In obedience to the great commission, the formative Church in Asia Minor was developing through missions, evangelism, and discipleship. As people recently in the faith of our Lord Jesus, there were numerous people in the region susceptible to predatory false teachers who were steeped in the culture of the time. Heavily influenced by Greco-Roman philosophical thought, people were thoroughly committed to self-indulgence and all forms of personal interest centered on pleasure, consumption, and sensuality. Whether intentional or unintentional among people who sought to corrupt people within the Church, the reach of harmful influences and outright instruction they advocated was harmful and damaging. Subtle intruders who cause significant error by false ideas contradictory to the truth of Scripture are called out by Peter. With specifics about who they were by their behavioral attributes.

“Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing…”
– 2 Peter 2:15

Authenticity, Canon, Dating, & Purpose

The Epistle of 2 Peter was a contested book of the Bible as it was not recognized in the canon among some early Church manuscripts. Some Church fathers also dismissed its status as having divinely inspired authority. From scholars centuries ago, to professional academics today, the authorship, date of writing, literary style, and content is disputed as authentically from Peter, an Apostle of Christ. To call into doubt its origin and the substance of its message. Early Church historian Eusebius once wrote, “Of Peter, one epistle, named as his First, is accepted, and the early Fathers used this as undisputed in their own writings. But the so-called Second epistle [of Peter] we have not regarded as canonical, yet many have thought it useful and have studied it with the other Scriptures.”¹ While Eusebius of Caesarea was of the 4^th century, much later Guerike acknowledged its authenticity within the external testimonies. ² Where the second epistle was ecclesiastically acknowledged as part of the Canon during the 4^th century.³  From Jerome to Origen, Clement of Alexandria, Justin, Irenœus, Theophilus of Antioch, Hermas, Barnabas, and finally to Dietlein (1851), with whom its authenticity was proven from before the destruction of the second temple. The Church ultimately accepted the epistle within the Canon of Scripture with its authenticity recognized by the end of the fourth century.

During the Apostolic period between Paul’s ministry to John’s writing of the apocalyptic book of Revelation, it is recognized that Peter wrote his second letter to the Church in Asia minor. Just prior to his death in about A.D. 65, Peter’s letter is dated after Paul’s letters were written to the Church. Likely after the completion of Paul’s and his ministry and travels. Scholars who dismiss the authenticity of Peter’s epistle, date the letter to about the second century.

Delivery, Literary Style, and Audience

Structurally, the letter is in a chiastic form of literary delivery. There is a synchronous and coherent form of meaning that contributes to the letter’s overall purpose. While there is some uncertainty among scholars about the epistle’s intended audience during the approximated time of writing, the substance and relevance of Peter’s message are directed to the Church in Asia Minor (modern-day Turkey). For centuries thereafter, the letter has been contemplated, studied, and applied rigorously by Godly people who love the Lord and remained committed to His word as Scripture. For generations to follow, the first epistle of Peter becomes recognized as having exhortations and warnings from people external to the Church, while the second epistle concerns warnings about false teachers internal to the Church. From Gentiles to authorities, masters, spouses, members of the Church body, Peter urges his readers to honor God in their conduct. Later, in his second epistle, Peter warned about false teachers who secretly destructive heresies into the body of believers (2 Pet. 2:1).  

