Friday 6 November 2009

Reflection on "Why We Are Who We Are: Mission and the People of God" by Dr Mark Young

http://geofffolland.wordpress.com/2009/11/06/reflection-on-why-we-are-who-we-are-mission-and-the-people-of-god-by-dr-mark-young/

“Why We Are Who We Are: Mission and the People of God” by Dr Mark Young

Dr Young’s presentation was a succinct and biblical summary and development of the more thoughtful elements of the missional church conversation that has been occurring for several years . His central thesis was that the ecclesiology of the Western Protestant church developed during the Reformation essentially as a conversation between Christians in the context of Christendom. Therefore, these definitions of the church were formulating their own positions in opposition to other definitions of the church in Christendom, as opposed to in relation to any pagan culture. This resulted in a church which is oriented towards believers, and produced seminaries where “Christians trained Christians in how to teach Christians to be better Christians”.

As the US has become increasingly post-Christian , following the lead of other Western countries , the cultural pre-understandings with which we come to the Biblical text have changed causing us to re-examine long held interpretations. Decreasing effectiveness has also caused us to question traditional church approaches to ministry. Two of the most pressing tasks demanded in this environment are a thorough re-examination of our Biblical interpretations and the development of Biblical church models reflecting this missional understanding.

Biblical Interpretation
Luther and Calvin have retained lasting influence because of how they shaped our understanding of the Scriptures through written systematic theologies and commentaries on the Scriptures. More recently, traditional, scholarly commentaries have been attacked as recording irrelevant debates with dead Germans. One reaction has been the development of “practical commentaries”.

Missional interpretations of Scripture have already influenced our understanding of some classic doctrines and produced some excellent biblical theologies . The next logical step appears to be the production of a comprehensive commentary series.
Dr Young quoted several passages, such as Genesis 12:1-3 and Exodus 19:4-6, which are transformed when viewed with an understanding of God’s grand purpose of making his glory evident in all the earth. We do not need to limit our approach to a few select texts. Rather, this should influence our understanding of all of Scripture.

Missional Church Models

Defining the Church by means of its practices, whether they be sacraments or whatever, focuses attention on its activities when it gathers . The Reformation emphasis on the preaching of the Word though a necessary corrective, is an example of this. The contemporary outcome of this emphasis, however, has been event-based ministry which results in the question “how do we get the members to support the mission of the church? ”

A missional church model will mobilize the laity to engage in mission throughout the week. The question must change to, “how does the church support the mission of the members? ” Also, we need to re-examine our church models from the perspective of the community we are trying to reach. For example, is a local suburban gathering reflective of how mission will best be carried out in a particular community? Parish ministry may have been effective in England in the 1700’s or in rural areas, but what about complex urban and suburban cities ?

Within Christendom, mission was popularly defined as something that occurred overseas, or in another culture. Western cultural dominance translated into Western missionaries taking the gospel to those they colonized. The Evangelical church in the US runs the risk of translating mission into something the affluent, middle-class churches do among the poor of their cities. While ministry to the poor is important, of equal importance must be considering how to mobilize each lay person to reach those with whom they have equal social standing.
In conclusion, Dr Young is correct to say that the church must take its place as those elect by God to bring his blessing and demonstrate his glory to the whole earth.

Full article (with footnotes)...
http://geofffolland.wordpress.com/2009/11/06/reflection-on-why-we-are-who-we-are-mission-and-the-people-of-god-by-dr-mark-young/

Monday 2 November 2009

Don't Scoff: God's Promise is Sure: Judgment will come and Righteousness will find a home.

http://geofffolland.wordpress.com/

Inductive Bible Study: 2 Peter 3:3-13

1. Literary Context of Passage

The passage under discussion begins about two thirds of the way through this short letter. Peter begins the letter positively with an affirmation that God has promised believers everything they need for a godly life and an exhortation to grow in effective and productive godliness. He then asserts his credentials for claiming to have a reliable message before turning, in the second chapter, to strongly worded teaching on the presence and nature of false teachers within their assembly. This teaching follows a similar argument outlined in Jude. He then moves into a specific warning about scoffers who deny the coming of the Lord. Peter challenges the scoffers’ teaching by outlining some clear theological principles and then concludes with an exhortation to live holy lives and to be on guard against false teaching.

