II Peter 3:17,18 – “Progress in Perfection”

My very literal translation of this passage would be as follows:

“Therefore, you, beloved, knowing [these things] beforehand, beware that you do not fall of your own stability, being led away by the error of the lawless, but keep on growing in [the] grace and knowledge of our Lord and Savior Jesus Christ. To Him [be] the glory both now and into [the] eternal day. Amen.”

While studying this passage I made what is to me a most profound discovery. It doesn’t necessarily derive exegetically from the passage itself but I would like to record my thoughts nonetheless and then come back to the passage in another post.

What particularly caught my eye was the second imperative of the passage: “… keep on growing …” Growing. An interesting concept. Progressive sanctification or more commonly “christian growth” is, to me, an undeniable reality. A person is born again at some point, then spends their earthly existence “growing” in grace, looking forward to that final time when Christ returns and “when we see Him, we will be like Him.” Again, I think it undeniable that “perfection” cannot be attained in this life. I cannot ever stop being a sinner as long as I live in this Adamic body. Only when I am freed of this flesh and given a new body will I be able to live without sin.

All of this seems to me undeniably Biblical and tidy. However, there is within it all something quite untidy and which has perplexed me for years. My quandary particularly focuses on a passage, Hebrews 2:10, that says, “For it was fitting for Him, for Whom are all things and by Whom are all things, in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings”.

Jesus “made perfect?” How could He be “made perfect” when He already was? He was born perfect. He’s God. He can’t be anything else. Even apart from the passage itself, I’ve puzzled over the fact that Jesus had to “learn.” He had to. He was born a little baby, became a toddler, grew into a boy, then a man. The very process itself involves learning. But how can you “learn” if you’re already perfect? Doesn’t “learning” imply progress? And if I learn something today, doesn’t that mean that I somehow was lacking yesterday? I find all of this quite perplexing. A few years ago, while asserting my resolved conclusion that we cannot be “perfect” in this life, yet, based on Heb 2:10, I offered the wild extrapolation that perhaps there is some sense in which it is actually possible to make progress in perfection.

“Progress in perfection”? The words seem almost oxymoronic. But what do we do with Jesus? What do we do with Heb 2:10? And beyond that, the question grows even larger. What about us? We will be “made perfect” to enjoy Heaven forever. But we are not infinite like God. We are finite. The very fact of our creation, that we had a beginning, makes us inextricably finite. And if we’re finite and God is infinite, then no matter how much we know of Him, there will always be more to know. Even if “perfect,” finite beings by definition must “progress” in their knowledge of that which is infinite – a process that is itself infinite, since finiteness will go on infinitely and never reach infinity(!). Is not “knowing God” inextricably a process – a process of continual learning – even in a perfect Heaven? Does it not seem logically necessary to conclude that, in fact, there is some sense in which it must be possible to make progress in perfection?

It suddenly struck me that the answer to this question is yes. There is a sense in which one may progress in perfection(!).

Here is another place where I think our hopelessly obligate linear logic binds us to the ground like lead weights. Since we see everything linearly, this then this then this, we see perfection as a destination to be reached, like moving from left to right on a number line or climbing to some point on an x-y graph. We see it as something one progresses toward until it is finally achieved: the perfect apple pie, the perfect piano concerto, the perfect “10.” I suggest herein is the root of our problem: Perfection is not a destination but rather a pattern. The logic is fractal, not linear. The logic of perfection is not linear; it is not a destination to be reached; it is a pattern – a pattern that can grow forever and still be the same pattern.

Consider a tree. At some point you look and see a tree. Is it a perfect tree? Basically yes. Obviously in this cursed world, we must allow for the reality of deformations, malnutrition, insect infestations, etc.; but given that is true, is not a tree basically a perfect tree? It has a trunk, it branches and grows leaves. A tree is a tree. But if you come back in two years what will be true? It has grown. It stands taller. It has limbs and branches it didn’t have two years ago. So is it “more” perfect? Of course not. It just is perfect. It’s still a tree, with a trunk and branches and leaves. But it has progressed. It’s progress doesn’t mean it was somehow “less” perfect two years ago. And the fact of its progress doesn’t make it “more perfect” now. It’s just still perfect.  How can this be? Because it is the pattern that’s perfect. And the tree can progress within its pattern, be more than it was, and yet not be “better” – just “perfect” because it perfectly fits its “pattern.”  It very naturally progresses in perfection!!

The very immediate and salient application of this truth is our own spiritual “growth.” Here is a place where I think we must distinguish between our created being and the curse of sin. Sin mars the image of God in us, yet that image remains. That image itself is perfect. And that image very specifically is the image of Christ. What is an “image”? It is a pattern. Here I propose that the image of Christ is patently not a destination but rather a pattern.

Here again, I will offer a wild proposition: our charge to “grow in the image of Christ” is inherent in our createdness. Even without sin, Adam and his race would have enjoyed the wonderful prospect and charge to progress, to actually know God better and better, to learn more and more how to be like Him, to grow in the likeness (the pattern) of Christ. Even without sin, and so it will be in Heaven, we will forever be learning, be progressing, as us finite creatures endlessly plumb the depths of our wonderful God’s being, and we, like the tree, add “branches” as it were to the pattern of the likeness of Christ. We will be constantly “taller” and constantly adding “branches” to that pattern, that perfect pattern – thus we’ll progress in perfection(!). It is part of our very createdness to progress.

Sin’s presence and effects mar the pattern. But, as is true throughout God’s perfect creation, it can only mar the pattern. It is not part of the pattern itself. It is “in addition to.” Sin is, in a sense, an overlay. The pattern itself is still perfect. Human beings should be progressing in the likeness of Christ with or without sin. As in every way, sin adds a complication to this process. It’s like the insect infestation for the tree. It mars the pattern. Part of a tree “growing” as a perfect tree is the challenge to prevent or to resolve insect infestations. In this world, part of me “growing” in the likeness of Christ is my need to be constantly “putting off” the sinful habits I’ve learned, the recurring and frequent sinful choices I might make, and I must constantly battle the very presence and existence of my own sinfulness.

But all that said, the image of Christ is still the image of Christ. I think this explains why even a new believer, still deeply marred by their sinful lifestyle, yet can glow with the likeness of Christ. We see that glow and, granted it’s maybe clouded here, short-changed there, yet it is still there. Any true believer knows what I mean. The likeness of Christ – that very beautiful sweet something – is very real whether you get to see it like a new believer's diamond in the rough or perhaps like the polished gold in an aged, godly person. It is the likeness of Christ either way and it is beautiful. That likeness itself is perfect.