Peter’s message concerning false teachers corresponds to Scriptural texts across genres and authors. Namely, the book of Jude is another well-known written work concerning false teachers. In fact, much of its substance corresponds to the core of overall warnings read within Peter’s letter. Church members susceptible to false instruction about principles of their faith were exposed to harmful ideas and practices that ran contrary to the teachings of Christ himself as often delivered by His Apostles. Condemnation and warnings from Jeremiah (Jer. 23:9), John (2 Jn. 7), to Paul (Rm. 16:17-18), and others also indicate a widespread presence of false teachers and false prophets over long periods of time. One might conclude there began a continuing presence of this spirit of deception behind pagan and gnostic thought. With repeated and continuing patterns of deception with the typical layers of idolatry accompanied by untruthful, heretical, and immoral practices, the “doctrines of demons” (1 Tim 4:1 NKJV) remain sustained across humanity. Throughout Peter’s second epistle, there are numerous past and present-tense participles that indicate an active and historical nature of teaching false principles within the early Church. The specifics were not articulated about what false teachings were occurring, but the inevitable outcomes attributed to those propagating ideas and nonsense centered around personal gain and error were marked by a licentious lifestyle common during that period. For example, within chapter two concerning the rise of false teachers and rebellion, to express causes and consequences, a reader sees terms such as “denying” (2:1), “daring” (2:10), “reviling” (2:12), “maligned” (2:2), “condemned”, “reducing” (2:6), and “oppressed” (2:7) as ideas and various others to reveal corrupt thought and historically condemned activity. Taken together, these terms constituted a sense of harmful disruption alarming to Peter. Where there was a clear Epicurean worldview threat of division as compared to historical and Scriptural truth about our Lord, who He is, what He has done, and what He is doing as revealed among the authentic apostles and prophets.

Background, Historical Perspectives

During the time of Peter’s letter to the Church in Asia Minor, Gentiles were immersed in secular culture involving trade, social gatherings, protests, travel, paying taxes, court cases, work, and daily family life. The various geographic areas within the territory of Asia Minor are well known throughout the New Testament. Specifically, within the Gospels, Acts, the Epistles, and the prophetic work of Revelation. The cities and towns throughout Asia minor surround the Mediterranean Sea with numerous references to their significance throughout the Bible in the New Testament. As a springboard of the Church beyond Israel, the great commission going forward among the Gentiles extended beyond the Jewish people as planned throughout redemptive history.

As the area was thoroughly influenced by the adjacent nations of Greece and Italy, the people were steeped in Greco-Roman culture during the time.⁴ The larger ancient world of Gentiles was distributed throughout the developing world, beginning in Rome and Athens continuing Westward. A growing Christendom heading into Europa with the early Church was sovereignly and geographically positioned to flood the Earth with the gospel. Even with the corrupt beliefs and practices of idolatry involving false pagan gods, and the cultural focus on self-pleasure attributed to society within Greece, the Church was incubating with impurities affecting its overall health and purpose. Whether by Roman gods or Greek gods, the spiritual condition of people throughout the area was infected by self-deception likely reinforced by cultural and societal pressures. Not to mention supernatural forces of darkness, the Apostle writes to the Church in Ephesus about (Eph. 6:12).

Social, Cultural, and Philosophical Influences

The historical onset of Gnosticism appears to have placed undue pressures upon the early Church and Christ’s ministry through His Apostles. Gnosticism at the time was recognized as a collection of teachings as they represented a combination of ideas taken from mysticism, Greek philosophy, and Christianity. In contrast, the justification was achieved through knowledge (the Greek word for “knowledge” is gnosis) and not by faith, as articulated by Paul in his letter to the Ephesian church (Eph 2:8-9). To understand the adverse effects of Gnostics at the time, a careful look at their cultural practices and chosen lifestyles gives an in-reverse look at the root of those influencing believers at the time of Peter’s letter (and that of Jude). From about the second century, looking backward, there is sufficient explanation about the errors in conduct that came about to contradict our Lord’s instructions to the Church through Peter. With cultural influences of philosophical thought from Roman paganism to later growing Gnosticism, as the source of false teaching alluded to by its pernicious outcomes and inevitable lifestyles by those who fall away from the faith.

Not only were the egregious lifestyles of Gnostic influence upon formative Christendom alarming to Peter, but their false systems of belief were setting in. It was entirely necessary to call out the heretical and sinful problems that were occurring. Within the congregations in Asia Minor, they were to understand that both subtle and overt contradictions were upon them, and it was necessary to recognize the errors, reject false teachings, and uphold Truth. The outcomes explicitly contradictory to Scripture and apostolic instructions for the Church were evidence of the types of erroneous beliefs upon them at the time.

