Bible Ministries International

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A series of verse by verse studies by Gunther von Harringa Sr

Act 17:11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.

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2 Peter - Part 11

September 4, 2016

2 Pet 1:1-4


Today we want to look at verses 3-4 of 2 Pet 1. I’ll read verses 1-4 for the sake of the context:


“Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: {2} Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, {3} According as his divine [theios:G2304] power hath given [doreomai:G1433] unto us [hemin:G2254] all things that [pertain] unto life and godliness, through the knowledge of him that hath called us to glory and virtue: {4} Whereby are given [doreomai:G1433] unto us [hemin:G2254] exceeding great and precious promises: that by these ye might be partakers of the divine [theios:G2304] nature, having escaped the corruption that is in the world through lust.”


According As His Divine Power


The term, “divine” (theios:G2304) in the phrase, “according as his divine power” in verse 3 stems from the parent word, “God” (theos:G2316), which along with the word, “knowledge” (epignosis:G1922), in the phrase “the knowledge of God,” we have been examining in a number of our past Bible studies. This term, “divine” only appears in 2 Pet 1:3-4,  and in one other passage - Acts 17:29 - where is is rendered as “that the Godhead,” as part of Paul’s sermon on Mars Hill:


“Forasmuch then as we are the offspring of God, we ought not to think that the Godhead [theios:G2304] is like unto gold, or silver, or stone, graven by art and man's device.”


The term “power” (dynamis:G1411), highlights the explosive energy that God uses for His own purposes in creation, salvation, and judgment; incidentally, our English word, “dynamite” is derived from this Greek term. It is found 120 times, and rendered predominantly as power” (77x), mighty work (11x), strength(7x), and miracle(7x). Here are a few examples:


Mat 13:58 chronicles the unbelief of those in Nazareth: “And he did not many mighty works [dynamis:G1411] there because of their unbelief.”


In Mark 5:30 we read about the healing of the woman with an “issue of blood”: “And Jesus, immediately knowing in himself that virtue [dynamis:G1411] had gone out of him, turned him about in the press, and said, Who touched my clothes?”


In addressing the Sadducees in Mar 12:24, we read: “And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power [dynamis:G1411] of God?”


In Heb 11:11, and 34, the word is rendered as “strength” and “the violence,” respectively: “Through faith also Sara herself received strength [dynamis:G1411] to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. ... {34} Quenched the violence [dynamis:G1411] of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.”


Hath Given [doreomai:G1433] Unto Us [hemin:G2254] /Are Given [doreomai:G1433] Unto Us [hemin:G2254] 


The two Greek terms “hath given” / “are given” (doreomai:G1433) and “unto us” (hemin:G2254) only appear together in verses 3-4 of 2 Pet 1. Interestingly enough, doreomai (G1433) is only found by itself in Mark 15:45, besides 2 Pet 1:3-4,


“And when he [Pilate] knew [it] of the centurion, he gave [doreomai:G1433] the body to Joseph.”


According as his divine power hath given [doreomai:G1433] unto us [hemin:G2254] 

all things that [pertain] unto life and godliness, through the knowledge of him that hath called [kaleo:G2564] us to glory and virtue: {4} Whereby are given [doreomai:G1433] unto us [hemin:G2254] exceeding great and precious promises: that by these ye might be partakers of the divine  nature, having escaped the corruption that is in the world through lust.”


Spiritually, God is equating the “body” of the Lord Jesus Christ that Joseph of Arimathea was “craving” or “begging” Pilate for, with all things that [pertain] unto life and godliness,” and “exceeding great and precious promises” - both of which exemplify the Word of God. I also want to point out that the word, “promises” (epaggelma:G1862) is only found one other time - actually in 2 Peter and in a very significant verse  - 3:13; I’ll read verses 12-14,


Looking for [prosdakao:G4328] and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? {13} Nevertheless we, [prosdakao:G4328] [G0] according to his promise [epaggelma:G1862], look for [prosdakao:G4328] new heavens and a new earth, wherein dwelleth righteousness. {14} Wherefore, beloved, seeing that ye look for [prosdakao:G4328] such things, be diligent that ye may be found of him in peace, without spot, and blameless.”


I’m getting a little ahead of myself, but I wanted to bring this out, since there are two other related words that God could have used for “promise” instead of G1862 - epaggelia (G1860,a noun) [53 x] or epaggellomai (G186, a verb) [15 x], so God is in a sense giving us an “appetizer” of what is to follow (as the “main course”) in 2 Peter 3, which has to do with our day - the Great Tribulation, the “day of Judgment,” and the Flood; in doing so, He is also highlighting (3 times! - “the purpose of God”) the importance of “looking,” (prosdakao:G4328), which is found 16 times, and translated as: look for(8x), waited for” (with G2258) (2x), expect (1x), be in expectation(1x), look (1x), look when(1x), waiting for(1x), and  tarry(1x).


Unto Us [hemin:G2254] 


The second term we want to consider is  hemin (G2254), which is the pronoun, “us,” in the phrases, “hath given/are given unto us” in 2 Pet 1:3-4.  It is found 177 times in the New Testament; let’s consider a few examples: 


After their encounter with the Savior on the road to Emmaus, the two disciples commented in Luke 24:32, “And they said one to another, Did not our heart burn within us [hemin:G2254], while he talked with us [hemin:G2254] by the way, and while he opened to us [hemin:G2254] the scriptures?”


1 John 3:23-24 affirms, “And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us [hemin:G2254] commandment. {24} And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us [hemin:G2254], by the Spirit which he hath given us.[hemin:G2254]


All Things That [Pertain] Unto Life And Godliness


The term, “all things” (pas:G3956) in this context refers to all the Bible. And  the words “life” (zoe:G2222) and “godliness” (eusebeia:G2150) only appear together in one other citation - 1 Tim 4:8,

1 Tim 4:8, “For bodily exercise profiteth little: but godliness [eusebeia:G2150] is profitable unto all things, having promise of the life [zoe:G2222] that now is, and of that which is to come.”

This verse highlights the fact that the genuine believer experiences eternal life in his soul while on earth, and throughout eternity as well. The word “godliness” (eusebeia:G2150) appears 15 times in the New Testament, and actually we will encounter it again in verses 6 and 7 of this chapter and in 2 Pet 3:11.


Of Him That Hath Called [kaleo:G2564] Us [hemas:G2248] To [dia:G1223] Glory [doxa:G1391] And [kai:G2532] Virtue [arete:G703]


The next phrase we want to consider in verse 3 is: “...of him that has called us to glory and virtue…” The word, “of him that hath called” (kaleo:G2564) is found 146 times, and is predominantly rendered as “call” or “bid.” Here are a few examples:


1 Tim 4:8 made reference to the “new life” that a believer experiences on earth as well as throughout eternity. In Rom 8:30, God explains the various “stages” (if you will) of salvation: “Moreover whom he did predestinate, them he [kaleo:G2564] [G0] also called: [kaleo:G2564] and whom he called,[kaleo:G2564] them he also justified: and whom he justified, them he also glorified.”


Luke 5:32 solemnly declares: “I came not to call [kaleo:G2564] the righteous, but sinners to repentance.”


And Luke 6:46 admonishes,  “And why call ye [kaleo:G2564] me, Lord, Lord, and do not the things which I say?”


In 1 Cor 1:9 we are reminded of God’s great faithfulness: “God [is] faithful, by whom ye were called [kaleo:G2564] unto the fellowship of his Son Jesus Christ our Lord.”


1 Pet 2:21 is a very pertinent exhortation for us today:  “For even hereunto were ye called: [kaleo:G2564] because Christ also suffered for us, leaving us an example, that ye should follow his steps:”


1 Pet 5:10-11 likewise affirms : “But the God of all grace, who hath called [kaleo:G2564] us unto his eternal glory [doxa:G1391] by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle [you]. {11} To him [be] glory [doxa:G1391]  and dominion for ever and ever. Amen. ”


Glory [doxa:G1391] And Virtue [arete:G703]


The two remaining words in 2 Pet 1:3 are “glory” (doxa:G1391) and “virtue” (arete:G703), and since they do not appear together in any other passages, we will have to consider them separately, but because of time, I will focus on the term, “glory,” since we are going to run into the word, “virtue” when we get to 2 Pet 1:5, and it is only used in five references. Actually, we discover the word, “glory” twice in 1 Pet 5:10-11, which I just quoted; it appears 168 times, and is rendered as:glory (145x), glorious(10x), honour(6x), praise(4x), dignity (2x),worship (1x). 


As we note its many shades of meaning, one is struck by how befitting this word is to reflect the awesome holiness and majesty of God Almighty. And to think that God in His mercy and grace has called wicked rebellious sinners to His “eternal glory” as 1 Pet 5:10 proclaims, is way beyond anything that we could possibly comprehend. And when we read, “...after you have suffered a while…”  which each child of God today can relate to -  yet this “testing,” will, as the verse insists, “...make you perfect, stablish, strengthen, settle [you].”  


A citation that gives the child of God a proper Biblical perspective is 2 Cor 4:16-17, and I’ll close with these encouraging words, and please note the word “glory” at the end of verse 17: “For which cause we faint not; but though our outward man perish, yet the inward [man] is renewed day by day. {17} For our light affliction, which is but for a moment, worketh for us a far more exceeding [and] eternal weight of glory [doxa:G1391]; {18} While we look not at the things which are seen, but at the things which are not seen: for the things which are seen [are] temporal; but the things which are not seen [are] eternal.





 2 Peter - Part 12

 October 2, 2016


We left off at verse 4 in our last study of 2 Peter, but I’ll begin by reading verses 1-7, and today we will be investigating verse 4:


“Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: {2} Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, {3} According as his divine power hath given unto us all things that [pertain] unto life and godliness, through the knowledge of him that hath called us to glory and virtue: {4} Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. {5} And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; {6} And to knowledge temperance; and to temperance patience; and to patience godliness; {7} And to godliness brotherly kindness; and to brotherly kindness charity.”


Exceeding Great And Precious Promises


We saw in our last study that the children of God have been given  “all things that pertain to life and godliness” as we noted in verse 3, having to do altogether with the Bible, and verse 4 specifies that true believers have been given exceeding great[megistos:G3176 - you might recall that this is the superlative form of “megas” (G3173) as in “megas thlipsis” or “Great Tribulation.” - and only used in this verse] and “precious” (timios:G5093) “promises” (epaggelma:G1862). Let consider some of the ways that God utilizes this first word, “precious,” which denotes something of great value, and is translated as: precious(8x), most precious(2x), more precious(1x), dear(1x), “honourable” (1x), and had in reputation(1x), as we see from the following examples:


For instance, we find it in verse 12 of 1 Cor 3:9-13, which speaks of our day, when the “fire” is revealing those who truly belong to the Body or Bride of Christ:  “For we are labourers together with God: ye are God's husbandry, [ye are] God's building. {10} According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. {11} For other foundation can no man lay than that is laid, which is Jesus Christ. {12} Now if any man build upon this foundation gold, silver, precious [timios:G5093] stones, wood, hay, stubble; {13} Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.”


The same analogy of “the trial of [the elect’s] faith” being “tried with fire” [remember that God is a “consuming fire” according to Deu 4:24 and Heb 12:9] is picked up in verse 7 of 1 Pet 1:3-7 and verse 19 of 18-21, in the same chapter:


“Blessed [be] the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively [“living”] hope by the resurrection of Jesus Christ from the dead, {4} To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, {5} Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. {6} Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: {7} That the trial of your faith, being much more precious [timios:G5093] than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:...{18} Forasmuch as ye know that ye were not redeemed with corruptible things, [as] silver and gold, from your vain conversation [received] by tradition from your fathers; {19} But with the precious [timios:G5093]  blood [“life”] of Christ, as of a lamb without blemish and without spot: {20} Who verily was foreordained before the foundation of the world, but was manifest in these last times [at the Cross] for you,”


In Jam 5:7 we are given this admonition regarding the early and latter rain during the “day of salvation”: “Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman [“God”] waiteth for the precious [timios:G5093] fruit of the earth, and hath long patience for it, until he receive the early and latter rain.”


And in verse 11 of Rev 21:9-11 and 19 we learn: “And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife. {10} And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, {11} Having the glory of God: and her light [was] like unto a stone most precious [timios:G5093], even like a jasper stone, clear as crystal; ... {19} And the foundations of the wall of the city [were] garnished with all manner of precious [timios:G5093] stones. The first foundation [was] jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald;


Promises


Keep in mind that the term, “precious” is describing the “promises” (epaggelma:G1862) spoken of in verse 4. This Greek noun is only used in one other time, as I mentioned in our last study, and that is in 2 Pet 3:13, which is a very important citation:


“Nevertheless we, according to his promise, [epaggelma:G1862] look for new heavens and a new earth, wherein dwelleth righteousness.”


I don’t want to delve into this verse at the present, since we will definitely investigate it, when we get to chapter 3, Lord willing. For now, let’s consider the root word of epaggelma (G1862) - which is epaggellomai (G1861) that appears in 15 verses as the verb, “promise,” “profess,” and “make promise;” the following are a few examples:


Four out of these 15 references deal with Abraham and Sara, who are pivotal figures not only in the inception of national Israel, but more importantly with regard to the salvation of the Body or Bride of Christ who they represent parabolically:


Isa 51:2 offers this reminder: “Look unto Abraham [his name means “father of a multitude”] your father, and unto Sarah [God changed her name from “princess” to “noblewoman”] [that] bare you: for I called him alone, and blessed him, and increased him.” 


