Introduction to II Samuel

See the Introduction to I Samuel for background information on both I and II Samuel. The two books were originally considered as one book when first incorporated by the Israelites into their sacred Scriptures. As noted there, it is probable that the two prophets Nathan and Gad were primarily responsible for the material in II Samuel, since Samuel himself had died before any of the events recorded therein. Both Nathan and Gad had served David as prophets, both outlived David, and both wrote accounts related to David’s reign (I Chronicles 29:29).

This book deals almost entirely with the reign of David. It records the establishment of Israel’s (eventually Judah’s) capital at Jerusalem, and also the great Messianic promise to David (II Samuel 5:6-9; 7:12-16). The account of his great sin concerning Uriah and Bathsheba is found in II Samuel 11–12, and the rebellion of Absalom in II Samuel 15–18. The book closes with the account of his sin and punishment concerning his self-willed census-taking (II Samuel 24), near the end of his reign.

It is worth noting that the two books of Samuel and the two books of Kings were called in the Septuagint translation the four “Books of the Kingdom.” The Latin Vulgate later called them the four “Books of Kings.” It was not until the sixteenth century that the present terminology for the four books began to be used.

In view of the subject matter in II Samuel, it could well have been called the book of David. As such, it is one of the key books in the Old Testament.

1:1 slaughter of the Amalekites. The account of this event was given in I Samuel 30:1-20. These rather mysterious people were mentioned in Abraham’s time (Genesis 14:7), tried to defeat Israel at the beginning of their escape from Egypt (Exodus 17:8-14), frequently troubled them during the period of the judges, and were supposed to have been destroyed by Saul (I Samuel 15:1-20). Yet here they appear again, to be partially destroyed by David. They may have been descendants of a man named Amalek who was Esau’s grandson (Genesis 36:10-12), but it is also quite likely that there was an earlier Amalek who was the original progenitor of this persistent tribe. Some scholars have even argued that the infamous Hyksos invaders and kings of Egypt were Amalekites. In any case, they were enemies of Israel.

1:8 An Amalekite. The fact that this refugee both was an Amalekite and also was serving in Saul’s Israelite army could hardly have endeared him to David, but his fatal mistake was claiming to have slain Saul, and presuming to take his crown and bracelet.

1:14 to destroy. See note on I Samuel 31:6 for insight on the apparent conflict with I Samuel 31:4, as to whether Saul was slain by his armor bearer or by the Amalekite.

1:18 book of Jasher. The book of Jasher is also referenced in support of the amazing long day of Joshua (Joshua 10:13). This book was considered lost for many centuries, but a fascinating volume purporting to be the lost book of Jasher surfaced in modern times, and it does contain the two passages noted in the Bible. Its authenticity is very doubtful, but when and how it was written are unknown.

1:20 Tell it not. Gath and Askelon were two of the leading cities of the Philistines. Despite David’s adjuration, the news of Saul’s death was being widely published in Philistia (I Samuel 31:8-10).

1:27 How are the mighty fallen. This is the third time that David sounded this lament, (II Samuel 1:19,25), a phrase which often even in modern times has been used either in sorrow or in victory.

Introduction to II Kings

The division between I Kings and II Kings is seemingly quite arbitrary; originally the two were one book. The second book continues the history of Judah and Israel until their eventual captivities. Like I Kings, the book of II Kings was probably compiled from records of the earlier prophets by Jeremiah or one of the later prophets of Judah.

The ministries of Elijah and Elisha constitute the dominant subject of the first third of the book. The portion of the history devoted to Israel is sad in the extreme, with one ungodly king after another leading the people away from God, until finally the Assyrians destroyed their land and carried the people off into captivity. The last king of Israel was Hoshea (II Kings 17).

There were, of course, believers and faithful servants of God in the northern kingdom during all those years of spiritual decline and apostasy. The most notable were the prophets Elijah and Elisha, but two of the prophets of the Biblical canon also had ministries primarily in Israel. Hosea’s initial ministry to Israel was during the long reign of Jeroboam II, but it evidently continued even beyond Israel’s exile into Assyria (Hosea 1:1). The prophet Amos was a contemporary of Hosea who also ministered especially in the northern kingdom of Israel (sometimes called Ephraim).

In Judah, several of the kings were God-fearing men, and Hezekiah and Josiah in particular led in great national revivals. Of the writing prophets, those whose ministry was mainly centered in Judah were—in more or less chronological order—Obadiah, Joel, Isaiah, Micah, Nahum, Habakkuk, Zephaniah and Jeremiah. Isaiah, in the days of Ahaz and Hezekiah, and Jeremiah, during the last days of the kingdom under Josiah and the kings who briefly followed him, had especially significant influence on the kings and the nation as a whole.

