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diligent to be
found by Him in
So, beloved, since you are expecting these things, be eager to be
found by Him [at His coming] without spot or blemish and at peace [in
serene confidence, free from fears and agitating passions and moral
Bible - Lockman)
Therefore, dear friends, since you are waiting for these things,
strive to be found at peace, without spot or blemish, when you come
into his presence.
And so, dear friends, while you are waiting for these things to
happen, make every effort to live a pure and blameless life. And be at
peace with God. (NLT
- Tyndale House)
Phillips: Because, my
dear friends, you have a hope like this before you, I urge you to make
certain that such a day would find you at peace with God and man,
clean and blameless in his sight. (Phillips:
On which account, divinely loved ones, since you are looking for these
things, do your best to be found with reference to Him irreproachable
and unblamable, in peace. (Eerdmans)
Young's Literal: wherefore,
beloved, these things waiting for, be diligent, spotless and unblameable,
by Him to be found in peace
SINCE YOU LOOK FOR THESE THINGS:
Dio agapetoi tauta prosdokontes (PAPMPN):
(Php 3:20; Heb 9:28)
(Hold pointer over following
Scriptures to ponder this needful heart attitude of every saint - Ge
49:18 Isa 30:18, Ps 123:2, Mt 25:1 Mk 15:43 Lk 2:25, 38 Lk 12:36, Ac
24:15, Ro 8:23, 24-25; 1Co 1:7; Gal 5:5, Php 3:20,21, 1Th 1:10, 2Ti 4:8,
Titus 2:13; Heb 9:28, Heb 10:36,37; 1Pe 1:13, 2Pet 3:12, 13, 14, Jas
5:7,8; Jude 1:21,
CLICK discussion on "HOPE"
and how it relates to "LOOKING".
See Torrey's Topics "Watchfulness"
(dio) is the the strongest inferential conjunction meaning
consequently, for which cause, wherefore or for this reason. The basis
for his exhortations in this last section is what he has already
written. This conjunction gives us another example of the way the
apostles always link the truth about faith with conduct that should
follow. Creed should always work itself out in one's conduct. Belief
should determine behavior. What one is "looking" for should have a direct relationship to
what one is "living" for. The false teachers had "severed" this link
between belief and behavior. We see this same fatal error
creeping into modern evangelicalism, where some would teach erroneously
that one can pray a "prayer of salvation" to receive Jesus as Savior and
subsequently NEVER demonstrate one iota of change in their life for the
remainder of their life and still be assured that when they die they
will wake up in the presence of Jesus. To be sure "Once saved, always
saved" but one needs to be 100% certain that they were "Once saved"! And
when there is a "disconnect" between what one says they believe and how
they behave, they have cause to seriously doubt if they were genuinely
once saved! (see 2Cor 13:5, Jas 2:14, 15, 16, 17, 18, 19, 20, 21, 22,
23, 24, 25, 26-note)
In this last section Peter's
shepherd heart now prompts him to summarize his desires for his readers.
Twice in this last section Peter shows his heartfelt love and concern
for his readers addressing them as "Beloved"
(agapetos) which means "divinely loved ones"
explained further by
"The word for “love” is agape, used for the love that God is (1Jn
4:18), the love with which God loves the lost (Jn 3:16) and His own (Jn
13:34, 17:23). It is not Peter who is said to be loving the recipients,
although he does, but God. Peter is reminding the saints that they are
loved ones of God, loved with a divine and infinite love." As adds "The
whole paragraph runs over with Christian affection".
Look for (4328)
[word study] from prós = towards - adds the
idea of “mental direction” to the already existing meaning of the verb +
dokáo = look for denoting direction of one's mind toward
something) means literally to look forward toward, to wait for, to look
for, to anticipate. It means to give thought to something that is in the
future and the context indicates whether one does this looking/waiting
in a hopeful sense, with a longing, with fear (wait with anxiety, live
in suspense), or in a neutral state of mind. It describes the attitude
saints should have as anticipating, waiting with watchfulness, being in
Prosdokao is used here and in the preceding two verses emphasizing an earnest, patient, expectant looking and
waiting, a quality of looking that motivates us to make the daily choices we must
to make in order to maintain a separated
lifestyle in the midst of a world gone wholly awry from the holy God's
standard. Here we see the connection between the hope which God's
promises (2Pe 1:4-note) inspire and the power for godliness
(2Pe 1:3-note) which this
hope gives (cf
the same spiritual principle in 1Jn 3:2, 3)
My anxious heart, be still!
Watch, work, and pray, and then
It will not matter when
Thy Lord (Thy Lord) shall come;
At midnight, or at noon;
He cannot come too soon
To take thee home, to take thee home.
Look for is a
participle depicts a continuing attitude of expectancy. An attitude of expectancy should make
believers receptive and tender toward exhortations concerning this
Confident expectation of a new world of righteousness should in turn
motivate and empower us (by grace) to live for peace and purity in this present evil age
Prosdokao - 15v in NT - Matt.
11:3; 24:50; Lk. 1:21; 3:15; 7:19f; 8:40; 12:46; Acts 3:5; 10:24; 27:33;
28:6; 2 Pet. 3:12ff. NAS renders - expect(2), expecting(2), look for(4),
looking for(2), state of expectation(1), waited(1),waiting for(2),
things (tauta) What are these things?
The day of God, the new heavens and the new earth, the eternal state,
the glorious Kingdom awaiting us in the presence of God forever and
Rienecker says these things refers to "a freshly
created heaven and earth where God's will is paramount" and
righteousness is a permanent "citizen" not an occasional "visitor".
What a motivation!
Literally Peter says "These things expecting"
or "these things waiting eagerly for". With this great
hope (a certainty not "I hope so") of the future before his readers, Peter now
presses upon them urgent duties concerning their present lives (v14-15)
and reminds them of the confirmatory testimony of the Apostle Paul
The first exhortation is for personal purity.
Having such a glorious hope, believers cannot live now live in idleness
BE DILIGENT TO BE FOUND
BY HIM IN PEACE: spoudasate (2PAAM) aut heurethenai (APN) en eirene
3:5, 6 7, 8, 9, 10; 1Jn 28, 3:1, 2, 3)
Torrey's topic "Sanctification")
for in depth study of
spoudazo) do something hurriedly, with implication of
associated energy and intense effort. Do your utmost for His highest.
imperative (the 4 main verbs in this
last section are all imperatives intended to challenge the attitude and
conduct of the reader)
presses upon the reader a sharp and urgent duty, a command to carry out
this action expediently and effectively.
