Text -- 2 Peter 3:1-14 (NET)

The False Teachers’ Denial of the Lord’s Return

3:1 Dear friends, this is already the second letter I have written you, in which I am trying to stir up your pure mind by way of reminder: 3:2 I want you to recall both the predictions foretold by the holy prophets and the commandment of the Lord and Savior through your apostles. 3:3 Above all, understand this: In the last days blatant scoffers will come, being propelled by their own evil urges 3:4 and saying, “Where is his promised return? For ever since our ancestors died, all things have continued as they were from the beginning of creation.” 3:5 For they deliberately suppress this fact, that by the word of God heavens existed long ago and an earth was formed out of water and by means of water. 3:6 Through these things the world existing at that time was destroyed when it was deluged with water. 3:7 But by the same word the present heavens and earth have been reserved for fire, by being kept for the day of judgment and destruction of the ungodly. 3:8 Now, dear friends, do not let this one thing escape your notice, that a single day is like a thousand years with the Lord and a thousand years are like a single day. 3:9 The Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you, because he does not wish for any to perish but for all to come to repentance. 3:10 But the day of the Lord will come like a thief; when it comes, the heavens will disappear with a horrific noise, and the celestial bodies will melt away in a blaze, and the earth and every deed done on it will be laid bare. 3:11 Since all these things are to melt away in this manner, what sort of people must we be, conducting our lives in holiness and godliness, 3:12 while waiting for and hastening the coming of the day of God? Because of this day, the heavens will be burned up and dissolve, and the celestial bodies will melt away in a blaze! 3:13 But, according to his promise, we are waiting for new heavens and a new earth, in which righteousness truly resides.

Exhortation to the Faithful

3:14 Therefore, dear friends, since you are waiting for these things, strive to be found at peace, without spot or blemish, when you come into his presence.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Pe 3:1

Beloved ( agapētoi ).

With this vocative verbal (four times in this chapter), Peter "turns away from the Libertines and their victims"(Mayor).

Robertson: 2Pe 3:1

This is now the second epistle that I write unto you ( tautēn ēdē deuteran humin graphō epistolēn ).

Literally, "This already a second epistle I am writing to you."For ēdē see Joh 21:24. It is the predicate use of deuteran epistolēn in apposition with tautēn , not "this second epistle."Reference apparently to 1 Peter.

Robertson: 2Pe 3:1

And in both of them ( en hais ).

"In which epistles."

Robertson: 2Pe 3:1

I stir up ( diegeirō ).

Present active indicative, perhaps conative, "I try to stir up."See 2Pe 1:13.

Robertson: 2Pe 3:1

Mind ( dianoian ).

Understanding (Plato) as in 1Pe 1:13.

Robertson: 2Pe 3:1

Sincere ( eilikrinē ).

Old adjective of doubtful etymology (supposed to be heilē , sunlight, and krinō , to judge by it). Plato used it of ethical purity (psuchē eilikrinēs ) as here and Phi 1:10, the only N.T. examples.

Robertson: 2Pe 3:1

By putting you in remembrance ( en hupomnēsei ).

As in 2Pe 1:13.

Robertson: 2Pe 3:2

That ye should remember ( mnēsthēnai ).

First aorist passive (deponent) infinitive of mimnēskō , to remind. Purpose (indirect command) is here expressed by this infinitive. Imperative in Jud 1:17.

Robertson: 2Pe 3:2

Spoken before ( proeirēmenōn ).

Perfect passive participle of proeipon (defective verb). Genitive case rēmatōn after mnēsthēnai .

Robertson: 2Pe 3:2

And the commandment ( kai tēs entolēs ).

Ablative case with hupo (agency).

Robertson: 2Pe 3:2

Of the Lord and Saviour through your apostles ( tōn apostolōn humōn tou kuriou kai sōtēros ).

Humōn (your) is correct, not hēmōn (our). But the several genitives complicate the sense. If dia (through) occurred before tōn apostolōn , it would be clear. It is held by some that Peter would not thus speak of the twelve apostles, including himself, and that the forger here allows the mask to slip, but Bigg rightly regards this a needless inference. The meaning is that they should remember the teaching of their apostles and not follow the Gnostic libertines.

Robertson: 2Pe 3:3

Knowing this first ( touto prōton ginōskontes ).

Present active participle of ginōskō . See 2Pe 1:20 for this identical phrase. Nominative absolute here where accusative ginōskontas would be regular. Peter now takes up the parousia (2Pe 1:16) after having discussed the dunamis of Christ.

Robertson: 2Pe 3:3

In the last days ( ep' eschatōn tōn hēmerōn ).

"Upon the last of the days."Jud 1:18 has it ep' eschatou chronou (upon the last time). In 1Pe 1:5 it is en kairōi eschatōi (in the last time), while 1Pe 1:20 has ep' eschatou tōn chronōn (upon the last of the times). John has usually tēi eschatēi hēmerāi (on the last day, Joh 6:39.). Here eschatōn is a predicate adjective like summus mons (the top of the mountain).

Robertson: 2Pe 3:3

Mockers with mockery ( empaigmonēi empaiktai ).

Note Peter’ s play on words again, both from empaizō (Mat 2:16), to trifle with, and neither found elsewhere save empaiktēs in Jud 1:18; Isa 3:4 (playing like children).

Robertson: 2Pe 3:4

Where is the promise of his coming? ( pou estin hē epaggelia tēs parousias autou̱ ).

This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the parousia in 2Pe 1:16. Now he faces it squarely. Peter, like Paul (1Th 5:1.; 2Th 2:1.), preached about the second coming (2Pe 1:16; Act 3:20.), as Jesus himself did repeatedly (Mat 24:34) and as the angels promised at the Ascension (Act 1:11). Both Jesus and Paul (2Th 2:1.) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming, though his language in Mat 24:34 probably led some to believe that he would certainly come while they were alive.

Robertson: 2Pe 3:4

From the day that ( aph' hēs ).

"From which day."See Luk 7:45.

Robertson: 2Pe 3:4

Fell asleep ( ekoimēthēsan ).

First aorist passive indicative of koimaō , old verb, to put sleep, classic euphemism for death (Joh 11:11) like our cemetery (sleeping-place).

Robertson: 2Pe 3:4

Continue ( diamenei ).

Present active indicative of diamenō , to remain through (Luk 1:22). In statu quo .

Robertson: 2Pe 3:4

As they were ( houtōs ).

"Thus."

Robertson: 2Pe 3:4

From the beginning of creation ( ap' archēs ktiseōs ).

Precisely so in Mar 10:6, which see.

Robertson: 2Pe 3:5

For this they wilfully forget ( lanthanei gar autous touto thelontas ).

Literally, "for this escapes them being willing."See this use of lanthanō (old verb, to escape notice of, to be hidden from) in Act 26:26. The present active participle thelontas (from thelō , to wish) has almost an adverbial sense here.

Robertson: 2Pe 3:5

Compacted ( sunestōsa ).

See Paul’ s sunestēken (Col 1:17) "consist."Second perfect active (intransitive) participle of sunistēmi , feminine singular agreeing with gē (nearest to it) rather than with ouranoi (subject of ēsan imperfect plural). There is no need to make Peter mean the Jewish mystical "seven heavens"because of the plural which was used interchangeably with the singular (Mat 5:9.).

Robertson: 2Pe 3:5

Out of water and amidst water ( ex hudatos kai di' hudatos ).

Out of the primeval watery chaos (Gen 1:2), but it is not plain what is meant by di' hudatos , which naturally means "by means of water,"though dia with the genitive is used for a condition or state (Heb 12:1). The reference may be to Gen 1:9, the gathering together of the waters.

Robertson: 2Pe 3:5

By the word of God ( tōi tou theou logōi ).

Instrumental case logōi , "by the fiat of God"(Gen 1:3; Heb 11:3 rēmati theou ).

Robertson: 2Pe 3:6

By which means ( di' hōn ).

The two waters above or the water and the word of God. Mayor against the MSS. reads di' hou (singular) and refers it to logōi alone.

Robertson: 2Pe 3:6

Being overshadowed ( kataklustheis ).

First aorist passive participle of katakluzō , old compound, here only in N.T., but see kataklusmos in 2Pe 2:5.

Robertson: 2Pe 3:6

With water ( hudati ).

Instrumental case of hudōr .

Robertson: 2Pe 3:6

Perished ( apōleto ).

Second aorist middle indicative of apollumi .

Robertson: 2Pe 3:7

That now are ( nun ).

"The now heavens"over against "the then world"(ho tote kosmos 2Pe 3:6).

Robertson: 2Pe 3:7

By the same word ( tōi autōi logōi ).

Instrumental case again referring to logōi in 2Pe 3:6.

Robertson: 2Pe 3:7

Have been stored up ( tethēsaurismenoi eisin ).

Perfect passive indicative of thēsaurizō , for which verb see Mat 6:19; Luk 12:21.

Robertson: 2Pe 3:7

For fire ( puri ).

Dative case of pur , not with fire (instrumental case). The destruction of the world by fire is here pictured as in Joe 2:30.; Psa 50:3.

Robertson: 2Pe 3:7

Being reserved ( tēroumenoi ).

Present passive participle of tēreō , for which see 2Pe 2:4.

Robertson: 2Pe 3:7

Against ( eis ).

Unto. As in 2Pe 2:4, 2Pe 2:9 and see 1Pe 1:4 for the inheritance reserved for the saints of God.

Robertson: 2Pe 3:8

Forget not this one thing ( hen touto mē lanthanetō humas ).

Rather, "let not this one thing escape you."For lanthanetō (present active imperative of lanthanō ) see 2Pe 3:5. The "one thing"(hen ) is explained by the hoti (that) clause following. Peter applies the language of Psa 90:4 about the eternity of God and shortness of human life to "the impatience of human expectations"(Bigg) about the second coming of Christ. "The day of judgment is at hand (1Pe 4:7). It may come tomorrow; but what is tomorrow? What does God mean by a day? It may be a thousand years"(Bigg). Precisely the same argument applies to those who argue for a literal interpretation of the thousand years in Rev 20:4-6. It may be a day or a day may be a thousand years. God’ s clock (para kuriōi , beside the Lord) does not run by our timepieces. The scoffers scoff ignorantly.

Robertson: 2Pe 3:9

Is not slack concerning his promise ( ou bradunei tēs epaggelias ).

Ablative case epaggelias after bradunei (present active indicative of bradunō , from bradus , slow), old verb, to be slow in, to fall short of (like leipetai sophias in Jam 1:5), here and 1Ti 3:15 only in N.T.

Robertson: 2Pe 3:9

Slackness ( bradutēta ).

Old substantive from bradus (Jam 1:19), here only in N.T. God is not impotent nor unwilling to execute his promise.

Robertson: 2Pe 3:9

To youward ( eis humas ).

Pros rather than eis after makrothumei in 1Th 5:14 and epi in Jam 5:7, etc.

Robertson: 2Pe 3:9

Not wishing ( mē boulomenos ).

Present middle participle of boulomai . Some will perish (2Pe 3:7), but that is not God’ s desire. Any (tinas ). Rather than "some"(tines ) above. Accusative with the infinitive apolesthai (second aorist middle of apollumi . God wishes "all"(pantas ) to come (chōrēsai first aorist active infinitive of chōreō , old verb, to make room). See Act 17:30; Rom 11:32; 1Ti 2:4; Heb 2:9 for God’ s provision of grace for all who will repent.

Robertson: 2Pe 3:10

The day of the Lord ( hēmera kuriou ).

So Peter in Act 2:20 (from Joe 3:4) and Paul in 1Th 5:2, 1Th 5:4; 2Th 2:2; 1Co 5:5; and day of Christ in Phi 2:16 and day of God in 2Pe 2:12 and day of judgment already in 2Pe 2:9; 2Pe 3:7. This great day will certainly come (hēxei ). Future active of hēkō , old verb, to arrive, but in God’ s own time.

Robertson: 2Pe 3:10

As a thief ( hōs kleptēs ).

That is suddenly, without notice. This very metaphor Jesus had used (Luk 12:39; Mat 24:43) and Paul after him (1Th 5:2) and John will quote it also (Rev 3:3; Rev 16:15).

Robertson: 2Pe 3:10

In the which ( en hēi ).

The day when the Lord comes.

Robertson: 2Pe 3:10

Shall pass away ( pareleusontai ).

Future middle of parerchomai , old verb, to pass by.

Robertson: 2Pe 3:10

With a great noise ( roizēdon ).

Late and rare adverb (from roizeō , roizos ) - Lycophron, Nicander, here only in N.T., onomatopoetic, whizzing sound of rapid motion through the air like the flight of a bird, thunder, fierce flame.

Robertson: 2Pe 3:10

The elements ( ta stoicheia ).

Old word (from stoichos a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Heb 5:12; Gal 4:3; Gal 5:1; Col 2:8).

Robertson: 2Pe 3:10

Shall be dissolved ( luthēsetai ).

Future passive of luō , to loosen, singular because stoicheia is neuter plural.

Robertson: 2Pe 3:10

With fervent heat ( kausoumena ).

Present passive participle of kausoō , late verb (from kausos , usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for kausomena (from kaiō , to burn).

Robertson: 2Pe 3:10

Shall be burned up ( katakaēsetai ).

Repeated in 2Pe 3:12. Second future passive of the compound verb katakaiō , to burn down (up), according to A L. But Aleph B K P read heurethēsetai (future passive of heuriskō , to find) "shall be found."There are various other readings here. The text seems corrupt.

Robertson: 2Pe 3:11

To be dissolved ( luomenōn ).

Present passive participle (genitive absolute with toutōn pantōn , these things all) of luō , either the futuristic present or the process of dissolution presented.

Robertson: 2Pe 3:11

What manner of persons ( potapous ).

Late qualitative interrogative pronoun for the older podapos as in Mat 8:27, accusative case with dei huparchein agreeing with humās (you). See 2Pe 1:8 for huparchō .

Robertson: 2Pe 3:11

In all holy living and godliness ( en hagiais anastrophais kai eusebeiais ).

"In holy behaviours and pieties"(Alford). Plural of neither word elsewhere in N.T., but a practical plural in pāsa anastrophē in 1Pe 1:15.

Robertson: 2Pe 3:12

Looking for ( prosdokōntas ).

Present active participle of prosdokaō (Mat 11:3) agreeing in case (accusative plural) with humās .

Robertson: 2Pe 3:12

Earnestly desiring ( speudontas ).

Present active participle, accusative also, of speudō , old verb, to hasten (like our speed) as in Luk 2:16, but it is sometimes transitive as here either (preferably so) to "hasten on the parousia"by holy living (cf. 1Pe 2:12), with which idea compare Mat 6:10; Act 3:19., or to desire earnestly (Isa 16:5).

Robertson: 2Pe 3:12

Being on fire ( puroumenoi ).

Present passive participle of puroō , old verb (from pur), same idea as in 2Pe 3:10.

Robertson: 2Pe 3:12

Shall melt ( tēketai ).

Futuristic present passive indicative of tēkō , old verb, to make liquid, here only in N.T. Hort suggests tēxetai (future middle), though Isa 34:4 has takēsontai (second future passive). The repetitions here make "an effective refrain"(Mayor).

Robertson: 2Pe 3:13

Promise ( epaggelma ).

As in 2Pe 1:4. The reference is to Isa 65:17.; Isa 66:22. See also Rev 21:1. For kainos (new) see note on Mat 26:29. For the expectant attitude in prosdokōmen (we look for) repeated from 2Pe 3:12 and again in 2Pe 3:14, see apekdechometha (we eagerly look for) in Phi 3:20.

Robertson: 2Pe 3:13

Wherein ( en hois ).

The new heavens and earth.

Robertson: 2Pe 3:13

Dwelleth ( katoikei ).

Has its home (oikos ). Certainly "righteousness"(dikaiosunē ) is not at home in this present world either in individuals, families, or nations.

Robertson: 2Pe 3:14

Wherefore ( dio ).

As in 2Pe 1:10, 2Pe 1:12.

Robertson: 2Pe 3:14

Give diligence ( spoudasate ).

As in 2Pe 1:10.

Robertson: 2Pe 3:14

That ye may be found ( heurethēnai ).

First aorist passive infinitive (cf. heurethēsetai in 2Pe 3:10). For this use of heuriskō about the end see 2Co 5:3; Phi 3:9; 1Pe 1:7.

Robertson: 2Pe 3:14

Without spot and blameless ( aspiloi kai amōmētoi ).

Predicate nominative after heurethēnai . See 2Pe 2:13 for position words spiloi kai mōmoi and 1Pe 1:19 for amōmos (so Jud 1:24) kai aspilos (so Jam 1:27). Amōmētos (old verbal of mōmaomai ) only here in N.T. save some MSS. in Phi 2:15.

Vincent: 2Pe 3:1

Beloved

Occurring four times in this chapter.

Vincent: 2Pe 3:1

Second - I write

An incidental testimony to the authorship of the second epistle.

Vincent: 2Pe 3:1

Pure minds ( εἰλικρινῆ διάνοιαν )

The latter word is singular, not plural. Hence, as Rev., mind. The word rendered pure is often explained tested by the sunlight; but this is very doubtful, since εἵλη , to which this meaning is traced, means the heat, and not the light of the sun. Others derive it from the root of the verb εἱλίσσω , to roll, and explain it as that which is separated or sifted by rolling, as in a sieve. In favor of this etymology is its association in classical Greek with different words meaning unmixed. The word occurs only here and Phi 1:10. The kindred noun εἰλικρίνεια , sincerity, is found 1Co 5:8; 2Co 1:12; 2Co 2:17. Rev., here, sincere.

Vincent: 2Pe 3:1

Mind ( διάνοιαν )

Compare 1Pe 1:13; and see on Mar 12:30.

Vincent: 2Pe 3:3

Scoffers walking ( ἐμπαῖκται πορευόμενοι )

This is the reading followed by A. V. But the later texts have added ἐμπαιγμονῇ , in mockery, occurring only here, though a kindred word for mockings (ἐμπαιγμῶν ) is found Heb 11:36. This addition gives a play upon the words; and so Rev., " Mockers shall come with mockery, walking," etc.

Vincent: 2Pe 3:4

From the beginning of the creation ( ἀπ ' ἀρχῆς κτίσεως )

Not a common phrase. It occurs only Mar 10:6; Mar 13:19; Rev 3:14.

Vincent: 2Pe 3:4

Fell asleep ( ἐκοιμήθησαν )

A literal and correct translation of the word, which occurs frequently in the New Testament, but only here in Peter. Some have supposed that the peculiarly Christian sense of the word is emphasized ironically by these mockers. It is used, however, in classical Greek to denote death. The difference between the pagan and the Christian usage lies in the fact that, in the latter, it was defined by the hope of the resurrection, and therefore was used literally of a sleep, which, though long, was to have an awaking. See on Act 7:60.

Vincent: 2Pe 3:5

This they willingly are ignorant of ( λανθάνει αὐτους τοῦτο θέλοντας )

Lit., this escapes them of their own will. Rev., this they wilfully forget.

Vincent: 2Pe 3:5

The heavens were

But the Greek has no article. Render, there were heavens. So, too, not the earth, but an earth, as Rev.

Vincent: 2Pe 3:5

Standing ( συνεστῶσα )

Incorrect; for the word is, literally, standing together; i.e., compacted or formed. Compare Col 1:17, consist. Rev., compacted.

Vincent: 2Pe 3:5

Out of the water

Again no article. Render out of water; denoting not the position of the earth, but the material or mediating element in the creation; the waters being gathered together in one place, and the dry land appearing. Or, possibly, with reference to the original liquid condition of the earth - without form and void.

Vincent: 2Pe 3:5

In the water ( δὶ ὕδατος )

Omit the article. Διά has its usual sense here, not as Rev., amidst, but by means of. Bengel: " The water served that the earth should consist." Expositors are much divided as to the meaning. This is the view of Huther, Salmond, and, substantially, Alford.

Vincent: 2Pe 3:6

The world that then was ( ὁ τότε κόσμος )

Lit., the then world. The word for world is literally order, and denotes the perfect system of the material universe.

Vincent: 2Pe 3:6

Being overflowed ( κατακλυσθεὶς )

Only here in New Testament. Cataclysm is derived from it.

Vincent: 2Pe 3:7

The heavens - which now are ( οἱ νῦν οὐρανοὶ )

A construction similar to the then world (2Pe 3:6). The now heavens, or the present heavens.

Vincent: 2Pe 3:7

Kept in store ( τεθησαυρισμένοι )

Rev., stored up. Lit., treasured up. The same word which is used in Luk 12:21, layeth up treasure. Sometimes with the kindred noun θησαυροὺς , treasures, as Mat 6:19; lit., treasure treasures.

Vincent: 2Pe 3:7

Unto fire

Some construe this with treasured up; as Rev., stored up for fire; others with reserved, as A. V.; others again give the sense stored with fire, indicating that the agent for the final destruction is already prepared.

Vincent: 2Pe 3:9

Is not slack ( οὐ βραδύνει )

Only here and 1Ti 3:15. The word is literally to delay or loiter. So Septuagint, Genesis 43:10, " except we had lingered. " Alford's rendering, is not tardy, would be an improvement. The word implies, besides delay, the idea of lateness with reference to an appointed time.

Vincent: 2Pe 3:9

Come ( χωρῆσαι )

Move on, or advance to.

Vincent: 2Pe 3:10

The day of the Lord

Compare the same phrase in Peter's sermon, Act 2:20. It occurs only in these two passages and 1Th 5:2. See 1Co 1:8; 2Co 1:14.

Vincent: 2Pe 3:10

As a thief

Omit in the night. Compare Mat 24:43; 1Th 5:2, 1Th 5:4; Rev 3:3; Rev 16:15.

Vincent: 2Pe 3:10

With a great noise ( ῥοιζηδὸν )

An adverb peculiar to Peter, and occurring only here. It is a word in which the sound suggests the sense (rhoizedon ) ; and the kindred noun, ῥοῖζος , is used in classical Greek of the whistling of an arrow; the sound of a shepherd's pipe; the rush of wings; the plash of water; the hissing of a serpent; and the sound of filing.

Vincent: 2Pe 3:10

The elements ( στοιχεῖα )

Derived from στοῖχος , a row, and meaning originally one of a row or series; hence a component or element. The name for the letters of the alphabet, as being set in rows. Applied to the four elements - fire, air, earth, water; and in later times to the planets and signs of the zodiac. It is used in all ethical sense in other passages; as in Gal 4:3, " elements or rudiments of the world." Also of elementary teaching, such as the law, which was fitted for an earlier stage in the world's history; and of the first principles of religious knowledge among men. In Col 2:8, of formal ordinances. Compare Heb 5:12. The kindred verb στοιχέω , to walk, carries the idea of keeping in line, according to the radical sense. Thus, walk according to rule (Gal 6:16); walkest orderly (Act 21:24). So, too, the compound συστοιχέω , only in Gal 4:25, answereth to, lit., belongs to the same row or column with. The Greek grammarians called the categories of letters arranged according to the organs of speech συστοιχίαι . Here the word is of course used in a physical sense, meaning the parts of which this system of things is composed. Some take it as meaning the heavenly bodies, but the term is too late and technical in that sense. Compare Mat 24:29, the powers of the heaven.

Vincent: 2Pe 3:10

Shall melt ( λυθήσονται )

More literally, as Rev., shall be dissolved.

Vincent: 2Pe 3:10

With fervent heat ( καυσούμενα )

Lit., being scorched up.

Vincent: 2Pe 3:11

To be dissolved ( λυομένων )

So Rev. But the participle is present; and the idea is rather, are in process of dissolution. The world and all therein is essentially transitory.

Vincent: 2Pe 3:11

Ought ye to be ( ὑπάρχειν )

See on 2Pe 1:8.

Vincent: 2Pe 3:11

Conversation ( ἀναστροφαῖς )

See on 1Pe 1:15. Rev., living .

Vincent: 2Pe 3:11

Godliness ( εὐσεβείαις )

See on 2Pe 1:3. Both words are plural; holy livings and godlinesses.

Vincent: 2Pe 3:12

Looking for ( προσδοκῶντας )

The same verb as in Luk 1:21, of waiting for Zacharias. Cornelius waited (Act 10:24); the cripple expecting to receive something (Act 3:5).

Vincent: 2Pe 3:12

Hasting unto ( σπεύδοντας )

Wrong. Rev., earnestly desiring, for which there is authority. I am inclined to adopt, with Alford, Huther, Salmond, and Trench, the transitive meaning, hastening on; i.e., " causing the day of the Lord to come more quickly by helping to fulfil those conditions without which it cannot come; that day being no day inexorably fixed, but one the arrival of which it is free to the church to hasten on by faith and by prayer" (Trench, on " The Authorized Version of the New Testament" ). See Mat 24:14 : the gospel shall be preached in the whole world, " and then shall the end come." Compare the words of Peter, Act 3:19 : " Repent and be converted," etc., " that so there may come seasons of refreshing" (so Rev., rightly); and the prayer," Thy kingdom come." Salmond quotes a rabbinical saying, " If thou keepest this precept thou hastenest the day of Messiah." This meaning is given in margin of Rev.

Vincent: 2Pe 3:12

Wherein ( δι ' ἣν )

Wrong. Rev., correctly, by reason of which .

Vincent: 2Pe 3:12

Melt ( τήκεται )

Literal. Stronger than the word in 2Pe 3:10, 2Pe 3:11. Not only the resolving, but the wasting away of nature. Only here in New Testament.

Vincent: 2Pe 3:13

We look for

The same verb as in 2Pe 3:12. It occurs three times in 2Pe 3:12-14.

Vincent: 2Pe 3:13

New ( καινοὺς )

See on Mat 26:29.

Vincent: 2Pe 3:14

Without spot and blameless

See on 2Pe 2:13.

Wesley: 2Pe 3:2-3

Before the Lord comes.

Wesley: 2Pe 3:2-3

Here is the origin of the error, the root of libertinism. Do we not see this eminently fulfilled?

Wesley: 2Pe 3:4

To judgment (They do not even deign to name him.) We see no sign of any such thing.

Wesley: 2Pe 3:4

Our first ancestors. Fell asleep, all things - Heaven. water, earth.

Wesley: 2Pe 3:4

Without any such material change as might make us believe they will ever end.

Wesley: 2Pe 3:5

They do not care to know or consider.

Wesley: 2Pe 3:5

Which bounds the duration of all things, so that it cannot be either longer or shorter.

Wesley: 2Pe 3:5

Before the flood. The aerial heavens were, and the earth - Not as it is now, but standing out of the water and in the water - Perhaps the interior globe of earth was fixed in the midst of the great deep, the abyss of water; the shell or exterior globe standing out of the water, covering the great deep. This, or some other great and manifest difference between the original and present constitution of the terraqueous globe, seems then to have been so generally known, that St. Peter charges their ignorance of it totally upon their wilfulness.

Wesley: 2Pe 3:6

Heaven and earth, the windows of heaven being opened, and the fountains of the great deep broken up.

Wesley: 2Pe 3:6

The whole antediluvian race. Being overflowed with water, perished - And the heavens and earth themselves, though they did not perish, yet underwent a great change. So little ground have these scoffers for saying that all things continue as they were from the creation.

Wesley: 2Pe 3:7

Since the flood. Are reserved unto fire at the day wherein God will judge the world, and punish the ungodly with everlasting destruction.

Wesley: 2Pe 3:8

Whatever they are.

Wesley: 2Pe 3:8

Which casts much light on the point in hand. That one day is with the Lord as a thousand years, and a thousand years as one day - Moses had said, Psa 90:4, "A thousand years in thy sight are as one day;" which St. Peter applies with regard to the last day, so as to denote both his eternity, whereby he exceeds all measure of time in his essence and in his operation; his knowledge, to which all things past or to come are present every moment; his power, which needs no long delay, in order to bring its work to perfection; and his longsuffering, which excludes all impatience of expectation, and desire of making haste.

Wesley: 2Pe 3:8

That is, in one day, in one moment he can do the work of a thousand years. Therefore he "is not slow:" he is always equally ready to fulfil his promise.

Wesley: 2Pe 3:8

That is, no delay is long to God. A thousand years are as one day to the eternal God. Therefore "he is longsuffering:" he gives us space for repentance, without any inconvenience to himself. In a word, with God time passes neither slower nor swifter than is suitable to him and his economy; nor can there be any reason why it should be necessary for him either to delay or hasten the end of all things. How can we comprehend this? If we could comprehend it, St. Peter needed not to have added, with the Lord.

Wesley: 2Pe 3:9

As if the time fixed for it were past.

Wesley: 2Pe 3:9

Which shall surely be fulfilled in its season.

Wesley: 2Pe 3:9

Children of men. Not willing that any soul, which he hath made should perish.

Wesley: 2Pe 3:10

Suddenly, unexpectedly.

Wesley: 2Pe 3:10

Surprisingly expressed by the very sound of the original word.

Wesley: 2Pe 3:10

The elements seem to mean, the sun, moon, and stars; not the four, commonly so called; for air and water cannot melt, and the earth is mentioned immediately after.

Wesley: 2Pe 3:10

Whether of nature or art.

Wesley: 2Pe 3:10

And has not God already abundantly provided for this? 1. By the stores of subterranean fire which are so frequently bursting out at Aetna, Vesuvius, Hecla, and many other burning mountains. 2. By the ethereal (vulgarly called electrical) fire, diffused through the whole globe; which, if the secret chain that now binds it up were loosed, would immediately dissolve the whole frame of nature. 3. By comets, one of which, if it touch the earth in its course toward the sun, must needs strike it into that abyss of fire; if in its return from the sun, when it is heated, as a great man computes, two thousand times hotter than a red - hot cannonball, it must destroy all vegetables and animals long before their contact, and soon after burn it up.

Wesley: 2Pe 3:11

To the eye of faith it appears as done already.

Wesley: 2Pe 3:11

Mentioned before; all that are included in that scriptural expression, "the heavens and the earth;" that is, the universe. On the fourth day God made the stars, Gen 1:16, which will be dissolved together with the earth. They are deceived, therefore, who restrain either the history of the creation, or this description of the destruction, of the world to the earth and lower heavens; imagining the stars to be more ancient than the earth, and to survive it. Both the dissolution and renovation are ascribed, not to the one heaven which surrounds the earth, but to the heavens in general, 2Pe 3:10, 2Pe 3:13, without any restriction or limitation.

Wesley: 2Pe 3:11

With men.

Wesley: 2Pe 3:11

Toward your Creator.

Wesley: 2Pe 3:12

As it were by your earnest desires and fervent prayers.

Wesley: 2Pe 3:12

Many myriads of days he grants to men: one, the last, is the day of God himself.

Wesley: 2Pe 3:13

Raised as it were out of the ashes of the old; we look for an entire new state of things.

Wesley: 2Pe 3:13

Only righteous spirits. How great a mystery!

Wesley: 2Pe 3:14

May meet him without terror, being sprinkled with his blood, and sanctified by his Spirit, so as to be without spot and blameless. Isa 65:17; Isa 66:22.

JFB: 2Pe 3:1

"This now a second Epistle I write." Therefore he had lately written the former Epistle. The seven Catholic Epistles were written by James, John, and Jude, shortly before their deaths; previously, while having the prospect of being still for some time alive, they felt it less necessary to write [BENGEL].

JFB: 2Pe 3:1

The Second Epistle, though more general in its address, yet included especially the same persons as the First Epistle was particularly addressed to.

JFB: 2Pe 3:1

Literally, "pure when examined by sunlight"; "sincere." Adulterated with no error. Opposite to "having the understanding darkened." ALFORD explains, The mind, will, and affection, in relation to the outer world, being turned to God [the Sun of the soul], and not obscured by fleshly and selfish regards.

JFB: 2Pe 3:1

Greek, "in," "in putting you in remembrance" (2Pe 1:12-13). Ye already know (2Pe 3:3); it is only needed that I remind you (Jud 1:5).

JFB: 2Pe 3:2

Of the Old Testament.

JFB: 2Pe 3:2

The oldest manuscripts and Vulgate read, "And of the commandment of the Lord and Saviour (declared) by YOUR apostles" (so "apostle of the Gentiles," Rom 11:13) --the apostles who live among you in the present time, in contrast to the Old Testament "prophets."

JFB: 2Pe 3:3

From the word of the apostles.

JFB: 2Pe 3:3

Their very scoffing shall confirm the truth of the prediction.

JFB: 2Pe 3:3

The oldest manuscripts and Vulgate add, "(scoffers) in (that is, 'with') scoffing." As Rev 14:2, "harping with harps."

JFB: 2Pe 3:3

(2Pe 2:10; Jud 1:16, Jud 1:18). Their own pleasure is their sole law, unrestrained by reverence for God.

JFB: 2Pe 3:4

(Compare Psa 10:11; Psa 73:11.) Presumptuous skepticism and lawless lust, setting nature and its so-called laws above the God of nature and revelation, and arguing from the past continuity of nature's phenomena that there can be no future interruption to them, was the sin of the antediluvians, and shall be that of the scoffers in the last days.

JFB: 2Pe 3:4

Implying that it ought to have taken place before this, if ever it was to take place, but that it never will.

JFB: 2Pe 3:4

Which you, believers, are so continually looking for the fulfilment of (2Pe 3:13). What becomes of the promise which you talk so much of?

JFB: 2Pe 3:4

Christ's; the subject of prophecy from the earliest days.

JFB: 2Pe 3:4

To whom the promise was made, and who rested all their hopes on it.

JFB: 2Pe 3:4

In the natural world; skeptics look not beyond this.

JFB: 2Pe 3:4

Continue as they do; as we see them to continue. From the time of the promise of Christ's coming as Saviour and King being given to the fathers, down to the present time, all things continue, and have continued, as they now are, from "the beginning of creation." The "scoffers" here are not necessarily atheists, nor do they maintain that the world existed from eternity. They are willing to recognize a God, but not the God of revelation. They reason from seeming delay against the fulfilment of God's word at all.

JFB: 2Pe 3:5

Refutation of their scoffing from Scripture history.

JFB: 2Pe 3:5

Wilfully; they do not wish to know. Their ignorance is voluntary.

JFB: 2Pe 3:5

In contrast to 2Pe 3:8, "Be not ignorant of this." Literally, in both verses, "This escapes THEIR notice (sagacious philosophers though they think themselves)"; "let this not escape YOUR notice." They obstinately shut their eyes to the Scripture record of the creation and the deluge; the latter is the very parallel to the coming judgment by fire, which Jesus mentions, as Peter doubtless remembered.

JFB: 2Pe 3:5

Not by a fortuitous concurrence of atoms [ALFORD].

JFB: 2Pe 3:5

Greek, "from of old"; from the first beginning of all things. A confutation of their objection, "all things continue as they were FROM THE BEGINNING OF CREATION." Before the flood, the same objection to the possibility of the flood might have been urged with the same plausibility: The heavens (sky) and earth have been FROM OF OLD, how unlikely then that they should not continue so! But, replies Peter, the flood came in spite of their reasonings; so will the conflagration of the earth come in spite of the "scoffers" of the last days, changing the whole order of things (the present "world," or as Greek means, "order"), and introducing the new heavens and earth (2Pe 3:13).

JFB: 2Pe 3:5

Greek, "consisting of," that is, "formed out of the water." The waters under the firmament were at creation gathered together into one place, and the dry land emerged out of and above, them.

JFB: 2Pe 3:5

Rather, "by means of the water," as a great instrument (along with fire) in the changes wrought on the earth's surface to prepare it for man. Held together BY the water. The earth arose out of the water by the efficacy of the water itself [TITTMANN].

JFB: 2Pe 3:6

Greek, "By which" (plural). By means of which heavens and earth (in respect to the WATERS which flowed together from both) the then world perished (that is, in respect to its occupants, men and animals, and its then existing order: not was annihilated); for in the flood "the fountains of the great deep were broken up" from the earth (1) below, and "the windows of heaven" (2) above "were opened." The earth was deluged by that water out of which it had originally risen.

JFB: 2Pe 3:7

(Compare Job 28:5, end).

JFB: 2Pe 3:7

"the postdiluvian visible world." In contrast to "that then was," 2Pe 3:6.

JFB: 2Pe 3:7

Other oldest manuscripts read, "His" (God's).

JFB: 2Pe 3:7

Greek, "treasured up."

JFB: 2Pe 3:7

"kept." It is only God's constantly watchful providence which holds together the present state of things till His time for ending it.

JFB: 2Pe 3:8

As those scoffers are (2Pe 3:5). Besides the refutation of them (2Pe 3:5-7) drawn from the history of the deluge, here he adds another (addressed more to believers than to the mockers): God's delay in fulfilling His promise is not, like men's delays, owing to inability or fickleness in keeping His word, but through "long-suffering."

JFB: 2Pe 3:8

As the consideration of chief importance (Luk 10:42).

JFB: 2Pe 3:8

(Psa 90:4): Moses there says, Thy eternity, knowing no distinction between a thousand years and a day, is the refuge of us creatures of a day. Peter views God's eternity in relation to the last day: that day seems to us, short-lived beings, long in coming, but with the Lord the interval is irrespective of the idea of long or short. His eternity exceeds all measures of time: to His divine knowledge all future things are present: His power requires not long delays for the performance of His work: His long-suffering excludes all impatient expectation and eager haste, such as we men feel. He is equally blessed in one day and in a thousand years. He can do the work of a thousand years in one day: so in 2Pe 3:9 it is said, "He is not slack," that is, "slow": He has always the power to fulfil His "promise."

JFB: 2Pe 3:8

No delay which occurs is long to God: as to a man of countless riches, a thousand guineas are as a single penny. God's œonologe (eternal-ages measurer) differs wholly from man's horologe (hour-glass). His gnomon (dial-pointer) shows all the hours at once in the greatest activity and in perfect repose. To Him the hours pass away, neither more slowly, nor more quickly, than befits His economy. There is nothing to make Him need either to hasten or delay the end. The words, "with the Lord" (Psa 90:4, "In Thy sight"), silence all man's objections on the ground of his incapability of understanding this [BENGEL].

JFB: 2Pe 3:9

Slow, tardy, late; exceeding the due time, as though that time were already come. Heb 10:37, "will not tarry."

JFB: 2Pe 3:9

Which the scoffers cavil at. 2Pe 3:4, "Where is the promise?" It shall be surely fulfilled "according to His promise" (2Pe 3:13).

JFB: 2Pe 3:9

The "scoffers."

JFB: 2Pe 3:9

His promise to be the result of "slackness" (tardiness).

JFB: 2Pe 3:9

Waiting until the full number of those appointed to "salvation" (2Pe 3:15) shall be completed.

JFB: 2Pe 3:9

The oldest manuscripts, Vulgate, Syriac, &c., read, "towards YOU."

JFB: 2Pe 3:9

Not desiring that any, yea, even that the scoffers, should perish, which would be the result if He did not give space for repentance.

JFB: 2Pe 3:9

Go and be received to repentance: the Greek implies there is room for their being received to repentance (compare Greek, Mar 2:2; Joh 8:37).

JFB: 2Pe 3:10

The certainty, suddenness, and concomitant effects, of the coming of the day of the Lord. FABER argues from this that the millennium, &c., must precede Christ's literal coming, not follow it. But "the day of the Lord" comprehends the whole series of events, beginning with the pre-millennial advent, and ending with the destruction of the wicked, and final conflagration, and general judgment (which last intervenes between the conflagration and the renovation of the earth).

JFB: 2Pe 3:10

Emphatical. But (in spite of the mockers, and notwithstanding the delay) come and be present the day of the Lord SHALL.

JFB: 2Pe 3:10

Peter remembers and repeats his Lord's image (Luk 12:39, Luk 12:41) used in the conversation in which he took a part; so also Paul (1Th 5:2) and John (Rev 3:3; Rev 16:15).

JFB: 2Pe 3:10

Which the scoffers say' shall "continue" as they are (2Pe 3:4; Mat 24:35; Rev 21:1).

JFB: 2Pe 3:10

With a rushing noise, like that of a whizzing arrow, or the crash of a devouring flame.

JFB: 2Pe 3:10

The component materials of the world [WAHL]. However, as "the works" in the earth are mentioned separately from "the earth," so it is likely by "elements," mentioned after "the heavens," are meant "the works therein," namely, the sun, moon, and stars (as THEOPHILUS OF ANTIOCH [p. 22, 148, 228]; and JUSTIN MARTYR [Apology, 2.44], use the word "elements"): these, as at creation, so in the destruction of the world, are mentioned [BENGEL]. But as "elements" is not so used in Scripture Greek, perhaps it refers to the component materials of "the heavens," including the heavenly bodies; it clearly belongs to the former clause, "the heavens," not to the following, "the earth," &c.

JFB: 2Pe 3:10

Be dissolved, as in 2Pe 3:11.

JFB: 2Pe 3:10

Of nature and of art.

JFB: 2Pe 3:11

Your duty, seeing that this is so, is to be ever eagerly expecting the day of God.

JFB: 2Pe 3:11

Some oldest manuscripts substitute "thus" for "then": a happy refutation of the "thus" of the scoffers, 2Pe 3:4 (English Version, "As they were," Greek, "thus").

JFB: 2Pe 3:11

Greek, "are being (in God's appointment, soon to be fulfilled) dissolved"; the present tense implying the certainty as though it were actually present.

JFB: 2Pe 3:11

Exclamatory. How watchful, prayerful, zealous!

JFB: 2Pe 3:11

Not the mere Greek substantive verb of existence (einai), but (huparchein) denoting a state or condition in which one is supposed to be [TITTMANN]. What holy men ye ought to be found to be, when the event comes! This is "the holy commandment" mentioned in 2Pe 3:2.

JFB: 2Pe 3:11

Greek, plural: behaviors (towards men), godlinesses (or pieties towards God) in their manifold modes of manifestation.

JFB: 2Pe 3:12

With the utmost eagerness desiring [WAHL], praying for, and contemplating, the coming Saviour as at hand. The Greek may mean "hastening (that is, urging onward [ALFORD]) the day of God"; not that God's eternal appointment of the time is changeable, but God appoints us as instruments of accomplishing those events which must be first before the day of God can come. By praying for His coming, furthering the preaching of the Gospel for a witness to all nations, and bringing in those whom "the long-suffering of God" waits to save, we hasten the coming of the day of God. The Greek verb is always in New Testament used as neuter (as English Version here), not active; but the Septuagint uses it actively. Christ says, "Surely I come quickly. Amen." Our part is to speed forward this consummation by praying, "Even so, come, Lord Jesus" (Rev 22:20).

JFB: 2Pe 3:12

Greek, "presence" of a person: usually, of the Saviour.

JFB: 2Pe 3:12

God has given many myriads of days to men: one shall be the great "day of God" Himself.

JFB: 2Pe 3:12

Rather as Greek, "on account of (or owing to) which" day.

JFB: 2Pe 3:12

The upper and lower regions of the sky.

JFB: 2Pe 3:12

Our igneous rocks show that they were once in a liquid state.

JFB: 2Pe 3:13

"But": in contrast to the destructive effects of the day of God stand its constructive effects. As the flood was the baptism of the earth, eventuating in a renovated earth, partially delivered from "the curse," so the baptism with fire shall purify the earth so as to be the renovated abode of regenerated man, wholly freed from the curse.

JFB: 2Pe 3:13

(Isa 65:17; Isa 66:22). The "we" is not emphatical as in English Version.

JFB: 2Pe 3:13

New atmospheric heavens surrounding the renovated earth.

JFB: 2Pe 3:13

Dwelleth in that coming world as its essential feature, all pollutions having been removed.

JFB: 2Pe 3:14

"in His sight" [ALFORD], at His coming; plainly implying a personal coming.

JFB: 2Pe 3:14

At the coming marriage feast of the Lamb, in contrast to 2Pe 2:13, "Spots they are and blemishes while they feast," not having on the King's pure wedding garment.

JFB: 2Pe 3:14

(1Co 1:8; Phi 1:10; 1Th 3:13; 1Th 5:23).

JFB: 2Pe 3:14

In all its aspects, towards God, your own consciences, and your fellow men, and as its consequence eternal blessedness: "the God of peace" will effect this for you.

Clarke: 2Pe 3:1

This second epistle - In order to guard them against the seductions of false teachers, he calls to their remembrance the doctrine of the ancient prophets, and the commands or instructions of the apostles, all founded on the same basis

He possibly refers to the prophecies of Enoch, as mentioned by Jude, Jud 1:14, Jud 1:15; of David, Psa 1:1, etc.; and of Daniel, Dan 12:2, relative to the coming of our Lord to judgment: and he brings in the instructions of the apostles of Christ, by which they were directed how to prepare to meet their God.

Clarke: 2Pe 3:3

Knowing this first - Considering this in an especial manner, that those prophets predicted the coming of false teachers: and their being now in the Church proved how clearly they were known to God, and showed the Christians at Pontus the necessity of having no intercourse or connection with them

Clarke: 2Pe 3:3

There shall come - scoffers - Persons who shall endeavor to turn all religion into ridicule, as this is the most likely way to depreciate truth in the sight of the giddy multitude. The scoffers, having no solid argument to produce against revelation, endeavor to make a scaramouch of some parts; and then affect to laugh at it, and get superficial thinkers to laugh with them

Clarke: 2Pe 3:3

Walking after their own lusts - Here is the true source of all infidelity. The Gospel of Jesus is pure and holy, and requires a holy heart and holy life. They wish to follow their own lusts, and consequently cannot brook the restraints of the Gospel: therefore they labor to prove that it is not true, that they may get rid of its injunctions, and at last succeed in persuading themselves that it is a forgery; and then throw the reins on the neck of their evil propensities. Thus their opposition to revealed truth began and ended in their own lusts

There is a remarkable addition here in almost every MS. and version of note: There shall come in the last days, In Mockery, εν εμπαιγμονῃ, scoffers walking after their own lusts. This is the reading of ABC, eleven others, both the Syriac, all the Arabic, Coptic, Ethiopic, Vulgate, and several of the fathers. They come in mockery; this is their spirit and temper; they have no desire to find out truth; they take up the Bible merely with the design of turning it into ridicule. This reading Griesbach has received into the text

Clarke: 2Pe 3:3

The last days - Probably refer to the conclusion of the Jewish polity, which was then at hand.

Clarke: 2Pe 3:4

Where is the promise of his coming? - Perhaps the false teachers here referred to were such as believed in the eternity of the world: the prophets and the apostles had foretold its destruction, and they took it for granted, if this were true, that the terrestrial machine would have begun long ago to have shown some symptoms of decay; but they found that since the patriarchs died all things remained as they were from the foundation of the world; that is, men were propagated by natural generation, one was born and another died, and the course of nature continued regular in the seasons, succession of day and night, generation and corruption of animals and vegetables, etc.; for they did not consider the power of the Almighty, by which the whole can be annihilated in a moment, as well as created. As, therefore, they saw none of these changes, they presumed that there would be none, and they intimated that there never had been any. The apostle combats this notion in the following verse.

