Dan Olinger

"If the Bible is true, then none of our fears are legitimate, none of our frustrations are permanent, and none of our opposition is significant."

Dan Olinger

 

Retired Bible Professor,

Bob Jones University

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On Turning a Page, Part 5: Obey

June 12, 2025 by Dan Olinger Leave a Comment

Part 1: Obedience | Part 2: Plan | Part 3: Presence | Part 4: Trust

God continues to speak to Joshua, instructing him on how to handle what’s coming.

… being careful to do according to all the law that Moses my servant commanded you. Do not turn from it to the right hand or to the left, that you may have good success wherever you go (Jos 1.7b).

 In the New American Commentary, David M. Howard notes,

“It is striking that God’s instructions here to Joshua are not about military matters, given that Joshua and the Israelites faced many battles ahead. However, the keys to his success were spiritual, directly related to the degree of his obedience to God. The keys to Joshua’s success were the same as those for a king: being rooted in God’s word rather than depending upon military might.”

Now, Israel’s military experience was relatively sparse; after the current Israelites’ parents had fought the Amalekites shortly after the Exodus (Ex 17.8ff), Israel had little to no combat experience, so far as we know, until the new generation began its journey north on the east side of the Jordan, eventually defeating the Amorites and Bashon (Nu 21) and then, apparently, the Midianites (Nu 25.16-18). So Howard’s observation is noteworthy; even the aging Joshua’s experience in strategic warfare was apparently limited.

But it was not God’s priority. The Lord could advise him militarily along the way, and he would do so routinely. The first priority, however, was obedience, and that priority continued throughout the military campaign; obedience is a major theme throughout the book. As Joshua told the eastern tribes of Reuben, Gad, and half of Manasseh after the campaign, they had fully obeyed all that Moses laid down initially and all that Joshua later commanded, in keeping their promise to participate fully in the western campaign (Jos 22.1-3). And the author of Joshua observes at the end that Israel served God all the days of Joshua’s life (Jos 24.31).

Now, we know that some Israelites worshiped wrongly at times, most obviously at the golden calf incident (Ex 32) and concerning Baal-Peor (Nu 25). God had predicted that, and a lot more, to Moses (Dt 31.16ff). But God’s assessment of Joshua’s ministry seems to be that in the main, Israel followed Yahweh and not the Canaanite gods.

Obedience matters.

When just one man in Israel disobeyed, the conquest went badly awry. Because of Achan’s sin, Israel was defeated at Ai, and 36 innocent soldiers died, their families thereby deprived of their husbands and fathers (Jos 7.5).

God’s plan, then, was for Israel to do the hard work of taking the land. He would intervene spectacularly on their behalf by opening the Jordan for crossing, as we’ve noted earlier, by collapsing the walls of Jericho (Jos 6), and by lengthening the daylight to give time for human effort to win the battle (Jos 10), but He begins with their obedience. 

What about us? We don’t have a land to conquer, but we do have other commands to obey. And we also have advantages that Israel didn’t have: 

  • Christ has obeyed the Law perfectly for us; we are already credited with obedience in Him (2Co 5.21). 
  • The Spirit has written God’s Law on our hearts; with His help, we are inclined to obey (He 10.15-17).  “Like Joshua, Christians do not succeed spiritually because they obey God’s Law. Instead, God through Christ enables them to have victory over sin” (Richard S. Hess, Tyndale OT Commentary). 

With these extraordinary privileges and powers, let us demonstrate our trust in God’s plan for us by obeying him every day, morning and evening, in good times and bad.

We can do that, with God’s enablement.

Next time, some thoughts on that enablement.

Photo by Nathan McDine on Unsplash

Filed Under: Bible, Personal Tagged With: Joshua, Old Testament

On Turning a Page, Part 4: Trust

June 9, 2025 by Dan Olinger 1 Comment

Part 1: Obedience | Part 2: Plan | Part 3: Presence 

God makes, and keeps, promises for his people. How do we respond to that? In his opening words to Joshua, God has some imperatives—commands—to follow up his indicatives—his statements of truth, his promises. 

6 Be strong and courageous, for you shall cause this people to inherit the land that I swore to their fathers to give them. 7 Only be strong and very courageous …  

Is this just “suck it up, buttercup”? “Keep calm, and carry on”? “Keep a stiff upper lip”? 

No, it’s not. This is verse 6—which means it’s been preceded by the 5 other verses we’ve just surveyed. How can Joshua “be strong and courageous”? Courage results from the truth of God’s promises, and, importantly, our mindful acceptance of them as true. God told Joshua he would be with him and bring victory in his battles; and if Joshua believes him, putting on armor and leading his troops into battle is a natural consequence. He can approach the otherwise daunting task not with fear or anxiety—“I sure hope this works!”—but with confident anticipation—“This is gonna be great!” 