"Make it your business to do this
This command stresses our personal
duty and responsibility as good soldiers of Christ Jesus (cp 2Ti 2:3, 4-note) to carry out
His order without delay and without excuse!
is used only 11 times in the NT (Gal. 2:10; Eph. 4:3; 1Thess. 2:17; 2
Tim. 2:15; 4:9, 21; Tit. 3:12; Heb. 4:11; 2 Pet. 1:10, 15; 3:14) and three uses are in this short epistle:
all the more diligent (aorist
make certain about His calling and choosing you. (2Pe 1:10-note)
diligent that at any
time after my departure you will be able to call these things to mind.
In Paul's last
written words before he died he like Peter uses spoudazo 3 times, the
following use giving us a sense for the energy this word calls for one
to exert: "Make
(spoudazo) to come to me soon."
Paul uses spoudazo word
to spur Timothy to fulfill his ministry and
Be diligent (aorist
imperative) to present yourself approved to God as a workman who does
not need to be ashamed, handling accurately the word of truth. (see
The writer of Hebrews uses the noun form to similarly urge his readers
onward in their Christian walk
And we desire that each one of you
show the same diligence
so as to realize the full assurance of hope until the end that you may
not be sluggish, but imitators of those who through faith and patience
inherit the promises."
Exert zealous persistence to accomplish this objective. Make every
effort you can muster so that you will be found by Him in peace,
spotless & blameless. This Christian life necessitates some spiritual
''elbow grease'' and is not simply ''let go and let God''! We have a
responsibility--that's what the active voice in the verb spoudazo conveys.
be found (2147)
(heurisko) means to find after searching and so to discover (Mt
7:7), to find accidentally or without seeking (Mt 12:44), to experience
for oneself and to to obtain or procure (He 9:12). Figuratively,
heurisko speaks of a f spiritual or intellectual discovery gained
through observation = reflection, perception, investigation (Ro 7:21).
Heurisko - 166v in NT - Matt. 1:18;
2:8; 7:7f, 14; 8:10; 10:39; 11:29; 12:43f; 13:44, 46; 16:25; 17:27;
18:13, 28; 20:6; 21:2, 19; 22:9f; 24:46; 26:40, 43, 60; 27:32; Mk. 1:37;
7:30; 11:2, 4, 13; 13:36; 14:16, 37, 40, 55; Lk. 1:30; 2:12, 45f; 4:17;
5:19; 6:7; 7:9f; 8:35; 9:12, 36; 11:9f, 24f; 12:37f, 43; 13:6f; 15:4ff,
8f, 24, 32; 17:18; 18:8; 19:30, 32, 48; 22:13, 45; 23:2, 4, 14, 22;
24:2f, 23f, 33; Jn. 1:41, 43, 45; 2:14; 5:14; 6:25; 7:34ff; 9:35; 10:9;
11:17; 12:14; 18:38; 19:4, 6; 21:6; Acts 4:21; 5:10, 22f, 39; 7:11, 46;
8:40; 9:2, 33; 10:27; 11:26; 12:19; 13:6, 22, 28; 17:6, 23, 27; 18:2;
19:1, 19; 21:2; 23:9, 29; 24:5, 12, 18, 20; 27:6, 28; 28:14; Rom. 4:1;
7:10, 21; 10:20; 1 Co. 4:2; 15:15; 2 Co. 2:13; 5:3; 9:4; 11:12; 12:20;
Gal. 2:17; Phil. 2:8; 3:9; 2 Tim. 1:17f; Heb. 4:16; 9:12; 11:5; 12:17; 1
Pet. 1:7; 2:22; 2 Pet. 3:14; 2 Jn. 1:4; Rev. 2:2; 3:2; 5:4; 9:6; 12:8;
14:5; 16:20; 18:14, 21f, 24; 20:11, 15
When the Lord Jesus comes, you will be found...personally
by Him. We need to be reminded of this great sobering truth. There will be
nothing hidden or overlooked in that day. Everything will be brought to
light when the Lord Jesus comes. And in this verse Peter
focuses on the
pronoun "by Him".
The idea is,
“Do your best to be found with respect to Him, in relation to Him,”
thus, with respect to His coming and at that time by Him.
the aorist infinitive...looks forward to the
definite judicial finding by Christ, the Judge, when the readers shall
stand before Him."
Because we do not know
the day or the hour of our Lord’s return, we must constantly be ready.
The believer who starts to neglect the “blessed hope” (Titus 2:13-note) will
gradually develop a cold heart, a worldly attitude, and an unfaithful
life (Lk 12:36).
His disciples with a similar motivating exhortation
is that slave whom his master finds so doing when he comes"
Paul likewise prayed for the saints at Thessalonica
"Now may the
God of peace Himself sanctify you entirely; and may your spirit and soul
and body be preserved complete, without blame at the coming
of our Lord Jesus Christ." (1Th 5:23-note)
And John expresses a similar desire in this exhortation
now little children abide in Him
so that when He appears we may have confidence
and not shrink away
from Him in shame at His coming."
In sum, "to be found" is
a call for us to be alert, abiding in the Vine, occupied with our
Father's work, focused on the things above not on the things of the
earth, all the while redeeming every opportunity He graciously gives us
to perform Kingdom work. And if we keep in the forefront of our mind the
glorious privilege we have of entering the Day of God, we will be
stirred in our spirits by His Spirit to be "sincere and blameless until
the day of Christ" (Php 1:10-note)
(click for discussion of "Three Divine Days")
eiro = to join) (click
in depth study of
eirene) pictures the
binding or joining together (what is broken or divided).
implies health, well-being, and prosperity. Eirene means to be set
at one again like Adam was related to God before the Fall in the garden
Eirene - 85x in NT - Matt.
10:13, 34; Mk. 5:34; Lk. 1:79; 2:14, 29; 7:50; 8:48; 10:5f; 11:21;
12:51; 14:32; 19:38, 42; 24:36; Jn. 14:27; 16:33; 20:19, 21, 26; Acts
7:26; 9:31; 10:36; 12:20; 15:33; 16:36; 24:2; Rom. 1:7; 2:10; 3:17; 5:1;
8:6; 14:17, 19; 15:13, 33; 16:20; 1 Co. 1:3; 7:15; 14:33; 16:11; 2 Co.
1:2; 13:11; Gal. 1:3; 5:22; 6:16; Eph. 1:2; 2:14f, 17; 4:3; 6:15, 23;
Phil. 1:2; 4:7, 9; Col. 1:2; 3:15; 1 Thess. 1:1; 5:3, 23; 2 Thess. 1:2;
3:16; 1 Tim. 1:2; 2 Tim. 1:2; 2:22; Tit. 1:4; Phlm. 1:3; Heb. 7:2;
11:31; 12:14; 13:20; Jas. 2:16; 3:18; 1 Pet. 1:2; 3:11; 5:14; 2 Pet.
