "deceptive", and the deceptions of false teachers 
   become even more apparent as we consider the last section of chapter
   two

[Verses 18-22 vividly depict the manner in which these "false teachers"
are deceptive, beginning with...]

I. THEY ARE DECEPTIVE IN THEIR METHODS (18)

   A. THEY USE DECEPTIVE WORDS...
      1. Peter had warned earlier that "they will exploit you with
         deceptive words" - 2Pe 2:3
      2. Now he says they "speak great swelling words of emptiness" -
         2Pe 2:18
         a. Using eloquent speech that sounds impressive and promising
         b. But lacking true substance

   B. THEY ACTUALLY APPEAL TO THE FLESH...
      1. So deceiving are these teachers, one may think that they are
         winning him over to their way through their sound doctrines
      2. But their true allurement is through "the lusts of the flesh"
         a. Which could include such things as immorality, materialism,
            envy, pride - cf. Ga 5:19-21; 1Jn 2:15-17
         b. Thus they offer promises that really have their appeal to 
            what the flesh will gain
         c. Is this not the case with those who promise "health and 
            wealth" with the gospel?
      3. It is even "through licentiousness" that these teachers entice
         unstable souls...
         a. Licentiousness in the Greek is aselgeia {as-elg'-i-a} which
            means "unbridled lust, excess, licentiousness,
            lasciviousness, wantonness, outrageousness, shamelessness,
            insolence"
         b. They shamelessly flaunt their fleshly appeals, while
            passing it off as something proper
         c. E.g., displaying excessive wealth as something one might
            expect to receive as a follower of their teaching

[Through such deceptive methods, they seek to allure those who have
"escaped from those who live in error" (18b).

This leads us to Peter's next point...]

II. THEY ARE DECEPTIVE IN THEIR PROMISES (19)

   A. THEY PROMISE "LIBERTY", BUT THEY DON'T DELIVER...
      1. Especially if it is liberty from the "lusts of the flesh"
      2. For as we have seen, they make their allurements through the 
         "lusts of the flesh" - cf. 2Pe 2:1,18
      3. Thus they enslave through the very thing they promise
         deliverance from!

   B. THEY PROMISE "LIBERTY", WHILE THEY THEMSELVES ARE SLAVES...
      1. They are "slaves of corruption" trying to promise what they
         don't have
      2. As evidence of their "corruption", we have already seen...
         a. They attempt to exploit through covetousness - 2Pe 2:3
         b. They "walk according to the flesh in the lust of
            uncleanness" - 2Pe 2:10
         c. They "despise authority" - 2Pe 2:10
         d. They "speak evil of the things they do not understand" -
            2Pe 2:12
         e. They "count it pleasure to carouse in the daytime" - 2 Pe 2:13
         f. They have "eyes full of adultery and that cannot cease from
            sin" - 2Pe 2:14
         g. They have "a heart trained in covetous practices" - 2 Pe 2:14
      3. Thus these teachers who promise liberty are themselves...
         a. "overcome"
         b. "brought into bondage"
      4. Indeed, they are worse off now than before (20-22)
         a. Their latter end is worse than their beginning
         b. It would have been better for them never to have known the
            way of righteousness - cf. Lk 12:47-48
         c. They have become like the dog returning to his vomit, and 
            the washed sow wallowing again in the mire!
         -- These last three verses raise a question that will be 
            answered below

[Deceptive in both method and promise, we can appreciate why Peter 
would spend so much time warning about them.

Before concluding this lesson (and chapter), it might be prudent to 
attempt answer two questions that are commonly raised by Peter's 
discourse on false teachers...]

III. CONCLUDING QUESTIONS

   A. WERE THESE FALSE TEACHERS ONCE TRUE CHRISTIANS?
      1. They were "denying the Lord who bought them" - 2Pe 2:1
         a. These are souls who at one time had been "bought by the 
            Lord"
         b. Peter had written in his first epistle that we are redeemed
            (bought back) by the precious blood of Christ - 1Pe 1:
            18-19
         c. Thus, these are souls who at one time were "blood bought 
            individuals"
      2. "They have forsaken the right way and gone astray" - 2Pe 2:15
         a. The implication here is that they were once on the right 
            way
         b. For it is impossible to forsake something you never had, or
            to go astray if you were always lost
      3. "...they have escaped the pollutions of the world through the 
         knowledge of the Lord and Savior Jesus Christ, they are again 
         entangled in them and overcome..." - 2Pe 2:20
         a. Compare:  "having escaped the corruption that is in the 
            world through lust" - 2Pe 1:4
            1) What was said of Christians at the beginning of the 
               epistle...
            2) ...is now used to describe these false teachers!
         b. They had escaped the pollutions of the world "through the 
            knowledge of the Lord and Savior Jesus Christ" - 2Pe 2:20
            1) Remember that this "knowledge" includes such things as 
               listed in 2Pe 1:5-8
            2) Through such "saving" knowledge, then, they had escaped,
               but are now enslaved again
      4. "...it has happened to them according to the true proverb:" 
         - 2Pe 2:22
         a. They like dogs have returned to what they had gotten rid of
            at one point, and are like a washed sow returning to 
            wallowing in the mire
         b. Some try to say these proverbs reveal that these false 
            teachers were always "dogs" and "hogs", never truly changed
            on the inside, which explains their returning to the vomit 
            and mire
         c. But in the overall context of this chapter, that seems to
            be straining the purpose of the proverbs