In Scripture, the coming of the false teachers was predicted (Acts 20:29, 1 Tim. 4:1, 2 Tim. 3:2) with their worldview firmly systemic as Epicurean and Antinomian. Hostile to Christ, they were as fierce wolves, deceitful, disloyal, committed to doctrines of demons, lovers of self, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God. Having an appearance of godliness but denying its power (2 Tim. 3:2-5). The worldview of Epicureanism, as originated by Greek philosopher Epicurus around 300 BC, was characterized by a philosophy of pleasure. They were living for the flesh through a means of carnality involving a delight in physical appetites such as sensuality, passions, material satisfaction, and sexual pursuit. It was and is a form of hedonism. A form of antinomianism also accompanied Epicureanism at the time of Peter’s warning. A term which originates from the Greek ἀντί (anti “against”) and νόμος (nomos “law”). Whereas Gnostics were against religious or spiritual influences upon the lives of their adherents. Particularly concerning the Mosaic law and early Christianity (i.e., “living by the Spirit”). Scriptural teaching from the Prophets and Apostles was therefore rejected by some within Hellenistic society, which identified with an Epicurean and Antinomian worldview developing at the time. With a backdrop of historical paganism and Roman influences during the first and second centuries, Peter’s warnings against people who teach from a foundation of these assertions and premises were charged as false and summarily required full rejection. Not only of the ideas and principles but of the people themselves who carried them and somewhat occupied the Church (2 Tim 3:1-5).

Content Analysis and Genre

Peter’s second letter to the churches in Asia Minor was likely circulated. To provide instruction, guidance, hope, and warnings concerning the erroneous philosophical worldview that has made its way among congregations. This was a form of correspondence that carried significant weight as members of the body of Christ were attentive to its meaning. Specifically, concerning the harm brought to individuals that accept instructions and beliefs contrary to their training, time with the leaders of the Church, and the Scriptures. While the Holy Spirit at the time was active in the Church, individuals deceived and given over to the lifestyle characteristics of false teachers were susceptible to highly destructive outcomes. Notwithstanding the intentions of God’s sovereign will, there were genuine impediments to the promises of the Lord imperiled. The growth of the churches at risk of becoming stunted with their effectiveness diluted in terms of discipleship and furtherance of the gospel.

The literary parallels between 2 Peter and Jude are apparent to the casual reader of these two epistles.⁵ Particularly among those who desire to make passage-by-passage comparisons.⁶ The following table of comparisons is assembled to highlight the commonality between the two authors of Scripture to reinforce the warnings to the Church during the first century. These two letters placed side by side correspond to separate yet interrelated meanings. Taken together, it is easy to see commonly translated verbiage. So, there is substantial speculation among historical and modern Biblical scholars about their sources.

About one letter borrowing from another, an amanuensis relationship between authors, yet there is no actual proof or historical certainty about the nature of their relationship to one another.⁷As presented earlier, both letters are intended for readership throughout Asia Minor. This is the broader context of churches identified by geographical names in Scripture. The same locations Apostle Paul wrote about and among those to Galatia, Colossae, Philippi, and Thessalonica. A little further to the West in Rome and throughout the islands off the coast of Greece. It is in this area that New Testament authors wrote to the early churches concerning many ecclesiastical and theological matters of interest. Moreover, Paul’s letters to the Galatians indicate a common moral decay of social and cultural conditions among the population who influenced false teachers that Peter and others wrote about.⁸ As an underlying body of corruption, Paul’s “works of the flesh” (Gal. 5:19) correspond to the types of depravity, Peter wrote about to the churches in Asia minor.

Exegetical and Critical Review

The destructive nature of false doctrines within the Church is explicitly narrated at the outset of chapter two, whereas there is a distinction made between false prophets and false teachers. Specifically, a difference in the method of introduction concerning destructive ideas, concepts, and principles. One could surmise that the heretical teachings introduced were incremental, subtle, and persistent. With the compelling character of interpersonal influence among heretics, they were becoming seductive while appealing to the nature of common people growing in their faith. Namely, false teachers blaspheme the way of the truth (2 Pet. 2:2 NASB) with persistence (2 Pet. 2:2 NASB). The motivation of such efforts is detectable through a covetousness or greed corresponding to the motives of culture and society at the time. As Peter warned, their ruin is inevitable along with those who follow their teachings contrary to Scripture and their development shepherded by the Lord through the Apostles (2 Pet. 2:1-3 NASB).