1:2; 3:14; 2 Jn. 1:3; 3 Jn. 1:15; Jude 1:2; Rev. 1:4; 6:4
is the opposite of war or disturbance, a term which accurate describes
man's relationship with the Almighty prior to salvation
while we were enemies,
we were reconciled to God through the death of His Son (see
To faith in Christ brings a man peace WITH God and then daily walking in
communion and fellowship with Him brings us the peace OF God. And so
even after salvation if we choose to walk in darkness, we have our peace
with Him ''disturbed''. Belief in Confession and Repentance brings
restoration of fellowship (1Jn 1:6, 7, 8, 9). Peter is exhorting his readers to
make every effort...do whatever you must to maintain your communion with
God and the peace of God that is the fruit of this fellowship.
A bit on the "cool" side?
Do you have any known unconfessed sins?
Have you ask Him to search your heart?
Peter wants us to be
diligent in disciplining ourselves for godliness. He has already
informed us we have all the accoutrements we need (2Pe 1:3-note)
for this great journey of faith as we wait expectantly for the glorious
Day of God.
is a gift of Christ (Jn 14:27)
and results in an inner repose and quietness, even in the face of
adverse circumstances. And because the peace
that God gives is independent of our circumstances, it simply defies
human understanding (Php 4:7-note).
This Greek word is the word from which our English "serene"
(clear and free of storms or unpleasant change, stresses an unclouded
and lofty tranquility) "serenity" is derived.
Webster defines peace as
a state of tranquility or quiet, freedom from disquieting or oppressive
thoughts or emotions, harmony in personal relations, a pact or agreement
to end hostilities between those who have been at war or in a state of
enmity, state of repose in contrast with or following strife or turmoil.
in colloquial Greek had two
uses, one as the word used to describe the serenity which a county enjoyed
under the just government of a good emperor. Eirene was
also used of the good order of villages which had officials called the superintendent of the village’s
eirene. In other words they were keepers of
the public peace.
Most of the NT
uses of eirene are synonymous with the
Hebrew word for peace, shalom, picturing not just freedom from trouble but everything
that makes for one's highest good. It is interesting to note that Chara
(Grace) and Eirene (Peace) both became very common Christian names in
the early church. We still see individual called Grace although none
(that I know of) called "Peace". However the name "Irene" is derived
from eirene and is not an uncommon modern name ("Irene" was the Greek
goddess of peace.)
"To be found "in peace" in that day implies that they
have put out of their lives all those things which Christ hates and
which evoke His condemnation (cf
Peter is saying "I want
you to be
at total peace living without fear.
Paul in a parallel passage
wrote to Timothy explaining that
in the future there is laid
up for me the crown of righteousness, which the Lord, the righteous
Judge, will award to me on that day; and not only to me, but also to
all who have loved His appearing. (see note
2 Timothy 4:8)
Those who love the appearing of Christ
have no fear and no anxiety because they possess a strong sense of assurance
of their salvation and of the reality of
their Christian faith. And so they have no reason to be ashamed as John
And now, little children,
abide in Him, so that when He appears, we may have confidence and not
shrink away from Him in shame at His coming. (1Jn 2:28)
And so they have no fear that
they might be swept
away in the judgment of the day of the Lord because they have an inner
peace and know all is well
between them and God. John explained this same principle in his first
By this, love is perfected
with us, that we may have confidence in the day of judgment; because as
He is, so also are we in this world. There is no fear in love; but
perfect love casts out fear, because fear involves punishment, and the
one who fears is not perfected in love (1Jn 4:17, 18)
An abiding, obeying
believer is a peace filled believer who is completely comfortable even
with the thought of the anticipation of the end of the world!
BLAMELESS: aspilo kai amometoi:
As one writer has said "The consensus
of the apostolic witness is that, without doubt, personal purity is a
function of genuine expectant hope for the return of the Lord."
(aspilos from a = without + spílos = spot) means
without blemish or defect (outward condition) and figuratively in a
moral sense, pure (inward character). Peter is calling for believers to
manifest the flawless integrity and uncompromising holiness.
Thayer writes that
metaphorically aspilos meant...
free from censure, irreproachable (as
in 1Ti 6:14), free from vice, unsullied (2Pe 3:14).
The reference is not to our position or
standing in Christ as those justified by faith (cf Ro 8:1-note:1)
but rather refers to our moral character (our progressive
sanctification) in that coming day. The two words aspilos and amometos Peter
used in this verse are also found in reverse order in (1Pe 1:19-note)
where he described Jesus as a Lamb "unblemished and spotless".
There we see Christ as our ideal of personal purity, a vision believers
should ever hold before their gaze in anticipation of Christ's return,
the "example for (us) to follow in His steps"
Don't follow the example of the false teachers who are "spots and
Aspilos is found 4 times in
the NAS (see below) and not in the
Paul uses aspilos to exhort Timothy to
the commandment without stain or reproach until the appearing of
our Lord Jesus Christ
(Comment: the Second coming is a strong motivator to pursue
In both Paul's and Peter's instructions one can readily see how the New
Testament writers desired to keep the Second Coming of Christ a
"real & present thought" in the hearts and minds of the readers, knowing
that this great hope would motivate them to walk in a manner worthy of
the calling with which they had been called.
James also uses aspilos to gives a "definition" of
undefiled religion in the sight of our God and Father" by saying
that not only were they "to visit orphans and widows in their
distress" but in all they said and did they were to "keep
(themselves) unstained (aspilos) by the world"
Peter uses aspilos in
his description of the Lamb of God writing that we were redeemed...
with precious blood, as of a lamb
unblemished and spotless (aspilos) the blood of Christ. (see note
This "defensive strategy" (resisting the lure of the world) necessitates
a good offense and calls for us to "be
for the world is seductive and easily succumbed to by "sleepy" saints.
The Ermine - In the forests of northern Europe and Asia lives
little animal called the ermine, known for his snow-white fur in winter.
He instinctively protects his white coat against anything that would
soil it. Fur hunters take advantage of this unusual trait of the ermine.
They don’t set a snare to catch him, but instead they find his home,
which is usually a cleft in a rock or a hollow in an old tree. They
smear the entrance and interior with grime. Then the hunters set their
dogs loose to find and chase the ermine. The frightened animal flees
toward home but doesn't enter because of the filth. Rather than soil his
white coat, he is trapped by the dogs and captured while preserving his
purity. For the ermine, purity is more precious than life. - H G Bosch (Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
from a = without + momáomai
= to find fault with, censure or blame from momos = blemish as a
moral blemish, reproach, disgrace) means literally without rebuke.
