Well, good morning to everybody. It's good to see all of you here. Back at Camp Copas, we're ever moving and never sitting still. It's kind of like our Lord. Well, why don't I begin in prayer and then introduce the topic for this morning. Father, we do come before you and are grateful to you, Lord, that you are faithful and you sustain us, Lord, through the night. You give us sleep. We awake because you have so given us the strength to do so. And that you continue to carry us and that you carry us on to eternity. Blessed be your name. Lord, we thank you for this morning that we are able to gather and learn from your word, oh Lord. I pray, Father, that you would give strength to myself, to the hearers, Lord, that your glory may be manifested, that your goodness may be seen, and that your love may be proclaimed. We love you and praise you in the precious name of Christ, amen. All right, well, is there an echo? Okay, as I talk, I think it's gonna diminish. Well, we are complete with 1 Peter, and been really thinking about and praying where the Lord would have me go next, and I didn't go very far. I went to 2 Peter. So, this morning, What this morning is going to be about is actually an introduction, an overview of 2 Peter. We'll walk through this second letter together. And although all of Scripture is relevant and applicable throughout the ages, it seemed right and fitting that considering this age that we are in, this day that we are in, that 2 Peter, would be the one that we continue in. I think you will begin to see this as we embark on this journey together and we unfold what Peter wrote, and we'll find out that, yes, Peter did write it. But what he wrote, and just like I really enjoyed, and I hope that y'all really enjoyed going through 1 Peter, I believe that we, to a degree, are experiencing that which we have found to be true during the time of 1 Peter. And I think that will be the same in the New Testament canon. It has lived on the margins of modern scholarship for generations, receiving substantially less academic attention than other writings of similar length. Michael Green, another commentator, writes, this epistle has had a very rough passage down the centuries. Its entry into the canon was precarious in the extreme, and at the Reformation, it was deemed second-class scripture by Luther, rejected by Erasmus, and regarded with hesitancy by Kelvin. Well, I want to actually bring forth some of these arguments, some of the major arguments or reasons as to why many are hesitant. Maybe they struggle and maybe outright reject the book of 2 Peter because of its authorship or its content. And the first being the evidence of the ancient church. the evidence of the ancient church. The argument here is that among the fathers, the church fathers, the early church fathers, there is no other book that is as poorly attested or referenced or mentioned as 2 Peter. And although that is true, there are some good arguments through different discoveries and acceptance throughout church history dating the book back to the first century for when it was written. I'll name a few. Origen, 3rd century, is probably one of the first that has quoted 2nd Peter six different times. You have Clement of Alexandria, 150 AD, who wrote a commentary on 2nd Peter, although the commentary has been lost. There are others such as Arrhenius and Justin Martyr that seem to have borrowed from 2nd Peter. There is the writing called the Apocalypse of Peter, the Revelation of Peter, like the Revelation of John, where only fragments were found, but that also was using 2 Peter as its source, as far as we can tell. Lastly, there are also references made in the Book of 1 Clement, which is 95 to 97 AD. The most compelling is the fact that its authenticity was unchallenged until the Reformation. And even so, there is no positive evidence that it was ever rejected or removed from the canon of Scripture throughout church history. People may have argued against it, maybe ignored it, but never removed it officially. And as it relates to another argument, it's the contrast that is found between 1 Peter and Jude. As it relates to 1 Peter, the argument is that 2 Peter differs in language and thought. The language and writing of 1 Peter is more polished Greek. The language or the writing in 2 Peter is more choppy, although there are some high-level words as well. Not to mention that the vocabulary found within 2 Peter is different and unique as compared to the rest of the New Testament. Different and unique in the sense that there are 57 words that are not found elsewhere in the New Testament. But then again, there are unique words in Peter's first letter as well. It's not like only 2 Peter has unique words. For those of you that are mathematicians here, the calculated percentage of what is called Hapax legomenon, which means a word used once, for 1st Peter is 12%, for 2nd Peter it's 14%. So you can go home with that. Alright, even regarding the thought of 1st and 2nd Peter, The argument is that the