In 2nd Peter 3 Peter speaks of this earth being destroyed and a new earth. We will look at two alternative views on this passage. Was Peter speaking about the total destruction of this planet, assumed to occur at the Second Coming of Jesus, or was he speaking of the destruction of the Jewish state? Whichever one of these is correct, the implications for Christian faith and lifestyle remain the same: we live by the values of the kingdom of God and not by the values of this world.
Remember that Peter was the apostle to the circumcised. Remember also that Peter and all the apostles then were Jews. They were all conscious of the demise of their former state. Peter was writing to Jewish believers. In 2 Pet 3:3-15 Peter speaks of the day of the Lord:
Looking for and hasting unto the coming of the day of God…
We start by looking at the term day of the Lord. It is used many times in the prophets of the day in which God’s end purpose shall be fulfilled. Until then God waits patiently, working out His plan in righteousness. In particular it means the day of judgment against Israel:
Woe to you that desire the day of the Lord! To what end is it for you? The day of the Lord is darkness and not light. As if a man did flee from a lion and a bear met him; or went into the house and leaned his hand on the wall and a serpent bit him.
Shall not the day of the Lord be darkness and not light, even very dark and no brightness in it? I hate, I despise your feast days and I will not smell in your solemn assemblies. Though you offer Me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts.(Amos 5:18-22).
See also Zephaniah 1, where the day of the Lord is near and is the destruction of Judah, a day of darkness, clouds and blackness, when with fire God will destroy the “whole earth”. Historical commentators show that this was fulfilled in 589BC, 30 years after Zephaniah prophesied, using the same language that Peter used.
Deuteronomy describes the judgement of Israel if they turned away from their covenant. This was in Peter’s mind as an obedient Jew who followed the law:
For a fire is kindled in My anger and shall burn to the lowest hell and shall consume the earth with her increase and set on fire the foundations of the mountains. (Deut 32:22).
Isaiah told us not to set our heart on the things that perish:
Lift up your eyes to the heavens and look upon the earth beneath: for the heavens shall vanish away like smoke and the earth shall wax old like a garment and they that dwell there shall die in like manner: but My salvation shall be forever and My righteousness shall not be abolished. (Is 51:6).
This chapter starts by telling the Jews to look to Abraham, who was justified by faith. Then Isaiah showed that a New Covenant shall go forth, that will include the Gentiles. “For a law shall proceed from Me, for a light of the people…My salvation is gone forth and My arm shall judge the people; the isles shall wait upon Me and on My arm shall they trust.” (Is 51:4-5).
This covenant is not based upon the law, for Abraham was justified without it, but on the faith of Jesus Christ. Isaiah says that the Old Covenant is passing away and those who live in it shall die by the law. In this passage there is no doubt that the heaven and earth passing away is the passing of the Old Covenant and the establishment of everlasting righteousness. Isaiah continues by saying that Christ makes a New Earth, a new body and community in Christ:
I have put My words in your mouth and I have covered you in the shadow of My hand, that I may plant the heavens and lay the foundations of the earth and say to Zion, you are My people. (Is 51:16).
So when Peter said that the order of the Jews was being destroyed, he encouraged them to look for God’s salvation in Christ, in the New Heaven and New Earth.
We now turn back to our text in Peter:
…wherein the heavens being on fire shall be dissolved and the elements shall melt with fervent heat. Nevertheless we, according to His promise, look for new heavens and a new earth, wherein dwells righteousness. Wherefore, beloved, seeing that you look for such things, be diligent that you may be found of Him in peace, without spot and blameless. (2 Pet 3:12-14).
Peter wrote 2nd Peter just before the siege of Jerusalem which started in 66AD. John Owen believes that this passage is about the destruction of Jerusalem. (See The Works of John Owen Vol. 9.) Owen claimed that Peter was not speaking of a literal destruction of the planet.
What are some reasons for this view?
1. The world destroyed in Noah’s day, which Peter used as a comparison, meant a judgment upon men, not a destruction of the planet.
2. The symbolism of the heavens dissolving and the earth being destroyed are used in scripture to mean the end of a nation, not the end of the world.
3. Peter was addressing scoffers of his own generation, the Jews who scoffed at Jesus’ prediction of the destruction of Judaism. This is what the Jews were aware of concerning Jesus’ teaching. They persecuted the Christians because of this.