In this world, the presence of sin’s marring confuses our understanding of our pursuit. In order to grow in Christ’s likeness, we must, at the same time, put off sin and grow in grace. The putting off of sin may perhaps be a linear pursuit. One by one we must recognize our sinful habits and conquer them. And ever victory certainly makes the likeness of Christ in us more apparent. But is the likeness of Christ not a perfection in itself? And rather than being linear it is absolutely fractal, a pattern to be expanded and enlarged. Now I’ll stick out my neck and call that, in itself, a progress in perfection. It is something that will go on in Heaven even without the sin problem.

So what is the bottom line of all of this? I suspect that we have done a poor job of distinguishing between God’s perfect creation and sin’s marring. I propose that there is some godly value in being able to look at people (along with the rest of creation) and see the perfection of their creation while at the same time owning a very healthy respect (and disdain) for the sinfulness that overlays and mars that perfection. Somehow we need to recognize God’s perfection and encourage people to grow in it while at the same time also recognizing the presence and effects of sin, calling it what it is, and dealing appropriately with it.

I suspect the ramifications of all of this go far beyond these initial observations and conclusions I’ve offered. But I am persuaded the basic idea of “progress in perfection” is legitimate. I think that, to see the world this way is to see it more clearly through God’s eyes.

And isn’t that really what we’re looking for?

II Peter 3:15b,16 – “Hard to be Understood?”

My very literal translation of this passage would be as follows:

“…just as the beloved brother of ours, Paul, has written to you, according to the wisdom given to him, as also in all [his] letters, speaking in them concerning these things, in which are some things hard to be understood, which the unlearned and unstable contort, as [they do] the rest of the Scriptures, to their own destruction.”

Peter apparently intends to reinforce his admonition for people to “bear in mind that the patience of the Lord means salvation,…” (v15a) by appealing to the apostles’ solidarity. The false teachers unfortunately greatly confuse the common folk, because they seem to teach from the Bible too, but come to very different conclusions. One of their favorite subjects has always been the things “hard to be understood.” They seldom teach on that which is all too clear. The things “all too clear” leave no room for them to weave their deceptions. Even while Peter condemns the false teachers (all of chapter 2), the existence of the “things hard to be understood” remains. What are we to do with the things “hard to be understood”?

First of all, Peter acknowledges that there are these “things hard to be understood.” One could ask, “Why is it particularly Paul’s writings in which Peter finds these ‘hard’ things?” Interestingly, look back at my literal translation and note there is no “his” in the Greek. It is merely understood (hence I put the word in the [  ]). The thing is anyone knows there are “hard” things all through the Bible. That isn’t at all disputed.

Rather, acknowledging them, Peter goes on to say the problem is not that the “hard” things are there, but that false teachers, who are “the unlearned and unstable” contort them, and that to their own destruction. So the problem is not with the Scriptures, not even with the “hard to be understood” parts of the Scriptures, but rather with the morally responsible agents handling them. In the false teachers’ case, them impiously contort the Scriptures (again see all through chapter 2 and the book of Jude, among many other places). The problem is with hearts that have no intention of acknowledging the King.

So, first of all, we ought not be dismayed by the seemingly infinite preponderance of charlatans, quacks, idiots, and bald-faced liberals who flood the earth with a hopeless cacophony of their confusion. They may in fact have twelve degrees but they’re still “unlearned” and, since they’ve never ever “built their house on the rock” they remain “unstable” though they’re allowed to sin for a lifetime.

Second, of all, we should pause and consider this whole business of “hard things.” What are we to do with it? These men handle the “hard things” “to their own destruction.” Should we somehow be intimidated ourselves from reading and studying the Scriptures, lest we handle them to our own destruction?

One of the great and championed doctrines of the Protestant Reformation was called the “Perspicuity of Scripture.” Contrary to the “magisterium” teaching of the Catholic Church (which said only the clergy could understand the Scriptures), the Reformers insisted that the Bible was written in such a way as to be clear for anyone to understand.  That doctrine in particular drove them to translate the Bible into people’s mother tongues, so anyone literate could read for themselves and enjoy the life-giving power of the Word of God.

As I have studied this matter and looked up passages to support the Perspicuity of the Scriptures, I am driven to say: I have been reading and studying the Bible myself for over 30 years. To my knowledge not a day has gone by in the last 30 years that I did not spend some time reading from the Bible. Proof-texts aside, I feel qualified and confident to assert that the entire Bible from cover to cover invites the simplest to hear its message and live. “Wisdom has built her house … ‘Let all who are simple come in here!’ she says to those who lack judgment … Leave your simple ways and you will live; walk in the way of understanding’” (Prov 9:1-12). “Now what I’m commanding you today is not too difficult for you or beyond you …No, the word is very near you; it is in your mouth, and in your heart so you may obey it” (Deut 30:11-14). I have always and will continue to encourage anyone and everyone to open the Water of Life and read it for themselves. It is the very personal message of a very personal God intended to very personally impart life to every man, woman, boy, and girl who would personally drink from it. Even the Bereans were commended because they “received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11). I could multiply texts to support this doctrine but, what I’m saying is, “Read it for yourself. See for yourself if it does not speak clearly to you from cover to cover. See if you ever get the feeling that God somehow didn’t intend for you to read it.” I guess I’m calling the Bible as its own witness and challenging anyone to be the judge. It is clear. It will speak to you. It is alive. It is powerful. Read it yourself.

But what about the “hard things?” As anyone would read from cover to cover, will you find things “hard to be understood?” Yes, you will. I remember the first time I read through the Old Testament. I have to confess there was much I did not understand. But there was also much I did. And it benefited me greatly. What truly amazed me was to read through it again a year or two later and realize how much more I did understand. Since then I have read the entire Bible through from cover to cover so many times I have long since lost track of the number. I still find many things “hard to be understood.” But I also find it constantly speaking to me, teaching me, correcting me, guiding me, and, again and again, I still find it true, “When you know the truth, the truth shall set you free!”  