2 Peter Outline[1]

Salutation (1:1-2)

Excordium (1:3-15)

Implications of Divine Goodness (1:3-11)

Grace-based Godly Life (1:3-4)

Intentional Development of Godly Character (1:5-9)

Confirmation of Calling and Election (1:10-11)

Testamental Purpose (1:12-15)

Probatio (1:16-3:13)

Proof 1 – Apostolic Testimony (1:16-18)

Proof 2 – Prophetic Testimony (1:19-21)

Proof 3 – Certainty of Judgment (2:1-10a)

Digressio – Denunciation of False Teachers (2:10b-22)

Tranistio – Recapitulation and Introduction of Rest of the Probatio (3:1-2)

Proof 4 – Mocking of Prophecies Unfounded (3:3-7)

Scoffer’s First Challenge: “Where Is This Coming He Promised?” (3:4a)

Scoffer’s Second Challenge: Nothing Ever Changes (3:4b)

Peter’s Response to Second Challenge: God Created and Destroyed in the Past, Sustains Now and Will Judge in the Future (3:5-7)

Proof 5 – Delay Does Not Mean Uncertainty (3:8-13)

Peter’s Response to First Challenge: God’s Eternality, His Patient Purpose and His Certain Coming (3:8-13)

Preratio – Final Encouragement to the Readers to Remain Stable (3:14-18)

2. Historical-Cultural Background

The author identifies himself as the apostle Peter, although this has been much disputed throughout the history of the Church. Many have argued the letter is pseudonymous[2]. The reasons given for these doubts are many, and beyond the scope of this paper. The position adopted in this paper is that the self-attestation of the epistle demands strong alternative arguments to overcome, and that those arguments fail, primarily because there is a lack of sufficient other Petrine sources with which to compare 2 Peter.

This theory of authorship then supposes a date for the letter between 64AD and 68AD. However, even pseudonymous authorship is limited to 140AD, the latest probable date of the Apocalypse of Peter, which borrows from 2 Peter[3].

There is little direct information about the recipients, unless one believes that 2 Peter 3:1 indicates that 2 Peter was written to the same communities of believers to which 1 Peter was addressed[4]. The internal evidence of the letter regarding the recipients is sparse, especially compared to the information regarding those who threaten them. They were believers, although we are unable to determine whether they are Gentiles, more familiar with Greek thought than with the Hebrew Scriptures, or Jewish believers. They had some familiarity with Paul’s writings, which would fit with a location in Asia Minor, but is not conclusive.[5]

These believers were under threat from false teachers and “scoffers”. The identification of these threats is more complex than simply assigning them to one well-known school of thought or heresy. The internal evidence of the letter suggests these false teachers:

1) were part of their Christian communities (2:1a)

2) would subtly introduce destructive heresies – esp. Christological (2:1b)

3) would greedily exploit the believers using fabricated stories (2:3) c.f. 1:16

4) had abandoned Christian morality for sensual (and sexual) indulgence (2:2,13-14; 3:3)

Many scholars have identified Epicurean ideas in this false teaching. However, given the marketplace of ideas that characterized the Greco-Roman world, we need not necessarily think of these teachers as Epicureans per se, but as those who had picked up Epicurean ideas, probably without realizing their source.[6]

The most relevant Epicurean ideas that seemed to have influenced these false teachers were:

“(1) The world is made of chance occurrences of passing atoms; (2) a doctrine of providence would destroy freedom; (3) since the world came about by chance, there can be no prophecy and such prophecies that have been made are largely unfulfilled, and (4) injustice in the world shows that there cannot be a provident deity.[7]”

3. Word Studies

Last Days (ἐσχάτων τῶν ἡμερῶν, 3:3)

The adjective ἔσχατος occurs 52 times in the New Testament meaning the last or final item of a series[8]. It is usually in comparison to the first or earlier items in a series. It is used to describe the last workers (Matt. 20:1-16), the last messenger sent (Mark 12:6), the last one to die (Mark 12:22), the last “deception” (Matt. 27:64) and the last Adam (1 Cor. 15:45).

It also carries the nuance of being the last thing when there is nothing to follow: the last penny paid (Matt. 5:26), the last enemy (1 Cor. 15:26), the last trumpet (1 Cor. 15:52).