4. The New Heaven and New Earth Peter spoke of are said in Is 65:17, 66:21-22, Hab 2 and Heb 12:26-28 to be the gospel age.
5. Peter said that they were to expect the fulfilment of this in their own generation.
6. Looking for salvation in a new physical heaven and new physical earth would not solve anything. The problem is the hearts of men and the solution is in Jesus. The New Heaven and New Earth merely depict His salvation.
7. The Greek word used twice in 2nd Peter 3 for elements, which shall melt with fervent heat, is used seven times in the New Testament and refers to the elements of the Jewish Old Covenant state (Gal 4:3, 4:9, Col 2:20, Heb 5:12, 6:1).
8. Peter uses similar language here that Jesus uses in the Olivet Discourse in Matthew, Luke and Mark (the sun the moon and the stars) for that which occurs immediately after the tribulation of those days, which Jesus expressly said was the fall of Jerusalem (Matt 24:29). Peter used the same language also in Acts 2 when describing the fulfilment of Joel’s prophecy in his day.
But one of the main reasons that we believe that 2nd Peter 3 is about the destruction of the Jewish state, is that it is possible that the Bible does not say that the earth will be destroyed at the end, at the resurrection, when Jesus hands over the kingdom to the Father. Paul speaks of this is 1st Corinthians 15 and he says nothing about the earth being literally destroyed.
We will look at this in the next chapter, from texts in Revelation and the prophets. It is often assumed that these texts say that the earth will be destroyed, but do they say this? Is the idea of the total destruction of this planet a pagan myth that we read into 2nd Peter 3 unwittingly? You may not agree with this, but we should be able to challenge our views, while holding to the inerrancy and intended meaning of scripture.
It does not yet appear what we shall be, but we know that when He shall appear we shall be like Him. (1 John 3:2).
Peter said that the reason that this event was delaying in his time, was that the Lord was longsuffering. The 1,000 years being one day that Peter mentioned is not a definition of a day. Peter’s purpose is to show that God is patient. This was also mentioned by Jesus in Matt 10:23 and 24:14 in showing that this judgment would wait until the gospel had gone to the Jews, i.e., it would wait for that generation to hear the gospel.
When Peter said that we look for new heavens and a new earth he meant that our hearts and lives are not of this world, but we are in Christ. We are not looking in the sense that we do not have it yet, but maintaining our focus and view in Christ. We are also expecting Christ’s vindication in history and in eternity.
Peter’s exhortation has relevance to every generation. The fashion of this earth is always corrupting and passing away and will do until Jesus finally returns at the resurrection at the end of this age. Then we have the final manifestation of that which began at Pentecost. Once again we quote Calvin’s view of this:
Here the world to come is not that which we hope for after the resurrection, but that which began at the beginning of Christ’s kingdom; but it will no doubt have its full accomplishment in our final redemption (resurrection). (Calvin, Commentary on Hebrews 2:5).
This is the New Heaven and New Earth, fulfilled in new birth and in the redemption of our bodies. We look at the Second Coming of Jesus and resurrection in the next chapter.
Wednesday, 30 June 2010
Tuesday, 29 June 2010
Peter in Jerusalem
It is likely that Peter wrote his epistles from Jerusalem in the 60’sAD, which would make his statement about the end of all things at hand clear (1 Pet 4:7). Soon after he wrote this epistle, all believers fled Jerusalem.
Peter was the resident apostle of Jerusalem, as Paul made clear in Galatians. At the end of 2nd Peter, Peter said, “They of Babylon greet you”, which could mean Jerusalem, for the Jews were then the main persecutor of the church and had killed the Lord and the prophets. Babylon is the apostate bride who was unfaithful:
Jerusalem. (See Is 1:21, Jer 2:20, 3:1-11, Ezek 16:15-18; Ezek 23.) Compare Matt 23:34-37 and Luke 11:47-51, with Rev 17:6 and 18:20, 24.
Peter could even have written his epistles from Jerusalem at the very time Roman forces were gathering against it. The Catholics say Babylon was symbolic of Rome, to support their claim that Peter was writing from Rome as their first Pope, but the Roman church was started by Paul’s team workers, which is why Paul wrote the epistle of Romans. There is no evidence that Peter was ever in Rome.