   [Of course, the question about these false teachers having been true
   Christians at one time leads right into another question...]

   B. CAN CHRISTIANS SIN SO AS TO BE LOST?
      1. If these "false teachers" were once true Christians, the 
         answer is clearly "yes", for consider their end:
         a. "bring on themselves swift destruction" - 2Pe 2:1
         b. "for a long time their judgment has not been idle, and 
            their destruction does not slumber" - 2Pe 2:3
         c. "to whom the gloom of darkness is reserved forever" - 2 Pe 2:17
      2. If the answer is "no", then why the warning by Peter in this 
         epistle?
         a. Why warn those who have "escaped from those who live in 
            error", if there is no real danger of becoming "overcome" 
            and "brought into bondage" again? - 2Pe 2:18-19
         b. Why the concluding warning to "beware lest you also fall 
            from your own steadfastness, being led away with the error 
            of the wicked", if it is impossible for Christians to fall 
            away? - 2Pe 3:17
      3. But what about those verses that promise "the security of the 
         believer", such as Jn 10:28-29?
         a. Such passages are promising assurance for the "believer", 
            i.e., one who remains a believer; if we remain faithful, 
            our salvation is secure - cf. Re 2:10
         b. But the Bible clearly warns that a "believer" can develop 
            an evil heart of "unbelief"; should that happen, the 
            promises of assurance do not apply - cf. He 3:12-4:2

CONCLUSION

1. The very real possibility of apostasy and losing one's salvation 
   helps us to understand the grave concern expressed by Peter in his 
   epistle
   a. He believes Christians can "fall from your own steadfastness"
   b. He believes Christians can be "led away with the error of the 
      wicked"

2. For these reasons he takes so much time describing the "false 
   teachers" who are losing their salvation and trying to take others 
   with them!

3. But if we can remember what Peter says about...
   a. The destructiveness of false teachers
   b. The doom of false teachers
   c. The depravity of false teachers
   d. The deceptions of false teachers
   ...then we are not likely to be swayed by such individuals

But "false teachers" are not our only concern, we must be careful not 
to be deterred in our spiritual pilgrimage by "scoffers" along the way.

Such individuals Peter will address in the next chapter...

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... The Depravity Of False Teachers (2 Peter 2:10-17)

                     "THE SECOND EPISTLE OF PETER"

               The Depravity Of False Teachers (2:10-17)

INTRODUCTION

1. In his discourse against "false teachers", Peter has written 
   strongly and harshly against these individuals...
   a. They will bring in "destructive heresies", and bring on 
      themselves and those who follow them "destruction" - 2Pe 2:1-3
   b. Their doom is certain, for God knows how "to reserve the unjust 
      under punishment for the day of judgment", as illustrated by the 
      examples in 2Pe 2:4-9

2. Why such strong words?  Is Peter justified in writing so harshly 
   against these "false teachers"?

3. The answer is "yes", for by inspiration Peter knows the true extent 
   to which these depraved individuals have fallen
   a. Again, these "false teachers" are not just people who in their 
      ignorance are guilty of teaching error
   b. Rather, they are very much aware of their deceptions and what 
      they are doing!

[In our text for this lesson, we learn from Peter just how serious is 
"The Depravity Of False Teachers".  For example..]