And so can we. Most of us are not strapping on battle armor—though my military chaplain friends could tell you stories—but we too can anticipate victory because we believe God’s promises to us. As commentator James E. Smith notes, “Fear and anxiety are tantamount to unbelief.”  

Note the precision of God’s words here. Joshua’s army will not “take,” “seize,” or “occupy” the Land; they will “inherit” it. The Land is their right because God, who owns all the earth (Ps 24.1), has designated it to them in promises to Abraham (Gn 13.14-17), Isaac (Gn 26.3-5), and Jacob (Gn 35.12). They already own it, and its current residents are occupiers, not owners. They are squatting on Israel’s land, in direct opposition to the Real Owner’s wishes and express orders. 

Sometimes, during a pep talk before a basketball game, the home team’s coach will shout, “These people are not going to come into our house and defeat us!” It’s no fun to lose—but it’s especially irking when you lose at home. We have status on our home court that we do not have on somebody else’s. 

Joshua has an obligation to restore visibly God’s sovereignty on Israel’s Promised Land. Similarly, we have an inheritance that is ours by right and which we shall certainly receive: 

“3 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time” (1P 1.3-5).  

Recall that “hope” in the Bible is not wishful thinking but confident anticipation of a certain future outcome. Christ’s resurrection has guaranteed for us a rightful inheritance that will not die, that will not be damaged, that will not expire. And God is reserving it securely for us in an impenetrable vault called heaven and guarding it by his own inexhaustible power. 

Uncertainty about this is simply impossible. 

What has He promised us?  

  • He has begun a good work in us, which He will certainly finish (Php 1.6).  
  • He has promised us that His body will be brought to maturity in Christ (Ep 4.11-16). He will shepherd us corporately along the way.  
  • He has promised us rest (Heb 4.1-3): we will certainly arrive, glorified, in His presence.  

Believe it. 

Next time: next step. 

Photo by Nathan McDine on Unsplash

Filed Under: Bible Tagged With: Bible, Joshua, Old Testament, retirement, transition

On Turning a Page, Part 3: God Remains with His People

June 5, 2025 by Dan Olinger Leave a Comment

Part 1: Obedience | Part 2: Plan 

God has assured Joshua that he has promised Israel the Land and that his plans will be accomplished. But there is in all of us this thread of fear, of doubt. “There’s a plan, but …” 

Mike Tyson, former world heavyweight boxing champion, famously said, “Everyone has a plan until they get punched in the mouth.” 

Yes, God has a plan, and he wants the best for us. But is he now just standing on the dock, smiling at and waving to Joshua as Israel sails off into unknown seas? 

I speak as a fool. 

The Lord has more to say before he sends Joshua and his men into combat: 

No man shall be able to stand before you all the days of your life. Just as I was with Moses, so I will be with you. I will not leave you or forsake you (Jos 1.5). 

God is not Pollyanna; there will be hard times. There will be those who “stand before” the people of Israel. And Joshua knows as well as anyone what they will be like; he surveyed the Land with eleven other men and saw, as they did, that 

the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. 29 The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan (Nu 13.28-29). 

These words come, of course, from the 10-spy majority, who counseled not even trying. But Joshua (and Caleb) had disagreed, because they believed God’s promises. And now God gives this believer added incentives to obey. 

First, they’re going to win. 

Nobody will be able to defeat them militarily. 

And second—and this is key—God will be with them. He’ll be right there. 

Now, I find that interesting. God obviously doesn’t need to “be right there” in order to see and know what’s going on. He doesn’t need to “be right there” to act on Israel’s behalf. He can do all his holy will from his holy hill, from the high and holy place (Is 57.15) where he dwells. Distance is no obstacle to him. 

But the transcendent God is also immanent—“with him also that is of a contrite and humble spirit” (Is 57.15 again)—because he can be, and because he wants to be. He loves us, and he’s not inclined to engage in bicoastal relationships. If I may say this reverently, he wants to be close; he wants to snuggle. 

I think there’s another reason that God makes this promise to his people at this transition point: he knows that they are bolstered, strengthened, by the assurance that he is with them. 

Have you ever seen a little child’s face light up when he sees his parents in the audience at the elementary school program? He smiles, and he may even wave. All the decorum flees; he’s just delighted that Mom and Dad are there. 