When Peter wrote 2nd Peter, the forces of Rome were about to begin their three and half year siege of Jerusalem, which ended in its total destruction.
Peter was the resident apostle of Jerusalem, as Paul made clear in Galatians. At the end of 2nd Peter, Peter said, “They of Babylon greet you”, which could mean Jerusalem, for the Jews were then the main persecutor of the church and had killed the Lord and the prophets. Babylon is the apostate bride who was unfaithful:
Jerusalem. (See Is 1:21, Jer 2:20, 3:1-11, Ezek 16:15-18; Ezek 23.) Compare Matt 23:34-37 and Luke 11:47-51, with Rev 17:6 and 18:20, 24.
Peter could even have written his epistles from Jerusalem at the very time Roman forces were gathering against it. The Catholics say Babylon was symbolic of Rome, to support their claim that Peter was writing from Rome as their first Pope, but the Roman church was started by Paul’s team workers, which is why Paul wrote the epistle of Romans. There is no evidence that Peter was ever in Rome.
When Peter wrote 2nd Peter, the forces of Rome were about to begin their three and half year siege of Jerusalem, which ended in its total destruction.
Monday, 28 June 2010
Hebrews
So Christ was offered to bear the sins of many; and to them that look for Him shall He appear the second time without sin to salvation. (Heb 9:28).
Christ’s appearing mentioned in Heb 9:28 refers to Pentecost. The context is about the Old Testament high priest who went into the holy of holies once a year to offer blood for sin. The worshippers remained outside waiting for the priest’s return. If he returned it was a token that the blood had been accepted, that the worshipper’s sins were forgiven. This meant they were “saved”, at least for a year, when blood would have to be offered again.
Heb 9:28 says that in the same way Christ appears the second time without sin. This is His coming out of heaven (the true holy of holies) after the blood was accepted, to announce the Covenant is accepted. This is what happened on the Day of Pentecost, when the Holy Spirit was sent to consummate our salvation and was given to all who believe (look for Him). Pentecost is the evidence of the acceptance by God of Christ’s atonement for us and therefore of our salvation.
Hebrews does not speak of the Second Coming. Heb 10:25 tells us not to forsake the assembling of ourselves, but to exhort one another, especially as we see the day approaching. This day is not the Second Coming. It is mentioned later in the chapter, in verse 37, in reference to Habakkuk, who said it was the day of God’s vindication. This exhorting one another while the day of salvation remains is also mentioned in Heb 3:13.
Christ’s appearing mentioned in Heb 9:28 refers to Pentecost. The context is about the Old Testament high priest who went into the holy of holies once a year to offer blood for sin. The worshippers remained outside waiting for the priest’s return. If he returned it was a token that the blood had been accepted, that the worshipper’s sins were forgiven. This meant they were “saved”, at least for a year, when blood would have to be offered again.
Heb 9:28 says that in the same way Christ appears the second time without sin. This is His coming out of heaven (the true holy of holies) after the blood was accepted, to announce the Covenant is accepted. This is what happened on the Day of Pentecost, when the Holy Spirit was sent to consummate our salvation and was given to all who believe (look for Him). Pentecost is the evidence of the acceptance by God of Christ’s atonement for us and therefore of our salvation.
Hebrews does not speak of the Second Coming. Heb 10:25 tells us not to forsake the assembling of ourselves, but to exhort one another, especially as we see the day approaching. This day is not the Second Coming. It is mentioned later in the chapter, in verse 37, in reference to Habakkuk, who said it was the day of God’s vindication. This exhorting one another while the day of salvation remains is also mentioned in Heb 3:13.
Sunday, 27 June 2010
The Appearing
It is in such a climate that Peter encouraged the church concerning the appearing of Christ. We repeat the text:
That the trial of your faith, being much more precious than of gold that perishes, though it be tried with fire, be found to praise and honour at the appearing of Jesus Christ. (1 Pet 1:7).
What might this term appearing mean in this context? It is referring to His kingdom, His intervention in the affairs of men at His appointed time, for the vindication of our faith and the comfort of the church with days of peace. Those who remain faithful to the Lord during the day of trial will be vindicated at the appearing of Christ’s authority. Our trials are not in vain, not only for our own souls, but also for the blessing and heritage we leave.