Unblemished. Faultless. One who cannot be censured. The idea is one who
is irreproachable and who cannot even
be be blamed
because he is
amomos (without blemish and free of defect which was
a requirement the OT sacrificial animal) and without blame (see note on
Amometos in this context
describes the state of blamelessness of believers at the Judgment Seat
of Christ ("found by Him" by Christ the Judge)
Amometos is used only here in
the NT (not used in LXX).
Spotless and blameless are the exact opposite of the character of
the false teachers who were "stains (spilos) and blemishes
(momos)" (see note on momos
2 Peter 2:13)!
If you have time to do
an interesting study
Click the 45 uses of blameless
(the English word as used in both the OT and the NT). You may be surprised at what you discover.
Spotless and blameless
speak respectively of character (what we are in reality, before
God's eyes) and reputation (what people think we are). A spotless character
is what we as believers are to manifest so that there is no "blotch"
in our life. A blameless reputation is the other side of what a
believer is to manifest. Believers are to be pure in their reputation.
These two attributes that are to be ours when Christ returns mean that
we need to deal with the sins in our lives, and live
holy, set apart lives. We must know what sins we have committed, detest
them as abominable before a holy God, confess them before Him,
continually pursue holiness (He 12:14-note),
continually abstain from
situations we know will tempt us to commit sin (1Pe 2:11-note;
continually allow the Word of Christ to richly dwell in us (Col 3:16-note)
which as we obey will assure we are filled with the Spirit (Ep 5:18-Ephesians 5:18
- you can test whether or not you are filled by comparing the lists of
sins and fruit in Gal 5:19, 20, 21-note,
Gal 5:22, 23-note), by Whom we are to continually
walk, and thereby be empowered to not fulfill the desires of the flesh
(Galatians 5:16-note). As we conduct ourselves in this way, we will be able
to maintain a pure life, which ideally is the state the Lord
will find us in when He returns.
Beloved, since we as believers are
destined for eternal purity and eternal glory, we ought to discipline
ourselves for godliness and strive to
live in purity in our hearts and in our deeds even now. As we anticipate the coming of Christ,
we ought to be, characterized by "anticipation, pacification, purification".
As Albert Barnes wrote
deep feeling that we are soon to stand in the presence of a holy God,
our final Judge, cannot but have a happy influence in making us pure.
(cf Eph 5;27-note,
This concluding exhortation by Peter reminds
us of John's description
of Christ's Bride the Church who is being prepared for the
imminent return of her Bridegroom...
Let us rejoice and be glad and give the
glory to Him, for the marriage of the Lamb has come and His bride has
made herself ready. And it was given to her to clothe herself in fine
linen, bright and clean;
for the fine linen is the righteous acts of the
saints. (see notes
“If I had three
hundred men who feared nothing but God, hated nothing but sin, and were
determined to know nothing among men but Jesus Christ and him crucified,
I would set the world on fire.” (John Wesley)
“Send us men with
hot hearts.” (Heathen convert)
John Wesley was
denied the privilege of preaching from the pulpit in the church; but
with true evangelistic fervor took his father’s tomb for a pulpit and
preached to the people the great truths of full salvation. Whitefield
loved field preaching. Returning from a tour he lighted a candle and
went upstairs to retire, weary after the journey; but the people
gathered in front of the house and filled the street; and there on the
stairway with a lighted candle in his hand, he preached his last
message, retired and was no more; for God took him.
averaged three sermons a day for fifty-four years preaching all-told
more than 44,000 times. In doing this he traveled by horseback and
carriage more than 200,000 miles, or about 5,000 miles a year. His
published words include a four-volume commentary on the whole Bible, a
dictionary of the English language, a five-volume work on natural
philosophy, a four-volume work on church history; histories of England
and Rome; grammars on the Hebrew, Latin, Greek, French and English
languages; three works on medicine, six volumes of church music; seven
volumes of sermons and controversial papers. He also edited a library of
fifty volumes known as “The Christian Library.” He was greatly devoted
to pastoral work. Later, he had the care of “all the churches” upon him.
He arose at 4:00 A.M., and worked solidly through to 10:00 P.M.,
allowing brief periods for meals. In the midst of all this work he
declared: “I have more hours of private retirement than any man in
England.” At age 83, he was piqued to discover that he could not write
more than 15 hours a day without hurting his eyes; and at the age of 86
he was ashamed to admit that he could not preach more than twice a day.
In his 86th year, he preached in almost every shire in England and
Wales, and often rode thirty to fifty miles a day.
John Knox, who
cried out in his earnestness, “Give me Scotland or I die,” carried with
him this zeal to the close of his ministry. Often he would be supported
by attendants in order to reach the pulpit; but when he arose to speak
the divine passion so filled his soul that one of his friends said: “So
mighty was he in his yearning that I thought he would break the pulpit
2 Peter 3:15 and
patience of our
according to the
wrote to you,
And consider that the long-suffering of our Lord [His slowness in
avenging wrongs and judging the world] is salvation (that which is
conducive to the soul's safety), even as our beloved brother Paul also
wrote to you according to the spiritual insight given him,
Bible - Lockman)
And regard the patience of our Lord as salvation, just as also our
dear brother Paul wrote to you, according to the wisdom given to him,
And remember, the Lord is waiting so that people have time to be
saved. This is just as our beloved brother Paul wrote to you with the
wisdom God gave him-- (NLT
- Tyndale House)
consider that God's patience is meant to be man's salvation, as our
dear brother Paul pointed out in his letter to you, written out of the
wisdom God gave him. (Phillips:
And the long-suffering of our Lord, consider it as salvation, just as
our beloved brother Paul according to the wisdom given to him, wrote
to you, (Eerdmans)
Young's Literal: and the
long-suffering of our Lord count ye salvation, according as also our
beloved brother Paul -- according to the wisdom given to him -- did
write to you,
THE PATIENCE OF OUR LORD TO BE SALVATION: kai ten tou kuriou
hemon makrothumian soterian hegeisthe (PAM):
(2Pe 3:9; Ro 2:4; 1Ti 1:16; 1Pe 3:20)
(kai) closely links this exhortation with the preceding. A
correct assessment of the Parousia will stimulate their quest for
personal holiness. While eagerly looking for the return of the Lord
Jesus, the readers (including us) must not become impatient and like
those in (2Pe 3:9-note)
wrongly interpret the delay, concluding that the failure of the Lord to
return as expected is proof that such a hope is delusion (2Pe 3:3, 4). God had
every reason long ago to judge the world and burn up its works, but in
His mercy, He is long-suffering with us, “not willing that any
should perish, but that all should come to repentance.”