I. THEY "REVILE" AGAINST THOSE IN AUTHORITY (10-12)

   A. NOTICE THEIR CHARACTER...
      1. They "walk according to the flesh in the lust of uncleanness" 
         - 10
      2. They are "presumptuous, self-willed" - 10
      3. By so walking after the flesh, they became little more than 
         "natural brute beasts" - 12

   B. IN THIS CONDITION...
      1. They "despise authority" - 10
         a. They do not appreciate the principles of authority and 
            submission - cf. 1Pe 2:13-17
         b. They feel no need to submit to those over them
      2. They "are not afraid to speak evil of dignitaries" - 10
         a. The word for "dignitaries" is doxa {dox'-ah} and literally 
            means "glories"
         b. It can refer to human dignitaries such as church or civic 
            leaders, but also celestial beings (such as good and fallen
            angels)
         c. The context of verse 11 and the parallel passage in Jude 8-9
            suggests that fallen angels (those mentioned in 2Pe 2:4) 
            may be the "dignitaries" spoken of here
         d. Thus in some way these individuals would speak derogatorily
            of "fallen angels", something even angels "greater in power
            and might" would not do!
      3. They "speak evil of the things they do not understand" - 12
         a. Once again Peter's charge is that they "speak evil"
         b. The charge appears to be in the way they speak, even of 
            fallen angels...
            1) With an attitude of despite towards those in authority
            2) When they really are not in a position to know the whole
               situation
         c. With such arrogance and evil speaking, they corrupt 
            themselves! - Jude 10

[If the Scriptures condemn those who speak evil of "fallen angels", 
what does that say of those who speak evil of "fallen individuals", 
whether they be church or civic leaders?  May Peter's words encourage 
us to be very careful about such things.

The depravity of these "false teachers" is seen further as we consider 
how...]

II. THEY "REVEL" WITH GREAT PLEASURE (13-14)

   A. THEY LOVE TO "CAROUSE"...
      1. The word "carouse" (or "revel", the KJV uses "riot" and 
         "sporting") refers to extreme indulgence in sensual pleasures;
         dissipation
      2. They count it pleasure to "carouse in the daytime" - 13
         a. This is not to suggest that it is all right to carouse at 
            night
         b. But just demonstrates how depraved these individuals are!
      3. Like "spots and blemishes", they carouse in their deceptions
         "while they feast with you" - 13
         a. They take advantage of gatherings with Christians
         b. This they do with skillful deception

   B. FOR THEY HAVE CORRUPTED "EYES" AND "HEART"...
      1. Their eyes are "full of adultery" (cf. Mt 5:28) - 14
         a. "that cannot cease from sin" (this speaks of their 
            depravity)
         b. "...beguiling unstable souls" (taking advantage of the 
            immature)
      2. Their heart is "trained in covetous practices" - 14
         a. They are skilled in how to get what they want
         b. And what they want all pertains to the flesh! (as implied 
            by the term "adultery")

[In such depravity they have truly become "accursed children" (14).

That they are even described as "accursed children" is another 
indication that these "false teachers" were once true Christians  - cf.
"denying the Lord who bought them" (1) and "after they have escaped 
the pollutions of the world..." (20)

Another such indication is seen as we consider our last point 
concerning the depravity of these false teachers...]

III. THEY "REVOLT" AGAINST THE RIGHT WAY (15-16)

   A. "THEY HAVE FORSAKEN THE RIGHT WAY AND GONE ASTRAY"
      1. It is hard to forsake what you never had, or to go astray if 
         you were never in the right way
      2. Therefore this phrase of Peter...
         a. Lends support to the idea that these "false teachers" were 
            erring Christians
         b. Sadly adds to the description of how far one can fall from 
            the Lord

   B. "FOLLOWING THE WAY OF BALAAM..."
      1. Like the prophet Balaam, they were swayed by the "wages of 
         unrighteousness"
      2. Here Peter is evidently making a play on words, for he used 
         the same phrase earlier in a totally different way
         a. In verse 13, the "wages of unrighteousness" refers to the
            eternal compensation one receives for their sins 
            (condemnation)
         b. In verse 15, the "wages of unrighteousness" refers to the
            momentary compensation one receives for their sins (money, 
            fulfillment of fleshly desires)
      3. But remember that Balaam was rebuked and restrained by a dumb 
         donkey who spoke - Num 22:22-35
      4. How much more should we take heed when it is the voice of an 
         inspired apostle (Peter) who seeks to rebuke and restrain the 
         madness of "false teachers"!

CONCLUSION (17)

1. In verse 17, we are given two illustrations that describe the 
   depravity of these false teachers...
   a. They are "wells without water"
   b. They are "clouds carried by a tempest"
   -- Both illustrations describe things which promise much (i.e., 
      water), but deliver nothing!

2. So it is with these "false teachers", who while promising much, are 
   so depraved themselves that there is only one thing awaiting them...
   a. "to whom the gloom of darkness is reserved forever"
   b. I.e., the same judgment given to the angels who sinned - cf. 2 Pe 2:4
   -- How ironic, that these individuals who were so bold to revile 
      fallen angels, will suffer the same punishment!