In the New Testament we also see this same truth highlighted in Gal 4:22-28, and notice the word, “promise” (epaggelia:G1860) in verses 23 and 28, which we shall see again shortly:


“For it is written, that Abraham had two sons, the one by a bondmaid [Hagar], the other by a freewoman. [Sarah] {23} But he [who was] of the bondwoman [Hagar] was born after the flesh; but he of the freewoman [Sarah] [was] by promise. [epaggelia:G1860]  {24} Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. [“Hagar”] {25} For this Agar [“Hagar”] is mount Sinai in Arabia, and answereth [“corresponds”] to Jerusalem which now is, and is in bondage with her children. {26} But Jerusalem which is above is free, which is the mother of us all. {27} For it is written, Rejoice, [thou] barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. {28} Now we, brethren, as Isaac was, are the children of promise.” [epaggelia:G1860] 


Act 7:5, “And he gave him none inheritance in it, no, not [so much as] to set his foot on: yet he promised [epaggellomai: G1861] that he would give it to him for a possession, and to his seed after him, when [as yet] he had no child.


Rom 4:21, “And being fully persuaded that, what he had promised, [epaggellomai: G1861] he was able also to perform.”


Heb 6:13, “For when God made promise [epaggellomai:G1861] to Abraham, because he could swear by no greater, he sware by himself,”


Heb 11:11, “Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. [epaggellomai:G1861]


1 John 2:25 is another example of a “definition verse” that we have talked about from time to time, and which can amplify our understanding of a verse; God also inserts another closely related noun - “the promise” (epaggelia:G1860) as well:  “And this is the promise [epaggelia:G1860] that he hath promised [epaggellomai:G1861] us, [even] eternal life.”


When we connect 1 John 2:25 with Tit 1:2, we discover that God is again teaching about Christ being slain “before the world began”:


 “In hope of eternal life, which God, that cannot lie, promised [epaggellomai:G1861] before [pro:G4253] the world [aionios:G166] began;”[chronos:G5550]


The only other citation that contains the same three words - before [pro:G4253] the world [aionios:G166] began [chronos:G5550] is in 2 Tim 1:9, and notice the term, “hath saved” (sozo:G4982), in the introductory phrase, “Who hath saved us,” along with the phrase “which was given us in Christ Jesus”


“Who hath saved us, and called [us] with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before [pro:G4253]  the world [aionios:G166] began,”[chronos:G5550]


There are two other passages I would like to bring to your attention, which are quite relevant for us today:


The first one is found in verse 26 of Heb 12:26-27 which states: “Whose voice then shook the earth: but now he hath promised, [epaggellomai:G1861] saying, Yet once more I shake not the earth only, but also heaven. {27} And this [word], Yet once more, signifieth the removing of those things that are shaken, [saleuo:G4531] as of things that are made, that those things which cannot be shaken [saleuo:G4531] may remain.”


The “shaking” of “heaven”  denotes our current “day of judgment,” in which all true believers are undergoing a fiery trial, as learn from Jam 1:12, which says, 


“Blessed [is] the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised [epaggellomai:G1861] to them that love him.”


That By These Ye Might Be Partakers Of The Divine Nature


The next phrase that we encounter in 2 Pet 1:4 is: “...that by these [referring to the promises] ye might be partakers [koinonos:G2844] of the divine [theios:G2304] nature [physis:H5449]…”


We already considered the word, “divine” in verse 3, so let’s look at the terms “partakers” and “nature”:


Partakers


The term, “partakers,” is used 10 times, and is translated accordingly: partaker(5x), partner(3x), fellowship(1x), and companion(1x), as the following citations illustrate; it’s significant that three of these 10 verses deal with “suffering” as we have been made aware of during our present day - this “fiery trial” as was noted earlier - in which the Body of Christ on earth is collectively (although in past history this took place at various times, by individual believers) being “tried” before the “judgment seat of Christ,” (2 Cor 5:10 and Rom 14:10), as the “spiritual temple” has finally been completed. 2 Cor 4:10-11 declares: “Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest [phaneroo:G5319] in our body. {11} For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest [phaneroo:G5319] in our mortal flesh.”


2 Cor 1:7 reveals, “And our hope of you [is] stedfast, knowing, that as ye are partakers [koinonos:G2844] of the sufferings, so [shall ye be] also of the consolation.”


Heb 10:33 adds,  “Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions [koinonos:G2844] of them that were so used.”


1 Pet 5:1 also focuses on this same theme: “The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker [koinonos:G2844] of the glory that shall be revealed:


We’ve run out of time, so we will have to wait until our next lesson to look at the word, “nature,” and continue our examination of  the rest of 2 Pet 1:4





2 Peter - Part 13               

November 27, 2016   


In our last study we almost got to the end of verse 4. I’ll read verses 1-7. 


“Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: {2} Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, {3} According as his divine power hath given unto us all things that [pertain] unto life and godliness, through the knowledge of him that hath called us to glory and virtue: {4} Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. {5} And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; {6} And to knowledge temperance; and to temperance patience; and to patience godliness; {7} And to godliness brotherly kindness; and to brotherly kindness charity.”  


Having Escaped [apopheugo:G668] The Corruption [phthora:G5356] That Is In [en:G1722] The World [kosmos:G2889] Through Lust [epithymia:G1939]


Having Escaped [apopheugo:G668]


The compound Greek word for “having escaped” (apopheugo:G668) is only found again in 2 Pet 2:18 and 20, in the middle of a discussion of “false prophets,” where we read: 


“For when they speak great swelling [words] of vanity, they allure through the lusts of the flesh, [through much] wantonness, those that were clean escaped [apopheugo:G668] from them who live in error. ... {20} For if after they have escaped [apopheugo:G668] the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.”


The Corruption [phthora:G5356] 


The next word we want to consider is rendered, “the corruption” (phthora:G5356) Let’s read 2 Pet 1:4 again: 


Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption  [phthora:G5356] that is in the world through lust.” 


This term, “the corruption” is rendered 7 times as “corruption,” once as “destroy,” and once as “perish” in the following passages:


Verse 21 of Rom 8:18- contains this word and the reason I’ve included some of the immediate context is because it is such a wonderful reminder of our present situation during this prolonged “day of judgment,” and what our attitude and expectation should be: “For I reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory which shall be revealed in us. {19} For the earnest expectation of the creature [“creation”] waiteth for the manifestation of the sons of God. {20} For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected [the same] in hope, {21} Because the creature [“creation”] itself also shall be delivered from the bondage of corruption [phthora:G5356] into the glorious liberty of the children of God. {22} For we know that the whole creation groaneth and travaileth in pain together until now. {23} And not only [they], but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, [to wit], the redemption of our body. {24} For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? {25} But if we hope for that we see not, [then] do we with patience wait for [it].”


Our term also appears in verses 42 and 50 of 1Cor 15:35-42 and 50, and again I’ve included some of the context, which are some of the most comforting statements in the entire Bible, as they pinpoint again the believers’ genuine hope and expectation: “But some [man] will say, How are the dead raised up? and with what body do they come? {36} [Thou] fool, that which thou sowest is not quickened, except it die: {37} And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other [grain]: {38} But God giveth it a body as it hath pleased him, and to every seed his own body. {39} All flesh [is] not the same flesh: but [there is] one [kind of] flesh of men, another flesh of beasts, another of fishes, [and] another of birds. {40} [There are] also celestial bodies, and bodies terrestrial: but the glory of the celestial [is] one, and the [glory] of the terrestrial [is] another. {41} [There is] one glory of the sun, and another glory of the moon, and another glory of the stars: for [one] star differeth from [another] star in glory.{42} So also [is] the resurrection of the dead. It is sown in corruption;[phthora:G5356] it is raised in incorruption: {43} It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: {44} It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. … {49} And as we have borne the image of the earthy, we shall also bear the image of the heavenly. {50} Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption [phthora:G5356] inherit incorruption. {51} Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, {52} In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. {53} For this corruptible [phthartos:G5349 - has the same root word as “corruption” - phtheiro:G5351] must put on incorruption, and this mortal [must] put on immortality. {54} So when this corruptible [phthartos:G5349 - has the same root word as “corruption” - phtheiro:G5351] shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.”


Gal 6:8 lays down an important Biblical principle related to “sowing and reaping,” juxtaposing the cause and effect of sowing to the flesh versus sowing to the Spirit: “For he that soweth to his flesh shall of the flesh reap corruption;[phthora:G5356] but he that soweth to the Spirit shall of the Spirit reap life everlasting.”


Once again, we find our term used in connection with the unsaved, in 2 Pet 2:12, highlighting their destruction - a result of their corruption: “But these, as natural brute beasts, made to be taken and destroyed,[phthora:G5356] speak evil of the things that they understand not; and shall utterly perish in their own corruption;” [phthora:G5356]


That Is In The World [kosmos:G2889] Through Lust [epithymia:G1939]


The two words “that is in the world” and “through lust” only appear together in one other citation, besides 1 Pet 1:4, and that is in 1 John 2:16-17, which shows the threefold engine of lust that dominates our sin-cursed planet:   


“For all that [is] in the world [kosmos:G2889], the lust [epithymia:G1939]

 of the flesh, and the lust [epithymia:G1939] of the eyes, and the pride of life, is not of the Father, but is of the world. [kosmos:G2889] {17} And the world [kosmos:G2889], passeth away, and the lust [epithymia:G1939] thereof: but he that doeth the will of God abideth for ever.”


This also parallels what we read in Gen 3:6,in which these three sins caught Eve’s attention first, and likewise Adam disobediently followed along:


“And when the woman saw that the tree [was] good for food, and that it [was] pleasant to the eyes, and a tree to be desired to make [one] wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.”


In Eph 4:22 the same term rendered “lusts” appears along with the root word for “corruption” (phthora:G5356) which we just addressed, which is translated as “corrupt” or phtheiro (G5351) emphasizing that the “old man” - referring to our sinful nature that continually resides within our mortal bodies - is corrupt; we also see the admonition regarding the “new man” in verses 23-24 


“That ye put off concerning the former conversation [“lifestyle] the old man, which is corrupt [phtheiro:G5351] according to the deceitful lusts;” [epithymia:G1939] {23} And be renewed in the spirit of your mind; {24} And that ye put on the new man, which after God is created in righteousness and true holiness.”


It’s quite relevant that God associates “lust” in relationship to enduring “sound doctrine”, as verse 3 of 2 Tim 4:1-4 reveals, which is especially pertinent in our day, as verse 1 highlights: “...who shall judge the quick [“living”] and the dead at his appearing and his kingdom…”


“I charge [thee] therefore before God, and the Lord Jesus Christ, who shall judge the quick [“living”] and the dead at his appearing and his kingdom; {2} Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. {3} For the time will come when they will not endure sound doctrine; but after their own lusts [epithymia:G1939] shall they heap to themselves teachers, having itching ears; {4} And they shall turn away [their] ears from the truth, and shall be turned unto fables.” [mythos:G3454] (We will see this word again when we get to verse 16, which leads into a discussion of the absolute trustworthiness of the Bible; in the process two exceedingly important Bible study principles are established):


1. No Scripture is of “private” (i.e., “one’s own”) interpretation.

2. The Bible has nothing to do with the will of man, because its Author is the Holy Spirit, as God dictated His Word to certain men that He chose.


Verses 5-7 


Continuing on in 2 Pet 1, verses 5-7 state: 

“And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; {6} And to knowledge temperance; and to temperance patience; and to patience godliness; {7} And to godliness brotherly kindness; and to brotherly kindness charity.”


Diligence [spoude:G4710] Add [epichoregeo:G2023] To Your Faith [pistis:G4102]


The term, “diligence” is mostly rendered as such (but also as “haste,” “business,” “care,” “carefulness,” “earnest care,” and “forwardness”) and found 12 times in the New Testament, as the subsequent passages illustrate:


Mark 6:25 records what the daughter of Herodias (the former wife of Herod’s brother, Philip, who he had married, and pronounced by John the Baptist to be unlawful): “And she came in straightway with haste [G4710] unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist.


Rom 12:3-8 and 9-11 admonishes, “For I say, through the grace given unto me, to every man that is among you, not to think [of himself] more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. {4} For as we have many members in one body, and all members have not the same office: {5} So we, [being] many, are one body in Christ, and every one members one of another. {6} Having then gifts differing according to the grace that is given to us, whether prophecy, [let us prophesy] according to the proportion of faith; {7} Or ministry, [let us wait] on [our] ministering: or he that teacheth, on teaching; {8} Or he that exhorteth, on exhortation: he that giveth, [let him do it] with simplicity; he that ruleth, with diligence; [G4710] he that sheweth mercy, with cheerfulness. {9} [Let] love be without dissimulation. Abhor that which is evil; cleave to that which is good. {10} [Be] kindly affectioned one to another with brotherly love; in honour preferring one another; {11} Not slothful in business; [G4710] fervent in spirit; serving the Lord;”


Lastly, Heb 6:1 maintains, “And we desire that every one of you do shew the same diligence [G4710] to the full assurance of hope unto the end:”


We’ll have stop here. Lord willing, we will continue this in our next study.