But they are there. Why are they there? The first and most obvious reason is exactly what I’ve found as I read it through over and over: Jesus told His disciples, “I have yet many things to say to you, but you cannot bear them now. Yet, when He, the Spirit of Truth shall come, He shall guide you into all truth” (John 16:12,13). “…you cannot bear them now.” Truth must be learned. And learning is a process. As the writer of Hebrews expressed, “Strong meat is for the mature, for those who, by reason of use, have their senses exercised to discern good and evil” (Heb 5:11-14). There will always be much in the Bible that I find “hard to be understood” simply because it is the Word of God, the infinitely deep well of divine truth, from which I may draw and draw and draw and draw and never plumb its depth. I personally do not find the “hard things” intimidating or discouraging. I honestly find them exciting. To find things I don’t understand means I might … if I read and study and pray. And if I don’t, I read and study and pray on, and still someday I might. In the meantime, the Lord is saying to me, “I have yet many things to say to you, but you cannot bear them now …”

Another reason there are hard things is because there are some things He actually does not intend us to understand (yet). In John 14:29, Jesus told His disciples, “I have told you now before it happens, so that when it does happen you will believe.” “…so that when it happens …” When it happens. While I believe we all should study every verse of prophecy we can as long as time and life allows. We should strive to understand it. We should even try to put it together into some kind of logical order. Yet, what Jesus’ words should do is humble us. His words should make us hold our understandings with humble, gentle, kind hearts, with open hands saying, “Perhaps I don’t have it all put together correctly. I’ve tried to give it my best shot. But the most important things is that I know the Scriptures themselves, that, ‘when it happens’ I’ll be moved by the Scriptures and not by my own understandings. It simply is true that, particularly in prophecy, there will be truths that are “hard to be understood” precisely because they weren’t meant to be understood … until it happens.

Of course we could discuss the problem of spiritual enlightenment, that “the natural man receives not the things of the Spirit of God” (I Cor 2:14). It will ever be a problem of our fallen nature that we must humbly and prayerfully inquire of the Author to understand what He meant. To not do so is an evil presumption, a “barging in where angels fear to tread.” To approach the Bible with anything less than a humble, teachable spirit guarantees there will be much that is “hard to be understood.”

And then we need to add that a “humble, teachable spirit” of necessity includes the intention to come away obediently applying truth to one’s life. The man who “built his house on the sand” heard the Word just like the other. The difference was that he “did not put it into practice” and his house came down “with a crash.” Anyone who studies the Scriptures without the intention of personally meeting the Author, of personally receiving His loving message, of personally embracing and applying whatever truth He might show him, guarantees he’ll find therein many things “hard to be understood.”

So then let us acknowledge the presence of “things hard to be understood” but let us give ourselves humbly, obediently, and diligently to the reading and study of the Words of the Living God. While others may presumptuously peer into the Ark and pay for it with their own destruction, may we eat the Bread of Life and live.

II Peter 3:9-15a – Blameless and Spotless

⁹[The] Lord is not being slow of promise as some are reckoning slowness, but [He] is being patient into you, not purposing that any perish but [purposing] all to have room into repentance;

¹⁰but [the] Day of [the] Lord will come as a thief, in which the heavens shall vanish with a roar and [the] elements will be dissolved burning intensely and [the] earth and the works in it shall be burned up.

¹¹Thus all these things being dissolved, what sort [of persons] ought you be in holy livings and godlinesses;

¹²looking for and eagerly desiring the coming of the Day of the God, through which [the] heavens will be dissolved burning and [the] elements are melting burning intensely?

¹³But, according to the promise of Him, we are looking for new heavens and a new earth, in which righteousness dwells.

¹⁴Wherefore, beloved, looking for these things, be diligent to be found by Him to be spotless ones and blameless ones in peace,

 ¹⁵and reckon the patience of the Lord of us [to be] salvation …

Interestingly, forms for the word translated “be diligent” (as in v14) occur 5 times in this book (1:5,10,15;3:12,14). Obviously, He expects us to be diligent. While it’s true that “without Him we can do nothing” (John 15:5), on the other hand it is abundantly clear that it is our part to “be diligent.” “I can’t, but I must, and, by His grace, I will.” 

And what is it we’re to be diligent about in this particular passage? “…to be found by Him to be spotless ones and blameless ones in peace …”

First of all, it is important to note that the reference “spotless and blameless” is a sacrificial word.  Jesus is “the Lamb without blemish and without spot” (exact same Greek words as our passage) in I Peter 1:19.  Lambs brought to sacrifice were required of course to be “without blemish and without spot.” In their case the matter was physical, of course. No crippled or maimed animals were suitable for sacrifice. In our case, it is clearly spiritual. We are to see our lives as living sacrifices, to be like our Lamb Christ, and thus be diligent to “be found by Him to be spotless ones and blameless ones in peace …”

But what does that mean? Spotless and blameless. If we leave the words hanging in space, we are free to assign them whatever sort of morality appeals to us. But what does the Lord mean? We should always strive to let Him define His own terms. Consider the following passages that address the same issues and use the same Greek words:

Phil 1:9-11

⁹And this is my prayer: that your love may abound more and more in knowledge and depth of insight, ¹⁰ so that you may be able to discern what is best and may be pure and blameless for the day of Christ, ¹¹ filled with the fruit of righteousness that comes through Jesus Christ…

Phil 2:14,15

¹⁴ Do everything without grumbling or arguing, ¹⁵ so that you may become blameless and pure, “children of God without fault in a warped and crooked generation.”

James 1:27

²⁷ Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.

I Thes 3:12,13

¹² May the Lord make your love increase and overflow for each other and for everyone else, just as ours does for you. ¹³ May he strengthen your hearts so that you will be blameless and holy in the presence of our God and Father when our Lord Jesus comes with all his holy ones.

Once again, I think it is enormously significant what He says … and what He doesn’t say. Christianity today is suffocated under all the things people would tell you make you so you are or are not “spotless and blameless.” But, have we lost sight of what God really thinks, in filling our minds with all those seemingly appropriate “rules” and “standards” and “applications”?  “We by our traditions have made the Word of God of no effect.” Look again at just this tiny smattering of passages. The big issues to God are whether we love, and clearly that love is not just good intentions – it expresses itself in real, observable efforts to actually do good for those who need it, in watching our mouths and the words we utter. 

I need to be diligent to keep my heart loving. To not love is to be spotted by this hateful, cruel world. To keep on loving, like Jesus, is to keep oneself unspotted by this world.

It is so easy to reduce “unspotted” to matters of how we dress, the music we listen to, how many times a week we attend church services, or what does or does not go down our throats. But in so doing we miss the real point, and fail the real mission: to love.

It is incredibly liberating to cast off all the extraneous “touch not, taste not” and all the other Pharisaical “rules” and realize my mission is to love.

But then it becomes a challenge to make that love a constant reality – to be diligent about it(!). Then again, what if everybody did?

Lord, help us to be real, to be truly “blameless ones and spotless ones in peace” as we keep ever in mind that “the Day of the Lord will come.”

II Peter 3:9-15a – A Single Word, A World of Meaning

⁹[The] Lord is not being slow of promise as some are reckoning slowness, but [He] is being patient into you, not purposing that any perish but [purposing] all to have room into repentance;

¹⁰but [the] Day of [the] Lord will come as a thief, in which the heavens shall vanish with a roar and [the] elements will be dissolved burning intensely and [the] earth and the works in it shall be burned up.

