This is a most significant list of Tanach passages, which largely detail the Divine mission that Ancient Israel was to fulfill in being a beacon of God’s holiness and righteousness to the nations. Of course among these passages appear references, most notably Hosea 2:23, which foretell of the restoration of Israel in the Last Days. The role that 1 Peter 2:9-10 has for today’s emerging Messianic movement, and what it specifically communicates, is one which is most important. Not only are we to be a holy people who faithfully serve the Lord in the world, but it cannot be avoided that the Apostle Peter applied a prophecy of the scattered Northern Kingdom of Israel/Ephraim coming back to Him to a mixed audience of Jewish and non-Jewish Believers (cf. 1 Peter 1:1, 14; 4:3). But whereas many of today’s populist Two-House teachers would just rush off and conclude that Peter’s non-Jewish audience were “Ephraimites” of some sort, the focus of Peter himself is on the calling of Israel—which is not limited to his own Jewish people exclusively, or the nations. He applies a restoration of Israel prophecy, in the process of being fulfilled, to non-Jewish Believers—but obviously leaves the details of fulfillment to the Lord. The ethical and moral aspects of this are more imperative:

“Dear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires, which war against your soul. Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us” (1 Peter 2:11-12).

Whether you look at “the day of visitation” (NASU) as the future return of the Messiah, or simply a distinct time or season when God’s presence is known, the critical point is that His people are to have prepared the way for others’ salvation via their upstanding conduct and good works! For Peter’s audience living in the Roman Empire, this would have meant a proper submission to governmental authorities (1 Peter 2:13-17), and for any believing slaves to be committed to endure unjust suffering if they must, because Yeshua Himself was unjustly beaten (1 Peter 2:18-21; cf. Isaiah 53:9). To a degree, in emulation of the Messiah Yeshua, should Believers have to face persecution and death, they are to ultimately not resist:

“When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly. He himself bore our sins in his body on the tree, so that we might die to sins and live to righteousness; by his wounds you have been healed. For you were like sheep going astray, but now have returned to the Shepherd and Overseer of your souls” (1 Peter 2:22-25).

The main thrust emphasized by the Apostle Peter here is that it is ultimately God the Father to whom Believers must turn to provide final vindication, should they at all have to experience martyrdom (cf. Revelation 6:10).

Another area of submission mentioned by Peter concerns that of wives to husbands, specifically in terms of what is to take place when a wife is a Believer and a husband is not. A wife is to see her husband led to the Lord by her good conduct and steadfast spirit (1 Peter 3:1-6). Husbands are to also be considerate to their wives, treating them with respect and with their full support (1 Peter 3:7). Within the community of faith as a whole, Peter admonishes, “all of you, live in harmony with one another; be sympathetic, love as brothers, be compassionate and humble. Do not repay evil with evil or insult with insult, but with blessing” (1 Peter 3:8-9; cf. 3:10-12; Psalm 34:12-16). Suffering for the good that one does is not something to be frightened of, given the complete victory that Believers possess in the Messiah Yeshua (1 Peter 3:13-22). Suffering is attested by Peter to be of value, specifically because it will focus one’s attention off of potential sinful habits and onto the Judge of all humanity:

“Therefore, since Messiah suffered in his body, arm yourselves also with the same attitude, because he who has suffered in his body is done with sin. As a result, he does not live the rest of his earthly life for evil human desires, but rather for the will of God. For you have spent enough time in the past doing what the pagans chose to do—living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry. They think it strange that you do not plunge with them into the same flood of dissipation, and they heap abuse on you. But they will have to give account to him who is ready to judge the living and the dead” (1 Peter 4:1-5).

The reality of knowing that “The end of all things is near” (or as the CJB puts it, “The accomplishing of the goal of all things”) is to motivate God’s people to the right action (1 Peter 4:7a). This includes self-control, love for others, hospitality, and employing one’s spiritual gifts appropriately (1 Peter 4:8-10). Peter emphasizes, “If anyone speaks, he should do it as one speaking the every words of God” (1 Peter 4:11a), because what Messiah followers communicate should ultimately bring honor and glory to Him (1 Peter 4:11b). While readers can surely debate how near or far away the End of the Age actually is, there can be no debate that we find ourselves in the final stage of human history before the Messianic Kingdom. With this reality, comes the sober truth that suffering, insults, and false accusations will come against Yeshua’s followers (1 Peter 4:12-18).