We see this meaning portrayed in Luke, where Jesus stated that He was speaking about the siege of Jerusalem:
And when you see these things begin to come to pass, then look up (be encouraged) and lift up your heads, for your redemption draws near…So likewise you, when you see these things come to pass, know you that the kingdom of God is near at hand. Truly I say to you, this generation shall not pass away until all be fulfilled. (Luke 21:28, 31-32).
Could it be put any plainer? Jesus was not speaking to us, but to His disciples. He said that they would see all of this. He repeated it, saying that their generation would not pass away until all this was fulfilled. It is clear in the context that the redemption and the kingdom were the deliverance of the saints from their persecution by the Jews and Rome.
The Jewish and Roman persecution stopped. Roman persecution did not start again until the mid 3rd Century. There was sporadic persecution in the Roman Empire, but persecution did not become a state policy again until the reign of Decius in the mid 3rd Century and more so in the reigns of Diocletian and Galerius in the late 3rd and early 4th Centuries.
Parousia means coming and appearing. It is not limited to one event at the end of the world, at the resurrection of the dead. The word relates to the kingdom of Christ. It means Christ rules and He appears to the church, through the church and in history.
His kingdom and authority reign through the New Covenant. He comes to save, to fill with His Spirit, to vindicate His saints, to take to heaven when saints die, to bring down earthly kingdoms and to raise up new ones and He comes to end the curse at the resurrection, when corruption puts on incorruption.
There is no doubt that the apostles used the term Christ’s appearing to exhort the disciples in the perilous times that they were then going through, without meaning that the end of the whole world was at hand. They did not think that the whole world was about to end.
It is likely that references to last-days in Acts 2:7, 2 Tim 3:1, James 5:3, 1 Pet 1:5, 1 Pet 1:20, 2 Pet 3:3, 1 John 2:18 and Jude 18 do not refer to the end of this whole world. References to the last day in John 6:40, 44, 54, 11:24, 12:46 and 1 Cor 15:23 do refer to the end of this age at the second resurrection and final judgment. We discuss this in the next chapter.
However, Peter was not speaking of the end of the world, but of the fulfilment of the Jewish prophets, the time of consummation, when Jesus came to redeem us:
Who (Jesus Christ) truly was foreordained before the foundation of the world, but was manifest in these last times for you. (1 Pet 1:20).
That the trial of your faith, being much more precious than of gold that perishes, though it be tried with fire, be found to praise and honour at the appearing of Jesus Christ. (1 Pet 1:7).
What might this term appearing mean in this context? It is referring to His kingdom, His intervention in the affairs of men at His appointed time, for the vindication of our faith and the comfort of the church with days of peace. Those who remain faithful to the Lord during the day of trial will be vindicated at the appearing of Christ’s authority. Our trials are not in vain, not only for our own souls, but also for the blessing and heritage we leave.
We see this meaning portrayed in Luke, where Jesus stated that He was speaking about the siege of Jerusalem:
And when you see these things begin to come to pass, then look up (be encouraged) and lift up your heads, for your redemption draws near…So likewise you, when you see these things come to pass, know you that the kingdom of God is near at hand. Truly I say to you, this generation shall not pass away until all be fulfilled. (Luke 21:28, 31-32).
Could it be put any plainer? Jesus was not speaking to us, but to His disciples. He said that they would see all of this. He repeated it, saying that their generation would not pass away until all this was fulfilled. It is clear in the context that the redemption and the kingdom were the deliverance of the saints from their persecution by the Jews and Rome.
The Jewish and Roman persecution stopped. Roman persecution did not start again until the mid 3rd Century. There was sporadic persecution in the Roman Empire, but persecution did not become a state policy again until the reign of Decius in the mid 3rd Century and more so in the reigns of Diocletian and Galerius in the late 3rd and early 4th Centuries.
Parousia means coming and appearing. It is not limited to one event at the end of the world, at the resurrection of the dead. The word relates to the kingdom of Christ. It means Christ rules and He appears to the church, through the church and in history.
His kingdom and authority reign through the New Covenant. He comes to save, to fill with His Spirit, to vindicate His saints, to take to heaven when saints die, to bring down earthly kingdoms and to raise up new ones and He comes to end the curse at the resurrection, when corruption puts on incorruption.
There is no doubt that the apostles used the term Christ’s appearing to exhort the disciples in the perilous times that they were then going through, without meaning that the end of the whole world was at hand. They did not think that the whole world was about to end.