Combined with “day” (ἡμέρα), ἔσχατος picks up on and develops Old Testament teaching. Not all the Old Testament references to the concept use the exact term “the last days”, but the general thrust is an expectation that God will bring a time where Israel will be delivered from oppression and exile (Ezek. 38:14-16; Dan. 10:14) by the Messiah (Gen 49:1, 12-14; Num 24:14-19; Isa 2:2-4; Micah 4:1-3). They will return to the Lord (Jer. 37:24) at which time the Holy Spirit will be poured out (Joel 2:28).

New Testament writers develop this theme by clearly calling the present, post-Ascension, age the “last days”[9]. Peter clearly applies Joel 2:28 to his contemporary experience on the Day of Pentecost (Acts 2:16-21). Paul describes the “terrible times in the last days” (2 Tim 3:1). James accuses the rich of accumulating wealth unjustly in the last days (James 5:3).

The New Testament writers are not limited to this exact term either. Peter uses the term “the last times” to describe when Christ was revealed (1 Pet. 1:20). Jude also uses “the last times” in the parallel verse (v.18) to 2 Pet. 3:3.

In New Testament usage, the term “last days” clearly refers to the period between Christ’s first appearance and his return. This appropriately supports the understanding found in 2 Peter 3:3, where the threat to believers from scoffers is in view. That threat will only be eliminated on the “day of judgment”.

Day of Judgment (ἡμέραν κρίσεως, 3:7) / Day of the Lord (ἡμέρα κυρίου, 3:10) / Day of God (τῆς τοῦ θεοῦ ἡμέρας, 3:12)

Matthew’s gospel records Jesus’ teaching about the “day of judgment” as a warning for those who reject the disciples (10:15), as a denunciation of those towns in which he had performed most of his miracles (11:22, 24), and against the Pharisees (12:36). The term also is used when discussing the judgment of angels (Jude 6), and the believer’s confidence (1 John 4:17).

The reference to this concept is also not limited to just one term. Paul uses the term “day of the Lord”, specifically the Lord Jesus Christ, to refer to end-time judgment (1 Cor. 1:8, 5:5; 2 Cor. 1:14; 1 Thess. 5:2, 4 and 2 Thess. 2:2). The 1 Thess. 5 reference is especially important because of its close parallel to 2 Peter 3:10. In both references the “day of the Lord” is compared to the coming of a “thief in the night” and speaks of destruction.

Additionally, Matthew describes the “day” or “hour” of the coming of the Lord, which is unknown (Matt. 24:36, 42, 44; 25:13). Paul also uses the single “day” (Rom. 2:16; 1 Cor. 3:13; 1 Thess. 5:4), as do other New Testament writers (Heb. 10:25; 2 Pet. 1:19), to speak of future judgment.

In summary, the Day of the Lord refers to a future event, whose exact timing is not revealed, at which all will experience God’s judgment. The righteous will be able to face that day with confidence because of the sufficient work of Jesus. The unrighteous will experience destruction.

Promise (ἐπαγγελία, 3:4, 9)

This feminine noun occurs 52 times in the New Testament. Eight of these uses are in Acts, twenty two in Paul’s writings and eighteen in Hebrews[10]. It is striking that it only occurs twice each in the Synoptics and in 1 John. In all except one occurrence (Acts 23:21) it is best translated “promise” and generally means the “promise of God”[11]. The neuter noun form, which only occurs twice, both in 2 Peter (1:4; 3:13), also means promise.

The promise sometimes refers to the Holy Spirit (Luke 24:49; Acts 1:4; 2:33; Gal 3:14; Eph. 1:13). More often it refers to God’s promise to Abraham, and his descendents – both the general promise of a people, land and blessing (Rom. 4:20, 15:8; Gal. 3:29; Heb. 6:12, 7:6, 11:13, 17; Acts 26:6) and the specific promise of a Messiah (Acts 13:23; Gal. 3:16).

The usage in 2 Peter has a different nuance as it specifically refers to the, as yet, unfulfilled promise of Christ’s return.

Heavens (οὐρανοὶ, 3:5, 7, 10, 12, 13)

The word occurs 274 times in the New Testament, 91 of which are in the plural. The use of the plural is unknown in secular Greek, and so scholars have speculated that it may have entered the New Testament through the Septuagint[12]. However, a survey of usage in the Septuagint reveals that almost every occurrence of the plural occurs in the poetic language of the Psalms.

Matthew uses the term in unique ways. He specifically refers to “your Father who is in Heaven”, and the “Kingdom of Heaven”, where other gospels use the “Kingdom of God”.[13]

The word “Heaven” occurs most frequently in the Gospels and Acts, but is also used in the Epistles. Five of its six occurrences in 2 Peter occur in this passage.