We don’t stay children, but we all have that spirit within us. We feel better when our loved ones make their presence known. And we are similarly bolstered by knowing that God brings his omnipotence to our struggles. 

God’s words to Joshua don’t stop there; he notes further that he has proved himself faithful in the past (“as I was with Moses”). We’re also bolstered by having experienced this sort of thing before. As Paul notes (my paraphrase), “Trials bring endurance, and endurance brings experience [of success], and experience brings confidence [in future trials]” (Ro 5.3-4). 

He will not “leave” us. The Hebrew word speaks of loosening your grip and letting something fall—like what I do when I fall asleep on the couch while holding the remote. 

God doesn’t do that, and he won’t. He’s awake, and he’s present, though he doesn’t really need to be in order to be effective. 

We’re gonna be okay. 

So what does he ask of us? 

Next time. 

Photo by Nathan McDine on Unsplash

Filed Under: Bible, Personal Tagged With: Joshua, Old Testament, retirement, transition

On Turning a Page, Part 2: There’s a Plan

June 2, 2025 by Dan Olinger Leave a Comment

Part 1: Obedience 

God has issued a command to Joshua—one that sounds dangerous. You don’t just wade into a flooding river with all your stuff, and hope for the best. But Joshua, who believed God’s promise to give his people the Land when 10 of the other 11 spies didn’t, believes him now, and he will obey. And, undoubtedly to everyone’s astonishment, the river will stop for them and, metaphorically speaking, motion them to cross. 

But they don’t know that yet. God continues his speech to Joshua by telling him what lies ahead. 

3 Every place that the sole of your foot will tread upon I have given to you, just as I promised to Moses. 4 From the wilderness and this Lebanon as far as the great river, the river Euphrates, all the land of the Hittites to the Great Sea toward the going down of the sun shall be your territory.  

Now, they do know this. God is simply repeating a past promise (Dt 11.24), the very one that Joshua (and Caleb) believed when the other spies didn’t. 

And the people also know—or should know—that God keeps his promises. Back when he had appeared to Moses in the burning bush, he had introduced himself as “the God of Abraham, Isaac, and Jacob.” Why this description, and not another, such as “the Creator of heaven and earth,” or “the infinite, eternal, and unchanging God,” or “the God of wonders”? 

I think the reason for his choice of words to Moses is clear. God had made promises to those patriarchs, promises that included a numerous people (already fulfilled in Egypt), a blessing on all peoples through a “seed” (a promise not then fulfilled), and most specifically in view here, a promise of the Land on which Abraham’s sandal had walked. 

As Moses stands at the burning bush, that promise has not been fulfilled—but it’s next in line. God is effectively saying, “My people, Abraham’s descendants, are out of the Land, enslaved in Egypt. This must not stand. Go down there, and I will do what it takes for you to lead them Home.” 

That’s promise number 2. And, as we all know from reading the rest of Scripture, promise number 3, the universal blessing through Abraham’s “seed,” will be fulfilled when David’s Greater Son, the incarnate God, pays the price for our sins at the cross and opens the gates of salvation to all who will come. 

God remembers his promises—for centuries—and he keeps them without fail. 

Decades after the burning bush God repeated that promise to Moses, with specifics: 

24 Every place whereon the soles of your feet shall tread shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be (Dt 11.24). 

And now God, remembering those specifics, repeats them to Joshua as this newly appointed leader gazes east across the Jordan. 

So God assures Joshua that the plan is in place, and the Land will belong to Jacob’s people. In modern parlance, it’s in the bag. 

So what of our transitions? We typically don’t have circumstantial specifics as Joshua did, but we do have specific assurances about God’s character—he is faithful, gracious, merciful, good—and about his relationship with us—he loves and cares for us, providing all that we need for spiritual success (which is the most important kind of success) and providing our needs for all the days he has planned for us. And when those days are over, we will be “absent from the body, and … present with the Lord” (2Co 5.8). Further, “we shall be like [Christ], for we shall see him as he is” (1J 3.2). 

So. What lies ahead? In this life, the assurance that God is working his good plan and keeping his promises; and in the next, eternity with him. 

Sounds like it’s all good. 

Now, we know by just looking around that this “all good” includes hard things, things that we would consider “bad.” What about that? 

God’s not finished talking to Joshua yet. We’ll look at his further words next time. 

Photo by Nathan McDine on Unsplash

Filed Under: Bible, Personal Tagged With: Joshua, Old Testament, retirement, transition

On Turning a Page, Part 1: Begin with Obedience

May 29, 2025 by Dan Olinger Leave a Comment

I’ve already published a couple of posts on my retirement, one on the why and one on the how. Now I’d like to exegete a biblical passage that I think sheds some light on a major life transition. It has already informed my thinking, and I’m confident that it will inform others facing transitions—retirement, perhaps, or other significant events. 