Clarke: 2Pe 3:5

For this they willingly are ignorant of - They shut their eyes against the light, and refuse all evidence; what does not answer their purpose they will not know. And the apostle refers to a fact that militates against their hypothesis, with which they refused to acquaint themselves; and their ignorance he attributes to their unwillingness to learn the true state of the case

Clarke: 2Pe 3:5

By the word of God the heavens were of old - I shall set down the Greek text of this extremely difficult clause: Ουρανοι ησαν εκπαλαι, και γη εξ ὑδατος και δι ’ ὑδατος συνεστωσα, τῳ του Θεου λογῳ· translated thus by Mr. Wakefield: "A heaven and an earth formed out of water, and by means of water, by the appointment of God, had continued from old time."By Dr. Macknight thus; "The heavens were anciently, and the earth of water: and through water the earth consists by the word of God."By Kypke thus: "The heavens were of old, and the earth, which is framed, by the word of God, from the waters, and between the waters."However we take the words, they seem to refer to the origin of the earth. It was the opinion of the remotest antiquity that the earth was formed out of water, or a primitive moisture which they termed ὑλη, hule , a first matter or nutriment for all things; but Thales pointedly taught αρχην δε των παντως ὑδωρ ειναι, that all things derive their existence from water, and this very nearly expresses the sentiment of Peter, and nearly in his own terms too. But is this doctrine true? It must be owned that it appears to be the doctrine of Moses: In the beginning, says he, God made the heavens and the earth; and the earth was without form and void; and darkness was upon the face of the deep. Now, these heavens and earth which God made in the beginning, and which he says were at first formless and empty, and which he calls the deep, are in the very next verse called waters; from which it is evident that Moses teaches that the earth was made out of some fluid substance, to which the name of water is properly given. And that the earth was at first in a fluid mass is most evident from its form; it is not round, as has been demonstrated by measuring some degrees near the north pole, and under the equator; the result of which proved that the figure of the earth was that of an oblate spheroid, a figure nearly resembling that of an orange. And this is the form that any soft or elastic body would assume if whirled rapidly round a center, as the earth is around its axis. The measurement to which I have referred shows the earth to be flatted at the poles, and raised at the equator. And by this measurement it was demonstrated that the diameter of the earth at the equator was greater by about twenty-five miles than at the poles

Now, considering the earth to be thus formed εξ ὑδατος, of water, we have next to consider what the apostle means by δι ’ ὑδατος, variously translated by out of, by means of, and between, the water

Standing out of the water gives no sense, and should be abandoned. If we translate between the waters, it will bear some resemblance to Gen 1:6, Gen 1:7 : And God said, Let there be a firmament in the midst of, בתוך bethoch , between, the waters; and let it divide the waters from the waters: and God divided the waters which were under the firmament from the waters which were above the firmament; then it may refer to the whole of the atmosphere, with which the earth is everywhere surrounded, and which contains all the vapours which belong to our globe, and without which we could neither have animal nor vegetative life. Thus then the earth, or terraqueous globe, which was originally formed out of water, subsists by water; and by means of that very water, the water compacted with the earth - the fountains of the great deep, and the waters in the atmosphere - the windows of heaven, Gen 7:11, the antediluvian earth was destroyed, as St. Peter states in the next verse: the terraqueous globe, which was formed originally of water or a fluid substance, the chaos or first matter, and which was suspended in the heavens - the atmosphere, enveloped with water, by means of which water it was preserved; yet, because of the wickedness of its inhabitants, was destroyed by those very same waters out of which it was originally made, and by which it subsisted.

Clarke: 2Pe 3:7

But the heavens and the earth, which are now - The present earth and its atmosphere, which are liable to the same destruction, because the same means still exist, (for there is still water enough to drown the earth, and there is iniquity enough to induce God to destroy it and its inhabitants), are nevertheless kept in store, τεθησαυρισμενοι, treasured up, kept in God’ s storehouse, to be destroyed, not by water, but by fire at the day of judgment

From all this it appears that those mockers affected to be ignorant of the Mosaic account of the formation of the earth, and of its destruction by the waters of the deluge; and indeed this is implied in their stating that all things continued as they were from the creation. But St. Peter calls them back to the Mosaic account, to prove that this was false; for the earth, etc., which were then formed, had perished by the flood; and that the present earth, etc., which were formed out of the preceding, should, at the day of judgment, perish by the fire of God’ s wrath.

Clarke: 2Pe 3:8

Be not ignorant - Though they are wilfully ignorant, neglect not ye the means of instruction

Clarke: 2Pe 3:8

One day is with the Lord as a thousand years - That is: All time is as nothing before him, because in the presence as in the nature of God all is eternity; therefore nothing is long, nothing short, before him; no lapse of ages impairs his purposes, nor need he wait to find convenience to execute those purposes. And when the longest period of time has passed by, it is but as a moment or indivisible point in comparison of eternity. This thought is well expressed by Plutarch, Consol. ad Apoll.: "If we compare the time of life with eternity, we shall find no difference between long and short. Τα γαρ χιλια, και τα μυρια ετη, στιγμη τις εστιν αοριστος, μαλλον δε μοριον τι βραχυτατον στιγμης· for a thousand or ten thousand years are but a certain indefinite point, or rather the smallest part of a point."The words of the apostle seem to be a quotation from Psa 90:4.

Clarke: 2Pe 3:9

The Lord is not slack - They probably in their mocking said, "Either God had made no such promise to judge the world, destroy the earth, and send ungodly men to perdition; or if he had, he had forgotten to fulfill it, or had not convenient time or leisure."To some such mocking the apostle seems to refer: and he immediately shows the reason why deserved punishment is not inflicted on a guilty world

Clarke: 2Pe 3:9

But is long-suffering - It is not slackness, remissness, nor want of due displacence at sin, that induced God to prolong the respite of ungodly men; but his long-suffering, his unwillingness that any should perish: and therefore he spared them, that they might have additional offers of grace, and be led to repentance - to deplore their sins, implore God’ s mercy, and find redemption through the blood of the Lamb

As God is not willing that any should perish, and as he is willing that all should come to repentance, consequently he has never devised nor decreed the damnation of any man, nor has he rendered it impossible for any soul to be saved, either by necessitating him to do evil, that he might die for it, or refusing him the means of recovery, without which he could not be saved.

Clarke: 2Pe 3:10

The day of the Lord will come - See Mat 24:43, to which the apostle seems to allude

Clarke: 2Pe 3:10

The heavens shall pass away with a great noise - As the heavens mean here, and in the passages above, the whole atmosphere, in which all the terrestrial vapours are lodged; and as water itself is composed of two gases, eighty-five parts in weight of oxygen, and fifteen of hydrogen, or two parts in volume of the latter, and one of the former; (for if these quantities be put together, and several electric sparks passed through them, a chemical union takes place, and water is the product; and, vice versa, if the galvanic spark be made to pass through water, a portion of the fluid is immediately decomposed into its two constituent gases, oxygen and hydrogen); and as the electric or ethereal fire is that which, in all likelihood, God will use in the general conflagration; the noise occasioned by the application of this fire to such an immense congeries of aqueous particles as float in the atmosphere, must be terrible in the extreme. Put a drop of water on an anvil, place over it a piece of iron red hot, strike the iron with a hammer on the part above the drop of water, and the report will be as loud as a musket; when, then, the whole strength of those opposite agents is brought together into a state of conflict, the noise, the thunderings, the innumerable explosions, (till every particle of water on the earth and in the atmosphere is, by the action of the fire, reduced into its component gaseous parts), will be frequent, loud, confounding, and terrific, beyond every comprehension but that of God himself

Clarke: 2Pe 3:10

The elements shalt melt with fervent heat - When the fire has conquered and decomposed the water, the elements, στοιχεια, the hydrogen and oxygen airs or gases, (the former of which is most highly inflammable, and the latter an eminent supporter of all combustion), will occupy distinct regions of the atmosphere, the hydrogen by its very great levity ascending to the top, while the oxygen from its superior specific gravity will keep upon or near the surface of the earth; and thus, if different substances be once ignited, the fire, which is supported in this case, not only by the oxygen which is one of the constituents of atmospheric air, but also by a great additional quantity of oxygen obtained from the decomposition of all aqueous vapours, will rapidly seize on all other substances, on all terrestrial particles, and the whole frame of nature will be necessarily torn in pieces, and thus the earth and its works be burned up.

Clarke: 2Pe 3:11

All these things shall be dissolved - They will all be separated, all decomposed; but none of them destroyed. And as they are the original matter out of which God formed the terraqueous globe, consequently they may enter again into the composition of a new system; and therefore the apostle says, 2Pe 3:13 : we look for new heavens and a new earth - the others being decomposed, a new system is to be formed out of their materials. There is a wonderful philosophic propriety in the words of the apostle in describing this most awful event

Clarke: 2Pe 3:11

What manner of persons ought ye to be - Some put the note of interrogation at the end of this clause, and join the remaining part with the 12th verse, thus: Seeing then that all these things shall be dissolved, what manner of persons ought ye to be? By holy conversation and godliness, expecting and earnestly desiring the coming of the day of God, etc. Only those who walk in holiness, who live a godly and useful life, can contemplate this most awful time with joy

The word σπευδοντας, which we translate hasting unto, should be tendered earnestly desiring, or wishing for; which is a frequent meaning of the word in the best Greek writers.

Clarke: 2Pe 3:12

The heavens being on fire - See on 2Pe 3:10. (note). It was an ancient opinion among the heathens that the earth should be burnt up with fire; so Ovid, Met., lib. i. v. 256

Esse quoque in fatis reminiscitur, adfore tempus

Quo mare, quo tellus, correptaque regia coel

Ardeat; et mundi moles operosa laboret

"Remembering in the fates a time when fir

Should to the battlements of heaven aspire

And all his blazing world above should burn

And all the inferior globe to cinders turn.

Dryden

Minucius Felix tells us, xxxiv. 2, that it was a common opinion of the Stoics that, the moisture of the earth being consumed, the whole world would catch fire. The Epicureans held the same sentiment; and indeed it appears in various authors, which proves that a tradition of this kind has pretty generally prevailed in the world. But it is remarkable that none have fancied that it will be destroyed by water. The tradition, founded on the declaration of God, was against this; therefore it was not received.

Clarke: 2Pe 3:13

We, according to his promise, look for new heavens - The promise to which it is supposed the apostle alludes, is found Isa 65:17 : Behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind; and Isa 66:22 : For as the new heavens and the new earth which I will make shall remain before me, saith the Lord, so shall your seed, etc. Now, although these may be interpreted of the glory of the Gospel dispensation, yet, if St. Peter refer to them, they must have a more extended meaning

It does appear, from these promises, that the apostle says here, and what is said Rev 21:27; Rev 22:14, Rev 22:15, that the present earth, though destined to be burned up, will not be destroyed, but be renewed and refined, purged from all moral and natural imperfection, and made the endless abode of blessed spirits. But this state is certainly to be expected after the day of judgment; for on this the apostle is very express, who says the conflagration and renovation are to take place at the judgment of the great day; see 2Pe 3:7, 2Pe 3:8, 2Pe 3:10, 2Pe 3:12. That such an event may take place is very possible; and, from the terms used by St. Peter, is very probable. And, indeed, it is more reasonable and philosophical to conclude that the earth shall be refined and restored, than finally destroyed. But this has nothing to do with what some call the millennium state; as this shall take place when time, with the present state and order of things, shall be no more.

Clarke: 2Pe 3:14

Seeing that ye look for such things - As ye profess that such a state of things shall take place, and have the expectation of enjoying the blessedness of it, be diligent in the use of every means and influence of grace, that ye may be found of him - the Lord Jesus, the Judge of quick and dead, without spot - any contagion of sin in your souls, and blameless - being not only holy and innocent, but useful in your lives.

Calvin: 2Pe 3:1

1. Lest they should be wearied with the Second Epistle as though the first was sufficient, he says that it was not written in vain, because they stood in need of being often stirred up. To make this more evident, he shews that they could not be beyond danger, except they were well fortified, because they would have to contend with desperate men, who would not only corrupt the purity of the faith, by false opinions, but do what they could to subvert entirely the whole faith.

By saying, I stir up your pure mind, he means the same as though he had said, “I wish to awaken you to a sincerity of mind.” And the words ought to be thus explained, “I stir up your mind that it may be pure and bright.” For the meaning is, that the minds of the godly become dim, and as it were contract rust, when admonitions cease. But we also hence learn, that men even endued with learning, become, in a manner, drowsy, except they are stirred up by constant warnings. ¹⁷⁵

It now appears what is the use of admonitions, and how necessary they are; for the sloth of the flesh smothers the truth once received, and renders it inefficient, except the goads of warnings come to its aid. It is not then enough, that men should be taught to know what they ought to be, but there is need of godly teachers, to do this second part, deeply to impress the truth on the memory of their hearers. And as men are, by nature, for the most part, fond of novelty and thus inclined to be fastidious, it is useful for us to bear in mind what Peter says, so that we may not only willingly suffer ourselves to be admonished by others, but that every one may also exercise himself in calling to mind continually the truth, so that our minds may become resplendent with the pure and clear knowledge of it.

Calvin: 2Pe 3:2

2.That ye may be mindful By these words he intimates that we have enough in the writings of the prophets, and in the gospel, to stir us up, provided we be as diligent as it behoves us, in meditating on them; and that our minds sometimes contract a rust, or become bedimmed through darkness, is owing to our sloth. That God may then continually shine upon us, we must devote ourselves to that study: let our faith at the same time acquiesce in witnesses so certain and credible. For when we have the prophets and apostles agreeing with us, nay, as the ministers of our faith, and God as the author, and angels as approvers, there is no reason that the ungodly, all united, should move us from our position. By the commandment of the apostles he means the whole doctrine in which they had instructed the faithful. ¹⁷⁶

Calvin: 2Pe 3:3

3.Knowing this first The participle knowing may be applied to the Apostle, and in this way, “I labor to stir you up for this reason, because I know what and how great is your impending danger from scoffers.” I however prefer this explanation, that the participle is used in place of a verb, as though he had said, “Know ye this especially.” For it was necessary that this should have been foretold, because they might have been shaken, had impious men attacked them suddenly with scoffs of this kind. He therefore wished them to know this, and to feel assured on the subject, that they might be prepared to oppose such men.

But he calls the attention of the faithful again to the doctrine which he touched upon in the second chapter. For by the last days is commonly meant the kingdom of Christ, or the days of his kingdom, according to what Paul says, “Upon whom the ends of the world are come.” (1Co 10:11.) ¹⁷⁷ The meaning is, that the more God offers himself by the gospel to the world, and the more he invites men to his kingdom, the more audacious on the other hand will ungodly men vomit forth the poison of their impiety.

He calls those scoffers, according to what is usual in Scripture, who seek to appear witty by shewing contempt to God, and by a blasphemous presumption. It is, moreover, the very extremity of evil, when men allow themselves to treat the awful name of God with scoffs. Thus, Psa 1:1 speaks of the seat of scoffers. So David, in Psa 119:51, complains that he was derided by the proud, because he attended to God’s law. So Isaiah, in Isa 28:14, having referred to them, describes their supine security and insensibility. Let us therefore bear in mind, that there is nothing to be feared more than a contest with scoffers. On this subject we said something while explaining the third chapter of the Epistle to the Galatians. As, however, the Holy Scripture has foretold that they would come, and has also given us a shield by which we may defend ourselves, there is no excuse why we should not boldly resist them whatever devices they may employ.

Calvin: 2Pe 3:4

4.Where is the promise It was a dangerous scoff when they insinuated a doubt as to the last resurrection; for when that is taken away, there is no gospel any longer, the power of Christ is brought to nothing, the whole of religion is gone. Then Satan aims directly at the throat of the Church, when he destroys faith in the coming of Christ. For why did Christ die and rise again, except that he may some time gather to himself the redeemed from death, and give them eternal life? All religion is wholly subverted, except faith in the resurrection remains firm and immovable. Hence, on this point Satan assails us most fiercely.

But let us notice what the scoff was. They set the regular course of nature, such as it seems to have been from the beginning, in opposition to the promise of God, as though these things were contrary, or did not harmonize together. Though the faith of the fathers, they said, was the same, yet no change has taken place since their death, and it is known that many ages have passed away. Hence they concluded that what was said of the destruction of the world was a fable; because they conjectured, that as it had lasted so long, it would be perpetual.

Calvin: 2Pe 3:5

5.For this they willingly are ignorant of By one argument only he confutes the scoff of the ungodly, even by this, that the world once perished by a deluge of waters, when yet it consisted of waters. (Gen 1:2.) And as the history of this was well known, he says that they willingly, or of their own accord, erred. For they who infer the perpetuity of the world from its present state, designedly close their eyes, so as not to see so clear a judgment of God. The world no doubt had its origin from waters, for Moses calls the chaos from which the earth emerged, waters; and further, it was sustained by waters; it yet pleased the Lord to use waters for the purpose of destroying it. It hence appears that the power of nature is not sufficient to sustain and preserve the world, but that on the contrary it contains the very element of its own ruin, whenever it may please God to destroy it.

For it ought always to be borne in mind, that the world stands through no other power than that of God's word, and that therefore inferior or secondary causes derive from him their power, and produce different effects as they are directed. Thus through water the world stood, but water could have done nothing of itself, but on the contrary obeyed God's word as an inferior agent or element. As soon then as it pleased God to destroy the earth, the same water obeyed in becoming a ruinous inundation. We now see how egregiously they err, who stop at naked elements, as though there was perpetuity in them, and their nature were not changeable according to the bidding of God.

By these few words the petulance of those is abundantly refuted, who arm themselves with physical reasons to fight against God. For the history of the deluge is an abundantly sufficient witness that the whole order of nature is governed by the sole power of God. (Gen 7:17.)

Calvin: 2Pe 3:6

It seems, however, strange that he says that the world perished through the deluge, when he had before mentioned the heaven and the earth. To this I answer, that the heaven was then also submerged, that is, the region of the air, which stood open between the two waters. For the division or separation, mentioned by Moses, was then confounded. (Gen 1:6;) and the word heaven is often taken in this sense. if any wishes for more on this subject, let him read Augustine on the City of God. Lib. 20. ¹⁷⁸

Calvin: 2Pe 3:7

7.But the heavens and the earth which are now He does not infer this as the consequence; for his purpose was no other than to dissipate the craftiness of scoffers respecting the perpetual state of nature, and we see many such at this day who being slightly embued with the rudiments of philosophy, only hunt after profane speculations, in order that they may pass themselves off as great philosophers.

But it now appears quite evident from what has been said, that there is nothing unreasonable in the declaration made by the Lord, that the heaven and the earth shall hereafter be consumed by fire, because the reason for the fire is the same as that for the water. For it was a common saying even among the ancients, that from these two chief elements all things have proceeded. But as he had to do with the ungodly, he speaks expressly of their destruction.

Calvin: 2Pe 3:8

8.But be not ignorant of this one thing He now turns to speak to the godly; and he reminds them that when the coming of Christ is the subject, they were to raise upwards their eyes, for by so doing, they would not limit, by their unreasonable wishes, the time appointed by the Lord. For waiting seems very long on this account, because we have our eyes fixed on the shortness of the present life, and we also increase weariness by computing days, hours, and minutes. But when the eternity of God's kingdom comes to our minds, many ages vanish away like so many moments.

This then is what the Apostle calls our attention to, so that we may know that the day of resurrection does not depend on the present flow of time, but on the hidden purpose of God, as though he had said, “Men wish to anticipate God for this reason, because they measure time according to the judgment of their own flesh; and they are by nature inclined to impatience, so that celerity is even delay to them: do ye then ascend in your minds to heaven, and thus time will be to you neither long nor short.”

Calvin: 2Pe 3:9

9.But the Lord is not slack, or, delays not. He checks extreme and unreasonable haste by another reason, that is, that the Lord defers his coming that he might invite all mankind to repentance. For our minds are always prurient, and a doubt often creeps in, why he does not come sooner. But when we hear that the Lord, in delaying, shews a concern for our salvation, and that he defers the time because he has a care for us, there is no reason why we should any longer complain of tardiness. He is tardy who allows an occasion to pass by through slothfulness: there is nothing like this in God, who in the best manner regulates time to promote our salvation. And as to the duration of the whole world, we must think exactly the same as of the life of every individual; for God by prolonging time to each, sustains him that he may repent. In the like manner he does not hasten the end of the world, in order to give to all time to repent.

This is a very necessary admonition, so that we may learn to employ time aright, as we shall otherwise suffer a just punishment for our idleness.

Not willing that any should perish So wonderful is his love towards mankind, that he would have them all to be saved, and is of his own self prepared to bestow salvation on the lost. But the order is to be noticed, that God is ready to receive all to repentance, so that none may perish; for in these words the way and manner of obtaining salvation is pointed out. Every one of us, therefore, who is desirous of salvation, must learn to enter in by this way.

But it may be asked, If God wishes none to perish, why is it that so many do perish? To this my answer is, that no mention is here made of the hidden purpose of God, according to which the reprobate are doomed to their own ruin, but only of his will as made known to us in the gospel. For God there stretches forth his hand without a difference to all, but lays hold only of those, to lead them to himself, whom he has chosen before the foundation of the world. ¹⁷⁹

But as the verb χωρὢσαι is often taken passively by the Greeks, no less suitable to this passage is the verb which I have put in the margin, that God would have all, who had been before wandering and scattered, to be gathered or come together to repentance.

Calvin: 2Pe 3:10

10.But the day of the Lord will come This has been added, that the faithful might be always watching, and not promise to-morrow to themselves. For we all labor under two very different evils — too much haste, and slothfulness. We are seized with impatience for the day of Christ already expected; at the same time we securely regard it as afar off. As, then, the Apostle has before reproved an unreasonable ardor, so he now shakes off our sleepiness, so that we may attentively expect Christ at all times, lest we should become idle and negligent, as it is usually the case. For whence is it that flesh indulges itself except that there is no thought of the near coming of Christ?

What afterwards follows, respecting the burning of heaven and earth, requires no long explanation, if indeed we duly consider what is intended. For it was not his purpose to speak refinedly of fire and storm, and other things, but only that he might introduce an exhortation, which he immediately adds, even that we ought to strive after newness of life. For he thus reasons, that as heaven and earth are to be purged by fire, that they may correspond with the kingdom of Christ, hence the renovation of men is much more necessary. Mischievous, then, are those interpreters who consume much labor on refined speculations, since the Apostle applies his doctrine to godly exhortations.

Calvin: 2Pe 3:11

Heaven and earth, he says, shall pass away for our sakes; is it meet, then, for us to be engrossed with the things of earth, and not, on the contrary, to attend to a holy and godly life? The corruptions of heaven and earth will be purged by fire, while yet as the creatures of God they are pure; what then ought to be done by us who are full of so many pollutions? As to the word godlinesses ( pietatibus ,) the plural number is used for the singular, except you take it as meaning the duties of godliness. ¹⁸⁰ Of the elements of the world I shall only say this one thing, that they are to be consumed, only that they may be renovated, their substance still remaining the same, as it may be easily gathered from Rom 8:21, and from other passages. ¹⁸¹

Calvin: 2Pe 3:12

12.Looking for and hasting unto, or, waiting for by hastening; so I render the words, though they are two participles; for what we had before separately he gathers now into one sentence, that is, that we ought hastily to wait. Now this contrarious hope possesses no small elegance, like the proverb, “Hasten slowly,” ( festina lente .) When he says, “Waiting for,” he refers to the endurance of hope; and he sets hastening in opposition to topor; and both are very apposite. For as quietness and waiting are the peculiarities of hope, so we must always take heed lest the security of the flesh should creep in; we ought, therefore, strenuously to labor in good works, and run quickly in the race of our calling. ¹⁸² What he before called the day of Christ (as it is everywhere called in Scripture) he now calls the day of God, and that rightly, for Christ will then restore the kingdom to the Father, that God may be all in all.

Calvin: 2Pe 3:14

14.Wherefore He justly reasons from hope to its effect, or the practice of a godly life; for hope is living and efficacious; therefore it cannot be but that it will attract us to itself. He, then, who waits for new heavens, must begin with renewal as to himself, and diligently aspire after it; but they who cleave to their own filth, think nothing, it is certain, of God's kingdom, and have no taste for anything but for this corrupt world.

But we must notice that he says, that we ought to be found blameless by Christ; for by these words he intimates, that while the world engages and engrosses the minds of others, we must cast our eyes on the Lord, and he shews at the same time what is real integrity, even that which is approved by his judgment, and not that which gains the Praise of men. ¹⁸³

The word peace seems to be taken for a quiet state of conscience, founded on hope and patient waiting. ¹⁸⁴ For as so few turn their attention to the judgment of Christ, hence it is, that while they are carried headlong by their importunate lusts, they are at the same time in a state of disquietude. This peace, then, is the quietness of a peaceable soul, which acquiesces in the word of God.

It may be asked, how any one can be found blameless by Christ, when we all labor under so many deficiencies. But Peter here only points out the mark at which the faithful ought all to aim, though they cannot reach it, until having put off their flesh they become wholly united to Christ.

Defender: 2Pe 3:1

This shows that Peter's second epistle was addressed to the same general audience as the first. They, therefore, would already have knowledge of what he had written before, but now he was giving them additional instruction in light of the difficult days coming and his own approaching demise. The Lord's return might have been very soon, as far as they knew, for it was always imminent. As we are almost at the end of the twentieth century, surely Peter's message of the first century is even more needed and appropriate today.

Defender: 2Pe 3:1

It is vital that Christians in the last days "stir up" their minds and not just their emotions.

Defender: 2Pe 3:1

It is easy to forget the more important truths when we are being bombarded continuously by the trivial (2Pe 1:13)."

Defender: 2Pe 3:2

Peter would remind us here again of the "more sure word of prophecy" to which we should "take heed" (2Pe 1:19). The words "spoken before by the holy prophets" are simply the Old Testament Scriptures.

Defender: 2Pe 3:2

The teachings of "the apostles of the Lord and Savior" were largely known by verbal transmission to the churches of Peter's day, although they probably had seen some of Paul's epistles (2Pe 3:15, 2Pe 3:16) and possibly also had access to Mark's gospel account (1Pe 5:13). In any case, all have now been collected and are recognized as the New Testament Scriptures. Peter is, therefore, urging us to stir up our minds by both the Old Testament and New Testament Scriptures, for this will be more and more important as the world's rebellion against God intensifies and the coming of the Lord draws near. This very same theme was emphasized by Paul in his last epistle, just before his death, especially in his own closing exhortations (2 Timothy 2-4)."

Defender: 2Pe 3:3

"First" means "first of all" or "of primary importance" (compare 2Pe 1:20). It is vitally important both to understand this key characteristic of the last days (that is, the denial of both creation and consummation) and also to know and practice the divinely inspired Scriptures.

Defender: 2Pe 3:3

The context here is set in the last days. Although we must not set dates, these aspects of the last days are surely more characteristic of our own times than any time before us. At least, we are closer to the last days than anyone has even been before. Thus, Peter's exhortation and analysis surely fits us better than anyone before us.

Defender: 2Pe 3:3

People of the last days, by and large, will be almost entirely motivated by self-interest and will be unconcerned about God's purposes, either for themselves or for the world as a whole. They will mock God's Word. The word "mock" is used thirteen times in the New Testament, twelve of which speak of mocking Christ."

Defender: 2Pe 3:4

In Peter's time, the early Christians were really looking for the Lord's return, and there have been sporadic periods of prophetic interest in the nineteen long centuries since. The far greater part of the world's population, however, is utterly indifferent to this hope, and even most of those who are working for global change today are working to bring in a world system based on evolutionary humanism rather than looking for God to return to His creation. In fact, most of the world's people do not even believe in a personal Creator God, let alone His divine incarnation in Christ and His great plan of salvation. They are too busy "walking after their own lusts."

Defender: 2Pe 3:4

The pseudo-scientific rationale for this indifference to the promised consummation of all things when Christ returns is their belief that there was never any real creation of all things in the beginning. The things that continue today, they say, are the things that have always been and, therefore, always will be. This is the so-called principle of uniformity. According to this principle, it is assumed that the processes that govern nature today have always been the same in the past so that the present is the key to the past. Since no creation is occurring today, it never happened in the past either. "All things continue" - not just after creation was finished, but "from the beginning of creation." Thus, what people have called creation was accomplished by the same natural processes that continue to operate today. This means that creation has been proceeding so slowly over long ages as to be quite unobservable in the mere few thousand years of human records. This remarkable belief is evolutionary uniformitarianism, and it completely dominates the scientific and educational establishments of every nation in the world today. It has been made the basic premise of origins and meaning, not only in science and history, but also in the social sciences, the humanities, the fine arts and practically every other discipline of study and practice in the world. This, indeed, is a most remarkable fulfillment of Peter's prophecy, and surely must indicate that these days really are "the last days," unless somehow the Lord brings about a great revival of truth in the world's schools."

Defender: 2Pe 3:5

It is remarkable that such a universally dominating theory of origins, meaning and destiny could be based on absolutely no genuine evidence. There is no scientific or historical evidence that any significant evolutionary changes have ever taken place, and the most basic laws of science (the laws of probability and thermodynamics) prove that genuine macroevolution could not happen at all. As Peter prophesied, this belief would be based on "wilful ignorance." They are "without excuse" (Rom 1:20).

Defender: 2Pe 3:5

Evolutionists, whether they are atheistic, pantheistic, deistic, or theistic evolutionists, willingly ignore God's testimony that the heavens and the earth did not evolve by continuing natural processes but were called into existence by God's omnipotent Word, fully complete and functioning from the beginning (Genesis 1:1-2:3; Exo 20:8-11; Psa 33:6-9; Heb 4:3, Heb 4:10; Heb 11:3). The only reason God took as long as six natural days to finish the whole creation was to serve as a pattern for man's six-day work week (Exo 20:8-11). The various theories of cosmic evolution, stellar evolution and planetary evolution are all unproven and internally destructive, as are the various theories of chemical evolution, organic evolution, human evolution and cultural evolution. There are now thousands of fully qualified scientists, some from every field of science, who have studied the scientific evidence, pro and con, who have come to the conviction that the Biblical record of earth history is precisely correct and that evolutionary theory is totally false.

Defender: 2Pe 3:5

In the first stage of creation, after the second day, the primeval earth material was surrounded by vast "waters above the firmament" and suspended in other "waters under the firmament" (Gen 1:7). The waters beneath the "firmament" (the "expanse" of the troposphere) later were either formed into seas or confined in a great deep beneath the earth's crust. This regime apparently continued until the time of the great Flood when they all came together again. Until then the earth was "standing" (Greek sunistemi - that is, being "sustained" in and by the waters). The earth is, in fact, uniquely, the "water planet.""

Defender: 2Pe 3:6

The antediluvian world (Greek kosmos, meaning "ordered system") was "overflowed" (Greek katakluzo, a word used only here, but obviously related to kataklusmos, which was the Noahic cataclysm) with the primeval waters, both above and below the firmament ("the fountains of the deep" and "the windows of heaven" - see notes on Genesis 7) and perished (not annihilated but utterly devastated and transformed).

Defender: 2Pe 3:6

The "perishing" of the "world that then was" is especially evidenced by the vast beds of fossils of plants and animals that have been preserved in the sedimentary rocks of the earth's crust. These fossil beds have been misinterpreted by evolutionary scientists as a record of the evolution of life over many ages (despite the ubiquitous absence of any true transitional forms in these billions of fossils). What they really represent is the cataclysmic destruction of life in one age, at the time of the great Flood. Both sedimentary rocks and unhardened sediments have mostly been deposited under water, and they now cover most of the earth's land surface as well as ocean bottom surface. Furthermore, flood traditions somewhat similar to the Flood record in Genesis have been found among almost all nations and tribes of the earth. The genuine facts of science and history thoroughly support the Biblical account of the Flood, while only wilful ignorance can warrant the evolutionary interpretation of these evidences, and Peter said it would be so in the last days. Most important of all, of course, is the divinely inspired record in the Bible itself (Genesis 6-9), confirmed by Christ (Luk 17:26, Luk 17:27; Mat 24:37-39), Peter and others that the Flood, indeed, was a worldwide cataclysm. That being the case, the fossil record (which is the main hope of the evolutionist) is mostly a record of the Flood, not of evolution."

Defender: 2Pe 3:7

The heavens and the earth which "were of old" (2Pe 3:5) were destroyed by water. "The heavens and earth which are now" (2Pe 3:7) will be destroyed by fire (2Pe 3:10). Finally, "new heavens and a new earth" (2Pe 3:13) will last forever. In the interim of the present cosmos, processes, indeed, are under the domain of conservation, or even uniformity (Gen 8:22)."

Defender: 2Pe 3:8

This verse has been widely misinterpreted as supporting the day/age theory of creation in Genesis 1. In context, however, it has nothing to do with creation week, but rather with the last-days conflict between evolutionary uniformitarianism and Biblical-creationist catastrophism (2Pe 3:3-6). In effect, Peter is not saying that one day means a thousand years but rather that "one day is with the Lord like a thousand years." That is, God's judgment on a wicked world will do as much geological work in one day as could be accomplished by uniform natural processes in a thousand years. It is even intriguing (though probably meaningless) to note that two billion years (which is about the current geological estimate for the time required to deposit the earth's sedimentary rocks, would correspond roughly to six thousand years of Biblical history (during which the earth's sediments have actually been laid down, most of them at the time of the Flood) if those years each represented three hundred sixty-five thousand years (at one thousand years per day)."

Defender: 2Pe 3:9

The Lord has not forgotten His promise to return to Earth, as the scoffers have charged (2Pe 3:3, 2Pe 3:4), but is still waiting for others to "come to repentance" - that is, to "change their minds," turning away from conformity to this world's philosophy (Rom 12:2) and turning to Christ for salvation. But God's promise will, indeed, be fulfilled (2Pe 3:13)."

Defender: 2Pe 3:10

The very first phase of "the day of the Lord" will be sudden and unexpected when the great rapture of all believers, dead and living will take place (1Th 4:13-17; 1Co 15:51-53). Then, "the day of the Lord" will continue for the seven-year period of tribulation judgments on Earth (Dan 9:24-27; Matthew 24:15-30; Isa 13:9-11) and the thousand-year millennial reign of Christ on Earth following that (Rev 20:6). Because of this thousand-year "day" of the Lord, many expositors, ancient and modern, have interpreted 2Pe 3:8 to teach there would be just six thousand years of history before the millennium, thus making a total of seven thousand years to conform to the six work days plus one rest day of creation week. The main Biblical problem with this concept, however, is that it amounts to setting the day for Christ's return and would have discouraged any Christians during previous generations from looking for Christ's return, as He had instructed them to do (compare 1Th 5:2).

Defender: 2Pe 3:10

The "day of the Lord" will be terminated at the end of the millennium with the long-awaited renovation of the old earth by fire. The earth will not be annihilated, any more than it was annihilated at the time of the Flood, but will be completely changed and purified, made new, as it were. All the elements themselves have been under God's curse (Gen 3:17-19), so they must be burned up, along with the vast evidences of decay and death now preserved as fossils in the earth's crust. Possibly this will be a global atomic fission reaction (note the word "dissolved" in 2Pe 3:11), or else simply a vast explosive disintegration involving transformation of the chemical energy of the elements into heat, light and sound energy. What remains after the global fiery disintegration will be other forms of energy so that, although God's principle of conservation still holds, the solid earth will seem to have "fled away" (Rev 20:11)."

Defender: 2Pe 3:12

That is, "hastening the coming." From the human perspective, we can hasten the return of Christ by helping to win converts to Him. The reason why He has not already fulfilled "the promise of His coming" (2Pe 3:4) is because He is waiting for all the elect to "come to repentance" (2Pe 3:9).

Defender: 2Pe 3:12

The "heavens" here probably refer only to the atmospheric heavens, whose elements (hydrogen, oxygen, nitrogen, etc.) must also be "dissolved" (literally "unloosed"), since they are also presently under "the bondage of corruption" (Rom 8:20-22) and must be cleansed and renewed just as the elements of the earth. It is even possible that the purging will dissolve and cleanse the starry heavens also, since these once were the domain of "the angels that sinned" (2Pe 2:4) and since "the whole creation" (Rom 8:22) is now in bondage to the law of decay.

Defender: 2Pe 3:12

The word "elements" is translated from the Greek stoicheion, meaning "fundamental constituents" and implies an orderly arrangement of these basic entities. Ever since the primeval curse, which affected even "the dust of the ground" (Gen 2:7; Gen 3:17), out of which all things had been made, this orderly arrangement has been deteriorating slowly. The disintegration process will be speeded up and completed in the great "dissolving." However, this will not be annihilation, for God does not uncreate what He created. "Whatsoever God doeth, it shall be forever" (Ecc 3:14). His basic principle of conservation of mass/energy, the most basic and pervasive law known to science, will still hold. Christ will still be "upholding all things by the word of His power" (Heb 1:3)."

Defender: 2Pe 3:13

All the promises of God, especially including His promise to return and complete His great work of redemption, will be fulfilled, though it seems to us to be long delayed (2Pe 3:4). The old cosmos will have been dissolved, its material elements having been converted temporarily into energy (light, heat, sound, etc.) but will then be made over again as a "new" (Greek kainos, meaning "fresh" rather than "young in age") cosmos, with all the age-long effects of sin and the curse forever removed (with the one exception of the lake of fire and its inhabitants - see note on Rev 20:10).

Defender: 2Pe 3:13

The new heavens and new earth will no longer harbor any remnants of sin and its effects, so will "remain" forever (Isa 65:17; Isa 66:22; Rev 21:1-5)."

Defender: 2Pe 3:14

Even though Peter knew He would soon die, he still wrote to his "beloved" friends as though they might still be living when Christ returned (compare 1Jo 2:28), urging them to live in the light of His expected, imminent return. This admonition surely applies even more to us today. Incidentally, Peter interjects this appellation of endearment, "beloved," no less than six times in this short epistle, more than in any other New Testament book except Romans."

TSK: 2Pe 3:1

second epistle : 2Co 13:2; 1Pe 1:1, 1Pe 1:2

I stir : 2Pe 1:13-15; 2Ti 1:6

pure : Psa 24:4, Psa 73:1; Mat 5:8; 1Ti 5:22; 1Pe 1:22

way : 2Pe 1:12

TSK: 2Pe 3:2

ye may : 2Pe 1:19-21; Luk 1:70, Luk 24:27, Luk 24:44; Act 3:18, Act 3:24-26, Act 10:43, Act 28:23; 1Pe 1:10-12; Rev 19:10

and of : 2Pe 3:15, 2Pe 2:21; Eph 2:20; 1Jo 4:6; Jud 1:17

TSK: 2Pe 3:3

that there : 1Ti 4:1, 1Ti 4:2; 2Ti 3:1; 1Jo 2:18; Jud 1:18

scoffers : Pro 1:22, Pro 3:34, Pro 14:6; Isa 5:19, Isa 28:14, Isa 29:20; Hos 7:5

walking : 2Pe 2:10; 2Co 4:2; Jud 1:16, Jud 1:18

TSK: 2Pe 3:4

where : Gen 19:14; Ecc 1:9, Ecc 8:11; Isa 5:18, Isa 5:19; Jer 5:12, Jer 5:13, Jer 17:15; Eze 12:22-27; Mal 2:17; Mat 24:28; Luk 12:45

from the beginning : Mar 13:19; Rev 3:14

TSK: 2Pe 3:5

they willingly : Pro 17:16; Joh 3:19, Joh 3:20; Rom 1:28; 2Th 2:10-12

by the word : Gen 1:6, Gen 1:9; Psa 24:2, Psa 33:6, Psa 136:6; Heb 11:3

standing : Gr. consisting, Col 1:17

TSK: 2Pe 3:6

2Pe 2:5; Gen 7:10-23, Gen 9:15; Job 12:15; Mat 24:38, Mat 24:39; Luk 17:27

TSK: 2Pe 3:7

the heavens : 2Pe 3:10; Psa 50:3, Psa 102:26; Isa 51:6; Zep 3:8; Mat 24:35, Mat 25:41; 2Th 1:8; Rev 20:11, Rev 21:1

against : 2Pe 2:9; Mat 10:15, Mat 11:22, Mat 11:24, Mat 12:36; Mar 6:11; 1Jo 4:17

and perdition : Rom 2:5; Phi 1:28; 2Th 2:3; 1Ti 6:9; Rev 17:8, Rev 17:11

TSK: 2Pe 3:8

be not : Rom 11:25; 1Co 10:1, 1Co 12:1

that one : Psa 90:4

TSK: 2Pe 3:9

is not : Isa 46:13; Hab 2:3; Luk 18:7, Luk 18:8; Heb 10:37

but is : 2Pe 3:15; Exo 34:6; Psa 86:15; Isa 30:18; Rom 9:22; 1Ti 1:16; 1Pe 3:20

not willing : Exo 18:23, Exo 32:32, Exo 33:11

but that : Rom 2:4; 1Ti 2:4; Rev 2:21

TSK: 2Pe 3:10

the day : Isa 2:12; Joe 1:15, Joe 2:1, Joe 2:31, Joe 3:14; Mal 4:5; 1Co 5:5; 2Co 1:14; Jud 1:6

as a : Mat 24:42, Mat 24:43; Luk 12:39; 1Th 5:2; Rev 3:3, Rev 16:15

in the which : Psa 102:26; Isa 51:6; Mat 24:35; Mar 13:31; Rom 8:20; Heb 1:11, Heb 1:12; Rev 20:11, Rev 21:1

the elements : 2Pe 3:12

melt : Psa 46:6, Psa 97:5; Amo 9:5, Amo 9:13; Nah 1:5

the earth : 2Pe 3:7

TSK: 2Pe 3:11

all these : 2Pe 3:12; Psa 75:3; Isa 14:31, Isa 24:19, Isa 34:4

what : Mat 8:27; 1Th 1:5; Jam 1:24

in all : Psa 37:14, Psa 50:23; 2Co 1:12; Phi 1:27, Phi 3:20; 1Ti 4:12; Heb 13:5; Jam 3:13; 1Pe 1:15, 1Pe 2:12

godliness : 2Pe 1:3, 2Pe 1:6; 1Ti 3:16, 1Ti 6:3, 1Ti 6:6, 1Ti 6:11

TSK: 2Pe 3:12

Looking : 1Co 1:7; Tit 2:13; Jud 1:21

hasting unto the coming : or, hasting the coming, 2Pe 3:10; 1Co 1:8; Phi 1:6

the heavens : 2Pe 3:10; Psa 50:3; Isa 34:4; Rev 6:13, Rev 6:14

melt : 2Pe 3:10; Isa. 2:1-22, Isa 64:1-12; Mic 1:4

TSK: 2Pe 3:13

according : Isa 65:17, Isa 66:22; Rev 21:1, Rev 21:27

TSK: 2Pe 3:14

seeing : Phi 3:20; Heb 9:28

be diligent : 2Pe 1:5-10; 1Jo 3:3

in peace : Mat 24:26; Luk 2:29, Luk 12:43; 1Co 1:8, 1Co 15:58; Phi 1:10; 1Th 3:13, 1Th 5:23

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Pe 3:1

This second epistle, beloved, I now write unto you - This expression proves that he had written a former epistle, and that it was addressed to the same persons as this. Compare Introduction, Section 3.

In both which I stir up your pure minds ... - That is, the main object of both epistles is the same - to call to your remembrance important truths which you have before heard, but which you are in danger of forgetting, or from which you are in danger of being turned away by prevailing errors. Compare the notes at 2Pe 1:12-15. The word rendered "pure"( εἰλικρινής eilikrinēs ) occurs only here and in Phi 1:10, where it is rendered "sincere."The word properly refers to "that which may be judged of in sunshine;"then it means "clear, manifest;"and then "sincere, pure"- as that in which there is no obscurity. The idea here perhaps is, that their minds were open, frank, candid, sincere, rather than that they were "pure."The apostle regarded them as "disposed"to see the truth, and yet as liable to be led astray by the plausible errors of others. Such minds need to have truths often brought fresh to their remembrance, though they are truths with which they had before been familiar.

Barnes: 2Pe 3:2

That ye may be mindful of the words - Of the doctrines, the truths; the prophetic statements. Jude Jud 1:18 says that it had been foretold by the apostles, that in the last days there would be scoffers. Peter refers to the instructions of the apostles and prophets in general, though evidently designing that his remarks should bear particularly on the fact that there would be scoffers.

Which were spoken before by the holy prophets - The predictions of the prophets before the advent of the Saviour, respecting his character and work. Peter had before appealed to them 2Pe 1:19-21, as furnishing important evidence in regard to the truth of the Christian religion, and valuable instruction in reference to its nature. See the notes at that passage. Many of the most important doctrines respecting the kingdom of the Messiah are stated as clearly in the Old Testament as in the New Testament (compare Isa 53:1-12), and the prophecies therefore deserve to be studied as an important part of divine revelation. It should be added here, however, that when Peter wrote there was this special reason why he referred to the prophets, that the canon of the New Testament was not then completed, and he could not make his appeal to that. To some parts of the writings of Paul he could and did appeal 2Pe 3:15-16, but probably a very small part of what is now the New Testament was known to those to whom this epistle was addressed.

And of the commandment of us the apostles of the Lord and Saviour - As being equally entitled with the prophets to state and enforce the doctrines and duties of religion. It may be observed, that no man would have used this language who did not regard himself and his fellow apostles as inspired, and as on a level with the prophets.

Barnes: 2Pe 3:3

Knowing this first - As among the first and most important things to be attended to - as one of the predictions which demand your special regard. Jude Jud 1:18 says that the fact that there would be "mockers in the last time,"had been particularly foretold by thom. It is probable that Peter refers to the same thing, and we may suppose that this was so well understood by all the apostles that they made it a common subject of preaching.

That there shall come in the last days - In the last dispensation; in the period during which the affairs of the world shall be wound up. The apostle does not say that that was the last time in the sense that the world was about to come to an end; nor is it implied that the period called "the last day"might not be a very long period, longer in fact than either of the previous periods of the world. He says that during that period it had been predicted there would arise those whom he here calls "scoffers."On the meaning of the phrase "in the last days,"as used in the Scriptures, see the Act 2:17 note; Heb 1:2 note; Isa 2:2 note.

Scoffers - In Jude Jud 1:18 the same Greek word is rendered "mockers."The word means those who deride, reproach, ridicule. There is usually in the word the idea of contempt or malignity toward an object. Here the sense seems to be that they would treat with derision or contempt the predictions respecting the advent of the Saviour, and the end of the world. It would appear probable that there was a particular or definite class of men referred to; a class who would hold special opinions, and who would urge plausible objections against the fulfillment of the predictions respecting the end of the world, and the second coming of the Saviour - for those are the points to which Peter particularly refers. It scarcely required inspiration to foresee that there would be "scoffers"in the general sense of the term - for they have so abounded in every age, that no one would hazard much in saying that they would be found at any particular time; but the eye of the apostle is evidently on a particular class of people, the special form of whose reproaches would be the ridicule of the doctrines that the Lord Jesus would return; that there would be a day of judgment; that the world would be consumed by fire, etc. Tillotson explains this of the Carpocratians, a large sect of the Gnostics, who denied the resurrection of the dead, and the future judgment.

Walking after their own lusts - Living in the free indulgence of their sensual appetites. See the notes at 2Pe 2:10, 2Pe 2:12, 2Pe 2:14, 2Pe 2:18-19.

Barnes: 2Pe 3:4

And saying, Where is the promise of his coming? - That is, either, Where is the "fulfillment"of that promise; or, Where are the "indications"or "signs"that he will come? They evidently meant to imply that the promise had utterly failed; that there was not the slightest evidence that it would be accomplished; that they who had believed this were entirely deluded. It is possible that some of the early Christians, even in the time of the apostles, had undertaken to fix the time when these events would occur, as many have done since; and that as that time had passed by, they inferred that the prediction had utterly failed. But whether this were so or not, it was easy to allege that the predictions respecting the second coming of the "Saviour"seemed to imply that the end of the world was near, and that there were no indications that they would be fulfilled. The laws of nature were uniform, as they had always been, and the alleged promises had failed.

For since the fathers fell asleep - Since they "died"- death being often, in the Scriptures, as elsewhere, represented as sleep. Joh 11:11 note; 1Co 11:30 note. This reference to the "fathers,"by such scoffers, was probably designed to be ironical and contemptuous. Perhaps the meaning may be thus expressed: "Those old men, the prophets, indeed foretold this event. They were much concerned and troubled about it; and their predictions alarmed others, and filled their bosoms with dread. They looked out for the signs of the end of the world, and expected that that day was drawing near. But those good men have died. They lived to old age, and then died as others; and since they have departed, the affairs of the world have gone on very much as they did before. The earth is suffered to have rest, and the laws of nature operate in the same way that they always did."It seems not improbable that the immediate reference in the word "fathers"is not to the prophets of former times, but to aged and pious men of the times of the apostles, who had dwelt much on this subject, and who had made it a subject of conversation and of preaching. Those old men, said the seeing objector, have died like others; and, notwithstanding their confident predictions, things now move on as they did from the beginning.

All things continue as they were, from the beginning of the creation - That is, the laws of nature are fixed and settled. The argument here - for it was doubtless designed to be an argument - is based on the stability of the laws of nature, and the uniformity of the course of events. Thus far, all these predictions had failed. Things continued to go on as they had always done. The sun rose and set; the tides ebbed and flowed; the seasons followed each other in the usual order; one generation succeeded another, as had always been the case; and there was every indication that those laws would continue to operate as they had always done. This argument for the stability of the earth, and against the prospect of the fulfillment of the predictions of the Bible, would have more force with many minds now than it had then, for 1,800 years (circa 1880’ s) more have rolled away, and the laws of nature remain the same. Meantime, the expectations of those who have believed that the world was coming to an end have been disappointed; the time set for this by many interpreters of Scripture has passed by; men have looked out in vain for the coming of the Saviour, and sublunary affairs move on as they always have done. Still there are no indications of the coming of the Saviour; and perhaps it would be said that the farther men search, by the aid of science, into the laws of nature, the more they become impressed with their stability, and the more firmly they are convinced of the improbability that the world will be destroyed in the manner in which it is predicted in the Scriptures that it will be. The specious and plausible objection arising from this source, the apostle proposes to meet in the following verses.