message is completely different. But there are actually similarities. Yeah, the purpose of writing the first letter is different than the second letter, but there are still similarities between the two. And I'll list the several that are referenced by Kistemaker. It includes, both include the inspiration of the Old Testament. Both include the doctrine of election and the new birth. need for holiness, sinful angels in prison, no one in his family protected, immorality and judgment, exhortation to Christian living, and doxology. So these are just a few of the things that are common similarities between 1 and 2 Peter. And as Michael Kruger writes, and he has an excellent entry into Jets, which is a journal for the Evangelical Theological Society, he notes, 1 Peter is designed to encourage and foster hope, whereas 2 Peter is designed to warn and inform. So you have one, 1 Peter, that is to comfort, to encourage, and 2 Peter, to warn and inform. But one would and should expect there to be a difference, a different tone, a different attitude, a different vocabulary, a different disposition, as there are two different things that he's trying to bring across. Now as it relates to Jude, that's as it relates to 1 Peter, as it relates to Jude, the argument is that it is too similar. So as the argument for 1 Peter is that it's just too different, it can't be Peter who is the author, when it comes to the similarity of Jude, then they begin to say it's too similar, maybe Peter, maybe somebody else was the author instead of Peter. It is too similar. It is very similar. As a matter of fact, actually, that was one of the reasons why I was hesitant on working through 2 Peter, because Jeff has just finished working through Jude. And so I didn't want it to be a repeat. But there are about nine verses that, when placed side by side, bring some really stark and striking similarities. There is much debate regarding who borrowed from who. And just to inform you, there is no consensus as of yet who borrowed from who. There are really three views of this, either Jude borrowed from Peter, Peter borrowed from Jude, or they both used a common source for writing. And specifically, we're talking about chapter two here, chapter two of Peter as compared to Jude. the letter. But the reason one borrowed from the other could have been because there was a similar situation involving false teaching that the other was probably dealing with or addressing. I personally would lean more on the fact that Jude borrowed from Peter because of the comparison we find in 2 Peter 3.3. and Jude 17 and 18. Peter 3.3 says, Know this first of all, that in the last days mockers will come with their mocking, following after their own lusts. And then in Jude, and this is referencing 2 and 3 for Jude, Jude takes a little bit from 3, but 17 and 18, But you, beloved, ought to remember the words that were spoken beforehand by the apostles of our Lord Jesus Christ, that they were saying to you, in the last time there will be mockers following after their own ungodly lusts. So there's Jude who's saying, remember what the apostles have written about the mockers that are coming in the last days. All right, another argument would be the sub-apostolic author view, which is, in other words, not the apostle who wrote it, but somebody who wrote it on behalf of the apostle. In other words, Peter didn't write it, but somebody else under the name of Peter, possibly a disciple of his. And in order to make this really plausible, there are scholars who would take this book, and there are those who wrote commentaries today that say that This is what took place. Peter was not the author. It was somebody else who wrote it on behalf of Peter at a much later date. In order for this to take place, you would have to change the genre of the book from an epistle, from a letter, to a testament, to a testament. And if it is marked as such, then it must be a pseudepigraphical letter. or writing, a supposed message of the deceased Peter to address the situation during that particular time, being dated by them to be around the late first century. But we know from our previous Bible study that this book has a typical letter format to it. sprinkled with an eschatological message. This letter format is really something that is absent in the Testament genre. So we don't find that in the Testament genre that these commentators are holding to. And so we see that it's this letter format that brings clarity to this. Well, with all of that in mind, why don't we transition to the authorship and audience? What other evidences are there that Peter actually wrote this letter? Regardless if it was with or without a manuensis, it doesn't matter. I want to use internal evidence to prove that Peter was the author of this letter. Support from scripture. First, the letter begins with the name of the author. Simon or Simeon Peter. That's a unique description there of Simeon. You won't find that anywhere else of that description but in Acts chapter 15. It's actually, he's