2 Peter - Part 14

December 31, 2016


“Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: {2} Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, {3} According as his divine power hath given unto us all things that [pertain] unto life and godliness, through the knowledge of him that hath called us to glory and virtue: {4} Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. {5} And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; {6} And to knowledge temperance; and to temperance patience; and to patience godliness; {7} And to godliness brotherly kindness; and to brotherly kindness charity.”


In the first four verses of this epistle, God is reminding all believers of the magnificent inheritance of “faith,” “grace,” “peace,” “life,” “godliness,” and “exceeding great and precious promises”  that they have been given through “the knowledge of God” and His “divine power,” enabling them to be “partakers of the divine nature,” having provided the means of escaping “the corruption that is in the world through lust.”


In doing so God is really highlighting the distinction and superiority of eternal life over death and annihilation (“the corruption that is in the world”) which mankind so justly deserves, as a result of our sin and rebellion against God, which began in the Garden of Eden with Adam and Eve. When one contemplates how far mankind (the apex of God’s creation) “fell” that day - the greatest of all tragedies - yet in the darkest hour, God’s grace shone through brilliantly with everlasting hope and mercy. 


Diligence [spoude:G4710] Add [epichoregeo:G2023] To Your Faith [pistis:G4102]


At the end of our previous lesson, I touched upon the word “diligence” (spoude:G4710), in the phrase in verse 5, “...giving all diligence add to your faith…”  and we discovered that it is also translated in the following ways: “haste” (2x), business (1x), care (1x), forwardness (1x), earnest care(1x), and carefulness (1x).  What is noteworthy about this term is its root word (speudo:G4692), which is only found in 6 references, and always rendered as some form of the verb, “make haste;” for example in 2 Pet 3:12, it is employed as “hasting”:


“Looking for and hasting [speudo:G4692] unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?”


Add [epichoregeo:G2023] To Your Faith [pistis:G4102]


The term “add” (epichoregeo:G2023) is not what seems to imply, as if this is something that a child of God could do on his own; if fact is is only translated as “add” in this verse. Its source becomes abundantly clear, once we consider how God utilizes this word elsewhere in the New Testament, as the following passages reveal, including a little further down in this same chapter in verse 11, where it appears as “shall be ministered”: 


“For so an entrance shall be ministered [epichoregeo:G2023] unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.”


In 2 Cor 9:10 it is rendered as “he that ministereth”: “Now he that ministereth [epichoregeo:G2023] seed to the sower both minister bread for [your] food, and multiply your seed sown, and increase the fruits of your righteousness;)”


Gal 3:5 likewise translates this as “that ministereth”: “He therefore that ministereth [epichoregeo:G2023] to you the Spirit, and worketh miracles among you, [doeth he it] by the works of the law, or by the hearing of faith?”


In Col 2:19, which is a passage we have discussed previously, we find it as “having nourishment ministered”: “And not holding the Head, from which all the body by joints and bands having nourishment ministered, [epichoregeo:G2023] and knit together, increaseth with the increase of God.”


You will notice in the foregoing references that the One “ministering” is God Himself - Who is indeed “...the Author and Finisher of faith…” - as Heb 12:2 declares in no uncertain terms. What then is He “adding” to the gift of faith, which He has so graciously bestowed on each of God’s elect children? This brings us to the following 7 characteristics mentioned in verses 5-7, which God alone works into the lives of His people; please note that three of these qualities are also included in the “fruit of the Spirit” (Gal 5:22-23), which is given to all true believers: faith, temperance, and charity (love):


And beside this, giving all diligence, add to your faith [pistis:G4102] virtue [arete:G703]; and to virtue [arete:G703] knowledge [gnosis:G1108]; {6} And to knowledge [gnosis:G1108] temperance [“self-control”] [egkrateia:G1466]; and to temperance [egkrateia:G1466] patience [hypomone:G5281]; and to patience [hypomone:G5281] godliness [eusebeia:G2150]; {7} And to godliness [eusebeia:G2150] brotherly kindness [philadelphia:G5360]; and to brotherly kindness [philadelphia:G5360] charity [agape:G26].”


Let’s now consider how God uses these 7 terms elsewhere in the New Testament:


Virtue [arete:G703]


This term only appears as “the praises” or “virtue” in the two other passages, besides, 2 Pet 1:3 (and it’s repeated in verse 5) - 1 Pet 2:9, and Php 4:8, respectively:


1 Pet 2:9, “But ye [are] a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises [arete:G703] of him who hath called you out of darkness into his marvellous light:”


Php 4:8, “Finally, brethren, whatsoever things are true, whatsoever things [are] honest, whatsoever things [are] just, whatsoever things [are] pure, whatsoever things [are] lovely, whatsoever things [are] of good report; if [there be] any virtue,[arete:G703] and if [there be] any praise, think on these things.”


Knowledge [gnosis:G1108]


The second characteristic that is listed is “knowledge” (gnosis:G1108). It is found 28 times in the New Testament; here are a few illustrations:


First and foremost Luke 1:77 affirms that the “knowledge” of salvation is one of the first aspects of understanding that was bequeathed to each genuine Christian, during the “day of salvation”: “To give knowledge [gnosis:G1108] of salvation unto his people by the remission of their sins,”


This truth is also emphasized in Paul’s wonderful testimony - given under divine inspiration - in verse 8 of Php 3:8-11, “Yea doubtless, and I count all things [but] loss for the excellency of the knowledge [gnosis:G1108] of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them [but] dung, that I may win Christ, {9} And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: {10} That I may know [ginosko:G1097] him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; {11} If by any means I might attain unto the resurrection of the dead.”


Incidentally, the root word for “knowledge”[gnosis:G1108]  surfaces in verse 10 as “That I may know” (ginosko:G1097).


The Bible also informs us that every believer is a “saint” (one who has been set apart by God’s will, and for His service), and are in the process of both growing in grace, as well as in knowledge, throughout their earthly pilgrimage, as 2 Pet 3:18 declares,


“But grow in grace, and [in] the knowledge [gnosis:G1108] of our Lord and Saviour Jesus Christ. To him [be] glory both now and for ever. Amen.”


We also want to keep in mind that our knowledge of the Bible (however limited since it is partial) - will one day be transformed into perfect knowledge in the New Heavens and New Earth, as God insists in 1 Cor 13:2 and 8,


“And though I have [the gift of] prophecy, and understand all mysteries, and all knowledge;[gnosis:G1108] and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. ... {8} Charity never faileth: but whether [there be] prophecies, they shall fail; whether [there be] tongues, they shall cease; whether [there be] knowledge, [gnosis:G1108] it shall vanish away.”


Temperance [egkrateia:G1466]


The third characteristic in 2 Pet 1:5-7 “temperance” (egkrateia:G1466) appears twice (as do all of these virtues, except charity or love) in verse 6. We saw it also mentioned earlier in Gal 5:23 as one of the 9 “fruit of the Spirit;” The only other place where we find this term again is in Acts 24:25, in which Paul is testifying if front of Felix the governor, and his wife Drusilla (who was a Jewess):


“And as he [Paul] reasoned of righteousness, temperance [egkrateia:G1466], and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.”


 Patience [hypomone:G5281]


The fourth characteristic “patience” (hypomone:G5281), is found 32 times in the New Testament, and is especially relevant in our present “day of judgment,” as the subsequent citations indicate:


Heb 10:36 provides this assessment: “For ye have need of patience, [hypomone:G5281] that, after ye have done the will of God, ye might receive the promise.”


Jas 1:3-4, “Knowing [this], that the trying of your faith worketh patience. [hypomone:G5281] {4} But let patience [hypomone:G5281] have [her] perfect work, that ye may be perfect and entire, wanting nothing.”


Rev 14:12 likewise asserts, “Here is the patience [hypomone:G5281] of the saints: here [are] they that keep the commandments of God, and the faith of Jesus.”


Jas 5:11 further declares, “Behold, we count them happy which endure. Ye have heard of the patience [hypomone:G5281] of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.”


In verse 19 of Luke 21, which is a chapter dealing with the “Great Tribulation” of our day we find this admonition: “In your patience [hypomone:G5281] possess ye your souls.”


Rom 15:4-5 pinpoints that the Bible is the source of genuine hope through the “patience and comfort of the Scriptures”: “For whatsoever things were written aforetime were written for our learning [or “doctrine”], that we through patience [hypomone:G5281] and comfort of the scriptures might have hope. {5} Now the God of patience [hypomone:G5281] and consolation grant you to be likeminded one toward another according to Christ Jesus:”


Godliness [eusebeia:G2150]


The fifth quality in view is “godliness” (eusebeia:G2150) which is rendered as “godliness” 14 times, and once as “holiness.” I touched upon it briefly in Part 11, as it is contained in 2 Pet 1:3. It is a compound word, made up of “eu-” (G2095), signifying “well [done]” and “-sebo” (G4576), indicating “worship” or one who is “devout.” So we could say that godliness would reflect “good worship”, and would thus include a person’s thoughts, words, and actions. This reminded me of Jesus’ statement to the woman at the well in John 4:23, even though a different set of Greek words are used, the idea is similar, since worshipping in “spirit and in truth” would be tantamount to godliness:


“But the hour cometh, and now is, when the true [alethinos:G228] worshippers [proskynetes:G4353] shall worship [proskyneo:G4352] the Father in spirit and in truth [aletheia:G225]: for the Father seeketh such to worship [proskyneo:G4352]  him.”


Lord willing, we will have to pick up here in our next study on January 8th, from 1-4 PM.






2 Peter - Part 15

January 8, 2017


" And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; {6} And to knowledge temperance; and to temperance patience; and to patience godliness; {7} And to godliness brotherly kindness; and to brotherly kindness charity. {8} For if these things be in you, and abound, they make [you that ye shall] neither [be] barren nor unfruitful in the knowledge of our Lord Jesus Christ. {9} But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. {10} Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: {11} For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.”


Last Two Characteristics:  “Brotherly Kindness” And “Charity” [Love]


“Brotherly Kindness” [philadelphia:G5360] 


In our last study we looked at five out of the seven qualities mentioned in verses 5-7, and we still need to consider the last two - “brotherly kindness” and “charity” (or love); let’s begin by focusing on the former. “Brotherly kindness” is a Greek noun (philadelphia:G5360) which is spelled in English like Philadelphia, from which the city of “brotherly love” derives its name. In studying the Bible,  it is helpful to pay attention to the English transliteration of Greek words, as in this case with “philadelphia,” which is an easy one to remember, as there are a number of words in English that are of Greek extraction.   It stems from the Greek adjective (philadelphos:G5361), which is only found in 1 Pet 3:8, where it is translated as “love as brethren,” which follows a number of instructions to both wives and husbands:


“Finally, [be ye] all of one mind, having compassion one of another, love as brethren [philadelphos:G5361] , [be] pitiful, [be] courteous:”


Let’s consider how God employs this word, “brotherly kindness” (philadelphia:G5360) in the four other verses in which it is found, besides here in 2 Pet 1:7, 


In a chapter that deals with many important exhortations for the child of God, Rom 12:10 commands, “[Be] kindly affectioned one to another with brotherly love; [philadelphia:G5360] in honour preferring one another;”


1 The 4:9 further adds, “But as touching brotherly love [philadelphia:G5360] ye need not that I write unto you: for ye yourselves are taught of God to love [agapao:G25 - the root word for agape:G26 - the 7th virtue] one another.”


And Heb 13:1 succinctly admonishes: “Let brotherly love [philadelphia:G5360] continue.”


1 Pet 1:22 also stresses the supremacy  of love: “ Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, [philadelphia:G5360] [see that ye] love [agapao:G25 - the root word for agape:G26 - the 7th virtue] one another with a pure heart fervently:”


“Charity” (Love) [agape:G26] - The 7th Virtue


In our previous study, we also touched upon the subject of love as it relates to the second characteristic of knowledge here in 2 Pet 1:5-6, which in turn, took us to 1 Cor 13, where we were reminded in verses 8 and 13 of the apex of divine love (embodied in the Lord Jesus Christ as “...God is love,” as 1 John 4:8b asserts), 


Charity [agape:G26] never faileth: but whether [there be] prophecies, they shall fail; whether [there be] tongues, they shall cease; whether [there be] knowledge [gnosis:G1108], it shall vanish away. ... {13} And now abideth faith, hope, charity [agape:G26], these three; but the greatest of these [is] charity.” [agape:G26]


We also want to be aware that the everlasting nature of love ultimately surpasses even the virtues of hope and faith, which will no longer be necessary once the believers are ushered into the “New Heavens and New Earth.” Keep in mind that the same word for “charity” (love) in 2 Pet 1:7 (which, by the way, is the only time this term appears in the book of 2 Peter) appears 9 times throughout the entire chapter of 1 Cor 13. Here are the remaining 6 verses in 1 Cor 13, in which “charity” (love) is found; I’ll read down to verse 7, as these 15 different aspects of love in this chapter depict the Person of Christ and His atoning Work (prior to Creation);  speaking personally, I find this portion of Scripture to be one of the most convicting in the entire Bible, as love is the very bedrock of the Christian life:


“Though I speak with the tongues of men and of angels, and have not charity, [agape:G26] I am become [as] sounding brass, or a tinkling cymbal. {2} And though I have [the gift of] prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, [agape:G26] I am nothing. {3} And though I bestow all my goods to feed [the poor], and though I give my body to be burned, and have not charity, [agape:G26] it profiteth me nothing. {4} Charity [agape:G26] suffereth long, [and] is kind; charity [agape:G26] envieth not; charity [agape:G26] vaunteth not itself, is not puffed up, {5} Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; {6} Rejoiceth not in iniquity, but rejoiceth in the truth; {7} Beareth all things, believeth all things, hopeth all things, endureth all things.”