The final series of instructions delivered in 1 Peter largely pertains to how elders are to properly manage the flock of God, as they are to avoid the temptations of money, be eager to serve, and not be domineering those who look to them for guidance (1 Peter 5:1-4). Young persons are to be submissive to those who are older (1 Peter 5:5a), with all in the assembly being humble (1 Peter 5:5b-6-7; cf. Proverbs 3:34). Most poignant is recognizing that the Adversary is looking for an opportunity to strike against Believers, doubtlessly requiring that people of faith maintain their faith:

“Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour. Resist him, standing firm in the faith, because you know that your brothers throughout the world are undergoing the same kind of sufferings” (1 Peter 5:8-9).

The Apostle Peter closes his first letter by reminding his readers that should they suffer, the Lord Himself will restore them as He is the ultimate and eternal Power (1 Peter 5:10-11). Final greetings from Silas, who helped him compose the letter are extended (1 Peter 5:12). While Peter does say “She who is in Babylon...sends you her greetings,” this is a rather elusive phrase (1 Peter 5:13a), and it is most probably a reference to Peter being present in Rome, which was a city that surely embodied all of the wicked characteristics of Ancient Babylon. Mark was also with Peter at the time of writing (1 Peter 5:13b). The letter ends with an issuance of peace to the Believers (1 Peter 5:14).

While the Epistles of 2 Peter and Jude certainly have some similar content to 1 Peter, when reading these two letters together it is almost unavoidable that they quantitatively address the same problem: namely, false brethren and apostasy against the Lord which are to be judged by Him. It is most frequent to see commentaries where 2 Peter and Jude are combined together, not only because of the shortness of the Epistle of Jude at only twenty-five verses, but also because of the overlap in subject matter. This has spurred discussions among interpreters as to which letter was composed first—2 Peter or Jude, or vice versa—with theologians divided. One letter presents the problems discussed at an early stage, and then another presents the problems at a more advanced stage. Good arguments for either 2 Peter or Jude being written first, followed by the other, have been made by those who hold these letters to be genuine works originating from the Apostle Peter and Jude the half-brother of the Lord. For our purposes of intending to simply summarize the key intent of 1&2 Peter and Jude, we will look at 2 Peter first, followed by Jude.

No specific audience is stated by name in the text of 2 Peter, but it can be safely assumed that it was likely the same basic recipients in Asia Minor who received 1 Peter. They are surely among those who “have received a faith as precious as ours,” who are to be growing “in abundance through the knowledge of God and of Yeshua our Lord” (2 Peter 1:1, 2). It is often asserted by examiners of the letter that the audience was most likely under the threat of influence by either incipient or proto-Gnostic beliefs. The tone we can detect from what is composed is that the author knows he does not have that much longer to live, and that some bad things are likely to come into the faith community after he dies. The recipients of 2 Peter are reminded of the severity of judgment that will come upon evil workers, and to not only beware of them, but to instead follow the right path of trust in God.

The opening greeting of 2 Peter extends into an almost doxology of detailing the great power and majesty of God, as the Apostle declares, “His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness. Through these he has given us very great and precious promises, so that through them you may participate in the divine nature and escape the corruption in the world caused by evil desires” (2 Peter 1:3-4). The audience has already received redemption through the good news of Yeshua, and via the reconciliation they have with the Father they have access to all that they need to experience who He is. The main things that they are to make sure that they possess in their lives, are to be manifested in the way that they think and act in actual day to day situations:

“For this reason, make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, brotherly kindness; and to brotherly kindness, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Yeshua the Messiah. But if anyone does not have them, he is nearsighted and blind, and has forgotten that he has been cleansed from his past sins” (2 Peter 1:5-9).

These would certainly be key words delivered against an environment where Messiah followers could possibly be tempted to be influenced by various mystery cults, or by those within the assembly who had false teachings or aberrant/heretical ideas about God and His salvation. Make sure you are being ever-molded and transformed by the power of God’s love. And as Peter so directly states: “Without these qualities you can't see what's right before you, oblivious that your old sinful life has been wiped off the books” (2 Peter 1:9, The Message). If the Believers can make the effort to always put their old way of sinfully living and thinking behind them, then as Peter says, “your calling and election” will be sure. “For if you do these things, you will never fall, and you will receive a rich welcome into the eternal kingdom of our Lord and Savior Yeshua the Messiah” (2 Peter 1:10-11). Peter has confidence that his audience will do this, remarking, “So I will always remind you of these things, even though you know them and are firmly established in the truth you now have. I think it is right to refresh your memory as long as I live…” (2 Peter 1:12-13a).