Barnes: 2Pe 3:5

For this they willingly are ignorant of - Λαιθάνει γὰρ αὐτοὺς τοῦτο θέλοντας Laithanei gar autous touto thelontas . There is some considerable variety in the translation of this passage. In our common version the Greek word ( θέλοντας thelontas ) is rendered as if it were an adverb, or as if it referred to their "ignorance"in regard to the event; meaning, that while they might have known this fact, they took no pains to do it, or that they preferred to have its recollection far from their minds. So Beza and Luther render it. Others, however, take it as referring to what follows, meaning, "being so minded; being of that opinion; or affirming."So Bloomfield, Robinson (Lexicon), Mede, Rosenmuller, etc. According to this interpretation the sense is, "They who thus will or think; that is, they who hold the opinion that all things will continue to remain as they were, are ignorant of this fact that things have not always thus remained; that there has been a destruction of the world once by water."

The Greek seems rather to demand this interpretation; and then the sense of the passage will be, "It is concealed or hidden from those who hold this opinion, that the earth has been once destroyed."It is implied, whichever interpretation is adopted, that the will was concerned in it; that they were influenced by that rather than by sober judgment and by reason; and whether the word refers to their "ignorance,"or to their "holding that opinion,"there was obstinacy and perverseness about it. The "will"has usually more to do in the denial and rejection of the doctrines of the Bible than the "understanding"has. The argument which the apostle appeals to in reply to this objection is a simple one. The adversaries of the doctrine affirmed that the laws of nature had always remained the same, and they affirmed that they always would. The apostle denies the fact which they assumed, in the sense in which they affirmed it, and maintains that those laws have not been so stable and uniform that the world has never been destroyed by an overwhelming visitation from God. It has been destroyed by a flood; it may be again by fire. There was the same improbability that the event would occur, so far as the argument from the stability of the laws of nature is concerned, in the one case that there is in the other, and consequently the objection is of no force.

That by the word of God - By the command of God. "He spoke, and it was done."Compare Gen 1:6, Gen 1:9; Psa 33:9. The idea here is, that everything depends on his word or will. As the heavens and the earth were originally made by his command, so by the same command they can be destroyed.

The heavens were of old - The heavens were formerly made, Gen 1:1. The word "heaven"in the Scriptures sometimes refers to the atmosphere, sometimes to the starry worlds as they appear above us, and sometimes to the exalted place where God dwells. Here it is used, doubtless, in the popular signification, as denoting the heavens as they "appear,"embracing the sun, moon, and stars.

And the earth standing out of the water and in the water - Margin, "consisting."Greek, συνεστῶσα sunestōsa . The Greek word, when used in an intransitive sense, means "to stand with,"or "together;"then tropically, "to place together,"to constitute, place, bring into existence - Robinson. The idea which our translators seem to have had is, that, in the formation of the earth, a part was out of the water, and a part under the water; and that the former, or the inhabited portion, became entirely submerged, and that thus the inhabitants perished. This was not, however, probably the idea of Peter. He doubtless has reference to the account given in Gen. 1: of the creation of the earth, in which water performed so important a part. The thought in his mind seems to have been, that "water"entered materially into the formation of the earth, and that in its very origin there existed the means by which it was destroyed afterward.

The word which is rendered "standing"should rather be rendered "consisting of,"or "constituted of;"and the meaning is, that the creation of the earth was the result of the divine agency acting on the mass of elements which in Genesis is called "waters,"Gen 1:2, Gen 1:6-7, Gen 1:9. There was at first a vast fluid, an immense unformed collection of materials, called "waters,"and from that the earth arose. The point of time, therefore, in which Peter looks at the earth here, is not when the mountains, and continents, and islands, seem to be standing partly out of the water and partly in the water, but when there was a vast mass of materials called "waters"from which the earth was formed. The phrase "out of the water"( ἐξ ὕδατος ex hudatos ) refers to the origin of the earth. It was formed "from,"or out of, that mass. The phrase "in the water"( δἰ ὕδατος di' hudatos ) more properly means "through"or "by."It does not mean that the earth stood in the water in the sense that it was partly submerged; but it means not only that the earth arose "from"that mass that is called "water"in Gen. 1, but that that mass called "water"was in fact the grand material out of which the earth was formed. It was "through"or "by means of"that vast mass of mingled elements that the earth was made as it was. Everything arose out of that chaotic mass; through that, or by means of that, all things were formed, and from the fact that the earth was thus formed out of the water, or that water entered so essentially into its formation, there existed causes which ultimately resulted in the deluge.

Barnes: 2Pe 3:6

Whereby - Δι ̓ ὧν Di' hōn . Through which, or by means of which. The pronoun here is in the plural number, and there has been much difference of opinion as to what it refers. Some suppose that it refers to the heavens mentioned in the preceding verse, and to the fact that the windows of heaven were opened in the deluge (Doddridge), others that the Greek phrase is taken in the sense of ( διὸ dio ) "whence."Wetstein supposes that it refers to the "heavens and the earth."But the most obvious reference, though the plural number is used, and the word "water"in the antecedent is in the singular, is to "water."The fact seems to be that the apostle had the "waters"mentioned in Genesis prominently in his eye, and meant to describe the effect produced "by"those waters. He has also twice, in the same sentence, referred to "water"- "out of the water and in the water."It is evidently to these "waters"mentioned in Genesis, out of which the world was originally made, that he refers here. The world was formed from that fluid mass; by these waters which existed when the earth was made, and out of which it arose, it was destroyed. The antecedent to the word in the plural number is rather that which was in the mind of the writer, or that of which he was thinking, than the word which he had used.

The world that then was ... - Including all its inhabitants. Rosenmuller supposes that the reference here is to some universal catastrophe which occurred before the deluge in the time of Noah, and indeed before the earth was fitted up in its present form, as described by Moses in Gen. 1. It is rendered more than probable, by the researches of geologists in modern times, that such changes have occurred; but there is no evidence that Pater was acquainted with them, and his purpose did not require that he should refer to them. All that his argument demanded was the fact that the world had been once destroyed, and that therefore there was no improbability in believing that it would be again. They who maintained that the prediction that the earth would be destroyed was improbable, affirmed that there were no signs of such an event; that the laws of nature were stable and uniform; and that as those laws had been so long and so uniformly unbroken, it was absurd to believe that such an event could occur. To meet this, all that was necessary was to show that, in a case where the same objections substantially might be urged, it had actually occurred that the world had been destroyed. There was, in itself considered, as much improbability in believing that the world could be destroyed by water as that it would be destroyed by fire, and consequently the objection had no real force. Notwithstanding the apparent stability of the laws of nature, the world had been once destroyed; and there is, therefore, no improbability that it may be again. On the objections which might have been plausibly urged against the flood, see the notes at Heb 11:7.

Barnes: 2Pe 3:7

But the heavens and the earth which are now - As they now exist. There is no difficulty here respecting what is meant by the word "earth,"but it is not so easy to determine precisely how much is included in the word "heavens."It cannot be supposed to mean "heaven"as the place where God dwells; nor is it necessary to suppose that Peter understood by the word all that would now be implied in it, as used by a modern astronomer. The word is doubtless employed in a popular signification, referring to the "heavens as they appear to the eye;"and the idea is, that the conflagration would not only destroy the earth, but would change the heavens as they now appear to us. If, in fact, the earth with its atmosphere should be subjected to an universal conflagration, all that is properly implied in what is here said by Peter would occur.

By the same word - Dependent solely on the will of God. He has only to give command, and all will be destroyed. The laws of nature have no stability independent of his will, and at his pleasure all things could be reduced to nothing, as easily as they were made. A single word, a breath of command, from one Being, a Being over whom we have no control, would spread universal desolation through the heavens and the earth. Notwithstanding the laws of nature, as they are called, and the precision, uniformity, and power with which they operate, the dependence of the universe on the Creator is as entire as though there were no such laws, and as though all were conducted by the mere will of the Most High, irrespective of such laws. In fact, those laws have no efficiency of their own, but are a mere statement of the way in which God produces the changes which occur, the methods by which He operates who "works all in all."At any moment he could suspend them; that is, he could cease to act, or withdraw his efficiency, and the universe would cease to be.

Are kept in store - Greek, "Are treasured up."The allusion in the Greek word is to anything that is treasured up, or reserved for future use. The apostle does not say that this is the only purpose for which the heavens and the earth are preserved, but that this is one object, or this is one aspect in which the subject may be viewed. They are like treasure reserved for future use.

Reserved unto fire - Reserved or kept to be burned up. See the notes at 2Pe 3:10. The first mode of destroying the world was by water, the next will be by fire. That the world would at some period be destroyed by fire was a common opinion among the ancient philosophers, especially the Greek Stoics. What was the foundation of that opinion, or whence it was derived, it is impossible now to determine; but it is remarkable that it should have accorded so entirely with the statements of the New Testament. The authorities in proof that this opinion was entertained may be seen in Wetstein, in loc. See Seneca, N. Q. iii. 28; Cic. N. D. ii. 46; Simplicius in Arist. de Coelo i. 9; Eusebius, P. xv. 18. It is quite remarkable that there have been among the pagan in ancient and modern times so many opinions that accord with the statements of revelation - opinions, many of them, which could not have been founded on any investigations of science among them, and which must, therefore, have been either the result of conjecture, or handed down by tradition. Whatever may have been their origin, the fact that such opinions prevailed and were believed, may be allowed to have some weight in showing that the statements in the Bible are not improbable.

Against the day of judgment and perdition of ungodly men - The world was destroyed by a flood on account of the wickedness of its inhabitants. It would seem from this passage that it will be destroyed by fire with reference to the same cause; at least, that its destruction by fire will involve the perdition of wicked men. It cannot be inferred from this passage that the world will be as wicked at the general conflagration as it was in the time of Noah; but the idea in the mind of Peter seems to have been, that in the destruction of the world by fire the perdition of the wicked will be involved, or will at that time occur. It also seems to be implied that the fire will accomplish an important agency in that destruction, as the water did on the old world. It is not said, in the passage before us, whether those to be destroyed will be living at that time, or will be raised up from the dead, nor have we any means of determining what was the idea of Peter on that point. All that the passage essentially teaches is, that the world is reserved now with reference to such a consummation by fire; that is, that there are elements kept in store that may be enkindled into an universal conflagration, and that such a conflagration will be attended with the destruction of the wicked.

Barnes: 2Pe 3:8

But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years - This 2Pe 3:8-9 is the second consideration by which the apostle meets the objection of scoffers against the doctrine of the second coming of the Saviour. The objection was, that much time, and perhaps the time which had been supposed to be set for his coming, had passed away, and still all things remained as they were. The reply of the apostle is, that no argument could be drawn from this, for that which may seem to be a long time to us is a brief period with God. In the infinity of his own duration there is abundant time to accomplish his designs, and it can make no difference with him whether they are accomplished in one day or extended to one thousand years. Man has but a short time to live, and if he does not accomplish his purposes in a very brief period, he never will. But it is not so with God. He always lives; and we cannot therefore infer, because the execution of His purposes seems to be delayed, that they are abandoned. With Him who always lives it will be as easy to accomplish them at a far distant period as now. If it is His pleasure to accomplish them in a single day, He can do it; if He chooses that the execution shall be deferred to one thousand years, or that one thousand years shall be consumed in executing them, He has power to carry them onward through what seems, to us, to be so vast a duration. The wicked, therefore, cannot infer that they will escape because their punishment is delayed; nor should the righteous fear that the divine promises will fail because ages pass away before they are accomplished. The expression here used, that "one day is with the Lord as a thousand years, etc.,"is common in the Rabbinical writings. See Wetstein in loc. A similar thought occurs in Psa 90:4; "For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night."

Barnes: 2Pe 3:9

The Lord is not slack concerning his promise - That is, it should not be inferred because His promise seems to be long delayed that therefore it will fail. When people, after a considerable lapse of time, fail to fulfil their engagements, we infer that it is because they have changed their plans, or because they have forgotten their promises, or because they have no ability to perform them, or because there is a lack of principle which makes them fail, regardless of their obligations. But no such inference can be drawn from the apparent delay of the fulfillment of the divine purposes. Whatever may be the reasons why they seem to be deferred, with God, we may be sure that it is from no such causes as these.

As some men count slackness - It is probable that the apostle here had his eye on some professing Christians who had become disheartened and impatient, and who, from the delay in regard to the coming of the Lord Jesus, and from the representations of those who denied the truth of the Christian religion, arguing from that delay that it was false, began to fear that his promised coming would indeed never occur. To such he says that it should not be inferred from his delay that he would not return, but that the delay should be regarded as an evidence of his desire that men should have space for repentance, and an opportunity to secure their salvation. See the notes at 2Pe 3:15.

But is long-suffering to us-ward - Toward us. The delay should be regarded as a proof of His forbearance, and of His desire that all human beings should be saved. Every sinner should consider the fact that he is not cut down in his sins, not as a proof that God will not punish the wicked, but as a demonstration that He is now forbearing, and is willing that he should have an ample opportunity to obtain eternal life. No one should infer that God will not execute His threats, unless he can look into the most distant parts of a coming eternity, and demonstrate that there is no suffering appointed for the sinner there; anyone who sins, and who is spared even for a moment, should regard the respite as only a proof that God is merciful and forbearing now.

Not willing that any should perish - That is, He does not desire it or wish it. His nature is benevolent, and He sincerely desires the eternal happiness of all, and His patience toward sinners "proves"that He is willing that they should be saved. If He were not willing, it would be easy for Him to cut them off, and exclude them from hope immediately. This passage, however, should not be adduced to prove:

\caps1 (1) t\caps0 hat sinners never will in fact perish; because:

\tx720 \tx1080 (a) the passage does not refer to what God will do as the final Judge of mankind, but to what are His feelings and desires now toward men.

(b) One may have a sincere desire that others should not perish, and yet it may be that, in entire consistency with that, they will perish. A parent has a sincere wish that his children should not be punished, and yet he himself may be under a moral necessity to punish them. A lawgiver may have a sincere wish that no one should ever break the laws, or be punished, and yet he himself may build a prison, and construct a gallows, and cause the law to be executed in a most rigorous manner. A judge on the bench may have a sincere desire that no man should be executed, and that everyone arraigned before him should be found to be innocent, and yet even he, in entire accordance with that wish, and with a most benevolent heart, even with tears in his eyes, may pronounce the sentence of the law.

© It cannot be inferred that all that the heart of infinite benevolence would desire will be accomplished by his mere will. It is evidently as much in accordance with the benevolence of God that no one should be miserable in this world, as it is that no one should suffer in the next, since the difficulty is not in the question Where one shall suffer, but in the fact itself that any should suffer; and it is just as much in accordance with His nature that all should be happy here, as that they should be happy hereafter. And yet no man can maintain that the fact that God is benevolent proves that no one will suffer here. As little will that fact prove that none will suffer in the world to come.

\caps1 (2) t\caps0 he passage should not be adduced to prove that God has no purpose, and has formed no plan, in regard to the destruction of the wicked; because:

\tx720 \tx1080 (a)\caps1     t\caps0 he word here used has reference rather to His disposition, or to His nature, than to any act or plan.

(b)    There is a sense, as is admitted by all, in which He does will the destruction of the wicked - to wit, if they do not repent - that is, if they deserve it.

©    Such an act is as inconsistent with His general benevolence as an eternal purpose in the matter, since His eternal purpose can only have been to do what He actually does; and if it be consistent with a sincere desire that sinners should be saved to do this, then it is consistent to determine beforehand to do it - for to determine beforehand to do what is in fact right, can only be a lovely trait in the character of anyone.

(3) The passage then proves:

\tx720 \tx1080 (a)\caps1     t\caps0 hat God has a sincere desire that people should be saved;

(b)\caps1     t\caps0 hat any purpose in regard to the destruction of sinners is not founded on mere will, or is not arbitrary;

©\caps1     t\caps0 hat it would be agreeable to the nature of God, and to His arrangements in the plan of salvation, if all human beings should come to repentance, and accept the offers of mercy;

(d)\caps1     t\caps0 hat if any come to Him truly penitent, and desirous to be saved, they will not be cast off;

(e)\caps1     t\caps0 hat, since it is in accordance with His nature, that He should desire that all people may be saved, it may be presumed that He has made an arrangement by which it is possible that they should be; and,

(f)\caps1     t\caps0 hat, since this is His desire, it is proper for the ministers of religion to offer salvation to every human being. Compare Eze 33:11.

Barnes: 2Pe 3:10

But the day of the Lord - The day of the Lord Jesus. That is, the day in which he will be manifested. It is called his day, because he will then be the grand and prominent object as the Judge of all. Compare Luk 17:27.

Will come as a thief in the night - Unexpectedly; suddenly. See the notes at 1Th 5:2.

In the which the heavens shall pass away with a great noise - That is, what seems to us to be the heavens. It cannot mean that the holy home where God dwells will pass away; nor do we need to suppose that this declaration extends to the starry worlds and systems as disclosed by modern astronomy. The word is doubtless used in a popular sense - that is, as things appear to us; and the fair interpretation of the passage would demand only such a change as would occur by the destruction of this world by fire. If a conflagration should take place, embracing the earth and its surrounding atmosphere, all the phenomena would occur which are here described; and, if this would be so, then this is all that can be proved to be meant by the passage. Such a destruction of the elements could not occur without "a great noise."

And the elements shall melt with fervent heat - Greek: "the elements being burned, or burning, ( καυσούμενα kausoumena ,) shall be dissolved."The idea is, that the cause of their being "dissolved"shall be fire; or that there will be a conflagration extending to what are here called the "elements,"that shall produce the effects here described by the word "dissolved."There has been much difference of opinion in regard to the meaning of the word here rendered "elements,"( στοιχεῖα stoicheia .) The word occurs in the New Testament only in the following places: Gal 4:3, Gal 4:9; 2Pe 3:10, 2Pe 3:12, in which it is rendered "elements;"Col 2:8, Col 2:20, in which it is rendered "rudiments;"and in Heb 5:12, where it is rendered "principles."For the general meaning of the word, see the notes at Gal 4:3. The word denotes the "rudiments"of anything; the minute parts or portions of which anything is composed, or which constitutes the simple portions out of which anything grows, or of which it is compounded.

Here it would properly denote the component parts of the material world; or those which enter into its composition, and of which it is made up. It is not to be supposed that the apostle used the term with the same exact signification with which a chemist would use it now, but in accordance with the popular use of the term in his day. In all ages, and in all languages, some such word, with more or less scientific accuracy, has been employed to denote the primary materials out of which others were formed, just as, in most languages, there have been characters or letters to denote the elementary sounds of which language is composed. In general, the ancients supposed that the elements out of which all things were formed were four in number - air, earth, fire, and water. Modern science has overturned this theory completely, and has shown that these, so far from being simple elements, are themselves compounds; but the tendency of modern science is still to show that the elements of all things are in fact few in number.

The word, as used here by Peter, would refer to the elements of things as then understood in a popular sense; it would now not be an improper word to be applied to the few elements of which all things are composed, as disclosed by modern chemistry. In either case, the use of the word would be correct. Whether applied to the one or the other, science has shown that all are capable of combustion. Water, in its component parts, is inflammable in a high degree; and even the diamond has been shown to be combustible. The idea contained in the word "dissolved,"is, properly, only the change which heat produces. Heat changes the forms of things; dissolves them into their elements; dissipates those which were solid by driving them off into gases, and produces new compounds, but it annihilates nothing. It could not be demonstrated from this phrase that the world would be annihilated by fire; it could be proved only that it will undergo important changes. So far as the action of fire is concerned, the form of the earth may pass away, and its aspect be changed; but unless the direct power which created it interposes to annihilate it, the matter which now composes it will still be in existence.

The earth also, and the works that are therein, shall be burned up - That is, whether they are the works of God or man - the whole vegetable and animal creation, and all the towers, the towns, the palaces, the productions of genius, the paintings, the statuary, the books, which man has made:

"The cloud-capp’ d towers, the gorgeous palaces,

The solemn temples, the great globe itself,

And all that it inherits, shall dissolve,

And, like the baseless fabric of a vision,

Leave not one wreck behind."

The word rendered "burned up,"like the word just before used and rendered "fervent heat"- a word of the same origin, but here intensive - means that they will undergo such a change as fire will produce; not, necessarily, that the matter composing them will be annihilated. If the matter composing the earth is ever to be destroyed entirely, it must be by the immediate power of God, because only He who created can destroy. There is not the least evidence that a particle of matter originally made has been annihilated since the world began; and there are no fires so intense, no chemical powers so mighty, as to cause a particle of matter to cease wholly to exist. So far as the power of man is concerned, and so far as one portion of matter can prey on another, matter is as imperishable as mind, and neither can be destroyed unless God destroys it. Whether it is His purpose to annihilate any portion of the matter which He has made, does not appear from His Word; but it is clear that He intends that the universe shall undergo important changes. As to the possibility or probability of such a destruction by fire as is predicted here, no one can have any doubt who is acquainted with the disclosures of modern science in regard to the internal structure of the earth.

Even the ancient philosophers, from some cause, supposed that the earth would still be destroyed by fire (see my notes at 2Pe 3:7), and modern science has made it probable that the interior of the earth is a melted and intensely-heated mass of burning materials; that the habitable world is only a comparatively thin crust (shell) over those internal fires; that earthquakes are caused by the vapors engendered by that heated mass when water comes in contact with it; and that volcanoes are only openings and vent-holes through which those internal flames make their way to the surface. Whether these fires will everywhere make their way to the surface, and produce an universal conflagration, perhaps could not be determined by science, but no one can doubt that the simple command of God would be all that is necessary to pour those burning floods over the earth, just as He once caused the waters to roll over every mountain and through every valley.

As to the question whether it is probable that such a change will be produced by fire, bringing the present order of things to a close, it may be further remarked that there is reason to believe that such changes are in fact taking place in other worlds. "During the last two or three centuries, upwards of thirteen fixed stars have disappeared. One of them, situated in the northern hemisphere, presented a special brilliancy, and was so bright as to be seen by the naked eye at mid-day. It seemed to be on fire, appearing at first of a dazzling white, then of a reddish yellow, and lastly of an ashy pale color. LaPlace supposes that it was burned up, as it has never been seen since. The conflagration was visible about sixteen months."The well-known astronomer, Von Littrow, in the section of his work on "New and Missing Stars"(entitled, Die Wunder der Himmels oder Gemeinfassliche Darstellung der Weltsystems, Stuttgart, 1843, Section 227), observes: "Great as may be the revolutions which take place on the surface of those fixed stars, which are subject to this alternation of light, what entirely different changes may those others have experienced, which in regions of the firmament where no star had ever been before, appeared to blaze up in clear flames, and then to disappear, perhaps forever."

He then gives a brief history of those stars which have excited the particular attention of astronomers. "In the year 1572, on the 11th of November,"says he, "Tycho, on passing from his chemical laboratory to the observatory, through the court of his house, observed in the constellation Cassiopeia, at a place where before he had only seen very small stars, a new star of uncommon magnitude. It was so bright that it surpassed even Jupiter and Venus in splendor, and was visible even in the daytime. During the whole time in which it was visible, Tycho could observe no parallax or change of position. At the end of the year, however, it gradually diminished; and at length, in March 1574, sixteen months after its discovery, entirely disappeared, since which all traces of it have been lost. When it first appeared, its light was of a dazzling white color; in January 1573, two months after its reviving, it became yellowish; in a few months it assumed a reddish hue, like Mars or Aldebaran; and in the beginning of the year 1574, two or three months before its total disappearance, it glimmered only with a gray or lead-colored light, similar to that of Saturn."See Bibliotheca Sacra , III., p. 181. If such things occur in other worlds, there is nothing improbable or absurd in the supposition that they may yet occur on the earth.

Barnes: 2Pe 3:11

Seeing then that all these things shall be dissolved - Since this is an undoubted truth.

What manner of persons ought ye to be in all holy conversation and godliness - In holy conduct and piety. That is, this fact ought to be allowed to exert a deep and abiding influence on us, to induce us to lead holy lives. We should feel that there is nothing permanent on the earth that this is not our abiding home; and that our great interests are in another world. We should be serious, humble, and prayerful; and should make it our great object to be prepared for the solemn scenes through which we are soon to pass. An habitual contemplation of the truth, that all that we see is soon to pass away, would produce a most salutary effect on the mind. It would make us serious. It would repress ambition. It would lead us not to desire to accumulate what must so soon be destroyed. It would prompt us to lay up our treasures in heaven. It would cause us to ask with deep earnestness whether we are prepared for these amazing scenes, should they suddenly burst upon us.

Barnes: 2Pe 3:12

Looking for - Not knowing when this may occur, the mind should be in that state which constitutes "expectation;"that is, a belief that it will occur, and a condition of mind in which we would not be taken by surprise should it happen at any moment. See the notes at Tit 2:13.

And hasting unto the coming - Margin, as in Greek: ""hasting the coming.""The Greek word rendered "hasting,"( σπεύδω speudō ,) means to urge on, to hasten; and then to hasten after anything, to await with eager desire. This is evidently the sense here - Wetstein and Robinson. The state of mind which is indicated by the word is that when we are anxiously desirous that anything should occur, and when we would hasten or accelerate it if we could. The true Christian does not dread the coming of that day. He looks forward to it as the period of his redemption, and would welcome, at any time, the return of his Lord and Saviour. While he is willing to wait as long as it shall please God for the advent of His Redeemer, yet to Him the brightest prospect in the future is that hour when he shall come to take him to Himself.

The coming of the day of God - Called "the day of God,"because God will then be manifested in his power and glory.

Barnes: 2Pe 3:13

Nevertheless we, according to his promise - The allusion here seems to be, beyond a doubt, to two passages in Isaiah, in which a promise of this kind is found. Isa 65:17; "for, behold, I create new heavens, and a new earth: and the former shall not be remembered, nor come into mind."Isa 66:22; "for as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord,"etc. Compare Rev 21:1, where John says he had a vision of the new heaven and the new earth which was promised: "And I saw a new heaven and a new earth; for the first heaven and the first earth were passed away, and there was no more sea."See the notes at Isa 65:17.

Look for new heavens and a new earth - It may not be easy to answer many of the questions which might be asked respecting the "new heaven and earth"here mentioned. One of those which are most naturally asked is, whether the apostle meant to say that this earth, after being purified by fire, would be suited again for the home of the redeemed; but this question it is impossible to answer with certainty. The following remarks may perhaps embrace all that is known, or that can be shown to be probable, on the meaning of the passage before us.

I. The "new heavens and the new earth"referred to will be such as will exist after the world shall have been destroyed by fire; that is, after the general judgment. There is not a word expressed, and not a hint given, of any "new heaven and earth"previous to this, in which the Saviour will reign personally over his saints, in such a renovated world, through a long millennial period. The order of events, as stated by Peter, is:

\tx720 \tx1080 (a)\caps1     t\caps0 hat the heavens and earth which are now, are "kept in store, reserved unto fire "against the day of judgment,"and perdition of ungodly men,"2Pe 3:7;

(b)\caps1     t\caps0 hat the day of the Lord will come suddenly and unexpectedly, 2Pe 3:10; that then the heavens and earth will pass away with a great noise, the elements will melt, and the earth with all its works be burned up, 2Pe 3:10; and,

©\caps1     t\caps0 hat after this 2Pe 3:13 we are to expect the "new heavens and new earth."

Nothing is said of a personal reign of Christ; nothing of the resurrection of the saints to dwell with him on the earth; nothing of the world’ s being fitted up for their home previous to the final judgment. If Peter had any knowledge of such events, and believed that they would occur, it is remarkable that he did not even allude to them here. The passage before us is one of the very few places in the New Testament where allusion is made to the manner in which the affairs of the world will be closed; and it cannot be explained why, if he looked for such a glorious personal reign of the Saviour, the subject should have been passed over in total silence.

II. The word "new,"applied to the heavens and the earth that are to succeed the present, might express one of the following three things - that is, either of these things would correspond with all that is fairly implied in that word:

\tx720 \tx1080 (a) If a new world was literally created out of nothing after this world is destroyed; for that would be in the strictest sense "new."That such an event is possible no one can doubt, though it is not revealed.

(b) If an inhabitant of the earth should dwell after death In any other of the worlds now existing, it would be to him a "new"abode, and everything would appear new. Let him, for instance, be removed to the planet "Saturn,"with its wonderful ring, and its seven moons, and the whole aspect of the heavens, and of the world on which he would then dwell, would be new to him. The same thing would occur if he were to dwell on any other of the heavenly bodies, or if he were to pass from world to world. See this illustrated at length in the works of Thomas Dick, LL. D. - "Celestial Scenery,"etc. Compare the notes at 1Pe 1:12.

© If the earth should be renovated, and suited for the home of man after the universal conflagration, it would then be a new abode.

III. This world, thus renovated, may be, from time to time, the temporary abode of the redeemed, after the final judgment. No one can prove that this may not be, though there is no evidence that it will be their permanent and eternal home or that even all the redeemed will at any one time find a home on this globe, for no one can suppose that the earth is spacious enough to furnish a dwelling-place for all the unnumbered millions that are to be saved. But that the earth may again be revisited from time to time by the redeemed; that in a purified and renovated form it may be one of the "many mansions"which are to be fitted up for them Joh 14:2, may not appear wholly improbable from the following suggestions:

\tx720 \tx1080 (1) It seems to have been a law of the earth that in its progress it should be "prepared"at one period for the dwelling-place of a higher order of beings at another period. Thus, according to the disclosures of geology, it existed perhaps for countless ages before it was fitted to be an abode for man; and that it was occupied by the monsters of an inferior order of existence, who have now passed away to make room for a nobler race. Who can tell but the present order of thing may pass away to make place for the manifestations of a more exalted mode of being?

\caps1 (2) t\caps0 here is no certain evidence that any world has been annihilated, though some have disappeared from human view. Indeed, as observed above, (see the notes at 2Pe 3:10) there is no proof that a single particle of matter ever has been annihilated, or ever will be. It may change its form, but it may still exist.

\caps1 (3) i\caps0 t seems also to accord most with probability, that, though the earth may undergo important changes by flood or fire, it will not be annihilated. It seems difficult to suppose that, as a world, it will be wholly displaced from the system of which it is now a part, or that the system itself will disappear. The earth, as one of the worlds of God, has occupied too important a position in the history of the universe to make it to be easily believed that the place where the Son of God became incarnate and died, shall be utterly swept away It would, certainly, accord more with all the feelings which we can have on such a subject, to suppose that a world once so beautiful when it came from the hand of its Maker. should be restored to primitive loveliness; that a world which seems to have been made primarily (see the notes at 1Pe 1:12) with a view to illustrate the glory of God in redemption, should be preserved in some appropriate form to be the theater of the exhibition of the developement of that plan in far distant ages to come.

\caps1 (4) t\caps0 o the redeemed, it would be most interesting again to visit the spot where the great work of their redemption was accomplished; where the Son of God became incarnate and made atonement for sin; and where there would be so many interesting recollections and associations, even after the purification by fire, connected with the infancy of their existence, and their preparation for eternity. Piety would at least "wish"that the world where Gethsemane and Calvary are should never be blotted out from the universe.

\caps1 (5) h\caps0 owever, if, after their resurrection and reception into heaven, the redeemed shall ever revisit a world so full of interesting recollections and associations, where they began their being, where their Redeemer lived and died, where they were renewed and sanctified, and where their bodies once rested in the grave, there is no reason to suppose that this will be their permanent and unchanging home. It may be mere speculation, but it seems to accord best with the goodness of God, and with the manner in which the universe is made, to suppose that every portion of it may be visited, and become successively the home of the redeemed; that they may pass from world to world, and survey the wonders and the works of God as they are displayed in different worlds. The universe, so vast, seems to have been suited for such a purpose, and nothing else that we can conceive of will be so adapted to give employment without weariness to the minds that God has made, in the interminable duration before them.

IV. The new heavens and earth will be "holy."They will be the home of righteousness forever.

\tx720 \tx1080 (a) This fact is clearly revealed in the verse before us; "wherein dwelleth righteousness."It is also the correct statement of the Scriptures, Rev 21:27; 1Co 6:9-10; Heb 12:14.

(b) This will be in strong contrast with what has occurred on earth, The history of this world has been almost entirely a history of sin - of its nature, developements, results. There have been no perfectly holy beings on the earth, except the Saviour, and the angels who have occasionally visited it. There has been no perfectly holy place - city, village, hamlet; no perfectly holy community. But the future world, in strong contrast with this, will be perfectly pure, and will be a fair illustration of what religion in its perfect form will do.

© It is for this that the Christian desires to dwell in that world, and waits for the coming of his Saviour. It is not primarily that he may be happy, desirable as that is, but that he may be in a world where he himself will be perfectly pure, and where all around him will be pure; where every being that he meets shall be "holy as God is holy,"and every place on which his eye rests, or his foot treads, shall be uncontaminated by sin. To the eye of faith and hope, how blessed is the prospect of such a world!

Barnes: 2Pe 3:14

Wherefore, beloved, seeing that ye look for such things, be diligent - That is, in securing your salvation. The effect of such hopes and prospects should be to lead us to an earnest inquiry whether we are prepared to dwell in a holy world, and to make us diligent in performing the duties, and patient in bearing the trials of life. He who has such hopes set before him, should seek earnestly that he may be enabled truly to avail himself of them, and should make their attainment the great object of his life. He who is so soon to come to an end of all weary toil, should be willing to labor diligently and faithfully while life lasts. He who is so soon to be relieved from all temptation and trial, should he willing to bear a little longer the sorrows of the present world. What are all these compared with the glory that awaits us? Compare the 1Co 15:58 note; Rom 8:18 note, following; 2Co 4:16-18 notes.

That ye may be found of him in peace - Found by him when he returns in such a state as to secure your eternal peace.

Without spot, and blameless - See the notes at Eph 5:27. It should be an object of earnest effort with us to have the last stain of sin and pollution removed from our souls. A deep feeling that we are soon to stand in the presence of a holy God, our final Judge, cannot but have a happy influence in making us pure.

Poole: 2Pe 3:1

2Pe 3:1-7 The apostle declareth it to be the design of both his

Epistles to remind the brethren of Christ’ s coming

to judgment, in opposition to scoffers.

2Pe 3:8,9 No argument can be drawn against it from the delay,

which is designed to leave men room for repentance.

2Pe 3:10-14 He describeth the day of the Lord, and exhorteth to

holiness of life in expectation of it.

2Pe 3:15,16 He showeth that Paul had taught the like in his Epistles,

2Pe 3:17,18 and concludeth with advice to beware of seduction,

and to grow in Christian grace and knowledge.

This second epistle: this confirms what has been said, that this Epistle was written by Peter, as well as the former.

I stir up your pure minds or, sincere minds: the sense is either:

1. I stir up your minds, that they may be pure and sincere; and then he doth not so much commend them for what they were, as direct and exhort them to what they should be, that they might receive benefit by what he wrote, there being nothing that contributes more to the fruitful entertaining of the word, than sincerity and honesty of heart, when men lay aside those things which are contrary to it, and might hinder its efficacy, 1Pe 2:1,2 . Or:

2. I stir up your minds, though pure and sincere, to continuance and constancy in that pure doctrine ye have received.

By way of remembrance: see 2Pe 1:13 .

Poole: 2Pe 3:2

The words which were spoken before by the holy prophets the word of prophecy, 2Pe 1:19 : he joins the prophets and apostles together, as concurring in their doctrine, and so useth it as an argument to persuade them to constancy in the faith of the gospel, that what the apostles preached to them was confirmed by what the prophets under the Old Testament had taught before, Act 26:22 Eph 2:20 .

And of the commandment of us by this he means the whole doctrine of the gospel preached by him and the other apostles: see 2Pe 2:21 1Jo 3:23 .

The apostles of the Lord and Saviour who was the author of this commandment, and the principal in giving it, and from whom the apostles received it, who were but ministers and instruments in delivering it to others.

Poole: 2Pe 3:3

Knowing this first especially, as being very necessary to be known. The apostle having in the former chapter cautioned these saints against the more close enemies of the gospel, seducers and false teachers, here he foretells them of more open enemies, profane scoffers.

In the last days: see 1Co 10:11 2Ti 3:1 .

Scoffers profane contemners of God, and deriders of his truth, Psa 1:1 119:51 Isa 28:14,22 .

Walking after their own lusts such as are natural to them; lusts of ungodliness, Jud 1:18 .

Poole: 2Pe 3:4

And saying, Where is the promise? Questioning or denying the great truths of the gospel, thereby to encourage themselves in walking after their own lusts.

Of his coming viz. Christ’ s, mentioned 2Pe 3:2 . Possibly these scoffers might drop the name of Christ by way of contempt, not vouchsafing to mention it, as the Jews did, Joh 9:29 ; q.d. Where is the promise of his coming whom you expect?

His coming to judge the world; q.d. His promised coming doth not appear, the promise of it is not fulfilled.

For since the fathers who died in the faith of Christ’ s coming, and had the promise of it,

fell asleep i.e. died; the usual phrase of Scripture, which these scoffers seem to speak in derision; q.d. It is so long since the fathers fell asleep, (as you call it), that it were more than time for them to be awakened, whereas we see the contrary.

All things continue as they were from the beginning of the

creation i.e. the world continues to be the same it was, and hath the same parts it had; we see nothing changed, nothing abolished, but still nature keeps its old course. Thus they argue, that because there had been no such great change, therefore there should be none; because Christ was not yet come to judgment, therefore he should not come at all; not considering the power of God, who is as able to destroy the world as to make it, nor the will of God revealed in his word concerning the end of it.

Poole: 2Pe 3:5

For this they willingly are ignorant of they will not know what they ought to know, and, if they would search the Scripture, might know.

That by the word of God the command of God, or word of his power, as it is called, Heb 1:3 : see Gen 1:6,9 Ps 33:6 148:5 .

The heavens were were created, or had a being given them, Gen 1:6 .

Of old from the beginning of the world.

And the earth the globe of the earth, which comprehends likewise the seas and rivers, as parts of the whole.

Standing out of the water and in the water: according to our translation, the sense of these words may be plainly this, that the earth, standing partly out of the water, (as all the dry land doth, whose surface is higher than the water), and partly in the water, (as those parts do which are under it), or in the midst of the water, as being covered and encompassed by seas and rivers. But most expositors follow the marginal reading, and render the Greek word by consisting; and then the meaning may be, either:

1. That the earth consisting of water, as the matter out of which it was formed, (Moses calling the chaos which was that matter, waters, Gen 1:2 ), and by water, from which it hath its compactness and solidity, and without which it would be wholly dry, mere useless dust, unfit for the generation and production of natural things. If we understand the words thus, the argument lies against the scoffers; for the earth thus consists of and by water, yet God made use of the water for the destroying of the world; and so natural causes are not sufficient for its preservation without the power of God sustaining it in its being; and whenever he withdraws that power, in spite of all inferior causes, it must perish. Or:

2. The words may thus be read, the heavens were of old, and the earth (supply from the former clause) was out of the water, and consisting by, or in, the water; and the meaning is, that the earth did emerge, or appear out of, or above, the water, viz. when God gathered the waters together, and made the dry land appear; and doth consist by, or among, or in, the midst of the waters, as was before explained.

Poole: 2Pe 3:6

Whereby by which heavens and water, mentioned in the former verse, the fountains of the great deep being broken up, and the windows of heaven opened, Gen 7:11 . Or, by the word of God, as the principal cause, and the water as the instrumental, which, at his command, was poured out upon the earth both from above and below.

The world the earth, with all the inhabitants of it, eight persons excepted. This the apostle allegeth against the forementioned scoffers, who said that all things continued as they were, when yet the flood had made so great a change in the face of the lower creation.

Poole: 2Pe 3:7

The heavens the ethereal, or starry heaven, as well as aerial; for, 2Pe 3:10,12 , he distinguisheth the heavens that are to perish by fire, from the elements; and 2Pe 3:13 , he opposeth a new heaven to that heaven which is to be consumed; but the new heaven is not meant merely of the aerial heaven. And why should not this be meant of the same heavens, which elsewhere in Scripture are said to perish? Job 14:12 Psa 102:26 : All of them wax old, & c.

By the same word the same as 2Pe 3:5 .

Are kept in store are kept safe as in a treasury, and untouched for a time, that they may be destroyed at last.

Reserved unto fire that they may be consumed by it. The destruction of the world by fire at the last day, is opposed to the destruction of it by water in the flood.

Against the day of judgment the general judgment.

And perdition of ungodly men this the apostle speaks with an emphasis, because they were ungodly against whom he here bends his discourse.

Poole: 2Pe 3:8

Be not ignorant of this one thing i.e. be sure of it: the same word is here used as 2Pe 3:5 ; and so he cautions them against the ignorance of scoffers, and to prevent it, would have them certainly know this one thing, which is extant in the Scripture, which foretells Christ’ s coming.

That one day is with the Lord the Lord Jesus Christ, of whose coming he speaks.

As a thousand years by a synecdoche, a thousand years is put for any, even the longest revolution of time; and the sense is, that though there be great difference of time, long and short, with us, who are subject to time, and are measured by it; yet with Him who is eternal, without succession, to whom nothing is past, nothing future, but all things present, there is no difference of time, none long, none short, but a thousand years, nay, all the time that hath run out since the creation of the world, is but as a day; and we are not to judge of the Lord’ s delay in coming by our own sense, but by God’ s eternity.

Poole: 2Pe 3:9

The Lord is not slack concerning his promise i.e. doth not defer the fulfilling of it beyond the appointed time, Isa 60:22 .

As some men count slackness either the scoffers here mentioned, who, because of Christ’ s not yet coming, questioned whether he would come at all, as if God had changed his purpose, or would not fulfil it: or believers themselves, who, through the weakness of their faith, and greatness of their sufferings, might grow into some degree of impatience, and think Christ slow in coming to avenge their cause, and give them their reward. So much may be gathered from Rev 6:10 .

But is long-suffering to usward to us believers, or us elect.

Not willing that any should perish any that he hath ordained to life, though not yet called.

But that all should come to repentance all whom he hath elected; he would have the whole number of them filled up, and defers the day of judgment till it be so: or this may be meant not of God’ s secret and effectual will, but of his revealed will, whereby he calls all to repentance promiscuously that hear the gospel preached, hath made it their duty, approves of it, hath prescribed it as the way of salvation, commanded them to seek salvation in that way, and is ready to receive and save them upon their repenting: see 1Ti 2:4 .

Poole: 2Pe 3:10

But the day of the Lord the day of judgment is here called the day of the Lord by way of eminence, as the great day, Jud 1:6 , and the great day of God Almighty, Rev 16:14 , and the day of the Lord Jesus, 1Co 1:8 5:5 2Co 1:14 Phi 1:6,10 .

Will come as a thief in the night as a thief comes suddenly and unexpectedly, when he thinks all in the house are most secure.

In the which the heavens viz. those that are visible, in distinction from the empyreal heaven, or place of glorified spirits.

Shall pass away either wholly, so as to cease to be; or rather, as to their present being and condition, so as to cease to be what they now are, and to give place to the new heaven, Rev 21:1 . The same word is used, Mat 24:35 Luk 16:17 .

With a great noise either swiftly and violently, or with such a noise as is usually caused by such violent and speedy motions.

The elements in a natural sense, as integral parts of the universe, air, water, earth.

Shall melt with fervent heat so 2Pe 3:12 , where another word is used in the Greek, which properly signifies melting, or being on fire, or burning, shall be dissolved or destroyed. So the word signifies, Joh 2:19 1Jo 3:8 .

The earth also the habitable part of the world. Though the earth, as a part of the world, be included in the elements before mentioned, yet here it may be taken with respect to its inhabitants, and the things contained in it.

And the works that are therein shall be burned up not only artificial, men’ s works, but natural, all that variety of creatures, animate and inanimate, wherewith God hath stored this lower world for the present use of man; and so all those delectable things in which carnal men seek their happiness.

Poole: 2Pe 3:11

Seeing then that all these things shall be dissolved seeing the coming of the Lord will be so terrible, as to bring with it the consumption of the world, and the destruction of these things here below, upon which we are so apt to set our affections.

What manner of persons ought ye to be how prudent, accurate, diligent, zealous, and every way excellent persons! The Greek word is often used by way of admiration of some singular excellency in persons or things, Mat 8:27 Mar 13:1 Luk 1:29 .

In all holy conversation and godliness: the words in the Greek are both in the plural number, and may imply not only a continued course of holy walking throughout our whole time, but likewise diligence in the performance of all sorts of duties, and exercise of all those various graces wherewith the Spirit of God furnisheth believers in order thereto.

Poole: 2Pe 3:12

Looking for patiently waiting for, and expecting.

And hasting unto by fervent desire of it, and diligent preparation for it.

The coming of the day of God the day of the Lord, 2Pe 3:10 .

Poole: 2Pe 3:13

Nevertheless we, according to his promise: see Isa 65:17 Isa 66:22 Rev 21:1,27 , to which this text seems to refer, speak of a new state of the church here in the world, yet by way of allusion to the renovation of the world, which is ultimately there promised, and the perpetuity of the gospel church till then is thereby assured.

Look for new heavens and a new earth instead of the present world, which is to be consumed by fire, 2Pe 3:10,12 , or the first heaven and earth, which pass away, Rev 21:1 . These will be new heavens and a new earth, either as to their substance, or as to their qualities, refined and purified from all defilement, and free from all that vanity to which the creature was made subject by the sin of man, Rom 8:20,21 .

Wherein dwelleth i.e. perpetually abideth, and not only for a time, Rom 8:11 2Co 6:16 2Ti 1:14 .

Righteousness either this may be understood of righteousness in the abstract, that together with the destruction of the world the kingdom of sin shall be destroyed, and God’ s elect, the inhabitants of the new world, shall be filled with righteousness, whereas before sin had dwelt in them: or else the abstract may be put for the concrete, and by righteousness may be meant righteous persons, who only shall be the inhabitants of the new world, the wicked being turned into hell, Rev 21:27 ; and by this way of expressing it may be implied the perfection of the righteousness of such. Not only the new heaven is mentioned, but the new earth, because the whole world will then be the possession and kingdom of the saints, who follow Christ wherever he goes.

Poole: 2Pe 3:14

Such things Christ’ s coming to judgment; the destruction of this world; a new heaven and a new earth, in which dwells righteousness.

Of him Christ the Judge.

In peace at peace with God, from whence proceeds peace of conscience, and an amicable, peaceable disposition toward others; all which may here be comprehended.

Without spot, and blameless: either:

1. By these words he means absolute perfection; and then he shows what we are to design and aim at in this life, though we attain it not till we come into the other: or:

2. A thorough sanctification through faith in Christ, a being got above fleshly lusts, and the pollutions of the world, and any such carriage as our hearts may reproach us for, 1Ti 6:14 . If it be objected, that such, having sin still in them, cannot be said to be without spot, and blameless, in the sight of God; it may be answered, that though they have sin in them, yet being, through the righteousness of Christ imputed to them, justified in the sight of God, and accepted in the Beloved, Eph 1:6 , he overlooks their infirmities, and imputes no sin to them, sees no spot in them, so as to condemn them for it. The apostle seems here to reflect on the seducers before mentioned, whom, 2Pe 2:13 , he had called spots and blemishes; and he persuades these saints to look to themselves, that they might be found of Christ (not such as the other were, but) without spot, and blameless; or, as it is translated, Eph 5:27 , without blemish, i.e. in a state of sanctification, as well as justification.

PBC: 2Pe 3:1

Throughout 2Pe 2:1-22, Peter made brief mention of the error set forth by the false teachers, while emphatically exposing their self-serving motives and evil character. In 2Pe 2:1 he mentions that they deny " the Lord that bought them," the only distinct mention of their teaching throughout the second chapter. When we examined that verse, we reviewed the fact that the word translated " Lord" is the Greek root for our English word " despot," not the normal Greek word translated Lord in the New Testament. If Peter intended to assert that the false teachers had been redeemed by Jesus’ blood, he almost certainly would not have used this word. Given the appearance of a different word and the emphatic and repeated points made in the verses that follow in 2Pe 2:1-22, it appears far more likely that Peter intended to contrast the fact that God owns the whole universe and that false teachers who rebel against God in their malicious errors shall surely face severe judgment. God has an inherent right to rule as Sovereign over the whole universe. Therefore, no false teacher has any authority whatever to teach error for selfish gain. Peter makes the point clearly that the error of false teaching is compounded by malicious rebellion against God and His rightful authority over His creation. Otherwise throughout 2Pe 2:1-22 Peter emphasizes the character of the false teachers and the certain judgment that they will face in the final day.