¹¹Thus all these things being dissolved, what sort [of persons] ought you be in holy livings and godlinesses;

¹²looking for and eagerly desiring the coming of the Day of the God, through which [the] heavens will be dissolved burning and [the] elements are melting burning intensely?

¹³But, according to the promise of Him, we are looking for new heavens and a new earth, in which righteousness dwells.

¹⁴Wherefore, beloved, looking for these things, be diligent to be found by Him to be spotless ones and blameless ones in peace,

 ¹⁵and reckon the patience of the Lord of us [to be] salvation …

Sometimes a single word can mean so much. As I thought over this passage, my thoughts focused on v14, and specifically the very first word:

“Wherefore…” – Interesting. The word “wherefore” is a logic word. One lays out some kind of “facts,” then says, “Wherefore …” and draws some kind of (theoretically) logical conclusion. Ideally, the “case” presented is very convincing and compelling, so that all who listen will readily agree that your “wherefore…” is perfectly reasonable. Hopefully “it makes sense.” What strikes me is the realization that the “case” or “facts” presented are basically the “truths” presented in vv9-13 – but those “truths” are faith truths. Go back and look at them. Someone else can simply say, “I don’t believe that.” Fine (sort of). If you choose not to believe the “facts” presented in vv9-13, then you will find the “wherefore” of v14 is not compelling at all.

For myself, as I read the passage it is not just compelling, it is captivating. But why? Because I believe vv9-13. My mind finds the “truths” presented to be totally reasonable and believable. My heart “checker-outer” tells me these are facts. And they are facts of cosmic importance. They literally define my reality! In light of such facts as these, how could one help but draw a conclusion?? When I read, “wherefore…” my heart feels subpoenaed! Ten-hut, Bixby! I carefully, thoughtfully read vv9-13 and suddenly my soul is not “sleepy” anymore. Wow. So this is what’s really going on? This is where we’re all really headed. Major reality check. How can I help but say, “wherefore …” My soul wants to say, “wherefore…”

The problem is that my mind easily loses sight of those “facts.” I turn away from the passage, face the pressing issues of my very personal existence and it’s easy to forget the “real” picture. Hmmmm. I hope as I work and think and interact and speak and respond and plan, etc., today that somehow my mind can stay aware of “the facts.” The Day of the Lord will come. May my days be lived in light of His Day.

II Peter 3:9-15a – Random Commentary on the Preferred Method of Waste Disposal

⁹[The] Lord is not being slow of promise as some are reckoning slowness, but [He] is being patient into you, not purposing that any perish but [purposing] all to have room into repentance;

¹⁰but [the] Day of [the] Lord will come as a thief, in which the heavens shall vanish with a roar and [the] elements will be dissolved burning intensely and [the] earth and the works in it shall be burned up.

¹¹Thus all these things being dissolved, what sort [of persons] ought you be in holy livings and godlinesses;

¹²looking for and eagerly desiring the coming of the Day of the God, through which [the] heavens will be dissolved burning and [the] elements are melting burning intensely?

¹³But, according to the promise of Him, we are looking for new heavens and a new earth, in which righteousness dwells.

¹⁴Wherefore, beloved, looking for these things, be diligent to be found by Him to be spotless ones and blameless ones in peace,

 ¹⁵and reckon the patience of the Lord of us [to be] salvation …

Here’s a random thought from an environmental engineer as he ponders the meaning of this passage of Scripture: What is God’s preferred method of waste disposal? Incineration. While being perhaps a little facetious, I think the observation is at least interesting. What did people do with their wastes for centuries? Burn them. What does God do with wastes? Burn them. It’s only been in the current scientifically “enlightened” age that we implemented the glorious notion of landfills. I feel a rant coming on, but suffice it to say, in my humble opinion, landfills are perhaps one of the most idiotic, environmentally offensive, and cost prohibitive ways we could possibly “dispose” of our waste. People don’t want municipal incinerators because it might pollute the air with one ten billionth of a milligram of mercury. So instead they create Mount Trash, an incredibly unsightly eye sore that invariably pollutes the area’s groundwater and will exist throughout the millennia as an environmental cleanup site constantly bleeding public tax dollars. If every city had an incinerator, they could today attach to it some form of energy recovery and derive at least some recovered revenues, producing in the end nothing but a relatively tiny amount of  ash which could be land applied (not land-filled). It’s too bad our world hasn’t noticed that God does occasionally come up with some good ideas. If I could be king for a day, I would decree (and fund) every city (and perhaps localities for rural areas) to install an energy recovering incinerator and I would immediately begin the process of running the existing landfills through incinerators until every single one of them is completely gone and their acreage restored to some useful function.

Purely random and perhaps conceived entirely of my own personal preferences and predudices. But I can’t pass up the opportunity to say it. Someone wise once said, “Fools delight in airing their own opinion …” Perhaps I’m a fool, but to my grave I’ll loathe the existence of landills. There’s got to be a better way … and I think there is.

II Peter 3:9-15a – Nuclear Sundown

⁹[The] Lord is not being slow of promise as some are reckoning slowness, but [He] is being patient into you, not purposing that any perish but [purposing] all to have room into repentance;

¹⁰but [the] Day of [the] Lord will come as a thief, in which the heavens shall vanish with a roar and [the] elements will be dissolved burning intensely and [the] earth and the works in it shall be burned up.

¹¹Thus all these things being dissolved, what sort [of persons] ought you be in holy livings and godlinesses;

¹²looking for and eagerly desiring the coming of the Day of the God, through which [the] heavens will be dissolved burning and [the] elements are melting burning intensely?

¹³But, according to the promise of Him, we are looking for new heavens and a new earth, in which righteousness dwells.

¹⁴Wherefore, beloved, looking for these things, be diligent to be found by Him to be spotless ones and blameless ones in peace,

 ¹⁵and reckon the patience of the Lord of us [to be] salvation …

What does this passage say about how the present universe will end? I’ve read several different understandings of these verses. Some propose it doesn’t really mean the present earth will actually be destroyed but only that it will be significantly altered. Others question whether the destruction will actually extend to the “heavens” or whether it simply means that things will change from the perspective of the earth.

