The word Gnostic comes from the Greek word ‘gnosis’, which means knowledge. The word is used by historians to describe a school of thought. Gnosticism arose from a group of evil workers who claimed to have higher light, special spiritual knowledge, or “secret wisdom”. This movement began in the days of the apostles, and continued into the 5th century. Before John died the seeds of Gnosticism had been sown; perhaps even before Paul's death (1 Tim. 6:20). John’s epistles are written to defend against the inroads of Gnosticism (2 John 1:7,9). Peter warns of their false teaching, and Jude warns of its moral effect on the Christian testimony. Gnosticism is responsible for not just one heresy, but seven or eight. What is it? In this mystical system, the spiritual world was good, and material world was evil. They rejected the incarnation, because it connects the human with the divine. The Gnostics would try to separate “Jesus” from “Christ”, by making Christ an emanation (a shining out from a source) from God that never truly became flesh, or else was united to a mere man named Jesus at his baptism, but returned to God before Jesus’ death on the cross. In doing so, this evil system annulled the incarnation, the atonement, and the resurrection. The doctrine of the New Testament anticipates this irreverent and wicked system of doctrine by stating the simple truth of Christ's Person and work. Church fathers who defended against Gnosticism were Ignatius of Antioch ('Seven Epistles'), and Irenaeus of Lyons ('Against Heresies').Read more…
THE SECOND EPISTLE OF PETER, CALLED
O U T L I N E
Matthew 16 and 17 form the basis for Peter’s first and second epistles, respectively. In his first epistle, Peter brings out that we are living stones built upon Christ the cornerstone into a spiritual house, as we have been “begotten again unto a lively hope by the resurrection of Jesus Christ from the dead” (1 Pet. 1:3). This directly correlates to the Lord’s words in response to Peter’s confession in Matt. 16. In his second epistle, Peter recounts the kingdom glory of Christ on the mount of transfiguration (Matt. 17) as a proof that the outcome of prophecy is sure. Peter was given the keys to the kingdom of heaven, and so he is occupied in both epistles with government. In his fist epistle he presents the government of God in the lives of believers, in his second epistle God’s government in the world.