A Contrast Between 2 Peter 1:8 And 2 Peter 1:9


Moving ahead in our study and with these 7 characteristics in mind, we are faced with an interesting contrast in verses 8-9, so I’ll read them again,


“For if these things [these seven virtues] be in you, and abound [pleonazo:G4121], they make you that ye shall] neither [be] barren [argos:G692] nor unfruitful [akarpos:G175] in the knowledge [epignosis:G1922] of our Lord Jesus Christ. {9} But he that lacketh [me:G3361/pareimi:G3918] these things is blind [typhios:G5185], and cannot see afar off [myopazo:G3467], and  hath forgotten [lethe:G3024/lambano:G2983] that he was purged [katharismos:G2512] from his old sins.” 


“Abound” [pleonazo:G4121]


Verse 8 highlights the fact that if these virtues are present and “abound” (pleonazo:G4121) in a believer’s life, he will be neither “barren” nor “unfruitful” in the knowledge of our Lord Jesus Christ. Let’s first consider how God uses this term, “abound” elsewhere in the New Testament. One passage that is highly relevant to our present “day of judgment” is found in verse 15 of 2 Cor 4:6-18, in which it is rendered as “the abundant” - referring to grace. 


This portion of Scripture helps to underscore one of the chief purposes for God’s people to be living through this prolonged “day of judgment,” as stated in verses 10-11, “Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest [phaneroo:G5319] in our body. {11} For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest [phaneroo:G5319]  in our mortal flesh.” Notice how the phrase, “...that the life also of Jesus might be made manifest in our body.”  in verse 10 is repeated exactly in verse 11; this “doubling up” (recall how Christ died “twice” and how Moses struck the Rock “twice”) is indeed significant, especially since what is in view are the sufferings of Christ that He demonstrated, and in similar fashion, His people (“the Body of Christ”) today are called to “demonstrate.” Incidentally, this ties in to a number of other verses, where “phaneroo” (G5319) is found, such as 2 Cor 5:10, “For we must all appear [phaneroo:G5319]  before the judgment seat of Christ; that every one may receive the things [done] in [his] body, according to that he hath done, whether [it be] good or bad.”


“For God, who commanded the light to shine out of darkness, hath shined in our hearts, to [give] the light of the knowledge [gnosis:G1108] of the glory of God in the face of Jesus Christ. {7} But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. {8} [We are] troubled on every side, yet not distressed; [we are] perplexed, but not in despair; {9} Persecuted, but not forsaken; cast down, but not destroyed; {10} Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. {11} For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. {12} So then death worketh in us, but life in you. {13}  We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; {14} Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present [us] with you. {15} For all things [are] for your sakes, that the abundant [pleonazo:G4121] grace might through the thanksgiving of many redound to the glory of God. {16} For which cause we faint not; but though our outward man perish, yet the inward [man] is renewed day by day. {17} For our light affliction, which is but for a moment, worketh for us a far more exceeding [and] eternal weight of glory; {18} While we look not at the things which are seen, but at the things which are not seen: for the things which are seen [are] temporal; but the things which are not seen [are] eternal.”


The next citation in which this term appears as “make to increase” is  in verse 12 of 1 Thes 3; I’ll read verses 3-4, 7, and 12-13 since these verses give the backdrop of both suffering as well as love in this chapter: “That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto. {4} For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know. ... {7} Therefore, brethren, we were comforted over you in all our affliction and distress by your faith: ... {12} And the Lord make [pleonazo:G4121] you to increase [pleonazo:G4121] and abound in love [agape:G26] one  toward another, and toward all [men], even as we [do] toward you: {13} To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.”


Similarly, we also read in verse 3 of 2 Thes 1:3-12, in which this word is translated as “aboundeth”: “We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity [agape:G26] of every one of you all toward each other aboundeth [pleonazo:G4121]; {4} So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: {5} [Which is] a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: {6} Seeing [it is] a righteous thing with God to recompense tribulation to them that trouble you; {7} And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, {8} In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: {9} Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; {10} When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed ) in that day.  [during “the day of salvation”] {11} Wherefore also we pray always for you, that our God would count you worthy of [this] calling, and fulfil all the good pleasure of [his] goodness, and the work of faith with power: {12} That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.”


“Cause And Effect”


As I stated previously, there is a “cause and effect” relationship in both 2 Pet 1: 8 and 9. In verse 8, if these virtues are present, and abound in the life of the child of God, then they will not “...[be] barren [argos:G692] nor unfruitful [akarpos:G175] in the knowledge [epignosis:G1922 - has the same root as (gnosis:G1108): (ginosko:G1097)] of God.”


Not [Be] Barren [argos:G692]  


What does this word “barren” (argos:G692) signify? It is only used in 8 references, and is a compound word that is formed from two words: (alpha:G1) [i.e., the negative prefix] and (ergon:G2041), which is one of the Greek words for “work.” The following are some of the ways that God employs this word “barren,” (which is only rendered this way in 2 Pet 1:8); it is predominantly translated as “idle,” and once as “slow.” Keep in mind that if these virtues mentioned previously are present and abound in one of the elect, he will not be “idle” when it comes to “...the knowledge of our Lord Jesus Christ”:


Mat 20:3 and 6  is set in the context of the Great Commission, and verse 6 is pinpointing the season of the “latter rain”: “And he went out about the third hour, and saw others standing idle [argos:G692] in the marketplace, ... {6} And about the eleventh hour he went out, and found others standing idle,[G692] and saith unto them, Why stand ye here all the day idle? [argos:G692]


1 Tim 5:13 provides this instruction regarding unsaved “younger widows”: “And withal they learn [to be] idle, [argos:G692] wandering about from house to house; and not only idle, [argos:G692] but tattlers also and busybodies, speaking things which they ought not.”


Tit 1:12 maintains this concerning the Cretians: “One of themselves, [even] a prophet of their own, said, The Cretians [are] alway liars, evil beasts, slow [argos:G692] bellies.”


Nor Unfruitful [akarpos:G175] 


The second “effect” of possessing these 7 virtues (and abounding therein), also prevents the genuine Christian from  becoming ‘unfruitful’ in the knowledge of our Lord Jesus Christ,” as these next citations indicate with regard to this compound word [which is comprised of (alpha:G1) (negative prefix) and (karpos:G2590), which is one of the Greek words, which is always translated as “fruit”]:


In Mark 4:19 this term is translated as “unfruitful”: “And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.” [akarpos:G175]


And in Jude 1:12 it is rendered as “without fruit”: “These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds [they are] without water, carried about of winds; trees whose fruit withereth, without fruit, [akarposG175] twice dead, plucked up by the roots;”


Lord willing, we will investigate verse 9 - which is in stark contrast to verse 8 -  in our next study.







2 Peter - Part 16

February 26, 2017


“And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; {6} And to knowledge temperance; and to temperance patience; and to patience godliness; {7} And to godliness brotherly kindness; and to brotherly kindness charity. {8} For if these things be in you, and abound, they make [you that ye shall] neither [be] barren nor unfruitful in the knowledge of our Lord Jesus Christ. {9} But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. {10} Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: {11} For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.”


During our last few lessons (#14 and 15) in 2 Peter we looked at a number of passages that contain the seven qualities found in 2 Pet 1:5-7, besides faith: “virtue” (or “praise”) (arete:G703) , “knowledge,” (gnosis:G1108) “temperance,” (or “self-control”) (egkrateia:G1466) “patience,”(hypomone:G5281) “godliness,” (eusebeia:G2150) “brotherly kindness,” (philadelphia:G5360) and “charity” (or “love”) (agape:G26). We also noted in verse 8 that if these virtues “abound” in the life of a child of God (by God’s grace), he will neither be “barren” nor “unfruitful” in the “knowledge” of the Lord Jesus Christ. And this term, “knowledge” (epignosis:G1922) is related to the earlier word, “knowledge” (gnosis:G1108) that I just mentioned So we recognize that as God weaves these seven traits into the life of one of His sheep, they will be evident. Occasionally, God highlights these qualities, with respect to individual believers, as in the case of Job (a great type of Christ), with regard to “patience”: 


Jam 5:11 declares: “Behold, we count them happy which endure. Ye have heard of the patience [hypomone:G5281] of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.” 


Three Conditions And A Warning


We now want to consider verses 9 (and 10), which is the opposite of verse 8, and states that a person who is “lacking” these virtues is characterized by three conditions - “blind” (typhlos:G5185), “and cannot see afar off” (myopazo:G3467), and “and hath forgotten [lethe:G3024/lambano:G2083] that he was purged from [katharismos:G2512]...sins.” [hamartia:G266]


Blind [typhlos:G5185]


This first state of being “blind” is not referring to physical blindness (which spiritually can point to someone that is unsaved), but to spiritual blindness, which again is indicative of one who has not been been regenerated, by the grace of God, during the “day of salvation.”  This Greek term is found 52 times in the New Testament, and is translated as “blind” 44 times , and 9 times as “blind man.”  The Lord Jesus (in addition to the witness of this blind man) addressed this very issue of sight and blindness - which is really a matter of one’s “heart” (i.e., “mind”) or “soul” - to the religious leaders in John 9 (which has the most references of this word (G5185) of any chapter in the New Testament, appearing 15 times!), highlighting the very essence of the True Gospel, as well as the the crucial subject of the “end of salvation,” which occurs during spiritual night time (verse 4), as of May 21, 2011:


“And as [Jesus] passed by, he saw a man which was blind [typhlos:G5185]

 from [his] birth. {2} And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind [typhlos:G5185]? {3} Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. {4} I must work the works of him that sent me, while it is day: the night cometh, when no man can work. {5} As long as I am in the world, I am the light of the world. {6} When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man [typhlos:G5185] with the clay, {7} And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing. {8} The neighbours therefore, and they which before had seen him that he was blind [typhlos:G5185], said, Is not this he that sat and begged? {9} Some said, This is he: others [said], He is like him: [but] he said, I am [he]. {10} Therefore said they unto him, How were thine eyes opened? {11} He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. {12} Then said they unto him, Where is he? He said, I know not. {13} They brought to the Pharisees him that aforetime was blind [typhlos:G5185]. {14} And it was the sabbath day when Jesus made the clay, and opened his eyes. {15} Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see. {16} Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them. {17} They say unto the blind man [typhlos:G5185] again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet. {18} But the Jews did not believe concerning him, that he had been blind [typhlos:G5185], and received his sight, until they called the parents of him that had received his sight. {19} And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see? {20} His parents answered them and said, We know that this is our son, and that he was born blind [typhlos:G5185]: {21} But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. {22} These [words] spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue. {23} Therefore said his parents, He is of age; ask him. {24} Then again called they the man that was blind [typhlos:G5185], and said unto him, Give God the praise: we know that this man is a sinner. {25}  He answered and said, Whether he be a sinner [or no], I know not: one thing I know, that, whereas I was blind [typhlos:G5185], now I see. {26} Then said they to him again, What did he to thee? how opened he thine eyes? {27} He answered them, I have told you already, and ye did not hear: wherefore would ye hear [it] again? will ye also be his disciples? {28} Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples. {29} We know that God spake unto Moses: [as for] this [fellow], we know not from whence he is. {30} The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and [yet] he hath opened mine eyes. {31} Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. {32} Since the world began was it not heard that any man opened the eyes of one that was born blind [typhlos:G5185]. {33} If this man were not of God, he could do nothing. {34} They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out. {35} Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God? {36} He answered and said, Who is he, Lord, that I might believe on him? {37} And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. {38} And he said, Lord, I believe. And he worshipped him. {39} And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind [typhlos:G5185]. {40} And [some] of the Pharisees which were with him heard these words, and said unto him, Are we blind [typhlos:G5185] also? {41} Jesus said unto them, If ye were blind [typhlos:G5185], ye should have no sin: but now ye say, We see; therefore your sin remaineth.

 

The chapter that contains the second most frequent repetition of this term (G5185) is Mat 23, which is undoubtedly, one of the greatest denunciations aimed at the religious leaders of Jesus’ day historically, along with its Old Testament counterparts in Jer 23 and Eze 34; for the sake of brevity, I’ll just mention the verses which contain this word, instead of the entire chapter as it is quite lengthy: 


Mat 23:16-17, 19, 24, 26, “Woe unto you, [ye] blind [typhlos:G5185] guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! {17} [Ye] fools and blind: [typhlos:G5185] for whether is greater, the gold, or the temple that sanctifieth the gold? ... {19} [Ye] fools and blind: [typhlos:G5185] for whether [is] greater, the gift, or the altar that sanctifieth the gift? ... {24}  [Ye] blind [typhlos:G5185] guides, which strain at a gnat, and swallow a camel. ... {26} [Thou] blind [typhlos:G5185] Pharisee, cleanse first that [which is] within the cup and platter, that the outside of them may be clean also.”