No doubt because of the influence of these prophets, and the several God-fearing kings of Judah, God allowed Judah to remain in the land for about 130 years after Israel had been carried away to Assyria. Eventually, however, even Judah became so wicked and apostate, especially under her final kings (Jehoiakim, Jeconiah and Zedekiah) that God sent Nebuchadnezzar and the armies of Babylon to destroy Jerusalem with its temple and to carry the king and all the leaders of the people into exile and captivity in Babylon.

There were other godly prophets and priests in both Israel and Judah, of course, besides those whose prophecies have been preserved in the Bible. Some among these, no doubt, were the original writers of the records now incorporated in the books of Kings. The last of them, Jeremiah, quite possibly was the man who compiled and edited all of these earlier documents into their present, divinely inspired form.

1:2 Ahaziah. Ahaziah, the son of Ahab (I Kings 22:40) should not be confused with the later king of Judah, the son of Jehoram (II Kings 8:25)

1:3 not a God in Israel. King Ahaziah, son of Ahab and Jezebel, reigned only two years, following in the pagan idolatry of his parents. Although he certainly knew about the total defeat of the priests of Baal by Elijah at Carmel, as well as his father’s death as predicted by the prophet Micaiah, he nevertheless chose to seek help from a heathen prophet instead of the God of Israel. The sin of modern Christendom is much greater even than this, as two thousand years of Christian witness are being everywhere rejected in deference to the evolutionism and occultism of the ancient pagan gods.

1:6 Baal-zebub. The name of this “god” of the Philistine city, Ekron, means “lord of the flies.” What a poor substitute for the true God of creation!

1:10 and consumed him. This time of deep apostasy in Israel was marked by many remarkable miracles. The people of Israel had separated themselves from the true temple and priesthood, so they probably had little or no knowledge of the then-extant Scriptures. Accordingly God spoke by many great miracles confirming the testimony of Elijah and Elisha during this period, seeking to call His people back to Himself. Very few heeded, especially among their kings and leaders.

1:14 fire down from heaven. The third captain recognized what the others had ignored—that the God of Elijah was the true God of heaven. This had been demonstrated ten years before on Mount Carmel also with fire from heaven, but self-centered pagan pantheists forget easily. Whether these heavenly fires were providentially directed lightning or specially created fires for the occasion, the deadly effect was the same.

1:17 Jehoram reigned. Note two Jehorams mentioned in this verse. The first is King of Israel, son of Ahab and brother of Azakiah (II Kings 3:1). The second was co-regent of Judah with Jehoshaphat his father.

1:17 second year of Jehoram. Jehoram had apparently been installed as co-regent over Judah with Jehoshaphat his father just two years before another Jehoram, younger son of Israel’s king Ahab, began his own reign. This was the eighteenth year of Jehoshaphat’s reign (II Kings 3:1). It was fairly common during that period for kings to appoint sons as co-regents, in order to forestall later disputes that might develop when the reigning monarch died.

Introduction to II Chronicles

I and II Chronicles were originally one book. The Introduction to the book of I Chronicles contains additional information relevant to both books. Both I and II Chronicles undoubtedly contain material from many accounts written during the period from David’s reign to the exile, but the two books were most likely brought into their present form by Ezra the scribe for use by the returning exiles who were rebuilding Jerusalem and its temple.

This second book of Chronicles begins with the reign of King Solomon and continues to document the Davidic dynasty in Jerusalem until the invasion of Judah by Nebuchadnezzar who captured Judah’s nobles and all the best of her population and took them to Babylon. Although ancient chronology is always somewhat uncertain, the generally accepted date for the fall of Jerusalem under Zedekiah is about 586 B.C.

There are a number of apparent contradictions between the histories of Chronicles and those of Samuel and Kings. Most of these are only superficial, and can be easily resolved on closer study. However, a significant number have to do with numerical quantities, which are in clear conflict. These can usually best be explained in terms of copyists’ errors. Hebrew numbers are very susceptible to being misread, especially if the manuscript is old and worn, as it would have been in the time when manuscripts were few and had to be laboriously copied by hand. Some of these apparent contradictions are discussed in the footnotes attached to the specific texts in question. It is important to remember that the doctrine of inspiration and inerrancy applies only to the original autographs, rather than to any particular copy or translation. Nevertheless the ancient scribes were very meticulous and any copyist errors are few and far between. We can have confidence that Chronicles, as well as all other books of the Bible, have been preserved substantially intact. The present Authorized Version still gives overwhelming evidence of inerrant inspiration, even in such books as II Chronicles.