"the acceptable time, behold now is the day of salvation"
not the "day of judgment". (6x in Scripture -Matt.
10:15; 11:22, 24; 12:36; 2 Pet. 2:9; 3:7; 1 Jn. 4:17).
Believers must have a different attitude and
"consider that the long-suffering of our Lord [His slowness in avenging
wrongs and judging the world] is salvation (that which is conducive to
the soul's safety)," (Amplified).
(hegeomai from ágo = to lead) primarily signifies to lead
or go before -- to be a leader, one who commands,
supervises; one in authority over (cp Mt 2:6, Acts 7:10, 15:22, Lk
22:26, He 13:7, 17, 24); to rule over, with the implication of
providing direction and leadership.
Hegeomai comes to mean in a figurative sense to lead out before the mind
- to consider (), regard (Acts 14:12), to think about and
come to a conclusion, to consider in a particular way, to hold a view or
have an opinion with regard to something. The sense of this meaning is to engage in an
intellectual process (eg, 2Co 9:5, Php 2:25, 2Pe 1:13)
Hegeomai was a mathematical term conveying
the idea "Think about it and come to a conclusion."
in one of better known uses of hegeomai encourages his readers to
"think about their trials and come to the proper conclusion" regarding
their value writing...
= Command to do
this now and do it effectively) it all joy, my brethren, when (not if
but when = they are coming!) you encounter various trials, (Jas 1:2-note)
James explains why/how this is possible (ultimately it is God's grace
and the fruit of the Spirit but it is based on true knowledge of God and
what He is doing in our lives through the trials)...
knowing that the testing of your
faith produces endurance. 4 And let endurance have its perfect result,
that you may be perfect and complete, lacking in nothing. (Jas 1:3-note,
Thayer in comparing several related Greek words writes that...
hegeomai and nomizo denote a
belief resting not on one's inner feeling or sentiment, but on the due
consideration of external grounds, the weighing and comparing, of facts;
dokeo and hoiomai, on the other hand, describe a subjective judgment
growing out of inclination or a view of facts in their relation to us.
Hegeomai denotes a more deliberate and careful judgment than
nomizo; hoiomai, a subjective judgment which has feeling rather than
thought (dokeo) for its ground.
Hegeomai - 27x in NT - Mt. 2:6; Lk. 22:26; Acts 7:10; 14:12;
15:22; 26:2; 2Co. 9:5; Phil 2:3-note,
Phil 3:8-note; 1Th 5:13-note; 2Th 3:15; 1Ti 1:12; 6:1; Heb 10:29-note;
He 13:24-note; Jas
The NAS renders hegeomai as - chief(1), consider(3),
considered(2), considering(1), count(4), counted(1),
esteem(1),governor(1), leader(1), leaders(3), leading(1), led(1),
regard(5), regarded(1), Ruler(1), thought(2).
present tense imperative
mood calls for believers to
continually consider the reason for the delay, giving it careful thought
and not making a quick decision.
To "regard" involves careful thought, not a
quick decision. An excellent illustration of the meaning of hegeomai is
found in the life of Moses, the author of Hebrews recording that...
faith Moses, when he had grown up, refused to be called the son of
Pharaoh's daughter; choosing rather to endure ill-treatment with the
people of God, than to enjoy the passing pleasures of sin (why did
he make this choice? because he was) considering
(hegeomai) the reproach of Christ greater riches than the treasures of
Egypt; for he was looking to the reward." (Hebrews
thought through his decision, weighing the pros and cons. He weighed
what Egypt had to offer against what God offered. When he reached a
conclusion it was well-founded and certain. God’s offer even though
unseen was infinitely
superior to Pharaoh's offer that could be seen.
Moses believed that the worst he could endure for Christ would be far more
valuable than the best the world had to offer.
Do you believe this is true beloved?
If so, does your belief affect your choices? If it doesn't, then you
really don't believe it's true and you are only deceiving and short
= long +
= temper) (Click study of
makrothumia) describes the ability to endure injuries
inflicted by others or the willingness to accept irritating or painful
Makrothumia - 14v in NT - Rom. 2:4; 9:22; 2 Co. 6:6; Gal. 5:22; Eph.
4:2; Col. 1:11; 3:12; 1 Tim. 1:16; 2 Tim. 3:10; 4:2; Heb. 6:12; Jas.
5:10; 1 Pet. 3:20; 2 Pet. 3:15. NAS always renders it - patience (14x).
In (2Peter 3:9)
note) we see that the longsuffering (makrothumeo) of God gives opportunity for repentance and salvation
those who place their trust in the Lord Jesus. God waits
that He may be gracious. The history of the
world between the first and second coming of Christ is, above all, an
age of salvation. The Savior has come and opened the way to God.
soteria) describes rescue or deliverance from danger,
destruction, peril and slavery to and consequences of sin and unto
restoration to a former state of safety, health, well being and
preservation from danger of destruction. The root verb sozo (see
is dramatically illustrated by Peter's cry to Jesus in (Mt 14:30)
"beginning to sink, he cried out, saying, "Lord, save
Soteria - 44x in NT - Mk. 16:8; Lk. 1:69, 71, 77; 19:9; Jn. 4:22;
Acts 4:12; 7:25; 13:26, 47; 16:17; 27:34; Rom. 1:16; 10:1, 10; 11:11;
13:11; 2 Co. 1:6; 6:2; 7:10; Eph. 1:13; Phil. 1:19, 28; 2:12; 1 Thess.
5:8f; 2 Thess. 2:13; 2 Tim. 2:10; 3:15; Heb. 1:14; 2:3, 10; 5:9; 6:9;
9:28; 11:7; 1 Pet. 1:5, 9f; 2:2; 2 Pet. 3:15; Jude 1:3; Rev. 7:10;
carried tremendous meaning in Paul’s day. Its basic meaning is “deliverance,”
and it was applied to personal and national deliverance. The emperor was
looked on as a savior, as was the physician who healed you
in the present verse does not have the definite article and so can refer in a sense to all three "tenses" of salvation
(see discussion of
Three Tenses of Salvation).
God is waiting and giving time for unbelievers to be saved, delivered,
justified (declared righteous), delivered from the guilt and penalty of
sin, a one time event summed up as PAST
tense salvation (Justification).
Further God's waiting gives the believer time to be working out his
salvation, progressively being set apart from the world and unto God and
being delivered more and more from the habit and dominion of sin (PRESENT
tense salvation = the process of sanctification).
Our past and present tense salvation is
preparation for our FUTURE salvation when we will finally
be fully delivered not only from the presence of sin but even from the
pleasure of sin (Glorification
also a one time event).
