Page 61 - General Epistles (James through Jude) Textbook

The fourth nature of those false teachers is that they entice those escaping from error. They have
nothing which is able to save and admired in them like a spring with water. They do not have in them
that which can keep them firm when wind blows just like mists. They mouthed empty, but boastful
words and appeals to lustful desires of those who are trying to escape their old ways of life by promising
them temporal freedom. These people are slaves to whatever has mastered them. 2 Peter 2:20-22 is a
thorny passage because it brings two interpretations. First, someone who has been born again (or has
known God redemptively) can lose salvation. Second, those who have being saved cannot lose salvation.
Thus, for them, this passage would imply that they were never saved in the first place. But the natural
reading strongly suggests that living in sin can allow someone to cross the line and be lost. I am inclining
to the former view. A person cannot lose salvation because no one can lose that which he/she does not
keep. Those who believe in the possibility of someone losing salvation use the following passages in
parenthesis (2 Pet. 2:20–22; John 15:1–6; Rom. 11:19–21; Heb 6:4–6; 10:26–31; Jas. 5:19–20; 1 John
5:16; Rev. 2:5; 21:8). But those who believe that no one can lose salvation use the following passages in
parenthesis (John 6:35–40, 44–45; 10:27–30; Acts 13:48; Rom. 8:28–39; Eph. 1:13–14; 4:30; 1 Pet. 1:5).

The Second Coming of Jesus Christ (or The Day of the Lord [2 Pet. 3:1-18]).

Peter addresses his audience as dear friends. This just signify Peter’s “pastoral heart of love towards his
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flock.” Next, he reminds them that this is the second letter he wrote to them. Since we have no
known canonical letter Peter wrote before this one other than 1 Peter, it is fair to agree that this letter is
subsequent to 1 Peter. This also confirms that Peter is the author of both epistles. He wrote both with a
purpose of stimulating them to “wholesome thinking.” By “wholesome thinking,” he possibly means to
awaken them so that they can continue on the path of detoxification (non-contamination). This was a
prime encouragement bearing in mind Peter’s emphasis on the presence of rampant false teachers (just
like false prophets) whose teaching was being received with much honor.

Peter wanted his recipients to bring to remembrance the words spoken in the past by the holy prophets
and the command given by our Lord Jesus Christ through the apostles. Since Peter’s context is the
second coming of the Lord Jesus Christ, possibly, the prophetic messages should include those that
hinted at the climax of God’s redemptive plan through the second coming of Jesus Christ. Prophet Amos
hinted at what will happen when Jesus returns. The message of the apostles is clear concerning the
second coming of our Lord Jesus Christ. Notice that Peter places the Old Testament prophets and the
New Testament apostles on an equal plane because both are called
and sent by God.

Despite having solid evidence to the second coming of Jesus Christ,
some scoffers deny that by saying that things have been the same since
their ancestors. But Peter grounded his evidence of Jesus’ second
return in God’s creation and its destruction. Since God created the
heavens by His Word and by His same word, also, He will destroy the
current heavens and earth by His word. If (since) this is true (and
therefore, historical), then, Jesus Christ will return for the second time. And Peter noted that they did
not incorporate the teaching of God’s creation and destruction because scoffers forget. Further, scoffers
also forget that God does not relate to time in the same way human beings relate to time. Because to
God, a thousand years is like a day. To God, slowness is patience, that is, wanting everyone to come to
the knowing of our Lord and Savior Jesus Christ. On time, God is outside our time. He is in control of our
time. This would allow some not to perish (being shut out from the presence of the Lord [cf. 2 Thess.
1:9b], and being shut out from the glory of His might [cf. 2 Thess. 1:9c]).

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