Heaven includes both physical and metaphysical components. Heaven is part of God’s creation (Gen. 1:1, 2 Pet. 3:5), yet it is also above and beyond the earth. Thus it includes the sky (Ps. 19:1), but also designates God’s dwelling place (Matt 5:16), which should not be thought of as a spatial location. In fact, the concepts of God and heaven are so closely intertwined that they can, on occasion, be used interchangeably, such as Matthew’s expression, “the Kingdom of Heaven”.

In 2 Peter 3, though, the physical component is clearly in view. In each occurrence, the word is partnered with “earth” to express the totality of creation (c.f. Gen. 1:1)[14]. In v.5 both heaven and earth were created. In v.7 both heaven and earth are reserved for fire. In v.10 the heavens will pass away, the “elements” will be burned up and the earth will be tested by fire. In v.12 the heavens are only partnered with the “elements”, and both will burn. In v.13 the new heavens and the new earth are the object of our anticipation.

Heavenly Bodies/Elements (στοιχεῖα, 3:10, 12)

This word occurs seven times in the New Testament, and three times in the Apocrypha of the New Testament. In Greek philosophy it meant the “principles of something”[15] in linguistics, science or music. In Galatians 4:3 and 9, Paul uses the word with a clearly pejorative sense, the “enslaving” and “weak and worthless” elementary principles of the world[16], in contrast to the message and experience of the sonship of God through his Son and by His Spirit. In Colossians 2:8 and 20, he again uses the term negatively, although with a more “spiritual” twist. He describes the elements as the spiritual foundation for hollow and deceptive philosophy, in contrast to Christ. He also denies that the rules of these elements have any authority over those who have “died with Christ”.

In Hebrew 5:12, the writer uses the term to describe the basic principles, the milk, of God’s word which their reader needed to know.

Finally, in 2 Peter 3:10 and 12 the term occurs in the context of the destruction of the heavens, the elements and the earth by fire[17]. This is in keeping with Stoic philosophy, and would suggest that the term refers to the basic building blocks of the created world. There is no reason for spiritual forces to be included in this passage.

4. Structural-Grammatical Analysis

Peter begins by saying that the believers can presently know what will certainly characterize the last days (v.5): scoffers will come with their scoffing.

He then uses a chiasm[18] to outline the scoffer’s two part argument and his response (v.4-9). The parallel between the scoffers, who deliberately “overlook” (v.5) the fact of the three changes, and the believers, who are exhorted not to “overlook” (v.8) the fact of God’s different perspective of time, serves to drive a wedge between his readers and the his opponents[19].

V.10 uses powerful imagery to describe the “day of the Lord”. It’s coming is like a thief, an image similar to Jesus’ and Paul’s teaching. Peter then uses onomatopoeia (ῥοιζηδὸν) to describe the sound of the passing of the heavens.

Using a genitive absolute (Τούτων οὕτως πάντων λυομένων) to provide a causal connection (v.11)[20], Peter then exhorts the believers to holy and godly living in anticipation of the day of God. He concludes the section with a return to the theme of God’s promise (v.13).

5. Major Interpretive Issues

Who are the scoffers? (v.3) Peter clearly has in mind that they are the false teachers described in the previous chapter[21]. As recognized above, the identification of the content of these false teachings is significant for a correct interpretation of this passage. We concluded that these teachers had been influenced by elements of Epicurean thought, without necessarily being formal proponents of Epicurean philosophy, which would have excluded them from the Christian community[22].

The contemporary label for their worldview would be “naturalism”[23], which is characterized by the belief that only the material world exists and that the supernatural world does not.

Who are the “fathers” who have fallen asleep? (v.4) One option is that these are the first generation of Christian leaders[24]. This view requires the letter to be pseudonymous, since otherwise the author, the apostle Peter, would be included in this group. Green argues, though, that the early church did not refer to the first generation of Christians in this way[25]. A better option is to understand it as a reference as “ancestors” in general. The point of the scoffers was that things had not changed for a long time. Peter’s response confirms this, by mentioning three changes: the creation of the world, the destruction of creation by flood, and the future destruction of creation by fire. This discussion centers on evidence from the natural order, as revealed by Peter’s omission of the great salvation-historical change wrought by the incarnation of God’s Son.