It is likely that references to last-days in Acts 2:7, 2 Tim 3:1, James 5:3, 1 Pet 1:5, 1 Pet 1:20, 2 Pet 3:3, 1 John 2:18 and Jude 18 do not refer to the end of this whole world. References to the last day in John 6:40, 44, 54, 11:24, 12:46 and 1 Cor 15:23 do refer to the end of this age at the second resurrection and final judgment. We discuss this in the next chapter.
However, Peter was not speaking of the end of the world, but of the fulfilment of the Jewish prophets, the time of consummation, when Jesus came to redeem us:
Who (Jesus Christ) truly was foreordained before the foundation of the world, but was manifest in these last times for you. (1 Pet 1:20).
Saturday, 26 June 2010
Great Tribulation
Though trouble was widespread in the Roman Empire from 60-70AD, the greatest blow would come to Judea. This is the period that Jesus spoke of in Matt 24:21. Jesus called this the time of the abomination and desolation spoken of by Daniel the prophet. (Matt 24:15) In Luke, Jesus said that this was when the armies of Rome would encircle and destroy Jerusalem (Luke 21:20). See also Mark 13:14.
How is it possible that such a momentous season of trouble, that Jesus so clearly warned about, would not be in the apostle’s mind in some way and referred to in their writings in the New Testament? When the siege of Jerusalem finally occurred, Jews from the whole known world were there, for the siege began at Passover (Josephus, Wars, 6, 9, 3.). “Accordingly, the multitude of those that therein perished exceeded all the destructions that either men or God ever brought upon the world.” (Wars, 6 9, 4.).
And the people of the prince that shall come (Rome) shall destroy the city and the sanctuary; and the end shall be with a flood and to the end of the war desolations are determined…And for the overspreading of abominations He shall make it desolate; even until the consummation (end) and that determined shall be poured upon the desolate. (Dan 9:26-27).
How is it possible that such a momentous season of trouble, that Jesus so clearly warned about, would not be in the apostle’s mind in some way and referred to in their writings in the New Testament? When the siege of Jerusalem finally occurred, Jews from the whole known world were there, for the siege began at Passover (Josephus, Wars, 6, 9, 3.). “Accordingly, the multitude of those that therein perished exceeded all the destructions that either men or God ever brought upon the world.” (Wars, 6 9, 4.).
And the people of the prince that shall come (Rome) shall destroy the city and the sanctuary; and the end shall be with a flood and to the end of the war desolations are determined…And for the overspreading of abominations He shall make it desolate; even until the consummation (end) and that determined shall be poured upon the desolate. (Dan 9:26-27).
Friday, 25 June 2010
Appearing of Christ
That the trial of your faith, being much more precious than of gold that perishes, though it be tried with fire, be found to praise and honour at the appearing of Jesus Christ. (1 Pet 1:7).
If we remember what was happening in these days it brings a lot of meaning to the context. Christians were being burnt by Rome. Not only was Jerusalem against the church, but in Nero’s time Rome had become an enemy of the gospel. Nero demanded emperor worship, which the Christians would not give.
Rome burnt many Christians. Nero used them for human candles to light the streets of Rome at night. They were tortured and killed by gladiators and lions in Nero’s games as he tried to please the multitudes with entertainment, as Nero’s temperament grew worse and worse.
It is hard to imagine how we could read the New Testament without reflecting on the impact that these things made on its context. If today’s Christians were commonly burnt as street lamps and if a despotic and insane ruler was tearing down the fabric of society, our writings would comment on the trouble. This is exactly the context of the much of the New Testament. But with a Dispensationalist outlook, we shift our mind’s attention from their day to our day. This is not genuine exegesis of scripture.
Suetonius Tranquillus, a Roman government official, described Nero’s behaviour, which was not too dissimilar to what may happen in our own time:
"He castrated the boy Sporus and actually tried to make a woman of him; and he married him with all the usual ceremonies, including a dowry and a bridal veil, took him to his home attended by a great throng and treated him as his wife. And the witty jest that someone made is still current, that it would have been well for the world if Nero's father Domitius had that kind of wife.
This Sporus, decked out with the finery of the empresses and riding in a litter, he took with him to the courts and marts of Greece and later at Rome through the Street of the Images, fondly kissing him from time to time."