A significant pivot point in the biblical metastory is the move from Deuteronomy to Joshua. That crevasse is of course the end of the Torah, the five books of Moses, and the beginning of what the Jews call the Prophets, specifically the Former Prophets (which, in the main, we Christians call the books of History). It’s also the end of the leadership of Moses, whom we might call the first constitutional ruler of the nation of Israel, and the beginning of the leadership of Joshua, who to this point has been presented primarily as just a servant of, or aide to, Moses, and as one of just two believing spies of the Promised Land. 

That means some uncertainties. We’re leaving the familiar, the proved, the era of competence (more or less), and stepping out into the Great Unknown, facing challenges not previously experienced and the hard work of stewarding a new bailiwick and lifestyle. 

Sounds to me like retirement. :-) 

To this point in the biblical story, God has brought Israel out of slavery in Egypt; preserved them through 40 years of wilderness wandering; led them northward through hostile territory (Edom, Moab) on the east side of the Jordan; and brought them to an encampment at Shittim* in modern Jordan, across the Jordan River from Jericho, poised to enter and conquer the Land.  

 But now Moses is leaving. How on earth can Israel go on without him? 

Now, there’s a danger in trying to apply biblical narrative to a current situation. I’m facing a transition, but I’m not Israel, and God has not promised me a specific piece of real estate and the military might to expel the current owners. 

But there are similarities. I am one of God’s people, and he has made covenant promises to me as a member of his body, the church, and he is and will be as faithful to those promises as he has ever been, and I am at a point of transition, and Paul tells us that the Old Testament stories were indeed preserved in Scripture as examples for us (1Co 10.11). 

So what did God say to Joshua in his time of transition? And what do those words tell us about God and about His plans for us? 

God Is Great, and He Is in Charge 

He begins by reminding Joshua of the Most Important Thing: 

Moses my servant is dead. Now therefore arise, go over this Jordan, you and all this people, into the land that I am giving to them, to the people of Israel (Jos 1.2). 

The past, with all its familiarity, was under God’s sovereign direction. But God has given his people the unknown future as well, and he will see that his good will is done. And by implication Joshua and the people of Israel, like Moses, are God’s servants too, and the sensible thing for them to do is to obey him.  

So he gives them a command: “Go over this Jordan.” 

Now, at this time of year the Jordan was at flood stage, raging with whitewater and overflowing its banks (Jos 3.15b). That’s not something you just amble into, especially when you’re carrying all your stuff in wagons or in your arms. 

Retirement doesn’t mean you just quit showing up at work and begin every day by asking, “Hmmm; what do I think I want to do today?” There’s stuff you need to get done—logistical, financial, procedural stuff—and if you don’t, unpleasant things, some of them involving potentially hostile government officials, will happen. 

Gotta learn the new stuff and execute it precisely. Or else. 

But God had brought Israel through the Red Sea ahead of Pharaoh’s pursuing armies, and he had fed them and preserved their clothing—even their shoes! (Dt 29.5)—through forty years of wilderness wandering, and he was certainly able to get them across this crazy river. 

So they obey. They step into the river, and in that instant the flow stops and a path opens for them to cross in safety. 

God can do that. He’s in charge. 

He’s in charge through our transitions too. Obeying him is safe. 

Well, then; what about tomorrow? 

We’ll get into that next time. 

* Some people find this word embarrassing. I’ll note, first, that in Hebrew it is pronounced “shuh TEEM,” with the emphasis on the last syllable. I’ll also note that the word means “acacia trees”; the acacia is the tree you see on the African savannah all the time. It often leans to one side; I think of it as looking as though someone smacked it hard on the side of the head. 

Photo by Nathan McDine on Unsplash

Filed Under: Bible, Personal Tagged With: Joshua, Old Testament, retirement, transition

2 Peter, Part 8: Finishing Well 

April 24, 2025 by Dan Olinger Leave a Comment

Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 

Since the Day of the Lord is coming, how should we, God’s people, then live? 

One natural inclination would be to take fleshly joy in our deliverance: well, I’m OK, so why should I care? 

The Christian life is not like that. We don’t live for ourselves, and most certainly not for the lusts of the flesh, one of which is comfort and ease. Our perspective, our sense of responsibility, is outward: Jesus said we love God, and we love others. 

How do we manifest those two loves (which, of course, are in perfect harmony) with the certainty of coming judgment and an end to the cosmos as we know it? 