Only as he begins 2Pe 3:1-18 does Peter surface at least one segment of their false teaching, denial of the Second Coming and of God’s inherent authority to rule over His universe. As he implied the similarity between false teachers in the New Testament era and false prophets in the Old Testament dispensation, Peter begins 2Pe 3:1-18 with an appeal to the continuing authenticity of Old Testament teaching for New Testament believers. While we are not bound by the " law" of the Old Testament, we are clearly informed by Old Testament Scripture of the character and work of God that is timeless. Peter stops short of telling us to " obey" the prophets, but he distinctly directs us to " be mindful" of their words. On that premise of authentic Old Testament Scripture Peter directs us to be mindful of the " commandment" of the apostles of the Lord Jesus Christ. You can only be " mindful" of a commandment by obeying it.

Invariably the question surfaces when discussing Old Testament law and New Testament believers. Are we under the law? Or the more specific question arises, " Are we under the Ten Commandments?" Paul twice answers the question in Ro 6:1-23, affirming that we are not under the law. However, the full context of Ro 6:1-23 affirms that we are under no less moral obligation to God than the Old Testament saints. In fact I hold that we are under a far stronger injunction to godly living than the Old Testament believers. Obligation relates to the authority of the one who rules and to the clarity of his instructions. New Testament believers have clearer instructions than Old Testament believers, and we cannot distinguish the divine authority of the law from the direct commandments of the Lord Jesus and of His apostles in the New Testament.

I reject antinomianism as one of the most insidious and destructive errors of Western Christianity in our time. It has invaded almost every segment of Western Christianity, including our own fellowship. If you doubt that this error has invaded believers today, start teaching the clear and emphatic teachings of New Testament obligation to people. If they readily and instantly respond with obedience, you know that they are not infected with antinomianism. If they start making excuses and giving explanations as to why they cannot, or need not, obey New Testament Scripture, make a note. They are antinomian. The two favorite gods of antinomianism are lifestyle and wallet. Call on people to make adjustments in how they manage either of these possessions, and you will quickly see the antinomian virus surface if they are infected.

The conduct specified in New Testament teaching is not simple suggestions or recommendations; it is " commandment." Occasionally in some Christian fellowships people will declare that " God gave me a revelation," followed by anything from a simplistic fact that appears in Scripture to a bizarre idea that contradicts Scripture. The Holy Spirit Who inspired the New Testament is in every sense God and shares in all the attributes of deity, including immutability; He cannot and does not change. Rest assured that when a person claims a " revelation" that contradicts the clear teaching of Scripture; his " revelation" did not come from God! The Holy Spirit never contradicts Himself, so He will never give anyone a revelation that contradicts the Scripture that He directed for our authority and instruction.

We frequently see the problem of disrespect toward authority in adolescents in our culture. Even professing Christian adolescents look around at their peers rather than at authoritative Scripture and feel fully justified in open rebellion against their parents’ authority. We need to come to terms with a more alarming reality. What we see in rebellious adolescents is a rather detailed mirror of what those young people see in the adults around them. Disrespect for authority appears in almost every aspect of our whole culture. It impacts the workplace where employees and employers mutually speak and act disdainfully toward each other. It impacts the neighborhood where friends build fences and fight over insignificant issues. And it happens in homes when parents disrespect each other, and the God Who instituted marriage, by ignoring Scripture and filing for divorce for any trivial issue that displeases them. Jesus described the Old Testament allowance for divorce as permission, not as a " command," due to the hardness of man’s heart. Often couples will remain married, but will openly defy the Biblical teachings regarding the God-honoring relationship between husband and wife. A recent movie casts a wife of a Greek family as boasting about her ability to control her husband, " Yes, he is the head of the family, but I’m the neck, and the neck can turn the head anyway it wishes." Many wives give transparent lip service to the Biblical model of marriage, while openly showing disrespect, if not contempt, for their husbands. Likewise, many husbands claim a near-despot authority over their wives under the guise of demanding that their wives " obey" them according to Eph 5:1-33. While Eph 5:1-33 clearly teaches submission, including but not limited to wives and husbands, there is not a single word in Eph 5:1-33 about husbands demanding submission of their wives. The divine command to the husband is to love his wife as Christ loved his church and gave Himself for her, not browbeat her and demand submission. Rebellion against God is rampant in our culture, and even in the Christian subculture of our society. We will never curb the rebellious problem among adolescents till we curb it in the adults whom they observe as role models. We will not restore respectful obedience to Christ in our Christian subculture till we openly, willingly, and even joyfully begin to live under His clear authority over our lives. In 1Pe 3:15 Peter directs us to be constantly equipped and prepared to respond to people who ask for a reason for our faith. Our primary problem today is not that we are ill prepared to answer the question. It is rather that our lifestyle is so nearly like that of the culture around us that no one ever asks us the question about our faith. We have attempted to create an invisible faith, one that we claim to possess, but that no one can see. When we begin to live our faith so pervasively in every aspect of our lives that people take notice of us, we will begin the process that identifies us as Christian men and women, not as respectable rebels to our God. We may be orthodox and clear in every aspect of our theology, but, if we fail to practice Biblical faith in every aspect of our conduct, we fail the test of robust and authentic Christianity according to the New Testament model.

This question of authority is pervasive. It invades every dimension of our life and thought. Peter devoted a long, and rather difficult, chapter to the fact that false teachers practiced open rebellion against God, barely mentioning the teachings of these people at all. We need to spend long, thoughtful hours in self-examination. Are we submissive and obedient, or are we actually rebels against our God? Our credible testimony stands in the balance. Which way will it finally tilt?

51

PBC: 2Pe 3:3

To some extent I need to explore this passage in terms of the contemporary interpretation of extreme preterists, the error examined briefly in the last chapter. Did Peter actually have the local military siege of Jerusalem by the Romans (A. D. 70) in mind when he wrote these words? Or did he have something more universal in mind? Basic hermeneutical skills require us to follow the most natural import of words and sentence structure in our pursuit of the original author’s (and we must not forget the original Author, the Holy Spirit) meaning and intent.

When he wrote these words, Peter focused on three examples of God’s sovereignty, two of which involve His sovereign and holy judgment of sin. The first example deals with God’s creation. God created this universe in the pattern of Ge 1:1-31 and various corroborating Scriptures throughout the Bible. The implication of the scoffers denies creation, so it implies that matter is eternal that it had no beginning, simply a variety of changes over endless past times. Occasionally contemporary extreme preterists also raise this issue and imply their belief against creation. For the sake of this question, it matters not whether the days of Ge 1:1-31 are twenty-four hour days or prolonged logical eras of time. Ge 1:1-31 leaves no doubt that God created the universe. Sincere traditional Christians may debate the length of the days, but no Bible believing Christian can reasonably doubt the primary message of Ge 1:1-31; God created the universe. It had a beginning with God. Heb 11:3 clarifies this teaching in simple words. Faith embraces the fact that God created the material universe so that what we see is not the endless evolutionary cycle of change in form, but in fact the actual appearance of something that had a beginning in the purpose and creative power of God.

Implied in one’s rejection of creation is a deeper rejection of God. In Ro 1:1-32 Paul states that fallen man has no excuse but to believe in God’s power and deity (KJV, "Godhead"). Nature will never reveal redemption, but it undeniably reveals its intelligent and supernatural origin. In order to erode the foundation of the scoffers’ error Peter took the roof off their argument and affirmed that God created this universe. Thus He is not a part of creation, but transcends it and has the Creator’s right to deal with it as He chooses.

The second error in the scoffers’ reasoning is their claim that all natural processes continue as they always have, a uniformitarian view of nature. Everything has always been as it is today. To counter this error Peter raised the fact of the flood. In the flood God judged the increasing blackness and prevalence of sin by sending a flood of water on the earth. Although some professing Christians hold to the idea of a "local flood" only in the Mesopotamian Valley, most Bible believing Christians hold to a wider scope for the flood. There is worldwide evidence of a flood, along with mythological traditions in every ancient culture of a cataclysmic flood that tends strongly to corroborate the Biblical account of the flood as a universal event. In this case Peter’s example accomplishes a number of strategic objectives. First, everything in the material universe has not continued uniformly throughout time. Secondly, Peter’s example affirms God’s personal involvement in human history and His personal judgment against sin and against the sinners who indulged in it. Peter is precisely narrowing the scope of his argument to expose the true nature of the false teaching that he is opposing in this case.

Peter’s final example further narrows his focus so as to give us a rather detailed idea of the false teaching set forth by the false teachers whom he opposes in this letter. "But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men." Forget about creation; forget about the flood; God will yet intervene in human history in an epochal and universal judgment.

This error goes directly to the scoffers’ rejection of the Biblical view of the Second Coming of Christ, the final judgment of mankind, and eternity, either in punishment for sins committed or in celebration of God’s mercy and saving grace in heaven. In a tape recording of a southern California preterist’s radio broadcast that I heard sometime back, the speaker specifically rejected the idea that the Bible, either Old or New Testament, promises resurrection to anyone other than the Lord Jesus Christ. The preposterous claim fails utterly against the multiple New Testament teachings on this doctrine. Wrested hermeneutical principles must be overworked in order to give any credible posture to this claim. Allegorical interpretation, almost to the point of mystical sign language, must be employed to make any case whatever for the claim.

A simple and natural assessment of Peter’s words here rejects outright the idea of local and natural judgment against one city. Had Peter intended such a local and cultural judgment, he would not have employed such universal terms; "But the heavens and the earth, which are now..." "Heavens and earth" hardly depict one city or culture of people. In the context Peter has been dealing with broad epochal events, creation and the flood, likely if not certainly universal. Peter’s readers would view neither event as being local and temporal only. The allegorical interpretation that makes the "heavens and the earth" mystically represent the New Testament church are as unfounded in the context of this lesson as the preterist’s rejection of God’s final and universal judgment of mankind.

What is the most natural interpretation of Peter’s words in the context of his reasoning against false teachers and their scoffing denial of the Christian claim of a future return of Christ and universal judgment of sinners? After all, this is the point they denied in their scoffing attack against Peter and the believers to whom he wrote this letter. God created the natural material earth. In the unfolding processes of human sin Peter gives the example of God’s cataclysmic judgment against sinners that impacted Planet Earth by a flood of water. The earth didn’t become extinct after the flood, but it distinctly changed in appearance because of the flood. The flood was not a superstitious or mythical event for Peter; it was a real event in actual human and earth history.

In the same way Peter affirms that the present earth, still existent after the flood, but altered by that past event of divine judgment, faces yet another cataclysmic event because of human sin. "But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men." The same "word" of God that created the universe-that sent the flood in judgment against sinners-is holding this earth in its control until yet another judgment that shall again destroy it as we know it today. It stands in suspense, waiting for a future day of judgment when God shall reveal His holy judgment against "ungodly men." They will face both "judgment" and "perdition." Peter’s union of these two words implies obvious penal judgment, followed by the imposition of the sentence against those found guilty in the judgment.

In the verses that follow Peter will discuss God’s merciful disposition of the saved and of the material universe. His first task, given the character of the false teachers and the nature of their error, is to deal with God’s sovereign right and intent to remain personally involved in the ultimate disposition of sinners, and of the material world in which they live. The false teachers had obviously rejected these foundational truths. Consequently, they had fallen prey to base and depraved sins of the body, alleging that they were doing nothing wrong in the process, part of the false "liberty" that they promised their hearers. In the second chapter Peter correctly reminds his readers that the false "liberty" to sin is in fact slavery, not liberty. Even the false teachers who promised this freedom to their followers demonstrated their slavery to these sins. Take God and the final judgment that He has revealed in Scripture out of the equation, and you have removed the most significant factor imaginable against immorality and the hedonistic indulgence of sins that were practiced in the first century, as well as in our time and culture. May we never allow this holy event to fade in our memory or our conviction of Biblical and historical truth.

41

PBC: 2Pe 3:8

Almost always you will hear 2Pe 3:9 quoted without 2Pe 3:8 or any other portion of the context of the lesson. The typical interpretation placed on 2Pe 3:9 violates the context of the lesson and makes God an inept, incompetent Savior who wishes what He knows and elsewhere acknowledges that He cannot obtain. What happens to this verse when we allow it to stand in its context with relevance to the whole question of false teachers and their denial of God’s right to judge, and of the actual judgment that shall occur at the Second Coming?

A primary question related to this verse is this. Is the will of God certain or not? Peter answers this question for himself. "For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing." {1Pe 3:17} Both for the practical lesson of 1Pe 3:1-22 and for the eschatological question of 2Pe 3:1-18, we should ask the obvious and simple question. Is the will of God so? Peter clearly believes that it is so. If, in fact, God’s will is so, and is certain as Scripture clearly states, we must interpret 2Pe 3:9 so as to harmonize with this truth. We have no rational basis on which to make the will of God so in 1Pe 3:17 and then to whimsically make it tentative or not so at all in 2Pe 3:9. In a rather transparent attempt to justify a false and non-contextual interpretation of this verse some teachers allege that the word translated "willing" merely means that God wishes for all men to come to repentance. Reliable New Testament Greek dictionaries make the word an expression of will, not of wish. Kittel’s Theological Dictionary of the New Testament uses this term for the word translated "willing" in #1Pe 3:9 "...denotes a decision of will based on deliberate resolve..."[i]

Let’s walk through these two verses in their contextual setting. Peter is responding to the scoffers’ and false teachers’, denial of the Second Coming and of God’s final judgment of sinners. They scoffed at the idea because, according to them, everything continues as it always has; sunrise-sunset, people are born-people die, graveyards are filling up, but never emptying. Peter’s point is not that an event would shortly occur in Jerusalem that would refute their cynical attitude. Rather he asserts God’s timeless governance over time. He prepares his readers, including you and me, to expect a long delay before the event occurs. However, he wants us to live in full assurance of the fact; it shall occur according to God’s timeline, not ours.

What is Peter’s point in the time example of "one day as a thousand years-a thousand years as one day"? His point is simple. God is not subject to time. Therefore whether He brings the end today, or a thousand years from now is not of any consequence whatever to Him. He is the Creator of time, not subject to it.

"The Lord is not slack concerning his promise, as some men count slackness."

In the mind of some God’s delay is tantamount to failure. If He hasn’t come by now, perhaps we are mistaken. Perhaps He may not be coming at all. Doubting Christians and false teachers have this much in common; both doubt the Second Coming and God’s final judgment. In terms of God’s reference to time in this lesson the whole of the gospel age has barely lasted two days so far. Rather than setting the stage for an imminent fulfilling event (as with the preterist interpretation of the Roman siege of Jerusalem in A. D. 70), Peter is actually doing precisely the opposite. He is setting our expectations that the final prophetic event in human history will actually not occur for a long time yet to come.

If we become too focused on the time element, we are liable to miss the greater truth that Peter wants us to learn; the actual event is certain, regardless of how long the delay. It will occur on schedule according to God’s plan.

Peter punctuates this thought with an explanation of the reason for the delay,

"...longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."

Most commentators and Bible teachers interpret these words as an empty expression of God’s benevolence. Although all except a few universalists (people who reject the Biblical doctrine of election, and of eternal punishment, believing that every human being who ever lived or ever will live shall be saved) do not believe that all of humanity will be saved, they interpret these words to make God wish or desire what He knows will never happen. If God is not willing that any human being should perish, why did He prepare hell for the wicked? This view either makes God a benevolent ne’er-do-well or an incompetent deity who cannot perform his desires.

God’s longsuffering is focused in this lesson, "to us-ward." We read in other Scriptures of God’s longsuffering in other settings. Here His longsuffering is specifically focused on the elect, on "us." A linguistic case can be made that God’s longsuffering relates to the same people as His intent that none perish but come to repentance. In other words Peter doesn’t shift his focus from God’s longsuffering toward us to a general desire or intent that all of humanity should not perish but come to repentance. Rather the point of God’s longsuffering to "us-ward" is illustrated in the fact that He intentionally delays the Second Coming so that all of those whom He has elected should not perish. Contextually in the setting of the question of the certainty and the long delay of the Second Coming, we should view this perishing in the same light. If God had brought about the Second Coming in 500 A. D., you and I would have perished from God’s purpose in that we would never have been born. We wouldn’t exist. The word translated "come" means to "make room." In defining the various similar words and their distinction Strong offers this unique feature of the word 5562: always emphasises the idea of separation, change of place, and does not, like e.g. 4198, note the external and perceptible motion.[ii]  What is the point? Why did Peter choose this word? It appears that he intended to communicate that God has allowed or made a space of time during which all of His elect shall be born into the material world, and then into the family of God, before He sounds the trumpet announcing the end. In other words there is a divine purpose in the delay. Rather than express God’s empty desire (empty because, above all beings, He who is omniscient knows the eventual outcome of all things) for the wicked and finally lost to repent, though they in fact never will do so, Peter makes reasonable sense of the delay. God has made a space of time that separates first century believers, and us as well, from the actual date of the event. There is purpose in the delay. God’s focused longsuffering allows time to continue till all of His elect, people properly designated as "us-ward" in the verse, come to repentance.

This raises our last question. Will all of God’s elect actually repent? Perhaps we can make a case that, to some extent, they shall. However, we cannot make the case without significant exceptions. God’s elect includes infants who died in their infancy. Did they come to repentance? It is fanciful and esoteric to apply the idea of repentance as we think of it to them. Peter is framing the thought of the Second Coming from our perspective, not God’s. From our perspective we can see repentance in the lives of believers who fall under God’s longsuffering conviction for sin and finally obey. As long as there is a believer who feels the sting of conviction that brings him or her to repentance, there is reason for the delay of the Second Coming. When all of God’s elect have been saved, from our observational perspective, brought to repentance, then God shall sound the trumpet and bring this world as we know it to an end. Until then, we are to patiently wait and live in the certain confidence that the Second Coming, though long delayed, is as certain as if it had already occurred. When our Lord stands before the Father at the head of the redeemed host, "Behold I and the children God hath given me," all of the elect shall appear with Him. None shall be lost for any reason. Celebrate the day as you wait its certain coming.

[i] Theological dictionary of the New Testament. 1964-c1976. Vols. 5-9 edited by Gerhard Friedrich. Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.). Grand Rapids, MI: Eerdmans.

[ii] Strong, J. (1996). The exhaustive concordance of the Bible: Showing every word of the test of the common English version of the canonical books, and every occurence of each word in regular order. (electronic ed.) (5818). Ontario: Woodside Bible Fellowship.

PBC: 2Pe 3:9

See WebbSr: CHRIST IS COMING

PBC: 2Pe 3:10

2Pe 3:10

 2Pe 3:10 "But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up."

thief in the night

He is talking about the unregenerate in the world—to the wicked and ungodly it will be as a thief in the night. But to the child of God—to the one who knows Jesus and has the love of God in their heart, they ought to be expecting Him. They ought to be looking for Him every day. When you get up in the morning that ought to be the first thing you look for—wonder if today is the day.

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A burglar, a "thief in the night," does not send you an engraved notice announcing the precise date and time that he will break into your home. He operates on the element of surprise. He can only succeed if he breaks into your home unannounced and unnoticed till he has done his work. Peter doesn’t indicate that believers will know, but others will not know. Peter is writing to believers and tells them that the precise time of the Lord’s return will be a surprise to them as well as to others. No doubt, many informed believers will have a better indication of the Lord’s return based on the state of the world, but many sincere believers over the last twenty one centuries have sincerely believed that the Second Coming was near, only to be disappointed. Now Peter must deal with the element of surprise, along with a brief description of the actual events that will occur as part of the final event in God’s purpose with this world as we know it now.

The basic premise of the "thief in the night" character of the Second Coming urges constant watchfulness among believers. It also puts us on notice to beware of any who claim to have inside information that the event will occur at a precise time. If they tell you that they know when the Lord will return, they contradict the Holy Spirit who directed Peter to tell us that God has not revealed that information, nor shall He. Many sincere people have developed complex interpretations by which they claimed to know the precise date of the Second Coming. With time each one has been proved wrong. False teachers who predict the exact date and time of the Second Coming are the easiest to prove wrong. Just sit quietly by and let the clock tick. If they are right, at the time they predicted, you will hear the trumpet and see the Lord. If they are false teachers, the date will come and go, but you will not see the Lord coming in His glory.

Occasionally people who do not wish to deal with the details that Peter sets forth in this lesson regarding the events that will occur at the Second Coming, nor with the information that Peter gives us about heaven, will interpret this lesson as an allegory, usually representative of the New Testament church. We find nothing in this context that indicates an allegorical interpretation. Peter wrote the whole letter to warn his readers of false teachers. In the first chapter he was quite simple and specific regarding the equipment that we should acquire and become skilled in using to avoid the enticing errors brought forth by false teachers. In the second chapter he deals at length with the diabolical character of the false teachers. Now in the third chapter he deals in equally direct form with the actual teachings of the false teachers that prompted his letter. When confronting error, the best strategy is to be simple and concise. The worst strategy is to present your thoughts in allegorical or other symbolic form.

Peter’s language is too broad and encompassing to be viewed as applicable to only the city of Jerusalem, the interpretation offered by the extreme preterist school of interpretation that I’ve mentioned in earlier chapters. The "heavens," the "elements," the "earth," and the "works" that are in the earth are not localized terms suitable for any reasonable interpreter to apply to Jerusalem, or any city in first century Judah. A reasonable person reading these words with a basic knowledge of language will readily understand that Peter intended to describe a universal and cataclysmic event, not a local holocaust inflicted by Roman soldiers against the city of Jerusalem.

D. A. Carson summarizes this lesson in his typically concise manner. "The argument concerning the certainty of Christ’s coming is rounded off with a further reminder of the fact and its suddenness. Peter then comments on the consequences this will have for the physical world as we know it and the consequences knowledge of this should produce in the life of the believer. Since the new heavens and new earth will be the home of righteousness, we ought to be ‘making ourselves at home’ here and now."[i]   We will deal more extensively with the point in a later chapter, but Carson makes a convincing point in this citation. The Christian’s deep conviction in the reality of the Second Coming and God’s final and universal judgment at the end are frequently used in Scripture to urge faithfulness in present difficulties. If all these prophecies culminated with the devastation of Jerusalem in A. D. 70, there would be no incentive whatever for believers today to live in godly graciousness toward each other. The event might be an interesting lesson in history, even in God’s temporal judgment against a rebellious nation, but it would have no relevance to personal godliness in the present age.

In this theological teaching, as in other areas of Biblical studies, balance is essential to a healthy and mature faith. Although I have dealt rather directly in the last few chapters with the extreme preterist view of eschatology (end times events), I reject with equal conviction the flood of contemporary teaching that, in my view of Biblical teaching, is fully as alien to Scripture as the extreme preterist view. Most contemporary teaching that deals with a secret rapture of believers (for example, the Left Behind series of novels) began with J. N. Darby and the Plymouth Brethren around 1827. For almost the next hundred years leading Christian scholars largely rejected these ideas as wholly alien to Biblical teaching and historical Christian interpretation. In the early twentieth century the ideas resurfaced in the publication of the Scofield study Bible. The Scofield notes launched the Darby theme into mainstream Christianity.

In no passage does the New Testament describe the Lord’s glorious appearance at the end of time as a secret event. Quite to the contrary, "...every eye shall see him". {Re 1:7} Simultaneously this single verse (though not at all standing lonely by itself in New Testament teaching) refutes both extreme preterism and extreme dispensationalism that never saw the light of day prior to 1827. While a more conservative form of millennialism appears quite early in the writings of early church fathers, historical millennialism is significantly different in its content than the contemporary Darby concept. These two views represent two ditches on either side of historical Biblical truth. Extreme dispensationalism relies on a faulty strategy of occasional over-literalizing passages and certain foundational assumptions that are never proved by Scripture itself. Extreme preterism relies on a rather shameless redefinition of Biblical hermeneutics and myopic Olivet Sermon interpretations that are as void of historical support as the dispensational excesses of our time. Both views lack the balance that a rather wide variety of eschatological views have claimed throughout most of Christianity’s history.

The most natural linguistic interpretation of Peter’s teaching in this chapter leads one to a rather simple view of the Second Coming. While its arrival will be as a thief in the night, its actual unfolding, once it begins, will be quite public and universal. In his rebellious sin, beginning at Eden, man brought cataclysmic judgment upon himself and upon the whole of God’s creation. In order to cleanse the universe of sin in every quarter God will melt it all down.

Once a reporter asked atheist philosopher Bertrand Russell what he would do if, after death, he faced God and realized that he had been wrong in his bold assertions for atheism. He responded that he would complain to God for not leaving more evidence of his existence. Interestingly, Paul {Ro 1:18-23} affirms the mirror opposite view. God has given abundant evidence of his existence, and supernatural role in the natural creation of the universe. In his fallenness man willfully ignores the evidence, claiming that it doesn’t exist. If in fact Russell faces God and has any opportunity to protest his claim, God shall declare for all to hear and know that Russell willfully chose to ignore the evidence that God made available. May we seek balance and a more gracious spirit in our eschatological dialogue with other believers.

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[i] Carson, D. A. (1994). New Bible commentary: 21st century edition. Rev. ed. of: The new Bible commentary. 3rd ed. / edited by D. Guthrie, J.A. Motyer. 1970. (4th ed.). {2Pe 3:10} Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press.

PBC: 2Pe 3:13

Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.

So far in our study of Peter’s description of the final chapter in the history of this world as we know it, we have seen a total meltdown that will occur in God’s way and at God’s time. Though long delayed and scoffed at by false teachers, Peter moves us confidently forward in our understanding of the certainty, as well as the nature of the final events.

" Nevertheless we, according to his promise, look for new heavens and a new earth…"

We think of something akin to a universal atomic meltdown as being the final event in the history of material things. However, we think as created mortals, not as the Creator. God created the universe by the word of His power; He can melt it down and recreate it as easily as He created it in the first place.

Strong’s enhanced lexicon of New Testament words offers an interesting analysis of two synonyms that are both translated as " new" in the New Testament.

" Kainos [the word that appears in 2Pe 3:13: denotes the new primarily in reference to quality, the fresh, unworn.

" neos: denotes the new primarily in reference to time, the young, recent." [1]

Thus, according to the meaning of the word that Peter selected (by inspiration of the Holy Spirit) Peter refers to something that is fresh in quality, and unworn. The other word that he did not use refers to something that is new in terms of time, of its origin. The material universe will continue to wear down and become more worn and fragile. Then after God melts it down, He will transform it into a new material universe, fresh and vibrant, altogether appropriate for eternity with God and His elect, void of sin and recreated for righteousness alone.

Occasionally we look at various partial passages and plead total ignorance of anything pertinent to eternity with God in heaven other than a sentimental claim of complete satisfaction. No doubt, we shall indeed be satisfied throughout eternity. However, we should not sell Scripture so short in terms of providing us with just enough information to anticipate that day with excitement rather than fearing dreadful boredom. However much we love the words of " Amazing Grace" or one of our other favorite hymns, the idea of singing it and other hymns for all eternity in an unending " eternal church meeting" triggers a fear of boredom. Can we imagine anything so exciting and varied as to please God for all eternity? Not at all; yet this is precisely what He has in store for us. Peter opens a unique door of thought to our minds in terms of a transformed and recreated earth. The Biblical description of our resurrected and glorified bodies suggests a mature, perfectly healthy body, void of any residue of disease or physical trauma. I suggest that it may well also suggest a body void of any of the awful scars of DNA flaws that produce babies with birth defects and other deformities. Imagine the impact of sin and man’s fall on the material universe. Now imagine the whole material universe, transformed as fully as our mortal bodies after the resurrection. That is what Peter presents to our minds in this lesson.

Late first century and subsequent Gnosticism described a deity who was wholly inapproachable by mortals. It also despised the material universe as a colossal mistake by an " underling deity." The true Gnostic deity despised anything material. If Peter correctly described the role of the material universe in our eternity with God, Gnostic error is mirror-opposite from the Biblical view of God and His material universe. The Gnostic deity could never have inspired poets to write, " The heavens declare the glory of God; and the firmament showeth his handywork…" (Ps 19:1). Can one possibly look at the wonders of Yosemite, of Yellowstone, or of so many other wonders in nature and fail to hear the echoes of their existence that shouts the glory of their Creator God? Scripture consistently directs us to view the created universe as the masterpiece of God, the supreme artwork of the Supreme Artist. Therefore, we should not be at all surprised that God may very well transform this material universe into a suitable declaration of His glory for our eternity with Him.

" Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless ."

As Peter draws us ever deeper into this incredible image of our future eternity with God, he returns again to the practical exhortation that we live in gracious godliness. He singles out three characteristics for our objective.

1. We are to strive for " peace." What kind of peace might he have in mind? Are we to strive for peace with our conscience, with God’s law, divinely imprinted in our deepest inner being? Undoubtedly. Are we to strive for peace with other believers, even those believers who said hurtful things about us, or to us? Yes, we will spend eternity with them, altogether thrilled that both they and we are there by the loving mercy and grace of God, so why not work harder at peace with them now? We claim that we believe in salvation by God’s grace alone. How much of that kind of grace do we consistently extend to those around us? Should we work for peace with God? Jesus accomplished our legal peace with our holy, but offended, God at Calvary. How peaceful are we in heart and mind with God in our routine conduct?

2. " Without spot ." Rather than fostering a slothful take-it-for-granted attitude about our faith, Peter expects that our faith will drive us toward the godly image that we shall wear in eternity. So, you say, we shall never arrive at that perfect man here and now. I agree, but I see no excuse for failure to work at the job, do you? Rather, I see, both reasonably and Biblically, an uncompromising urge that drives concerted action to grow in godly conduct that declares for all who know us to see; that we are citizens of a holy and heavenly country; that we are dedicated to our citizenship now in every way possible.

3. " Blameless." Again we confront the question. Shall we arrive in this life? And we must shamefacedly respond that we shall not. However, we should work to avoid spiritual adolescence that views difficulties immaturely and avoids any effort to grow into spiritual maturity. On one occasion Paul wrote that he " withstood Peter to his face, because he was to be blamed" (Ga 2:11). Neither Paul nor Peter perpetuated the " blame game." Both of them viewed this event as a temporary failure from which Peter recovered, and for which Paul forgave him. Perhaps this momentary confrontation motivated Peter to strive toward a blameless life with greater energy than he had exerted before this event. May we reflect on our own " blameworthy" moments and look for ways to transform them, and our conduct, into a more " blameless" life for out Savior.

This follow-up exhortation should reinforce our conviction to the vital correlation between our realistic expectation of the Second Coming and of our eternity with God and our present discipleship. " Peace, no spot, and no blame;" what a legacy for believers to live out for future generations of believers—and for our beloved God.

41

[1]Strong, J. (1996). The exhaustive concordance of the Bible : Showing every word of the test of the common English version of the canonical books, and every occurence of each word in regular order. (electronic ed.) (5852). Ontario: Woodside Bible Fellowship.

Haydock: 2Pe 3:3

Scoffers [1] with deceit, (such as make a jest of all revealed religion) walking according to their own lusts, as if they might indulge themselves in every thing which their inclinations prompt them to, saying: where is his promise, or his coming? They have no belief nor regard for what has been revealed concerning the coming of Christ to judge every one, to reward the good, and punish the wicked. Such were the Sadducees, who believe not the immortality of the soul, nor the resurrection; such were at all times those atheistical men, who endeavoured to persuade themselves that all religion is no more than a human and politic invention; of this number are they who some in our days call free-thinkers. St. Peter here gives us the words of these unbelieving libertines, whom he calls scoffers: where, they say, is his promise? those pretended promises of God, those predictions and menaces in the Scriptures? what appearance of Christ's coming to judge the world? for, since the Fathers slept, ever since the death of the patriarchs and prophets, all things continue. (Witham)

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[BIBLIOGRAPHY]

In deceptione illusores; the true reading in the Greek is, as Dr. Wells has restored it, Greek: en empaigmone empaiktai, illusione illudentes.

Haydock: 2Pe 3:5

For this they are wilfully ignorant of. The ignorance of these unbelievers is wilful and inexcusable, when they question the existence of a Supreme Being, of a future state, wherein God will reward the good and punish the wicked; when they laugh at all the miracles, and all the extraordinary effects of God's power and justice, such as was the general flood or deluge, by which God destroyed the wicked by an inundation of waters. And as our blessed Saviour said of those, who would not believe in the days of Noe [Noah], "They were eating and drinking, marrying, and giving in marriage,...and they knew not till the flood came, and took them all away: so shall also the coming of the Son of man be." (Mattew xxiv. 38. 39.) (Witham)

Haydock: 2Pe 3:10

The heavens, &c. He puts the faithful in mind not to regard these profane scoffers, but to be convinced of the truths revealed, and that the world shall be destroyed a second time by fire. Reflect that the time of this life, and all the time that this world shall last, is nothing to eternity, which has no parts, no beginning, nor end; so that in the sight of God, who is eternal, a thousand years are no more to be regarded than one day, or one moment. The long time that hath hitherto passed, must not make you think that God is slack as to his promises, or that they shall not infallibly come to pass at the time and moment appointed by his divine providence. God's infinite mercy, and his love for mankind, bears patiently with the provocations of blind and unthinking sinners, not willing that any of them should perish, but that they should return to him by a sincere repentance and true penance, and be saved. But watch always, according to the repeated admonition of our blessed Redeemer. (Mark xiii. 37. &c.) For both the day of your death, and the day of the Lord to judge the world, will come like a thief, &c. (Witham)

Haydock: 2Pe 3:11

Seeing then that all these things are to be dissolved, that the world, and all things in the world, shall pass in a short time, set not your affections upon them: let your life and conversation be holy. According to the divine promises, look for new heavens, and a new earth, where justice is to dwell, whither sinners shall not enter, but the just only, in a new state of never-ending happiness. Make it then your endeavour to be found in the sight of God spotless and blameless; and look upon the long forbearance of God, who defers to punish sinners as they deserve, to be an effect of his mercy, and for your salvation. (Witham)

Gill: 2Pe 3:1

This second epistle, beloved, I now write unto you,.... This is a transition to another part of the epistle; for the apostle having largely described false teachers, the secret enemies of the Christian religion under a profession of it, passes on to take notice of the more open adversaries and profane scoffers of it; and from their ridicule of the doctrine of Christ's second coming, he proceeds to treat of that, and of the destruction of the world, and the future happiness of the saints: he calls this epistle his "second epistle", because he had written another before to the same persons; and that the author of this epistle was an apostle, is evident from 2Pe 3:2; and which, compared with 2Pe 1:18 shows him to be the Apostle Peter, whose name it bears, and who was an eyewitness to the transfiguration of Christ on the mount, Mat 17:1, he addresses these saints here, as also in 2Pe 3:8, under the character of "beloved"; because they were the beloved of God, being chosen by him according to his foreknowledge, and regenerated by him, according to his abundant mercy; and were openly his people, and had obtained mercy from him, and like precious faith with the apostles; and were also the beloved of Christ, being redeemed by him, not with gold and silver, but with his precious blood; for whom he suffered, and who were partakers of his sufferings, and the benefits arising from them, and who had all things given them by him, pertaining to life and godliness, and exceeding great and precious promises; and were likewise beloved by the apostle, though strangers, and not merely as Jews, or because they were his countrymen, but because they were the elect of God, the redeemed of Christ, and who were sanctified by the Spirit, and had the same kind of faith he himself had. The Syriac and Arabic versions read, "my beloved"; and the Ethiopic version, "my brethren": his end in writing both this and the former epistle follows;

in both which I stir up your pure minds by way of remembrance; that this was his view both in this and the former epistle, appears from 1Pe 1:13; he calls their minds pure; not that they were so naturally, for the minds and consciences of men are universally defiled with sin; nor are the minds of all men pure who seem to be so in their own eyes, or appear so to others; nor can any man, by his own power or works, make himself pure from sin; only the blood of Christ purges and cleanses from it; and a pure mind is a mind sprinkled with that blood, and which receives the truth as it is in Jesus, in the power and purity of it, and that holds the mystery of the faith in a pure conscience. Some versions, as the Vulgate Latin and Arabic, render the word "sincere", as it is in Phi 1:10; and may design the sincerity of their hearts in the worship of God, in the doctrines of Christ, and to one another, and of the grace of the Spirit of God in them; as that their faith was unfeigned, their hope without hypocrisy, and their love without dissimulation, and their repentance real and genuine; but yet they needed to be stirred up by way of remembrance, both of the truth of the Gospel, and the duties of religion; for saints are apt to be forgetful of the word, both of its doctrines and its exhortations; and it is the business of the ministers of the word to put them in mind of them, either by preaching or by writing; and which shows the necessity and usefulness of the standing ministry of the Gospel: the particulars he put them in mind of next follow.

Gill: 2Pe 3:2

That ye may be mindful,.... This is an explanation of the above mentioned end of his writing this and the other epistle; which was, that those saints might be mindful of two things more especially:

of the words which were spoken before by the holy prophets; that is, the prophets of the Old Testament, who were holy men of God, and therefore their words are to be regarded, and retained in memory; the Gospel itself was spoken by them, and so was Christ, and the things relating to his person and offices, and to his incarnation, sufferings, and death, and the glory that should follow; and indeed the apostles said no other than what they did, only more clearly and expressly; and particularly many things, were said by them concerning the second coming of Christ to judge the world, and destroy it, and to prepare new heavens and a new earth for his people, which is what the apostle has chiefly in view; see Jud 1:14;

and of the commandment of us the apostles of the Lord and Saviour; that is, Jesus Christ, as Jud 1:17 expresses it, and the Ethiopic version adds here; and which likewise, and also the Syriac version, and some ancient copies, read, "our Lord and Saviour", and omit the us before the apostles; by whom are meant the twelve apostles of Christ, of which Peter was one, and therefore says, "us the apostles"; though the Vulgate Latin and Arabic versions, and the Complutensian edition, read "your apostles", and so the Alexandrian copy; but the former is the received reading: now "the commandment" of these intends either the Gospel in general, so called because it was the commandment of our Lord to his apostles to preach it; and therefore the word "commandment", in the original, stands between "us the apostles", and "the Lord and Saviour", as being the commandment of the one to the other; unless it can be thought any regard is had to the new commandment of love, or that of faith, inculcated both by Christ and his apostles; Joh 13:34; or rather, particularly the instructions, directions, and predictions of the apostles concerning the second coming of Christ, and what should go before it, as appears from the following words, and the parallel place in Jud 1:17, the words of the prophets and apostles being here put together, show the agreement there is between them, and what regard is to be had to each of them, and to anything and every thing in which they agree.

Gill: 2Pe 3:3

Knowing this first,.... In the first place, principally, and chiefly, and which might easily be known and observed from the writings of the apostles and prophets; see 1Ti 4:1;

that there shall come in the last days scoffers, or "mockers"; such as would make a mock at sin, make light of it, plead for it, openly commit it, and glory in it; and scoff at all religion, as the prejudice of education, as an engine of state, a piece of civil policy to keep subjects in awe, as cant, enthusiasm, and madness, as a gloomy melancholy thing, depriving men of true pleasure; and throw out their flouts and jeers at those that are the most religious, for the just, upright man, is commonly by such laughed to scorn, and those that depart from evil make themselves a prey; and particularly at the ministers of the word, for a man that has scarcely so much common sense as to preserve him from the character of an idiot, thinks himself a wit of the age, if he can at any rate break a jest upon a Gospel minister: nor do the Scriptures of truth escape the banter and burlesque of these scoffers; the doctrines of it being foolishness to them, and the commands and ordinances in it being grievous and intolerable to them; yea, to such lengths do those proceed, as to scoff at God himself; at his persons, purposes, providences, and promises; at Jehovah the Father, as the God of nature and providence, and especially as the God and Father of Christ, and of all grace in him; at Jehovah the Son, at his person, as being the Son of God, and truly God, at his office, as Mediator, and at his blood, righteousness, and sacrifice, which they trample under foot; and at Jehovah the Spirit, whom they do despite unto, as the spirit of grace, deriding his operations in regeneration and sanctification, as dream and delusion; and, most of all, things to come are the object of their scorn and derision; as the second coming of Christ, the resurrection of the dead, a future judgment, the torments of hell, and the joys of heaven; all which they represent as the trifles and juggles of designing men: such as these, according to the prophets and apostles, were to come in "the last days"; either in the days of the Messiah, in the Gospel dispensation, the times between the first and second coming of Christ; for it is a rule with the Jews ^s, that wherever the last days are mentioned, the days of the Messiah are intended; see Heb 1:1; when the prophets foretold such scoffers should come; or in the last days of the Jewish state, both civil and religious, called "the ends of the world", 1Co 10:11; a little before the destruction of Jerusalem, when iniquity greatly abounded, Mat 24:11; or "in the last of the days"; as the words may be rendered; and so answer to באחרית הימים, in Isa 2:2, and may regard the latter part of the last times; the times of the apostles were the last days, 1Jo 2:18; they began then, and will continue to Christ's second coming; when some time before that, it will be a remarkable age for scoffers and scorners; and we have lived to see an innumerable company of them, and these predictions fulfilled; from whence it may be concluded, that the coming of Christ is at hand: these scoffers are further described as

walking after their own lusts; either after the carnal reasonings of their minds, admitting of nothing but what they can comprehend by reason, making that the rule, test, and standard of all their principles, and so cast away the law of the Lord, and despise the word of the Holy One of Israel; or rather, after their sinful and fleshly lusts, making them their guides and governors, and giving up themselves entirely to them, to obey and fulfil them; the phrase denotes a continued series of sinning, a progress in it, a desire after it, and pleasure in it, and an obstinate persisting in it; scoffers at religion and revelation are generally libertines; and such as sit in the seat of the scornful, are in the counsel of the ungodly, and way of sinners, Psa 1:1.

Gill: 2Pe 3:4

And saying, Where is the promise of his coming?.... That is, of the coming of the Lord and Saviour, 2Pe 3:2; the object of their scorn and derision, and whom they name not, through contempt; and the meaning is, what is become of the promise of his coming? where the accomplishment of it? The prophets foretold he would come; he himself said he would come again, Joh 14:3; the angels, at his ascension, declared he would come from heaven in like manner as he went up, Act 1:11; and all his apostles gave out that he would appear a second time to judge both quick and dead, Act 10:42 1Pe 4:5, and that his coming was at hand, Phi 4:5; but where is the fulfilment of all this? he is not come, nor is there any sign or likelihood of it:

for since the fathers fell asleep; or "died": which is the language of the Scriptures, and here sneered at by these men, who believe them so fast asleep as never to be awaked or raised more; and by "the fathers" they mean the first inhabitants of the world, as Adam, Abel, Seth, &c. and all the patriarchs and prophets in all ages; the Ethiopic version renders it, "our first fathers":

all things continue as they were from the beginning of the creation; reasoning from the settled order of things, the constant revolution of the sun, moon, and stars, the permanency of the earth, and the succession of the inhabitants of it, to the future continuance of things, without any alteration; and consequently, that Christ would not come, as was promised, to raise the dead, judge mankind destroy the world, and set up a new state of things: the fallacy of which reasoning is exposed by the apostle in the following words.

Gill: 2Pe 3:5

For this they willingly are ignorant of,.... Namely, what follows; for as these men were such as had professed Christianity, and had the advantage of revelation, and had the opportunity of reading the Scriptures, they might have known that the heavens and the earth were from the beginning; and that they were made by the word of God; and that the earth was originally in such a position and situation as to be overflowed with a flood, and that it did perish by a general inundation; and that the present heavens and earth are kept and reserved for a general burning; and it might be discerned in nature, that there are preparations making for an universal conflagration; but all this they chose not to know, and affected ignorance of: particularly

that by the word of God the heavens were of old: not only in the times of Noah, but "from the beginning"; as the Ethiopic version reads, and which agrees with the account in Gen 1:1; by "the heavens" may be meant both the third heaven, and the starry heavens, and the airy heavens, with all their created inhabitants; and especially the latter, since these were concerned in, and affected with the general deluge; and these were in the beginning of time, out of nothing brought into being, and so were not eternal, and might be destroyed again, or at least undergo a change, even though they were of old, and of long duration: for it was "by the word of God" that they at first existed, and were so long preserved in being; either by the commanding word of God, by his powerful voice, his almighty fiat, who said, Let it be done, and it was done, and who commanded beings to rise up out of nothing, and they did, and stood fast; and so the Arabic version renders it, "by the command of God"; or by his eternal Logos, the essential Word of God, the second Person in the Trinity, who is often in Scripture called the Word, and the Word of God, and, as some think, by the Apostle Peter, 1Pe 1:23, and certain it is that the creation of all things is frequently ascribed to him; see Joh 1:16; wherefore by the same Word they might be dissolved, and made to pass away, as they will:

and the earth standing out of the water and in the water; that is, "by the Word of God"; for this phrase, in the original text, is placed after this clause, and last of all; and refers not only to the being of the heavens of old, but to the rise, standing, and subsistence of the earth, which is here particularly described for the sake of the deluge, the apostle afterwards mentions: and it is said to be "standing out of the water", or "consisting out of it"; it consists of it as a part; the globe of the earth is terraqueous, partly land and partly water; and even the dry land itself has its rise and spring out of water; the first matter that was created is called the deep, and waters in which darkness was, and upon which the Spirit of God moved, Gen 1:2; agreeably to which Thales the Milesian asserted ^t, that water was the principle of all things; and the Ethiopic version here renders the words thus, "and the Word of God created also the earth out of water, and confirmed it": the account the Jews give of the first formation of the world is this ^u;

"at first the world was מים במים, "water in water"; what is the sense (of that passage Gen 1:2;) "and the Spirit of God moved upon the face of the waters?" he returned, and made it snow; he casteth forth his ice like morsels, Psa 147:17; he returned and made it earth; "for to the snow he saith, Be thou earth", Job 37:6, and the earth stood upon the waters; "to him that stretched out the earth above the waters", Psa 136:6;''

however, certain it is, that the earth was first covered with water, when at the word, and by the command of God, the waters fled and hasted away, and were gathered into one place, and the dry land rose up and appeared; and then it was that it "stood out of the water"; see Gen 1:9; moreover, the earth consists, or is kept and held together by water; there is a general humidity or moisture that runs through it, by which it is compacted together, or otherwise it would resolve into dust, and by which it is fit for the production, increase, and preservation of vegetables and other things, which it otherwise would not be: and it is also said to stand "in the water", or by the water; upon it, according to Psa 24:2; or rather in the midst of it, there being waters above the firmament or expanse; in the airy heavens, in the clouds all around the earth, called the windows of heaven; and water below the firmament or expanse, in the earth itself; besides the great sea, a large body of waters is in the midst of the earth, in the very bowels of it, which feed rivers, and form springs, fountains and wells, called "the fountains of the great deep", Gen 7:11; and in this position and situation was the earth of old, and so was prepared in nature for a general deluge, and yet was preserved firm and stable by the word of God, for a long series of time; so the Arabic version renders it, "and the earth out of the water, and in the water, stood stable, by the command of God"; but when it was his pleasure, he brought the flood on the world of the ungodly, of which an account follows.

Gill: 2Pe 3:6

Whereby the world that then was,.... The old world, as it is called in 2Pe 2:5; and as the Ethiopic version here renders it; the world before the flood, that had stood from the creation 1656 years:

being overflowed with water; by the windows of heaven being opened, and the waters over the earth poured down upon it; and by the fountains of the great deep being broken up in it; thus by these waters from above and below, a general inundation was brought upon it; for that the deluge was universal is clear from hence, and from the account by Moses; for as the earth was filled with violence, and all flesh had corrupted its way, God threatened a general destruction, and which was brought by a flood, which overflowed the whole earth; for all the hills that were under the whole heaven were covered with it, and everything that had life in the dry land died, and every living substance was destroyed that was upon the face of the ground; see Gen 6:11; and hence it follows, that hereby the then world

perished; not as to the substance of it, whatever alteration there might be in its form and position; but as to the inhabitants of it; for all creatures, men and cattle, and the creeping things, and fowls of the heaven, were destroyed, excepting Noah and his wife, and his three sons and their wives, and the creatures that were with him in the ark; see Gen 7:23; and by this instance the apostle shows the falsehood of the above assertion, that all things continued as they were from the beginning of the creation; for the earth was covered with water first, and which, by the command of God, was removed, and, after a long series of time, was brought on it again, and by it drowned; and from whence it also appears, that this sort of reasoning used by those scoffers is very fallacious; for though the heavens and the earth may continue for a long time, as they did before the flood, in the same form and situation, it does not follow from thence that they always will, for the contrary is evident from what follows.

