2Peter 2:4-10

I thought it might be benefecial to post a summary of what was covered this past Sunday morning in Sunday school to bring everyone up to speed.

As Peter writes he assumes we know a truth that often surprises people in today’s culture: deceivers and charlatans live among the people of God (“…just as there will be false teachers among you…”; 2:1). Jesus alludes to this in Matthew 13:24-30. The author of Hebrews also assumes this in Hebrews 6:4-6. There have always been and always will be false teachers and deceived disciples among the people of God. And yet when we acknowledge that truth out loud we all look around the room and say, “Surely this can’t be so. Not among us!” But the reality is that within the visible church of Jesus Christ there will be people who give the appearance of being disciples of Jesus but will show themselves to be frauds.

The overarching question standing over 2Peter 2 is this: How can we discern false teachers and be wise to their insidious ways?

Review: As Peter writes from prison shortly before his death, he tells this persecuted congregation to beware of false teachers. He tells them that their teaching was flattery (“false words”); the appetites were sensual and shameless (hardened, reckless morality); their message denied the authority of Jesus; their motive was greed.

Peter says that these false teachers have been “bought” by Jesus. Peter does not mean that these Jesus has atoned for these teachers sins in an efficacious way. The word used (“bought”) is the same word used to speak of Israel’s “redemption” in the Exodus event (2Sam 7:23). Here, as in the cross, God redeems a “people for himself”. However, as in the Exodus event, some of those “redeemed” will show themselves to be faithless. They will apostasize, as have these false teachers.

“Doubtless such stringent condemnations as Peter’s appear to twentieth-century readers as old-fashioned and inappropriate, because we have largely lost any sense of the diabolical danger of false teaching, and have become as dulled to the distinction between truth and falsehood in ideas as we have to the distinction between right and wrong in behavior.”

In order to encourage this congregation, Peter points them to the reality that these evil people, these people who give an appearance of godliness yet deny its power (2Tim 3:5), will face certain judgment (read 2:4-10). He then supports this statement with three examples:

(1) Fallen angels
(2) The Flood
(3) Sodom

Fallen Angels
It is likely that Peter has in mind Jewish tradition in the use of this example (Gen 6:1-4; 1Enoch interpretation). The use of this three-headed illustration falls in sequence in Genesis, it is similar to the language of Jude, which is a parallel book, it appears consistent with a similar use of this language in 1Peter 3:19.

Peter’s imagery is a little unclear. Peter uses language that indicates that fallen angels are held captive in dungeons or the underworld. But it is probably best to see this language as metaphorical. Peter may intend to suggest that God has restricted the scope of the evil angels activity as a result of their sin. These angels have been consigned to “hell” – literally Tartarus – which is the subterranean abyss in Greek mythology. It seems quite apparent that Peter sees this captivity as a preliminary punishment because they are to “be kept until the judgment.”

The Flood
Peter’s second encouraging illustration of certain judgment is also accompanied by the hope of deliverance. God preserved Noah, whom Peter describes as “a herald of righteousness”. Again, this may be the influence of Jewish tradition on Peter because the OT never describes Noah in this way (at least not specifically). However, he was a righteous man who “walked with God” (Gen 6:9) and he spent 120 years building a boat because God told him He was going to destroy the world with water because of rampant wickedness. It seems unlikely that such a good man would keep quiet when others were destined for ruin.

God not only saved Noah but He saved his family as well. Why Peter choose to include this isn’t obvious in the text, but it could be that Peter intends to encourage the Christians who felt outnumbered by the ungodly as a reminder that God would remain faithful to the minority.

Sodom
The third illustration is like the second in that it highlights both certain judgment for the wicked and deliverance for the righteous. The total destruction of Sodom is a poignant reminder to following generations that unrighteousness always ends with certain judgment. There is a curious parallel between the cities of Sodom and Gomorrah and our contemporary culture. The city of Sodom was known for its affluence and softness on morality. They were a people who felt they had outgrown their need for God and were given to indulge in their sensual appetites. Sound familiar?

God saved Lot from destruction. Interestingly, Peter describes Lot as “righteous”. This is perhaps the only place in Scripture where you will find that description of Lot. He was weak (19:6), morally depraved (19:8), and prone to drunkenness (19:33, 35; so much so that he slept with his daughters, not once, but twice). Within his heart, though distressed by the sins of Sodom, we find a deep attachment to the city, so much so that he had to be drug out of the city (19:16). But, he did not succumb to the rampant homosexuality in the city and never lost his basic orientation to God. It is for this reason that Peter considers him righteous.

Before we are too quick to judge, we are probably more like Lot than we would care to admit. We have a significant attachment to a secular culture – particular in our entertainment tastes. We are a sensual culture. We are known to overindulge in the pleasures of life (food, wine, leisure). We are given to moral failure. Apparently it is possible to live within inner conflict and turmoil, distressed over the sinfulness of our culture, and yet finding a deep longing and attachment to it at the same time in our hearts. So the question is: are we distressed over our sin and the sins of our culture?

Peter closes with God’s promise to His faithful people. The promise is not necessarily to deliver God’s people from trials. The promise is to strengthen and sustain those who love Jesus in the midst of our trials and temptations (1Cor 10:13).

What kind of trials/temptations does Peter have in mind?

(1) The normal temptations to feast on sinful pleasures that occur daily;
(2) The circumstances of life that are God’s design to test the integrity of our hearts (Deut 8:2-4; James 1:2cf)
(3) Given the examples Peter uses as encouragement, he probably also has the final trial of faith (the possibility of apostasy) that all believers will encounter (the battle of unbelief)

Application
As we started this morning I said that the question being asked and answered in 2Pet 2 is How can we discern false teachers and be wise to their insidious ways?

To this point Peter hasn’t answered that question. But we begin by knowing God in His Word. It is hard not to see the parallels between the people being described by Peter and many modern televangelists and the health, wealth and prosperity Gospel today. 2Peter is relevant because it provides crucial instruction to help us know whether or not the Joel Osteen, Paul Crouch and Benny Hinn’s of the “Christian” really believe “the way of truth” as revealed in Scripture.

What we need to be encouraged by is that both those who are blatantly unrighteous and defiant to God and the charlatans in within the visible church face certain judgment by God. And as we face trials of various kinds, trials and temptations that lead to financial loss, physical suffering, emotional grief and/or instability, and even spiritual despair, we must remember that God rescues the godly from trials (this is precisely Peter’s point).

Until then, we must not envy sinners for their comfort and ease, but remember that culture is hostile to God, and thus we must remain ever aware and discerning of culture. We must pray that God would put distress in our hearts in place of complacency and familiarity where culture lashes out in defiance against God’s glory and holiness. And we must wait for God to act, being under-girded and supported by the certainty that God will act in accordance with His purpose in the world – judging the wicked and rescuing the godly.