Tacitus described the persecution of Nero against Christians:
"An immense multitude was convicted…of hatred against mankind. Mockery of every sort was added to their deaths. Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination, when daylight had expired." (Tacitus Annals XV.44).
Tacitus wrote generally of this period:
"The history on which I am entering is that of a period rich in disasters, terrible with battles, torn by civil struggles, horrible even in peace…there were civil wars, more foreign wars and often both at the same time."
He went on to describe distress all over the empire, natural catastrophes and the many people who died and concluded:
Besides the manifold misfortunes that befell mankind…never was it more fully proved by awful disasters of the Roman people or by indubitable signs that the gods care not for our safety, but for our punishment." (Tacitus, The Histories).
If we remember what was happening in these days it brings a lot of meaning to the context. Christians were being burnt by Rome. Not only was Jerusalem against the church, but in Nero’s time Rome had become an enemy of the gospel. Nero demanded emperor worship, which the Christians would not give.
Rome burnt many Christians. Nero used them for human candles to light the streets of Rome at night. They were tortured and killed by gladiators and lions in Nero’s games as he tried to please the multitudes with entertainment, as Nero’s temperament grew worse and worse.
It is hard to imagine how we could read the New Testament without reflecting on the impact that these things made on its context. If today’s Christians were commonly burnt as street lamps and if a despotic and insane ruler was tearing down the fabric of society, our writings would comment on the trouble. This is exactly the context of the much of the New Testament. But with a Dispensationalist outlook, we shift our mind’s attention from their day to our day. This is not genuine exegesis of scripture.
Suetonius Tranquillus, a Roman government official, described Nero’s behaviour, which was not too dissimilar to what may happen in our own time:
"He castrated the boy Sporus and actually tried to make a woman of him; and he married him with all the usual ceremonies, including a dowry and a bridal veil, took him to his home attended by a great throng and treated him as his wife. And the witty jest that someone made is still current, that it would have been well for the world if Nero's father Domitius had that kind of wife.
This Sporus, decked out with the finery of the empresses and riding in a litter, he took with him to the courts and marts of Greece and later at Rome through the Street of the Images, fondly kissing him from time to time."
Tacitus described the persecution of Nero against Christians:
"An immense multitude was convicted…of hatred against mankind. Mockery of every sort was added to their deaths. Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination, when daylight had expired." (Tacitus Annals XV.44).
Tacitus wrote generally of this period:
"The history on which I am entering is that of a period rich in disasters, terrible with battles, torn by civil struggles, horrible even in peace…there were civil wars, more foreign wars and often both at the same time."
He went on to describe distress all over the empire, natural catastrophes and the many people who died and concluded:
Besides the manifold misfortunes that befell mankind…never was it more fully proved by awful disasters of the Roman people or by indubitable signs that the gods care not for our safety, but for our punishment." (Tacitus, The Histories).
Thursday, 24 June 2010
Perilous Times
We are saying that the term last-days was primarily about this transition for Israel, between the Old and the New Covenants. Many resisted this transition and still tried to live as though under the law, even as Christians. But when the temple was removed in 70AD they could no longer do this. This transition occurred during what the Bible called perilous times. In other places it was called great tribulation.
(We do not say that last-days only refers to that period. If can refer more generally to this present evil age, which is under God’s judgement, in which the lives of people are but a vapour [brief]. We speak of this in the next chapter. The principles that the 1st Century met still apply.)
Israel had entered this messianic age that they were expecting and that which the Essenes were preparing for. It was only that this messianic age was not as many of them had expected. Instead of ruling from Jerusalem in the Middle East, Jesus was ruling from the heavenly Jerusalem.
We will now look at how Peter used the term last time, or the end. Peter spoke of the salvation ready to be revealed at the last time. He spoke of the appearing of Jesus Christ. He said that the end of all things was at hand (1 Pet 4:7). What could he have meant by this?
1. The end of the whole world, in which case he was wrong. It is 2,000 years since Peter said this and the world has not ended.
2. He meant that the end was “at hand” or near from God’s perspective. But Peter was not speaking of God’s perspective here. He was speaking to those he wrote to and said to them plainly that the end was at hand.
3. By “at hand” Peter meant that we could die at any time and must be ready for judgement. That is, the end is always at hand for all of us. It is difficult to show that Peter meant this. He was referring to the historical events the people of that time were passing through.