Gill: 2Pe 3:7

But the heavens and the earth which are now,.... In being, in distinction from, and opposition to the heavens that were of old, and the earth standing in and out of the water, and the world that then was when the waters of the flood overflowed it:

by the same word are kept in store; that is, by the word of God, as in 2Pe 3:5; and the Syriac, Arabic, and Ethiopic versions read, "by his word"; by the same word that the heavens and the earth were made of old, or in the beginning, are they kept, preserved, and upheld in their being; or "are treasured up"; the heavens and the earth are a rich treasure, they are full of the riches God, as the God of nature and providence; and they are kept with care, as a treasure is, not to be touched or meddled with at present, but must continue in the same position and use; or they are laid up in the stores, and scaled up among the treasures of divine wrath and vengeance, and will be brought out another day, and made use of, to the destruction of the ungodly inhabitants of the world, and to aggravate and increase their misery and ruin: for it is further said of them, that they are

reserved unto fire; for though the world is, and has been preserved a long time without any visible alteration in it, yet it will not be always so preserved: and though it is, and will be kept from being drowned by water again, through the promise and power of God, yet it is kept and reserved for a general conflagration; see 2Pe 3:10. And as the old world was put into a natural situation, so as to be drowned by water, there are now preparations making in nature, in the present world, for the burning of it; witness the fiery meteors, blazing stars, and burning comets in the heavens, and the subterraneous fires in the bowels of the earth, which in some places have already broke out: there are now many volcanos, burning mountains and islands, particularly in Sicily, Italy, and the parts adjacent, the seat of the beast, and where it is very likely the universal conflagration will begin, as Aetna, Vesuvius, Strombilo, and other volcanos; and even in our own island we have some symptoms and appearances of these fires under ground, as fiery eruptions in some places, and the hot waters at the Bath, and elsewhere, show; from all which it is plain that the heavens and earth, that now are, are not as they always were, and will be, but are reserved and prepared for burning; and that things are ripening apace, as men's sins also are, for the general conflagration. Josephus ^w relates, that Adam foretold that there would be a destruction of all things, once by the force of fire, and once by the power and multitude of water; and it is certain the Jews had knowledge of the destruction of the earth by fire, as by water: they say ^x,

"that when the law was given to Israel, his (God's) voice went from one end of the world to the other, and trembling laid hold on all the nations of the world in their temples, and they said a song, as it is said, Psa 29:9, "and in his temple doth everyone speak of his glory": all of them gathered together to wicked Balaam, and said to him, what is the voice of the multitude which we hear, perhaps a flood is coming upon the world? he said unto them, "the Lord sitteth upon the flood, yea, the Lord sitteth King for ever", Psa 29:10. Thus hath the Lord swore, that he will not bring a flood upon the world; they replied to him, a flood of water he will not bring, but מבול של אש, "a flood of fire" he will bring, as it is said, Isa 66:16, "for by fire will the Lord plead",''

or judge: and hence they speak ^y of the wicked being judged with two sorts of, judgments, by water, and by fire: and, according to our apostle, the heavens and earth are kept and reserved to fire,

against the day of judgment, and perdition of ungodly men; the time when God will judge the world is fixed, though it is not known; and it is called a "day", because of the evidence and light in which things will appear, and the quick dispatch of business in it; and the "judgment" spoken of is the future judgment, and which is certain, and will be universal, righteous, and eternal, and when wicked and ungodly men will be punished with everlasting destruction: the bodies of those that will be alive at the general conflagration will be burnt in it, though not annihilated, and will be raised again, and both soul and body will be destroyed in hell.

Gill: 2Pe 3:8

But, beloved, be not ignorant of this one thing,.... Here the apostle addresses the saints he writes unto, and for whom he had a tender affection and regard, and for whose welfare he was concerned, lest they should be stumbled at the length of time since the promise of the coming of Christ was given, and which these scoffers object; and therefore he would have them know, observe, and consider this one thing, which might be of great use to them to make their minds easy, and keep up their faith and expectation of the coming of Christ:

that one day is, with the Lord as a thousand years, and a thousand years as one day; referring either to Psa 90:4; or to a common saying among the Jews, founded on the same passage, הק בה אלף שנים יומו של, "the day of the holy blessed God is a thousand years" ^z; suggesting, that though between thirty and forty years had elapsed since the promise was given out that Christ would come again, and should even a thousand, or two thousand years more, run off, before the coming of Christ, yet this should be no objection to the accomplishment of the promise; for though such a number of years is very considerable among men, ye not "with God", as the Arabic and Ethiopic versions read, with whom a thousand years, and even eternity itself, is but as a day, Isa 43:13. Unless this phrase should be thought to refer, as it is by some, to the day of judgment, and be expressive of the duration of that: it is certain that the Jews interpreted days of millenniums, and reckoned millenniums by days, and used this phrase in confirmation of it. Thus they say ^a,

"in the time to come, which is in the last days, on the sixth day, which is the sixth millennium, when the Messiah comes, for the day of the holy blessed God is a thousand years.''

And a little after,

""the Lord hath created a new thing in the earth, a woman shall compass a man". This is in the time of the Messiah which is in the sixth day.''

And elsewhere ^b,

"the sixth degree is called the sixth day, the day of the holy blessed God is a thousand years. And in that day the King Messiah shall come, and it shall be called the feast of gathering, for the holy blessed God will gather in it the captivity of his people.''

So they call the sabbath, or seventh day, the seventh millennium, and interpret ^c.

""the song for the sabbath day", Psa 92:1 title, for the seventh millennium, for one day of the holy blessed God is a thousand years.''

To which agrees the tradition of Elias, which runs thus ^d;

"it is the tradition of the house of Elias, that the world shall be six thousand years, two thousand years void (of the law), two thousand years the law, and two thousand years the days of the Messiah;''

for they suppose that the six days of the creation were expressive of the six thousand years in which the world will stand; and that the seventh day prefigures the last millennium, in which will be the day of judgment, and the world to come; for

"the six days of the creation (they say ^e) is a sign or intimation of these things: on the sixth day man was created; and on the seventh his work was finished; so the kings of the nations of the world (continue) five millenniums, answering to the five days, in which were created the fowls, and the creeping things of the waters, and other things; and the enjoyment of their kingdom is a little in the sixth, answerable to the creation of the beasts, and living creatures created at this time in the beginning of it; and the kingdom of the house of David is in the sixth millennium, answerable to the creation of man, who knew his Creator, and ruled over them all; and in the end of that millennium will be the day of judgment, answerable to man, who was judged in the end of it; and the seventh is the sabbath, and it is the beginning of the world to come.''

Gill: 2Pe 3:9

The Lord is not slack concerning his promise,.... The Syriac version reads in the plural, "his promises", any of his promises; though the words seem rather to regard the particular promise of Christ's coming, either to take vengeance on the Jewish nation, of which coming there was a promise made, and is often referred to by Christ, and his apostles; see Mar 9:1 Heb 10:37; and it now being upwards of thirty years since it was given out, some men began to charge God with slackness and dilatoriness; whereas the true reason of the delay of it was, that there might be time for the gathering in of his elect among them by his angels, or apostles and ministers, sent into the several parts of Judea, that so none of them might perish, but be brought to faith and repentance; and thus as the time of Christ's coming was prolonged more than was thought it would, so when the days of afflictions were come, they were shortened also for these elect's sake: or this promise regards the second coming of Christ, to judge the quick and dead at the last day, of which the former was a prelude, presage, and pledge; that Christ would come again, and appear a second time in person, was promised by himself, and often spoken of by his apostles; and many of the primitive Christians thought it would be very soon, and which might be occasioned by the hints that were given of his coming in the other sense. Now this being deferred longer than was expected, the scoffers or mockers take upon them to charge the Lord with slackness in the fulfilment of his promise:

as some men count slackness; as if he had either changed his purpose, or had prolonged it beyond the appointed time, or was unmindful of his promise, and would never fulfil it; whereas he is in one mind, and none can turn him, nor will he delay the fulfilment of his promise beyond the set time; he has fixed a day for his coming, in which he will judge the world in righteousness, and he will keep it: he is not dilatory,

but is longsuffering to us-ward: not to all the individuals of human nature, for the persons intended by us are manifestly distinguished from "some men" in the text, and from scoffers, mocking at the promise of Christ's coming, in the context, 2Pe 3:3; and are expressly called beloved, 2Pe 3:1; and God's longsuffering towards them is their salvation, 2Pe 3:15, nor is it true of all men, that God is not willing that any of them should perish, and that everyone of them should come to repentance, since many of them do perish in their sins, and do not come to repentance, which would not be the case, if his determining will was otherwise; besides, a society or company of men are designed, to which the apostle himself belonged, and of which he was a part; and who are described, in his epistles, as the elect of God, called out of darkness, into marvellous light, and having obtained like precious faith with the apostles; and must be understood either of God's elect among the Jews, for Peter was a Jew, and they were Jews he wrote to; and then the sense is, that the delay of Christ's coming is not owing to any slackness in him, but to his longsuffering to his elect among the Jews, being unwilling that any of that number among them should perish, but that all of them repent of their sins, and believe in him; and therefore he waits till their conversion is over, when a nation shall be born at once, and they that have pierced him look on him and mourn, and so all Israel shall be saved; or rather of the elect in general, whether among Jews or Gentiles, upon whom the Lord waits to be gracious, and whose longsuffering issues in their conversion and salvation. And upon account of these the Lord stays his coming till their number is complete in the effectual calling; and for their sakes he is longsuffering to others, and bears with a wicked world, with the idolatry, superstition, heresy, profaneness, and impiety, with which it abounds; but when the last man that belongs to that number is called, he will quickly descend in flames of fire, and burn the world, and the wicked in it, and take his chosen ones to himself. The Alexandrian copy reads, "for you", or your sakes; and so the Vulgate Latin, Syriac, and Ethiopic versions. A passage somewhat like to this is met with in a book of the Jews ^f, esteemed by them very ancient.

"God prolongs or defers his anger with men; and one day, which is a thousand years, is fixed, besides the seventy years he delivered to David the king.--And he does not judge man by his evil works which he continually does, for if so, the world would not stand; but the holy blessed God defers his anger with the righteous, and the wicked, that they may return, by perfect repentance, and be established in this world, and in the world to come.''

And it is an observation of theirs ^g, that when God is said to be "longsuffering", it is not written ארך אף, but ארך אפים, intimating, that he is longsuffering both to the righteous and the wicked; but then he bears with the latter, for the sake of the former: compare with this passage Rev 6:9;

not willing that any should perish; not any of the us, whom he has loved with an everlasting love, whom he has chosen in his Son, and given to him, and for whom he has died, and who are brought to believe in him. These, though they were lost in Adam, did not perish; and though in their own apprehensions, when awakened and convinced, are ready to perish; and though their peace, joy, and comfort, may perish for a while, and they may fear a final and total perishing; yet they shall never perish as others do, or be punished with everlasting destruction: and that this is the will of God, appears by his choice of them to salvation; by the provisions of grace for them in an everlasting covenant; by the security of their persons in the hands of Christ; by sending his Son to obtain salvation for them, and his Spirit to apply it to them; and by his keeping them by his power, through faith, unto salvation.

But that all should come to repentance; not legal, but evangelical, without which all must perish; and which all God's elect stand in need of, as well as others, being equally sinners; and which they cannot come to of themselves, and therefore he not only calls them to it, in his word, and by his spirit and grace, but bestows it upon them; he has exalted Christ at his own right hand, to give it to them; and repentance is a grant from him, a free gift of his grace; and the Spirit is sent down into their hearts to work it in them, to take away the stony heart, and give an heart of flesh; without which, whatever time and space may be given, or means afforded, even the most awful judgments, the greatest mercies, and the most powerful ministry, will be of no avail.

Gill: 2Pe 3:10

But the day of the Lord will come as a thief in the night,.... That is, the Lord will come in that day, which he has fixed, according to his promise, than which nothing is more certain; and he will come as a thief in the night: he will come "in the night", which may be literally understood; for as his first coming was in the night; see Luk 2:8; so perhaps his second coming may be in the night season; or figuratively, when it will be a time of great darkness; when there will be little faith in the earth, and both the wise and foolish virgins will be slumbering and sleeping; when it will be a season of great security, as it was in the days of Noah, and at the time of the burning of Sodom and Gomorrah. The Vulgate Latin, Syriac, and Ethiopic versions, leave out the phrase, "in the night": and the Alexandrian copy uses the emphatic article, "in the night": and he will come, "as a thief", in the dark, indiscernibly; it will not be known what hour he will come; he will come suddenly, at an unawares, when he is not expected, to the great surprise of men, and especially of the scoffers; when the following awful things will be done:

in the which the heavens shall pass away with a great noise; not the third heaven, the seat of angels and glorified saints, and even of God himself; but the starry and airy heavens, which shall pass away, not as to their matter and substance, but as to some of their accidents and qualities, and the present use of them; and that with a great noise, like that of a violent storm, or tempest; though the Ethiopic version renders it, "without a noise"; and which is more agreeable to his coming as a thief, which is not with noise, but in as still a manner as possible; and some learned men observe, that the word signifies swiftly, as well as with a noise; and, accordingly, the Syriac version renders it "suddenly"; and the Arabic version "presently", immediately; that is, as soon as Christ shall come, immediately, at once, from his face shall the earth and heavens flee away, as John in a vision saw, Rev 20:11;

and the elements shall melt with fervent heat: not what are commonly called the four elements, earth, air, tire, and water, the first principles of all things: the ancient philosophers distinguished between principles and elements; principles, they say ^h, are neither generated, nor corrupted; τα τε στοιχεια κατα την εκπυρωσιν φθειρεσθαι, "but the elements will be corrupted, or destroyed by the conflagration"; which exactly agrees with what the apostle here says: by the elements seem to be meant the host of heaven, being distinguished from the heavens, as the works of the earth are distinguished from the earth in the next clause; and design the firmament, or expanse, with the sun, moon, and stars in it, which will be purged and purified by this liquefaction by fire;

the earth also will be purged and purified from everything that is noxious, hurtful, unnecessary, and disagreeable; though the matter and substance of it will continue:

and the works that are therein shall be burnt up; all the works of nature, wicked men, cattle, trees, &c. and all the works of men, cities, towns, houses, furniture, utensils, instruments of arts of all sorts, will be burnt by a material fire, breaking out of the earth and descending from heaven, for which the present heavens and earth are reserved: this general conflagration was not only known to the Jews, but to the Heathens, to the poets, and Platonist and Stoic philosophers, who frequently ⁱ speak of it in plain terms. Some are of opinion that these words refer to the destruction of Jerusalem; and so the passing away of the heavens may design the removal of their church state and ordinances, Heb 12:26, and the melting of the elements the ceasing of the ceremonial law, called the elements of the world, Gal 4:3, and the burning of the earth the destruction of the land of Judea, expressed in such a manner in Deu 29:23, and particularly of the temple, and the curious works in that, which were all burnt up and destroyed by fire, though Titus endeavoured to prevent it, but could not ^k: which sense may be included, inasmuch as there was a promise of Christ's coming to destroy the Jewish nation, and was expected; and which destruction was a prelude of the destruction of the world, and is sometimes expressed in such like language as that is; but then this must not take place, to the exclusion of the other sense: and whereas this sense makes the words to he taken partly in a figurative, and partly in a literal way; and seeing the heavens and the earth are in the context only literally taken, the former sense is to be preferred; and to which best agrees the following use to be made of these things.

Gill: 2Pe 3:11

Seeing then that all these things shall be dissolved,.... By fire; the heaven with all its host, sun, moon, and stars, clouds, meteors, and fowls of the air; the earth, and all that is upon it, whether of nature, or art; and, since nothing is more certain than such a dissolution of all things,

what manner of persons ought ye to be in all holy conversation and godliness? not as the scoffers and profane sinners, who put away this evil day far from them, but as men, who have their loins girt, and their lights burning, waiting for their Lord's coming; being continually in the exercise of grace, and in the discharge of their religious duties, watching, praying, hearing, reading; living soberly, righteously, and godly; guarding against intemperance and worldly mindedness, and every worldly and hurtful lust.

Gill: 2Pe 3:12

Looking for and hasting unto the coming of the day of God,.... The same with the day of the Lord, 2Pe 3:10, and so the Vulgate Latin and Arabic versions here read; and it intends the day of Christ's second coming to judgment, and so is a proof of the deity of Christ; and is called "the day of God", in distinction from man's day, or human judgment, 1Co 4:3, which is often fallacious; whereas the judgment of God is according to truth; and because in that day Christ will appear most clearly to be truly and properly God, by the manifest display of his omniscience, omnipotence, and other glorious perfections of his; and because it will be, as the day of God is, a thousand years; and also the day in which God will finish all his works, as on the seventh day the works of creation, on this the works of Providence; when all his purposes, promises, and threatenings, relating to the final state of all persons and things, will be fulfilled, and every work be brought to light, and into judgment, and everything will stand in a clear light; for the day will declare it, either respecting God, or men; and there will be a display, as of his grace and mercy, to his church and people; for it will be the day of his open espousals to them, and of the gladness of his heart; so of his wrath and anger towards the wicked: for this great and dreadful day of the Lord shall burn like an oven, and destroy the wicked, root and branch: and it will be the day of Christ's glorious appearing, and of his kingdom, in which he will reign, before his ancients, gloriously; and when it is ended, God, Father, Son and Spirit, will be all in all: now "the coming" of this day saints should be "looking for" by faith; believing that it certainly will come, since the patriarchs, prophets, Christ himself, the angels of heaven, and the apostles of the Lamb, have all declared and asserted the coming of this day; and they should look for it, and love it, as with the strongest affection for it, and most vehement desire of it, since they will then appear with Christ in glory; and they should look out, and keep looking out for it, as what will be quickly; and though it is not as soon as they desire and expect, yet should still look wistly for it, and with patience and cheerfulness wait for it: yea, they should be "hasting unto" it, or "hastening" it; for though the day is fixed for the coming of Christ, nor can it be altered, as his coming will not be longer, it cannot be sooner, yet it becomes the saints to pray earnestly for it, that it may be quickly, and for the accomplishment of all things that go before it, prepare for it, and lead unto it; such as the conversion of the Jews, and the bringing in of the fulness of the Gentiles; and by putting him in mind of, and pleading with him, his promises concerning these things, and giving him no rest till they are accomplished; there seems to be some reference to the prayers of the Jews for the Messiah's coming, which they desire may be במהירה, "in haste"; which will show that they are in haste for the coming of this day; and all which things God will hasten, though it will be in his own time: and moreover, saints should be hasting to it by their readiness for it, having their loins girt, and their lights burning, and their lamps trimmed, and they waiting for their Lord's coming, and going forth in acts of faith and love, and in the duties of religion, to meet him, and not slumber and sleep:

wherein; in which day, as in 2Pe 3:10; or by which; by which coming of Christ, or of the day of God,

the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat; at whose coming and presence, and from whose face the heavens and earth shall flee away, just as the earth shook, and the heavens dropped, and Sinai itself moved, when God appeared upon it; see Rev 20:11. This is a repetition of what is said in 2Pe 3:10, exciting attention to the exhortation given.

Gill: 2Pe 3:13

Nevertheless we, according to his promise,.... Or promises, as the Alexandrian copy, and the Vulgate Latin version; namely those in Isa 65:17;

look for new heavens and a new earth; not figuratively, the world to come in distinction from the Jewish world or state; a new church state, the Gospel dispensation, with new ordinances, as baptism and the Lord's supper, all legal ceremonies and ordinances being gone, and everything new; for these things had taken place already, and were not looked for as future: but these phrases are to be understood literally, as the heavens and the earth are in every passage in the context, 2Pe 3:5; and designs not new heavens and earth for substance, but for qualities; the heavens and elements being melted and dissolved, and so purged and purified by fire, and the earth and its works being burnt up with it, and so cleared of everything noxious, needless, and disagreeable, new heavens and a new earth will appear, refined and purged from everything which the curse brought thereon for man's sin: and such heavens and earth the saints look for by faith and hope, and earnest expectation, and with desire and pleasure; and therefore are not distressed, as they have no reason to be, with the burning of the present heavens and earth, as awful as these things will be; and they expect them not upon their own fancies and imaginations, or the vain conjectures and cunningly devised fables of men, but according to the promises of God recorded in the above passages, and in which they may be confirmed by the words of Christ, and by the vision of John, Rev 20:1. The Alexandrian copy reads, "and his promises"; as if it respected other promises the saints looked for besides the new heavens and earth; namely, the resurrection of the dead, eternal life, the in corruptible inheritance, the ultimate glory and happiness:

wherein dwelleth righteousness; meaning not the heavenly felicity, called sometimes the crown of righteousness, and the hope of righteousness, to which righteousness gives a right, and where it will be perfect, for the apostle is not speaking of the ultimate glory of the saints; nor the righteousness of Christ, as dwelling in the saints, as if the sense was this, we in whom righteousness dwells, look for new heavens and a new earth; for though the righteousness of Christ is unto and upon them that believe, yet it is not in them; it is in Christ, and dwells in him, and not in them; it is not inherent in them, but imputed to them: by "righteousness" is meant righteous men; such as are so not in and of themselves, or by the deeds of the law, or by works of righteousness done by them, but who are made righteous by the obedience of Christ, and are righteousness itself in him; see Jer 33:16; now these, and these only, will be the inhabitants of the new heavens and the new earth; there will be no unrighteous persons there, as in the present world, which lies in wickedness, and is full of wicked men; and they will be stocked with inhabitants after this manner; all the elect will now be gathered in, and Christ, when he comes, will bring all his saints with him from heaven, and will raise their bodies, and reunite them to their souls; and those that are alive will be caught up to meet the Lord in the air, and will make up together the general assembly and church of the firstborn, whose names are written in heaven; and whereas, upon the coming of Christ, the present heavens and earth will be burnt or purified by fire, and so made new and fit for the spirits of just men made perfect, who being again embodied, will fill the face of them, and shall inherit the earth, and reign with Christ on it for a thousand years, during which time there will not be a wicked man in them; for the wicked that will be alive at Christ's coming will be burnt with the earth, and the wicked dead shall not rise till the thousand years are ended, and who being raised, will, together with the devils, make the Gog and Magog army; wherefore none but righteous persons can look for these new heavens and earth, for to these only are they promised, and such only shall dwell in them; so the Targum on Jer 23:23 paraphrases the words,

"I God have created the world from the beginning, saith the Lord, I God will "renew the world for the righteous":''

and this will be, the Jews say, for the space of a thousand years;

"it is a tradition (they say ^l) of the house of Elias, that the righteous, whom the holy blessed God will raise from the dead shall not return to their dust, as is said, Isa 4:3, and it shall come to pass, &c. as the Holy One continues for ever, so they shall continue for ever; and if you should say those years (some editions read, "those thousand years", and so the gloss upon the place) in which the holy blessed God "renews the world": as it is said Isa 2:11, and the Lord alone; &c. what shall they do? the holy blessed God will make them wings as eagles, and they shall fly upon the face of the waters:''

and this renovation of the heavens and the earth, they say, will be in the seventh millennium;

"in the seventh thousand year (they assert ^m) there will be found new heavens and a new earth;''

which agree with these words of Peter.

Gill: 2Pe 3:14

Wherefore, beloved, seeing ye look for these things,.... For the burning of the heavens and the earth, for the coming of Christ, and for the new heavens and new earth,

be diligent that ye may be found of him; Christ, or αυτω, "in him", as in Phi 3:9; for such as are in Christ will have an undoubted right to the new heavens and the new earth, and will certainly dwell in them, because they will be found not in their own righteousness, but in the righteousness of Christ: or "before him", as the Arabic version renders it; before him the Judge of all, at whose tribunal they must stand; but being clothed with his righteousness, and so without spot and blemish, they will not be ashamed before him: or "by him"; Christ first finds his in redemption, and next in the effectual calling, and last of all at his coming, when all the elect will be looked up, gathered in, and presented first to himself, and then to his Father, complete and perfect, not one wanting: and thus to be found in him, and before him, and by him, should be the concern of all that look for the glorious things here spoken of, and particularly that they be found in the following situation and circumstances: in peace; interested in that peace Christ has made by the blood of his cross; for such as are reconciled to God by his death, shall be saved by his life, and live with him in the new heavens and new earth, and for ever in the ultimate glory; and in enjoying that peace of conscience which he himself gives, and which flows from his blood, righteousness, and atonement; so that the day of his coming by death, or at judgment, will not be terrifying to them, but they will look for these things with great delight and satisfaction: or

in peace one with another; for peace makers and keepers are called the children of God, and so heirs of God, and joint-heirs with Christ; or in happiness and glory, expressed by peace, which is the end of the righteous man, which he enters into at death, and will rest in to all eternity:

without spot and blemish; no man is so in himself, sanctification is imperfect, and many are the slips and falls of the saints, though their desire is to be harmless and inoffensive, and to give no just occasion for blame or scandal; but the saints are so in Christ Jesus, being washed in his blood, and clothed with his righteousness, and will be found so by him when he comes again, when he will present them to himself a glorious church, without spot or wrinkle, and also before the presence of his Father's glory, as faultless, with exceeding joy; and so will they be fit and meet to be the inhabitants of the new heavens and new earth, and reign with him therein, and be with him to all eternity.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Pe 3:1

¹ tn Grk “I am already writing this [as] a second letter.” The object-complement construction is more smoothly rendered in English a bit differently. Further, although the present tense γράφω (grafw) is used here, English convention employs an epistolary past tense. (The Greek epistolary aorist might have been expected here, but it also occurs in situations unlike its English counterparts.)

² tn The relative pronoun is plural, indicating that the following statement is true about both letters.

³ tn Or “I have stirred up, aroused.” The translation treats the present tense verb as a conative present.

NET Notes: 2Pe 3:2

¹ tn Grk “to remember.” “I want you” is supplied to smooth out the English. The Greek infinitive is subordinate to the previous clause.

² tn “Both” is not in Greek; it is supplied to show more clearly that there are two objects of the infinitive “to remember” – predictions and commandment.

³ tn Grk “words.” In conjunction with πρόειπον (proeipon), however, the meaning of the construction is that the prophets uttered prophecies.

⁴ sn Holy prophets…apostles. The first chapter demonstrated that the OT prophets were trustworthy guides (1:19-21) and that the NT apostles were also authoritative (1:16-18). Now, using the same catch phrase found in the Greek text of 1:20 (τοῦτο πρῶτον γινώσκοντες, touto prwton ginwskontes), Peter points to specific prophecies of the prophets as an argument against the false teachers.

NET Notes: 2Pe 3:3

¹ tn Grk “knowing this [to be] foremost.” Τοῦτο πρῶτον (touto prwton) constitute the object and complement of γινώσκοντες (ginwskonte"). The participle is loosely dependent on the infinitive in v. 2 (“[I want you] to recall”), perhaps in a telic sense (thus, “[I want you] to recall…[and especially] to understand this as foremost”). The following statement then would constitute the main predictions with which the author was presently concerned. An alternative is to take it imperativally: “Above all, know this.” In this instance, however, there is little semantic difference (since a telic participle and imperatival participle end up urging an action). Cf. also 2 Pet 1:20.

² tn The Greek reads “scoffers in their scoffing” for “blatant scoffers.” The use of the cognate dative is a Semitism designed to intensify the word it is related to. The idiom is foreign to English. As a Semitism, it is further incidental evidence of the authenticity of the letter (see the note on “Simeon” in 1:1 for other evidence).

³ tn Grk “going according to their own evil urges.”

NET Notes: 2Pe 3:4

¹ tn The present participle λέγοντες (legontes, “saying”) most likely indicates result. Thus, their denial of the Lord’s return is the result of their lifestyle. The connection to the false teachers of chapter 2 is thus made clear.

² tn Grk “Where is the promise of his coming?” The genitive παρουσίας (parousia", “coming, advent, return”) is best taken as an attributed genitive (in which the head noun, promise, functions semantically as an adjective; see ExSyn 89-91).

³ tn The prepositional phrase with the relative pronoun, ἀφ᾿ ἧς (af’ |h"), is used adverbially or conjunctively without antecedent (see BDAG 727 s.v. ὅς 1.k.).

⁴ tn Grk “fathers.” The reference could be either to the OT patriarchs or first generation Christians. This latter meaning, however, is unattested in any other early Christian literature.

⁵ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

⁶ tn Grk “thus,” “in the same manner.”

NET Notes: 2Pe 3:5

¹ tn The Greek is difficult at this point. An alternative is “Even though they maintain this, it escapes them that…” Literally the idea seems to be: “For this escapes these [men] who wish [it to be so].”

² tn The word order in Greek places “the word of God” at the end of the sentence. See discussion in the note on “these things” in v. 6.

³ tn Or “land,” “the earth.”

NET Notes: 2Pe 3:6

¹ tn The antecedent is ambiguous. It could refer to the heavens, the heavens and earth, or the water and the word. If the reference is to the heavens, the author is reflecting on the Genesis account about “the floodgates of the heavens” being opened (Gen 7:11). If the reference is to the heavens and earth, he is also thinking about the cosmic upheaval that helped to produce the flood (Gen 6:11). If the reference is to the water and the word, he is indicating both the means (water) and the cause (word of God). This last interpretation is the most likely since the final nouns of v. 5 are “water” and “word of God,” making them the nearest antecedents.

NET Notes: 2Pe 3:7

¹ tn Grk “the ungodly people.”

NET Notes: 2Pe 3:8

¹ tn The same verb, λανθάνω (lanqanw, “escape”) used in v. 5 is found here (there, translated “suppress”).

NET Notes: 2Pe 3:9

¹ tn Or perhaps, “the Lord is not delaying [the fulfillment of] his promise,” or perhaps “the Lord of the promise is not delaying.” The verb can mean “to delay,” “to be slow,” or “to be hesitant.”

² tn Grk “not wishing.” The participle most likely has a causal force, explaining why the Lord is patient.

³ sn He does not wish for any to perish. This verse has been a battleground between Arminians and Calvinists. The former argue that God wants all people to be saved, but either through inability or restriction of his own sovereignty does not interfere with peoples’ wills. Some of the latter argue that the “any” here means “any of you” and that all the elect will repent before the return of Christ, because this is God’s will. Both of these positions have problems. The “any” in this context means “any of you.” (This can be seen by the dependent participle which gives the reason why the Lord is patient “toward you.”) There are hints throughout this letter that the readership may be mixed, including both true believers and others who are “sitting on the fence” as it were. But to make the equation of this readership with the elect is unlikely. This would seem to require, in its historical context, that all of these readers would be saved. But not all who attend church know the Lord or will know the Lord. Simon the Magician, whom Peter had confronted in Acts 8, is a case in point. This is evident in contemporary churches when a pastor addresses the congregation as “brothers, sisters, saints, etc.,” yet concludes the message with an evangelistic appeal. When an apostle or pastor addresses a group as “Christian” he does not necessarily think that every individual in the congregation is truly a Christian. Thus, the literary context seems to be against the Arminian view, while the historical context seems to be against (one representation of) the Calvinist view. The answer to this conundrum is found in the term “wish” (a participle in Greek from the verb boulomai). It often represents a mere wish, or one’s desiderative will, rather than one’s resolve. Unless God’s will is viewed on the two planes of his desiderative and decretive will (what he desires and what he decrees), hopeless confusion will result. The scriptures amply illustrate both that God sometimes decrees things that he does not desire and desires things that he does not decree. It is not that his will can be thwarted, nor that he has limited his sovereignty. But the mystery of God’s dealings with humanity is best seen if this tension is preserved. Otherwise, either God will be perceived as good but impotent or as a sovereign taskmaster. Here the idea that God does not wish for any to perish speaks only of God's desiderative will, without comment on his decretive will.

⁴ tn Grk “reach to repentance.” Repentance thus seems to be a quantifiable state, or turning point. The verb χωρέω (cwrew, “reach”) typically involves the connotation of “obtain the full measure of” something. It is thus most appropriate as referring to the repentance that accompanies conversion.

NET Notes: 2Pe 3:10

¹ tn Grk “in which.”

² tn Or “pass away.”

³ tn Or “hissing sound,” “whirring sound,” “rushing sound,” or “loud noise.” The word occurs only here in the NT. It was often used of the crackle of a fire, as would appear appropriate in this context.

⁴ tn Grk “elements.” Most commentators are agreed that “celestial bodies” is meant, in light of this well-worn usage of στοιχεῖα (stoiceia) in the 2nd century and the probable allusion to Isa 34:4 (text of Vaticanus). See R. Bauckham, Jude, 2 Peter [WBC], 315-16 for discussion.

⁵ tn Grk “be dissolved.”

⁶ tn Grk “being burned up.”

⁷ tn Grk “the works in it.”

⁸ tc One of the most difficult textual problems in the NT is found in v. 10. The reading εὑρεθήσεται (Jeureqhsetai), which enjoys by far the best support (א B K P 0156^vid 323 1241 1739^txt pc) is nevertheless so difficult a reading that many scholars regard it as nonsensical. (NA²⁷ lists five conjectures by scholars, from Hort to Mayor, in this text.) As R. Bauckham has pointed out, solutions to the problem are of three sorts: (1) conjectural emendation (which normally speaks more of the ingenuity of the scholar who makes the proposal than of the truth of the conjecture, e.g., changing one letter in the previous word, ἔργα [erga] becomes ἄργα [arga] with the meaning, “the earth and the things in it will be found useless”); (2) adoption of one of several variant readings (all of which, however, are easier than this one and simply cannot explain how this reading arose, e.g., the reading of Ì⁷² which adds λυόμενα [luomena] to the verb – a reading suggested no doubt by the threefold occurrence of this verb in the surrounding verses: “the earth and its works will be found dissolved”; or the simplest variant, the reading of the Sahidic mss, οὐχ [ouc] preceding ἑυρεθήσεται – “will not be found”); or (3) interpretive gymnastics which regards the text as settled but has to do some manipulation to its normal meaning. Bauckham puts forth an excellent case that the third option is to be preferred and that the meaning of the term is virtually the equivalent of “will be disclosed,” “will be manifested.” (That this meaning is not readily apparent may in fact have been the reason for so many variants and conjectures.) Thus, the force of the clause is that “the earth and the works [done by men] in it will be stripped bare [before God].” In addition, the unusualness of the expression is certainly in keeping with the author’s style throughout this little book. Hence, what looks to be suspect because of its abnormalities, upon closer inspection is actually in keeping with the author’s stylistic idiosyncrasies. The meaning of the text then is that all but the earth and men’s works will be destroyed. Everything will be removed so that humanity will stand naked before God. Textually, then, on both external and internal grounds, εὑρεθήσεται commends itself as the preferred reading.

NET Notes: 2Pe 3:11

¹ tn Grk “all these things thus being dissolved.”

² tn Or “thus.”

³ tc ‡ Most mss have a pronoun with the infinitive – either ὑμᾶς (Jumas, “you”; found in A C^[*^] P Ψ 048^vid 33 1739 Ï, as well as the corrector of Ì⁷² and second corrector of א), ἡμᾶς (Jhmas, “we”; read by א* 630 2464 al), or ἑαυτούς (Jeautous, “[you your]selves/[we our]selves,” read by 1243). But the shorter reading (with no pronoun) has the support of Ì^72*,74vid B pc. Though slim, the evidence for the omission is nevertheless the earliest. Further, the addition of some pronoun, especially the second person pronoun, seems to be a clarifying variant. It would be difficult to explain the pronoun’s absence in some witnesses if the pronoun were original. That three different pronouns have shown up in the mss is testimony for the omission. Thus, on external and internal grounds, the omission is preferred. For English style requirements, however, some pronoun has to be added. NA ²⁷ has ὑμᾶς in brackets, indicating doubt as to its authenticity.

tn Or “you.”

⁴ tn Grk “in holy conduct and godliness.”

NET Notes: 2Pe 3:12

¹ tn Or possibly, “striving for,” but the meaning “hasten” for σπουδάζω (spoudazw) is normative in Jewish apocalyptic literature (in which the coming of the Messiah/the end is anticipated). Such a hastening is not an arm-twisting of the divine volition, but a response by believers that has been decreed by God.

² sn The coming of the day of God. Peter elsewhere describes the coming or parousia as the coming of Christ (cf. 2 Pet 1:16; 3:4). The almost casual exchange between “God” and “Christ” in this little book, and elsewhere in the NT, argues strongly for the deity of Christ (see esp. 1:1).

³ tn Grk “on account of which” (a subordinate relative clause in Greek).

⁴ tn Grk “being burned up, will dissolve.”

⁵ tn See note in v. 10 on “celestial bodies.”

⁶ tn Grk “being burned up” (see v. 10).

NET Notes: 2Pe 3:13

¹ tn Or possibly, “let us wait for.” The form in Greek (προσδόκωμεν, prosdokwmen) could be either indicative or subjunctive. The present participle in v. 14, however, is best taken causally (“since you are waiting for”), suggesting that the indicative is to be read here.

² tn The relative pronoun is plural, indicating that the sphere in which righteousness dwells is both the new heavens and the new earth.

³ tn Grk “dwells.” The verb κατοικέω (katoikew) is an intensive cognate of οἰκέω (oikew), often with the connotation of “taking up residence,” “settling down,” being at home,” etc. Cf., e.g., Matt 2:23; Acts 17:26; 22:12; Eph 3:17; Col 1:19; 2:9. Hence, the addition of the adverb “truly” is implicit in the connotation of the verb in a context such as this.

NET Notes: 2Pe 3:14

¹ tn Grk “dear friends, waiting for.” See note in v. 13 on “waiting for.”

² sn The Greek verb used in the phrase strive to be found is the same as is found in v. 10, translated “laid bare.” In typical Petrine fashion, a conceptual link is made by the same linkage of terms. The point of these two verses thus becomes clear: When the heavens disappear and the earth and its inhabitants are stripped bare before the throne of God, they should strive to make sure that their lives are pure and that they have nothing to hide.

³ tn “When you come into” is not in Greek. However, the dative pronoun αὐτῷ (autw) does not indicate agency (“by him”), but presence or sphere. The idea is “strive to found {before him/in his presence}.”

Geneva Bible: 2Pe 3:1

This ^{( 1 )} second epistle, beloved, I now write unto you; in [both] which I stir up your pure minds by way of remembrance:

^{( 1 )} The remedy against those wicked enemies, both of true doctrine and holiness, is to be sought for by the continual meditation of the writings of the prophets and apostles.

Geneva Bible: 2Pe 3:3

^{( 2 )} Knowing this first, that there shall come in the last days ^{( a )} scoffers, walking after their own lusts,

^{( 2 )} He vouches the second coming of Christ against the Epicureans by name.

^{( a )} Monstrous men, who will seem wise by their contempt of God, and wicked boldness.

Geneva Bible: 2Pe 3:4

^{( 3 )} And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as [they were] from the beginning of the creation.

^{( 3 )} The reason that these mockers pretend that the course of nature is as it was from the beginning, therefore the world was from everlasting, and shall be forever.

Geneva Bible: 2Pe 3:5

^{( 4 )} For this they willingly are ignorant of, that by the word of God the heavens were of old, and the ^{( b )} earth standing out of the water and in the water:

^{( 4 )} He sets against them the creation of heaven and earth by the word of God, which these men are willingly ignorant of.

^{( b )} Which appeared, when the waters were gathered together into one place.

Geneva Bible: 2Pe 3:6

^{( 5 )} Whereby the world that then was, being overflowed with ^{( c )} water, perished:

^{( 5 )} Secondly he sets against them the universal flood, which was the destruction of the whole world.

^{( c )} For the waters returning into their former place, this world, that is to say, this beauty of the earth which we see, and all living creatures which live upon the earth, perished.

Geneva Bible: 2Pe 3:7

^{( 6 )} But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.

^{( 6 )} Thirdly, he pronounces that it will not be harder for God to burn heaven and earth with fire, in that day which is appointed for the destruction of the wicked (which he will also do) than it was for him in times past to create them only with his word, and afterward to overwhelm them with water.

Geneva Bible: 2Pe 3:8

^{( 7 )} But, beloved, be not ignorant of this one thing, that one day [is] with the Lord as a thousand years, and a thousand years as one day.

^{( 7 )} The taking away of an objection: in that he seems to desire this judgment for a long time, in respect of us it is true, but not before God, which whom there is no time either long or short.

Geneva Bible: 2Pe 3:9

^{( 8 )} The Lord is not slack concerning his promise, as some men count slackness; ^{( 9 )} but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

^{( 8 )} The Lord will surely come, because he has promised: and neither sooner nor later than he has promised. ^{( 9 )} A reason why the last day does not come too soon, because God patiently waits until all the elect are brought to repentance, that none of them may perish.

Geneva Bible: 2Pe 3:10

^{( 10 )} But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great ^{( d )} noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.

^{( 10 )} A very short description of the last destruction of the world, but in such sort as nothing could be spoken more gravely.

^{( d )} With the violence of a storm.

Geneva Bible: 2Pe 3:11

^{( 11 )} [Seeing] then [that] all these things shall be dissolved, what manner [of persons] ought ye to be in [all] holy conversation and godliness,

^{( 11 )} An exhortation to purity of life, setting before us that horrible judgment of God, both to bridle our wantonness, and also to comfort us, so that we are found watching and ready to meet him at his coming.

Geneva Bible: 2Pe 3:12

Looking for and ^{( e )} hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?

^{( e )} He requires patience from us, yet such patience as is not slothful.

Geneva Bible: 2Pe 3:13

Nevertheless we, according to his promise, look for new heavens and a new earth, ^{( f )} wherein dwelleth righteousness.

^{( f )} In which heavens.

Geneva Bible: 2Pe 3:14

Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in ^{( g )} peace, without spot, and blameless.

^{( g )} that you may try to your benefit, how gently and profitable he is.

Commentary -- Verse Range Notes

TSK Synopsis: 2Pe 3:1-18

1 He assures them of the certainty of Christ's coming to judgment, against those scorners who dispute against it;

8 warning the godly, for the long patience of God, to hasten their repentance.

10 He describes also the manner how the world shall be destroyed;

11 exhorting them, from the expectation thereof, to all holiness of life;

16 and again to think the patience of God to tend to their salvation, as Paul wrote to them in his epistles.

Maclaren: 2Pe 3:14

Be Diligent

"Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of Him in peace, without spot, and blameless.'--2 Peter 3:14.

As we pass the conventional boundary of another year, most of us, I suppose, cast glances into the darkness ahead. To those of us who have the greater part of our lives probably before us, the onward look will disclose glad possibilities. To some of us, who have life mostly behind us, the prospect will take a sober colouring from an eye that hath kept watch over man's mortality,' and there will be little on the lower levels to attract. My text falls in with the mood which the season fosters. It directs our onward look to a blessed certainty instead of a peradventure, and it deduces important practical consequences from the hope. These three things are in the words of our text: a clear vision that should fill the future; a definite aim for life, drawn from the vision; and an earnest diligence in the pursuit of that aim, animated by that hope.

Now these three--a bright hope, a sovereign purpose, and a diligent earnestness--are the three conditions of all noble life. They themselves are strength, and they will bring us buoyancy and freshness which will prolong youth into old age, and forbid anything to appear uninteresting or small.

So I ask you to look at these three points, as suggested by my text.

I. First, Then, The Clear Hope Which Should Fill Our Future.

Seeing that ye look for such things.' What things? Peter has been drawing a very vivid and solemn picture of the end, in two parts, one destructive, the other constructive. Anticipating the predictions of modern science, which confirm his prophecy, he speaks of the dissolution of all things by fervent heat, and draws therefrom the lesson: What manner of persons ought ye to be in all holy conversation and godliness?'

But that dissolution by fire is not, as people often call it, the final conflagration.' Rather is it a regenerating baptism of fire, from which the heavens and the earth that now are'--like the old man in the fable, made young in the flame--shall emerge renewed and purified. The lesson from that prospect is the words of our text.

Now I am not going to dwell upon that thought of a new heaven and a new earth renewed by means of the fiery change that shall pass upon them, but simply to remark that there is a great deal in the teaching of both Old and New Testaments which seems to look in that direction. It is, at least, a perfectly tenable belief, and in my humble judgment is something more, that this earth, the scene of man's tragedy and crime, the theatre of the display of the miracle of redeeming love, emancipated from the bondage of corruption, shall be renewed and become the seat of the blessed. They who dwell in it, and it on which they dwell pass through analogous changes, and as for the individuals, the new creation' is the old self purified by the fire of the Divine Spirit into incorruption and righteousness, so the world in which they live shall, in like manner, be that new world which is the old,' only having suffered the fiery transformation and been glorified thereby.

But passing from that thought, which, however interesting it may be as a matter of speculation, is of very small practical importance, notice, still further, the essential part of the hope which the Apostle here sets forth--viz., that that order of things towards which we may look is one permeable only for feet that have been washed and made clean. Therein dwelleth righteousness.' Righteousness there, of course, is the abstract for the concrete; the quality is put for the persons that exhibit it. And just as the condition of being at home in this present material world is the possession of flesh and blood, which puts creatures into relationships therewith, and just as it is impossible for a finite, bodyless spirit to move amongst, and influence, and be influenced by, the gross materialities of the heavens and the earth that now are, so is it impossible for anything but purity to be at rest in, or even to enter into that future world. The gates' of the New Jerusalem shall not be closed day nor night'; but through the ever-open gates none can pass except they who have washed their robes and made them white in the blood of the Lamb. There stand at the gates of that Paradise unseen, the repulsions of the angel with the flaming sword, and none can enter except the righteous. Light kills the creatures of the darkness.

How pure that soul must beWhich, placed withinThy piercing sight,Shall shrink not, but with calm delightCan live, and look on Thee!'

Thus, then, brethren, an order of things free from all corruption, and into which none can pass but the pure, should be the vision that ever flames before us. Peter takes it for granted that the anticipation of that future is an inseparable part of the Christian character. The word which he employs, by its very form, expresses that that expectance is habitual and continuous. I am afraid that a great many so-called Christians very seldom send their thoughts, and still less frequently their desires, onwards to that end. In all your dreams of the future, how much space has been filled by this future which is no dream? Have you, in these past days, and do you, as a matter of habitual and familiar occupation of your mind, let your eyes travel on beyond and above the low levels of earth and peradventures, to fix them on that certainty?

Opticians make glasses with three ranges, and write upon a little bar which shifts their eyepieces, Theatre,' Field,' Marine.' Which of the three is your glass set to? The turn of a button determines its range. You can either look at the things close at hand, or, if you set the eyepiece right and use the strongest, you can see the stars. Which is it to be? The shorter range shows you possibilities; the longer will show .you certainties. The shorter range shows you trifles; the longer, all that you can desire. The shorter range shows you hopes that are destined to be outgrown and left behind; the longer, the far-off glories, a pillar of light which will move before you for ever. Oh, how many of the hopes that guided our course, and made our objective points in the past, are away down below the backward horizon! How many hopes we have outgrown, whether they were fulfilled or disappointed. But we may have one which will ever move before us, and ever draw our desires. The greater vision, if we were only wise enough to bring our lives habitually under its influence, would at once dim and ennoble all the near future.

Let us then, dear friends, not desecrate that wondrous faculty of looking before as well as after which God has given to us, by wasting it upon the nothings of this world, but heave it higher, and anchor it more firmly in the very Throne of God Himself. And for us let one solemn, blessed thought more and more fill with its substance and its light the else dim and questionable and insufficient future, and walk evermore as seeing Him who is invisible, and as hasting unto the coming of the day of the Lord.

II. Then, Secondly, Note The Definite Aim Which This Clear Hope Should Impress Upon Life.

If you knew that you were going to emigrate soon, and spend all your life on the other side of the world, in circumstances the outlines of which you knew, you would be a fool if you did not set yourself to get ready for them. The more clearly we see and the more deeply we feel that future hope, which is disclosed for us in the words of my text, the more it will prescribe a dominant purpose which will give unity, strength, buoyancy, and blessedness to any life. Seeing that ye look for such things, be diligent.' For what? That ye may be found of Him in peace, without spot, and blameless.'