Peter begins with a summary: “holy conversation [lifestyle] and godliness” (2P 3.11). That, of course, is always called for, in any era or circumstance. 

What does that look like in the Last Days, with cosmic judgment possible at any time? 

Well, anticipation, even eagerness, makes sense (2P 3.12). 

Why? 

Because the destruction of the current world—broken by sin, and groaning for deliverance (Ro 8.21-22)—prepares the way for a new cosmos, unbroken, perfectly fruitful, and ready to serve as a home for glorified servants of a great and good God (2P 3.13). 

Peter does not emphasize this point here, but of course he has in mind our need to take the gospel to the ends of the earth. He received that Commission directly from the mouth of the Lord himself (Mt 28.16-20), and he has now devoted his life to carrying out that Commission faithfully, even knowing that at the end he would be bound and carried where he does not want to go (Jn 21.18). Our faithfulness in telling this story is of course part of what Peter urges us toward. 

But he devotes his words here to a slightly different track. 

Live right, he says. Live so as to finish “in peace, without spot, and blameless” (2P 3.14). Don’t get sloppy or inattentive just because the judgment hasn’t happened yet; use the time to advance, to grow, to mature in your salvation, specifically your sanctification (2P 3.15). 

Here Peter calls on the agreement of another apostle, Paul, with these urgings. As we’ve noted, Peter is familiar with Paul’s writings—Paul may already have been martyred by this time—and perhaps collections of his epistles may already be showing up in the churches. They have their dense parts—and as I’ve noted in the series on 1 Peter, so do Peter’s—but they are well worth the effort necessary in reading, understanding, and applying them. 

And so Peter closes with the two principles most heavily emphasized by both himself and Paul: 

  • Pay attention (2P 3.17). Don’t be deceived by false teachers (cf. Co 2). Compare their teachings with the truth (again, both the words of the apostles [cf. 2Th 2.15; 3.4] and the Scripture itself) and cling to the truth. 
  • Pursue sanctification: “grow in grace” (2P 3.18). Live a life of constant growth, empowered by the means of grace and aiming for the character of Jesus Christ (1J 3.2), insofar as is possible for someone who is only human and not also God. 

Peter closes with a benediction. We should not read this, or any benediction, as a mindless formula, like the “Sincerely,” at the end of our letters. (Does anybody write letters anymore?) 

This is a statement of the reason for which we live, for which we were designed to live. Our lives, and indeed all the universe, exist for the explicit purpose of bringing “to him … glory both now and for ever” (2P 3.18). 

There’s no greater joy than finding your designed purpose and fulfilling it. And in the light of coming judgment and new creation, there’s nothing that makes more sense. 

Photo by 愚木混株 cdd20 on Unsplash

Filed Under: Bible Tagged With: 2Peter, New Testament

2 Peter, Part 7: The Certainty of the Day of the Lord

April 21, 2025 by Dan Olinger Leave a Comment

Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 

As Peter has been discussing God’s judgment of false teachers, he naturally turns to the greatest judgment of all, God’s coming with a final judgment over all the earth. He eventually calls it “the Day of the Lord” (2P 3.10). This term is used 25 times in the prophets, Acts, and the epistles, usually in a sense of coming judgment. In the prophets it may refer to a coming local judgment—say, the Assyrian or Babylonian invasion—but most often it’s speaking of God’s great intervention at the end of days. By the time Peter is writing this epistle, Paul has already discussed it (1Th 5.2ff), and Peter is certainly familiar with that passage (2P 3.15-16). Here it’s a natural follow-on to what he has just said about the false teachers. 

He begins the chapter by warning his readers against following the path of the false teachers; remember, he says, what the prophets (in the Scripture) and the apostles (today) have warned you about (2P 3.2). Here, of course, he’s repeating the two authoritative sources he’s already identified in 2 Peter 1.16-21. 

Here Peter calls the opponents “scoffers” (2P 3.3), calling to mind the OT references to “the ungodly” (Ps 1.4-6) and the frequent references in Proverbs to the “fool.” These are people with hard hearts, who are predisposed to reject God’s word in any form and to call into question anything he says. Here they scoff at any warning of coming judgment, motivated by “their own lusts,” as Peter has already noted in chapter 2. 

Their foolish confidence in mocking the predictions is based on the fact that time has passed since they were given (2P 3.4); of course the prophets and the OT patriarchs are long dead, and though only a minority of NT scholars believe that Peter is here speaking of “the fathers” from the Christian era, many of them have died by the time Peter is writing in the mid to late 60s AD. Stephen has died (Ac 7.59-60); the Apostle James has died (Ac 12.2); “James the Just,” the half-brother of Jesus, and author of the Epistle of James, has likely been thrown from the pinnacle of the Temple by this time as well. 