“And Cannot See Afar Off” [myopazo:G3467]


The next condition that we want to consider is the Greek word that is rendered by the English phrase, “and cannot see afar off” (myopazo:G3467). This term only appears here in 2 Pet 1:9, and is apparently derived (according to the blueletterbible.org) from a compound word which indicates an inability to see, or to have one’s eyes closed, which is a serious spiritual matter (like we saw previously with the word, “blind”) in light of a passage like Isa 6:9-10, which is so important that God quotes it ½ dozen times in the New Testament (Mat 13:15, Mar 4:11-13, Luk 8:19, Joh 12:39-41, Act 28:25-27, Rom 11:8-9); the reason it is so relevant is because it underscores and illustrates the parabolic or spiritual manner in which God wrote the Bible, which is a foundational principle for accurately understanding the Bible, which is, by God’s definition (in 1 Cor 2:6-7 and 11-14) a “spiritual book”: 


“And he [God] said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. {10} Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”


And Hath Forgotten [lethe:G3024/lambano:G2983] That He Was Purged From [katharismos:G2512] His [autos:G846] Old [palai:G3819] Sins [hamartia:G266]


The last condition that we want to investigate today is the remaining phrase in verse 9 and verse 10, which is a very big clue to a proper understanding of verse 9, so I’ll read them both again:


“But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. {10} Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:”


The term “and hath forgotten” is a compound word, and the main term is lethe (G3024), having to do with “forgetting.” This word is only found in this one verse, but its root (or parent word) that it derives from is lanthano (G2990). This Greek verb is highly significant, because of the way in which God utilizes it; it is rendered in the following ways in 6 places: be hid (3x), be ignorant of (2x), and once as unawares,” as the subsequent passages illustrate. These verses fall into two categories: 1.) The first three verses deal with things that are not hidden, while the second set pertain to things that are hidden. Let’s consider this latter group, which is more germane to our discussion: 


Heb 13:2 renders this term as “unawares”: “Be not forgetful to entertain strangers: for thereby some have entertained angels [i.e., “messengers”] unawares.” [lanthano:G2990]


The next two appear in verses 5 and 8 of 2 Pet 3, which speaks directly to our present “day of judgment,” which began on May 21, 2011 and ties back to the Flood of Noah’s day 7000 years earlier on the 17th day of the 2nd month; this term adds a nuance that we might not anticipate - that of ignorance - actually - willful ignorance: “For this they willingly are ignorant of, [lanthano:G2990] that by the word of God the heavens were of old, and the earth standing out of the water and in the water: ... {8} But, beloved, be [lanthano:G2990] not ignorant [lanthano:G2990] of this one thing, that one day [is] with the Lord as a thousand years, and a thousand years as one day.”


The emphasis of being “willingly ignorant” in 2 Pet 3:5 along with the admonition in verse 8 to not fall into that snare is striking when we consider the implications in 2 Pet 1:9-10, with regard to one that “...hath forgotten that he was purged from his old sins.” This is actually not speaking of “slipping one’s mind” about something they needed to do, but rather involves a serious spiritual problem during the “day of salvation,” which is why God has placed verse 10 in its precise location (following verse 9) because of the likelihood that such a person is not saved at all: 


“Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:” 


Let’s go back to verse 2 Pet 1:8, 


For if these things be in you, and abound, they make [you that ye shall] neither [be] barren [“idle” or “slow” - the opposite of Acts 17:11, “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”] nor unfruitful in the knowledge of our Lord Jesus Christ.”


That He Was Purged From [katharismos:G2512]


This word, “that he was purged from” can relate to ceremonial cleansing or purification, but  it can also refer to redemption, as we note in Heb 1:3,


“Who being the brightness of [his] glory, and the express image of his person, and upholding all things by the word of his power, when he had [katharismos:G2512]

 by himself purged  [katharismos:G2512] our sins, sat down on the right hand of the Majesty on high;”


Lord willing, we will have to pick this up in our next study.






2 Peter - Part 17

March 19, 2017


“And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; {6} And to knowledge temperance; and to temperance patience; and to patience godliness; {7} And to godliness brotherly kindness; and to brotherly kindness charity. {8} For if these things be in you, and abound, they make [you that ye shall] neither [be] barren nor unfruitful in the knowledge of our Lord Jesus Christ. {9} But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. {10} Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: {11} For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.”


That He Was Purged From [katharismos:G2512] His [autos:G846] Old [palai:G3819] Sins [hamartia:G266]


In our last study we began looking at the last phrase in verse 9, “...that he was purged from his old sins” which is made up of four Greek words. The only reference in which the terms, “That he was purged from” (katharismos:G2512) and “sins” (hamartia:G266) are found together is in Heb 1:3; I’ll read verses 1-3,


“God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, {2} Hath in these last days spoken unto us by [his] Son, whom he hath appointed heir of all things, by whom also he made the worlds;{3} Who being the brightness of [his] glory, and the express image of his person, and upholding all things by the word of his power, when he had  [poieo:G4160/katharismos:G2512] by himself purged [poieo:G4160/katharismos:G2512] our sins [hamartia:G266], sat down on the right hand of the Majesty on high;”


As I mentioned in our previous study, this matter of salvation (during the “day of salvation”) is such a monumental spiritual transformation that it is not something that can be easily “forgotten,” as a casual reading of 2 Pet 1:9b might seem to insinuate. This is actually not speaking of “slipping one’s mind” about something they needed to do, but rather involves a serious spiritual problem during the “day of salvation,” which is why God has placed verse 10 in its precise location (following verse 9) because of the likelihood that such a person might not be saved at all, which we can now address more closely: 


2 Pet 1:10 


“Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:” 


I also made the point in our last two studies that verses 8 and 9 are opposites, and by making this contrast, God is really underscoring two groups of people who are a reflection of two different kingdoms - the elect and the non-elect: 


“For if these things be in you, and abound, they make [you that ye shall] neither [be] barren nor unfruitful in the knowledge of our Lord Jesus Christ. {9} But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.”


God illustrates this dichotomy all throughout the Bible, and it is especially evident when it surfaces between members of the same family such as: Cain and Abel, Jacob and Esau, or the prodigal son and his elder brother, etc. Emerging from this great spiritual divide, is the admonition to the “brethren” and notice that, in this context, God is highlighting the elect by the inclusion of this term; we must also be aware that this word can refer to the corporate “brethren” within either national Israel, or the churches and denominations, who “Having a form of godliness, but denying the power thereof; from such turn away,” as 2 Tim 3:5 warns.


Rather [mallon:G3122] 


In 2 Pet 1:10, we find the expression, “rather,” denoting a greater or lesser degree or a comparison of greater or lesser importance. This term appears 83 times in the New Testament, and in the following ways: more (32x),rather(33x),the more (12x),better” (with G2570) (2x), and 4 other miscellaneous renderings, as the subsequent citations underscore: 


In Mat 7:11, it is translated “more”: “If ye then, being evil, know how to give good gifts unto your children, how much more [mallon:G3123] shall your Father which is in heaven give good things to them that ask him?”


Mat 10:28 renders it as “rather”: “And fear not them which kill the body, but are not able to kill the soul: but rather [mallon:G3123] fear him which is able to destroy both soul and body in hell.”


And Mar 7:36 expresses it as “so much the more”: “And he [Jesus] charged them that they should tell no man: but the more he charged them, so much the more [mallon:G3123] a great deal they published [it];”


There is one other very significant reference that relates directly to 2 Pet 1:10 - it is Php 2:12 - and it contains this same Greek term (mallon:G3123) which is translated “more,” and is identical in its intent (but not in wording) to 2 Pet 1:10, 


Php 2:12 maintains, “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more [mallon:G3123] in my absence, work out your own salvation with fear and trembling.”  


2 Pet 1:10 likewise affirms, “Wherefore the rather [mallon:G3123], brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:” 


Give Diligence


The next word to consider in 2 Pet 1:10 is the command, “give diligence” (spoudazo:G4704), which is only found 11 times, but is rendered by 4 different words. Here are a few examples:


2 Pet 3:14 is a parallel verse to both 2 Pet 1:10, as well as to Php 2:12, with its emphasis on salvation, during the “day of salvation”: “Wherefore, beloved, seeing that ye look for such things, be diligent [spoudazo:G4704] that ye may be found of him in peace, without spot, and blameless.”


Similarly, Heb 4:11 provides this admonition, in which this term is rendered, “Let us labour”: “Let us labour [spoudazo:G4704] therefore to enter into that rest, lest any man fall after the same example of unbelief.”


It’s worth noting that here again we find a verse that seems to imply that we must do some kind of work, and these passages - if taken at face value - can be a snare. We always have to remember that it is the work of Christ, on the believers behalf that God is really underscoring. For example with Heb 4:11 we have to recall what is said elsewhere in Scripture [which is why we compare “spiritual with spiritual” (1 Cor 2:13)], bringing us to a citation like verse 28 of Mat 11:25-30, and please consider the context which has to do with hiding truth from the non-elect, and revealing truth to the elect:


“At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. {26} Even so, Father: for so it seemed good in thy sight. {27} All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and [he] to whomsoever the Son will reveal [him]. {28} Come unto me, all [ye] that labour and are heavy laden, and I will give you rest. {2} Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. {30} For my yoke [is] easy, and my burden is light.” 


The God given principles in the Bible that insure faithful Bible study, in order for the Holy Spirit to teach (by God’s methodology as 1 Cor 2:11-14 insists), cannot be emphasized enough. It is for this reason that 2 Tim 2:15 is such an exceedingly important passage with regards to Bible study, in which this word, “give diligence” (in 2 Pet 1:10) is translated, “study”in 2 Tim 2:15


Study [spoudazo:G4704] to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing [orthotomeo:G3718; literally, “cutting straight” - or “correctly interpreting”] the word of truth.”


I have mentioned this before, but it bears repeating. The compound Greek word rendered, “rightly dividing” is “ortho-tomeo” (G3718). This term stems from two other words - “orthos” (G3717) and “tomos” (G5114). The word “ortho-” is familiar as we think of an “ortho-dontist” (one who straightens out crooked teeth), and it is only found in the following two passages - Acts 14:10, and Heb 12:13 - notice, if you will, the emphasis on both physical healing (typifying spiritual healing, or salvation) as well as on healing from God’s chastisement:


Verse 10 of Acts 14:8-10 records the healing of the lame man from Lystra who was crippled from birth: “And there sat a certain man at Lystra, impotent in his feet, being a cripple [cholos:G5560] from his mother's womb, who never had walked: {9} The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed, {10} Said with a loud voice, Stand upright [orthos:G3717] on thy feet. And he leaped and walked.”



Verse 13 of Heb 12:11-17 states: “Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. {12} Wherefore lift up the hands which hang down, and the feeble knees; {13} And make straight [orthos:G3717] paths for your feet, lest that which is lame [cholos:G5560] be turned out of the way; but let it rather be healed. {14} Follow peace with all [men], and holiness, without which no man shall see the Lord: {15} Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble [you], and thereby many be defiled; {16} Lest there [be] any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. {17} For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.”


By the way, the word, “a cripple” (cholos:H5560) in Acts 14:8 is identical to the term, “which is lame” (cholos:H5560) in Heb 12:13. 


The second part of this compound word, “ortho-tomeo” (G3718) is “tomos” (G5114) and only appears in one other verse - that is one of the most important statements in the entire Bible - because it reveals the nature, purpose, and power of the Word of God; it is Heb 4:12; I’ll read verses 12-13 for the sake of the context, in which this term, “tomos” (G5114) is translated, “sharper”:


“For the word of God [is] quick, and powerful, and sharper [tomos:G5114] than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart. {13} Neither is there any creature that is not manifest in his sight: but all things [are] naked and opened unto the eyes of him with whom we have to do.”


Make [poieo:G4160]... Sure [bebaios:G949]


I would like to draw your attention to two words in 2 Pet 1:10, “to make” and “sure” in the phrase “...give diligence to make [poieo:G4160] your calling and election sure [bebaios:G949]...” Curiously, these two different terms only surface in one other verse, in this same chapter - verse 19 - which solemnly announces:


“We have also a more sure [bebaios:G949] word of prophecy; whereunto ye do [poieo:G4160] well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:”


This verse (which I won’t take time to develop now) has to do with the fact that the Bible - which is the “more sure word of prophecy” is even more reliable than what Peter witnessed with his own eyes and ears on the Mount of Transfiguration that day with James and John (who along with Peter represent the New Testament) and Moses and Elijah (who typify the “Law and the Prophets,” or the Old Testament). Both the Old and New Testaments have one singular focus - The Lord Jesus Christ - according to John 5:39, for instance:


“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” 


By the way, the same term, “to make” in 2 Pet 1:10a, also appears in the second part of the verse as “if ye do”: “...for if ye do [poieo:G4160] these things, ye shall never fall:” 


It looks like we will have to stop here today, and continue our examination in our next study, if God wills.






2 Peter - Part 18

March 26, 2017


“And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; {6} And to knowledge temperance; and to temperance patience; and to patience godliness; {7} And to godliness brotherly kindness; and to brotherly kindness charity. {8} For if these things be in you, and abound, they make [you that ye shall] neither [be] barren nor unfruitful in the knowledge of our Lord Jesus Christ. {9} But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. {10} Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: {11} For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.”