Compared to the judgments that befell the people of ancient Israel, the fate of false teachers was assuredly common. As written by Peter to recount prior calamities that devasted and doomed the rebellious and wicked enemies of truth. This reminder in Peter’s letter is not arbitrary but fitting to the types of conduct coming from people who were quietly bringing destructive heresies into the Church. The angels who sinned (1 Enoch 15:1-12), the ancient population of the world at the time of Noah (Gen. 6:11-13), and the people of Sodom and Gomorrah (Gen. 19:13) were explicitly characterized as people to brought judgment upon themselves because of their specific sins common to the false teachers Peter warns about. False teachers among those within the Church were described as those who possessed “eyes full of adultery” who “cannot cease from sinning and entice unstable souls.” Likely Gnostics who held an Epicurean worldview and lived according to the flesh, they were covetous for the people within the early Church to fulfill their sensual desires.   

Specifically identified as people who seek to corrupt the truth by deception to gain further pleasure and satisfy short-term desires. They were people who “indulge the lust of defiling passion and despise authority (2 Pet. 2:10).” Some became people in the church unable to stop sinning as having an insatiable appetite for physical pleasure. Familiar with what Paul wrote about the churches, Peter goes somewhat further to indicate a criterion by which people today can detect, recognize, and counter teaching that surfaces from the same or similar root causes. Namely, materialism, self-indulgence for personal gain, and numerous additional characteristics identified by Peter, Paul, Jude, and others.

The lifestyles of people who are in the Church today are very much relevant to their roles involving teaching, counseling, preaching, discipleship, and even general fellowship in a leadership or mentoring capacity. If in an uninhibited way, people in the Church are living as described by Peter in his letter (2 Pet. 2:18-22), these Scriptural attributes are an indicator that a pattern of false or corrupted influences can make their way into congregations, or the hearts and minds of individuals. They were causing further error to deepen corruption and a polluted walk with Christ and fellowship with others. It is within Peter’s second letter that today we can identify from a collection of meaningful attributes to understand where there are risks involving unbiblical conduct to place a spotlight upon false teaching. In an effort to expose what separation exists between our Lord’s cardinal expectations and the entanglements of sin. Moreover, this condition appears punctuated by the harmful lifestyles recognized among those who profess a sincere relationship and commitment with Christ but refuse to abide by what He requires of His followers (Matt 5:21-45).

As interpersonal relationships are formed among people within congregations, or even by the social conduct of people within Christendom as a whole, we can begin to understand how or where there are heretical teachings, or at minimum social ideas and principles that run contrary to the objective truth of Scripture. For example, one could encounter outright unbiblical opinions and proposals within a local church. Conversely, within social media, or among Progressive Christian circles, there are more substantial theological and philosophical challenges that emerge as a historical backdrop. From the first-century period of the church throughout Asia Minor—where the “Way of Balaam” (2 Pet. 2:15) becomes held out as a higher standard because of the pursuit of personal self-interest and gain.⁹ Rather than to seek the well-being of others, love them, and the Lord to honor what conduct, learning, and commitment to the truth He expects of us.

With numerous perspectives, opinions, and educational backgrounds among people in society today, there is a critical need for those in Christ to search for truth and understand it according to Scripture. This effort requires a commitment to the Biblical principles that withstand cultural pressures, especially within the Church. Across all denominations, confessions of faith, academic institutions, and local fellowships, there must be a developed and sustained effort to comprehend and accept the truth of Scripture according to what is intended by its authors. Truth that is not according to subjective preferences or interpretations as an effort to force an outcome outside what the Lord has decreed and revealed by His grace. Too often there are leaders and individuals who are not grounded well enough to instruct and guide others in the truth, much less their own personal spiritual walk. ¹⁰