Now mark the details of the aim which this great hope impresses upon life, as they are stated in the words of my text. Every word is weighty here. That ye may be found.' That implies, if not search, at least investigation. It suggests the idea of the discovery of the true condition, character, or standing of a man which may have been hidden or partially obscured before--and now, at last, is brought out clearly. With the same suggestion of investigation and discovery, the same phrase is employed in other places; as, for instance, when the Apostle Paul speaks about being found naked,' or as when he speaks about being found in Him, not having mine own righteousness.' So, then, there is some process of examination or investigation, resulting in the discovery, possibly for the first time, of what a man really is.

Then note, Found in Him,' or as the Revised Version reads it, in His sight.' Then Christ is the Investigator, and it is before those pure eyes and perfect judgment' that they have to pass, who shall be admitted into the new heavens and the new earth, wherein dwelleth righteousness.

Then mark what is the character which, discovered on investigation by Jesus Christ, admits there: without spot and blameless.' There must be the entire absence of every blemish, stain, or speck of impurity. The purer the white the more conspicuous the black. Soot is never so foul as when it lies on driven snow. They who enter there must have nothing in them akin to evil. Blameless' is the consequence of spotless.' That which in itself is pure attracts no censure, whether from the Judge or from the assessors and onlookers in His court.

But, further, these two words, in almost the same identical form--one of them absolutely the same, and the other almost so--are found in Peter's other letter as a description of Jesus Christ Himself. He was a Lamb without blemish and without spot.' And thus the character that qualifies for the new heavens is the copy of us in Jesus Christ.

Still further, only those who thus have attained to the condition of absolute, speckless purity and conformity to Jesus Christ will meet His searching eye in calm tranquillity and be found of Him in peace.'

The steward brings his books to his master. If he knows that there has been trickery with the figures and embezzlement, how the wretch shakes in his shoes, though he may stand apparently calm, as the master's keen eye goes down the columns! If he knows that it is all right, how calmly he waits the master's signature at the end, to pass the account! The soldiers come back with victory on their helmets, and are glad to look their captain in the face. But if they come back beaten, they shrink aside and hide their shame. If we are to meet Jesus Christ with quiet hearts, and we certainly shall meet Him, we must meet Him without spot and blameless.' The discovery, then, of what men truly are will be like the draining of the bed of a lake. Ah! what ugly, slimy things there are down in the bottom! What squalor and filth flung in from the houses, and covered over many a day by the waters! All that surface work will be drained off from the hearts of men. Shall we show slime and filth, or shall we show lovely corals and silver sands without a taint or a speck?

These are the details of the life's aim of a Christian man. And they may all be gathered up into one. The end which we should seek as sovereign and high above all others is the conformity of our character to Jesus Christ our Lord. Never mind about anything else; let us leave all in God's hands. He will do better for us than we can do for ourselves. Let us trust Him for the contingent future; and let us set ourselves to secure this, that, whether joy or sorrow, whether wealth or poverty, whether success or failure, whether sweet companionship or solitary tears be our lot for the rest of our lives, we may grow in grace, and in the knowledge and likeness of our Lord and Saviour Jesus Christ. Make that your aim, and freshness, buoyancy, enthusiasm, the ennobling of everything in this world, and the bending of all to be contributory of it, will gladden your days. Make anything else your aim, and you fail of your highest purpose, and your life, however successful, will be dreary and disappointed, and its end will be shame.

III. Lastly, Notice The Earnest Diligence With Which That Aim Should Be Pursued, In The Light Of That Hope.

Peter is fond of using the word which is here translated be diligent.' Hard work, honest effort, continuous and persevering, is His simple recipe for all nobleness. You will find He employs it, for instance, at least three times in this letter, in such connections as, Besides this, giving all diligence, add to your faith virtue,' and so on through the whole glorious series; and again, Wherefore the rather, brethren, give diligence to make your calling and election sure.' So, then, there is no mystery about the way of securing the aim; work towards it, and you will get it.

Now, of course, there are a great many other considerations to be brought in, in reference to the Christian man's means of becoming Christlike. We should have to speak of the gifts of a Divine Spirit, of the dependence upon God for it, and the like; but for the present purpose we may confine ourselves to Peter's own prescription, be diligent,' and that will secure it. But then the word itself opens out into further meanings than that. It not only implies diligence: there may be diligence of a very mechanical and ineffective sort. The word also includes in its meaning earnestness, and it very frequently includes that which is the ordinary consequence of earnest-ness-viz., haste and economy of time.

So I venture, in closing, just to throw my remarks into three simple exhortations. Be in earnest in cultivating a Christlike character. Half-and-half Christians, like a great many of us, are of no use either to God or to men or to themselves. Dawdling and languid, braced up and informed by no earnestness of purpose, and never having had enthusiasm enough to set themselves fairly alight, they do no good and they come to nothing. I would thou wert cold or hot.' One thing sorely wanted in the average Christianity of this day is that professing Christians should give the motives which their faith supplies for earnest consecration due weight and power. Nothing else will succeed. You will never grow like Christ unless you are in earnest about it any more than you could pierce a tunnel through the Alps with a straw. It needs an iron bar tipped with diamond to do it. Unless your whole being is engaged in the task, and you gather your whole self together into a point, and drive the point with all your force, you will never get through the rock bar-tier that rises between you and the fair lands beyond. Be in earnest, or give it up altogether.

Then another thing I would venture to say is, Make it your business to cultivate a character like that of Jesus Christ. If you would go to the work of growing a Christlike spirit one-hundredth part as systematically as you will go to your business to-morrow, and stick at it, there would be a very different condition of things in most of our hearts. No man becomes noble and good and like the dear Lord by a jump,' without making a systematic and conscious effort towards it.

I would say, lastly, Make haste about cultivating a Christlike character. The harvest is great, the toil is heavy, the sun is drawing to the west, the evening shadows are very long with some of us, the reckoning is at hand, and the Master waits to count your sheaves. There is no time to lose, brother; set about it as you have never done before, and say, This one thing I do.'

And so let us not fill our minds with vain hopes which, whether they be fulfilled or not, will not satisfy us, but lift our eyes to and stay our anticipations on those glories beyond, as real as God is real, and as certain as His word is true. Let these hopes concentrate and define for us the aims of our life; and let the aims, clearly accepted and recognised, be pursued with earnestness, with diligence,' with haste, with the enthusiasm of which they, and they only, are worthy. Let us listen to our Master, I must work the works of Him that sent Me while it is day; the night cometh.' And let us listen to the words of the servant, which reverse the metaphor, and teach the same lesson in a trumpet call which anticipates the dawn and rouses the sleeping soldiers: The night is far spent, the day is at hand. Let us cast off the works of darkness and put on the armour of light'

MHCC: 2Pe 3:1-4

The purified minds of Christians are to be stirred up, that they may be active and lively in the work of holiness. There will be scoffers in the last days, under the gospel, men who make light of sin, and mock at salvation by Jesus Christ. One very principal article of our faith refers to what only has a promise to rest upon, and scoffers will attack it till our Lord is come. They will not believe that he will come. Because they see no changes, therefore they fear not God, Psa 55:19. What he never has done, they fancy he never can do, or never will do.

MHCC: 2Pe 3:5-10

Had these scoffers considered the dreadful vengeance with which God swept away a whole world of ungodly men at once, surely they would not have scoffed at his threatening an equally terrible judgment. The heavens and the earth which now are, by the same word, it is declared, will be destroyed by fire. This is as sure to come, as the truth and the power of God can make it. Christians are here taught and established in the truth of the coming of the Lord. Though, in the account of men, there is a vast difference between one day and a thousand years, yet, in the account of God, there is no difference. All things past, present, and future, are ever before him: the delay of a thousand years cannot be so much to him, as putting off any thing for a day or for an hour is to us. If men have no knowledge or belief of the eternal God, they will be very apt to think him such as themselves. How hard is it to form any thoughts of eternity! What men count slackness, is long-suffering, and that to us-ward; it is giving more time to his own people, to advance in knowledge and holiness, and in the exercise of faith and patience, to abound in good works, doing and suffering what they are called to, that they may bring glory to God. Settle therefore in your hearts that you shall certainly be called to give an account of all things done in the body, whether good or evil. And let a humble and diligent walking before God, and a frequent judging of yourselves, show a firm belief of the future judgment, though many live as if they were never to give any account at all. This day will come, when men are secure, and have no expectation of the day of the Lord. The stately palaces, and all the desirable things wherein wordly-minded men seek and place their happiness, shall be burned up; all sorts of creatures God has made, and all the works of men, must pass through the fire, which shall be a consuming fire to all that sin has brought into the world, though a refining fire to the works of God's hand. What will become of us, if we set our affections on this earth, and make it our portion, seeing all these things shall be burned up? Therefore make sure of happiness beyond this visible world.

MHCC: 2Pe 3:11-18

From the doctrine of Christ's second coming, we are exhorted to purity and godliness. This is the effect of real knowledge. Very exact and universal holiness is enjoined, not resting in any low measure or degree. True Christians look for new heavens and a new earth; freed from the vanity to which things present are subject, and the sin they are polluted with. Those only who are clothed with the righteousness of Christ, and sanctified by the Holy Ghost, shall be admitted to dwell in this holy place. He is faithful, who has promised. Those, whose sins are pardoned, and their peace made with God, are the only safe and happy people; therefore follow after peace, and that with all men; follow after holiness as well as peace. Never expect to be found at that day of God in peace, if you are lazy and idle in this your day, in which we must finish the work given us to do. Only the diligent Christian will be the happy Christian in the day of the Lord. Our Lord will suddenly come to us, or shortly call us to him; and shall he find us idle? Learn to make a right use of the patience of our Lord, who as yet delays his coming. Proud, carnal, and corrupt men, seek to wrest some things into a seeming agreement with their wicked doctrines. But this is no reason why St. Paul's epistles, or any other part of the Scriptures, should be laid aside; for men, left to themselves, pervert every gift of God. Then let us seek to have our minds prepared for receiving things hard to be understood, by putting in practice things which are more easy to be understood. But there must be self-denial and suspicion of ourselves, and submission to the authority of Christ Jesus, before we can heartily receive all the truths of the gospel, therefore we are in great danger of rejecting the truth. And whatever opinions and thoughts of men are not according to the law of God, and warranted by it, the believer disclaims and abhors. Those who are led away by error, fall from their own stedfastness. And that we may avoid being led away, we must seek to grow in all grace, in faith, and virtue, and knowledge. Labour to know Christ more clearly, and more fully; to know him so as to be more like him, and to love him better. This is the knowledge of Christ, which the apostle Paul reached after, and desired to attain; and those who taste this effect of the knowledge of the Lord and Saviour Jesus Christ, will, upon receiving such grace from him, give thanks and praise him, and join in ascribing glory to him now, in the full assurance of doing the same hereafter, for ever.

Matthew Henry: 2Pe 3:1-2

That the apostle might the better reach his end in writing this epistle, which is to make them steady and constant in a fiducial and practical remembrance of the doctrine of the gospel, he, 1. Expresses his special affection and tenderness for them, by calling them beloved, hereby evidencing that he added to godliness brotherly-kindness, as he had (2Pe 1:17) exhorted them to do. Ministers must be examples of love and affection, as well as life and conversation. 2. He evinces a sincere love to them, and hearty concern for them, by writing the same thing to them, though in other words. It being safe for them, it shall not be grievous to him to write upon the same subject, and pursue the same design, by those methods which are most likely to succeed. 3. The better to recommend the matter, he tells them that what he would have them to remember are, (1.) The words spoken by the holy prophets, who were divinely inspired, both enlightened and sanctified by the Holy Ghost; and, seeing these persons' minds were purified by the sanctifying operation of the same Spirit, they were the better disposed to receive and retain what came from God by the holy prophets. (2.) The commandments of the apostles of the Lord and Saviour; and therefore the disciples and servants of Christ ought to regard what those who are sent by him have declared unto them to be the will of their Lord. What God has spoken by the prophets of the Old Testament, and Christ has commanded by the apostles of the New, cannot but demand and deserve to be frequently remembered; and those who meditate on these things will feel the quickening virtues thereof. It is by these things the pure minds of Christians are to be stirred up, that they may be active and lively in the work of holiness, and zealous and unwearied in the way to heaven.

Matthew Henry: 2Pe 3:3-7

To quicken and excite us to a serious minding and firm adhering to what God has revealed to us by the prophets and apostles, we are told that there will be scoffers, men who will make a mock of sin, and of salvation from it. God's way of saving sinners by Jesus Christ is what men will scoff at, and that in the last days, under the gospel. This indeed may seem very strange, that the New Testament dispensation of the covenant of grace, which is spiritual and therefore more agreeable to the nature of God than the Old, should be ridiculed and reproached; but the spirituality and simplicity of New Testament worship are directly contrary to the carnal mind of man, and this accounts for what the apostle seems here to hint at, namely, that scoffers shall be more numerous and more bold in the last days than ever before. Though in all ages those who were born and walked after the flesh persecuted, reviled, and reproached those who were born and did walk after the Spirit, yet in the last days there will be a great improvement in the art and impudence of bantering serious godliness, and those who firmly adhere to the circumspection and self-denial which the gospel prescribes. This is what is mentioned as a thing well known to all Christians, and therefore they ought to reckon upon it, that they may not be surprised and shaken, as if some strange thing happened unto them. Now to prevent the true Christian's being overcome, when attacked by these scoffers, we are told,

I. What sort of persons they are: they walk after their own lusts, they follow the devices and desires of their own hearts, and carnal affections, not the dictates and directions of right reason and an enlightened well-informed judgment. This they do in the course of their conversation, they live as they list, and they speak as they list; it is not only their inward minds that are evil and opposite to God, as the mind of every unrenewed sinner is (Rom 8:7), alienated from God, ignorant of him, and averse to him; but they have grown to such a height of wickedness that they proclaim openly what is in the hearts of others who are yet carnal; they say, "Our tongues are our own, and our strength, and time, and who is lord over us? Who shall contradict or control us, or ever call us to an account for what we say or do?"And, as they scorn to be confined by any laws of God in their conversation, so neither will they bear that the revelation of God should dictate and prescribe to them what they are to believe; as they will walk in their own way, and talk their own language, so will they also think their own thoughts, and form principles which are altogether their own: here also their own lusts alone shall be consulted by them. None but such accomplished libertines as are here described can take a seat, at least they cannot sit in the seat of the scornful. "By this you shall know them, that you may the better be upon your guard against them."

II. We also are forewarned how far they will proceed: they will attempt to shake and unsettle us, even as to our belief of Christ's second coming; they will scoffingly say, Where is the promise of his coming? 2Pe 3:4. Without this, all the other articles of the Christian faith will signify very little; this is that which fills up and gives the finishing stroke to all the rest. The promised Messiah has come, he was made flesh, and dwelt among us; he is altogether such a one as in stated before, and has done all that for us which has been before taken notice of. These principles the enemies of Christianity have all along endeavoured to overturn; but as these all rest upon facts which are already past, and of which this and the other apostles have given us the most sure and satisfying evidence, it is probable that they will at last grow weary of their opposition to them; and yet, while one very principal article of our faith refers to what is still behind, and only has a promise to rest upon, here they will still attack us, even to the end of time. Till our Lord shall have come, they will not themselves believe that he will come; nay, they will laugh at the very mention of his second coming, and do what in them lies to put all out of countenance who seriously believe and wait for it. Now therefore let us see how this point stands, both on the believer's part and on the part of these seducers: the believer not only desires that he may come, but, having a promise that he will come, a promise that he himself has made and often repeated, a promise received and reported by faithful witnesses, and left upon sure record, he is also firmly and fully persuaded that he will come: on the other hand, these seducers, because they wish he never may, therefore do all that in them lies to cheat themselves and others into a persuasion that he will never come. If they cannot deny that there is a promise, yet they will laugh at that very promise, which argues much higher degrees of infidelity and contempt: Where is the promise, say they, of his coming?

III. We are also forewarned of the method of their reasoning, for while they laugh they will pretend to argue too. To this purpose they add that since the fathers fell asleep all things continue as they were from the beginning of the creation, 2Pe 3:4. This is a subtle, though not a solid way of reasoning; it is apt to make impressions upon weak minds, and especially upon wicked hearts. Because sentence against them is not speedily executed, therefore they flatter themselves that it never will, whereupon their hearts are fully set in them to do evil (Ecc 8:11); thus they act themselves, and thus they would persuade others to act; so here, say they, " The fathers have fallen asleep, those are all dead to whom the promise was made, and it was never made good in their time, and there is no likelihood that it ever will be in any time; why should we trouble ourselves about it? If there had been any truth or certainty in the promise you speak of, we should surely have seen somewhat of it before this time, some signs of his coming, some preparatory steps in order to it; whereas we find to this very day all things continue as they were, without any change, even from the beginning of the creation. Since the world has undergone no changes in the course of so many thousand years, why should we affright ourselves as if it were to have an end?"Thus do these scoffers argue. Because they see no changes, therefore they fear not God, Psa 55:19. They neither fear him nor his judgments; what he never has done they would conclude he never can do or never will.

IV. Here is the falsehood of their argument detected. Whereas they confidently had said there had not been any change from the beginning of the creation, the apostle puts us in remembrance of a change already past, which, in a manner, equals that which we are called to expect and look for, which was the drowning of the world in the days of Noah. This these scoffers had overlooked; they took no notice of it. Though they might have known it, and ought to have known it, yet this they willingly are ignorant of (2Pe 3:5), they choose to pass it over in silence, as if they had never heard or known any thing of it; if they knew it, they did not like to retain it in their knowledge; they did not receive this truth in the love of it, neither did they care to own it. Note, It is hard to persuade men to believe what they are not willing to find true; they are ignorant, in many cases, because they are willing to be ignorant, and they do not know because they do not care to know. But let not sinners think that such ignorance as this will be admitted as an excuse for whatever sin it may betray them into. Those who crucified Christ did not know who he was; for had they known they would not have crucified the Lord of glory (1Co 2:8); but, though ignorant, they were not therefore innocent; their ignorance itself was a sin, willing and wilful ignorance, and one sin can be no excuse for another. So it is here; had these known of the dreadful vengeance with which God swept away a whole world of ungodly wretches at once, they would not surely have scoffed at his threatenings of any after equally terrible judgment; but here they were willingly ignorant, they did not know what God had done because they had no mind to know it. Now therefore we shall proceed to consider the representation which the apostle here lays down both of the destruction of the old world by water and that which awaits this present world at the final conflagration. He mentions the one as what God has done, to convince and persuade us the rather to believe that the other both may be and will be.

1. We begin with the apostle's account of the destruction which has once already come upon the world (2Pe 3:5, 2Pe 3:6): By the word of God the heavens were of old, and the earth standing out of the water and in the water, whereby the world that then was, being overflowed with water, perished. Originally the world was otherwise situated, the waters were most wisely divided at the creation and most beneficially for us; some of the waters had proper repositories above the firmament, here called the heavens (as it is also Gen 1:8), and others, under the firmament, gathered together unto one place; there were then both sea and dry land, commodious habitation for the children of men. But now, at the time of the universal deluge, the case is strangely altered; the waters which God had divided before, assigning to each part its convenient receptacle, now does he, in anger, throw together again in a heap. He breaks up the fountain of the great deep, and throws open the windows ( that is, the clouds ) of heaven (Gen 7:11), till the whole earth is overflowed with water, and not a spot can be found upon the highest mountains but what is fifteen cubits under water, Gen 7:20. Thus he made known at once his terrible power and his fierce anger, and made an end of a whole world at once: The world that then was, being overflowed with water, perished, 2Pe 3:6. Is not here a change and a most awful change! And then it is to be observed that all this was done by the word of God; it was by his powerful word that the world was made at first, and made in so commodious and beautiful a frame and order, Heb 11:3, Katērtisthai . He said, Let there be a firmament, etc., Gen 1:6, Gen 1:7. And let the waters under the heaven be gathered together unto one place, etc., Gen 1:9, Gen 1:10. Thus he spoke, and it was done, Psa 33:9. Thus, says our apostle, by the word of the Lord the heavens were, as they were of old (that is, at first creation) and the earth (as it was at first a terraqueous globe) standing out of the water and in the water. Not is it only the first frame and order of the world that is here said to be by the word of God, but the after-confusion and ruin of the world, as well as the utter destruction of its inhabitants, were also by the same word; none but that God who stretched out the heavens and laid the foundation of the earth could destroy and overthrow such a vast fabric at once. This was done by the word of his power, and it was also done according to the word of his promise; God had said that he would destroy man, even all flesh, and that he would do it by bringing a flood of waters upon the earth, Gen 6:7, Gen 6:13, Gen 6:17. This was the change which God had before brought upon the world, and which these scoffers had overlooked; and now we are to consider,

2. What the apostle says of the destructive change which is yet to come upon it: The heavens and the earth, which now are, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men, 2Pe 3:7. Here we have an awful account of the final dissolution of the world, and which we are yet more nearly concerned in. The ruin that came upon the world and its inhabitants by the flood, we read, and hear, and think of, with concern, though those who were swept away by it were such as we never knew; but the judgment here spoken of is yet to come, and will surely come, though we know not when, nor upon what particular age or generation of men; and therefore we are not, we cannot be, sure that it may not happen in our own times: and this makes a very great difference, though it should be admitted that they were equal in every other respect, which yet must not be allowed, for there were some, though very few, who escaped that deluge, but not one can escape in this conflagration. Besides, we were not in reach of the one, but are not sure that we shall not be included in the other calamity. Now therefore to see the world to which we belong destroyed at once - not a single person only, not a particular family only, nor yet a nation (even that which we are most nearly interested in and concerned for), but the whole world, I say, sinking at once, and no ark provided, no possible way left of escaping for any one from the common ruin, this makes a difference between the desolation that has been and what we yet are to expect. The one is already past, and never to return upon us any more (for God has said expressly that there shall never any more be a flood to destroy the earth, Gen 9:11-17); the other is still behind, and is as certain to come as the truth and the power of God can make it: the one came gradually upon the world, and was growing upon its inhabitants forty days, before it made an utter end of them (Gen 7:12, Gen 7:17); this other will come upon them swiftly and all at once (2Pe 2:1): besides, there were in that overthrow (as we have said) a few who escaped, but the ruin which yet awaits this world, whenever it comes, will be absolutely a universal one; there will not be any part but what the devouring flames will seize upon, not a sanctuary left any where for the inhabitants to flee to, not a single spot in all this world where any one of them can be safe. Thus, whatever differences may be assigned between that destruction of the world and this here spoken of, they do indeed represent the approaching as the most terrible judgment; yet that the world has once been destroyed by a universal deluge renders it the more credible that it may be again ruined by a universal conflagration. Let therefore the scoffers, who laugh at the coming of our Lord to judgment, at least consider that it may be. There is nothing said of it in the word of God but what is within reach of the power of God, and, though they still should laugh, they shall not put us out of countenance; we are well assured that it will be, because he has said it, and we can depend upon his promise. They err, not knowing (at least not believing) the scriptures, nor the power of God; but we know, and we do or ought to depend upon, both. Now that which he has said, and which he will certainly make good, is that the heavens and the earth which now are (which we are now related to, which still subsist in all the beauty and order in which we see them, and which are so agreeable and useful to us, as we find they are) are kept in store, not to be, what earthly minds would wish to have them, treasures for us, but to be what God will have them, in his treasury, securely lodged and kept safely for his purposes. It follows, they are reserved unto fire. Observe, God's following judgments are more terrible than those which went before; the old world was destroyed by water, but this is reserved unto fire, which shall burn up the wicked at the last day; and, though this seems to be delayed, yet, as this wicked world is upheld by the word of God, so it is only reserved for the vengeance of him to whom vengeance belongs, who will at the day of judgment deal with an ungodly world according to their deserts, for the day of judgment is the day of the perdition of ungodly men. Those who now scoff at a future judgment shall find it a day of vengeance and utter destruction. "Beware therefore of being among these scoffers; never question but the day of the Lord will come; give diligence therefore to be found in Christ, that that may be a time of refreshment and day of redemption to you which will be a day of indignation and wrath to the ungodly world."

Matthew Henry: 2Pe 3:8

The apostle comes in these words to instruct and establish Christians in the truth of the coming of the Lord, where we may clearly discern the tenderness and affection wherewith he speaks to them, calling them beloved; he had a compassionate concern and a love of good-will for the ungodly wretches who refused to believe divine revelation, but he has a peculiar respect for the true believers, and the remaining ignorance and weakness that the apprehends to be in them make him jealous, and put him on giving them a caution. Here we may observe,

I. The truth which the apostle asserts - that with the Lord one day is as a thousand years, and a thousand years are as one day. Though, in the account of men, there is a great deal of difference between a day and a year, and a vast deal more between one day and a thousand years, yet in the account of God, who inhabits eternity, in which there is no succession, there is no difference; for all things past, present, and future, are ever before him, and the delay of a thousand years cannot be so much to him as the deferring of any thing for a day or an hour is to us.

II. The importance of this truth: This is the one thing the apostle would not have us ignorant of; a holy awe and reverential fear of God are necessary in order to our worshiping and glorifying him, and a belief of the inconceivable distance between him and us is very proper to beget and maintain that religious fear of the Lord which is the beginning of wisdom. This is a truth that belongs to our peace, and therefore he endeavours that it may not be hidden from our eyes; as it is in the original, Let not this one thing be hidden from you. If men have no knowledge or belief of the eternal God, they will be very apt to think him such a one as themselves. Yet how hard is it to conceive of eternity! It is therefore not very easy to attain such a knowledge of God as is absolutely necessary.

Matthew Henry: 2Pe 3:9-10

We are here told that the Lord is not slack - he does not delay beyond the appointed time; as God kept the time that he had appointed for the delivering of Israel out of Egypt, to a day (Exo 12:41), so he will keep to the time appointed in coming to judge the world. What a difference is there between the account which God makes and that which men make! Good men are apt to think God stays beyond the appointed time, that is, the time which they have set for their own and the church's deliverance; but they set one time and God sets another, and he will not fail to keep the day which he has appointed. Ungodly men dare charge a culpable slackness upon God, as if he had slipped the time, and laid aside the thoughts of coming. But the apostle assures us,

I. That what men count slackness is truly long-suffering, and that to us-ward; it is giving more time to his own people, whom he has chosen before the foundation of the world, many of whom are not as yet converted; and those who are in a state of grace and favour with God are to advance in knowledge and holiness, and in the exercise of faith and patience, to abound in good works, doing and suffering what they are called to, that they may bring glory to God, and improve in a meetness for heaven; for God is not willing that any of these should perish, but that all of them should come to repentance. Here observe, 1. Repentance is absolutely necessary in order to salvation. Except we repent, we shall perish, Luk 13:3, Luk 13:5. 2. God has no delight in the death of sinners: as the punishment of sinners is a torment to his creatures, a merciful God does not take pleasure in it; and though the principal design of God in his long-suffering is the blessedness of those whom he has chosen to salvation, through sanctification of the spirit, and belief of the truth, yet his goodness and forbearance do in their own nature invite and call to repentance all those to whom they are exercised; and, if men continue impenitent when God gives them space to repent, he will deal more severely with them, though the great reason why he did not hasten his coming was because he had not accomplished the number of his elect. "Abuse not therefore the patience and long-suffering of God, by abandoning yourselves to a course of ungodliness; presume not to go on boldly in the way of sinners, nor to sit down securely in an unconverted impenitent state, as he who said (Mat 24:48), My Lord delayeth his coming, lest he come and surprise you;"for,

II. The day of the Lord will come as a thief in the night, 2Pe 3:10. Here we may observe, 1. The certainty of the day of the Lord: though it is now above sixteen hundred years since this epistle was written, and the day has not yet come, it assuredly will come. God has appointed a day wherein he will judge the world in righteousness, and he will keep his appointment. It is appointed to men once to die, and after this the judgment, Heb 9:27. "Settle it therefore in your hearts that the day of the Lord will certainly come, and you shall certainly be called to give an account of all things done in the body, whether good or evil; and let your exact walking before God, and your frequent judging yourselves, evidence your firm belief of a future judgment, when many live as if they were never to give any account at all."2. The suddenness of this day: It will come as a thief in the night, at a time when men are sleeping and secure, and have no manner of apprehension or expectation of the day of the Lord, any more than men have of a thief when they are in a deep sleep, in the dark and silent night. At midnight there was a cry, Behold, the bridegroom comes, (Mat 25:6), and at that time not only the foolish, but also the wise virgins slumbered and slept. The Lord will come in a day when we look not for him, and an hour when men are not aware. The time which men think to be the most improper and unlikely, and when therefore they are most secure, will be the time of the Lord's coming. Let us then beware how we in our thoughts and imaginations put that day far away from us; but rather suppose it to be so much nearer in reality, by how much further off it is in the opinion of the ungodly world. 3. The solemnity of this coming. (1.) The heavens shall pass away with a great noise. The visible heavens, as unable to abide when the Lord shall come in his glory, shall pass away; they shall undergo a mighty alteration, and this shall be very sudden, and with such a noise as the breaking and tumbling down of so great a fabric must necessarily occasion. (2.) The elements shall melt with fervent heat. At this coming of the Lord it shall not only be very tempestuous round about him, so that the very heavens shall pass away as in a mighty violent storm, but a fire shall go before him, that shall melt the elements of which the creatures are composed. (3.) The earth also, and all the works that are therein, shall be burnt up. The earth, and its inhabitants, and all the works that are therein, shall be burnt up. The earth, and its inhabitants, and all the works, whether of nature or art, shall be destroyed. The stately palaces and gardens, and all the desirable things wherein worldly-minded men seek and place their happiness, all of them shall be burnt up; all sorts of creatures which God has made, and all the works of men, must submit, all must pass through the fire, which shall be a consuming fire to all that sin has brought into the world, though it may be a refining fire to the works of God's hand, that the glass of the creation being made much brighter the saints may much better discern the glory of the Lord therein.

And now who can but observe what a difference there will be between the first coming of Christ and the second! Yet that is called the great and dreadful day of the Lord, Mal 4:5. How much more dreadful must this coming to judgment be! May we be so wise as to prepare for it, that it may not be a day of vengeance and destruction unto us. O! what will become of us, if we set our affections on this earth, and make it our portion, seeing all these things shall be burnt up? Look out therefore, and make sure of a happiness beyond this visible world, which must all be melted down.

Matthew Henry: 2Pe 3:11-18

The apostle, having instructed them in the doctrine of Christ's second coming,

I. Takes occasion thence to exhort them to purity and godliness in their whole conversation: all the truths which are revealed in scripture should be improved for our advancement in practical godliness: this is the effect that knowledge must produce, or we are never the better for it. If you know these things, happy are you if you do them. Seeing all these things must be dissolved, how holy should we be, that are assured of it, departing from and dying to sin, that has so corrupted and defiled all the visible creation that there is an absolute need of its dissolution! All that was made for man's use is subject to vanity by man's sin: and if the sin of man has brought the visible heavens, and the elements and earth, under a curse, from which they cannot be freed without being dissolved, what an abominable evil is sin, and how much to be hated by us! And, inasmuch as this dissolution is in order to their being restored to their primitive beauty and excellency, how pure and holy should we be, in order to our being fit for the new heaven and new earth, wherein dwelleth righteousness! It is a very exact and universal holiness that he exhorts to, not resting in any lower measure or degree, but labouring to be eminent beyond what is commonly attained - holy in God's house and in our own, holy in our worshipping of God and in our conversing with men. All our conversation, whether with high or low, rich or poor, good or bad, friends or enemies, must be holy. We must keep ourselves unspotted from the world in all our converses with it. We must be perfecting holiness in the fear of God, and in the love of God too. We must exercise ourselves unto godliness of all sorts, in all its parts, trusting in God and delighting in God only, who continues the same when the whole visible creation shall be dissolved, devoting ourselves to the service of God, and designing the glorifying and enjoyment of God, who endures for ever; whereas what worldly men delight in and follow after must all be dissolved. Those things which we now see must in a little while pass away, and be no more as they now are: let us look therefore at what shall abide and continue, which, though it be not present, is certain and not far off. This looking for the day of God is one of the directions the apostle gives us, in order to our being eminently holy and godly in all manner of conversation. "Look for the day of God as what you firmly believe shall come, and what you earnestly long for." The coming of the day of God is what every Christian must hope for and earnestly expect; for it is a day when Christ shall appear in the glory of the Father, and evidence his divinity and Godhead even to those who counted him a mere man. The first coming of our Lord Jesus Christ, when he appeared in the form of a servant, was what the people of God earnestly waited and looked for: that coming was for the consolation of Israel, Luk 2:25. How much more should they wait with expectation and earnestness for his second coming, which will be the day of their complete redemption, and of his most glorious manifestation! Then he shall come to be admired in his saints, and glorified in all those that believe. For though it cannot but terrify and affright the ungodly to see the visible heavens all in a flame, and the elements melting, yet the believer, whose faith is the evidence of things not seen, can rejoice in hope of more glorious heavens after these have been melted and refined by that dreadful fire which shall burn up all the dross of this visible creation. Here we must take notice, 1. What true Christians look for: new heavens and a new earth, in which a great deal more of the wisdom, power and goodness of our great God and Saviour Jesus Christ will be clearly discerned than we are able to discover in what we now see; for in these new heavens and earth, freed from the vanity the former were subject to, and the sin they were polluted with, only righteousness shall dwell; this is to be the habitation of such righteous persons as do righteousness, and are free from the power and pollution of sin; all the wicked shall be turned into hell; those only who are clothed with a righteousness of Christ, and sanctified by the Holy Ghost, shall be admitted to dwell in this holy place. 2. What is the ground and foundation of this expectation and hope - the promise of God. To look for any thing which God has not promised is presumption; but if our expectations are according to the promise, both as to the things we look for and the time and way of their being brought about, we cannot meet with a disappointment; for he is faithful who has promised. "See therefore that you raise and regulate your expectations of all the great things that are to come according to the word of God; and, as to the new heaven and new earth, look for them as God has allowed and directed by the passages we have in this portion of scripture how before you, and in Isa 65:17; Isa 66:22, to which the apostle may be thought to allude."

II. As in 2Pe 3:11 he exhorts to holiness from the consideration that the heavens and the earth shall be dissolved, so in 2Pe 3:14 he resumes his exhortation from the consideration that they shall be again renewed. "Seeing you expect the day of God, when our Lord Jesus Christ will appear in his glorious majesty, and these heavens and earth shall be dissolved and melted down, and, being purified and refined, shall be erected and rebuilt, prepare to meet him. It nearly concerns you to see in what state you will be when the Judge of all the world shall come to pass sentence upon men, and to determine how it shall be with them to all eternity. This is the court of judicature whence there lies no appeal; whatever sentence is here passed by this great Judge is irreversible; therefore get ready to appear before the judgment-seat of Christ: and see to it,"

1. "That you be found of him in peace, in a state of peace and reconciliation with God through Christ, in whom alone God is reconciling the world to himself. All that are out of Christ are in a state of enmity, and reject and oppose the Lord and his anointed, and shall therefore be punished with everlasting destruction from the presence of the Lord, and the glory of his power. Those whose sins are pardoned and their peace made with God are the only safe and happy people; therefore follow after peace, and that with all."(1.) Peace with God through our Lord Jesus Christ. (2.) Peace in our own consciences, through the Spirit of grace witnessing with our spirits that we are the children of God. (3.) Peace with men, by having a calm and peaceable disposition wrought in us, resembling that of our blessed Lord.

2. That you be found of Christ without spot, and blameless. Follow after holiness as well as peace: and even spotless and perfect; we must not only take heed of all spots which are not the spots of God's children (this only prevents our being found of men without spot), we must be pressing towards spotless purity, absolute perfection. Christians must be perfecting holiness, that they may be not only blameless before men, but also in the sight of God; and all this deserves and needs the greatest diligence; he who does this work negligently can never do it successfully. "Never expect to be found at that day of God in peace, if you are lazy and idle in this your day, in which we must finish the work that is given us to do. It is only the diligent Christian who will be the happy Christian in the day of the Lord. Our Lord will suddenly come to us, or shortly call us to him; and would you have him find you idle?"Remember there is a curse denounced against him who does the work of the Lord negligently, Marg. Jer 48:10. Heaven will be a sufficient recompence for all our diligence and industry; therefore let us labour and take pains in the work of the Lord; he will certainly reward us if we be diligent in the work he has allotted us; now, that you may be diligent, account the long-suffering of our Lord to be salvation. "Does your Lord delay his coming? Do not think this is to give more time to make provision for your lusts, to gratify them; it is so much space to repent and work out your salvation. It proceeds not from a want of concern or compassion for his suffering servants, nor is it designed to give countenance and encouragement to the world of the ungodly, but that men may have time to prepare for eternity. Learn then to make a right use of the patience of our Lord, who does as yet delay his coming. Follow after peace and holiness, or else his coming will be dreadful to you."And inasmuch as it is difficult to prevent men's abuse of God's patience, and engage them in the right improvement thereof, our apostle quotes St. Paul as directing men to make the same good use of the divine forbearance, that in the mouth, or from the pen, of two apostles the truth might be confirmed. And we may here observe with what esteem and affection he speaks of him who had formerly publicly withstood and sharply reproved Peter. If a righteous man smite one who is truly religious, it shall be received as a kindness; and let him reprove, it shall be as an excellent oil, which shall soften and sweeten the good man that is reproved when he does amiss. What an honourable mention does this apostle of the circumcision make of that very man who had openly, before all, reproved him, as not walking uprightly according to the truth of the gospel! (1.) He calls him brother, whereby he means not only that he is a fellow-christian (in which sense the word brethren is used 1Th 5:27), or a fellow-preacher (in which sense Paul calls Timothy the evangelist a brother, Col 1:1), but a fellow-apostle, one who had the same extraordinary commission, immediately from Christ himself, to preach the gospel in every place, and to disciple all nations. Though many seducing teachers denied Paul's apostleship, yet Peter owns him to be an apostle. (2.) He calls him beloved; and they being both alike commissioned, and both united in the same service of the same Lord, it would have been very unseemly if they had not been united in affection to one another, for the strengthening of one another's hands, mutually desirous of, and rejoicing in, one another's success. (3.) He mentions Paul as one who had an uncommon measure of wisdom given unto him. He was a person of eminent knowledge in the mysteries of the gospel, and did neither in that nor any other qualification come behind any of all the other apostles. How desirable is it that those who preach the same gospel should treat one another according to the pattern Peter here sets them! It is surely their duty to endeavour, by proper methods, to prevent or remove all prejudices that hinder ministers' usefulness, and to beget and improve the esteem and respect in the minds of people towards their ministers that may promote the success of their labours. And let us also here observe, [1.] The excellent wisdom that was in Paul is said to be given him. The understanding and knowledge that qualify men to preach the gospel are the gift of God. We must seek for knowledge, and labour to get understanding, in hopes that it shall be given us from above, while we are diligent in using proper means to attain it. [2.] The apostle imparts to men according as he had received from God. He endeavours to lead others as far as he himself was led into the knowledge of the mysteries of the gospel. He is not an intruder into the things he had not seen or been fully assured of, and yet he does not fail to declare the whole counsel of God, Act 20:27. [3.] The epistles which were written by the apostle of the Gentiles, and directed to those Gentiles who believed in Christ, are designed for the instruction and edification of those who from among the Jews were brought to believe in Christ; for it is generally thought that what is here alluded to is contained in the epistle to the Romans (Rom 2:4), though in all his epistles there are some things that refer to one or other of the subjects treated of in this and the foregoing chapter; and it cannot seem strange that those who were pursuing the same general design should in their epistles insist upon the same things. But the apostle Peter proceeds to tell us that in those things which are to be met with in Paul's epistles there are some things hard to be understood. Among the variety of subjects treated of in scripture, some are not easy to be understood because of their own obscurity, such are prophecies; others cannot be so easily understood because of their excellency and sublimity, as the mysterious doctrines; and others are with difficulty taken in because of the weakness of men's minds, such are the things of the Spirit of God, mentioned 1Co 2:14. And here the unlearned and unstable make wretched work; for they wrest and torture the scriptures, to make them speak what the Holy Ghost did not intend. Those who are not well instructed and well established in the truth are in great danger of perverting the word of God. Those who have heard and learned of the Father are best secured from misunderstanding and misapplying any part of the word of God; and, where there is a divine power to establish as well as to instruct men in divine truth, persons are effectually secured from falling into errors. How great a blessing this is we learn by observing what is the pernicious consequence of the errors that ignorant and unstable men fall into - even their own destruction. Errors in particular concerning the holiness and justice of God are the utter ruin of multitudes of men. Let us therefore earnestly pray for the Spirit of God to instruct us in the truth, that we may know it as it is in Jesus, and have our hearts established with grace, that we may stand firm and unshaken, even in the most stormy times, when others are tossed to and fro with every wind of doctrine.

III. The apostle gives them a word of caution, 2Pe 3:17, 2Pe 3:18, where,

1. He intimates that the knowledge we have of these things should make us very wary and watchful, inasmuch as there is a twofold danger, 2Pe 3:17. (1.) We are in great danger of being seduced, and turned away from the truth. The unlearned and unstable, and they are very numerous, do generally wrest the scripture. Many who have the scriptures and read them do not understand what they read; and too many of those who have a right understanding of the sense and meaning of the word are not established in the belief of the truth, and all these are liable to fall into error. Few attain to the knowledge and acknowledgment of doctrinal Christianity; and fewer find, so as to keep in the way of practical godliness, which is the narrow way, which only leadeth unto life. There must be a great deal of self-denial and suspicion of ourselves, and submitting to the authority of Christ Jesus our great prophet, before we can heartily receive all the truths of the gospel, and therefore we are in great danger of rejecting the truth. (2.) We are in great danger by being seduced; for, [1.] So far as we are turned from the truth so far are we turned out of the way to true blessedness, into the path which leads to destruction. If men corrupt the word of God, it tends to their own utter ruin. [2.] When men wrest the word of God, they fall into the error of the wicked, men without law, who keep to no rules, set no bounds to themselves, a sort of free-thinkers, which the psalmist detests. Psa 119:113, I hate vain thoughts, but thy law do I love. Whatever opinions and thoughts of men are not conformable to the law of God, and warranted by it, the good man disclaims and abhors; they are the conceits and counsels of the ungodly, who have forsaken God's law, and, if we imbibe their opinions, we shall too soon imitate their practices. [3.] Those who are led away by error fall from their own stedfastness. They are wholly unhinged and unsettled, and know not where to rest, but are at the greatest uncertainty, like a wave of the sea, driven with the wind and tossed. It nearly concerns us therefore to be upon our guard, seeing the danger is so great.

2. That we may the better avoid being led away, the apostle directs us what to do, 2Pe 3:18. And, (1.) We must grow in grace. He had in the beginning of the epistle exhorted us to add one grace to another, and here he advises us to grow in all grace, in faith, and virtue, and knowledge. By how much the stronger grace is in us, by so much the more stedfast shall we be in the truth. (2.) We must grow in the knowledge of our Lord Jesus Christ. "Follow on to know the Lord. Labour to know him more clearly and more fully, to know more of Christ and to know him to better purpose, so as to be more like him and to love him better."This is the knowledge of Christ the apostle Paul reached after and desired to attain, Phi 3:10. Such a knowledge of Christ as conforms us more to him, and endears him more to us, must needs be of great use to us, to preserve us from falling off in times of general apostasy; and those who experience this effect of the knowledge of the Lord and Saviour Jesus Christ will, upon receiving such grace from him, give thanks and praise to him, and join with our apostle in saying, To him be glory both now and for ever. Amen.

Barclay: 2Pe 3:1-2

In this passage we see clearly displayed the principles of preaching which Peter observed.

(i) He believed in the value of repetition. He knows that it is necessary for a thing to be said over and over again if it is to penetrate the mind. When Paul was writing to the Philippians, he said that to repeat the same thing over and over again was not a weariness to him, and for them it was the only safe way (Phi 3:1). It is by continued repetition that the rudiments of knowledge are settled in the mind of the child. There is something of significance here. It may well be that often we are too desirous of novelty, too eager to say new things, when what is needed is a repetition of the eternal truths which men so quickly forget and whose significance they so often refuse to see. There are certain foods of which a man does not get tired, necessary for his daily sustenance they are set before him every day. We speak about a man's daily bread And there are certain great Christian truths which have to be repeated again and again and which must never be pushed into the background in the desire for novelty.

(ii) He believed in the need for reminder. Again and again the New Testament makes it clear that preaching and teaching are so often not the introducing of new truth but the reminding of a man of what he already knows. Moffatt quotes a saying of Dr. Johnson: "It is not sufficiently considered that men more frequently require to be reminded than informed." The Greeks spoke of "time which wipes all things out," as if the human mind were a slate and time a sponge which passes across it with a certain erasing quality. We are so often in the position of men whose need is not so much to be taught as to be reminded of what we already know.

(iii) He believed in the value of a compliment. It is his intention to rouse their pure mind. The word he uses for pure is eilikrines (1506), which may have either of two meanings. It may mean that which is sifted until there is no admixture of chaff left; or it may mean that which is so flawless that it may be held up to the light of the sun. Plato uses this same phrase--eilikrines (1506) dianoia (1271)--in the sense of pure reason, reason which is unaffected by the seductive influence of the senses. By using this phrase Peter appeals to his people as having minds uncontaminated by heresy. It is as if he said to them: "You really are fine people--if you would only remember it." The approach of the preacher should so often be that his hearers are not wretched creatures who deserve to be damned but splendid creatures who must be saved. They are not so much like rubbish fit to be burned as like jewels to be rescued from the mud into which they have fallen. Donald Hankey tells of "the beloved captain" whose men would follow him anywhere. He looked at them and they looked at him, and they were filled with the determination to be what he believed them to be. We always get further with people when we believe in them than when we despise them.

(iv) He believed in the unity of Scripture. As he saw it there was a pattern in Scripture; and the Bible was a book centred in Christ. The Old Testament foretells Christ; the gospels tell of Jesus the Christ; and the apostles bring the message of that Christ to men.

Barclay: 2Pe 3:3-4

The characteristic of the heretics which worried Peter most of all was their denial of the Second Coming of Jesus. Literally, their question was: "Where is the promise of his Coming?" That was a form of Hebrew expression which implied that the thing asked about did not exist at all. "Where is the God of justice?" asked the evil men of Malachi's day (Mal 2:17). "Where is your God?" the heathen demanded of the Psalmist (Psa 42:3; Psa 79:10). "Where is the word of the Lord?" his enemies asked Jeremiah (Jer 17:15). In every case the implication of the question is that the thing or the person asked about does not exist. The heretics of Peter's day were denying that Jesus Christ would ever come again. It will be best here at the beginning to summarize their argument and Peter's answer to it.

The argument of Peter's opponents was twofold (2Pe 3:4). "What has happened," they demanded, "to the promise of the Second Coming?" Their first argument was that the promise had been so long delayed that it was safe to take it that it would never be fulfilled. Their second assertion was that their fathers had died and the world was going on precisely as it always did. Their argument was that this was characteristically a stable universe and convulsive upheavals like the Second Coming did not happen in such a universe.

Peter's response is also twofold. He deals with the second argument first (2Pe 3:5-7). His argument is that, in fact, this is not a stable universe, that once it was destroyed by water in the time of the Flood and that a second destruction, this time by fire, is on the way.

The second part of his reply is in 2Pe 3:8-9. His opponents speak of a delay so long that they can safely assume that the Second Coming is not going to happen at all. Peter's is a double answer. (a) We must see time as God sees it. With him a day is as a thousand years and a thousand years as a day. "God does not pay every Friday night." (b) In any event God's apparent slowness to act is not dilatoriness. It is, in fact, mercy. He holds his hand in order to give sinning men another chance to repent and find salvation.

Peter goes on to his conclusion (2Pe 3:10). The Second Coming is on the way and it will come with a sudden terror and destruction which will dissolve the universe in melting heat.

Finally comes his practical demand in face of all this. If we are living in a universe on which Jesus Christ is going to descend and which is hastening towards the destruction of the wicked, surely it behaves us to live in holiness so that we may be spared when the terrible day does come. The Second Coming is used as a tremendous motive for moral amendment so that a man may prepare himself to meet his God.

Such, then, is the general scheme of this chapter and now we look at it section by section.