using the Hebraic form to be able to say, this is who I am, designating that he is also an apostle of Jesus Christ, a bondservant of Jesus Christ as well. So we see that. And if someone else wrote this letter, they would have borrowed, really, from 1 Peter and just would have began it. The second letter is, he began the first. And this form actually shows authenticity and genuineness. And not to mention that he is also identifying himself specifically, as I said, about being a bondservant and an apostle. Secondly, he predicts his imminent death in 2 Peter 1.14, something the Lord Jesus Christ has made clear to him. This is what Peter is writing. Another evidence from Internally, probably most convincing is the account of being an eyewitness of the transfiguration, as found in 1st chapter, verses 16-18. I mean, who else could have penned that very thing? And then also in chapter 3, verse 15, he refers to Paul as a dear or beloved brother. stating also that God has blessed Paul with wisdom as is evident in his writings. So Peter is familiar with Paul's writings, and Peter calls him a beloved brother, a dear brother, something that Paul also mentions in Galatians 2, verse 9, regarding himself, Peter, James, and John. He says that they were ones who have received the grace from God as being those who are also the pillars of the church. And lastly, another argument from the internal evidence of the authorship of 2 Peter is that there is this reference found in chapter 3, verse 1, where Peter mentions that this letter is to be the second one that he is writing, meaning there is a first letter. Now, there are arguments against these, but I think that I really do believe that the internal evidence is the strongest evidence that we have that Peter is the author of 2 Peter. Now what about the date and origin? Well, considering that Peter wrote this letter, and that's going to be my stance, really, that Peter is the author of this letter and that's how we'll go forth from now. We can now make some better assessments as to when he wrote this letter and its origin. We must remember that Peter died as a martyr between 64 and 68 AD. 64 and 68 AD. So this letter was likely written relatively close to his death, shortly before he died. And we have that sense within the letter, and seeing the heart of Peter, just saying, you know, my day is drawing near. Actually, even Jesus Christ has made that clear to me, that my life is coming to an end. And so this letter, written before his death, and obviously writing after 1 Peter, and I would place it that it was probably written before Jude. Now, he's most likely writing from Rome, as he did 1 Peter. And we learn from the end of 1 Peter that he is there in Babylon, she who is in Babylon, chosen together with you. And you remember well that the recipients of the first letter were those who were the scattered suffering saints in Asia Minor, modern-day Turkey. And because we hold to Peter being the author, then it would only seem plausible and actually make sense that he is writing again to the same people. People that make up a mixed congregation of both Jews and Gentiles, Christian Jews and Gentiles. And being true to his really wonderful descriptions of the audience, the recipients, who he's writing to in the first letter, he also really beautifully describes them as those who have received a faith of the same kind as ours. by the righteousness of our God and Savior, Jesus Christ. That phrase right there is rich, and we'll go through that next time, but just the way that he describes them as having a like kind, a same kind of faith as they. Well, what about the purpose in this book, in 2 Peter? Well, in 1 Peter, we clearly saw that the primary theme was suffering. And although not just any suffering, it was a suffering that came precisely because of their identity. And suffering because they are a Christian. Suffering because they belong to God. You've heard me say that often times and over and over again. So I trust that we know what 1 Peter is about. And he wrote to comfort the saints in the midst of suffering. by reminding them who they were in light of what Christ has accomplished on their behalf. And he urged them to live lives that will only reflect who they worship. And by doing so, they would be a witness and testimony to the world around them, bringing glory to God. In all of this, in the midst of suffering, they were to look to Christ as their example. And as they continue to see Christ, they will be comforted by the God of all grace, the God who cares, the God who abounds in grace. And yet, here in 2 Peter, there is a different focus or purpose, although not that far removed from 1 Peter. Unlike what pretty much many commentaries will say, it's really not related. I really thought about that for a while and I think I found a common point of where they are related. The main purpose of writing this second letter was to encourage the saints who have received a faith of the same kind to not be led astray or be convinced