3. Peter will have more to say about these false teachers in the final 
   section of this chapter, especially with regards to their
   "deceptions" and how they fail to deliver what they promise

In the meantime, remember that it is not sufficient to just "beware" of
false teachers, we must also being "growing" in the grace and knowledge
of Jesus Christ (2Pe 3:17-18).  Is this the case with you...?

Executable Outlines, Copyright © Mark A. Copeland, 2011

2 Peter 2:1–3 (NKJV)

2 But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. And many will follow ...

From Mark Copeland... The Doom Of False Teachers (2 Peter 2:4-9)

                     "THE SECOND EPISTLE OF PETER"

                   The Doom Of False Teachers (2:4-9)

INTRODUCTION

1. In warning that "false teachers" will arise, leading many to follow 
   their destructive ways, Peter also spoke of their coming judgment...
   a. "...bring on themselves swift destruction" - 2Pe 2:1
   b. "for a long time their judgment has not been idle, and their 
      destruction does not slumber." - 2Pe 2:3

2. To illustrate that the "false teachers" face certain condemnation, 
   Peter gives three examples of the righteous judgment of God in the 
   past...
   a. The angels who sinned - 2Pe 2:4
   b. The ancient world - 2Pe 2:5
   c. The cities of Sodom and Gomorrah - 2Pe 2:6-9

3. In this lesson...
   a. We will briefly review what is known about these three "case 
      histories" of divine judgment
   b. And offer hope by noticing Peter's observations concerning the 
      righteous who found themselves in the midst of these judgments

[Let's begin, then, by reviewing the first "case history"...]

I. THE ANGELS WHO SINNED (4)

   A. VERY LITTLE IS ACTUALLY SAID ABOUT THE CIRCUMSTANCES OF THE
      ANGELS' SIN...
      1. Jude makes reference to it in his epistle - Jude 6
         a. Somehow, some angels "did not keep their proper domain"
         b. They "left their own habitation"
      2. A common interpretation is that this refers to what is found 
         in Gen 6:1-4
         a. Where "sons of God" is taken to refer to angels (as used in
            Job 1:6; 2:1; 38:7)
         b. In support of this interpretation (cf. Expositor's Bible 
            Commentary)...
            1) It was common in Jewish literature (Enoch 6:2; 1 QapGen 
               col. 2)
            2) The three examples (angels, Flood, and cities of the 
               plain) all come one after another in the early chapters
               of Genesis
         c. In rebuttal (cf. New Testament Commentary, Kistemaker)...
            1) The angels are spiritual beings without physical bodies 
               and are incapable of procreation
            2) Jesus taught that at the resurrection, people, like the 
               angels in heaven "neither marry nor be given in 
               marriage" - Mt 22:30
         d. But then again, it might be asked...
            1) If angels could take on bodies to eat, why not to 
               procreate? - cf. Gen 18:1-8
            2) These are angels who "left their proper domain", could 
               not what Jesus said be true only of angels who are not 
               rebellious?
      3. Another view is that the sin of angels is something that took 
         place before The Fall...
         a. As vividly portrayed in John Milton's "Paradise Lost"
         b. The scriptural evidence is very vague, dependent upon 
            passages that may be taken out of context

   B. WHAT IS VERY CLEAR ARE THE CIRCUMSTANCES OF THE ANGELS' JUDGMENT!
      1. God did not spare them, "but cast them down to hell"
         a. The word for "hell" is tartaroo {tar-tar-o'-o}
         b. "Tartarus, thought of by the Greeks as a subterranean place
            lower than Hades where divine punishment was meted out, was
            so regarded in Jewish apocalyptic as well" (BAG, p. 813)
         c. Peter may have simply chosen to use this well-known concept
            to convey the point that the angels are in a place of 
            torment
      2. God "delivered them to chains of darkness"
         a. The NIV says "gloomy dungeons", which is a possible 
            translation
         b. Jude describes it as "everlasting chains under darkness" - 
            Jude 6
      3. There they remain, "reserved for judgment"
         a. As Jude puts it:  "for the judgment of the great Day" - 
            Jude 6
         b. Similar to the description of Jesus in Lk 16:19-31, where
            the wicked rich man was in torment awaiting the judgment at
            the Last Day

[Peter's argument here is "from the greater to the lesser":  If God did
not spare angels who beheld His glory when they sinned, He will 
certainly punish false teachers who purposely lead His people astray!

And now, our next "case history"...]