4. Or was Peter referring to the perilous time of that generation, leading up to the destruction of Jerusalem?
It is clear that they were living in exceptionally perilous times. Paul had said perilous times would come in “the last-days”, while addressing how Timothy should conduct himself, meaning that Paul was referring to their own time (2 Tim 3:1).
In 1 Cor 7:26 Paul recommended not marrying, if any had the gift, due to the “present distress”. Paul addressed this in 1st Thessalonians 5, when speaking of the approaching trouble. Paul said that the Thessalonians (a mixture of Jew and non-Jewish believers) should be prepared for this, intimating that this was to happen in their own time.
Jay Adams, a respected Evangelical author, wrote in Trust and Obey: A Practical Commentary on First Peter:
"In six or seven years from the time of writing, the overthrow of Jerusalem, with all its tragic stories, as foretold in the Book of Revelation and in the Olivet Discourse upon which that part is based, would take place.
Titus and Vespasian would wipe out the old order once and for all. All those forces that led to the persecution and exile of these Christians in Asia Minor—the temple ceremonies (outdated by Christ’s death), Pharisaism (with its distortion of O.T. law into a system of works-righteousness) and the political stance of Palestinian Jewry toward Rome—would be erased.
The Roman armies would wipe Jewish opposition from the face of the land. Those who survived the holocaust of A.D. 70 would themselves be dispersed around the Mediterranean world. “So,” says Peter, “hold on; the end is near.” The full end of the Old Testament order (already made defunct by the cross and the empty tomb) was about to occur."
We fully agree with Adam’s appraisal expressed here.
(We do not say that last-days only refers to that period. If can refer more generally to this present evil age, which is under God’s judgement, in which the lives of people are but a vapour [brief]. We speak of this in the next chapter. The principles that the 1st Century met still apply.)
Israel had entered this messianic age that they were expecting and that which the Essenes were preparing for. It was only that this messianic age was not as many of them had expected. Instead of ruling from Jerusalem in the Middle East, Jesus was ruling from the heavenly Jerusalem.
We will now look at how Peter used the term last time, or the end. Peter spoke of the salvation ready to be revealed at the last time. He spoke of the appearing of Jesus Christ. He said that the end of all things was at hand (1 Pet 4:7). What could he have meant by this?
1. The end of the whole world, in which case he was wrong. It is 2,000 years since Peter said this and the world has not ended.
2. He meant that the end was “at hand” or near from God’s perspective. But Peter was not speaking of God’s perspective here. He was speaking to those he wrote to and said to them plainly that the end was at hand.
3. By “at hand” Peter meant that we could die at any time and must be ready for judgement. That is, the end is always at hand for all of us. It is difficult to show that Peter meant this. He was referring to the historical events the people of that time were passing through.
4. Or was Peter referring to the perilous time of that generation, leading up to the destruction of Jerusalem?
It is clear that they were living in exceptionally perilous times. Paul had said perilous times would come in “the last-days”, while addressing how Timothy should conduct himself, meaning that Paul was referring to their own time (2 Tim 3:1).
In 1 Cor 7:26 Paul recommended not marrying, if any had the gift, due to the “present distress”. Paul addressed this in 1st Thessalonians 5, when speaking of the approaching trouble. Paul said that the Thessalonians (a mixture of Jew and non-Jewish believers) should be prepared for this, intimating that this was to happen in their own time.
Jay Adams, a respected Evangelical author, wrote in Trust and Obey: A Practical Commentary on First Peter:
"In six or seven years from the time of writing, the overthrow of Jerusalem, with all its tragic stories, as foretold in the Book of Revelation and in the Olivet Discourse upon which that part is based, would take place.
Titus and Vespasian would wipe out the old order once and for all. All those forces that led to the persecution and exile of these Christians in Asia Minor—the temple ceremonies (outdated by Christ’s death), Pharisaism (with its distortion of O.T. law into a system of works-righteousness) and the political stance of Palestinian Jewry toward Rome—would be erased.
The Roman armies would wipe Jewish opposition from the face of the land. Those who survived the holocaust of A.D. 70 would themselves be dispersed around the Mediterranean world. “So,” says Peter, “hold on; the end is near.” The full end of the Old Testament order (already made defunct by the cross and the empty tomb) was about to occur."
We fully agree with Adam’s appraisal expressed here.
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