by the false teachers that envelope them. that surround them. And as is typical, we find a very good summary at the end of the letter as to why Peter wrote the letter. And I want to read that for you. It's in chapter 3, verses 17 through 18. You therefore, beloved, knowing this beforehand, be on your guard so that you are not carried away by the error of unprincipled men and fall from your own steadfastness. But grow in the grace and knowledge of our Lord and Savior, Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen. But the question that may arise in your minds, that did in mine, is if Peter is writing this letter to the same group of people, then why is it that it seems he is addressing another topic or concern? I said earlier that the purpose is not as far removed because in one way or another the teaching, morals, and methods of the false teachers result in the suffering of the saints. I think that we can see within the letter, the second letter, that Peter strives them, admonishes them to strive to not stumble. He says, do not stumble in verse 10 of chapter one. In the last days there will be mockers that will come with their mocking, for this is what they do as they follow their own lusts. And therefore, the encouragement and really the comfort found within 1 Peter will only help solidify their faith. considering their situation as it is described in the second letter in 2 Peter. A thought that came to my mind is really this. Could it be that the Holy Spirit through Peter was laying a foundation in 1 Peter for what will come in 2 Peter? It is as though 2 Peter is coming from a different angle in order to help them understand, for them to know, to discern the day that they are living in. And as a result, they themselves to be ones who grow in the knowledge of and to the glory of God. So there is also a similar admonition found in 1 Peter for the saints in the midst of suffering and here in the midst of false teaching that they are to pursue holiness and godliness as they wait for the return of Christ. This is what Peter is telling them they must do, they must be about. so that they wait for the return of Christ, to be with Him, to receive their inheritance. But ultimately, what Peter is attempting and does so wonderfully here in the second letter is to stir up his readers and us by way of reminder to a deeper desire to know Christ and to be more like Christ, to grow in the knowledge of Christ because there are competing narratives, there are competing ideologies and false teachers that will attempt to cut off that growth in Christ. So we need to understand that there are those false teachers, those opponents that Peter is specifically addressing and telling the readers, the recipients of 2 Peter is live a life that is holy. Make sure your conduct is right. Live a life that is godly. And when these false teachers come, there won't be a doubt in regards to your own life. You'll see the contrast. But who are these false teachers, though, we must ask? Who are these opponents? And I wanna just spend a little bit of time in just describing these opponents, these false teachers we see in chapter two, and then I'll end with a outline of the entire book. I think it would be best to explain these false teachers by bringing forth maybe some of the thoughts that are current in regards to their teaching, their philosophy, as far as what other commentators, scholars may say. Some say that they are holding to a form of Gnosticism, while others attribute their teaching to Epicureanism. And still yet, others will see a mix and not make a definite decision as to what it is specifically. They won't say it's Gnosticism. They won't say it's Epicureanism. They'll say it's a mix of the two, or as I will hold, I would say, let's derive it from Scripture. as to what scripture says they are. But I want to briefly explain these three views as you will begin to see hints coming from all of them, really, even in our own day and age. And you probably heard these terms used before by others and even within the New Testament, Gnosticism, Epicureanism. So what is Gnostic teaching, Gnosticism? I'll give a quick overview of that. The word gnosis means knowledge. It means knowledge. And so Gnosticism has everything to do with being in the know, you knowing. And part of that knowing consists of holding a negative view of the physical or the material world. They are a people who consider themselves as the chosen people, as the elect people, with a special insight or connection between world, humanity, salvation. Those who have found their inner self, if I could put it that way. Their whole goal was that with the help of this insight, this knowledge, this gnosis, the elect or chosen people would be freed from the chains of this world. and ultimately be delivered into their true home, and they call, because they're just sparks of light. So they call that a kingdom of light. Not the kingdom of light as in the beloved son. Not that kingdom. That's not what they're referring to. It's