Your [hymon:G5216] Calling [klesis:G2821]


In our last study we began looking at 2 Pet 1:10, and so today I would like to pick up with the two words, “your calling,” as God utilizes it, in the following citations:


1 Cor 1:26-31 sets forth those whom God chooses - i.e., the “nobodies” of this world -  (there are exceptions, like Moses and Paul, as Paul indicates, under divine inspiration): “For ye see your [hymon:G5216] calling, [klesis:G2821] brethren, how that not many wise men after the flesh, not many mighty, not many noble, [are called]: {27} But God hath chosen [eklegomai:G1586] the foolish things of the world to confound the wise; and God hath chosen [eklegomai:G1586] the weak things of the world to confound the things which are mighty; {28} And base things of the world, and things which are despised, hath [eklegomai:G1586] G0* God chosen, [eklegomai:G1586]  [yea], and things which are not, to bring to nought things that are: {29} That no flesh should glory in his presence. {30} But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: {31} That, according as it is written, He that glorieth, let him glory in the Lord.” (Jer 9:24)


Regarding what 1 Cor 1: 29 and 31 (along with Jer 9:24) maintain, we must conclude that God does everything on the basis of His glory alone - and this includes His timing as well. When we consider various doctrinal issues, we can use this principle “what gives God greater glory?” to test the faithfulness of a particular doctrine, although we still need to “compare spiritual with spiritual.” 


  • Does physical circumcision or spiritual circumcision give God greater glory?
  • Does free will or election give God greater glory?
  • Does punishment in Hell or the grave (“annihilation”) give God greater glory?
  • Does a (formerly) “divine institution” (like the churches and denominations) or the Body of Christ gives God greater glory?
  • Does the Cross in 33 AD or the “Lamb slain from the foundation of the world” gives God greater glory?


In essence, we discover that God receives greater glory when He accomplishes whatever is in view - and especially that which is physically impossible. Consider Jer 32:27,


“Behold, I [am] the LORD, the God of all flesh: is there any thing too hard for me?”


Concerning salvation we read in Mark 10:24-27,


“And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! {25} It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. {26} And they were astonished out of measure, saying among themselves, Who then can be saved? {27} And Jesus looking upon them saith, With men [it is] impossible, but not with God: for with God all things are possible.


We have to understand that to be “rich” in this context has to do with what we read in Rev 3:17,


“Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:” 


This matter of God receiving greater glory impinges on another monumental Biblical principle, as 2 Cor 5:7 declares,


“(For we walk by faith, not by sight:)”


Do you recall what the Lord Jesus said to Thomas in John 20:29?


“Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed [are] they that have not seen, and [yet] have believed.


In 1 Cor 1:26-3, the term “hath chosen” (eklegomai:G1585 - remember this word as we will see it again shortly) surfaces three times, highlighting the principle that God’s prerogative is always to choose, and in so doing He is exerting His divine will and wisdom, as we see for instance, in the excellent example of Rom 9:11-24, in which a related word for “call” (kaleo:G2564) is utilized in verses 11 and 24, as “him that calleth,” and “he hath called” respectively:


“(For [the children] being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) [kaleo:G2564] {12} It was said unto her, The elder shall serve the younger. {13} As it is written, Jacob have I loved, but Esau have I hated. {14} What shall we say then? [Is there] unrighteousness with God? God forbid. {15} For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. {16} So then [it is] not of him that willeth, nor of him that runneth, but of God that sheweth mercy. {17} For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. {18} Therefore hath he mercy on whom he will [have mercy], and whom he will he hardeneth. {19} Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? {20} Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed [it], Why hast thou made me thus? {21}  Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?  (Jer 18:1-6) {22} [What] if God, willing to shew [his] wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: {23} And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, {24}  Even us, whom he hath called, [kaleo:G2564] not of the Jews only, but also of the Gentiles?”


There are a few other passages that contain this term, “calling” (klesis:G2821)  in 2 Pet 1:10, that are germane to our discussion:


Eph 1:18 emphasizes the everlasting  “hope” that accompanies this divine call, which we spent some time discussing in some of our earlier studies in this chapter: “The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, [klesis:G2821] and what the riches of the glory of his inheritance in the saints,”


 Eph 4:4 affirms the same truth in which both terms (kaleo:G2564) and (klesis:G2821) are employed:, “[There is] one body, and one Spirit, even as ye are called [kaleo:G2564] in one hope of your calling;” [klesis:G2821]


Lastly, 2 Tim 1:9 reinforces the truth that “...salvation is of the LORD” (Jon 2:9b), and that the atonement was accomplished on behalf of the elect prior to the creation of our universe: 


“ Who hath saved us, and called [us] with an holy calling ,[klesis:G2821] not according to our works, but according to his own purpose and grace, which was given [didomi:G1325] us in Christ Jesus before the world began,


Election [ekloge:G1589]


This brings us to the next words in 2 Pet 1:10, which is “election” (ekloge:G1589) and “sure” (bebaios:G949) in the phrase, “...give diligence to make your calling and election sure…” These terms are very important, as they highlights the heart of God’s salvation program during the “day of salvation” which lasted an astounding 13,023 years! Let’s consider “election” first. It appears in 5 other passages in the New Testament, as a feminine noun [and is derived from its root or parent word, “eklegomai”(G1586) - a verb], which we noted earlier as “hath chosen” in 1 Cor 1:27-28.


The word “to election” appeared in Rom 9:11 which I quoted at the onset of our study: “(For [the children] being not yet born, neither having done any good or evil, that the purpose of God according to election [ekloge:G1589] might stand, not of works, but of him that calleth;)”


In Rom 11:5, 7, and 28, this term is employed in each of these verses: “Even so then at this present time also there is a remnant according to the election [ekloge:G1589] of grace. ... {7} What then? Israel hath not obtained that which he seeketh for; but the election [ekloge:G1589] hath obtained it, and the rest were blinded ... {28} As concerning the gospel, [they are] enemies for your sakes: but as touching the election, [ekloge:G1589] [they are] beloved for the fathers' sakes.”


In Act 9:15, the Apostle Paul (formerly Saul of Tarsus) is in view, in which this word is rendered “a chosen”: “But the Lord said unto him [Ananias], Go thy way: for he [Paul] is a chosen [ekloge:G1589] vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:


Verse 4 of 1 The 1:1-4 also translates this word as “election”: “Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians [which is] in God the Father and [in] the Lord Jesus Christ: Grace [be] unto you, and peace, from God our Father, and the Lord Jesus Christ. {2} We give thanks to God always for you all, making mention of you in our prayers; {3} Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; {4}Knowing, brethren beloved, your election [ekloge:G1589] of God.”


Make You Calling And Election Sure [bebaios:G949]


The next term that we want to consider in 2 Pet 1:10 is the word, “sure” (bebaios:G949) in the phrase, “...give diligence to make your calling and election sure…” This word can be found in 8 other citations, besides here in 2 Pet 1:10, and at the close of our last study I mentioned that it is also found in verse 19 of this same chapter, as “a more sure”:


“We have also a more sure [bebaios:G949] word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:”


This term is rendered as “stedfast,” “firm,” “of force,” and “sure,”  as the subsequent Scriptures attest:


Verse 16 of Rom 4:13-21 translates this word, as “sure,” and please note the emphasis on “the promise”: “For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith. {14} For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect: {15} Because the law worketh wrath: for where no law is, [there is] no transgression. {16} Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure [bebaios:G949] to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, {17} (As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were. {18} Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. {19} And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: {20}  He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; {21} And being fully persuaded that, what he had promised, he was able also to perform.


In 2 Cor 1:7, Heb 6:19, and Heb 3:6 there is also a particular focus on hope, and in light of this, we would do well to remember the fourfold admonition involving “hope” (elpis:G1680) in Rom 8:24, which truly is a most comforting and reassuring portion of Scripture: 


“For we are saved by hope [elpis:G1680]: but hope [elpis:G1680] that is seen is not hope [elpis:G1680]: for what a man seeth, why doth he yet hope [elpizo:G1679 - from H1680] for?” [cf. 2 Cor 5:7]


Verse 7 of 2 Co 1:1-7 is especially relevant during our present “day of judgment,” in which God’s people are being severely tested: “Paul, an apostle of Jesus Christ by the will of God, and Timothy [our] brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia: {2} Grace [be] to you and peace from God our Father, and [from] the Lord Jesus Christ. {3} Blessed [be] God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; {4] Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. {5} For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. {6} And whether we be afflicted, [it is] for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, [it is] for your consolation and salvation. {7} And our hope [elpis:G1680] of you [is] stedfast [bebaios:G949], knowing, that as ye are partakers of the sufferings, so [shall ye be] also of the consolation.”


Likewise in verse 19 of Heb 6:9-20, this word is rendered “stedfast”: “But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. {10} For God [is] not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. {11} And we desire that every one of you do shew the same diligence to the full assurance of hope [elpis:G1680]  unto the end: {12} That ye be not slothful, but followers of them who through faith and patience inherit the promises. {13} For when God made promise to Abraham, because he could swear by no greater, he sware by himself, {14} Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. {15} And so, after he had patiently endured, he obtained the promise. {16} For men verily swear by the greater: and an oath for confirmation [is] to them an end of all strife. {17} Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed [it] by an oath: {18} That by two immutable things, in which [it was] impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope [elpis:G1680] set before us: {19} Which [hope] we have as an anchor of the soul, both sure and stedfast [bebaios:G949], and which entereth into that within the veil; {20} Whither the forerunner is for us entered, [even] Jesus, made an high priest for ever after the order of Melchisedec.” 


In verses 6 and 14 of Heb 3:4-19, this word is translated as “firm” and “stedfast”: “For every house is builded by some [man]; but he that built all things [is] God. {5} And Moses verily [was] faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; {6} But Christ as a son over his own house; whose house are we, if we hold fast the confidence [parresia:G3954] and the rejoicing of the hope [elpis:G1680] firm [bebaios:G949] unto the end. {7} Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, {8} Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: {9} When your fathers tempted me, proved me, and saw my works forty years. {10} Wherefore I was grieved with that generation, and said, They do alway err in [their] heart; and they have not known my ways. {11} So I sware in my wrath, They shall not enter into my rest.) {12} Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. {13} But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. {14] For we are made partakers of Christ, if we hold the beginning of our confidence [hypostasis:G5287] stedfast [bebaios:G949] unto the end; {15} While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. {16} For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. {17} But with whom was he grieved forty years? [was it] not with them that had sinned, whose carcases fell in the wilderness? {18} And to whom sware he that they should not enter into his rest, but to them that believed not? {19} So we see that they could not enter in because of unbelief.”


I want to make a little digression here regarding the word, “confidence” (hypostatsis:G5287) in verse 14. This is a term that spiritually is referring to the Lord Jesus Christ, as the following passages clearly illustrate, in which this same word is utilized:


In verse 3 of Heb 1:1-3, it is translated as “person”: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, {2} Hath in these last days spoken unto us by [his] Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of [his] glory, and the express image of his person,[hypostatsis: G5287] and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;”


And in Heb 11:1, it is rendered “substance” in this amazing verse that is identifying Christ as [His Name “Faithful” (“full of faith”) denotes]: “Now faith is the substance [hypostasis:G5287] of things hoped for, the evidence [or “re-proof” of things not seen.”


One last verse that contains this word G949, is in Heb 9:17 - “For a testament [is] of force [bebaios:G949] after men are dead: otherwise it is of no strength at all while the testator liveth.”


This is one of the main proofs that the Atonement had to have taken place prior to Creation; Christ (“the Testator” or maker of the will) had to die first (and be resurrected) - which is why He is the “firstborn from the dead” in order of the recipients of the will to receive their inheritance; in other words the term “given” [didomi:G1325] that we saw earlier in 2 Tim 1:9... 


“ Who hath saved us, and called [us] with an holy calling ,[klesis:G2821] not according to our works, but according to his own purpose and grace, which was given [didomi:G1325] us in Christ Jesus before the world began,



...is also used of the Father “giving” the elect to the Son, as we read in John 17:2, for example:


“As thou hast given [didomi:G1325] him power over all flesh, that he should give [didomi:G1325] eternal life to as many as thou hast given [didomi:G1325] him.”


Well, on that blessed thought, it looks like we’ll have to stop here today, and continue this study in our next Fellowship, Lord willing.





2 Peter - Part 19

April 2, 2017


“And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; {6} And to knowledge temperance; and to temperance patience; and to patience godliness; {7} And to godliness brotherly kindness; and to brotherly kindness charity. {8} For if these things be in you, and abound, they make [you that ye shall] neither [be] barren nor unfruitful in the knowledge of our Lord Jesus Christ. {9} But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. {10} Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: {11} For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.”


For [gar:G1063] If Ye Do [poieo:G4160] These Things [tauta:G5023]


In our last study, we left off at the phrase in 2 Pet 1:19b, “...for if ye do these things, ye shall never fall.”  Let’s examine the first half of this phrase, which is comprised of three words, which only appear in 4 other references in the New Testament:


We read in verse 2 of John 3:1-2 of this well-known account: “There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: {2} The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for [gar:G1063] no man can do [poieo:G4160] these [tauta:G5023] miracles that thou doest [poieo:G4160], except God be with him.”