1:9 dust of the earth. Israel now had the largest population of its history, in addition to the conquered peoples in its territory, but “the dust of the earth” is obviously an exaggeration. The doctrine of inerrancy, of course, applies not to the accuracy of Solomon’s metaphor, but to the accuracy of the reporting of his metaphor.

l:10 Give me now wisdom. Solomon followed the advice and prayer of his father David (I Chronicles 22:11-13).

1:12 Wisdom and knowledge. God does honor our desire and prayers for divine wisdom (Proverbs 2:1-6; James 1:5-6).

1:16 horses brought out of Egypt. Solomon disobeyed God’s law as given to Moses in acquiring so many horses, especially in getting them out of Egypt, just as he disobeyed later when he began to multiply wives to himself (Deuteronomy 17:16,17).

Introduction to II Corinthians

Paul’s second canonical epistle to the church he founded at Corinth (there probably were at least two other letters he wrote to Corinth, but these have not been preserved—see I Corinthians 5:9 for a specific reference to one of them) was probably written less than a year after the first. It is uncertain whether it was written while he was still at Ephesus (Acts 19:10) or later at Philippi (Acts 20:1-6).

In any case, there is almost complete unanimity among scholars that II Corinthians was indeed written by Paul. Like I Corinthians, it is cited by numerous church leaders in the second century (Clement, Irenaeus, Polycarp, etc.).

After Paul’s departure from Corinth, the church had been injured spiritually, not only by the divisions and immorality discussed by him in I Corinthians but also by certain of the “Christ party” (I Corinthians 1:12), who were now falsely claiming to be apostles of Christ (II Corinthians 10:7; 11:13), and trying to undermine Paul’s teachings. They were corrupting God’s Word (II Corinthians 2:17), and Paul was forced both to defend himself and to rebuke these false teachers with great severity (II Corinthians 10:7–12:13).

The epistle also notes with approval that the immorality condemned in the first epistle had been effectively disciplined (II Corinthians 2:1-11). Paul’s definition and defense of the ministry and true ministers of God in II Corinthians 3–6 is especially noteworthy, as is his discussion of the Christian grace of giving in II Corinthians 8–9.

In summary, the two Corinthian epistles are filled with rich spiritual and doctrinal truths and also with stern rebuke against sin and heresy, and also as abundant instruction for practical Christian living.

1:1 Corinth. Paul’s previous epistle to the Corinthians had been written from Ephesus; this was written only a year or so later, probably from Philippi (Acts 20:3-6).

1:3 God of all comfort. The “Father” is thus our “Comforter.” The word “comfort” in these verses (also note II Corinthians 1:4,6-7, a total of ten times), is either parakaleo or paraklesis, in some cases translated “consolation.” Its meaning is essentially “be called alongside.” It is related also to parakletos, translated “Comforter” in John 14:26, speaking of the Holy Spirit, and “advocate” in I John 2:1, speaking of Jesus Christ. Thus, each Person of the Trinity—Father, Son, Holy Spirit—can be the One who comforts us, however and whenever we have need for comfort, consolation, or advocacy.

1:7 consolation. The same wonderful promise is repeated often in the New Testament epistles (e.g., Romans 8:18; II Corinthians 4:17; I Peter 4:13).

1:8 pressed out of measure. Since Paul’s first visit to Corinth, he had suffered many other perils and persecutions. See also II Corinthians 11:16-33.

1:12 conversation. Instead of our current use of “conversation” as “talking together,” this word is used here and several other places in the New Testament in its older meaning of “behavior” or “life-style.”

1:14 your rejoicing. Compare I Thessalonians 2:19. “A crown of rejoicing” awaits those who will be greeted by people won to Christ in part through their witness, in the day when Christ returns.

1:20 in him Amen. God does not speak in uncertain sounds (I Corinthians 14:8), and neither should we (Matthew 5:37). All His promises will be fulfilled, and all His warnings mean exactly what they say.

1:22 earnest. The “earnest” is “earnest money,” the deposit paid in part now in assurance that the whole will be fulfilled in the proper time. See II Corinthians 5:5; Ephesians 1:14. On the sealing of the Spirit, see note on Ephesians 1:13.

Introduction to II Thessalonians

It is evident that Paul’s second letter to the young church at Thessalonica followed soon after the first. It seems to have been written while he was still at Corinth (he was there some eighteen months—Acts 18:11) in response to certain disturbing reports from some of the Thessalonian believers (II Thessalonians 3:6,11). At the same time, he had been greatly encouraged by the strong faith and courageous stand of the church as a whole, even under persecution (II Thessalonians 1:4).

There seem also to have been certain counterfeit letters written to the church in his name (II Thessalonians 2:1-2), confusing the church about the doctrine of Christ’s second coming, and conflicting with what Paul had written about this in his first letter. Consequently, II Thessalonians 2:1-12 contains a very important exposition of the coming Antichrist, as well as the coming of the true Christ (II Thessalonians 1:7-11).