a removal of spirit from matter and light from darkness. This has nothing to do with sin and guilt, nor anything that God can do from their perspective. He is too abstract. He's too removed. Knowledge overrides faith. And redemption takes place by your own self-understanding, not God, not by God. That's not how redemption happens. That's not how salvation happens. You become free when you begin to understand yourself better. Well, that's Gnosticism. I think we can have a sense of that even in our day and age of that high-level thinking. But what about the Epicurean philosophy? Well, that philosophy actually seems to fit better the description of these false teachers. And I'll explain it. They were ones who taught that the greatest good was pleasure, which was achieved when trouble or pain and fear are actually removed. So in order to experience pleasure, you've got to remove these things that bring no pleasure or pain or hurt. But watch their argument as they consider deity. If the greatest good is the absence of trouble, pain, and fear, then deity or God, who is to be the source of goodness, must be perfectly without these fighters, these combatants, which would be against the very goodness he possesses. If that is true, then deity cannot be one that punishes nor blesses human beings, for what can be more troublesome than that? Kind of reminds you of Ecclesiastes, huh? But here are some four basic arguments that I borrowed from Nirei, a scholar, a commentator, that the Epicureans use. The world is made of chance, just occurrences of passing atoms. Boy, that sounds familiar. A doctrine of providence destroys freedom. Since the world came about by chance, there can be no prophecy, and such prophecies that have been made are largely unfulfilled." And we will notice that Peter makes a clear demonstration that the Word of God is the prophetic word made sure in verse 19 of chapter 1. And they also believe that injustice in the world shows that there cannot be a provident deity. If there is injustice, God doesn't exist. And so with their denial of providence in this life, it only makes sense that there is a denial of the afterlife. This is similar to, and their way of thinking is similar to what the Sadducees. thought and taught during the time of Christ. Ultimately, though, there is certainly a mix of the two, and we don't want to make a final declaration that it was one or the other specific group or style of teaching. I don't think that that is even necessary. I think it would be better to, as I said, to list from Scripture who were these false teachers. What does Scripture have to say? Well, I'm going to list a couple of things. They come from within. They arose and arise from within, from among the people of God, from within the church. Note, this doesn't mean that they were ones who had saving faith or a true knowledge of God. This is something that we will discuss further in chapter two because at first sight it seems as though they did. But their main teaching at the heart of their falsehood, these teachers, it really dwells the denial of the second coming of Christ. And this is something that Peter will address specifically in chapter three. And also a future judgment for sin. They deny these two things. And that's what lies at the heart of why Peter is writing this letter. Ultimately, they believe that the here and now is all that matters. Live for today. There's no future judgment. They are living the days of really like the judges. Everyone did whatever is right in their own eyes. Like today. And that kind of thinking leads us to understand that their lifestyle exemplified the kind of teaching by living as antinomians, without law. They lived as if there was no law. They lived in order to fulfill, Peter says, the lusts of the flesh. They were slaves of corruption, and they called this freedom. But yet they were enslaved, but they called it freedom, and they promised this freedom in chapter two. As the false teachers of that day, also today, there are those who claim to know God. But as Peter so clearly mentions in chapter 2, verse 2, the way of truth, the way of truth. He says, many will follow their sensuality, and because of them, the way of truth will be maligned. chapter 2 verse 21 he mentions the way of righteousness so the way of truth the way of righteousness both are not followed by these false teachers and in contrast with that though what scripture demands from every believer in Christ is what Peter mentions in chapter 3 verse 1 he says there is to be a pure or sincere mind that's what we're to have is a pure or sincere mind that's the way of truth And in 3.14, a life that is found by Christ, that is found in peace, that is found spotless, that is found blameless, that's the way of righteousness. So we find that. But in the end, really these false teachers, what they're doing is they're rejecting Scripture and the God of Scripture. The result then, and even the result now, is a people who live for the here and now. Attempting to find