JUST AS ALSO
OUR BELOVED BROTHER PAUL ACCORDING TO THE WISDOM GIVEN HIM WROTE TO YOU: kathos kai o agapetos hemon
adelphos Paulos kata ten dotheisan (APP)
autoi sophian egrapsen humin:
(Ex 31:3,6; 35:31,35; 1Ki 3:12; 3:28, 4:29; Ezra 7:25; Pr 2:6,7; Eccl
2:26; Da 2:20; 21 Lk 21:15; Acts 7:10; 1Co 2:13; 12:8; Ja 1:5; 3:17)
as...Paul wrote - This could refer to Ro 2:4 (note)
where Paul accused the reader's of thinking lightly of God's "kindness
and forbearance and patience", this kindness being a reflection
of the "patience of the Lord" which "...leads...to
(compare Peter's teaching in 2Pe 3:9-note)
that God does not wish "for any to perish but for all to come to
Both Peter and Paul teach that God's withholding judgment is an act of
patience that should be regarded as giving added time for repentance and
salvation. By calling in Paul's support, Peter shows that there is
agreement among the apostles. The false teachers may reject the Second
coming of Christ. But the apostles of Jesus are united: Christ is coming
and the time while He delays is for our salvation.
Peter speaks of
Paul as our beloved brother
, and this in spite of the fact that Paul had publicly rebuked Peter in
Antioch for acting insincerely (Gal
2:11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21).
Obviously Peter had accepted the rebuke humbly. We should all be able to
accept correction without harboring animosities. Peter gives not the
least hint that he harbored any grudge against Paul.
given to him - Tantamount to the inspired Scriptures, as Paul was moved
by the Holy Spirit to write them down. Cp 2Pe 1:20, 21, 2Ti 3:16.
(didomi) refers to a decision of the will of the giver
with no merit of recipient.
Aorist tense refers to effective,
past tense action and
passive voice indicates the giving comes
from an outside source, in this case God (cf
is not learned human wisdom but wisdom that is divinely imparted (given
him). James described the wisdom
"from above" as "first pure, then peaceable, gentle, reasonable, full
of mercy and good fruits, unwavering, without hypocrisy."
Paul often spoke of the grace given
to him (cf Ro 15:15, 1Cor 3:10, Gal 2:9, Eph 3:7, Col 1:25).
for in depth study of
sophia) describes the ability to judge
correctly and to follow the best course of action, based on knowledge
Sophia - 49x in NT - Matt.
11:19; 12:42; 13:54; Mk. 6:2; Lk. 2:40, 52; 7:35; 11:31, 49; 21:15; Acts
6:3, 10; 7:10, 22; Rom. 11:33; 1 Co. 1:17, 19, 20, 21, 24, 30; 2:1, 4,
5, 6, 13; 3:19; 12:8; 2 Co. 1:12; Eph. 1:8, 17; 3:10; Col. 1:9, 28; 2:3,
23; 3:16; 4:5; Jas. 1:5; 3:13, 15, 17; 2 Pet. 3:15; Rev. 5:12; 7:12;
Peter's use of wisdom (sophia)
rather than the more general term grace calls attention to
the God-given insight into the truths of the gospel which characterized
Paul's letters. That
enabled him to see and stress the practical moral implications of those
truths for holy living.
2 Peter 3:16 as
rest of the
Speaking of this as he does in all of his letters. There are some
things in those [epistles of Paul] that are difficult to understand,
which the ignorant and unstable twist and misconstrue to their own
utter destruction, just as [they distort and misinterpret] the rest of
the Scriptures. (Amplified
Bible - Lockman)
speaking of these things in all his letters. Some things in these
letters are hard to understand, things the ignorant and unstable twist
to their own destruction, as they also do to the rest of the
speaking of these things in all of his letters. Some of his comments
are hard to understand, and those who are ignorant and unstable have
twisted his letters around to mean something quite different from what
he meant, just as they do the other parts of Scripture--and the result
is disaster for them. (NLT
- Tyndale House)
Phillips: In that
letter, as indeed in all his letters, he referred to these matters.
There are, of course, some things which are difficult to understand,
and which, unhappily, ill-informed and unbalanced people distort (as
they do the other scriptures), and bring disaster on their own heads.
as also in all his letters, speaking in them concerning these things,
in which letters are certain things difficult of being understood
which those who are unlearned and lacking stability distort [from
their proper meaning] as also the rest of the scriptures to their own
Young's Literal: as also in all the
epistles, speaking in them concerning these things, among which things
are certain hard to be understood, which the untaught and unstable do
wrest, as also the other Writings, unto their own destruction.
AS ALSO IN ALL
HIS LETTERS SPEAKING IN THEM OF THESE THINGS IN WHICH ARE
SOME THINGS HARD TO UNDERSTAND: Hos ka in pasais epistolais lalon (PAPMSN) en autais peri touton en hai estin (3SPAI) dusnoeta:
also (os kai) is
used by Peter to add a unique confirmation from the writings of Paul.
Thus what Paul has written is in full accord with and in complete
harmony with Peter's teaching. From the following phrases it appears
that some were appealing to their own twisted interpretations of Paul's
letters to support their teaching in opposition to Peter.
for study of
laleo) is present tense indicating that after serving
their original purpose, Paul's epistles continued to proclaim their
message of "these
those things probably in context referring to the whole picture of the
Second Coming with which this chapter deals.
Hard to understand
(1425) (dusnoetos/dysnoetos from dus/dys = hard + noéo
= understand) means difficult to comprehend. They are understood only
with great effort.
Bible truths are difficult to understand, such as the Trinity, God’s election
and man’s free will, the mystery of suffering, etc. It should not
disturb us if we find matters in the Bible which are above our
understanding. The word of God is infinite and inexhaustible. In
studying it we must always be willing to give God credit for knowing
things which we can never fully fathom.
lunch one day, W. Wilbert Welch, chancellor of the Grand Rapids Baptist
College and Seminary, told a story about one of his professors, Dr.
Brokenshire, a godly and gifted scholar with a thorough knowledge of
Scripture. "I remember our first day in class," Welch recalled. "The
professor didn't know us by name yet, so he referred to some cards in
his hand. Looking up, he said, `Mr. Green?' The student identified
himself. `Mr. Green, do you have any problems with the Bible?' `No,
sir,' replied the confident new student. Brokenshire replied, `Then why
don't you read it? You will."
A thoughtful reading of the Bible will raise questions. Peter said that
Paul's writings contained "some things hard to understand" (2 Pet.