Both I Thessalonians and II Thessalonians were accepted as authentic Pauline documents by the early church. Paul introduces himself as author of both (with the agreement of both Silas and Timothy in the messages he was sending) in the first verse of each epistle. He again refers to himself by name in I Thessalonians 2:18 and II Thessalonians 3:17, and makes many personal references in both epistles which could hardly have been faked by someone other than Paul. Although a few modern liberals have questioned Paul’s authorship of one or both of the epistles, practically all agree that the traditional view is right. There is really no valid reason to question the authenticity of either epistle.

1:1 Thessalonians. See the Introduction to I Thessalonians. This second epistle to the Thessalonians was apparently written soon after the first, while Timothy and Silvanus (i.e., Silas) were still with Paul at Corinth. Paul had received a reply to his first letter, and their response indicated that the Thessalonians needed still further instruction and correction. Apparently, some false teacher had written them in the name of Paul (II Thessalonians 2:2), and his erroneous teachings needed to be corrected. Also they were undergoing severe persecutions for their Christian stand, and Paul wanted to both commend and encourage them in this.

1:4 tribulations. The tribulations which all saints in all ages must endure (not just in the last generation—note Acts 14:22; II Timothy 3:12) are from men. The future tribulation visited on rebellious men, however, will be from God (II Thessalonians 1:6). They are not the same. In fact, our present tribulations can be considered a blessing, since we are therefore enabled to share, in small measure, the sufferings of Christ (II Thessalonians 1:5; see also Philippians 1:29; 3:10; II Corinthians 1:5).

1:7 rest. “Rest” here is a noun, not a verb. That is, those who are doing the troubling will receive tribulation; those who are being troubled will be given rest.

1:7 angels. The angels accompanying Christ at His first coming testified of peace and good will (Luke 2:13-14). At His second coming, they bring vengeance and flaming fire.

1:8 flaming fire. This fire may be the same as “the pillar of fire” that protected and guided God’s people in the wilderness (Exodus 13:21). Alternatively, there are numerous references to fires in the tribulation period (e.g., Revelation 8:5-10; 18:8). Finally, climaxing the day of the Lord, the earth itself will be “burned up” (II Peter 3:10).

1:8 vengeance. “Taking vengeance” does not here imply taking revenge but rather exacting justice. God has been long-suffering, but “our God is a consuming fire” and “it [will be] a fearful thing to fall into the hands of the living God” (Hebrews 12:29; 10:31).

1:8 know not God. Knowing God means more than knowing about God; it means knowing Him as He is, personally and reverently acknowledging Him as sovereign Creator, redeeming Savior, and all-seeing Judge.

1:8 obey not the gospel. It is the gospel by which men are saved (I Corinthians 15:1-2) and there can be no other way of salvation (John 14:6; Acts 4:12). The gospel is good news and salvation is offered freely to anyone who will receive it through faith in Christ. There is no acceptable excuse for rejecting His love and sacrificial death. For those who do reject Him, however, “there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries” (Hebrews 10:26-27).

1:9 destruction. This “everlasting destruction” is not annihilation of being, but of well-being. It means “everlasting ruin” or “everlasting punishment” (compare Matthew 25:41; Revelation 14:11).

1:9 presence of the Lord. The very essence of eternal hell is that it involves everlasting separation from God and all manifestation of His glorious power. Hell cannot be located on the new earth (see on Revelation 19:20; 20:10), since the lake of fire is in existence both before and after the disintegration of this present earth. Since God’s power pervades His entire universe, it seems that the lake of fire must be as far away from the presence of God on the new earth as possible. To be forever separated from all that God is—love, power, righteousness, beauty, intelligence, etc.—is essentially what men who reject Him have chosen, and this is what hell will be like.

1:10 all them that believe. When Christ returns and calls His saints to meet Him in the air (both dead and living—I Thessalonians 4:16-17), He will “be admired in all them that believe,” not just those who are maintaining a certain standard of spirituality at the time of His coming. The rapture is not a partial rapture, but is effective for all believers, whether carnal or spiritual, living or dead. The evaluation of one’s life after individual regeneration will be settled at Christ’s judgment seat (II Corinthians 5:10).

Introduction to II Timothy

Paul’s second epistle to Timothy constitutes his final inspired record, written shortly before his martyrdom (II Timothy 4:6-8). After release from his first imprisonment, followed by a few more years of ministry, Paul was again arrested in the great wave of Christian persecution by the emperor Nero following the great Roman fire of A.D. 64. He was apparently accused and falsely convicted of crimes against the state, sentenced to the cruel Mamertine Prison to await execution, and was then finally beheaded some weeks or months later. This is believed to have been in about A.D. 68.