What is the meaning of the double reference to the earth being created out of and through water? (v.5) Some have suggested this is influenced by the Greek philosophers, such as Thales of Miletus[26]. This is unnecessary, as the verse clearly refers to the event described in Genesis 1:6-10, where the earth is formed out of water by God’s word. However, it is less clear how Peter’s cosmological description of the creation event correlates with the Genesis account.

2 Peter 3:5 says the earth was formed “out of water and through water”. Both occurrences of water (ὕδατος) are a singular noun in the genitive form following their respective prepositions. Nicoll argues that two types of water are meant: the “primeval watery chaos”, and those waters which are “gathered into one place”[27]. On the surface, this fits with the Genesis account. But even so, it is less clear how the earth was formed “through” or “by means of” water.

One verb “formed” (συνεστῶσα, exist, endure[28]) governs both prepositions, so another possibility is suggested by Ps 24:2, to understand the prepositions not as describing discrete events but providing two dimensions to the same event. The poetic language of Ps 24:2 (“for he has founded it upon the seas and established it upon the rivers”[29]) provides a parallel for this approach. However, the Hebrew words for “seas” (יַמִּים) and “the rivers” (נְהָרוֹת) are sufficiently different from the generic term “waters” that Peter uses not to make this a compelling parallel.

However one interprets this phrase, Peter’s general message is clear. Water combined with the word of God as the means of God’s creation of the earth.

How do we understand God’s relationship with time? (v.8) There is a strong allusion to Psalm 90:4 (“For a thousand years in your sight are but as yesterday when it is past, or as a watch in the night.”[30]) Some have taken these verses to suggest a literal correspondence between each day of creation and a thousand year period in history[31]. Thus, the six thousand year period of history would be followed by a thousand year “Sabbath”. However such an understanding neglects the argument of both the Psalm and Peter’s letter. “The Psalm speaks of the judgment of God that comes upon humanity and the transitory nature of life.[32]” Similarly, Peter’s argument is that God’s perspective of time is different to ours. What may seem like an interminably long delay to a mortal person does not test God’s patience because he is intent on fulfilling his purposes. Thus, it is better to interpret this verse metaphorically, as the use of the particle (ὡς) would suggest.

What does it mean “he is patient with you”? (v.9) Green, correctly, notes that the addition of the words “εἰς ὑμᾶς” are surprising, and identifies the “you” as those members of the congregation listening to the public reading of this letter who may have been enticed to follow the false teachers[33]. Davids suggests that the “you” refers to believers who have benefited from God’s patience and already responded to the message of grace[34]. These passive interpretations may be contrasted with a more activist understanding. In conjunction with v.12, these believers may in some way be able to contribute the fulfillment of God’s purposes and “hasten the day” of his coming. With this understanding, God’s patience is directed towards those believers who have yet to fulfill God’s purpose for their life. As shall be seen from v.12, the activist interpretation provides a better understanding of the whole passage than the passive interpretation.

How do we understand “not wishing that anyone should perish, but that all should reach repentance”? (v.9) This phrase addresses the complex issue of God’s will. Some have taken this verse to support universalism. However an interpretation which is more consistent with teaching of the rest of Scripture and our own experience - that some will perish - is to distinguish between God’s desire and his decree or plan. God does not desire the destruction of any of his creation, even the scoffers. His desire is that everyone be saved by turning from sinful thoughts and actions and humbly returning to him. Peter does not, here, address the issue of why God’s desire might not be fulfilled[35], except to suggest it has to do with time.

What is the significance of the present tense “being dissolved”? (v.11) At first glance the use of the present tense in the participle (λυομένων) appears unexpected. In v.10 the “heavenly bodies” are predicted to be dissolved in the future, and there is a clear connection of thought between that statement and this. The genitive absolute has a causal connotation[36]. In this case, the present tense must be understood as being a “futuristic present”[37], describing something that is certain.

How do the people of God “hasten the day”? (v.12) Peter writes that a true understanding of the temporality of this fallen Creation should motivate believers to live holy and godly lives, characterized by “waiting for” – an intellectual response[38] - and “hastening” – an active response - the coming of the day of God. Clearly this verse suggests that the activity of believers has some influence on the timing of the Day of God. Green states that people’s “repentance” will accelerate that timing. Peter teaches in Jerusalem (Acts 3:19-21) that repentance would bring times of refreshing from the Lord, as the prophets expected. The same thought is echoed in later Judaism, where one rabbi wrote, “If the Israelites were to repent for one day, the Son of David would come.[39]”

Is there a more specific behavior commended to believers that might influence the coming of the Day? From v.9 we understand that the delay is to allow God’s purposes to be fulfilled, and those purposes involve the repentance of “all”. Jesus teaches that the end will come after the gospel of the kingdom is preached in the whole world (Matt. 24:14). Therefore, it is not just the repentance – holy and godly living – of those who are presently believers that is commended, but the proclamation of the gospel of the kingdom to the whole world that will hasten the coming of the Day of God[40].