We do not get the impression from the letter that Peter has that much longer to live, as he knows that his time to depart is nearing (2 Peter 1:13b-14). He urges his readers, “I will make every effort to see that after my departure you will always be able to remember these things” (2 Peter 1:15), and so this epistle encapsulates a rather direct message about problems that he witnessed in the First Century, which needed to be identified and avoided at all costs. The Apostle Peter asserts that he was one of the original eyewitnesses of Messiah Yeshua’s ministry, that He accomplished the expectation of the Prophets, and that his hearers are to be very skeptical of anyone who claims to be a prophet:

“We did not follow cleverly invented stories when we told you about the power and coming of our Lord Yeshua the Messiah, but we were eyewitnesses of his majesty. For he received honor and glory from God the Father when the voice came to him from the Majestic Glory, saying, ‘This is my Son, whom I love; with him I am well pleased.’ We ourselves heard this voice that came from heaven when we were with him on the sacred mountain. And we have the word of the prophets made more certain, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts. Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:16-21).

Quite contrary to how genuine prophets of God were guided by His Spirit, Peter issues a warning that false prophets are sure to come—just as they have always been present. They will make up silly and fabricated stories, but their final condemnation and judgment are to be assured (2 Peter 2:1-3). It can be quite disconcerting, and even depressing, to know that false teachers, prophets, and various other figures will enter in among God’s faithful. So to reassure his audience that these individuals do not escape the notice of God, Peter substantiates his remarks with ancient examples of His judgment, including punishment issued upon: angels (2 Peter 2:4), sinners at the time of Noah’s Flood (2 Peter 2:5), and the cities of Sodom and Gomorrah (2 Peter 2:6). God rescued Lot from out of the judgment (2 Peter 2:7-8), and so will He rescue His own righteous people from out of any terrible circumstances they face (2 Peter 2:9a).

At the same time, Peter details how the Lord will “hold the unrighteous for the day of judgment, while continuing their punishment. This is especially true of those who follow the corrupt desire of the sinful nature and despise authority” (2 Peter 2:9b-10a). The judgment of the unrighteous begins as soon as they die, and they enter into Hell, awaiting the final trial before their Creator at the second resurrection (cf. Revelation 20:13). They are rightly described as utter blasphemers, the only valid point of comparison to them being like wild animals (2 Peter 2:10b-12). Their sinful behavior, attitudes, and activities should be self-evident to those watching and making keen observations:

“They will be paid back for the harm they have done. Their idea of pleasure is to carouse in broad daylight. They are blots and blemishes, reveling in their pleasures while they feast with you. With eyes full of adultery, they never stop sinning; they seduce the unstable; they are experts in greed—an accursed brood! They have left the straight way and wandered off to follow the way of Balaam son of Beor, who loved the wages of wickedness. But he was rebuked for his wrongdoing by a donkey—a beast without speech—who spoke with a man’s voice and restrained the prophet’s madness. These men are springs without water and mists driven by a storm. Blackest darkness is reserved for them” (2 Peter 2:13-17).

The true severity and surety of God’s judgment on the false teachers and leaders of whom Peter speaks is quite severe, when recognized that they deliberately go after those who are largely new Believers committed to a path of holiness. In an ancient context, new Believers recently having left paganism are considered to be easy targets:

“For they mouth empty, boastful words and, by appealing to the lustful desires of sinful human nature, they entice people who are just escaping from those who live in error. They promise them freedom, while they themselves are slaves of depravity—for a man is a slave to whatever has mastered him. If they have escaped the corruption of the world by knowing our Lord and Savior Yeshua the Messiah and are again entangled in it and overcome, they are worse off at the end than they were at the beginning. It would have been better for them not to have known the way of righteousness, than to have known it and then turn their backs on the sacred command that was passed on to them” (2 Peter 2:18-21).