Whether Timothy was still in Ephesus when Paul wrote to him from the prison is doubtful (note II Timothy 4:12), and his location at the time remains unknown. Paul longed to see Timothy once again and urged him to come as soon as he could (II Timothy 1:4; 4:9,13,21). The main burden of his letter, however, was not in reference to his own situation, as miserable as it was. His prison cell just above the Tiber River was damp and cold, with its only access a small door in the ceiling. He had been unjustly condemned, with none of his friends or disciples able or willing to defend him (II Timothy 4:14,16). Only his beloved physician, Luke, had stayed near by, seeking to help as best as he could under the circumstances (II Timothy 4:11).

Nevertheless, he was more concerned for the future of the church and the message of Christianity than he was for his own comfort. Accordingly, the main burden of this final letter of the great apostle was to encourage Timothy (and all who would later read his epistle, including us today), to stand firm in the faith and in the integrity of God’s Word (II Timothy 1:13; 2:1,3; 4:1-2; etc.). Paul knew that he had essentially finished his own ministry and was even looking forward to meeting the Lord (II Timothy 1:12; 4:7-8).

Surely these final words of this unique man of God constitute a rich mine of spiritual treasure to all who will study them. They contain the great prophetic description of the evils of the last days, for example (II Timothy 3:1-13), indicating clearly that the preaching of the gospel, all-important as it is, will never convert the world as a whole. That must await the coming of Christ and His kingdom (II Timothy 4:1). Nevertheless, the Christian must continue believing and proclaiming God’s Word until that day, or as long as he lives (II Timothy 1:8; 3:14; 4:2,5), knowing that at least some will receive it (II Timothy 2:24-26) and be saved.

Finally, it is significant that what is probably the greatest affirmation in the Bible of its own divine inspiration, infallibility, and complete profitability has been left for us here in these last words of the great Apostle Paul (II Timothy 3:16-17). May we take this definitive proclamation as our certain guide in these last days!

1:2 dearly beloved son. This epistle was Paul’s last before his martyrdom, written from his prison cell in Rome, and it is appropriate that it was written to his faithful disciple, Timothy. In his first epistle to Timothy, Paul called him his own son in the faith; in this, he calls him simply “my dearly beloved son.” Paul had no real son of his own, and Timothy’s father was not a Christian, so they had grown to love each other like father and son.

1:4 thy tears. Timothy evidently had wept when he heard of Paul’s imprisonment (probably his second Roman imprisonment—see note on I Timothy 1:3) and coming execution. Paul himself was frequently moved to tears on behalf of those whom he was trying to help (e.g., Acts 20:31; Philippians 3:18). John also wept (Revelation 5:4), and so did Jesus (John 11:35; Luke 19:41). There is, indeed, “a time to weep” (Ecclesiastes 3:4).

1:5 thy mother Eunice. Note II Timothy 3:15. There is great blessing in having a godly heritage, even when only one parent and one grandparent contribute to it. It will be a joy to meet Lois and Eunice in heaven in the age to come! Note also the testimony concerning the parents of John the Baptist. “They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless” (Luke 1:6).

1:6 putting on of my hands. See note on I Timothy 4:14. Paul may have considered himself one of the presbytery (elders) who had special prayer for Timothy as he entered his ministry at Ephesus.

1:7 spirit of fear. Under the severe persecution of Nero, with Paul in prison and condemned to death, it would be natural for Timothy and other believers to be afraid and to refrain from speaking out for Christ. The same tendency to fear affects believers today as well, often for much less reason. Paul would remind us that this fearful attitude is not from God. He has given us the Spirit of power (Acts 1:8), the Spirit of love (Galatians 5:22), and the Spirit of a sound (that is “sober”) mind, that is, the mind of Christ (I Corinthians 2:16).

1:8 ashamed of the testimony. Paul was not ashamed, in spite of suffering in prison (I Timothy 1:12) and Onesiphorous was not ashamed to minister to Paul in prison (I Timothy 1:16). Therefore Paul encouraged Timothy not to be ashamed to give testimony to Christ (I Timothy 1:8).

1:9 before the world began. This remarkable revelation is incomprehensible to finite minds. We who are “in Christ Jesus” were saved and called (note the past tense), not only before we consciously accepted Christ but even before we were born and before He created the world. See also Ephesians 1:4. While we cannot understand this with our minds, we can apprehend it with our hearts, and thank the Lord.

1:10 appearing. Depending on context, the “appearing” (Greek epiphaneia) of Christ may refer either to His first coming, as here, or to His second coming (e.g., I Timothy 6:14).