meaning and happiness in this world. The fulfillment in it. Without taking into account this very thought, Christ is coming. And he's coming to judge. And he always judges rightly. You know, as one commentator accurately wrote, it's a little bit longer of a quote, but I felt it was good for us to here, not only for what Peter is writing here in the second letter, but also for us today. He says, if fashionable theology follows secular trends, as it normally does a few years later, However, we can expect to find the popular preachers of the day rejecting the transcendent nature of the Bible message and promising their listeners that spiritual hunger and heavenly aspirations can find complete satisfaction in the here and now. He continues, the result will be a consumer-oriented church, suitable for a consumer-oriented society, and in the end, bitter disillusionment. But not before a wave of special offers and yet more exaggerated promises, each in turn to be laid aside in hopeless disappointment. And that is so true for our day and age today. And it was true when Peter was penning this as well. This is what false teaching brings. This is what false teachers do. But what about the outline? And with that, I'll end. The outline of 2 Peter. True to the letter format, Peter begins in verses 1 and 2 with his greeting and ends in verses 14 through 18 of chapter 3 with his remarks or exhortations. In between, we find the body. Similar to his first letter, Peter does have his inclusio moment, where at the beginning and at the end, he mentions the grace and knowledge of the Lord Jesus Christ. But after studying various outlines, I concluded that the best way to see this letter is really broken up into four different sections, as do most commentaries and books that survey the New Testament. First, it would be found in verses 3 through 11, 2 Peter 1, verses 3 through 11. And I entitled that, A Holy Life, A Pursuit After Holiness, A Life That Has Been Changed, is what Peter is doing there. But what does a life that has been changed look like? Well, it's a life that he says is one in pursuit of holiness, a life that looks upward, a life that eagerly awaits the arrival of our God and Savior, Jesus Christ. There are false teachers who teach contrary to that, and they will have you be swallowed up like the lion in 1 Peter. But understand that it has been granted to you, Peter says, through God's divine power, everything you need to live in this life. and to live godly or holy lives. The pathway to holiness comes from knowing Christ. He says this in chapter one. Peter's desire really is for them to move beyond the intellectual and have a deep desire that is birthed from what they know and executed or carry out from their hearts because they've been changed because of who they are in Christ. And this is what differentiates the true seekers, the people of God, and the false teachers. This is not something abstract. Beginning in verse five, Peter takes us on what is referred to as a staircase climb of Christian virtues, similar to the fruit of the Spirit. He ends in the, ending in an assurance that as long as you practice these things, you will never stumble, he says. This teaching of Peter does not diminish for one second the doctrine of free grace. As a matter of fact, it upholds it, it establishes it. Your life should demonstrate that you have been affected, changed by this grace of God, by the way you live your life. And so a lack of holiness is a lack of understanding the gospel. Therefore, Peter mentions throughout, make every effort, be all the more diligent. He encourages them to do that. The second major section is found in 2 Peter 1, verses 16-21. God's Word can be trusted, and it can be trusted against the false teaching. Since there are false teachers, it is imperative that Peter establishes the truth of God's Word, and he does that. He does so in this section by various means. He assures them that they themselves, apostles and other eyewitnesses of Christ, didn't follow some clever fable, fairy tale story that they found in some kind of parchment or papyrus paper laying around somewhere. He continues, we were rather eyewitnesses. of his majesty, of his beauty, of his glory, as he mentions the majestic glory of Christ. And he says, we made known to you the proper, the power, and the coming of the Lord Jesus Christ. When Peter is saying that this divine figure, the Christ, on the holy mountain is the same Christ who will come in power and glory one day, he's really bringing some strong eyewitness account by doing so. And these false teachers have no witness. They teach things that are contrary to the word of truth. They have words, but Peter says we have the prophetic word. that is made more sure, the transfiguration of Christ, the Holy Scriptures, the Old Testament. Teaching and prophecy that was not a matter of one's own interpretation is what they have. But by the moving of the Holy Spirit, man spoke, Peter says. This word is that lamp that's shining in the dark