This same occurrence, most sadly, has been witnessed throughout history to the present. People come to saving faith in the Messiah, and then are led astray, having been captivated by various messages that have taken them off of the right course of the gospel. Even in today’s Messianic community, to an extent, we see people sincerely convicted of the relevance of the Torah and Messianic lifestyle, and then early on they are led down inappropriate paths by various false teachers and peddlers of materials that promise a quick answer to their questions. Most frequently, these are teachers who focus a great deal of attention on what they deliberately overplay as the ills of the historic Christian Church, with all Christians throughout history falsefully portrayed as being lawless pagans. Certainly while there are many black spots on the historic Church, particularly in terms of its relations with Judaism, there are also many millions of Christian Believers to whom today’s Messianic movement is indebted—who greatly valued the Law of Moses as a guide for holy living and good works. We need to guard ourselves against any teachings that have been purposefully oversimplified, on any topic, so none of us ever fall into what Peter warns about in 2 Peter 2:18-21. As he further states,

“Of them the proverbs are true: ‘A dog returns to its own vomit,’ and, ‘A sow that is washed goes back to her wallowing in the mud’” (2 Peter 2:22; cf. Proverbs 26:11).

The Apostle Peter is not someone who is going to lead his audience astray, unlike any false teachers who have secretly entered in. He informs them how “this is my second letter to you. I have written both of them as reminders to stimulate you to wholesome thinking.” This thought continues with his admonishment, “I want you to recall the words spoken in the past by the holy prophets and the command given by our Lord and Savior through your apostles” (2 Peter 3:1, 2). The first thought that Peter issues is about those who will mock the future Second Coming of the Messiah:

“First of all, you must understand that in the last days scoffers will come, scoffing and following their own evil desires. They will say, ‘Where is this ‘coming’ he promised? Ever since our fathers died, everything goes on as it has since the beginning of creation” (2 Peter 3:3-4).

Those who have questioned a literal return of the Messiah to Planet Earth have been present with us since Peter originally communicated this. In our generation, we need to be especially careful not to mock the Second Coming, because in light of the many false predictions and prognostications present in either Christianity or the Messianic movement, there can be a tendency to unfocus oneself from the reality of our Lord’s coming. A fair-minded approach to remembering that Yeshua’s return is always on the horizon, but that we need not fall into the traps of either exclusively focusing on end-time prophecy or ignoring it, must be adapted for a healthy and effective Body of Messiah. In the specific case of Peter’s audience, the trap was avoiding those who would mock and deride the sure prophetic message of the Holy Scriptures (2 Peter 3:5-13). A proper approach to what is to come is to manifest in blameless and peaceful living (2 Peter 3:14).

At the close of 2 Peter appears a very interesting remark from the author, which alludes to the writings of the Apostle Paul. The Apostle Peter considers him to be a “dear brother” who certainly writes “with the wisdom that God gave him” (2 Peter 3:15). He affirms that Paul is a fellow servant of Yeshua along with him, but reminds his audience of how “His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction” (2 Peter 3:16). As Messianics who believe in the continued validity of the Torah for God’s people, much of the discussion and controversy over Romans 10:4—and whether telos should be understood as “end,” or something closer to “goal” (Common English Bible) or “culmination” (TNIV)—can easily come to mind. Peter affirms that Paul’s works have authority for the Body of Messiah, but there are those who deliberately misinterpret him, the same as they do for the rest of the Scriptures. The distinct impression is that Paul is interpreted as being anti-Law, when he is probably instead emphasizing how faith in Yeshua is to be the most important to Believers (2 Peter 3:17).

The Epistle of 2 Peter ends on an important note: “grow in the grace and knowledge of our Lord and Savior Yeshua the Messiah. To him be glory both now and forevermore! Amen” (2 Peter 3:18).

Jude 14-15 has always been a verse of great controversy in Biblical Studies, because when one takes a conservative approach to the letter’s composition, it is clear that its author has quoted a non-canonical work. Referencing the First Century B.C.E. work 1 Enoch, Jude says, “Enoch, the seventh from Adam, prophesied about these men: ‘See the Lord is coming with thousands upon thousands of his holy ones to judge everyone, and to convict all the ungodly of all the ungodly acts they have done in the ungodly way, and of all the harsh words ungodly sinners have spoken against him’” (Jude 14-15). The tenor of this statement, which the author of Jude treats as being authentic to Enoch, is consistent with Zechariah 14:5,[3] although the role of angels is specified to be one of judgment. While the role of 1 Enoch being referenced will undoubtedly remain a huge debate, commentators are often keen to emphasize that this is not the only place where a non-canonical text is quoted in the Scriptures, and indeed in various places the Apostle Paul makes light of various pagan philosophies (Acts 17:28; 1 Corinthians 15:33; Titus 1:12).