First of all, I would like to note that a simple reading of the text does not present anything less than an absolute and total conflagration of the entire known universe.  Note:

The heavens: “…will vanish with a roar” (v10), “…will be dissolved burning” (v12)

The elements: “…will be dissolved burning intensely” (v10), “…are melting burning intensely” (v12)

The earth: “…and the works in it will be burned up” (v10)

All these things: “being dissolved” (v11)

According to His promise, we are looking for a “new heavens and a new earth” (v13)

The “heavens” are the “sky” as we see it which is the material universe including all of the stars, all of the galaxies, and whatever else exists “out there.” Some might object that the rest of creation should not be destroyed for the sins of the earth. However, Romans 8:20-22 says, “For the [whole] creation was subjected to frustration … will be liberated from its bondage to decay … has been groaning as in the pains of childbirth right up to the present time …” I think it is clear that the curse of Adam’s sin fell upon the entire material universe, not just on the planet earth. It is true that man’s sphere of existence has been limited to the earth, with a few forays to the relatively nearby moon, but we are all aware that is temporary, that given enough time man would certainly find ways to conquer distance and be enabled to “go where no man’s gone before.” Only our current technology prevents us from traveling literally to the ends of the material universe. And everywhere we go, we will take the curse with us. Cain can kill Abel on some planet in the Andromeda galaxy just as easily as here.

This extent of the curse to the entire material universe is not only evident from Scripture, it is also evident scientifically. The 2^nd Law of Thermodynamics, the “Law of Entropy,” that “everything tends to disorder,” applies to the entire universe. The entire universe is obviously decaying. Where it finds water and oxygen, iron will rust anywhere in the universe. That is what Paul was referring to in Romans when he says “the whole creation will be liberated from its bondage to decay…”  The “bondage to decay” is the Law of Entropy and it clearly applies to the entire known universe – physical proof that the curse was not limited to the earth.

There is probably no question in anyone’s mind that the earth has suffered under the curse – not only from our sins and sinfulness but also just the “natural” process of decay (which is not really “natural” but rather a result of the curse). What one must realize is that even the furthest corners of the universe have been decaying down through the millennia since Adam’s fall.

I suspect that we would be (will be) shocked by the brilliant colors of the original Creation. Part of the “decay” and “aging” process is that colors fade and gray and yellow. We’ve all seen side by side comparisons of old movies “remastered” where they remove the yellowing and restore their original brightness and color. I always find that astounding. It’s hard to believe I could watch the yellowed movie and never even realize it could be so much more brilliant. So it is with our world, I believe. A flower garden is a stunningly beautiful thing but what must it have been in the Garden of Eden?? I suspect the world was made to look like a Thomas Kincaid painting with his brilliant colors. We all see the same effect on ourselves. To be young is to be colorful. To age is to gray.

My point is that this effect has impacted the entire universe, including the earth, … and us. Although sin has abounded, grace will “much more abound.” Our good God not only plans to redeem us – He will also restore the entire creation to its original unspoiled dazzling beauty. And how will He “fix” this universe? That is answered in the passage before us.

I would like to suggest that what is pictured here is actually a total nuclear holocaust of the entire universe. We saw at Hiroshima what happens when a single atom “dissolves.” What if every atom in the entire universe were to be let go at once? Personally I think that is what “elements” refers to – atoms. Even if Peter didn’t understand nuclear physics, he understood that the universe is somehow made of basic “elements” and the Lord used that perhaps foggy understanding to allow Peter to very accurately express this total nuclear holocaust. Read the passage again. Total sudden instantaneous nuclear holocaust. Probably for a brief second the temperature of the entire universe will reach billions of degrees. And then there will be … nothing.

One more reason why I think this; Col 1:15-17 teaches that:

“The Son is the image of the invisible God, the firstborn over all creation.  For in Him all things were created: things in heaven and on earth, visible and invisible, … all things have been created through Him and for Him.  He is before all things, and in Him all things hold together.”

In science we learn that no one really knows what “holds the universe together.” No one knows why atoms stay together. They have a name for the “force” but the only proof it exists is the fact that it happens. Actually no one knows what “gravity” really is. We observe it, acknowledge it, model it mathematically and (hopefully) respect it. But what is it? What is this force that holds us in place? No one knows. It is simply true that the universe “holds together.” As a scientist, I just accept that. As a Christ-follower, I know what that force is. It is the Lord. “In Him all things hold together.”

What I believe will happen is, on the Day of the Lord, He will simply “let go” and every atom of every planet, every spec of dust, every drop of water will suddenly come apart. All of the energy of all of the universe will suddenly be released in a single micro-second. Go back and read the passage again. I believe this fits the description perfectly. The eternal God “spoke” (expressed energy) and that energy concentrated into matter and, according to His design, became an entire universe. He alone continues to restrain that energy into the form of matter. But the instant He “lets go,” it all goes back to energy – a single, sudden, universal nuclear explosion.

Then that same God Who created it the first time will speak and create it again in all its original form and beauty. The earth we walk in eternity will have not one evidence of the millennia of decay. Its dirt will hold not one drop of anyone’s blood. There will be no graves. There will be no mercury in the bottom of its lakes and oceans. It will be His original perfect beautiful unspoiled world.

And the heavens will glow again in all of their original beauty and color.

The Lord does nothing “half way.” When He has “His Day” we’ll get a totally recreated, spectacular, dazzling and stunningly beautiful world.

That is what I think this passage is teaching.

II Peter 3:9-15a – Thinking Aright

⁹[The] Lord is not being slow of promise as some are reckoning slowness, but [He] is being patient into you, not purposing that any perish but [purposing] all to have room into repentance;

¹⁰but [the] Day of [the] Lord will come as a thief, in which the heavens shall vanish with a roar and [the] elements will be dissolved burning intensely and [the] earth and the works in it shall be burned up.

¹¹Thus all these things being dissolved, what sort [of persons] ought you be in holy livings and godlinesses;

¹²looking for and eagerly desiring the coming of the Day of the God, through which [the] heavens will be dissolved burning and [the] elements are melting burning intensely?

¹³But, according to the promise of Him, we are looking for new heavens and a new earth, in which righteousness dwells.

¹⁴Wherefore, beloved, looking for these things, be diligent to be found by Him to be spotless ones and blameless ones in peace,

 ¹⁵and reckon the patience of the Lord of us [to be] salvation …

The above is my DWB very literal translation of the passage. There is a great deal of repetition in the verses, so I tried to carefully translate the same Greek words with the same English words wherever they were used. Once again I have to say this book is an exegetical candy-shop. Time and space won’t allow me to even begin to point out all of the juicy grammatical conundrums. A couple of exegete-heads could spend hours noting all the peculiarities and discussing their significance, meaning, how best to translate, etc. But alas, I’ll have to content myself to jot down a few delicious observations and hope they’re of some help to someone else stumbling onto this blog.