6. Analytical Outline

Don’t Scoff. God’s Promise is Sure: Judgment will come, and Righteousness will find a home.

Scoffers are characteristic of this age (v.3).

Their argument is two-fold (v.4):

There is no evidence of God’s present concern for this world[41];
There is no evidence that God has ever been directly involved in the world.
Peter’s Response is also two-fold (v.5-9):

B’. There are three movements in creation history that dramatically display God’s intervention: creation from/by water and word (v.5); destruction by water and word (v.6); and future destruction by fire (v.7).

A’: God’s experience of time is different (v.8). He is patiently accomplishing his purposes (v.9)

The Day will come unexpectedly and dramatically (v.10).

Believers must keep in mind this certain judgment and devote themselves to promoting the gospel of the kingdom so that everyone may repent (v.11-12)

The ultimate goal is an eternal home for righteousness in this creation (v.13)

7. Interpretive Summary

Meaning Summary

Those whose world view may be characterized by “naturalism” study the evidence of contemporary existence and fail to find any evidence of supernatural intervention. They say that God does not seem to be active in the present, and extrapolate this to say that there is no evidence of him ever having been involved.

Peter’s response is that the Bible reveals that the universe had an originator, and that he destroyed the world once already. This proves that he is willing and capable of destroying it again.

Peter also argues that the involvement of God in the world at the moment does not express judgment but a desire for their salvation. He is patiently waiting for those he loves, whom he has commissioned, to fulfill his purpose for them – the universal proclamation of the gospel.

Still, his judgment is certain and believers must always keep it in mind[42] as they commit themselves to holiness and the accomplishment of God’s purposes, anticipating the time when righteousness will characterize God’s creation again.

Theological Summary

The Day of Judgment

This is the only place in the New Testament to explicitly describe the end of the world as a massive fireball, although “the idea of divine judgment by fire is frequent in the Old Testament”[43]. Peter’s three-fold repetition (v.7, 10 and 12) graphically emphasizes the fiery destruction and purification of fallen creation.

God and Creation

God is portrayed as the originator of the created order as well as its final judge. Through the flood, he is also demonstrated as having been dramatically involved in the past. There is no part of creation – the earth, the elements or the heavens – that are outside of his domain.

God and Time


The eternality of God lies behind his present dealing with humanity. Peter stresses, by developing the thought of Psalm 90:4, that God’s experience of time is different to ours by an incomprehensible order of magnitude. His purposes determine his activity, not human impatience.

God and Humanity

God desires the salvation of his beloved humanity. This requires our repentance. He also deigns to use the community of believers to accomplish his purposes through the world-wide proclamation of the gospel.

Application

Campus Crusade for Christ Australia’s mission statement is to “build spiritual movements everywhere so that everyone knows someone who truly follows Jesus”. As the Regional Campus Director for Sydney, I am committed to seeing spiritual movements be established and developed on the thirty-six campuses and among the 280,000 university students in my region. In a community where only 3% are evangelicals, and 60% of university students do not even know someone who attends church, our mission is a practical response to God’s desire that everyone be saved.

The prevailing approach among the two largest factions within the evangelical church in Sydney – Anglicans and Hillsong – is to exhort their laity to bring friends to events where experts will present the gospel to them. In contrast, our approach is to mobilize the laity by exposing each believer to a new approach to evangelism, equipping them with basic training and tools, and encouraging them to share the gospel among their own relationship networks. Effective and bold witness, combined with spiritual multiplication through discipleship in the context of a community of believers, is work which will “hasten the day”.