Barclay: 2Pe 3:5-6

Peter's first argument is that the world is not eternally stable. The point he is making is that the ancient world was destroyed by water, just as the present world is going to be destroyed by fire. The detail of this passage is, however, difficult.

He says that the earth was composed out of water and through water. According to the Genesis story in the beginning there was a kind of watery chaos. "The Spirit of God moved over the face of the waters.... God said, Let there be a firmament in the midst of the waters, and let it separate the waters from the waters" (Gen 1:2, Gen 1:6). Out of this watery chaos the world was formed. Further, it is through water that the world is sustained, because life is sustained by the rain which comes down from the skies. What Peter means is that the world was created out of water and is sustained by water; and it was through this same element that the ancient world was destroyed.

Further to clarify this passage we have to note that the flood legend developed. As so often in Second Peter and Jude the picture behind this comes not directly from the Old Testament but from the Book of Enoch. In Enoch 83: 3-5 Enoch has a vision: "I saw in a vision how the heaven collapsed and fell to the earth, and, where it fell to the earth, I saw how the earth was swallowed up in a great abyss." In the later stories the flood involved not only the obliteration of sinners but the total destruction of heaven and earth. So the warning which Peter is giving may be put like this: "You say that as things are, so they have ever been and so they ever will be. You build your hopes on the idea that this is an unchanging universe. You are wrong, for the ancient world was formed out of water and was sustained by water, and it perished in the flood."

We may say that this is only an old legend more than half-buried in the antiquities of the past. But we cannot say that a passage like this has no significance for us. When we strip away the old Jewish legend and its later development, we are still left with this permanent truth that the man who will read history with open eyes can see within it the moral law at work and God's dealings with men. Froude, the great historian, said that history is a voice sounding across the centuries that in the end it is always ill with the wicked and well with the good. When Oliver Cromwell was arranging his son Richard's education, he said, "I would have him know a little history." In fact, the lesson of history is that there is a moral order in the universe and that he who defies it does so at his peril.

Barclay: 2Pe 3:7

It is Peter's conviction that, as the ancient world was destroyed by water, the present world will be destroyed by fire. He says that that is stated "by the same word." What he means is that the Old Testament tells of the flood in the past and warns of the destruction by fire in the future. There are many passages in the prophets which he would take quite literally and which must have been in his mind. Joel foresaw a time when God would show blood, and fire, and pillars of smoke (Joe 2:30). The Psalmist has a picture in which, when God comes, a devouring fire shall precede him (Psa 50:3). Isaiah speaks of a flame of devouring fire (Isa 29:6; Isa 30:30). The Lord will come with fire; by fire and by his sword will the Lord plead with all flesh (Isa 66:15-16). Nahum has it that the hills melt and the earth is burned at his presence; his fury is poured out like fire (Nah 1:5-6). In the picture of Malachi the day of the Lord shall burn as an oven (Mal 4:1). If the old pictures are taken literally, Peter has plenty of material for his prophecy.

The Stoics also had a doctrine of the destruction of the world by fire; but it was a grim thing. They held that the universe completed a cycle; that it was consumed in flames; and that everything then started all over again, exactly as it was. They had the strange idea that at the end of the cycle the planets were in exactly the same position as when the world began. "This produces the conflagration and destruction of everything which exists," says Chrysippus. He goes on: "Then again the universe is restored anew in a precisely similar arrangement as before...Socrates and Plato and each individual man will live again, with the same friends and fellow-citizens. They will go through the same experiences and the same activities. Every city and village and field will be restored, just as it was. And this restoration of the universe takes place, not once, but over and over again--indeed to all eternity without end.... For there will never be any new thing other than that which has been before, but everything is repeated down to the minutest detail." History as an eternal tread-mill, the unceasing recurrence of the sins, the sorrows and the mistakes of men--that is one of the grimmest views of history that the mind of man has ever conceived.

It must always be remembered that, as the Jewish prophets saw it, and as Peter saw it, this world will be destroyed with the conflagration of God but the result will not be obliteration and the grim repetition of what has been before; the result will be a new heaven and a new earth. For the biblical view of the world there is something beyond destruction; there is the new creation of God. The worst that the prophet can conceive is not the death agony of the old world so much as the birth pangs of the new.

Barclay: 2Pe 3:8-9

There are in this passage three great truths on which to nourish the mind and rest the heart.

(i) Time is not the same to God as it is to man. As the Psalmist had it: "A thousand years in thy sight are but as yesterday when it is past, or as a watch in the night" (Psa 90:4). When we think of the world's hundreds of thousands of years of existence, it is easy to feel dwarfed into insignificance; when we think of the slowness of human progress, it is easy to become discouraged into pessimism. There is comfort in the thought of a God who has all eternity to work in. It is only against the background of eternity that things appear in their true proportions and assume their real value.

(ii) We can also see from this passage that time is always to be regarded as an opportunity. As Peter saw it, the years God gave the world were a further opportunity for men to repent and turn to him. Every day which comes to us is a gift of mercy. It is an opportunity to develop ourselves; to render some service to our fellow-men; to take one step nearer to God.

(iii) Finally, there is another echo of a truth which so often lies in the background of New Testament thought. God, says Peter, does not wish any to perish. God, says Paul, has shut them all up together in unbelief, that he might have mercy on all (Rom 11:32). Timothy in a tremendous phrase speaks of God who will have all men to be saved (1Ti 2:4). Ezekiel hears God ask: "Have I any pleasure in the death of the wicked, and not rather that he should return from his way and live?" (Eze 18:23).

Ever and again there shines in Scripture the glint of the larger hope. We are not forbidden to believe that somehow and some time the God who loves the world will bring the whole world to himself.

Barclay: 2Pe 3:10

It inevitably happens that a man has to speak and think in the terms which he knows. That is what Peter is doing here. He is speaking of the New Testament doctrine of the Second Coming of Jesus Christ, but he is describing it in terms of the Old Testament doctrine of the Day of the Lord.

The Day of the Lord is a conception which runs all through the prophetic books of the Old Testament. The Jews saw time in terms of two ages--this present age, which is wholly bad and past remedy; and the age to come, which is the golden age of God. How was the one to turn into the other? The change could not come about by human effort or by a process of development, for the world was on the way to destruction. As the Jews saw it, there was only one way in which the change could happen; it must be by the direct intervention of God. The time of that intervention they called the Day of the Lord. It was to come without warning. It was to be a time when the universe was shaken to its foundations. It was to be a time when the judgment and obliteration of sinners would come to pass and, therefore, it would be a time of terror. "Behold the Day of the Lord comes, cruel with wrath and fierce anger, to make the earth a desolation and to destroy its sinners from it" (Isa 13:9). "The Day of the Lord is coming, it is near, a day of darkness and of gloom, a day of clouds and of thick darkness" (Joe 2:1-2). "A day of wrath is that day, a day of distress and anguish, a day of ruin and devastation, a day of darkness and gloom, a day of clouds and thick darkness" (Zep 1:14-18). "The sun shall be turned to darkness and the moon to blood, before the great and terrible day of the Lord comes" (Joe 2:30-31). "The stars of the heaven and their constellations shall not give their light; the sun will be dark at its rising and the moon will not shed its light.... Therefore I will make the heavens tremble, and the earth will be shaken out of its place, at the wrath of the Lord of hosts in the day of his fierce anger" (Isa 13:10-13).

What Peter and many of the New Testament writers did was to identify the Old Testament pictures of the Day of the Lord with the New Testament conception of the Second Coming of Jesus Christ. Peter's picture here of the Second Coming of Jesus is drawn in terms of the Old Testament picture of the Day of the Lord.

He uses one very vivid phrase. He says that the heavens will pass away with a crackling roar (roizedon, 4500). That word is used for the whirring of a bird's wings in the air, for the sound a spear makes as it hurtles through the air, for the crackling of the flames of a forest fire.

We need not take these pictures with crude literalism. It is enough to note that Peter sees the Second Coming as a time of terror for those who are the enemies of Christ.

One thing has to be held in the memory. The whole conception of the Second Coming is full of difficulty. But this is sure--there comes a day when God breaks into every life, for there comes a day when we must die; and for that day we must be prepared. We may say what we will about the Coming of Christ as a future event; we may feel it is a doctrine we have to lay on one side; but we cannot escape from the certainty of the entry of God into our own experience.

Barclay: 2Pe 3:11-14

The one thing in which Peter is supremely interested is the moral dynamic of the Second Coming. If these things are going to happen and the world is hastening to judgment, obviously a man must live a life of piety and of holiness. If there are to be a new heaven and a new earth and if that heaven and earth are to be the home of righteousness, obviously a man must seek with all his mind and heart and soul and strength to be fit to be a dweller in that new world. To Peter, as Moffatt puts it, "it was impossible to give up the hope of the advent without ethical deterioration." Peter was right. If there is nothing in the nature of a Second Coming, nothing in the nature of a goal to which the whole creation moves, then life is going nowhere. That, in fact, was the heathen position. If there is no goal, either for the world or for the individual life, other than extinction, certain attitudes to life become well-nigh inevitable. These attitudes emerge in heathen epitaphs.

(i) If there is nothing to come, a man may well decide to make what he can of the pleasures of this world. So we come on an epitaph like this: "I was nothing: I am nothing. So thou who art still alive, eat, drink, and be merry."

(ii) If there is nothing to live for, a man may well be utterly indifferent. Nothing matters much if the end of everything is extinction, in which a man will not even be aware that he is extinguished. So we come on such an epitaph as this: "Once I had no existence; now I have none. I am not aware of it. It does not Concern me."

(iii) If there is nothing to live for but extinction and the world is going nowhere, there can enter into life a kind of lostness. Man ceases to be in any sense a pilgrim for there is nowhere to which he can make pilgrimage. He must simply drift in a kind of lostness, coming from nowhere and on the way to nowhere. So we come on an epigram like that of Callimachus. "Charidas, what is below?" "Deep darkness." "But what of the paths upward?" "All a lie." "And Pluto?" (The God of the underworld). "Mere talk." "Then we're lost." Even the heathen found a certain almost intolerable quality in a life without a goal.

When we have stripped the doctrine of the Second Coming of all its temporary and local imagery, the tremendous truth it conserves is that life is going somewhere--and without that conviction there is nothing to live for.

Barclay: 2Pe 3:11-14

There is in this passage still another great conception. Peter speaks of the Christian as not only eagerly awaiting the Coming of Christ but as actually hastening it on. The New Testament tells us certain ways in which this may be done.

(i) It may be done by prayer. Jesus taught us to pray: "Thy Kingdom come" (Mat 6:10). The earnest prayer of the Christian heart hastens the coming of the King. If in no other way, it does so in this--that he who prays opens his own heart for the entry of the King.

(ii) It may be done by preaching. Matthew tells us that Jesus said, "And this gospel of the Kingdom will be preached throughout the whole world, as a testimony to all nations; and then the end will come" (Mat 24:14). All men must be given the chance to know and to love Jesus Christ before the end of creation is reached. The missionary activity of the Church is the hastening of the coming of the King.

(iii) It may be done by penitence and obedience. Of all things this would be nearest to Peter's mind and heart. The Rabbis had two sayings: "It is the sins of the people which prevent the coming of the Messiah. If the Jews would genuinely repent for one day, the Messiah would come." The other form of the saying means the same: "If Israel would perfectly keep the law for one day, the Messiah would come." In true penitence and in real obedience a man opens his own heart to the coming of the King and brings nearer that coming throughout the world. We do well to remember that our coldness of heart and our disobedience delay the coming of the King.

Constable: 2Pe 3:1-16

V. THE PROSPECT FOR THE CHRISTIAN 3:1-16

Peter turned from a negative warning against false teachers to make a positive declaration of the apostles' message to help his readers understand why he wrote this letter. His language had been strong and confrontive, but now he spoke with love and encouragement in gentle and endearing terms.

"While in chapter 2 the writer delivered a fervid denunciation of the false teachers and their immorality, in this section he renews his pastoral concern to fortify his readers in regard to another aspect of the danger facing them, namely, the heretical denial of Christ's return."¹²⁹

"In the third chapter Peter refutes the mockers' denial of Christ's return (vv. 1-7), presents the correct view concerning Christ's return (vv. 8-13), and concludes with timely exhortations to his readers in view of the dark and dangerous days facing them (vv. 14-18)."¹³⁰

Constable: 2Pe 3:1-2

A. The Purpose of This Epistle 3:1-2

3:1 Peter's first letter was most likely 1 Peter. He implied that he wrote this letter soon after the earlier one. This second epistle, he said, went to the same audience in northern Asia Minor (cf. 1 Pet. 1:1), primarily Gentile Christians. His purpose in writing the second letter was to refresh his readers' memories (cf. 1:13). "Sincere" means unflawed by evil. He gave his readers credit for not having embraced the teaching of the heretics yet.

"An effective antidote to false doctrine is to recall and dwell on the teaching already perceived."¹³¹

"The English sincere' is from the Latin words sine cera, without wax.' Some pottery salesmen would use wax to cover cracks and weak places in pottery. Such a cover-up could be detected only by holding the jug up to the sun to see if any weaknesses were visible. Such a vase was sun-judged' (the lit. meaning of the Gr. eilikrines). God wants His people to have sun-judged minds, not those in which their sin spots have been covered over."¹³²

3:2 Again Peter put the teaching of the apostles, which these men received from Jesus Christ, on a level of authority equal with the writings of the Old Testament prophets (cf. 1:12-21; 3:16; Acts 1:16; Rom. 9:29; Heb. 4:7).

"The commandment' is used here in the same way as in 2:21 . . .: it emphasizes the ethical aspect of the Christian message because it is on this, along with the eschatological expectation, that the author wishes to insist, in opposition to the false teachers."¹³³

Constable: 2Pe 3:3-6

B. Scoffing in the Last Days 3:3-6

Peter warned his readers about the activity of mockers preceding the Lord's return to enable them to deal with this test of their faith.

"Peter finally brings together two of the most important issues in the letter: the false teachers' skepticism about the return of Christ in glory (see 1:16-21) and their disdain for holiness (chap. 2)."¹³⁴

3:3 "First of all" means of primary importance (cf. 1:20). The "last days" Peter referred to here are the days before Jesus Christ's return at the Rapture. This is the same way other writers of Scripture used the phrase "last days" (cf. 2 Tim. 3:1-5; 1 John 2:18-19). What the mockers said follows in verse 4. Here the emphasis is on their attitude of intellectual superiority and disdain of scriptural revelation. This attitude led them to immoral conduct.

"The adversaries who denied the Parousia were themselves a proof of its imminence."¹³⁵

"A scoffer is someone who treats lightly that which ought to be taken seriously."¹³⁶

3:4 One could hardly find a better summary anywhere of the philosophy of naturalism that so thoroughly permeates modern western civilization than what this verse contains (cf. Jer. 17:15; Mal. 7:10). Peter referred to a denial of supernaturalism and an assertion of uniformitarianism. In particular, the scoffers denied the promise of the Lord Jesus that He would return (John 14:1-3; Acts 1:11; et al.). They assumed that God does not intervene in the world.

"Those who give way to their own lusts will always mock at any incentive to noble living."¹³⁷

The "fathers" are probably physical forefathers, more likely the Old Testament patriarchs rather than the first generation of Christians. This is the normal use of the word in the New Testament.

Peter proceeded to answer the second statement in this verse in verses 5-7 and then responded to the scoffers' rhetorical question in verses 8-10. So this section has a somewhat chiastic structure.

3:5 "Escapes their notice" in the Greek means forgets purposely by disregarding information. Peter cited two events in the creation of the cosmos that show things have not always been as they are. God did intervene in the world in the past. When God spoke, the universe came into existence (Gen. 1:6-8; cf. Heb. 11:3). God spoke again and the dry land separated from ("out of") the waters (Gen. 1:9-10). Thus God used water to form the dry land.¹³⁸

3:6 The flood in Noah's day was Peter's third example. God spoke again and the earth flooded. "Through which" (a plural relative pronoun in Greek) probably refers to "the Word of God" and "water" (v. 5).

". . . in 3:6 his [the writer's] emphasis is on the Flood as a universal judgment on sinful men and women. But he evidently conceives this judgment as having been executed by means of a cosmic catastrophe which affected the heavens as well as the earth."¹³⁹

Constable: 2Pe 3:7-10

C. End-time Events 3:7-10

Next Peter outlined what will surely happen so his readers would understand what will take place.

3:7 God has given orders that the present heavens and earth (vv. 5-6) will experience another judgment yet future. Then God will with His word destroy them by fire rather than by water (cf. vv. 10, 12). This will evidently take place after the great white throne judgment and before the creation of the new heavens and new earth (cf. Rev. 20:11-15; 21:1).¹⁴⁰ The world is presently "reserved" for fire in the sense that this is its inevitable destiny (cf. Deut. 32:22; Isa. 34:4 LXX; 66:15-16; Zeph. 1:18; Mal. 3:19).

3:8 Again Peter reminded his readers to remember what they had learned previously (v. 1) and not to forget, as the scoffers did (v. 5). As far as God's faithfulness to His promises, it does not matter if He gave His promise yesterday or a thousand years ago. He will still remain faithful and will fulfill every promise (cf. Ps. 90:4). The passage of a thousand years should not lead us to conclude that God will not fulfill what He has promised. The passing of time does not cause God to forget His promises.¹⁴¹

This verse does not mean that God operates in a timeless state. Time is simply the way He and we measure the relationship of events to one another. The idea of a timeless existence is Platonic, not biblical. God's relationship to time is different from ours since He is eternal, but this does not mean that eternity will be timeless. Eternity is endless time.

"Peter did not say that to God one day is a thousand years, and a thousand years are one day.' The point is not that time has no meaning for God but rather that His use of time is such that we cannot confine Him to our time schedules. His use of time is extensive, so that He may use a thousand years to do what we might feel should be done in a day, as well as intensive, doing in a day what we might feel could only be done in a thousand years."¹⁴²

This statement does not negate the hope of the imminent return of the Lord either. Peter, as the other New Testament writers, spoke as though his readers would be alive at His return (1:19; 3:14). This was an indisputable hope of the early Christians.¹⁴³

3:9 The fact that the fulfillment of God's promise to judge (v. 7) lingers does not mean that God has forgotten His promise, was lying, or cannot fulfill it. It means that He is waiting to fulfill it so that people will have time to repent. Unbelievers left on the earth will be able to repent after the Rapture, but it is better for them if they do so before that event.

If God wants everyone to be saved, will not all be saved?¹⁴⁴ The answer is no because this desire of God's is not as strong as some other of His desires. For example, we know God desires that everyone have enough freedom to believe or disbelieve the gospel more strongly than He desires that everyone be saved. Otherwise everyone would end up believing. However that will not happen (Matt. 25:46). Somehow it will result in God's greater glory for some to perish than for all to experience salvation. Nevertheless, God sincerely "desires" (Gr. boulomenos in contrast to the stronger thelontes, "determines") that every person come to salvation.¹⁴⁵

"No dispensationalist minimizes the importance of God's saving purpose in the world. But whether it is God's total purpose or even His principal purpose is open to question. The dispensationalist sees a broader purpose in God's program for the world than salvation, and that purpose is His own glory [Eph. 1:6, 12, 14]. For the dispensationalist the glory of God is the governing principle and overall purpose, and the soteriological program is one of the principal means employed in bringing to pass the greatest demonstration of His own glory. Salvation is part and parcel of God's program, but it cannot be equated with the entire purpose itself."¹⁴⁶

"Soteriology . . . is obviously a major theme of biblical theology, though it clearly is not the central motif. This is evident in that salvation implies deliverance from something to something and is thus a functional rather than a teleological concept. In other words, salvation leads to a purpose that has been frustrated or interrupted and is not a purpose in itself."¹⁴⁷

"The final cause of all God's purposes is his own glory. . . . (Rev. iv. 11) . . . (Num. xiv. 21) . . . (Is.xlviii. 11) . . . (Ezek. xx. 9) . . . (1 Cor. i. 26-31; Eph. ii. 8-10)."¹⁴⁸

"The final end of both election and reprobation is the Divine glory, in the manifestation of certain attributes. . . . Neither salvation nor damnation are ultimate ends, but means to an ultimate end: namely, the manifested glory of the triune God. . . . 2 Cor. 3:7, 9."¹⁴⁹

3:10 The phrase "day of the Lord" refers to a specific time yet future, as elsewhere in Scripture. This "day" will begin when Antichrist makes a covenant with Israel, and it will conclude with the burning up of the present heavens and earth (Dan. 9:27; 1 Pet. 3:12; et al.).¹⁵⁰ "Its works" probably refers to all that has been done on earth that has only temporal value (e.g., buildings, etc.). This day will come as a thief in that its beginning will take those unbelievers living on the earth then (after the Rapture) by surprise (Matt. 24:37-39, 43-44; Luke 12:39-40; 1 Thess. 5:2; Rev. 3:3; 16:15). The term "heavens" probably refers to the earth's atmosphere and the "second heaven" in which the stars and the planets hang, not God's abode (the "third heaven"). The "elements" (Gr. stoicheia) apparently refer to the material building blocks of physical things (i.e., the atoms, molecules, and larger masses that are foundational to larger things).¹⁵¹

When in the "day of the Lord" will this conflagration take place? Some believe it will happen at the beginning of the millennial kingdom.¹⁵² It seems more likely however that this holocaust will take place at the end of the Millennium and will result in the destruction of the universe as we know it (Rev. 21:1; cf. Matt. 5:18; 24:35; Mark 13:31; Luke 16:17; 21:33).¹⁵³

"Peter clearly opposes those Christians who insisted that Christ had to return within a certain short period of time after his resurrection. But he by no means opposes the idea of imminence itself."¹⁵⁴

Constable: 2Pe 3:11-16

D. Living in View of the Future 3:11-16

Peter drew application for his readers and focused their attention on how they should live presently in view of the future.

3:11 Peter believed that an understanding of the future should motivate the believer to live a holy life now. His question is rhetorical. Holy conduct refers to behavior that is separate from sin and set apart to please God. Godly means like God (1:3, 6-7; cf. 2:7, 10, 12-15, 18-20; 3:3; 1 Pet. 1:15-16).

3:12 The Greek participle translated "hastening" or "speeding" (speudontes) sometimes means "desiring earnestly" (RSV margin).¹⁵⁵ If Peter meant that here, the sense would be that believers not only look for the day of God but desire earnestly to see it (cf. vv. 8-10; Matt. 24:42; 25:13).¹⁵⁶ The AV has "hastening unto" implying that Peter meant believers are rapidly approaching the day of God. Yet "unto" needs supplying; it is not in the text. Most of the translators and commentators, however, took speudontes in its usual sense of hastening. They assumed that Peter was thinking that believers can hasten the day of God by their prayers (cf. Matt. 6:10) and their preaching (cf. Matt. 24:14; Acts 3:19-20).¹⁵⁷ Believers affect God's timetable by our witnessing and our praying as we bring people to Christ (cf. Josh. 10:12-14; 1 Kings 20:1-6; et al.).¹⁵⁸

"Clearly this idea of hastening the End is the corollary of the explanation (v 9) that God defers the Parousia because he desires Christians to repent. Their repentance and holy living may therefore, from the human standpoint, hasten its coming. This does not detract from God's sovereignty in determining the time of the End . . ., but means only that his sovereign determination graciously takes human affairs into account."¹⁵⁹

The "day of God" may be a reference to the time yet future in which God will be all in all (1 Cor. 15:28).¹⁶⁰ This will follow the creation of the new heavens and new earth (Rev. 21:1). On the other hand this phrase may be another way of describing the day of the Lord.¹⁶¹ The antecedent of "on account of which" (NASB) is the day of God. God will burn up the present heavens and earth because of that day.

3:13 We look forward to the new heavens and earth, not the destruction of the present heavens and earth. The reason is that the new heavens and earth will be where righteousness dwells. Unrighteousness characterizes the present world (cf. Jer. 23:5-7; 33:16; Dan. 9:24; Rev. 21:1, 8, 27). "His promise" of new heavens and earth is in Isaiah 65:17; 66:22; et al.

"Christians need to remember the ultimate, bottom-line,' purpose of biblical eschatology: to make us better Christians here and now."¹⁶²

"The purpose of prophetic truth is not speculation but motivation . . ."¹⁶³

3:14 "These things" probably refers to all of what Peter just finished saying in verses 10-13 rather than to the new world in which righteousness dwells (v. 13; cf. the "these things" in v. 11). Peter again urged his readers to "diligent" action (cf. 1:5, 10). He wanted us to be at peace with God, and the implication was that he expected his readers to be alive when the Lord comes.¹⁶⁴ "Spotless" means without defect or defilement (as in a spotless sacrifice, cf. 2:13; 1 Pet. 1:19), and "blameless" means without justifiable cause for reproach. The false teachers were stains and blemishes (2:13), but believers need to be spotless and blameless.

3:15 We should view the Lord's tarrying as a manifestation of His longsuffering that leads people to repentance and salvation rather than as a sign that He is never coming (v. 9).

"While God is waiting, He is both giving time for the unbeliever to be saved, and for the believer to be working out his salvation (cf. Phil. 2:12, 13) in terms of progress in sanctification."¹⁶⁵

Peter regarded Paul as a "dear brother" who was one with him in his allegiance to God and His Word. Perhaps Peter had Romans 2:4 in mind when he said Paul wrote the same thing he had just said.

3:16 "These things" probably refers generally to future events (cf. vv. 11, 14) and the importance of Christians living godly lives in view of them.

It is somewhat comforting to learn that even the Apostle Peter found some of what Paul wrote hard to understand! Peter also wrote some things in his two epistles that tax our understanding. The "untaught" (Gr. amatheis) are those who had not received teaching concerning all that God had revealed. The "unstable" (Gr. asteriktoi) are those who were not always consistent in their allegiance to God or the world, namely, double-minded, fence-straddling compromisers. These types of people misunderstood and in some cases deliberately misrepresented the meaning of Paul's writings. However this only added to their own guilt before God.

"The verb distort' (streblousin), occuring only here in the New Testament, means to twist or wrench,' specifically, to stretch on the rack, to torture.'¹⁶⁶ They take Paul's statements and twist and torture them, like victims on the rack, to force them to say what they want them to say."¹⁶⁷

Note that Peter regarded Paul's writings as of equal authority with the Old Testament Scriptures. This statement reiterates what he said previously about the apostles' teaching being equal with the prophets' writings (1:12-21; 3:2).

"That an Apostle should speak of the writings of a brother-Apostle in the same terms as the books of the Old Testament--viz., as Scripture--need not surprise us, especially when we remember the large claims made by St. Paul for his own words (1 Thess. ii. 13; 2 Thess. ii. 15; Eph. iii. 3-5. Comp. Acts xv. 28; Rev. xxii. 18, 19)."¹⁶⁸

"In attempting to destroy the Bible men destroy themselves."¹⁶⁹

College: 2Pe 3:1-18

2 PETER 3

C. THE NECESSITY OF BELIEVING IN CHRIST'S RETURN (3:1-13)

1. The False Teaching (3:1-7)

¹ Dear friends, this is now my second letter to you. I have written both of them as reminders to stimulate you to wholesome thinking. ² 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.

³ First of all, you must understand that in the last days scoffers will come, scoffing and following their own evil desires. ⁴ 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." ⁵ But they deliberately forget that long ago by God's word the heavens existed and the earth was formed out of water and by water. ⁶ By these waters also the world of that time was deluged and destroyed. ⁷ By the same word the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of ungodly men.

As Peter begins to close his letter, he returns to his earlier emphasis on strengthening the faith of his readers. He reminds them of the many reasons for believing that Jesus is indeed coming back in judgment. It is here that he most clearly reveals the arguments of the false teachers. They teach that Christ will not return, because he has not yet returned as expected, and because the world has continued without change since the creation. Peter reminds the readers that God created the world by his word, then destroyed the world by his word, and that he certainly can and will destroy it again by his word. Destruction awaits the ungodly.

3:1 Dear friends, this is now my second letter to you. I have written both of them as reminders to stimulate you to wholesome thinking.

Peter seems to know his readers well, as he calls them "loved ones" (ajgaphtoiv, agapçtoi). (The NIV's "friends" is not strong enough.) Since he calls this his "second" letter to these Christians, it is probable that the first was the letter we call 1 Peter. This is not certain, though, since 1 Peter could have been sent to a different group of Christians. Peter probably wrote many more letters than these two.

His purpose for both, "to stimulate you to wholesome thinking," is stated very generally. Since both letters deal with the ethical obligations of Christians, the description is an accurate one. The term translated "wholesome" refers to purity or a lack of contamination. Peter's fear at the time of this writing is, of course, that the false teachers will contaminate the thinking of his readers.

3:2 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.

Just as he did in 1:16-21, Peter reminds these believers that his words are based on the words of the prophets and the apostles, who passed on what Jesus taught them. He speaks of "your apostles," probably referring to the apostles who first taught these readers.

The content of the "words" and the "command" is somewhat difficult to determine. Peter may be discussing the demand for holy living preached by the prophets and by Jesus. The word "command" (ejntolhv, entolç) would seem to support this view. Yet he may be looking forward to the following verse, suggesting that the prophets and Jesus predicted that false teachers would come and lead people into apostasy. Or he may be writing about the future coming of Jesus in judgment, also taught by the prophets and by Jesus himself. This would be supported by the primary teaching of the whole letter, especially the similar section in 1:16-21. It is impossible to rule out any of these as possibilities, and it may be best to assume Peter has in mind all three. Jesus and the prophets spoke of the need for holy living to escape the final judgment at the final coming of God's Messiah. They also knew that some would deny these truths.

3:3 First of all, you must understand that in the last days scoffers will come, scoffing and following their own evil desires.

The phrase, "first of all," indicates that these Christians must first understand that Jesus and the prophets knew of these "scoffers" long ago. In other words, Peter's readers should not be alarmed or swayed by these men - they knew they were coming. As discussed above, Peter may use the future tense here (scoffers will come) because the false teachers have only begun their destructive program, which will get worse. Or it may be that he is in essence quoting the words of Jesus and the prophets to which he has just alluded. Matthew 24:5 is a good example: "Many will come in my name, claiming, 'I am the Christ,' and will deceive many."

The words, "in the last days," have been taken in two different ways. Some think that this writer believes that the final days are just arriving at this time, the false teachers themselves being the proof. However, the most common understanding in the New Testament is that Jesus inaugurated the last days and that all Christians are therefore living in the last days. It does not refer to the last few days before the end but rather the last period of history in terms of God's dealings with humans.

Throughout the Bible, "scoffers" are those who ridicule the teachings of God. They tend to discount the spiritual world, making their judgments based on worldly wisdom. In this case they are ridiculing the idea of the Second Coming. Peter ties their scoffing to their sinful lifestyles - they scoff at God's ways and follow "their own evil desires."

3:4 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."

The form of the ridicule of the false teaching is a fairly common one in the Old Testament. Peter's use of this form puts these men in the same category as those who asked Jeremiah, for example, "Where is the word of the Lord? Let it now be fulfilled!" The question, "Where is this 'coming'?" is asked with sarcasm, and it means, "He did not return as he said he would, did he?"

The last part of the verse, the reasoning behind the scoffing, is subject to two major interpretations. The first is that there will be no complete destruction of the world because such a thing never has happened - not since the beginning of the world. (This interpretation will be discussed below.) The second and most common interpretation among modern commentators is that the scoffers contended that Jesus promised to come back during the lifetime of his early disciples. They would have gotten this idea from such passages as Matthew 16:28: "I tell you the truth, some who are standing here will not taste death before they see the Son of Man coming in his kingdom." It is just such an expectation that has led the false teachers to mention the death of "our fathers." According to this view the "fathers" here must be the fathers of the Christian faith, the earliest generation of disciples or even the apostles themselves.

This view is not without merit. It is at least understandable that believers would think that Jesus promised to return before the death of some who were present during his ministry. After the early disciples died, the mockery was inevitable. However, there are a few problems with this reading. First, it is not at all clear that Jesus promised to return during the lifetime of his disciples. The texts that may appear to teach this are certainly subject to other understandings. Not only have they been interpreted in other ways for 1,900 years; it is also quite doubtful that the Gospel writers so understood them as they penned these words toward the end of that first generation.

Second, the term "fathers" is nowhere else used to describe the early Christians. It is often used, however, to speak of the Old Testament "fathers of the faith," as in Romans 9:5; 11:28; 15:8; Acts 7:2,32. There the term refers to Abraham and his near descendants. The phrase, "since the beginning of creation," also leads the reader to assume the fathers are the ancient heroes of the faith because it is parallel to the phrase "since our fathers died."

Third, the writer (whether Peter or not) never really answers the charge that the early Christians have died before the return of Jesus. His answer is much better suited to the understanding of the scoffers' charges presented below. He answers that the Lord has reasons for waiting, not that the Lord never imposed a time limit or that he changed the limit. Surely the writer would have attempted to answer the question directly if he understood it that way.

The better view seems to be that which understands the term "our fathers" to refer to the Old Testament patriarchs, its more normal connotation. The scoffers' reasoning is, then, "It has been several decades now and Jesus still has not returned, as he promised. In fact, the world continues upon its course just the way it has since the time of Abraham. Only dreamers would think that it is about to change."

Unfortunately, we cannot know precisely what has led these false teachers to such a position. They apparently see themselves as Christians, so they must have respect for Jesus. It is, in fact, odd that they seem to deny the coming he promised. Perhaps it means "the coming that some say he promised." What has led them to deny the Second Coming? First, there is little doubt that their sinful lifestyles have influenced their thinking. It is a fact that behavior influences thinking as often as thinking influences behavior. Humans have an amazing ability to rationalize their behavior. But how did the false teachers support their denial of the Second Coming on an intellectual level? This verse may give the clearest hint, since Peter quotes them as contending that, "everything goes on as it has since the beginning of creation." Their statement seems to imply a philosophy of history. Perhaps these teachers blended Christianity with Greco-Roman philosophical thought. The Epicureans believed that the gods existed but that there was nothing to fear from them. The gods could do nothing to hurt people. More likely, though, the false teachers were simply typical Greek thinkers who believed time moves in a continuous cycle and not toward an end. "Everything goes on as it has." The concept of an end to the world may not have made any sense to these people. It has been that way "since the beginning of creation," and it will always be that way.

Excursus: The Imminent Coming of Jesus

It must be admitted that the early Christians seem to have expected Jesus to return within a generation or so. This is the reason for the crisis at Thessalonica that Paul responds to in 1 Thessalonians 4:13-18. Some in that church became concerned when loved ones began to die and Jesus had not returned. This suggests that they expected him back by that time. It does not prove that he had promised to come back by that time. Paul's response is, of course, that the dead will be raised when Jesus returns, so that their loved ones would not miss out on Jesus' return.

A number of other New Testament texts also seem to assume that Jesus would be back "soon." In 1 Corinthians 7:29,31, Paul writes that, "The time is short. From now on those who have wives should live as if they had none; . . . For this world in its present form is passing away." James writes, "Be patient and stand firm, because the Lord's coming is near" (Jas 5:8).

There are several answers to this "problem." First, it must be remembered that Jesus said that, "No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father. Be on guard! Be alert! You do not know when that time will come" (Mark 13:32). If the early church expected Jesus back during the first generation, it was their opinion and not inspired prophecy. Second, it may be that the New Testament writers were trying to convey the idea of imminence. That is, everything is ready for the Second Coming, so that it could arrive at any moment. In that sense it is "near." Third, the present passage in 2 Peter offers the most satisfying answer in the New Testament. If it seems that God is slow, it is not slowness but patience. And besides, human beings are incapable of understanding God's timetable. "With the Lord a day is like a thousand years, and a thousand years are like a day" (2 Pet 3:8).

3:5 But they deliberately forget that long ago by God's word the heavens existed and the earth was formed out of water and by water. 3:6 By these waters also the world of that time was deluged and destroyed.

Peter accuses these men of having a selective memory. They "deliberately forget" that the world was created by "God's word," and that it was also by his word that it was destroyed. The point is that God can (and will) do it again. In other words, their assumption that the world will simply continue without change ignores two important facts: God created the world, and God once destroyed the world. That destruction by water serves as an example, a reminder and an assurance that God will again destroy the ungodly.

The statement that heaven and earth were formed "out of water and by water" is somewhat perplexing. Probably its meaning is that God formed the heavens and the earth out of "the deep" (Gen 1:2) and that he made them by water when he separated and gathered the waters. Separating the waters above from the waters below formed the sky (heavens), and gathering together the waters below created dry ground (Gen 1:6-10).

Even if the precise meaning of the discussion of "water" here is difficult, the reason for it is clear enough. God once destroyed the world with water, but he will destroy it with fire the next time. And it too will be by the power of his word. A better translation for the NIV's "by these waters" would be simply "by these," referring to the waters and the word of God. Perhaps the false teachers doubted God's ability to bring about catastrophic change in the world. Peter assures his readers that God need only speak the word.

3:7 By the same word the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of ungodly men.

The all-powerful word of God has already decreed that "the present heavens and earth" will be destroyed by fire. Since God has spoken, it will occur. The only unknown factor is the time. The teaching that the world will be destroyed by fire is taught only here in the New Testament. Peter is very likely referring here to the words of the prophets, such as those of Malachi: "'Surely the day is coming; it will burn like a furnace. All the arrogant and every evildoer will be stubble, and that day that is coming will set them on fire,' says the LORD Almighty" (4:1). This passage from Malachi and others like it from the Old Testament do not envision a fiery destruction for the whole creation but rather only for ungodly people. In fact, only in 2 Peter is it taught that "the heavens and earth" will be consumed by fire. This undoubtedly looks forward to the "new heaven and new earth" of verse 13, where we will discuss it further.

The coming fiery day is "the day of judgment," when all will be judged. It will therefore also be the day of "destruction of ungodly men," such as the false teachers.

2. The Sure Return of Christ (3:8-10)

⁸ But do not forget this one thing, dear friends: With the Lord a day is like a thousand years, and a thousand years are like a day. ⁹ The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.

¹⁰ But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything in it will be laid bare. ^a

a 10 Some manuscripts be burned up

In this section Peter answers the false teachers' fundamental doctrinal error. There were very good reasons that Christ had not yet returned. But make no mistake - he will return, and the world as presently known will be no more.

3:8 But do not forget this one thing, dear friends: With the Lord a day is like a thousand years, and a thousand years are like a day.

In response to the scoffers' teaching that Jesus had not returned when expected, Peter offers his first response. He addresses his readers again as "loved ones" (agapçtoi, not simply "friends") and encourages them not to "forget," as the false teachers "deliberately forget" (verse 5). He uses the language of Psalm 90:4, as he argues that the Lord does not view time as humans view time.

The fundamental thought here is that people, given their limited perspective, cannot possibly understand God's time-table. What seems an eternity to humans is only a brief moment to an eternal God. Several decades seemed to the early Christians a very long time to wait for the return of Jesus. In fact, Peter implies, this may be a very short time from God's perspective.

It is unusual that Peter writes not only that "a thousand years are like a day" (as in Psalm 90:4) but also that "a day is like a thousand years." The reversed statement (which is the first) is probably just for rhetorical effect. However, it is possible that Peter means that God delays too long in the eyes of some, and that God acts too quickly in the eyes of others.

3:9 The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.

Peter now explains why it is that the Lord has not yet returned. While from a human perspective he seems "slow in keeping his promise," the apparent delay has nothing to do with being slow. The "some" who accuse God of "slowness" are undoubtedly the scoffing teachers.

Far from showing a lack of concern for people, the Lord is actually showing mercy. The theme is a common one in the Old Testament, as time and again God waits to execute his judgment in order to give people a chance to repent. Joel 2:13 provides an excellent example: "Return to the LORD your God, for he is gracious and compassionate, slow to anger and abounding in love, and he relents from sending calamity." Peter does not deny that from a human point of view the return of Jesus seems delayed; but that apparent delay is actually patience, allowing for repentance.

The statement that God does not want "anyone to perish, but everyone to come to repentance," has always created problems for certain theologians. Those who believe that God has chosen some to be saved (and not others) have trouble explaining why God wants all to be saved but has chosen only some. A standard response is to ask who is actually included by the words "anyone" and "everyone." Since Peter writes that God is patient "with you ," suggesting that some of his readers were in need of repentance, it is argued that Peter means "any of you" and "all of you." That is, God wants all those he has chosen to repent and therefore shows patience in sending Jesus. However, it must be noted that some are apparently in real danger of being caught unrepentant when Christ comes "as a thief in the night." And it is far from clear that "anyone" and "everyone" refer to God's chosen ones. For what sense does it make to say that God wants his saved ones to repent so they can be saved? Surely it is more reasonable to think that God wants everyone to repent and be saved.

As explained above, Peter does use the language of "election" in order to reassure his readers (see comments on 1:3). However, this letter as a whole tends to resonate better with a free-will doctrine rather than that of predestination.

3:10 But the day of the Lord will come like a thief.

If Peter has hinted that God has delayed his promised activity (and that is debatable), he wants to ensure that all know that the delay will not last. The verb "will come" begins the sentence in Greek. Christ will return, and he will do so at an unexpected time.

The term "day of the Lord" is an Old Testament phrase, commonly used by the prophets to speak of the coming judgment against sinful people and salvation for the people of God. In the New Testament it is used, as here, to warn of the return of Christ (1 Thess 5:4; Rom 2:5). The fact that it "will come like a thief" is based on Jesus' use of this metaphor (see Matt 24:43; Luke 12:39). The idea is, of course, that the thief breaks into the house when he is unexpected. Here it has great importance because it is the answer to the question of the scoffers (v. 4). The passage of time has led them not to expect the Second Coming. They will be surprised by the one who will come like a thief.

The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything in it will be laid bare.

Returning to the earlier teaching that all will be destroyed by fire, Peter envisions the "roar" of the flames that will consume "the heavens." Jesus spoke of the future passing away of the heavens and the earth (Matt 5:18; 24:35), and Peter most likely gets this teaching from him. He also clearly alludes to Isaiah 34:4: "All the stars of the heavens will be dissolved and the sky rolled up like a scroll; all the starry host will fall like withered leaves from the vine . . . ." Here "the heavens" probably refer to the physical heavens, most likely the sky, rather than the abode of God. "The elements" (stoicei'a, stoicheia ) are best understood to refer to the heavenly bodies, such as the sun, moon, and stars. The fact that they will "melt" (v. 12) seems to support this understanding. It also seems to recall Isaiah 34:4 with its dissolved stars.

After describing both areas above the earth (sky and space), Peter speaks of what will happen to the earth itself. Oddly, he writes that "the earth and everything in it will be laid bare ." Assuming that the image of a fiery destruction is still in Peter's mind, it is probable that he is writing about refinement, or purification by fire (see 1 Pet 1:7). The fire will determine what is pure and what is not. (Paul uses similar imagery in 1 Corinthians 3:13.)

3. Christian Living in Light of Christ's Return (3:11-13)

¹¹ Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives ¹² as you look forward to the day of God and speed its coming. ^a That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat. ¹³ But in keeping with his promise we are looking forward to a new heaven and a new earth, the home of righteousness.

^a 12 Or as you will wait eagerly for the day of God to come

After reminding them of the coming destruction of the ungodly, Peter now calls on his readers to live in light of the future. His message is not only about fear of punishment but is also about the joy of the new heaven and new earth.

3:11 Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives

The use of rhetorical questions has always been popular with those who call on others to do what is right. Peter not only asks the obvious question - he answers it. The thinking is the same as that of the prophets, Paul and most other New Testament writers, and Jesus (see especially the parable of the wise and foolish virgins in Matthew 25:1-13). Since the world will be destroyed and the faithfulness of everyone will be clearly shown, Christians must live "holy" and "godly" lives. Both of these terms are plural in Greek, signifying the many holy behaviors and godly acts to which believers are called.

3:12 as you look forward to the day of God and speed its coming.

A focus on the eternal future that begins with the return of Jesus provides motivation for Christian living. What is most encouraging about this verse is that it moves beyond simply using fear of judgment as motivation. Peter calls on all his readers to anticipate eagerly the "day of God" and even to hasten its coming. The "day of God" is obviously the day of judgment, the Second Coming of Christ, the end of the present world. But what does it mean to "speed its coming?" The word for "speed" could be simply a synonym for "look forward to," but it probably means more here. Peter has just written about God's patient waiting which is motivated by his desire to give people the time to repent. It is likely therefore that holy living is understood here to hasten the coming of Jesus. Luke records Peter speaking in a similar way in Acts 3:19-20: "Repent, then, and turn to God so that your sins may be wiped out, that times of refreshing may come from the Lord, and that he may send the Christ . . . ."

That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat.

Rehearsing what he has just written in verse 10, Peter writes that the day of God will be horrible and wonderful. It is unclear whether the phrase, "the heavens," refers to the sky or outer space or both. The "elements" are surely the stars, and they will "melt in the heat" (as in verse 10, see Isaiah 34:4).

3:13 But in keeping with his promise we are looking forward to a new heaven and a new earth, the home of righteousness.

God's promise is not only that this world and its wickedness will be destroyed. It is also that the new world will be "the home of righteousness." While lazy and discouraged Christians may need to be reminded of the coming punishment of the sinful, the greater motivation for Christians is God's promise of life with him. Peter borrows from Isaiah in order to express this future period. In Isaiah 65:17, God says, "Behold, I will create new heavens and a new earth." The picture is one in which sin has been conquered, and God's will is being done.

When many Christians think about eternal life, the thought is only of "heaven." Here Peter envisions not only a new heaven but also a new earth, presumably the dwelling place of God's people. Even though the picture of eternal life with God is necessarily fuzzy, it should be remembered that Christians look forward to the resurrection of the body and the redemption and renewal of the creation, which has been subjected to frustration (Rom 8:20).

III. FINAL EXHORTATIONS (3:14-18)

¹⁴ So then, dear friends, since you are looking forward to this, make every effort to be found spotless, blameless and at peace with him. ¹⁵ Bear in mind that our Lord's patience means salvation, just as our dear brother Paul also wrote you with the wisdom that God gave him. ¹⁶ He writes the same way in all his letters, speaking in them of these matters. 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.

¹⁷ Therefore, dear friends, since you already know this, be on your guard so that you may not be carried away by the error of lawless men and fall from your secure position. ¹⁸ But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever! Amen.

Although it is arguable that the conclusion to the letter does not begin until verse 17, the repetitive nature of these verses may suggest that Peter is now summing up his practical advice. He also returns to the wording of the beginning of the letter, when he writes about the "knowledge of our Lord" (see 1:3) and their need to "make every effort" (see 1:5). Finally, he seems to mark the conclusion by the use of "so then, dear friends" in verse 14. The use of the similar "therefore, dear friends" in verse 17 serves to return to concluding remarks after the parenthetical statements about Paul.

3:14 So then, dear friends, since you are looking forward to this, make every effort to be found spotless, blameless and at peace with him.

After his third reference to these Christians as "loved ones" (NIV "dear friends"), Peter calls to their mind what he has just told them about the new heavens and earth. He reminds them that they will only enjoy this wonderful existence if they "make every effort," echoing his words in 1:5. There he called them to goodness, knowledge, self-control, and the like. Here he calls them to "be found spotless, blameless, and at peace with him." It is, of course, by the exercise of the former virtues that they will at the judgment be found innocent. There is apparently a legal metaphor at work here, that of a trial before a judge. There is also the background of the sacrificial system, in which only the animals "without spot or blemish" are accepted. (The careful reader remembers that the false teachers are "blots and blemishes," according to 2:13.) The terms "spotless" and "blameless" refer to being without sin. The desire to be "at peace" most likely refers to the relationship with God that comes from having sins forgiven in Christ and living in light of that forgiveness.

3:15 Bear in mind that our Lord's patience means salvation, just as our dear brother Paul also wrote you with the wisdom that God gave him.

Peter repeats again the important teaching that the so-called delay of the return of Jesus is due to God's patient desire for people to repent and therefore receive "salvation." Peter then alludes to the teaching of Paul, perhaps to remind these Christians that the false teachers stand not only against Peter but also against the apostle Paul. This probably implies that Paul was well known and respected among the Christians who received this letter. He was also loved by Peter and by others (perhaps these readers or other apostles), as indicated in the description "our dear ["loved," ajgaphtov", agapçtos] brother Paul." Peter may mean that Paul wrote specifically to these people ("Paul also wrote you"), in which case they would naturally think of Paul as dear or beloved.