Likewise, in verse 19 of John 5:15-23 we read: “The man departed, and told the Jews that it was Jesus, which had made him whole. {16} And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. {17} But Jesus answered them, My Father worketh hitherto, and I work. {18} Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. {19} Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do [poieo:G4160]  nothing of himself, but what he seeth the Father do [poieo:G4160]: for [gar:G1063] what things soever he doeth [poieo:G4160], these [tauta:G5023] also doeth [poieo:G4160] the Son likewise. {20} For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel. {21} For as the Father raiseth up the dead, and quickeneth [them]; even so the Son quickeneth whom he will. {22} For the Father judgeth no man, but hath committed all judgment unto the Son: {23} That all [men] should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.”


Also in verse 4 of John 7:1-10 we find these terms used in connection with this intriguing account: “After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. {2} Now the Jews' feast of tabernacles was at hand. {3} His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest. {4} For [gar:G1063] [there is] no man [that] doeth [poieo:G4160] any thing in secret, and he himself seeketh to be known openly. If thou do [poieo:G4160] these things [tauta:G5023], shew thyself to the world. {5} For neither did his brethren believe in him. {6} Then Jesus said unto them, My time is not yet come: but your time is alway ready. {7} The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil. {8} Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come. {9} When he had said these words unto them, he abode [still] in Galilee. {10} But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.


Verse 17 of Gal 5:16-26 also includes these three words:  “[This] I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. {17} For [gar:G1063] the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do [poieo:G4160] the things [tauta:G5023] that ye would. {18} But if ye be led of the Spirit, ye are not under the law. {19} Now the works of the flesh are manifest, which are [these]; Adultery, fornication, uncleanness, lasciviousness, {20} Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, {21} Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told [you] in time past, that they which do such things shall not inherit the kingdom of God. {22} But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, {23} Meekness, temperance: against such there is no law. {24} And they that are Christ's have crucified the flesh with the affections and lusts. {25} If we live in the Spirit, let us also walk in the Spirit. {26} Let us not be desirous of vain glory, provoking one another, envying one another.”


The thrust of the foregoing citations is that God the Son or God the Holy Spirit is the One responsible for the “doing of these things.” Similarly, we also recognize that the Holy Spirit works in the believer’s life “...to will and to do of his good pleasure…” according to Php 2:13. Moreover, “these things” refer to the 7 virtues described in verses 5-6, “...virtue”... “knowledge”... “temperance” [“self-control”]… “patience”… “godliness”… “brotherly kindness”...and… “charity,” along with the command to “...make your calling and election sure…” that we find in verse 10.


Ye Shall [ptaio:G4417 G0/pote:G4218 G0] Never [ou me:G3364] Fall  [ptaio:G4417/pote:G4218]


The next two words that we want to investigate are: “You shall fall,” (which is a combination of two distinct words) - [ptaio:G4417/pote:G4218] - and “never” [ou me:G3365]. 


G4417 is found in the following three Scriptures, in which it is rendered as “offend” or “stumbled”:


Rom 11:11, “I say then, Have they stumbled [ptaio:G4417] that they should fall? God forbid: but [rather] through their fall salvation [is come] unto the Gentiles, for to provoke them to jealousy.”


Jas 2:10, “For whosoever shall keep the whole law, and yet offend [ptaio:G4417] in one [point], he is guilty of all.”


Jas 3:2, “For in many things we offend [ptaio:G4417] all. If any man offend [ptaio:G4417] not in word, the same [is] a perfect man, [and] able also to bridle the whole body.”


Keep this term in mind, as we are going to refer back to it later on. 


The second of the two compound words, denoted by “Ye shall fall” is “pote” (G4218); it is translated in these ways: in time past (5x), at any time (3x), in times past(3x), sometimes(3x), sometime (3x), once (2x), in one verse it is not translated, and it also rendered in 9 other miscellaneous ways; here are a few examples, beginning with some references from 1 and 2 Peter; you will notice that they all have to do with “time,” reminding us that we are prisoners (if you will) of time, which is why the Bible places such importance on “redeeming the time,” in which these two terms only appear together in Eph 5:16, and Col 4:5 respectively: 


Eph 5:16 instructs: Redeeming [exagorazo:G1805] the time [kairos:G2540], because the days are evil.”


And Col 4:5 adds, “Walk in wisdom toward them that are without, redeeming [exagorazo:G1805] the time.” [kairos:G2540]

 

Ecc 3:1-8 likewise maintains: “To every [thing there is] a season, and a time to every purpose under the heaven: {2} A time to be born, and a time to die; a time to plant, and a time to pluck up [that which is] planted; {3} A time to kill, and a time to heal; a time to break down, and a time to build up; {4} A time to weep, and a time to laugh; a time to mourn, and a time to dance; {5} A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; {6} A time to get [“SEEK” - baqash:H1245], and a time to lose [“PERISH” - ’abad:H6]; a time to keep, and a time to cast away; {7} A time to rend, and a time to sew; a time to keep silence, and a time to speak; {8} A time to love, and a time to hate; a time of war, and a time of peace.” 


In verse 10 of 1 Pet 2:9-10 we learn: “But ye [are] a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: {10} Which in time past [pote:G4218] [were] not a people, but [are] now the people of God: which had not obtained mercy, but now have obtained mercy.”


1 Pet 3:18-20, “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: {19} By which also he went and preached unto the spirits in prison; {20} Which sometime [pote:G4218] were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.”


Verse 21 of 2 Pet 1:19-21 is rendered as “in old time”: “We have also a more sure [bebaios:G949 - we saw this in our previous study: “make your calling election sure” (G949)] word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: {20} Knowing this first, that no prophecy of the scripture is of any private interpretation. {21} For the prophecy came not in old time [pote:G4218] by the will of man: but holy men of God spake [as they were] moved by the Holy Ghost.”


 In verse 32 of Luke 22:31-34 it is rendered as “when”: “And the Lord said, Simon, Simon, behold, Satan hath desired [to have] you, that he may sift [you] as wheat: {32} But I have prayed for thee, that thy faith fail not: and when [pote:G4218] thou art converted, strengthen thy brethren. {33} And he said unto him, Lord, I am ready to go with thee, both into prison, and to death. {34} And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.”


In verse 23 of Gal 1:21-24 this term is translated twice, as Paul testified, under divine inspiration, regarding his regeneration: “in times past” and “once”: “Afterwards I came into the regions of Syria and Cilicia; {22} And was unknown by face unto the churches of Judaea which were in Christ: {23} But they had heard only, That he which persecuted us in times past [pote:G4218] now preacheth the faith which once [pote:G4218] he destroyed. {24} And they glorified God in me.” 


Eph 2:2-3, and 13 outlines the power of the Gospel, during the day of salvation, to remove one of God’s elect from the kingdom of Satan, and place them within the kingdom of the Lord Jesus Christ: “Wherein in time past [pote:G4218] ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: {3} Among whom also we all had our conversation in times past [pote:G4218] in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. {13} But now in Christ Jesus ye who sometimes [pote:G4218] were far off are made nigh by the blood of Christ.”


Similarly, Eph 5:8, contrasts these two opposing kingdoms by the physical as well as the spiritual attributes of “light” and “darkness,” which is one of the most prominent themes in all of Scripture: “For ye were sometimes [pote:G4218] darkness, but now [are ye] light in the Lord: walk as children of light:”


Heb 1:5 and 13 underscores the unparalleled supremacy of the Lord Jesus Christ over the angels who were created to minister to the elect: “For unto which of the angels said he at any time, [pote:G4218] Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? ... {13} But to which of the angels said he at any time, [pote:G4218] Sit on my right hand, until I make thine enemies thy footstool?”


Never [ou me:G3364] 


Incidentally, the term, “never” (ou me:G3364), is a double negative, highlighting the fact that God will never allow His children to lose their salvation. It is true that believers can “stumble” under certain trials, or even “fall” into a particular sin. Earlier I quoted what the Lord told Peter in Luke 22:31-34, which makes the point very well:


“And the Lord said, Simon, Simon, behold, Satan hath desired [to have] you, that he may sift [you] as wheat: {32} But I have prayed for thee, that thy faith fail not: and when [pote:G4218] thou art converted, strengthen thy brethren. {33} And he said unto him, Lord, I am ready to go with thee, both into prison, and to death. {34} And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.”


This again is a reminder that the child of God is to walk very humbly, recognizing that apart from God’s mercy and intervention, we have no wisdom or strength, or ability to do anything - physically or spiritually. This is why He said in John 15: 5,


“I am the vine, ye [are] the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.


John 3:27 reiterates this same principle: “John answered and said, A man can receive nothing, except it be given him from heaven.”


1 Cor 4:7 poses this axiom in the form of a question: “For who maketh thee to differ [from another]? and what hast thou that thou didst not receive? now if thou didst receive [it], why dost thou glory, as if thou hadst not received [it]?”


With that in mind, one of the most comforting passages in the Bible is in Jude 1:24-25, which contains the term “fall” (ptaio:G4417) in 2 Pet 1:10   is the passage that earlier in this study, I said we would see again: this same word again:


“Now unto him that is able to keep you from falling [a-ptaistos:G679 - comprised of the alpha negative (a-) and ptaio:G4417, the same term we saw earlier, that I said we would see again: “stumble,” “offend,” or “fall”], and to present [you] faultless before the presence of his glory with exceeding joy, {25} To the only wise God our Saviour, [be] glory and majesty, dominion and power, both now and ever. Amen.” 


2 Peter 2:11


We now want to turn our attention to 2 Pet 2:11, which sums up the end result of verses 5-10, which reflects the redemption that God has bequeathed to each of His elect: “For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.”


Some of the words in this verse are excellent examples for someone that is relatively new to the “mechanics” of word studies: the terms, “entrance,” “ministered,” and “abundantly” happen to only consist of 2-5 verses each, enabling the person to get a basic understanding of how God has crafted the Bible, and why it is so important to “compare spiritual with spiritual,” as 1 Cor 2:13 instructs, since God hides truth, and He expects the genuine believer to dig it out of the gold mine (if you will), as Pro 25:2 reveals, and we always need to be reminded of this:


“[It is] the glory of God to conceal [cathar:H5641] a thing [dabar:H1697]: but the honour of kings [is] to search out [chaqar:H2713] a matter.[dabar:H1697]


An Entrance [eisodos:G1529]


The word, “an entrance” (eisodos:G1529) is found in the following four citations, besides 2 Pet 1:11; literally, this word is a compound word signifying “into,” “to,” or “unto”(eis:G1519) and (hodos:G3598), which is predominantly rendered as “way”:


In a chapter in which Paul, under divine inspiration discusses some of the history of national Israel, there is also an interesting parallel that God makes between Christ being “...slain from the foundation of the world” and the demonstration; G1529 appears in verse 24, of Acts 13:22-26 as “coming”: 


“And when he [God] had removed him [king Saul], he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the [son] of Jesse, a man after mine own heart, which shall fulfil all my will. {23} Of this man's seed hath God according to [his] promise raised unto Israel a Saviour, Jesus: {24} When John had first preached before his coming [eisodos:G1529] the baptism of repentance to all the people of Israel. {25} And as John fulfilled his course, he said, Whom think ye that I am? I am not [he]. But, behold, there cometh one after me, whose shoes of [his] feet I am not worthy to loose. {26} Men [and] brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.” 


Verse 9 of 1 The 1:4-10 and 2:1 render this word as, “of entering in” and “entrance in” respectively: “Knowing, brethren beloved, your election of God. {5} For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. {6} And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: {7} So that ye were ensamples to all that believe in Macedonia and Achaia. {8} For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing. {9} For they themselves shew of us what manner of entering in [eisodos:G1529] we had unto you, and how ye turned to God from idols to serve the living and true God; {10} And to wait for his Son from heaven, whom he raised from the dead, [even] Jesus, which delivered us from the wrath to come. {2:1} For yourselves, brethren, know our entrance in [eisodos:G1529] unto you, that it was not in vain:”


A similar parallel is also made in Heb 10, in which this word is translated as “enter” in verse 19 of Heb 10:16-39 , “This [is] the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; {17} And their sins and iniquities will I remember no more. {18} Now where remission of these [is, there is] no more offering for sin. {19} Having therefore, brethren, boldness to enter [eisodos:G1529] into the holiest by the blood of Jesus, {20} By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; {21} And [having] an high priest over the house of God; {22} Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. {23} Let us hold fast the profession of [our] faith without wavering; (for he [is] faithful that promised;) {24} And let us consider one another to provoke unto love and to good works: {25} Not forsaking the assembling of ourselves together, as the manner of some [is]; but exhorting [one another]: and so much the more, as ye see the day approaching. {26} For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, {27} But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. {28} He that despised Moses' law died without mercy under two or three witnesses: {29} Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? {30} For we know him that hath said, Vengeance [belongeth] unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. {31} [It is] a fearful thing to fall into the hands of the living God. {32} But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; {33} Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. {34} For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. {35} Cast not away therefore your confidence, which hath great recompence of reward. {36} For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. {37} For yet a little while, and he that shall come will come, and will not tarry. {38} Now the just shall live by faith: but if [any man] draw back, my soul shall have no pleasure in him. {39} But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.”


Well, I think we’ll stop here today, and next Sunday, Lord willing, we’ll consider the words, “ministered” (epichoregeo:G2023) and “abundantly” (plousios:G4146) in 2 Peter 1:11, before moving on to verse 12-21. 