One of the great challenges for students is to shrug off the suffocation of naturalism. The life ambition of materialistic students in Sydney may be summarized as “get good grades in school so that you can enter the university course you desire so that you can get into a good career so that you can afford to buy a house and get married and have children and put money towards retirement.” This meta-narrative presumes that all that we currently observe in the natural world informs our expectation of the future, and our belief about the past. Yet Peter’s exhortation to his readers explicitly contradicts it. We do not look to the “here and now” to define our life ambition, but to eternity. From a present perspective, surrendering a lucrative secular career in order to raise financial support to pursue full-time ministry may not appear rational. However if this is the role that God calls one to in order to “hasten the day” then it is perfectly sensible. If, as Jesus proclaims, the harvest is plentiful and the workers are few, then I can have no shame in challenging each believer to consider whether they might devote themselves to an appropriate role laboring full-time at this task.

Following Peter’s example, the challenges of scientific naturalism to the doctrine of creation, specifically, and of God’s involvement in the world generally, must be met and responded to with passion and intellectual vigor. Apologetics is a valid and necessary discipline for both evangelism and discipleship. The assumptions of naturalism, like the Epicurean philosophies in the early church, readily pervade our thinking. It must be countered with explicit teaching. My old campus ministry at Macquarie University holds “Worldview Wednesday” meetings to examine intellectual challenges to a biblical worldview.

Naturalism supports the indulgence of our sinful natures. Thinking clearly about our eternal destiny promotes holiness and a reassessment of priorities. Included in our ministry’s standard program for introductory Bible studies is the topic of “the eternal perspective”. Teaching this material regularly has proven valuable for keeping my own spiritual life in perspective.

Finally, we need to understand the nature of God’s work in the world if we are to cooperate with him. As in Jesus’ parable of the weeds (Matt. 13:24-30), now is not the time for judgment, but for patient proclamation. We must not withdraw from unbelievers, but engage them in love with the gospel of the kingdom. While I live at Denver Seminary I must intentionally pursue genuine relationships with unbelievers.

Bibliography

Arndt, W., Danker, F. W., & Bauer, W., A Greek-English Lexicon of the New Testament and other early Christian literature. (2000) Chicago, IL. University of Chicago Press.

Balz, H. R., & Schneider, G., Exegetical Dictionary of the New Testament. (1990-c1993) Grand Rapids, MI. Eerdmans.

Bauckham, Richard J., “The Delay of the Parousia” Tyndale Bulletin 31 (1980): 3-36

Bauckham, Richard J., Jude, 2 Peter. Word Biblical Commentary. (1983) Nashville, TN. Thomas Nelson

Black, David Alan, It’s Still Greek to Me (1988) Grand Rapids, MI. Baker Academic.

Blomberg, Craig L. “The New Testament Definition of Heresy (Or When Do Jesus and the Apostles Get Really Mad?)” JETS 45/1 (2002): 59-72

Davids, Peter H., The Letters of 2 Peter and Jude (2006) Grand Rapids, MI. William B. Eerdmans Publishing Company.

De Silva, David A., An Introduction to the New Testament (2004) Grand Rapids, MI. InterVarsity Press.

Deterding, Paul E., “The New Testament View of Time and History” Concordia Journal (1995): 385-399

Green, Gene L., Jude and 2 Peter (2008) Grand Rapids, MI. Baker Academic.

Green, Joel B., “Narrating the Gospel in 1 and 2 Peter” Interpretation (2006): 263-277

Hayes, Richard B., “’Why Do You Stand Looking Up Toward Heaven?’ New Testament Eschatology At The Turn Of The Millennium” Modern Theology 16 (2000): 115-135

Kistemaker, Simon J. Exposition of the Epistles of Peter and the Epistle of Jude New Testament Commentary (1987) Grand Rapids, MI. Baker Book House.

Kuhn, Karl “2 Peter 3:1-13” Interpretation (2006): 310-312

Nicoll, W. Robertson. The Expositors Greek New Testament Volume V. (1960) Grand Rapids, MI. Wm B. Eerdmans Publishing Company.

Sire, James. The Universe Next Door. (2004) 4th Edition. Downers Grove, IL. InterVarsity Press.

J.L. Sumney “Adversaries” in Dictionary of the later New Testament and its developments Ed. Martin, R. P., & Davids, P. H. (2000, c1997). Downers Grove, IL. InterVarsity Press.

Thiede, Carsten Peter., “A Pagan Reader of 2 Peter: Cosmic Conflagration in 2 Peter 3 And the Octavius of Minucíus Feux” JETS 26 (1986): 79-96






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[1] Adapted from: Peter H. Davids The Letters of 2 Peter and Jude (2006) p.144-145.