Mocking God’s warnings on the basis of the passage of time is a really dumb idea. As Peter notes, the record shows that God does keep his promises. Noah’s flood is testimony to that (2P 3.5-6). 

Some years ago I had the opportunity to travel through the Grand Canyon on a six-day rafting trip. As the days passed we were deeper and deeper into the layers of rock, standing as mute—but visible—testimony to God’s judgment, until we reached the Great Unconformity, the abrupt layer of pre-Flood rock. The layers above, which evolutionary geologists say were laid down over millions of years, show folds that must have occurred while those multiple layers were soft. And some of those layers extend from the American Southwest all the way to the British Isles. 

Global flood. God does keep his promises, whether of judgment or anything else. And so another promised judgment, this one by fire, is certain to come (2P 3.7). And the passage of time since that promise means nothing; God is not time-bound as we are, and he has literally all the time in the world (2P 3.8). 

So why does he delay? Well, technically, he’s not delaying; he’s waiting for the pre-determined time. But in the meantime, he is giving those of his people who are not yet his people time to come to him (2P 3.9). The “delay” is evidence of his patience, of his grace. 

But when it comes—when it comes—there will be no doubt what is happening. When no one expects it—like a thief in the night—everything that we know will be destroyed by fire (2P 3.10). The sky, the earth, everything humans have built on it, even the very chemical elements themselves—all of it will be destroyed. 

Promises made, promises kept. 

Those false teachers, with those rock-hard hearts, and all their victims, whom they are using just for their own selfish gratification? Yes, they’d better listen, because judgment is certainly coming, in a time of God’s own choosing. They should not interpret the delay as softness or indecision. 

Now, God’s people are safe from this judgment; we need not fear. But there are still ramifications of its certain coming; there are ways we ought to direct our thinking and behavior in the meantime. We’ll get to those in the next post. 

Photo by 愚木混株 cdd20 on Unsplash

Filed Under: Bible Tagged With: 2Peter, New Testament

2 Peter, Part 6: The Outcome for False Teachers  

April 17, 2025 by Dan Olinger Leave a Comment

Part 1 | Part 2 | Part 3 | Part 4 | Part 5 

Peter has briefly given us some help in recognizing false teachers when they show up. Now he spends considerably more column inches telling us what’s going to happen to them. Since God has consistently acted against false prophets in the past to condemn his enemies (2P 2.4-6) and to rescue his people (2P 2.7-8), he will certainly act now to rescue his people (2P 2.9) and to condemn his enemies (2P 2.9-22). 

(Side note: this structure is a chiasm. The Bible contains lots of them.) 

Past Examples 

God condemned the angels who joined Satan in his rebellion (2P 2.4); he condemned those who rejected the preaching of Noah (2P 2.5); and he condemned Sodom and Gomorrah for a whole raft of sins (2P 2.6; cf Ezk 16.49-50). But even in the Flood he rescued Noah and his family (2P 2.5), and even in his destruction of Sodom he saw, loved, and rescued Abraham’s nephew Lot (2P 2.7) because Lot was grieved by what he saw around him in that wicked city (2P 2.8). 

(Side note #2: Observant readers will recognize that these verses also appear in the Epistle of Jude. Older interpreters believed that Jude wrote first and then Peter pulled his words in and rearranged them slightly. They note that Peter says the false teachers “will come,” while Jude says they’re already here. More recent commentators reverse the order. I’m inclined to go with the old guys. But in the end it makes little difference for doctrine or application.) 

Present Certainty 

Well, then. If God has done these things in the past, then we should expect that he will do them again as we face sly attacks from false teachers. He will rescue us (2P 2.9a), and he will “reserve the unjust unto the day of judgment to be punished” (2P 2.9b). 

Specifically, he will judge them for their immorality (2P 2.10a) and for their rejection of authority, including God’s (2P 2.10b). Here he repeats two of the three characteristics of false teachers that he identified earlier in the chapter. 

Their arrogance and rebellion are displayed by their shameless acts “to speak evil of dignities” (2P 2.10c); whether Peter is referring here to human dignities, such as pastors or government officials, or to supernatural beings, Peter does not make clear. But the parallel passage in Jude (Jude 1.9) refers to the account in the apocryphal Assumption of Moses in which the archangel Michael would not rebuke Satan as they contended over the body of Moses. (Unfortunately that portion of the apocryphal manuscript has not survived. And no, I don’t have much light to shine on it.) 