Concerning the repetition, I am still convinced there is extensive deliberate repetition in this book. I still can’t see the pattern in it myself, but, knowing ancient writers, I am certain the repetition is part of some larger order such as one giant chiasm or perhaps a number of smaller ones that all fit together. Assuming there is one, it is also possible that Peter’s chiasm interlocks somehow with Jude’s. The similarity and repetition between the two books has puzzled theologians (including me) for years. Thinking in the total linear logic of Western culture, everyone asks, “Which book was written first? Which is copying from the other? Or perhaps they both copied from some other common source?” Totally linear. And possibly legitimate questions. Another entirely captivating option would be to shift to the fractal logic of Eastern culture and consider whether the repetition between Peter and Jude was deliberate and intended to make a point?

My prayer is that, if there is such a connection, I would see it before I have to file away my notes and move on to another study. And, again, this is not idle curiosity. This is the Word of God. Granted (because it’s fractal) it makes perfect sense and is of eminent practical value whether I figure out this larger order or not. But that being true, if the order is there, it is there deliberately, and it is there to make a point, and I would very much like to know what is that point. It’s not a matter of knowing the Lord’s mind or not, but rather of knowing it better. So, on I study. I’ll keep looking at the order and trying to decipher it. But, in the meantime, there are other interesting truths one can glean from the passage.

The entire passage is a response to the scoffers’ challenge in verse 4, “Where is this ‘coming’ He promised?” It begins with the defense in v9 that:

“the Lord is not being slow of promise as some are reckoning slowness, but He is being patient into you, not purposing that any perish but all to have room into repentance …”

 It ends in v15 with:

“… [What you must do is] reckon the patience of the Lord to be salvation …” and that “according to His promise” from v13.

Once again, note the repetition of terms, which I tried to indicate by underlining. We should “reckon” that the apparent delay is not “slowness” but rather it is the Lord’s “patience” which He intends for our “salvation” (“room into repentance” in v9), and all of this centers around His “promise.” The four words (or, in the case of “salvation,” the concept) are deliberately repeated to draw us into Peter’s conclusion. Here is a place where, practically speaking, we need to “take captive every thought unto the obedience of Christ.” He’s telling us “how to think.” What is the “right” way to think? When we observe that the Lord seems to be acting slowly, how should we think?

Let me expand into practicalities: When we see world events growing ever more cruel and fearful, when it seems the wicked more and more take over positions of power even in our own government, when it seems that things are spinning beyond out of control, and perhaps we’re tempted to think, “Why doesn’t the Lord do something? Why doesn’t He just come now and get it over with?” – when we find ourselves asking such questions, then we are to remind ourselves that the very reason He’s delaying is actually His patience. (We may not be patient, but He is!). While what we see is devolution, the Lord is somehow seeing further opportunities for salvation. He intends it for good. This is just another place where we must believe that, in fact, He works all things together for good.

The Day of the Lord will come. This present twisted polluted universe will be destroyed. There will be a new heavens and a new earth, and righteousness will dwell there.

But it will happen at the time when the Lord knows is best. To us, His “slowness” is salvation. We have to believe that, see our world through that, and like the kids say, “Wrap our brains around it.”

Such is how we should view “end-times.”

Before I close this blog, may I point out that all of this truth is fractal? This same “pattern” of thinking applies to our everyday lives as well. In fact, I would say I have a much greater problem dealing with the Lord’s “slowness” in my everyday life than I do in my thoughts of eschatology. Isn’t it exactly the same? “Why doesn’t He answer me? Why doesn’t He take this pain away? I’ve asked and asked a thousand times.” I feel like the believers in Isa 26:16, “They came to You in their distress … they could barely whisper a prayer.” In many, many sometimes very painful ways, it seems like He’s taking too long. What should I do? “Reckon the Lord’s patience means salvation.” In some way, He is working out some good eternal end. He runs my life the same way He runs a universe. He’s up to something good. The pattern is the same. I just need to “wrap my brain around it” and keep on “wrapping” it.

More thoughts on this passage in another blog.

II Peter 3:11 – How Should We Then Live?

“Thus all these things being dissolved, what sort [of persons] ought you be in holy livings and godlinesses?”

“What sort [of persons] ought you be?”

That ultimately is the question, is it not? How should we then live?

“Thus all these things being dissolved ...” Understanding the Truth that all of this is temporary, that it is all irrevocably destined for complete annihilation – how should that truth affect my values, my decisions, my priorities, my attitudes, and the choices I make all throughout my day?

Two thoughts – one: that the passage particularly focuses in on “holy livings and godlinesses” and two: that whatever is the answer to the question ought to come from God Himself. The emphasis on “holy livings and godlinesses” draws us away from our temporal concerns and focuses us on that which is spiritual. We must consult God for our answer.

Of course the entire Bible is itself the answer to this question. The entire Bible answers the question, “How Should We Then Live?” But it is also true that there are some passages which more clearly and specifically answer this question before us.

One that I think hits the nail on the head is Col 3:1-4:6. I am going to copy/paste the whole passage here and bold particular lines as I think it so totally and clearly answers our text’s questions: What does God think are “holy livings and godlinesses?” What “sort of persons” does God think we should be? How should we then live? Note right off the bat verse 2 which I think immediately addresses the same issue of “Thus all these things being dissolved …”:

 ¹ If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. ² Set your affections on things above, not on things on the earth. ³ For you died, and your life is hidden with Christ in God. ⁴ When Christ who is our life appears, then you also will appear with Him in glory.

⁵ Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. ⁶ Because of these things the wrath of God is coming upon the sons of disobedience, ⁷ in which you yourselves once walked when you lived in them.
⁸ But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth. ⁹ Do not lie to one another, since you have put off the old man with his deeds, ¹⁰ and have put on the new man who is renewed in knowledge according to the image of Him who created him, ¹¹ where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all.
¹² Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, submissiveness, patience; ¹³ bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. ¹⁴ But above all these things put on love, which is the bond of perfection. ¹⁵ And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. ¹⁶ Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. ¹⁷ And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.

 
¹⁸ Wives, submit to your own husbands, as is fitting in the Lord.
¹⁹ Husbands, love your wives and do not be bitter toward them.
²⁰ Children, obey your parents in all things, for this is well pleasing to the Lord.
²¹ Fathers, do not provoke your children, lest they become discouraged.
²² Workers, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God. ²³ And whatever you do, do it heartily, as to the Lord and not to men, ²⁴ knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ. ²⁵ But he who does wrong will be repaid for what he has done, and there is no partiality.

4 ¹ Bosses, give your workers what is just and fair, knowing that you also have a Master in heaven. 
² Continue earnestly in prayer, being vigilant in it with thanksgiving; ³ meanwhile praying also for us, that God would open to us a door for the word, to speak the mystery of Christ, for which I am also in chains, ⁴ that I may make it manifest, as I ought to speak.
⁵ Walk in wisdom toward those who are outside, redeeming the time. ⁶ Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.