[2] A recent helpful survey of various opinions is provided by Gene L. Greene Jude and 2 Peter (2008) p.139-150. C.f. David A. De Silva An Introduction to the New Testament (2004) p. 876 states that this is the NT epistle “for which the theory of pseudonymity has most to commend to itself.”

[3] Davids Letters p.130-131.

[4] Davids Letters p.132.

[5] Simon J. Kistemaker Exposition of the Epistles of Peter and the Epistle of Jude p.224.

[6] Green Jude and 2 Peter p.156.

[7] Ibid p.133, quoting Jerome H. Neyrey, 2 Peter, Jude (New York: Doubleday, 1993) p.122-23.

[8] Arndt, W., Danker, F. W., & Bauer, W. A Greek-English Lexicon of the New Testament and other early Christian literature. p. 397

[9] Paul E. Deterding “The New Testament View of Time and History” p.397

[10] Balz, H. R., & Schneider, G. Exegetical Dictionary of the New Testament Vol. 2. p. 18.

[11] BDAG Lexicon p. 355

[12] Balz, Exegetical Dictionary Vol. 2. p. 543

[13] Ibid.

[14] BDAG Lexicon. p. 737.

[15] Balz. Exegetical Dictionary Vol. 3. p. 277.

[16] BDAG Lexicon identify two main categories of meaning: (1) basic components, such as elemental substances, celestial constellations or fundamental principles; and (2) transcendental spiritual powers. p. 946.

[17] Carsten Peter Thiede “A Pagan Reader of 2 Peter: Cosmic Conflagration in 2 Peter 3

And the Octavius of Minucíus Feux” p. 79-80 discusses the cultural background surrounding Peter’s description of the destruction by fire.

[18] Richard J. Bauckham Jude, 2 Peter p.296

[19] Richard J. Bauckham “The Delay of the Parousia”, regarding Peter’s response to the scoffers, states that, “It is also, as we shall see, the most thoroughly Jewish treatment, reproducing exactly the arguments we have been studying in the Jewish literature. In fact the passage 3:5-13 contains nothing which could not have been written by a non-Christian Jewish writer... It is possible that the author is closely dependent on a Jewish apocalyptic writing in this chapter, just as he depends on the epistle of Jude in chapter 2.” p.19.

[20] Kistemaker Exposition p.341

[21] J.L. Sumney “Adversaries” in Dictionary of the later New Testament and its developments Ed. Martin, R. P., & Davids, P. H. (2000, c1997).

[22] Craig L. Blomberg “The New Testament Definition of Heresy (Or When Do Jesus and the Apostles Get Really Mad?)” identifies two scholars: one of whom identifies the scoffers as Epicureans and the other as Stoics. The evidence is obviously not straightforward. p.70

[23] James W. Sire The Universe Next Door p.61

[24] Bauckham Jude, 2 Peter p.290-2. Nicoll The Expositors Greek New Testament Volume V states, “The Fathers must mean those of the preceding generation, in whose lifetime the parousia was expected.” p.143.

[25] Green Jude and 2 Peter p.317

[26] Davids Letters p.268 dismisses this option.

[27] W. Robertson Nicoll Expositors p.143

[28] BDAG. Lexicon. p.973

[29] English Standard Version (ESV)

[30] ESV

[31] Green Jude and 2 Peter discusses the history of this approach, including the Jewish writings in the inter-testamental period and the probable early Christian use of this specific verse found in Barnabas 15:4. p.325 Bauckham Jude, 2 Peter says “this calculation lies behind the widespread Christian millenarianism of the second century.” p.306

[32] Green Jude and 2 Peter p.325

[33] Ibid p.328

[34] Davids Letters p.281

[35] Karl Kuhn “2 Peter 3:1-13” p.312

[36] Kistemaker Exposition p.341

[37] David Allan Black It’s Still Greek to Me p.107

[38] BDAG. Lexicon define this as “to give thought to something that is viewed as lying in the future, wait for, look for, expect the context indicates whether one does this in longing, in fear, or in a neutral state of mind.” p. 877

[39] Quoted by Kistemaker Exposition p.339.

[40] Ibid p.338

[41] Richard B. Hayes “’Why Do You Stand Looking Up Toward Heaven?’ New Testament Eschatology At The Turn Of The Millennium” p.132

[42] Green Jude and 2 Peter p.268-9

[43] Bauckham Jude, 2 Peter p.300