Peter spends the bulk of this chapter on the immoralities of the false teachers. 

They “riot in the daytime” (2P 2.13)—that is, they don’t even have the decency (!) to wait until after dark before they start into their immoral behavior. They have “eyes full of adultery” (2P 2.14)—which is to say that every time they look at a woman, they objectivize and sexualize her. They love “the wages of unrighteousness” (2P 2.15)—and here Peter recalls the third characteristic of false teachers mentioned in the first section of the chapter: they’re in it just for themselves.  

As a result of the emptiness of their worldview, they are unremittingly disappointing. They are “wells without water” (2P 2.17), a common disappointment in the desert climates extensive in the biblical lands. They promise what they can’t deliver. They appeal to the worst instincts of their hearers (2P 2.18), promising them freedom but in fact leading them into the same slavery that engulfs themselves (2P 2.19). 

In the Hebrew Scriptures even Exodus reminds us that life is not about being free from all authority, but about being delivered from an evil master to be placed into service to a good one. If, then, we have escaped an evil master, Peter says, we must not go back. To do so would be worse than if we had never escaped at all (2P 2.21). 

There’s a clear application here. 

If you’re a Chapter 2 person, there is nothing good down the road on which you’re traveling. Repent and believe now, before things get even worse. 

And if you’re a Chapter 1 person, rest assured that God knows you, sees you, and will deliver you from the evil one. Or as Jude says, he “is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy” (Jude 24). 

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Filed Under: Bible Tagged With: 2Peter, New Testament

2 Peter, Part 5: Recognizing False Teachers 

April 14, 2025 by Dan Olinger Leave a Comment

Part 1 | Part 2 | Part 3 | Part 4 

Peter spends most of his first chapter laying out the reasons that we can be confident in trusting God’s Word. The apostles have spoken it truthfully, some of them even having seen the Lord glorified while he was still on earth. And that experience has only made more certain the reliability of the Scriptures, whose authors wrote not simply their own opinions, but rather the very words the Holy Spirit drove them to write. 

And coming from that doctrinal mountain top—ambiguity absolutely intended—we find that the truth of the Word is subject to twisting, to distortion. There are those who will inevitably turn the truth of God into a lie—and Peter wants his readers to be alert so as to recognize and reject them. In the first three verses of this second chapter, he tells us how we can recognize them. 

Expectation 

Peter notes that even as the OT prophets were being driven along to write the truth, there were simultaneously false prophets, those who claimed to speak from God but did not—who opposed the true prophets and sought to discourage God’s people from listening to them. In the very same way, we can expect false prophets to arise today (2P 2.1)—and even “among” us, that is, within the very church. These teachers claim to be our fellow believers. 

Commentator Warren Wiersbe notes, “False teaching from within the church is far more dangerous than persecution from without (see Acts 20:28–32). Persecution has always cleansed and strengthened the church; false teaching weakens the church and ruins its testimony.” 

It’s certainly coming, and it can do a lot of damage. 

So how do we recognize these people? 

Recognition 

Peter points out three common marks of false teachers, things we can watch for as warning signs. 

First, they reject God’s authority, “denying the Lord that bought them” (2P 2.1b). The word Lord here is despotes, from which our word despot comes. In Greek it doesn’t necessarily involve cruel abuse of authority as it usually does in English, but it does speak of absolute authority, of dominion, of sovereignty. How foolish is it to reject the authority of one who is completely in charge? of one who owns you, having bought you? 

It’s often noted that sin makes a person stupid. Here’s an example. They “bring in damnable [destructive] heresies,” and logically but ironically, when they do, “they bring upon themselves swift destruction” (2P 2.1). Same root. Proper payment for parallel behavior. 

Next, they entrap others in “their pernicious [shameful] ways” (2P 2.2). This word in the NT often refers to immoral sexual practices. False teachers are like that—and they provoke onlookers to speak evil of [blaspheme] the truth that they claim to represent. 

We live in a time when a broad spectrum of religious leaders has been caught in immorality. Peter doesn’t say that all such people are false teachers—sometimes God’s people stumble into sin—but he does say that false teachers are often sexually immoral and thereby encourage others to follow in that path. 

Enough soft-pedaling. Enough excuses. Such people are disqualified from ministry. We shouldn’t listen to them. 

There’s a third characteristic of false teachers: they’re in it for what they can get out of it—and out of you. “And through covetousness shall they with feigned [plastos] words make merchandise of you” (2P 2.3). Again Weirsbe comments, “The false teachers use our vocabulary, but they do not use our dictionary.” 