If someone stumbles across this blog, I hope you’ll read the passage above slowly, thoughtfully, and carefully. Does it not precisely answer Peter’s question: “Thus all these things being dissolved, what sort of persons ought you be in holy livings and godlinesses”? What a Pandora’s Box of blessings! May I suggest this passage is profoundly important not only for what it says … but also what it doesn’t say??

First of all, if a believer took this passage to heart, could they ever be accused of being “so heavenly minded, they’re no earthly good?” It is a common (mis)application of “setting your affections on things above” that people think it okay to ignore their responsibilities in this world. Isn’t that the whole idea of monks – to close out this world and sit up on a pole somewhere just praying and meditating for years on end? Isn’t that impressively “spiritual”? Is it? Is it according to this passage? A thoughtful consideration of this passage would utterly refute such subtly impressive foolishness.

Note some other things it doesn’t say: It doesn’t say if you’re truly serious about following the Lord you’ll get a haircut, wear a coat & tie to church, carry a particular Bible version, sing only certain songs, go to church four times a week, volunteer for six more things at the church building, get on a plane and fly to Zambia to pass out tracts, stand militantly against Calvinism or Neoevangelicalism or whatever … It doesn’t say any of those things. Yet how many people do those things and think they’ve arrived spiritually?

What does it say? What sort of persons ought we to be? Note right away, He goes for your heart. “Put off all these: anger, wrath, malice, …”

And what does He want us to put on? BUT stop. Before you answer that, put everything else out of your mind. Don’t carry anything with you. Go back to the passage above completely empty-handed and naked. Take nothing with you. Leave behind your ideas of what it means to be “spiritual” and let God and God alone answer the question, “What sort of persons ought you be?”

What does He say? “Put on tender mercies, kindness, humility, submissiveness, patience; ¹³ …and forgiving one another, …But above all these things put on love.”

Should we be surprised to find ourselves here? What did Jesus say are the two great commands? Love God/Love people. “Thus all these things being dissolved, what sort of persons ought you be?” “Loving persons” is clearly our answer. That is the “sort of persons” we ought to be. How should we then live? “In love.” “Over all these things, put on love.” “They’ll know we are Christians by our ___________”.

At this point our evil hearts will still jump track. “Love? Oh, of course. I feel very loving towards the needy and the orphan children of the world. Check that one off.” Whoops. Wait a minute. Once again, where does He want this love to show up? “Wives, husbands, children, fathers, workers, bosses …” Isn’t that interesting: At home and at work. Which just happens to be the two places common people spend basically all of their time! …And the two places they may find it most difficult to love, to forgive, to be kind.

But that is exactly where God wants our love to shine brightest. “So heavenly minded, no earthly good?” What does God say?

God, please help me keep this focus. As I sincerely try to live my life today in full awareness that all of this is temporary, may I put out of my mind all of my preconceived notions of what You think is important, and may I know the victory of conquering myself and putting on a genuine love for the very people I live with all day every day. I am too selfish, too self-consumed, too self-preserving. Today may I die to Self and tonight may I have known the victory of having loved.

That’s the “sort of person” He wants me to be. That’s how we should “then live.”

II Peter 3:11 – By-Path Meadows

“Thus all these things being dissolved, what sort [of persons] ought you be in holy livings and godlinesses?”

There’s actually one more observation I want to make before I dive hard into applications of this passage. As I noted in the last post, this verse poses what I believe is “the question” which ought to follow all Bible study: “How Should We Then Live?” “How should this truth affect my daily life?”

I also noted in the last post that too often people presume to teach the Bible when they really haven’t studied. Others presume to teach when they themselves really haven’t thought through how to apply it. There is actually one more danger that must be recognized: By-Path Meadow. One may have studied. One may realize they should make applications. But are the applications themselves valid? Are they Biblical? My proposition for the day is that there are always lots of By-Path Meadows and we must passionately avoid them.

What do I mean? In Pilgrim’s Progress, Christian and his companion (was it Faithful?) were traveling down the Path to the Celestial City, when they saw another path running right alongside the Path. It appealed to them, so they climbed the stile and followed it – only to end up in the Dungeon of Despair. That’s what I mean. There are always a lot of choices – which path we’ll follow, which way we’ll go, how we’ll apply these Scriptures. As Robert Frost said, “Two roads diverged in a yellow wood and I, I chose the path less traveled by – and that has made all the difference.” Of course in God’s infinitely variegated universe, there are a million legitimate applications of any truth, yet still there are those applications which are valid and those which are not, those which lead us on down the Path, and those that are unfortunately By-Paths that will sooner or later leave us disappointed.

The Lord warned us of this: “Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ” (Col 2:8). Beware which way people lead you. Beware of what others may call “truth.” Make sure what you choose to believe is really truth. Many are quick to assert this very thing about what they “believe” but is it not equally true in how they apply what they say they believe? Are the two not inseparable?

Probably my greatest regret in my Christian life has been letting other people tell me what to believe and, in particular, what the Bible “means” – how it should affect my life. At too many important junctures in my life, I actually knew what the Bible said yet let people tell me, “Oh, that means this” or “Oh, no, it doesn’t mean that.” I wrongly said to myself, “Well, they’re a lot more mature than me. I’d better listen to them.” By-Path Meadows. And every single time I did that, it led me ultimately to the Dungeon of Despair. To this day, the decisions I made are my deepest regrets. They cut my heart. They cost me years of progress I could have made. They distracted me from the real Truth. They robbed me of the kind of life the Lord would have had me live. But the worst part of it all is that it was my choice. I knew what Col 2:8 said. I’d memorized it. What I should have said each of those times was, “Oh, yeah? Explain that to me.” And I should not have “followed” their advice until I was confident that was really what the Bible said. No more. God help me – I am determined the rest of my life I will never again let anyone tell me what the Bible “says”. I will sit under their sermons, even listen to their counsel, but I will do what I sincerely believe the Bible says. If I’m wrong God or my good friends will correct me. And I’d rather be wrong doing what I sincerely believe the Bible teaches than to ignore the Lord’s warning in Col 2:8 and end up in the Dungeon of Despair.

It’s my choice.

Lord, help me to follow Truth, to spend my energies pursuing real “holy livings and godlinesses” and not to be distracted by By-Path Meadows.

II Peter 3:11 – So What?

“Thus all these things being dissolved, what sort [of persons] ought you be in holy livings and godlinesses?”