place and will continue to do so until that glorious day when the day dawns and the morning star arises in your hearts. What a picture that is of Christ's return, of Christ's coming. This is what is needed to combat these false teachers, the prophetic Word of God that can be trusted. Trusted then, and it can be trusted now, brethren. The third major section is found in Peter chapter 2 verse 1 through 22, the false teachers and ultimately the judgment that awaits. Peter begins chapter 2 as a contrast to the end of chapter 1 where he established that the Word of God is the true Word. He brings forth the fact that there are false teachers that arose and arise among you. He says, it seems as though that there are those who, as in verse 3, think that their judgment, the judgment against these false teachers, has become idle, and that their destruction is sleeping. In other words, God's judgment upon these people, upon them, has been doubted by some that Peter is writing to. Peter continues, though, to bring forth examples within Scripture of how God has judged the wicked in the past. And though the judgment of God is sure and will be without delay or mercy against the wicked, Peter assures those who are in Christ that the Lord knows how to rescue the godly. In spite of all of that, he assures them of that. He just provides this little nugget of encouragement for them. Rest assured, the Lord knows how to rescue the godly. He describes these false teachers, though, bringing forth their motives, their methods, ultimately depicting their own moral corruption, their sinfulness, their wickedness, their evil. And these false teachers are not ignorant to the teaching found within the Scriptures. That is what makes their punishment or judgment more severe. They are apostates. And so Peter would have us know that it would have been better for them not to have known the way of righteousness, then having known it, to turn away from the holy commandment handed on to them." Well, lastly, the last section, 2 Peter 3 1-13, the coming of Christ. The coming of Christ. Here we have Peter reaching the point in his letter where he directly refutes the major teaching of the false teachers. Again, at the heart of their teaching is that the second coming is irrelevant. It's inaccurate. It doesn't exist. Christ is not coming. And therefore, judgment is non-existent. You see how their thought pattern flows from one to the other. If God is not coming, if Christ is not coming, judgment is not coming. We're free. We're clear. Scoffers may say where is the promise of his coming Peter says well Peter refused that argument by bringing forth evidence from the past Namely specifically Noah in the flood how the God who doesn't change? Still views sin as sin and wickedness as wickedness and he will judge rightly and this is what Peter is getting at and also the reality of who God is and his purposes and what we call a delay in his coming and He presses on by bringing some unique and detailed descriptions of the last day when Christ returns in chapter three. This is where people find some difficulty with the content because of Peter's approach to the eschatological reference of what will happen in that day, that last day when Christ comes. Well, he writes, he will come like a thief in the night. The heavens will pass like a roar. The elements will be destroyed with intense heat and the earth will burn up. But there is a promise we are looking for, he says, for new heavens and new earth, one in which righteousness dwells. His thoughts? Well, if everything will be destroyed in this way, what sort of people ought we to be? We are to be people who are holy in conduct and godliness, he says. We are to be ones who look for and hasten the day of Christ's return. We need to be ones who are diligent. We need to be ones who are on guard, he says. We need to be ones who grow in the grace and knowledge of our Lord and Savior, Jesus Christ. And you'll see that word a lot throughout the letter, knowledge, to know. It's something that he's working with. in regards to the recipients and with us as well, the Holy Spirit, to know Christ, to be more like Christ, to be more like Christ in light of the suffering that we are experiencing or will experience more so, to know Christ in the midst of that, to know Christ when there's false teaching all around us. We need to know who Christ is. And this is what Peter's getting at. And at the same time, not only knowing him, and experiencing Him, living a life that is exemplifying that we have been changed by the blood of the Lamb, but also one that looks upward and waiting for His return. Amen. Well, let us pray. Father, we come before You, and so thankful to You, O Lord, that You have preserved this letter. Thank you, Father, and we ask that you give much strength and help as we begin working through it, Lord. I can't do it without you. I need your help, Holy Spirit. And Lord, you are the one that opens up eyes and hearts and ears. Do so, I pray in the name of Christ. Amen.