The Berean Expositor
Volume 42 - Page 248 of 259
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We have now advanced a step in our pursuit of the truth. In the first part of the study
the fact was established that there were three creative movements recorded in Scripture,
and that Peter, whose reference to creation is occupying our attention, was a minister of
the circumcision. To this we have now added some idea of the general scope of this
epistle, and of II Pet. 3: 3-14 in particular. We are, therefore, now ready, to give
II Pet. 3: 3-14 a fuller and more detailed examination.
No.14. A preliminary enquiry into the testimony of II Pet. 3: 1-14.
Proofs that Peter makes no direct reference beyond Gen. 1: 3.
pp. 187 - 191
Before we can come to any definite conclusion about the intention of the Apostle in
II Pet. 3: 3-14, we must arrive at some certain understanding of the terms he uses.
There are few students of Scripture but who, when they read the words of II Pet. 3: 4
"the BEGINNING of creation" will go back in mind immediately to Gen. 1: 1 and
John 1: 1, where the same word arche `beginning' is found either in the Septuagint or in
the original Greek N.T. Yet upon examination, such a reference back is proved to be
untrue. We have already spoken of Mark the `interpreter' of Peter, and the present is an
opportunity to test his words. Mark uses the word arche `beginning' four times thus:
A |
The beginning of the gospel of Jesus Christ the Son of God (1: 1).
| From the beginning of the creation (10: 6).
A |
The beginning of sorrows (13: 8).
| The beginning of the creation which God created (12: 19).
The two references to creation challenge our attention, and we are sure that the
established meaning of these two passages in Mark's Gospel must influence most
profoundly our interpretation of the same words in II Pet. 3: Here therefore is the first
passage in full.
"But from the beginning of the creation God made them male and female" (Mark 10: 6).
It is not a matter of debate therefore that Mark uses the expression `the beginning of
the creation' to refer exclusively to the creation of Gen. 1: 3, and so by logical necessity
cannot include Gen. 1: 1.
Let us read the second reference:
"For in those days shall be affliction, such as was not from the beginning of the
creation which God created unto this time, neither shall be" (Mark 13: 19).
All we need to do to show that the same limitation must be observed is to place beside
this reference, two parallel passages.