Peter’s eschatology in the New Testament is interesting to me. It seems to go against the grain of the rest of the Bible. Throughout all of Scripture, God promises to never again destroy the world despite the wickedness of people (cf. Genesis 8:21-22). In fact, God intervenes to prevent destruction and even sends the Son to save the world rather than condemn it to destruction (cf. John 3). Even Revelation is not about destruction but justice and the restoration of God’s people on the earth. By the end of the letter, the saints dwell on the earth with God. He is their God and they are His people. Despite what some people claim, the earth has been restored, not destroyed. John even claimed to be a partaker in the great tribulation he wrote about (cf. Revelation 1:9; 7:14), a tribulation Jesus claimed would be the worst thing Jerusalem ever saw or would ever see again (Matthew 24:21). Then, in seeming opposition to the Old Testament, Jesus, and John, Peter goes on to predict a day that the world and all the elements will burn away in heavenly fire (2 Peter 3:7, 10-16). We can understand why there is so much confusion in the world on the topic of end-times. The Bible, itself, seems to make contradictory claims when we read these verses on their own. So, in order to learn more about Peter’s eschatology, instead of simply trying to explain away his words, I want to exposit his letters to learn more about his particular viewpoint in them. I want to share my journey with you.
Peter, an apostle of Jesus Christ, To those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure. Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, who are protected by the power of God through faith for a salvation ready to be revealed in the last time. In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ; and though you have not seen Him, you love Him, and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory, obtaining as the outcome of your faith the salvation of your souls (1 Peter 1:1-9).
As we can see, Peter writes his first letter to Jews who live in foreign territory. These Jews are believers in Christ. They are chosen according to the Father’s knowledge and the sanctifying work of the Spirit to obey Jesus Christ (God the Son) and be sprinkled by His blood. From the very first line, we understand that Peter is triune in his theology. He understands the work of the triune Godhead, even in election, to be inseparable. Those who are in Christ are in Christ because they are chosen. The Father knows them. The Spirit brings them in to Christ. After someone is brought in to Christ by the sanctifying work of the Spirit, they come to obey Jesus and gain redemption because of Jesus’s sacrifice on Calvary. So, we have it plainly put in Scripture that regeneration precedes faith. True faith is accompanied by godly works. By our works, we prove to be the objects of Christ’s redeeming work—brought into full effect by the knowledge of the Father and sanctifying work of the Spirit. So, neither our faith nor destination depends on our works but Christ’s. Christ’s work is not without the Father and Spirit. Yet, our works show that we indeed have the Spirit and redemption in Christ. We too often want to go to one extreme or the other. Scripture is clear. Salvation is by grace through faith, and we are saved to good works in Christ (cf. Ephesians 2:8-10). So, in his soteriology, Peter agrees with Paul.
Being saved by God in Christ alone, we have an everlasting inheritance being reserved in heaven for us, and we are being protected by the power of God through faith. Our salvation is ready to be revealed in the last time. Peter’s soteriology morphs into his eschatology. As Peter is writing, he states that the inheritance is being reserved in heaven. It did not belong to his audience at the time he wrote the letter. Peter also stated that his audience is being protected through faith by God. From what? We don’t know yet. They are being protected for a salvation that they don’t yet have—it will be revealed in the last time. This is the premise of Peter’s entire letter. The Petrine Letters are entirely eschatological in nature—much like John’s Revelation. We are left asking,
What does Peter mean that salvation won’t be revealed until the last time, literally ἐν καιρῷ ἐσχάτῳ or “in the end season” (the end times; the final days)?
It seems that, when Peter refers to the end time, he means to directly refer to the revelation of Jesus Christ (v. 7). It also seems that when Jesus is revealed, the distress his audience experiences will cease. Current tribulation will result in praise, glory, and honor when Jesus is finally revealed at the end time. Even through the tribulation of this world, Peter’s audience loves and follows Jesus. The outcome of their faith will be salvation for their souls. If we are talking about salvation in a more Pauline sense, it is something we have now. He writes that we are saved by grace through faith in Ephesians 2. The way Peter views salvation is different. In Peter’s letters faith is what we have now. That faith results in the salvation of our souls at the revelation of Jesus Christ. Now, it is important to note that a different use of the word salvation by two biblical authors does not insinuate contradiction. Different people wrote different books in our Bibles and explained similar concepts differently—not contradictorily. It is important to look at different authors’ use of similar words. Paul’s and Peter’s messages are the same. They just use words a little differently and explain things differently. This strengthens the case for the authenticity of Scripture because we can be confident that it was not written by one man or one committee seeking to subjugate people under some authoritarian rule. These men really wrote what they were thinking in line with their rabbi’s teaching. Their rabbi was Jesus Christ. Different people have different styles. That’s not a negative. It’s a positive.
Though Peter uses language differently from other New Testament human authors, he seems very similar in his eschatology. There is a tribulation for his current audience. The end result is not destruction but salvation. At the revelation of Jesus Christ; presumably when He returns in the fullness of His kingdom like He promised (cf. Acts 1:11), all that has withstood testing through the fires of the present age will result in praise, glory, and honor. This “fire” directly refers to the tribulation being experienced by believers. So, we get a sense of Peter’s use of fire imagery as purifying and not destructive. The current tribulation experienced by believers is a burning fire. That fire will consume everything that is unholy—an important notation to make as we move through Peter’s letters. Whatever survives the necessary purifying fire of tribulation will gain the inheritance currently being reserved in heaven and will have the praise, glory, and honor of Christ at His revelation.
So brothers and sisters, “…rejoice, even though now for a little while, if necessary, you have been distressed by various trials” (v. 6). They are for your sanctification and salvation.
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