1:10 immortality. See note on I Timothy 6:16. The Greek words are different in the two verses, but the sense is the same.

1:12 know whom I have believed. One who thinks or hopes he or she is a Christian probably is not a real Christian. This greatest of all questions is one whose answer can and should be known! Such verses as I John 5:13 and John 10:27-28, among many others, make this clear. Also see footnotes on I John 2:3 and 5:13.

1:13 sound words. It is vital not only to guard the thoughts but also the very words of Scripture.

Introduction to II Peter

Peter’s second epistle was addressed to the same recipients as the first (II Peter 3:1) and presumably was, like the first, sent from Babylon, probably only a year or so after the first. Unlike the first letter, however, it is not so much occupied with preparation for coming persecution but rather with preparation and warning against false teachers infiltrating the church.

Perhaps this is because Peter knew his own death was near (II Peter 1:14), and he realized that deceptive teachers would eventually prove far more deadly to the church and the true gospel than would outright persecution. In this respect, Peter’s last words are quite similar to Paul’s last words in II Timothy. This is true also of the final chapter of James, the last book written by John (i.e., Revelation) and the final (and only) chapter of Jude. All of these point forward to the imminent return of Christ and warn of dangers from within the church itself.

In particular, Peter warns against “cunningly devised fables” (II Peter 1:16), hypocritical Christ-denying teachers (II Peter 2:1), profiteering preachers (II Peter 2:3,15), antinomian teachers (II Peter 2:13,19), and especially evolutionism and uniformitarianism (II Peter 3:3-6).

Like Paul and John in their final words, Peter also stressed the importance of the Bible, especially in the last days (II Peter 1:19-21; 3:2,16; compare II Timothy 3:15–4:2 and Revelation 22:18-19).

On the face of it, it seems obvious that Peter was the author, but many critics have argued against this conclusion. It was one of the last New Testament books to be accepted in the New Testament canon. It may be that this resistance was because of its strong condemnation of false teachers in the church. Nevertheless, it claims to have been written by “Simon Peter, a servant and an apostle of Jesus Christ” (II Peter 1:1); the writer refers to Christ’s prediction of his death (II Peter 1:14); he affirms his own presence at the transfiguration (II Peter 1:16-18); he refers to his previous epistle (II Peter 3:1); and he refers to “our beloved brother Paul” (II Peter 3:15). If this is all a forgery, it is most blatant, and marks the writer as one of the very worst of the false teachers he was condemning. All this is so improbable that the idea is absurd. Peter wrote the epistle, and its own spiritual witness with our spirits as we read the epistle surely confirms its authenticity and divine inspiration.

There is considerable similarity between II Peter and Jude (see the “Introduction to Jude”), with the strong probability that Peter’s epistle was first. In referring to it as of apostolic authority, Jude adds further testimony to the canonicity of II Peter (see Jude 17-18).

1:1 like precious faith. Peter was writing to the same churches to whom he had written his first epistle (see II Peter 3:1), but his salutation this time was not just to the Christian Jews of the dispersion (as in I Peter 1:1), but also “to them that have obtained like precious faith with us.” The natural inference is that, in the few years following his first epistle, many new Gentile converts had come into these churches.

1:1 God and our Saviour. This expression could better be rendered as “our God and Saviour Jesus Christ.” Peter thus clearly recognizes that his human friend and master, Jesus, was actually God manifest in the flesh. II Peter 1:2 also acknowledges Him as “Jesus our Lord.”

1:2 multiplied. See note on I Peter 1:2.

1:2 knowledge. The word “knowledge” (Greek gnosis or epignosis) occurs seven times in II Peter, all with reference to Christ, including the very last verse, II Peter 3:18. The same word is translated “science” in I Timothy 6:20.

1:3 all things. Note the repeated references to “all these things” (II Peter 1:3,8,9,10,12,15). God has provided everything we need for a fruitful Christian life through the marvelous promises of His Word.

1:3 to glory and virtue. This phrase can mean, “by His glory and virtue.” The beauty and strength of character seen in Jesus actually draw men to Himself for salvation.

1:4 precious promises. It has been calculated that the Bible contains some 3800 promises, from that in Genesis 3:15 to the final promise in Revelation 22:20.

1:4 divine nature. It is through the Word and its promises, if we believe them, that we are given a new nature, being “born again…of incorruptible [seed], by the Word of God” (I Peter 1:23).

1:5 add to your faith. This succession of seven attributes to be added to one’s saving faith should be understood as natural developments of true faith rather than as arbitrary additions. That is, “in your faith exhibit virtue, and in your virtue show knowledge, …etc.”

1:5 virtue. “Virtue” is not mere moral goodness, but spiritual valor, or strength of character.