II. THE ANCIENT WORLD (5)
         
   A. GOD USED THE FLOOD TO JUDGE THE UNGODLY...
      1. The "ancient world" is that antediluvian world described in 
         Gen 6:5-7, 11-12
         a. In which "the wickedness of man was great in the earth"
         b. Where "every intent of the thoughts of his heart was only 
            evil continually"
         c. And where the earth was "corrupt before God" and "filled 
            with violence"
         d. Which so grieved God that He found it necessary to destroy 
            both man and beast
      2. Again, Peter's argument is "from the greater to the lesser"
         a. If God destroyed the whole world because of their
            ungodliness...
         b. ...will he not destroy these false teachers who "deny the 
            Lord who bought them"?

   B. BUT GOD SPARED NOAH...
      1. The same flood that was used to destroy the world was used to 
         spare Noah! - cf. 1Pe 3:20
      2. Here is where we begin to find comfort for those who find 
         themselves surrounded by the ungodly...
         a. God took notice of Noah - cf. Gen 6:8; 7:1
         b. Noah was one who walked with God, even in the midst of a 
            perverse generation
         c. He was a "preacher of righteousness", both in deed and word
      3. So while God was bringing judgment upon the ungodly...
         a. He did not lose sight of the godly!
         b. He provided for their deliverance from the judgment that 
            came!

[In this way we are encouraged to remain faithful in two ways:  not 
only will God bring doom upon the "false teachers", but He will 
preserve those who remain faithful.

This two-fold assurance is continued as we consider the final "case 
history"...]

III. THE CITIES OF SODOM AND GOMORRAH (6-9)

   A. GOD TURNED THEM INTO ASHES...
      1. This judgment is described vividly in Gen 19:24-28
      2. Why this terrible judgment?
         a. Jude says it was because they had "given themselves over to
            sexual immorality and gone after strange flesh" - Jude 7
         b. The LORD said it was "because their sin is very grievous" 
            - Gen 18:20
         c. We see a sample of it in Gen 19:4-11
      3. Both Peter and Jude make the point that Sodom and Gomorrah are
         an "example"
         a. An example "to those who afterward would live ungodly" - 
            2Pe 2:6
         b. An example of those "suffering the vengeance of eternal 
            fire" - Jude 7
      
   B. BUT GOD DELIVERED RIGHTEOUS LOT...
      1. Here is another example of how God does not lose sight of His 
         faithful when He brings judgment upon the ungodly
      2. Lot was delivered because...
         a. He was "righteous", an adjective used three times by Peter:
            1) "righteous Lot" - 2Pe 2:7
            2) "that righteous man" - 2Pe 2:8
            3) "his righteous soul" - 2Pe 2:8
         b. He "was oppressed with the filthy conduct of the wicked"
         c. His soul was "tormented...from day to day by seeing and 
            hearing their lawless deeds"
      3. Like Noah, Lot had been "righteous before Me in this 
         generation" - cf. Gen 7:1

   C. THIS LEADS PETER TO SUMMARIZE THIS SECTION IN VERSE 9...
      1. "The Lord knows how to deliver the godly out of temptations"
         a. As shown in the example of Noah and Lot
         b. This should encourage us to remain faithful to the Lord
      2. "...and to reserve the unjust under punishment for the day of 
         judgment"
         a. As illustrated in the three cases we have considered
         b. Note that the unjust are reserved "under punishment" for 
            the day of judgment
            1) This suggests that the wicked are tormented during the 
               "intermediate state" between death and the resurrection
            2) As illustrated in the story of the rich man and Lazarus 
               - cf. Lk 16:19-31
         c. Should this not warn those who may be tempted to follow 
            after "false teachers"?

CONCLUSION

1. Peter is not through with his warnings about "false teachers"...
   a. Having described their "destructiveness" - 2Pe 2:1-3
   b. And confirming their "doom" - 2Pe 2:4-9
      ...he has more to say about their "depravity" and their 
      "deceptions" in the rest of this chapter

2. But what can we conclude from this section of scripture?
   a. The judgment and destruction of "false teachers" does not 
      "slumber"; God's judgments in the past guarantee that there is 
      "the day of judgment" in the future!
   b. Those who remain faithful to the Lord will be spared like Noah 
      and Lot were!

3. So when we find ourselves...
   a. "oppressed with the filthy conduct of the wicked"
   b. "tormented...from day to day by seeing and hearing lawless deeds"
      ...look to the Lord for His judgment and deliverance!

"Our Father in heaven...deliver us from the evil one"! - cf. Mt 6:9-13

Executable Outlines, Copyright © Mark A. Copeland, 2011