Do you recall Peter’s statement that he had not followed “cunningly devised fables” (2P 1.16) when he preached to them? Well, these false teachers have. 

The airwaves are full of preachers who flaunt their lavish lifestyles and encourage their followers to send a “seed gift,” with the clear implication, or even the direct statement, that God will pour out greater (monetary!) blessings on them as a reward. 

Nonsense. 

In Africa I have often seen posters advertising mass meetings for “healing” and “blessing,” picturing preachers from America, or Europe, or indigenous Africans. Crowds throng to these meetings, and they have been doing so for decades. It astonishes me that so few of them seem to realize that they’re not any richer than they were last year, or five years ago. 

False teaching is a powerful thing. 

Next: what’s down the road for these false teachers. 

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Filed Under: Bible Tagged With: 2Peter, New Testament

2 Peter, Part 4: Excursus on Inspiration 

April 10, 2025 by Dan Olinger Leave a Comment

Part 1 | Part 2 | Part 3 

Last time we established from Peter’s wordplay at the end of chapter 1 that the writers of Scripture were not just writing down their own thoughts and opinions; they were being driven along, like a ship in a storm, by the Holy Spirit, so they wrote what he wanted them to. 

But there’s more to say about that. Hence I’ve chosen to pause our progress through 2 Peter for a little excursus on the systematic theological topic of the inspiration of Scripture. 

The writers wrote what the Spirit directed them to write. But they were not stenographers. (As though anybody these days even knows what a stenographer is.) They were taking part in the process. 

To begin with, they did their own research. Most famously Luke, at the beginning of his Gospel, informs his correspondent, Theophilus, that he had read the other Gospels and wanted to provide his own perspective (Lk 1.1-4). We know that the OT prophets sometimes pulled in existing historical documents to clarify their writings; for example, Isaiah cites 2 Kings 18 as his Chapter 36—and the Chronicler, centuries later, cites the same passage as 2 Chronicles 32. Further, the biblical writers, both OT and NT, routinely cite extrabiblical writings and even secular writings; Joshua (Jos 10.13) and Samuel (2S 1.18) both cite the Book of Jasher, and the writer of Esther (probably Mordecai?) consults the official archives of the Persian Empire (Es 10.2). 

(By the way, I find the whole topic of biblical citations really fascinating, though I’m sure others may not. Maybe there’s a post coming on that one of these days.) 

So the authors are contributing, by their research, to their own understanding in the process of being “driven” to write the Spirit’s words. 

They’re also drawing from their life experiences. In relating Jesus’ teaching about a camel going through the eye of a needle, both Matthew and Mark use the Greek word for a simple sewing needle (rhaphis, Mt 19.24, Mk 10.25), the kind found in every Jewish home in that day. Luke, however, uses a different word, for a surgical needle (belones, Lk 18.25)—because, obviously, he was thinking as a physician (Co 4.14) should think, and that’s the Greek word that came to his mind when he thought, “Needle.” 

Let me pause here to anticipate a concern. Which word did Jesus use? And thus which Gospel author used the wrong word? That’s a sensible question, but misinformed. Jesus was almost certainly speaking Aramaic, and the Gospel writers were translating in their heads as they were recalling and writing. Their word choices differed because their life experiences differed—and their thinking thus influenced the words they wrote. 

One of my favorite illustrations of the cooperation of the authors and the Spirit in the writing of Scripture is in Paul, in 1 Corinthians. He begins his letter by expressing his concern over the cliques, the factions, that have developed in the Corinthian church: some follow Paul, and others follow Apollos (apparently the church’s first pastor after Paul’s founding of it, Ac 18.27), and others follow Peter (Cephas), and yet others follow Christ—as though he were merely a mascot rather than the Head of the church (1Co 1.12). Paul will have none of this; he asks rhetorically, “Was Paul crucified for you?!” (1Co 1.13). He follows that up by saying, “I thank God that I baptized none of you, but Crispus and Gaius” (1Co 1.14). 

Now, he has not written the truth here. I can imagine him pausing to think: “Oh, yes, I baptized the household of Stephanus … and I don’t remember whether I baptized anybody else” (1Co 1.16). 

You can see his mind working there, can’t you? 

He writes—eventually—what the Spirit wants him to write, but again, he’s not a stenographer; he’s actively taking part in the composition process. 

There’s a lot we don’t understand about inspiration, but what we do know is fascinating. And we do know that the Scripture is, as Peter writes, a “sure word of prophecy” (2P 1.19). 

Photo by 愚木混株 cdd20 on Unsplash

Filed Under: Bible Tagged With: 2Peter, New Testament

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