1:7 brotherly kindness. “Brotherly kindness” (Greek philadelphia) is elsewhere translated “brotherly love.”

1:7 charity. “Charity” (Greek agape) is commonly rendered “love.” This type of love is thus distinct from brotherly love. It involves deep respect for a person, recognizing the value and interests of that person, and caring for him or her as a person of genuine worth.

1:8 barren. “Barren” means, literally “idle.” A fruitful and effective Christian life and work will be the natural product of true Christian character.

1:10 calling and election sure. This divine call and election in no way are contingent on human effort, either to obtain salvation or to retain salvation. See notes on I Peter 1:2-5. The addition of these Christian graces is the natural outgrowth of the divine nature of which we partake; if they are not being cultivated, there is cause for examining the reality of our professed faith to be sure that we truly are trusting in the person and work of the Lord Jesus Christ. Note also II Corinthians 13:5.

1:12 in remembrance. Four times in this short epistle, we are urged to keep “in remembrance” the great truths revealed therein (II Peter 1:12-13,15; 3:1). God evidently considers them important.

1:13 stir you up. People can be easily “stirred up” at soccer games or rock concerts, but Christians need to be stirred up to remember God’s promises. Note also II Peter 3:1-2.

1:14 my tabernacle. Peter’s “tabernacle” was actually a frail “tent” (Greek skenoma), erected just for a night. He had used the same word in Matthew 17:4, speaking of making three tents for the heavenly visitors on the Mount of Transfiguration. In II Peter 1:15, he speaks of his imminent decease, just as those heavenly visitors had spoken of Christ’s imminent decease at Jerusalem (Luke 9:31). Both of these words are rarely used in the New Testament, and their appropriation of them here in similar juxtaposition is an incidental confirmation of the authenticity of Peter’s claimed authorship of this epistle. Paul also had written about putting off the tent of these present bodies (II Corinthians 5:1).

1:14 shewed me. Peter here refers to the Lord’s prophecy in John 21:17-19, indicating a coming martyrdom for Peter, possibly by crucifixion. The fact that it would come shortly is probably in recognition of his advancing age, although it may possibly suggest that a rapid (that is, violent, by execution) death was coming.

1:16 cunningly devised fables. Peter thus labels all pantheistic cosmogonies and soteriologies as nothing but clever myths (so also did Paul in II Timothy 4:4; the Greek word in both cases is muthos, from which we get the word “myth”). He may also have been thinking of similar Jewish fables. All such myths and fables are based on a pantheistic form of evolutionism and denial of true creation. In the modern context, we could well take this as a warning against “cunningly devised evolutionary myths,” whether they are promoted by Darwinian atheists or New Age pantheists.

1:16 coming. The “coming” of Christ is the parousia, referring to the “personal presence” of the Lord at His imminent second coming.

1:17 excellent glory. On the “holy mount” of Transfiguration (II Peter 1:18), the three disciples (Peter, James and John) actually saw Christ glorified, as He will be when He comes again in “power and great glory” (Matthew 24:30) and heard God the Father acknowledge His beloved Son from heaven (Matthew 17:5), just as He had done at His baptism (Matthew 3:17). Peter had also seen the resurrected Christ several times and had watched him ascend into heaven with the promise that He would return (Acts 1:11). Thus, Peter himself could have no doubt that He was the only true “God and Savior;” all else was myth and fable.

1:19 more sure word. As sure as Peter was of what he had seen and heard, this was only his own experience, and could only be given as a personal testimony to others. Thus, he stressed that God’s written Word, available to all in the holy Scriptures, was more sure than any personal experience he or others might have. It is not in Peter or Paul as men, no matter how sincere or holy they may be, that we must trust, but in Christ as revealed (not in our experience either!) in God’s written Word.

1:19 day star. At His return, Christ will be recognized as the true “bright and morning star” (Revelation 2:28; 22:16).

1:20 first. This should read, “first of all” or “as of primary importance.”

1:20 prophecy. “Prophecy” refers not just to predictions of the future, but to any divinely inspired utterance—therefore to all the Holy Scriptures.

1:20 private interpretation. The meaning here is that no true prophecy springs forth from the private reasoning of the man speaking or writing. He may or may not understand the meaning and intent of his writing in terms of his own current situation, but its ultimate meaning involves far more than that. This would especially be true for Messianic predictions (note I Peter 1:10-12), but also applies to “all Scripture…given by inspiration of God” (II Timothy 3:16-17).

1:21 spake. Note also Hebrews 1:1.

1:21 moved. Compare Genesis 1:2. “The Spirit of God moved” in the presence of the primeval waters of the newly created cosmos, and it became vibrant with pulsating energy and activity. In somewhat analogous fashion, the Spirit of God moved the hearts, minds and pens of the holy (that is, called and set apart) men of God, and the Scriptures were formed, proceeding from the eternal mind of God to be revealed to His creatures.