2 Peter - Part 20

April 16, 2017


“And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; {6} And to knowledge temperance; and to temperance patience; and to patience godliness; {7} And to godliness brotherly kindness; and to brotherly kindness charity. {8} For if these things be in you, and abound, they make [you that ye shall] neither [be] barren nor unfruitful in the knowledge of our Lord Jesus Christ. {9} But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. {10} Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: {11} For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.”


Shall Be Ministered [epichoregeo:G2023] Unto You [hymin:G5213] Abundantly [plousios:G4146]


In our last study, we left off at the last words of verse 11: “...shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.” Let’s begin by examining the phrase, “...shall be ministered unto you abundantly…” which is comprised of two main words: “shall be ministered” and “abundantly.”


Shall Be Ministered [epichoregeo:G2023] 


Besides 2 Pet 1:11, we find this compound term, “shall be ministered” (G2023) in the following passages:


Actually, we encountered this word earlier in this chapter - in verse 5, where it is translated as “add,” in which we saw this progression of virtues, which God orchestrates within the life of the child of God: “And beside this, giving all diligence, add [epichoregeo:G2023] to your faith virtue; and to virtue knowledge;”


In verse 10 of 2 Cor 9:6-11, it is rendered as “he that ministereth”: “But this [I say], He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. {7} Every man according as he purposeth in his heart, [so let him give]; not grudgingly, or of necessity: for God loveth a cheerful giver. {8} And God [is] able to make all grace abound toward you; that ye, always having all sufficiency in all [things], may abound to every good work: {9} (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever.{10} Now he that ministereth [epichoregeo:G2023] seed to the sower both minister bread for [your] food, and multiply your seed sown, and increase the fruits of your righteousness;) {11} Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God.”


2 Cor 9:10 is quoting verse 10 of Isa 55:1-11, a chapter which so beautifully encapsulates the glorious Gospel call (during the day of salvation, as verse 6 highlights), the wonder of this everlasting Gospel of grace - given freely by the Lord Jesus Christ - its majestic King and Victor, the power and glory of the Word of God, and the exuberant joy which God’s elect enjoy in this life and throughout eternity; wonderfully God’s elect can take full advantage of this blessing every moment of the day, but especially on today - on God’s Holy Day:


“Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine [pointing to Christ’s “life” being poured out prior to Creation] and milk [the “milk” of the Word of God] without money and without price. {2} Wherefore do ye spend money for [that which is] not bread? and your labour for [that which] satisfieth not? hearken diligently unto me, and eat ye [that which is] good, and let your soul delight itself in fatness. {3} Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, [even] the sure mercies of David. {4} Behold, I have given him [for] a witness to the people, a leader and commander to the people. {5} Behold, thou shalt call a nation [that] thou knowest not, and nations [that] knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee. {6} Seek ye the LORD while he may be found, call ye upon him while he is near: {7} Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon. {8} For my thoughts [are] not your thoughts, neither [are] your ways my ways, saith the LORD. {9} For [as] the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. {10} For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: {11} So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper [in the thing] whereto I sent it. {12} For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap [their] hands.


These two verses - Isa 55:10 and 2 Cor 9:10 constitute another “word bridge,” enabling the Bible student to gain greater spiritual understanding by investigating the identical words that surface in both passages: 


Isa 55:10, “For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater:”


2 Cor 9:10, “Now he that ministereth [epichoregeo:G2023] seed to the sower both minister bread for [your] food, and multiply your seed sown, and increase the fruits of your righteousness;)”


In a chapter that magnificently differentiates “the works of the law” from “the promise of the Spirit,” this term is translated as “that ministereth” in verse 5 of Gal 3:1-5, and 6-18: “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? {2} This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? {3} Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? {4} Have ye suffered so many things in vain? if [it be] yet in vain. {5} He therefore that ministereth [epichoregeo:G2023] to you the Spirit, and worketh miracles among you, [doeth he it] by the works of the law, or by the hearing of faith? {6} Even as Abraham believed God, and it was accounted to him for righteousness. {7} Know ye therefore that they which are of faith, the same are the children of Abraham. {8} And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, [saying], In thee shall all nations be blessed. {9} So then they which be of faith [“of Christ”] are blessed with faithful Abraham. {10} For as many as are of the works of the law are under the curse: for it is written, Cursed [is] every one that continueth not in all things which are written in the book of the law to do them. {11} But that no man is justified by the law in the sight of God, [it is] evident: for, The just shall live by faith. {12} And the law is not of faith: but, The man that doeth them shall live in them. {13} Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed [is] every one that hangeth on a tree: {14} That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. {15} Brethren, I speak after the manner of men; Though [it be] but a man's covenant, yet [if it be] confirmed, no man disannulleth, or addeth thereto. {16} Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. {17} And this I say, [that] the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. {18} For if the inheritance [be] of the law, [it is] no more of promise: but God gave [it] to Abraham by promise.


Lastly, in verse 19 of Col 2:6-19 this term appears as “having nourishment ministered,: “As ye have therefore received Christ Jesus the Lord, [so] walk ye in him: {7} Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. {8} Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. {9} For in him dwelleth all the fulness of the Godhead bodily. {10} And ye are complete in him, which is the head of all principality and power: {11} In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: {12} Buried with him in baptism, wherein also ye are risen with [him] through the faith of the operation of God, who hath raised him from the dead. {13} And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; {14} Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; {15} [And] having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it. {16} Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath [days]: {17} Which are a shadow of things to come; but the body [is] of Christ. {18} Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, {19} And not holding the Head, from which all the body by joints and bands having nourishment ministered, [epichoregeo:G2023] and knit together, increaseth with the increase of God.”


A Few Obervations About “The Cross”:


Before moving on to the next term, “abundantly,” (G4146), I would like to draw your attention to the word, “to his cross” (stauros:G4716), which I just quoted in Col 2:14. It is quite apparent that many are troubled by the doctrine of Christ being “slain from the foundation,” as being the time and location of the Atonement, rather than 33 AD. And one of the reasons for this, is that God “hid” this end time truth until our day. So, allow me to digress a bit here to briefly examine this issue, which is not incidental in the least, but is the very essence of the Gospel itself. It is very humbling to recognize that Christians had thought they understood the Gospel for almost 2000 years, and yet we are still uncovering the fundamentals of this greatest event, “outside” of human history (because it was outside of time). The expression, “cross,” appears 28 times, and always as “cross.” In the prior reference, Gal 3, verses 10 and 13 make the point that one is cursed who does not keep the “whole law” - which comports with Jam 2:10; keep in mind that the Bible as the law of God [as opposed to the Bible as the grace of God - remember it’s a “twoedged sword” (Heb 4:12)] was designed to reveal man’s sinfulness (because nobody except Christ could keep it perfectly) and never as a basis for salvation, which is why Rom 4:15 declares:


“Because the law worketh wrath: for where no law is, [there is] no transgression.”


This is also why we read this analysis, by Paul under divine inspiration, further on in Gal 3:21-25,


“[Is] the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. {22} But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. {23} But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. {24} Wherefore the law was our schoolmaster [to bring us] unto Christ, that we might be justified by faith. {25} But after that faith is come, we are no longer under a schoolmaster.


Alright back to Gal 3:10 and 13, which state: “For as many as are of the works of the law are under the curse: for it is written, Cursed [is] every one that continueth not in all things which are written in the book of the law to do them… {13} Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed [is] every one that hangeth on a tree:”


Gal 3:13 is quoting Deu 21:22-23, “And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree: {23} His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged [is] accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee [for] an inheritance.”


Consider how this ties in to Jam 2:10, “For whosoever shall keep the whole law, and yet offend in one [point], he is guilty of all.”


The root word for “to his cross” (stauros:G4716) in Col 2:14 is “histemi” (G2476), translated as “stand,” “set,” or “establish,” as these next citations reveal:


Quoting Deu 17:6, Mat 18:16 maintains, “But if he will not hear [thee, then] take with thee one or two more, that in the mouth of two or three witnesses every word may be established.” [histemi:G2476]


And curiously, the context of Deu 17:6-7, has to do with one who is “worthy of death” (pointing spiritually to the Lord Jesus Christ, who became guilty with the sins of His people, and thus condemned by the Law of God; notice that the “witnesses” were the first to put Him to death by their “hands” (“hands” = “will”) and the “witnesses” parabolically are the members of the Godhead, and notice how they speak with one mouth (singular), denoting the Word of God: “At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; [but] at the mouth of one witness he shall not be put to death. {7} The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you.”


The way that we can understand “afterward the hands of all the people,” are the believers from the standpoint that it was on account of their sins (that He atoned for), so it is as if they were responsible for His death, and subsequent annihilation.


In similar fashion, verse 9 of Heb 10:5-9 renders this term as, “he may establish”: “Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: {6} In burnt offerings and [sacrifices] for sin thou hast had no pleasure. {7} Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. {8} Above when he said, Sacrifice and offering and burnt offerings and [offering] for sin thou wouldest not, neither hadst pleasure [therein]; which are offered by the law; {9} Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish [histemi:G2476] the second.”


Abundantly [plousios:G4146]


Well, let’s proceed to the next word that we want to consider in verse 11 of 2 Pet 1, which is “abundantly”: 


 “For so an entrance shall be ministered unto you abundantly [plousios:G4146] into the everlasting kingdom of our Lord and Saviour Jesus Christ.”


Once again, this is a term that is only found in the following citations, besides 2 Pet 1:11,


In Col 3:10-17, this term appears as “richly” in verse 16, “And have put on the new [man], which is renewed in knowledge after the image of him that created him: {11} Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all. {12} Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; {13} Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also [do] ye. {14} And above all these things [put on] charity [“love”], which is the bond of perfectness. {15} And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. {16} Let the word of Christ dwell in you richly [plousios:G4146] 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 whatsoever ye do in word or deed, [do] all in the name of the Lord Jesus, giving thanks to God and the Father by him.”


Verse 17 of 1 Tim 6:6-19  translates it the same way, and notice the distinction that Paul makes, under divine inspiration, with regard to spiritual riches vs. earthly riches, which are to be used for the sake of the Kingdom of God: “But godliness with contentment is great gain. {7} For we brought nothing into [this] world, [and it is] certain we can carry nothing out. {8} And having food and raiment let us be therewith content. {9} But they that will be rich [plouteo:G4147] fall into temptation and a snare, and [into] many foolish and hurtful lusts, which drown men in destruction and perdition. {10} For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. {11} But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. {12} Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. {13} I give thee charge in the sight of God, who quickeneth all things, and [before] Christ Jesus, who before Pontius Pilate witnessed a good confession; {14} That thou keep [this] commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ: {15} Which in his times he shall shew, [who is] the blessed and only Potentate, the King of kings, and Lord of lords; {16} Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom [be] honour and power everlasting. Amen. {17} Charge them that are rich [plousios:G4145] in this world, that they be not highminded, nor trust in uncertain riches [ploutos:G4149], but in the living God, who giveth us richly [plousios:G4146] all things to enjoy; {18} That they do good, that they be rich in good works, ready to distribute, willing to communicate; {19} Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.”


In this passage, there are also a number of related words to “richly,” (plousios:G4146) including its root word, “them that are rich” (plousios:G4145) in verse 17 as well, along with “riches” (ploutos:G4149) and in verse 9, “be rich” (plouteo:G4147).


The last reference in which this term, “abundantly” (plousios:G4146) shows up, is in verse 6 of Tit 3:3-7, which also presents a contrast between the elect child of God before regeneration, and after regeneration: “For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, [and] hating one another. {4} But after that the kindness and love of God our Saviour toward man appeared, {5} Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; {6} Which he shed on us abundantly through Jesus Christ our Saviour; {7} That being justified by his grace, we should be made heirs according to the hope of eternal life.”


Into The Everlasting Kingdom


The last phrase that we want to investigate in 2 Pet 1:11 is “...into the everlasting kingdom of our Lord and Savior Jesus Christ.” Let’s begin by looking at the terms “the everlasting” and “kingdom,” which helps to focus our attention, as always, on “things above” - spiritual matters having to do with this incredible kingdom, that we are so privileged to have become a part of (if God in His mercy and grace has indeed bestowed upon us).


The term “everlasting,” (aionios:G166) is used 71 times in the following ways: eternal(42x),everlasting(25x), “the world began” (with G5550) (2x), “since the world began” (with G5550) (1x), and once asfor ever.”  Let’s consider a few of these passages:


Earlier we encountered this term in Tit 3:7, as “That being justified by his grace, we should be made heirs according to the hope of eternal [aoinios:G166] life.”


Throughout today’s study we ran across the word, “promise,” (epaggelia:G1860) particularly in Gal 3, and we also find it in 1 John 2:25, in conjunction with “[even] eternal,” defining precisely what that promise is: “And this is the promise that he hath promised [epaggellomai:G1861] us, [even] eternal [aoinios:G166] life.”


We also spent a little bit of time discussing the nature of the Atonement prior to the “foundation of the world” and this theme appears again in 2 Tim 1:9, as well as in Tit 1:2, respectively:


2 Tim 1:9 affirms, “Who hath saved us, and called [us] with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,” [chronos:G5550] [aoinios:G166]


Tit 1:2, “In hope of eternal [aoinios:G166] life, which God, that cannot lie, promised [epaggellomai:G1861] before the world [aoinios:G166] began;[chronos:G5550]


Well, on that blessed note, we’ll stop here today, and pick up our study next Sunday, Lord willing.