To highlight explicit lifestyle attributes among false teachers, we can refer to an outline of their underlying conduct and spiritual condition. Where there is smoke, there is fire so if this becomes a severe problem in terms of Scriptural and theological subject matter, we have Biblical guidelines To highlight explicit lifestyle attributes among false teachers, we can refer to an outline of their underlying conduct and spiritual condition. Where there is smoke, there is fire so if this becomes a severe problem in terms of Scriptural and theological subject matter, we have Biblical guidelines¹¹ to give reference to Table 2 as we seek safety in the truth of Scripture. To safeguard the Spiritual well-being of we and others to preserve truth among all followers of Christ. to give referrals to in Table 2 as we seek safety in the truth of Scripture. To safeguard the Spiritual well-being of us and others to preserve truth among all followers of Christ.

Outline of Underlying Conduct Among False Teachers in 2 Peter:

Conclusions

Even with historical and contemporary contention among scholars about the origin and authenticity of 2 Peter, it is today an accepted apostolic epistle within the canon of Scripture. It is inspired and inerrant as a contribution to the all-sufficient word of God. The content and style of writing that occurred corresponded to the inspired material produced by Apostle Paul, Jude, and others as well. While Peter’s letters were unique to him as an eyewitness to Messianic events that occurred, the authenticity of his overall work is recognized and lived out by those faithful to the truth of Scripture.

A core and significant value of Peter’s letter concerns were warnings about false teachers. As the early Church grew throughout Asia Minor, there were cultural philosophies emergent within society that brought about underlying and corrupt behaviors. As provident throughout early Christendom, the Lord’s work through Peter’s second letter gave clear specifics about how to detect false teaching through the conduct of people who were in error, or altogether defiant while condemned for their betrayal of the truth, rejection of Scripture, and defiance of apostolic instruction.

Citations

___________________
1. Eusebius, “The Church History: A New Translation with Commentary,” 93.
2. Guerike, “Gesammtgeschichte des Neuen Testaments,” p. 477. 615.
3. Lange, “A Commentary of the Holy Scriptures: 2 Peter,” Genuineness of the Epistle, Logos Systems.
4. Jones, “The Cities of the Eastern Roman Province” 28-95.
5. Elwell, Yarbrough, “Encountering the New Testament,” 366.
6. Carson, Moo, “An Introduction to the New Testament,” 655-656.
7. Ibid., Carson, Moo, 655-656.
8. Sproul, “Ligonier Study Bible,” 1820.
9. Hunt, “The Way of Balaam,” 1995, accessed March 08, 2020, www.thebereancall.org/content/way-balaam.
10. MacArthur, “The Gospel According to Jesus,” 127-131.
11. Lockman Foundation, “Greek Dictionary of the New American Standard Exhaustive Concordance”

Bibliography

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Hunt, Dave. The Berean Call. September 1, 1995. https://www.thebereancall.org/content/way-balaam (accessed March 08, 2020).
Jones, A. H. M. The Cities of the Eastern Roman Province. Pliny: Oxford University Press, 1937.
Lange, John Peter, Phillip Schaff, G.F.C. Fronmüller, and J. Isidor Mombert. A Commentary of the Holy Scriptures: 2 Peter. n.d.
MacArthur, John. The Gospel According to Jesus. Grand Rapids: Zondervan, 2008.
Mounce, Robert H. A Living Hope: A Commentary on 1 and 2 Peter. Eugene: Eerdmans Publishing, 1982.
Pamphili, Eusebius. Eusebius – The Church History: A New Translation with Commentary. Translated by Paul L. Maier. Grand Rapids, MI: Kregel Publications, 1999.
Sproul, R.C. The Reformation Study Bible. Lake Mary: Ligonier Ministries, 2005.
The Lockman Foundation. Greek Dictionary of the New American Standard Exhaustive Concordance. La Habra, 1998.
Walter A. Elwell, Robert W. Yarbrough. Encountering the New Testament. A Historical and Theological Survey. Grand Rapids: Baker Books, 1997.