3:16). Sometimes we see only one side of a truth, or we come across what
seems like a contradiction. Then there are the bigger problems—divine
election and human freedom, the origin of evil, the reason for pain and
suffering. But these perplexities need not undermine our confidence in
God wants us to study the Bible, and a questioning mind is fertile soil
for learning. Some things, however, will remain a mystery, and we must
humbly accept God's right to withhold knowledge from us. No matter what
problems we have in understanding the Bible, we can thank Him that He
has revealed sufficient truth to win our hearts, guide our steps, and
bring us to heaven. —D J De Haan (Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
Our difficulties in understanding the Bible are not due to divine error
but to human ignorance.
WHICH THE UNTAUGHT AND UNSTABLE DISTORT: tina os hoi amatheis ka asteriktoi streblousin (3PPAI):
(2Peter 2:14; Ge 49:4; 2Ti 3:5, 6, 7; Jas 1:8 Ex 23:2,6; Dt 16:19; Ps
56:5; Hab 1:4)
(261) (amathes from a = without
+ mantháno = learn) means those who are unlearned, uninstructed,
uneducated or ignorant. It is used in secular Greek writings to describe
This word is used only here in the NT.
Amathes points not so much to their lack of knowledge as
to lack of training. It denotes a mind untrained and undisciplined in
habits of thought, lacking in the moral qualities of a balanced
judgment. They are untrained and unrestrained in their interpretation of
the Scriptures. Being ignorant of the fundamental principles of
of the methodological principles of Scripture interpretation),
individuals have little appreciation for the inductive approach to Bible
study, especially disregarding the importance of context in accurate
interpretation. Note that their interpretation is not due to Paul's
faulty manner of writing but rather to their faulty manner of reading.
(793) (asteriktos from a = without +
sterizo= confirm, establish) means unsettled or unsteady, describing those
whose habits are not fully trained and established.
has the only other NT use of asteriktos describing the influence of
the false teachers who were
skilled in "enticing unstable souls" (2Pe 2:14-note)
individuals are vacillating in their spiritual character. They
lack the spiritual stability and are thus unable to adhere to the moral
demands of the Lordship of Christ, which conflict with their inner
desires for self-indulgence.
are united by one article which identifies a single group exhibiting
both of these characteristics. These individuals take difficult passages
and "wrest" them to their own ruin. Contrast Peter's description of the
believers as those who had been "established" (see
(strebloo from strepho = twisted) means to wrench, to
torment, to twist or to distort.
Herodotus used strebloo to convey the idea of to twist or wrench
a dislocated limb, with a view to setting it.
verb is used only here in the NT (and once in the
in 2Sa 22:27 and 5
times in the Apocrypha).
A stréble was a
instrument that produced torture by twisting or pulling one's limbs out
of joint. Thus one meaning of the verb strebloo was to put to the
secular writing strebloo was used metaphorically to describe one
who was "tortured by anxiety" and thus spoke of inward pain or torment.
writes that strebloo originally meant to...
‘twist, make taut’ of cables ("to
draw the cables taut with windlasses", "to screw
up the strings of an instrument"), then in various senses of
wrenching dislocated limbs for the purpose of setting them, and of the
use of tortuous devices in the course of inquiries (Arndt,
W., Danker, F. W., & Bauer, W. A Greek-English Lexicon of the New
Testament and Other Early Christian Literature)
Metaphorically, strebloo meant to pervert as one who wrests or
tortures language to a false sense. Peter thus chose a singularly graphic word to picture the
tortuous perversion of the Scriptures.
untaught and unstable "twisted and tortured" the writings of Paul producing distortion and perversion
of his intended meaning. It was the continual practice (strebloo
is in the
= habitual action) of the "untaught and unstable" to take Paul's
statements and twist them like victims on a rack to force them to say
what they wanted them to say.
Some accused Paul of teaching that, since we are saved
by grace, it makes no difference how we live! It was “slanderously
reported” that Paul taught, “Let us do evil that good may come” (Ro 3:8;
cf. Ro 6:1ff). Others accused Paul of being against the Law because he
taught the equality of Jews and Gentiles in the church (Gal 3:28) and
their liberty in Christ.
AS THEY DO ALSO THE REST OF THE SCRIPTURES: os ka tas loipas graphas:
(3062) (loipoy) remaining or residue referring to the Scriptures
other than Paul's thus identifying Paul's writing as Scripture. Note
that Peter gives a very high place to Paul's writings, on a par with "the
rest of the Scriptures",
i.e. the Old Testament Scriptures
and whatever portions of the NT were then available. Peter clearly
acknowledges that the Pauline Epistles were part of the inspired sacred
This in fact is the most clear cut statement on the pages of Scripture
to affirm the writings of Paul are Scripture.
Loipoy - 55v in NT - Matt. 22:6; 25:11; 26:45; 27:49; Mk. 4:19;
14:41; 16:13; Lk. 8:10; 12:26; 18:9, 11; 24:9f; Acts 2:37; 5:13; 17:9;
27:20, 44; 28:9; Rom. 1:13; 11:7; 1 Co. 1:16; 4:2; 7:12, 29; 9:5; 11:34;
15:37; 2 Co. 12:13; 13:2, 11; Gal. 2:13; 6:17; Eph. 2:3; 6:10; Phil.
1:13; 3:1; 4:3, 8; 1 Thess. 4:1, 13; 5:6; 2 Thess. 3:1; 1 Tim. 5:20; 2
Tim. 4:8; Heb. 10:13; 2 Pet. 3:16; Rev. 2:24; 3:2; 8:13; 9:20; 11:13;
12:17; 19:21; 20:5
from grapho = to write; English = graphite - the lead in a pencil!)
means first a writing or thing written, a document. The majority of the NT
uses refer to the Old Testament writings, in a general sense of the whole
collection when the plural (= Scriptures - Matt. 21:42; 22:29; 26:54;
Mk. 12:24; 14:49; Lk. 24:27, 32, 45; Jn. 5:39; Acts 17:2, 11; 18:24, 28; Ro
15:4; 2Pe 3:16) is used and other times of a particular passage when the
singular is used (= the Scripture - Mk. 12:10; 15:28; Lk. 4:21; Jn.