Having dispensed with my exegetical spelunking, I must move on to applications. Ruminating on this passage, I find its overwhelming effect to recall Francis Schaeffer’s book, “How Should We Then Live?”  “…what sort [of persons] ought you be?”

I read Dr. Schaeffer’s book very early in my walk with Christ and to this day feel that it and JI Packer’s “Knowing God” are the two books which most shaped who I am. “How Should We Then Live?” Is this not the proper question of all Bible study? “How Should We Then Live?” “Thus all these things …, what sort [of persons] ought you be?” All these things being true, what effects should their apprehension have upon your life?

Again, is this not the proper question of all Bible study? My emphasis here may sound trite or cliché, but is it? In over 30 years, I have heard a lot of sermons, read a lot of books, listened to a lot of people supposedly doing “Bible” teaching. And in all that time there have been two glaring omissions: 1) too often it was obvious to me that the speaker really hasn’t spent the time studying to begin with. He or she simply does not know their Bible; and 2) even when they actually seemed to have done their exegesis, there was little or no application. I have walked away from so many sermons asking, “So what?” “Yes, those were nice verses. Yes, you are a good speaker (sometimes). Yes, you seem passionate. Yes, you presented a lot of profound observations. But, so what?” I have at times verbalized those very words at the risk of sounding blasphemous. But is it blasphemous? Is it wrong to ask at the end of any sermon or lesson, “So what?” In fact, if any sermon or lesson leaves people even tempted to ask, “So what?” is that not an indication that the speaker failed? Should not the speaker themselves have been asking, “So what?” before they ever dared to enter a pulpit and propose to speak for God? If the speaker him or herself cannot clearly answer the question, “So what?,” are they even qualified to teach it?

Again, at the risk of being cliché or trite, and at the risk of being accused of being blasphemous, is this not always where proper Bible study should lead? “…So what?”

I once listened to a very small boy (maybe 6 years old) give a little 2 minute sermon. In it, he read a verse, gave some small explanation, then applied it … well. As he stepped down from his chair (he had to stand on one to be seen over the top of the podium), there was what I honestly would call a holy hush over the room. People knew they’d just been fed spiritually. They had honestly heard Scripture and been moved to consider “what manner of persons ought you to be?” They’d heard a message from God … from a six-year old boy! What made it so moving I believe was that it really did hit home … and that from a six-year old boy!

Is this not exactly the question Peter is proposing? “Thus all these things …, what sort [of persons] ought you be?”  What will you do with this Truth?

Several verses immediately come to my mind:

“Now that you know these things, you will be blessed if you do them”(John 13:17).

“Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock” (Matt 7:24).

“All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work” (II Tim 3:16,17).

“Keep this Book of the Law always on your lips; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful” (Joshua 1:8).

“I will walk within my house with a perfect heart” (Psalm 101:2).

The Holy Spirit didn’t write the Bible so it would gather dust but He also didn’t write it to be studied for the sake of knowledge (or whatever). He gave it to equip us. He gave it that we might know “what sort of people we ought to be”(!).

I don’t believe every time I pick up the Bible (or even every time I spend hours studying it) that I will necessarily see how it applies to my life. In fact, if a reader follows my blogs long enough, sooner or later you’ll find me “doing a Habakkuk.” Habakkuk said, “I will stand at my post and see what the Lord will answer me.” Sometimes I study and study, believe I really do understand the technical details of a passage, but still just don’t know what to do with it. So I just go into a Habakkuk: a praying mode for a few days and asking the Lord to show me. Usually He does and He blows my mind. But sometimes He doesn’t and I just have to lay the passage down and move on. Guess the point is, though, that I believe that is where we must always be headed. Yes I want to study. Yes I want to know my Bible. Yes I love Greek and Hebrew and all the ins and outs of grammar and parts of speech. But it all needs to be headed toward this very question: “So what?” or more Biblically: “What sort of persons ought you to be?”

We so need for the Lord to repackage our brains. Our own sin natures and the world and Satan have filled our minds with lies and deceptions. But as Jesus said, “When you know the Truth, the truth shall make you free.” The Bible is “… mighty through God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ” (II Cor 10:4,5).

And so I study on. Lord, teach me Your truth. Help me see the world clearly. Help me see myself clearly. Help me to make the connection between the Scriptures I’ve studied and the kinds of changes those truths should make in my life. In the very passage before me, I know for a fact “All these things will be dissolved.” My present material world will not last. What sort of person should I then be? “How Should I Then Live?” What sort of “holy livings” and “godlinesses” should be true in my life?

That is the question.

II Peter 3:11 – Exegetical Playground(!)

“Thus all these things being dissolved, what sort [of persons] ought you be in holy livings and godlinesses?”

My, my, my. As I’ve related before, for years I’ve anticipated studying these very verses and now that I’m here, it’s like an exegetical candy shop! These verses are full of unusual grammatical twists that beg pondering but then, what’s more, such ponderings hold the promise of being rewarded with stratospheric implications. My, my, my. How like God Himself. In Greek, this verse contains only thirteen words, yet its application(s) is profound.

First, exegetical observations. Interesting that, once again, Peter switches to present tense. Anything but aorist is always deliberate. Present tense. You would think it would be a future tense (interestingly, the same word was in the future tense back in v10), which is exactly what most translators do with the verse. Of course, in English, our primary understanding of present tense involves time. Not so with Greeks. They were more concerned with time than the Hebrews … but not much. (And the Hebrews seemed to care nothing at all for time). For Greeks, the present tense more expressed the idea of continuous, on-going, or habitual action. As I said, most translators render the first phrase a future, like “Since all these things will be dissolved …” on the proposition it is a “futuristic present.”  That is definitely possible, especially for a Hebrew mind. In other words, one is in a sense picturing the future as if it is actually happening. Robertson also suggests the present expresses that the process of dissolution is already occurring. Certainly that is true, but I really don’t think that’s what he means. Somehow he is definitely referring to future events – the Day of the Lord, in particular, so it would seem inconsistent to me to suddenly be making a point about how things are actually already devolving.

It makes perfect sense for the “ought you be” to be present tense, again realizing the emphasis is not on time but on the action as continuous or habitual.

There are several other interesting little grammatical twists in the verse, but I’ll close by mentioning that the words “holy living” and “godliness” are actually plurals in Greek, hence my translation, “holy livings and godlinesses.” I would suppose he is using the plural to emphasize all of the individual practices and choices that add up to “holy living and godliness.” I’ve never read anywhere else where something typically singular was expressed in plural – and any reason why. Apparently this is the only NT use of these words as plurals. Interesting.

Well those are just some miscellaneous exegetical observations. As I said, there are more. But I need to get on to applications. So will do that in the following posts.