Introduction to II John

The one chapter epistle of II John was written, of course, by the Apostle John, who also wrote I John and III John, as well as the gospel of John and Revelation (see the introductions to these books). It was written probably from Ephesus sometime in the decade from A.D. 85 to 95.

This epistle is addressed by “the elder” to “the elect lady.” The word “elder” (Greek presbuteros can refer either to a pastor of a church or to an elderly person. In connection with the Ephesian church, John was both, but the nature of this letter suggests he was probably using the term in the latter sense in this case.

Commentators have differed over whether the phrase “elect lady and her children” (II John 1) refers to an actual family, or is a metaphor for a local church to which John had ministered, with its members. Though this is a matter of opinion, the over-all message of the epistle might seem more appropriate for a church than for a family. Perhaps it could apply to either one, and John intentionally left it open, so that it could be used for either purpose, as appropriate. The warnings and admonitions of John are important to heed for families, but even more so for churches. The closing greeting from “the children of thy elect sister” (II John 13) would be perhaps more appropriate as coming from a sister church, but again it could be interpreted either way. It is the message that is important. Do not encourage any who would pervert the true doctrine of Christ by allowing them to teach their anti-Christian doctrines and practices either in one’s home or church (II John 7-11).

1 elder. “The elder” is, of course, the beloved disciple John. The vocabulary, tone and content of this short epistle clearly prove that it was written by the same author as John’s gospel and his first epistle. He evidently called himself “the elder” both because he was an old man by this time and also because the various churches of Asia (to whom his letters were undoubtedly circulated) all acknowledged him as entitled to this official designation. Uniform tradition holds that he was the presiding elder, or bishop, of the church at Ephesus in particular, but all these churches honored and respected him as holding apostolic authority.

1 elect lady. Although a number of modern writers believe John was writing to a particular woman leader of one of the churches, it seems more likely that he was personifying the church under the figure of a gracious lady (compare II Corinthians 11:2; Ephesians 5:25-27,32). No other canonical epistle is addressed to an individual, unless that individual is addressed by name (e.g., III John 1). Some have suggested that “lady” is actually a proper name (Greek kuria), but the adjective “elect” is never elsewhere used as an individual appellation (e.g., “the wellbeloved Gaius,” III John 1). Another obvious problem is that this lady was assumed to have considerable authority in the church, whereas the Apostle Paul had made it plain that, in the church, no woman was “to usurp authority over the man” (I Timothy 2:12).

1 children. The “children” so addressed, as well as other children that had moved away (II John 4), were evidently those who had been won to Christ through the ministry of this church. Perhaps, since John did not mention its location, this church was addressed as representing all the churches of the region.

2 For the truth’s sake. The word “truth” occurs more in John’s two one-chapter epistles than in any other New Testament book except John and I John. Thus, one of the great themes in all of John’s writings is truth.

4 walking in truth. This is one of only three references in Scripture to “walking in truth” (see also III John 3,4), but this indeed should always characterize our daily “walk.” Similarly, we are told to “walk in newness of life” (Romans 6:4), to “walk in the Spirit” (Galatians 5:16), to “walk in love” (Ephesians 5:2), to “walk in wisdom” (Colossians 4:5), and to “walk in the light” (I John 1:7).

7 entered. This means, literally, “gone forth” into the world, evidently from the domain of Satan, seeking to undermine and destroy any true church.

7 in the flesh. This is the specific test by which to distinguish true teachers from false teachers (I John 4:1-3). Actually the verb “is come” could be rendered “is coming.” That is, Jesus Christ is coming back to this world, and it will again be “in the flesh,” but His body is now made of glorified and immortal flesh.

7 deceiver and an antichrist. Literally, “the deceiver and the antichrist.” This is indeed the doctrine taught by Satan and his coming Antichrist, but already there are “many antichrists” (I John 2:18), as well as “many deceivers” that have “entered into the world.”

9 transgresseth. This means, “goes beyond,” trying to put esoteric extrapolations of a pseudo-spiritual nature on the plain teachings of Christ and His Word.

9 doctrine. The “doctrine” of Christ (which word actually is “teachings” in the Greek) must include all the teachings of Christ, everything He said and did, covering all the Scripture and all His purposes.

10 your house. The “house” is the church, probably then meeting in a house. No false teacher is to be allowed to teach in the church.

10 God speed. “God speed” (Greek chairo) means essentially “good cheer!” It is any expression of fellowship and good will, and should not be used to encourage a false teacher.

13 elect sister. The “elect sister” probably was the church from which John was writing, the “sister-church” of the “elect lady” (II John 1).