13:18; 19:24, 36f; Acts 1:16; 8:35; Ro 11:2; Jas. 2:8, 23) and is used in
such a way that quoting Scripture is understood to be the same as quoting
John Piper accentuates the importance
of this section:
Jesus himself viewed the Old
Testament scriptures as fully authoritative and binding when properly
interpreted and applied (Mt 5:17-). They were the word of God (cf. Mk
7:13). Peter taught in 2Pe 1:20,21 that prophetic scripture (and I think
he would include all of the Old Testament) was inspired by God as men
were moved by the Holy Spirit. Therefore, when he puts Paul's letters in
this same category, he is, I believe, claiming an equal inspiration and
authority for Paul. He confirms what Paul claimed for himself. Paul said
of his own teaching in 1Co 2:13 "We impart this in words not taught by
human wisdom but taught by the Spirit." This is why the Bible stands at
the center of Christian life. It is why this pulpit is at the center of
the front and is lifted up. For we believe the Bible is the inspired
word of God -- that it stands before us as our guide and over us as our
judge, and under us as the rock of our hope. John Wesley wrote in the
preface of his Standard Sermons: "I am a spirit come from God and
returning to God; just hovering over a great gulf; 'til a few moments
hence I am no more seen; I drop into an unchangeable eternity! I want to
know one thing -- the way to heaven … He hath written it down in a book.
O give me that book! At any price, give me the book of God! I have it:
here is knowledge enough for me. Let me be homo unius libri (a man of
one book)." O that we might be a people of the book. "Blessed is the man
who walks not in the counsel of the ungodly, nor stands in the way of
sinners nor sits in the seat of scoffers, but his delight is in the law
of the Lord and on his law he meditates day and night (Ps 1). The
apostles are united with each other and with the Old Testament in
one great inspired book of God. The more you read it the more you will
see with the eyes of God." (bolding added) (Click
TO THEIR OWN DESTRUCTION: pros ten idian auton apoleian:
(2Pe 2:1; Php 3:19; 1Pe 2:8; Jude 1:4)
- This is the Greek preposition "pros" which means toward
or before and so pictures such action as placing men face to
face with their ruin.
intensifies the idea even more - their own personal ruin.
And so in their futile attempts to distort and destroy the Bible, they
end up destroying themselves. Note that their own ruin is not due to the
nature of the Scriptures but rather to their own deceitful handling of
the Scriptures for evil purposes. Evil men will always be prone to
utilize passages that are difficult to understand to promote their own
their own destruction - Perversion of
the Scriptures insures perdition.
from apo =
marker of separation, away from + olethros = ruin, death but
not annihilation <> from ollumi = to destroy) (see study of related word
apollumi) refers not to their
"annihilation" as some so-called evangelicals are teaching but in fact
the eternal, utter, hopeless loss of well-being and all that gives worth
to existence. In context, apoleia is the ultimate "destruction"! Some twist the law into a way of salvation rather than a revealer of sin while
still others make water baptism the door to heaven. They
do this not only with Paul’s writings but with other Scriptures as well.
And those who blindly twist the Scriptures do so "to
their own destruction.”
one sense means the destruction that one causes as the result of
disregard for the value of that which is destroyed or "wasted" (see
apoleia used this way by the disciples -- Mt 26:8, Mark 14:4).
The more common
sense of apoleia is as a description of the destruction which
one experiences, when man instead of becoming what he might have become
by redemption through the blood of Christ (new creature/creation in
Christ - 2Cor 5:17), is ruined ("spiritually bankrupt", in a state of
"eternal disrepair") suffering loss of value or usefulness (ultimately
usefulness to God - this is sad beyond words and even as I write this
note tears well up in my eyes for the plight of these men and women,
created in the image of God.) Think of the picture of a once beautiful
edifice which has suffered the ravages of time and circumstances and all
that one sees is the useless, collapsed, disintegrated remains.
apoleia speaks of the loss of everything that makes human existence
(in time and eternity) worthwhile. The idea is not loss of being,
but loss of well-being!
Apoleia - 17v in NT - Mt 7:13; 26:8; Mk 14:4; Jn 17:12; Ac
8:20; Ro 9:22; Php 1:28; 3:19; 2Th 2:3; 1Ti 6:9; He 10:39; 2Pe 2:1, 3;
3:7, 16; Re 17:8, 11. NAS translates it as - destruction(13),
destructive(1), perdition(1), perish(1), waste(1), wasted(1).
And so in this
sense apoleia describes utter ruin, complete loss and is used
especially of the eternal destruction (the second death -
see chart below)
visited on the ungodly. It is the wasteful end of earthly existence with
no chance for a fulfilling future existence. Note however that there is
a sense that the ungodly have "wasted" their one life on earth. What a
tragic picture irregardless of how much wealth, pleasure or power they
might have experienced while they were alive.
that Peter was not writing about Christians who have a difficult time
interpreting the Word of God, because nobody understands all of the
Bible perfectly. He was describing the false teachers who “tortured” the
Word of God in order to prove their false doctrines.
Another way to put this is that the interpretation of Scripture is a
matter of life and death. (Jas 3:1)
Let not many of you become teachers,
my brethren, knowing that as such we shall incur a stricter judgment.
Because the eternal destiny of the people hangs on how they interpret
Daily Bread: An art enthusiast displayed on the walls of his office a collection of
etchings, including one of the Leaning Tower of Pisa. Every morning he
noticed it was crooked, so he straightened it. Finally one evening he
asked the cleaning woman if she was responsible for moving the picture
each night. "Why, yes," she said, "I have to hang it crooked to make the
In a similar way, some people have the habit of twisting the Scriptures
to make their imperfect lives look better or to justify their own
opinions. The apostle Peter warned his readers about the kind of people
who do not approach God's Word with honest motives and respect for its
authority, and who distort its message. They will incur God's judgment
(2Pe 3:16, 17).
Unless we review the Bible prayerfully and humbly, we may get a wrong
message and be drawn away from our steadfastness in Christ. God gave us
His Word as a light to guide our steps. If we obey it each day, we will
find it to be an unfailing source of strength and truth. Distorting the
meaning of the Word of God to fit our preconceived ideas is a dangerous
practice and a terrible sin. Let's be careful how we read and interpret
the Bible. --H G Bosch (Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted
by permission. All rights reserved)
O send Thy Spirit, Lord, now unto me
That He may touch my eyes and make me see;
Show me the truth concealed within Thy Word,
And in Thy Book revealed I see Thee, Lord. --Groves
We must align ourselves with the Bible,
never the Bible with ourselves.
for free. It is an easy to
install and simple to use Bible Verse pop up tool that allows you to read
in context and in the Version you prefer. Only the KJV is free with
this download but you can also download a free copy of
which in turn offers
that work with
including the excellent, literal translation, the English Standard Version
(ESV). Other popular versions are available for purchase. When you
hold the mouse pointer over a Scripture reference anywhere on the Web (as
well as offline in Word for Windows, email, etc) the passage pops up
can be disabled if the
popups become distractive. This utility really does work and makes it easy
to read the actual passage in context and not just the chapter and verse