Peter acknowledges the already common belief that Paul's "wisdom" came from God. This acceptance of Paul by Peter is one of the so-called proofs that Peter could not have written this letter. It is argued that Paul and Peter were on opposite sides in the early church, Peter representing a very Jewish approach and Paul a very non-Jewish approach. There certainly were some early troubles between these two over some matters (see Gal 2:11-14). However, there is every indication that these were quickly worked out and that Peter and Paul were of the same mind in all important areas. Not only does the book of Acts show Peter and Paul together at the Jerusalem council (Acts 15). They also were both helped by Silas (1 Pet 5:12; 1 Thess 1:1, etc.) and Mark (1 Pet 5:13; Col 4:10). The differences between Peter and Paul have been greatly overstated.

3:16 He writes the same way in all his letters, speaking in them of these matters.

Peter acknowledges what all readers of Paul's letters know. In virtually every letter Paul calls his readers to a holy life, basing his exhortation on the coming of Christ. A typical example is Romans 13:11-13: "And do this, understanding the present time. The hour has come for you to wake up from your slumber, because our salvation is nearer now than when we first believed. The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light. Let us behave decently . . . ."

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.

Having mentioned the letters of Paul, Peter now feels the need to deal with the fact that some are misusing Paul. That parts of Paul's letters are "hard to understand" would probably be agreed upon as quickly in the early church as in its modern counterpart. Not only did he write about specific situations which only the originally addressed church would fully comprehend, Paul also wrote things that were subject to misinterpretation. It is quite possible that the false teachers Peter opposed claimed Paul for their position. It could be that they misunderstood Paul's teachings on justification by faith and Christian freedom, using them to justify libertine behavior. Paul himself had to counter this misuse of his teaching (Rom 6:1-2, Gal 5:13). In the second century, Gnostic heretics regularly cited Paul's writings.

Peter accuses those who "distort" Paul's writings of being "ignorant" and "unstable." The terms probably refer to the false teachers and may also refer to those who follow them. There is no hint here that these people are excused on the basis of their ignorance and instability since they are willfully so (see 3:5). This too will contribute to their coming "destruction."

It is especially interesting that Peter writes of the distortion of Paul's letters along with "the other Scriptures." The implication is that the letters of Paul were already regarded as Scripture at the time Peter wrote. While many have dated 2 Peter into the second century on this basis, there is no compelling reason to do so. It is quite reasonable to think that the letters of the apostles were regarded as Scripture almost immediately. Paul claims to be inspired and authoritative in his letters, which may have been read during the assembly (see Col 4:16).

3:17 Therefore, dear friends, since you already know this, be on your guard so that you may not be carried away by the error of lawless men and fall from your secure position.

With the words, "Therefore, dear friends" (see 3:14), Peter returns to his concluding remarks after his aside about the letters of Paul. He has given them no new information in this letter but has rather "reminded them" (1:12; 3:1-2) of what they already knew from the prophets, apostles, and Jesus himself. They are to "be on guard," because the false teachers sound impressive (2:18-19) and because many will follow them (2:2). These men are "lawless," since their lack of moral constraint has led them into lust and greed (2:13-15).

Christians can be confident in their relationship with God ("secure position") by putting their complete confidence in Jesus and living in light of God's holiness. However, it is possible to "fall" from that high position by failing to strive for holiness. It is especially dangerous to be surrounded by people who are encouraging sinful living. Therefore Peter ends this letter as he began it, with an exhortation for spiritual growth (1:5-8; 3:18).

3:18 But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever! Amen.

The antidote to being "carried away" is to "grow in the grace and knowledge" of Christ. Peter described this process early in this letter by encouraging his readers to add to their faith goodness, knowledge, self-control, perseverance, godliness, brotherly kindness, and love (1:5-7). These are all gifts that can only come from the grace of God. However, only those who seek these gifts will receive them. The exhortation to "grow" means to "make every effort" (1:5).

One Christian virtue, knowledge, is singled out by Peter for special mention. Peter has already written several times of the importance of knowledge (1:2,3,8; 2:20). This is because the false teachers' fundamental error is a lack of knowledge. Their wrong thinking about the return of Christ has had disastrous consequences for their lives. Bad thinking leads to bad living. Correct thinking encourages right living.

Peter ends the letter with a doxology to Christ. Although many Jewish and Christian writings ended with doxologies, it is somewhat unusual to end a letter in this way (but see Philippians 4:20 and Romans 16:25-27). It is even more unusual to find a doxology to Jesus Christ rather than to God the Father (but see 2 Timothy 4:18 and Revelation 1:4-6). However, given Peter's very high view of Jesus (see comments on 1:1), it is not surprising.

"To him be glory" is a prayer that Jesus will be praised. The NIV translation "both now and forever" obscures the reference to "the day of the ages" in the original. Given the content of 2 Peter, the reference may be to the day that will begin with the Second Coming of Jesus.

Peter's final words provide a fitting prayer with which to end these comments on his letter: "Lord, may we continually grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever! Amen."

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: 2Pe 3:7

2 PETER 3 : 7 —Does perdition mean the unsaved will be annihilated?

(See comments on 2 Thes. 1:9 .)   

Evidence: 2Pe 3:3

Signs of the end times (combined from Matthew 24; Mark 13; Luke 21; 1 Timothy 4; and 2 Timothy 3): There will be false Christs; wars and rumors of wars; nation rising against nation; famines; disease (pestilence); false prophets who will deceive many; and lawlessness (forsaking of the Ten Commandments). The gospel will be preached in all the world. There will be earthquakes in various places; signs from heaven (in the sun, moon, and stars); and persecution against Christians in all nations. Men's hearts will fail them for fear of the future; they will be selfish, materialistic, arrogant, proud. Homosexuality will increase; there will be blasphemy; cold-heartedness; intemperance; brutality; rebellious youth; hatred of those who stand up for righteousness; ungodliness; pleasure-seeking; much hypocrisy. False Bible teachers will have many followers, be money-hungry, and slander the Christian faith ( 2Pe 2:1-3 ).

Men will scoff and say that there was no such thing as the flood of Noah and that these "signs" have always been around. Their motivation for hating the truth will be their love of lust ( 2Pe 3:1-7 ). The Scriptures tell us that they make one big mistake. Their understanding of God is erroneous. They don't understand that God's time frame is not the same as ours. They think (in their ignorance) that God's continued silence means that He doesn't see their sins. In truth, He is merely holding back His wrath, waiting for them to repent and escape the damnation of hell.

Jesus warned that the sign to look for was the repossession of Jerusalem by the Jews. That happened in 1967, after 2,000 years, bringing into culmination all the signs of the times.

QUESTIONS & OBJECTIONS

" The number of fossils in some areas is enormous. How could earth have supported all those creatures at the same time?"

This question shows a common false assumption that many people make. They assume the earth today is the same as it has always been. Today’s earth is seventy percent under water. There are scriptural and scientific indications that the pre-Flood world had greater air pressure, higher percentages of oxygen and carbon dioxide, much more land (above sea level), less water (on the earth’s surface), and a canopy of water to filter out the harmful effects of the sun. This would cause there to be many times more plants and animals on the earth than there are today. The added air pressure would diffuse more gasses into the water and support a much greater fish population. Aquatic plant life per cubic mile would multiply also.

Second Peter 3 tells us that the scoffers in the last days will be willingly ignorant of how God created the heavens and the earth. They would also be ignorant of the Flood. These two great events must be considered before making any statements about the conditions on earth today. Only about three percent of the earth today is habitable for man. The rest is under water, ice, deserts, mountains, etc. If the earth before the Flood were, say, seventy percent habitable, it could have supported a huge population. The vast amount and worldwide distribution of fossils shows that the Flood was global and that God hates sin enough to judge the entire world." Dr. Kent Hovind

" About 85% of the rock surface around the world is made up of sedimentary rock, indicating that at some time in the past, the world was covered by water." Peter and Paul Lalonde, 301 Startling Proofs & Prophecies

Evidence: 2Pe 3:6

Peter believed the Genesis account of Noah’s Flood.

Evidence: 2Pe 3:7

Judgment Day: For verses that warn of its reality, see Jud 1:14-15 .

Evidence: 2Pe 3:8

Because God is eternal and outside of the dimension of time, to Him one day is the same as a thousand years. In the same way, a person who is in space, outside of the influence of gravity, will find that one ounce is the same as a thousand pounds.

Evidence: 2Pe 3:9

Salvation is possible for every person. See Joh 3:16-17 .

QUESTIONS & OBJECTIONS

" Why does God allow evil?"

Why does God allow evil men and women to live? Should He instead kill them before they do evil deeds? Should He judge murderers and rapists now? What about thieves and liars, adulterers, fornicators, those who lust, and those who hate? If God judged evil today, all unconverted men and women would perish under His wrath. Thank God that He is patiently waiting for them to turn to the Savior and be saved from His terrible wrath.

Introduction / Outline

Robertson: 2 Peter (Book Introduction)

THE SECOND EPISTLE OF PETER

ABOUT a.d. 66 OR 67

By Way of Introduction

Most Doubtful New Testament Book

Every book in the New Testament is challenged by some one, as indeed the historicity of Jesus Christ himself is and the very existence of God. But it is true that more modern scholars deny the genuineness of 2 Peter than that of any single book in the canon. This is done by men like F. H. Chase, J. B. Mayor, and R. D. Strachan, who are followers of Christ as Lord and Saviour. One has to admit that the case concerning 2 Peter has problems of peculiar difficulty that call for careful consideration and balanced judgment. One other word needs to be said, which is that an adverse decision against the authenticity of 2 Peter stands by itself and does not affect the genuineness of the other books. It is easy to take an extreme position for or against it without full knowledge of all the evidence.

Slow in General Acceptance

It was accepted in the canon by the council at Laodicea (372) and at Carthage (397). Jerome accepted it for the Vulgate, though it was absent from the Peshito Syriac Version. Eusebius placed it among the disputed books, while Origen was inclined to accept it. Clement of Alexandria accepted it and apparently wrote a commentary on it. It is probable that the so-called Apocalypse of Peter (early second century) used it and the Epistle of Jude either used it or 2 Peter used Jude. There are undoubted allusions also to phrases in 2 Peter in Aristides, Justin Martyr, Irenaeus, Ignatius, Clement of Rome. When one considers the brevity of the Epistle, the use of it is really as strong as one can expect. Athanasius and Augustine accepted it as genuine, as did Luther, while Calvin doubted and Erasmus rejected it. It may be said for it that it won its way under criticism and was not accepted blindly.

Claims Petrine Authorship

Not only so, but in fuller form than 1Pe_1:1, for the writer terms himself " Simon (Symeon in some MSS.) Peter," a fact that has been used against the genuineness. If no claim had been made, that would have been considered decisive against him. Simon (Symeon was the Jewish form as used by James in Act_15:14) is the real name (Joh_1:42) and Peter merely the Greek for Cephas, the nickname given by Christ. There is no reason why both could not properly be employed here. But the claim to Petrine authorship, if not genuine, leaves the Epistle pseudonymous. That was a custom among some Jewish writers and even Christian writers, as the spurious Petrine literature testifies (Gospel of Peter, Apocalypse of Peter, etc.), works of a heretical or curious nature. Whatever the motive for such a pious fraud, the fact remains that 2 Peter, if not genuine, has to take its place with this pseudonymous literature and can hardly be deemed worthy of a place in the New Testament. And yet there is no heresy in this Epistle, no startling new ideas that would lead one to use the name of Simon Peter. It is the rather full of edifying and orthodox teaching.

And Personal Experiences of Peter

The writer makes use of his own contact with Jesus, especially at the Transfiguration of Christ (Mar_9:2-8; Mat_17:1-8; Luk_9:28-36). This fact has been used against the genuineness of the Epistle on the plea that the writer is too anxious, anyhow, to show that he is Symeon Peter (2Pe_1:1). But Bigg rightly replies that, if he had only given his name with no personal contacts with Jesus, the name would be called " a forged addition." It is possible also that the experience on the Mount of Transfiguration may have been suggested by Peter’s use of exodos for his own death (2Pe_1:15), the very word used by Luke (Luk_9:31) as the topic of discussion between Jesus and Moses and Elijah. There is also in 2Pe_1:13 the use of " tent" ( skēnoma ) for the life in the body, like Peter’s use of " tents" ( skēnas ) to Jesus at that very time (Mar_9:5; Mat_17:4; Luk_9:33). In 2Pe_1:14 Peter also refers to the plain words of Jesus about his coming death (Joh_21:18.). In 2Pe_1:15 Peter speaks of his own plan for preserving the knowledge of Jesus when he is gone (possibly by Mark’s Gospel). All this is in perfect keeping with Peter’s own nature.

And yet the Epistle Differs in Style from First Peter

This is a fact, though one greatly exaggerated by some scholars. There are many points of similarity, for one thing, like the habit of repeating words ( epichorēgeō in 2Pe_1:10, 2Pe_1:19, bebaios in 2Pe_1:12, 2Pe_1:13, 2Pe_1:15, prophēteia in 2Pe_1:20; 2Pe_3:3, etc.). These repetitions occur all through the Epistle as in 1 Peter. " This is a matter of very high importance" (Bigg). Again in both Epistles there is a certain dignity of style with a tendency to iambic rhythm. There is more quotation of the Old Testament in 1 Peter, but frequent allusion to words and phrases in 2 Peter. There are more allusions to words and facts in the Gospels in 1 Peter than in 2 Peter, though some do occur in 2 Peter. Besides those already given, note 2Pe_1:8 (Luk_13:7.), 2Pe_2:1 (Mat_10:33), 2Pe_2:20 (Mat_12:45; Luk_11:26), 2Pe_3:4 (Mat_24:1.), and possibly 2Pe_1:3 to Christ’s calling the apostles. Both appear to know and use the O.T. Apocrypha. Both are fond of the plural of abstract substantives. Both make sparing use of Greek particles. Both use the article similarly, idiomatically, and sometimes not using it. There are some 361 words in 1 Peter not in 2 Peter, 231 in 2 Peter not in 1 Peter. There are 686 hapax legomena in N.T., 54 in 2 Peter instead of the average of 62, a large number when the brevity of the Epistle is considered. There are several ways of explaining these variations. One way is to say that they are written by different men, but difference of subject has to be borne in mind. All writers and artists have an early and a later manner. Another solution is that Peter employed different amanuenses. Silvanus was the one for 1 Peter (1Pe_5:12). Mark was Peter’s usual interpreter, but we do not know who was the amanuensis for 2 Peter, if indeed one was used. We know from Act_4:13 that Peter and John were considered unlettered men ( agrammatoi kai idiōtai ). 2 Peter and the Apocalypse illustrate this statement. 2 Peter may have more of Peter’s real style than 1 Peter.

He Accepts Paul’s Epistles as Scripture

This fact (2Pe_3:15.) has been used as conclusive proof by Baur and his school that Peter could not have written the Epistle after the stern rebuke from Paul at Antioch (Gal_2:11.). But this argument ignores one element in Peter’s impulsive nature and that is his coming back as he did with Jesus. Paul after that event in Antioch spoke kindly of Peter (1Co_9:5). Neither Peter nor Paul cherished a personal grudge where the Master’s work was involved. It is also objected that Peter would not have put Paul’s Epistles on the level with the O.T. and call them by implication " Scripture." But Paul claimed the help of the Holy Spirit in his writings and Peter knew the marks of the Holy Spirit’s power. Besides, in calling Paul’s Epistles Scripture he may not have meant to place them exactly on a par with the Old Testament.

The Resemblance to the Epistle of Jude

This is undoubted, particularly between Jude and the second chapter of 2 Peter. Kuhl argues that 2 Peter 2:1-3:2 is an interpolation, though the same style runs through out the Epistle. " The theory of interpolation is always a last and desperate expedient" (Bigg). In 2 Peter 2 we have the fallen angels, the flood, the cities of the plain with Lot, Balaam. In Jude we have Israel in the wilderness, the fallen angels, the cities of the plain (with no mention of Lot, Cain, Balaam, Korah). Jude mentions the dispute between Michael and Satan, quotes Enoch by name. There is rather more freshness in Jude than in 2 Peter, though 2 Peter is more intelligible. Evidently one had the other before him, besides other material. Which is the earlier? There is no way to decide this point clearly. Every point is looked at differently and argued differently by different writers. My own feeling is that Jude was before (just before) 2 Peter, though it is only a feeling and not a conviction.

Anachronisms

It used to be said that it was impossible for 2 Peter to have been written in the first century, because it had the atmosphere of the second. But one fact is strongly against that argument. In 2Pe_3:8 occurs the quotation of Psa_90:4 about the thousand years without any chiliastic turn at all, a thing sure to happen in the second century after chiliasm had come to have such a swing. Peter’s use of it suits the first century, not the second. As a matter of fact, the false teachers described in 2 Peter suit the first century precisely if one recalls Paul’s troubles with the Judaizers in Galatia and Corinth and with the Gnostics in Colossae and Ephesus. " Every feature in the description of the false teachers and mockers is to be found in the apostolic age" (Bigg).

The Readers

The author says that this is his second Epistle to them (2Pe_3:1), and that means that he is writing to the saints in the five Roman provinces in Asia Minor to whom the first Epistle was sent (1Pe_1:1). Spitta and Zahn deny this on the ground that the two Epistles do not discuss the same subjects, surely a flimsy objection. Zahn even holds that 2 Peter precedes 1 Peter and that the Epistle referred to in 2Pe_3:1 has been lost. He holds that 2 Peter was addressed to the church in Corinth. He considers the readers to be Jews while 1 Peter was addressed to Gentiles. But " there is nothing in 2 Peter to differentiate its first readers from those of 1 Peter" (Bigg).

The Purpose

Certainly Peter is here concerned chiefly with the heresies of that general region in Asia Minor that so disturbed Paul (Colossians, Ephesians, Pastoral Epistles) and John (Gospel, Epistles, Apocalypse). Paul early foresaw at Miletus these wolves that would ravish the sheep (Act_20:29.). In 1 Peter he is concerned chiefly with the fiery persecutions that are upon them, but here with the heretics that threaten to lead them astray.

Balance of Probability

There are difficulties in any decision about the authorship and character of 2 Peter. But, when all things are considered, I agree with Bigg that the Epistle is what it professes to be by Simon Peter. Else it is pseudonymous. The Epistle more closely resembles the other New Testament books than it does the large pseudepigraphic literature of the second and third centuries.

The Date

If we accept the Petrine authorship, it must come before his death, which was probably a.d. 67 or 68. Hence the Epistle cannot be beyond this date. There are those who argue for a.d. 64 as the date of Peter’s death, but on insufficient grounds in my opinion.

JFB: 2 Peter (Book Introduction)

AUTHENTICITY AND GENUINENESS.--If not a gross imposture, its own internal witness is unequivocal in its favor. It has Peter's name and apostleship in its heading: not only his surname, but his original name Simon, or Simeon, he thus, at the close of his life, reminding his readers who he originally was before his call. Again, in 2Pe 1:16-18, he mentions his presence at the Transfiguration, and Christ's prophecy of his death! and in 2Pe 3:15, his brotherhood with Paul. Again, in 2Pe 3:1, the author speaks of himself as author of the former Epistle: it is, moreover, addressed so as to include (but not to be restricted to) the same persons as the first, whom he presupposes to be acquainted with the writings of Paul, by that time recognized as "Scripture" (2Pe 3:15, "the long-suffering of God," compare Rom 2:4). This necessarily implies a late date, when Paul's Epistles (including Romans) already had become generally diffused and accepted as Scripture in the Church. The Church of the fourth century had, besides the testimony which we have of the doubts of the earlier Christians, other external evidence which we have not, and which, doubtless, under God's overruling providence, caused them to accept it. It is hard to understand how a book palpably false (as it would be if Peter be not the author) could have been accepted in the Canon as finally established in the Councils of Laodicea, A.D. 360 (if the fifty-ninth article be genuine), Hippo, and Carthage in the fourth century (393 and 397). The whole tone and spirit of the Epistle disprove its being an imposture. He writes as one not speaking of himself, but moved by the Holy Ghost (2Pe 1:21). An attempt at such a fraud in the first ages would have brought only shame and suffering, alike from Christians and heathen, on the perpetrator: there was then no temptation to pious frauds as in later times. That it must have been written in the earliest age is plain from the wide gulf in style which separates it and the other New Testament Scriptures from even the earliest and best of the post-apostolic period. DAILLE well says, "God has allowed a fosse to be drawn by human weakness around the sacred canon to protect it from all invasion."

Traces of acquaintance with it appear in the earliest Fathers. HERMAS [Similitudes, 6.4] (compare 2Pe 2:13), Greek, "luxury in the day . . . luxuriating with their own deceivings"; and [Shepherd, Vision 3.7], "They have left their true way" (compare 2Pe 2:15); and [Shepherd, Vision 4.3], "Thou hast escaped this world" (compare 2Pe 2:20). CLEMENT OF ROME, [Epistle to the Corinthians, 7.9; 10], as to Noah's preaching and Lot's deliverance, "the Lord making it known that He does not abandon those that trust in Him, but appoints those otherwise inclined to judgment" (compare 2Pe 2:5-7, 2Pe 2:9). IRENÆUS, A.D. 178 ("the day of the Lord is as a thousand years"), and JUSTIN MARTYR seem to allude to 2Pe 3:8. HIPPOLYTUS [On Antichrist], seems to refer to 2Pe 1:21, "The prophets spake not of their own private (individual) ability and will, but what was (revealed) to them alone by God." The difficulty is, neither TERTULLIAN, CYPRIAN, CLEMENT OF ALEXANDRIA, nor the oldest Syriac (Peschito) version (the later Syriac has it), nor the fragment known as Muratori's Canon, mentions it. The first writer who has expressly named it is ORIGEN, in the third century (Homily on Joshua; also Homily 4 on Leviticus, and Homily 13 on Numbers), who names it "Scripture," quoting 2Pe 1:4; 2Pe 2:16; however (in EUSEBIUS [Ecclesiastical History, 6.25]), he mentions that the Second Epistle was doubted by some. FIRMILIAN, bishop of Cappadocia, in Epistle to Cyrpian speaks of Peter's Epistles as warning us to avoid heretics (a monition which occurs in the Second, not the First Epistle). Now Cappadocia is one of the countries mentioned (compare 1Pe 1:1 with 2Pe 3:1) as addressed; and it is striking, that from Cappadocia we get the earliest decisive testimony. "Internally it claims to be written by Peter, and this claim is confirmed by the Christians of that very region in whose custody it ought to have been found" [TREGELLES].

The books disputed (Antilegomena), as distinguished from those universally recognized (Homologoumena), are Epistles Second Peter, James, Second and Third John, Jude, the Apocalypse, Epistle to Hebrews (compare EUSEBIUS [Ecclesiastical History, 3.3,25]). The Antilegomena stand in quite a different class from the Spurious; of these there was no dispute, they were universally rejected; for example, the Shepherd of Hermas, the Revelation of Peter, the Epistle of Barnabas. CYRIL OF JERUSALEM (A.D. 348) enumerates seven Catholic Epistles, including Second Peter; so also GREGORY NAZIANZEN (A.D. 389), and EPIPHANIUS (A.D. 367). The oldest Greek manuscripts extant (of the fourth century) contain the Antilegomena. JEROME [On Illustrious Men], conjectured, from a supposed difference of style between the two Epistles, that Peter, being unable to write Greek, employed a different translator of his Hebrew dictation in the Second Epistle, and not the same as translated the First into Greek. Mark is said to have been his translator in the case of the Gospel according to Mark; but this is all gratuitous conjecture. Much of the same views pervade both Epistles. In both alike he looks for the Lord's coming suddenly, and the end of the world (compare 2Pe 3:8-10 with 1Pe 4:5); the inspiration of the prophets (compare 1Pe 1:10-12 with 2Pe 1:19-21; 2Pe 3:2); the new birth by the divine word a motive to abstinence from worldly lusts (1Pe 1:22; 1Pe 2:2; compare 2Pe 1:4); also compare 1Pe 2:9 with 2Pe 1:3, both containing in the Greek the rare word "virtue" (1Pe 4:17 with 2Pe 2:3).

It is not strange that distinctive peculiarities of STYLE should mark each Epistle, the design of both not being the same. Thus the sufferings of Christ are more prominent in the First Epistle, the object there being to encourage thereby Christian sufferers; the glory of the exalted Lord is more prominent in the Second, the object being to communicate fuller "knowledge" of Him as the antidote to the false teaching against which Peter warns his readers. Hence His title of redemption, "Christ," is the one employed in the First Epistle; but in the Second Epistle, "the Lord." Hope is characteristic of the First Epistle; full knowledge, of the Second Epistle. In the First Epistle he puts his apostolic authority less prominently forward than in the Second, wherein his design is to warn against false teachers. The same difference is observable in Paul's Epistles. Contrast 1Th 1:1; 2Th 1:1; Phi 1:1, with Gal 1:1; 1Co 1:1. The reference to Paul's writings as already existing in numbers, and as then a recognized part of Scripture (2Pe 3:15-16), implies that this Epistle was written at a late date, just before Peter's death.

Striking verbal coincidences occur: compare 1Pe 1:19, end, with 2Pe 3:14, end; "His own," Greek, 2Pe 1:3, 2Pe 2:16; 2Pe 3:17 with 1Pe 3:1, 1Pe 3:5. The omission of the Greek article, 1Pe 2:13 with 2Pe 1:21; 2Pe 2:4-5, 2Pe 2:7. Moreover, two words occur, 2Pe 1:13, "tabernacle," that is, the body, and 2Pe 1:15, "decease," which at once remind us of the transfiguration narrative in the Gospel. Both Epistles refer to the deluge, and to Noah as the eighth that was saved. Though the First Epistle abounds in quotations of the Old Testament, whereas the Second contains none, yet references to the Old Testament occur often (2Pe 1:21; 2Pe 2:5-8, 2Pe 2:15; 2Pe 3:5-6, 2Pe 3:10, 2Pe 3:13). Compare Greek, "putting away," 1Pe 3:21, with 2Pe 1:14; Greek, "pass the time," 1Pe 1:17, with 2Pe 2:18; "walked in," 1Pe 4:3, with 2Pe 2:10; 2Pe 3:3; "called you," 1Pe 1:15; 1Pe 2:9; 1Pe 5:10, with 2Pe 1:3.

Moreover, more verbal coincidences with the speeches of Peter in Acts occur in this Second, than in the First Epistle. Compare Greek, "obtained," 2Pe 1:1 with Act 1:17; Greek, "godliness," 2Pe 1:6, with Act 3:12, the only passage where the term occurs, except in the Pastoral Epistles; and 2Pe 2:9 with Act 10:2, Act 10:7; "punished," 2Pe 2:9, with Act 4:21, the only places where the term occurs; the double genitive, 2Pe 3:2, with Act 5:32; "the day of the Lord," 2Pe 3:10, with Act 2:20, where only it occurs, except in 1Th 5:2.

The testimony of Jude, Jud 1:17-18, is strong for its genuineness and inspiration, by adopting its very words, and by referring to it as received by the churches to which he, Jude, wrote, "Remember the words which were spoken before of the apostles of our Lord Jesus Christ; how that they told you there should be mockers in the last time, who should walk after their own ungodly lusts." Jude, therefore, must have written after Second Peter, to which he plainly refers; not before, as ALFORD thinks. No less than eleven passages of Jude rest on similar statements of Second Peter. Jud 1:2, compare 2Pe 1:2; Jud 1:4, compare 2Pe 2:1; Jud 1:6, compare 2Pe 2:4; Jud 1:7, compare 2Pe 2:6; Jud 1:8, compare 2Pe 2:10; Jud 1:9, compare 2Pe 2:11; Jud 1:11, compare 2Pe 2:15; Jud 1:12, compare 2Pe 2:17; Jud 1:16, compare 2Pe 2:18; Jud 1:18, compare 2Pe 2:1; 2Pe 3:3. Just in the same way Micah, Mic 4:1-4, leans on the somewhat earlier prophecy of Isaiah, whose inspiration he thereby confirms. ALFORD reasons that because Jude, in many of the passages akin to Second Peter, is fuller than Second Peter, he must be prior. This by no means follows. It is at least as likely, if not more so, that the briefer is the earlier, rather than the fuller. The dignity and energy of the style is quite consonant to what we should expect from the prompt and ardent foreman of the apostles. The difference of style between First and Second Peter accords with the distinctness of the subjects and objects.

THE DATE, from what has been said, would be about A.D. 68 or 69, about a year after the first, and shortly before the destruction of Jerusalem, the typical precursor of the world's end, to which 2Pe 3:10-13 so solemnly calls attention, after Paul's ministry had closed (compare Greek aorist tense, "wrote," past time, 2Pe 3:15), just before Peter's own death. It was written to include the same persons, and perhaps in, or about the same place, as the first. Being without salutations of individuals, and entrusted to the care of no one church, or particular churches as the first is, but directed generally "to them that have obtained like precious faith with us" (2Pe 1:1), it took a longer time in being recognized as canonical. Had Rome been the place of its composition or publication, it could hardly have failed to have had an early acceptance--an incidental argument against the tradition of Peter's martyrdom at Rome. The remote scene of its composition in Babylon, or else in some of the contiguous regions beyond the borders of the Roman empire, and of its circulation in Cappadocia, Pontus, &c., will additionally account for its tardy but at last universal acceptance in the catholic Church. The former Epistle, through its more definite address, was earlier in its general acceptance.

OBJECT.--In 2Pe 3:17-18 the twofold design of the Epistle is set forth; namely, to guard his readers against "the error" of false teachers, and to exhort them to grow in experimental "knowledge of our Lord and Saviour" (2Pe 3:18). The ground on which this knowledge rests is stated, 2Pe 1:12-21, namely, the inspired testimony of apostles and prophets. The danger now, as of old, was about to arise from false teachers, who soon were to come among them, as Paul also (to whom reference is made, 2Pe 3:15-16) testified in the same region. The grand antidote is "the full knowledge of our Lord and Saviour," through which we know God the Father, partake of His nature, escape from the pollutions of the world, and have entrance into Christ's kingdom. The aspect of Christ presented is not so much that of the past suffering, as of the future reigning, Saviour, His present power, and future new kingdom. This aspect is taken as best fitted to counteract the theories of the false teachers who should "deny" His Lordship and His coming again, the two very points which, as an apostle and eye-witness, Peter attests (His "power" and His "coming"); also, to counteract their evil example in practice, blaspheming the way of truth, despising governments, slaves to covetousness and filthy lusts of the flesh, while boasting of Christian freedom, and, worst of all, apostates from the truth. The knowledge of Christ, as being the knowledge of "the way of righteousness," "the right way," is the antidote of their bad practice. Hence "the preacher" of righteousness, Noah, and "righteous Lot," are instanced as escaping the destruction which overtook the "unjust" or "unrighteous"; and Balaam is instanced as exemplifying the awful result of "unrighteousness" such as characterized the false teachers. Thus the Epistle forms one connected whole, the parts being closely bound together by mutual relation, and the end corresponding with the beginning; compare 2Pe 3:14, 2Pe 3:18 with 2Pe 1:2, in both "grace" and "peace" being connected with "the knowledge" of our Saviour; compare also 2Pe 3:17 with 2Pe 1:4, 2Pe 1:10, 2Pe 1:12; and 2Pe 3:18, "grow in grace and knowledge," with the fuller 2Pe 1:5-8; and 2Pe 2:21; and 2Pe 3:13, "righteousness," with 2Pe 1:1; and 2Pe 3:1 with 2Pe 1:13; and 2Pe 3:2 with 2Pe 1:19.

The germs of Carpocratian and Gnostic heresies already existed, but the actual manifestation of these heresies is spoken of as future (2Pe 2:1-2, &c.): another proof that this Epistle was written, as it professes, in the apostolic age, before the development of the Gnostic heresies in the end of the first and the beginning of the second centuries. The description is too general to identify the heresies with any particular one of the subsequent forms of heresy, but applies generally to them all.

Though altogether distinct in aim from the First Epistle, yet a connection may be traced. The neglect of the warnings to circumspection in the walk led to the evils foretold in the Second Epistle. Compare the warning against the abuse of Christian freedom, 1Pe 2:16 with 2Pe 2:19, "While they promise them liberty, they themselves are the servants of corruption"; also the caution against pride, 1Pe 5:5-6 with 2Pe 2:18, "they speak great swelling words of vanity."

JFB: 2 Peter (Outline)

• ADDRESS: EXHORTATION TO ALL GRACES, AS GOD HAS GIVEN US, IN THE KNOWLEDGE OF CHRIST, ALL THINGS PERTAINING TO LIFE: CONFIRMED BY THE TESTIMONY OF APOSTLES, AND ALSO PROPHETS, TO THE POWER AND COMING OF CHRIST. (2Pe. 1:1-21)
• FALSE TEACHERS TO ARISE: THEM BAD PRACTICES AND SURE DESTRUCTION, FROM WHICH THE GODLY SHALL BE DELIVERED, AS LOT WAS. (2Pe. 2:1-22)
• SURENESS OF CHRIST'S COMING, AND ITS ACCOMPANIMENTS, DECLARED IN OPPOSITION TO SCOFFERS ABOUT TO ARISE. GOD'S LONG SUFFERING A MOTIVE TO REPENTANCE, AS PAUL'S EPISTLES SET FORTH; CONCLUDING EXHORTATION TO GROWTH IN THE KNOWLEDGE OF CHRIST. (2Pe. 3:1-18)

TSK: 2 Peter 3 (Chapter Introduction)

Overview

2Pe 3:1, He assures them of the certainty of Christ’s coming to judgment, against those scorners who dispute against it; 2Pe 3:8, warning the godly, for the long patience of God, to hasten their repentance; 2Pe 3:10, He describes also the manner how the world shall be destroyed; 2Pe 3:11, exhorting them, from the expectation thereof, to all holiness of life; 2Pe 3:16, and again to think the patience of God to tend to their salvation, as Paul wrote to them in his epistles.

Poole: 2 Peter 3 (Chapter Introduction)

PETER CHAPTER 3

MHCC: 2 Peter (Book Introduction)

This epistle clearly is connected with the former epistle of Peter. The apostle having stated the blessings to which God has called Christians, exhorts those who had received these precious gifts, to endeavour to improve in graces and virtues. They are urged to this from the wickedness of false teachers. They are guarded against impostors and scoffers, by disproving their false assertions, 2Pe 3:1-7, and by showing why the great day of Christ's coming was delayed, with a description of its awful circumstances and consequences; and suitable exhortations to diligence and holiness are given.

MHCC: 2 Peter 3 (Chapter Introduction)

(2Pe 3:1-4) The design here is to remind of Christ's final coming to judgement.

(2Pe 3:5-10) He will appear unexpectedly, when the present frame of nature will be dissolved by fire.

(2Pe 3:11-18) From thence is inferred the need for holiness, and stedfastness in the faith.

Matthew Henry: 2 Peter (Book Introduction)

An Exposition, with Practical Observations, of The Second Epistle General of Peter

The penman of this epistle appears plainly to be the same who wrote the foregoing; and, whatever difference some learned men apprehend they discern in the style of this epistle from that of the former, this cannot be a sufficient argument to assert that it was written by Simon who succeeded the apostle James in the church at Jerusalem, inasmuch as he who wrote this epistle calls himself Simon Peter, and an apostle (2Pe 1:1), and says that he was one of the three apostles that were present at Christ's transfiguration (2Pe 1:18), and says expressly that he had written a former epistle to them, 2Pe 3:1. The design of this second epistle is the same with that of the former, as is evident from the first verse of the third chapter, whence observe that, in the things of God, we have need of precept upon precept, and line upon line, and all little enough to keep them in remembrance; and yet these are the things which should be most faithfully recorded and frequently remembered by us.

Matthew Henry: 2 Peter 3 (Chapter Introduction)

The apostle drawing towards the conclusion of his second epistle, begins this last chapter with repeating the account of his design and scope in writing a second time to them (2Pe 3:1-2). II. He proceeds to mention one thing that induced him to write this second epistle, namely, the coming of scoffers, whom he describes (2Pe 3:3-7). III. He instructs and establishes them in the coming of our Lord Jesus Christ to judgment (2Pe 3:8-10). IV. He sets forth the use and improvement which Christians ought to make of Christ's second coming, and that dissolution and renovation of things which will accompany that solemn coming of our Lord (2Pe 3:11-18).

Barclay: 2 Peter (Book Introduction)

INTRODUCTION TO THE SECOND LETTER OF PETER

The Neglected Book And Its Contents

Second Peter is one of the neglected books of the New Testament. Very few people will claim to have read it, still less to have studied it in detail. E. F. Scott says "it is far inferior in every respect to First Peter"; and goes on "it is the least valuable of the New Testament writings." It was only with the greatest difficulty that Second Peter gained entry into the New Testament, and for many years the Christian Church seemed to be unaware of its existence. But, before we approach its history, let us look at its contents.

The Lawless Men

Second Peter was written to combat the beliefs and activities of certain men who were a threat to the Church. It begins by insisting that the Christian is a man who has escaped from the corruption of the world (2Pe_1:4 ) and must always remember that he has been purged of his old sins (2Pe_1:9 ). There is laid upon him the duty of moral goodness, which culminates in the great Christian virtue of love (2Pe_1:5-8 ).

Let us set out the characteristics of the men whom Second Peter rebukes. They twist Scripture to make it suit their own purpose (2Pe_1:20 ; 2Pe_3:16 ). They bring the Christian faith into disrepute (2Pe_2:2 ). They are covetous of gain and exploiters of their fellow-men (2Pe_2:3 ; 2Pe_2:14-15 ). They are doomed and will share the fate of the sinning angels (2Pe_2:4 ), the men before the Flood (2Pe_2:5 ), the citizens of Sodom and Gomorrah (2Pe_2:6 ), and the false prophet Balaam (2Pe_2:15 ). They are bestial creatures, ruled by their brute instincts (2Pe_2:12 ), and dominated by their lusts (2Pe_2:10 ; 2Pe_2:18 ). Their eyes are full of adultery (2Pe_2:14 ). They are presumptuous, self-willed and arrogant (2Pe_2:10 , 2Pe_2:18 ). They spend even the daylight hours in unrestrained and luxurious revelry (2Pe_2:13 ). They speak of liberty but what they call liberty is unbridled licence and they themselves are the slaves of their own lusts (2Pe_2:19 ). Not only are they deluded, they also delude others and lead them astray (2Pe_2:14 ; 2Pe_2:18 ). They are worse than those who never knew the right, because they knew what goodness is and have relapsed into evil, like a dog returning to its vomit and a sow returning to the mud after it has been washed (2Pe_2:20-22 ).

It is clear that Peter is describing antinomians, men who used Godgrace as a justification for sinning. In all probability they were Gnostics, who said that only spirit was good and that matter was essentially evil and that, therefore, it did not matter what we did with the body and that we could glut its appetites and it made no difference. They lived the most immoral lives and encouraged others to do so; and they justified their actions by perverting grace and interpreting Scripture to suit themselves.

The Denial Of The Second Coming

Further, these evil men denied the Second Coming (2Pe_3:3-4 ). They argued that this was a stable world in which things remained unalterably the same, and that God was so dilatory that it was possible to assume that the Second Coming was never going to happen at all. The answer of Second Peter is that this is not a stable world; that it has, in fact, been destroyed by water in the Flood and that it will be destroyed by fire in the final conflagration (2Pe_3:5-7 ). What they regard as dilatoriness is in fact God withholding his hand in patience to give men still another chance to repent (2Pe_3:8-9 ). But the day of destruction is coming (2Pe_3:10 ). A new heaven and a new earth are on the way; therefore. goodness is an absolute necessity if a man is to be saved in the day of judgment (2Pe_3:11-14 ). With this Paul agrees, however difficult his letters may be to understand, and however false teachers deliberately misinterpret them (2Pe_3:15-16 ). The duty of the Christian is to stand fast, firmly founded in the faith, and to grow in grace and in the knowledge of Jesus Christ (2Pe_3:17-18 ).

The Doubts Of The Early Church

Such are the contents of the letter. For long it was regarded with doubt and with something very like misgiving. There is no trace of it until after A.D. 200. It is not included in the Muratorian Canon Of A.D. 170 which was the first official list of New Testament books. It did not exist in the Old Latin Version of the Scriptures; nor in the New Testament of the early Syrian Church.

The great scholars of Alexandria either did not know it or were doubtful about it. Clement of Alexandria, who wrote outlines of the books of Scripture, does not appear to have included Second Peter. Origen says that Peter left behind one epistle which is generally acknowledged; "perhaps also a second, for it is a disputed question." Didymus commented on it, but concluded his work by saying: "It must not be forgotten that this letter is spurious; it may be read in public; but it is not part of the canon of Scripture."

Eusebius, the great scholar of Caesarea, who made a careful investigation of the Christian literature of his day, comes to the conclusion: "Of Peter, one Epistle, which is called his former Epistle, is acknowledged by all; of this the ancient presbyters have made frequent use in their writings as indisputably genuine; but that which is circulated as his second Epistle we have received to be not canonical although, since it appeared to be useful to many, it has been diligently read with the other Scriptures."

It was not until well into the fourth century that Second Peter came to rest in the canon of the New Testament.

The Objections

It is the well-nigh universal judgment of scholars, both ancient and modern, that Peter is not the author of Second Peter. Even John Calvin regarded it as impossible that Peter could have spoken of Paul as Second Peter speaks of him (2Pe_3:15-16 ), although he was willing to believe that someone else wrote the letter at Peterrequest. What, then, are the arguments against Peterauthorship?

(i) There is the extreme slowness, and even reluctance, of the early church to accept it. If it had been truly Peter there can be little doubt that the Church would have welcomed and honoured it from the first. But the case was very different. For the first two centuries the letter is never quoted at all in any certain instance; it is regarded with doubt and suspicion for more than another century; and only late in the fourth century is it accepted.

(ii) The contents make it difficult to believe that it is Peter There is no mention of the Passion, the Resurrection and the Ascension of Jesus Christ; no mention of the Church as the true Israel; no mention of that faith which is undefeatable hope and trust combined; no mention of the Holy Spirit, of prayer, of baptism; and no passionate desire to call men to the supreme example of Jesus Christ. If one took away these great verities from First Peter there would be little or nothing left, and yet none of them occurs in Second Peter.

(iii) It is wholly different in character and style from First Peter. This was realized as early as Jerome who wrote: "Simon Peter wrote two Epistles which are called Catholic, of which the authenticity of the second is denied by many because of the difference of the style from the first." The Greek style of this letter is very difficult. Clogg calls it ambitious, artificial and often obscure, and remarks that it is the only book in the New Testament which is improved by translation. Bishop Chase writes: "The Epistle does produce the impression of being a somewhat artificial piece of rhetoric. It shows throughout signs of self-conscious effort. The author appears to be ambitious of writing in a style which is beyond his literary power." He concludes that it is hard to reconcile the literary character of this letter with the supposition that Peter wrote it. Moffatt says: "Second Peter is more periodic and ambitious than First Peter, but its linguistic and its stylistic efforts only reveal by their cumbrous obscurity a decided inferiority of conception, which marks it off from First Peter."

It might be claimed, as Jerome claimed, that, while Peter used Silvanus for First Peter, he used a different amanuensis for Second Peter and that this explains the change in style. But J. B. Mayor compares the two letters. He quotes some of the great passages of First Peter and then says: "I think that none who read these words can help feeling that, not even in Paul, not even in John, is there to be found a more beautiful or a more living description of the secret of primitive Christianity, of the force that overcame the world, than in the perfect quaternion of faith and hope and love and joy, which pervades this short epistle (i.e. First Peter). No one could make the same assertion with regard to Second Peter: thoughtful and interesting as it is, it lacks that intense sympathy, that flame of love, which marks First Peter.... No change of circumstances can account for the change of tone of which we are conscious in passing from one epistle to the other." It is the conclusion of that great and conservative scholar that no explanation, other than difference of authorship, can explain, not so much the difference in style as the difference in atmosphere between First and Second Peter. It is true that from the purely linguistic point of view there are 369 words which occur in First Peter which do not occur in Second Peter; and there are 230 words which occur in Second Peter and not in First Peter. But there is more than a difference in style. A writer can change his style and his vocabulary to suit his audience and his occasion. But the difference between the two letters in atmosphere and attitude is so wide that it is hardly possible that the same person should have written both.

(iv) Certain things within Second Peter point well-nigh irresistibly to a late date. So much time has passed that men have begun to abandon hope of the Second Coming altogether (2Pe_3:4 ). The apostles are spoken of as figures of the past (2Pe_3:2 ). The fathers, that is the founders of the Christian faith, are now figures of the almost dim and distant past; there have been generations between this letter and the first coming of the Christian faith (2Pe_3:4 ).

There are references which require the passing of the years to explain them. The reference to Peterapproaching death looks very like a reference to Jesusrophecy in Joh_21:18-19 , and the Fourth Gospel was not written until about A.D. 100. The statement that Peter is going to leave something which will continue his teaching after he has gone looks very like a reference to MarkGospel (Mar_1:12-14 ).

Above all there is the reference to the letters of Paul (2Pe_3:15-16 ). From this it is quite certain that Paulletters are known and used throughout all the Church; they are public property, and furthermore they are regarded as Scripture and on a level with "the other Scriptures" (2Pe_3:16 ). It was not until at least A.D. 90 that these letters were collected and published, and it would take many years for them to acquire the position of sacred Scripture. It is practically impossible that anyone should write like this until midway through the second century A.D.

All the evidence converges to prove that Second Peter is a late book. It is not until the third century that it is quoted. The great scholars of the early church did not regard it as Peteralthough they did not question its usefulness. The letter has references which require the passing of the years to explain them. The great interest of Second Peter lies in the very fact that it was the last book in the New Testament to be written and the last to gain entry into the New Testament.

In PeterName

How, then, did it become attached to the name of Peter? The answer is that it was deliberately attached. This may seem to us a strange proceeding but in the ancient world this was common practice. Platoletters were written not by Plato but by a disciple in the mastername. The Jews repeatedly used this method of writing. Between the Old and the New Testament, books were written under the names of Solomon, Isaiah, Moses, Baruch, Ezra, Enoch and many another. And in New Testament times there is a whole literature around the name of Peter--The Gospel of Peter, The Preaching of Peter, The Apocalypse of Peter.

One salient fact makes this method of writing even more intelligible. The heretics used it. They issued misleading and pernicious books under the names of the great apostles, claiming that they were the secret teaching of the great founders of the Church handed down by word of mouth to them. Faced with this, the Church retaliated in kind and issued books in which men set down for their own generation the things they were quite sure that the apostles would have said had they been facing this new situation. There is nothing either unusual or discreditable in a book being issued under the name of Peter although Peter did not write it. The writer in humility was putting the message which the Holy Spirit had given him into the mouth of Peter because he felt his own name was unworthy to appear upon the book.

We will not find Second Peter easy to read; but it is a book of first-rate importance because it was written to men who were undermining the Christian ethic and the Christian doctrine and who had to be stopped before the Christian faith was wrecked by their perversion of the truth.

FURTHER READING

2 Peter

C. Bigg, St. Peter and St. Jude (ICC; G)

C. E. B. Cranfield, 1 and 2 Peter and Jude (Tch; E)

J. B. Mayor, The Second Epistle of St. Peter and the Epistle of St. Jude (MmC; G)

J. Moffatt, The General Epistles: James, Peter and Jude (MC; E)

Abbreviations

ICC: International Critical Commentary

MC : Moffatt Commentary

MmC: Macmillan Commentary

NCB: New Century Bible

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: 2 Peter 3 (Chapter Introduction)

The Principles Of Preaching (2Pe_3:1-2)

The Denial Of The Second Coming (2Pe_3:3-4)

Destruction By Flood (2Pe_3:5-6)

Destruction By Fire (2Pe_3:7)

The Mercy Of God's Delay (2Pe_3:8-9)

The Dreadful Day (2Pe_3:10)

The Moral Dynamic (2Pe_3:11-14)

Hastening The Day (2Pe_3:11-14 Continued)

Perverters Of Scripture (2Pe_3:15-16)

A Firm Foundation And A Continual Growth (2Pe_3:17-18)

Constable: 2 Peter (Book Introduction)

Introduction

Historical Background

This epistle claims that the Apostle Peter wrote it (1:1). It also claims to follow a former letter by Peter (3:1) that appears to be a reference to 1 Peter, though Peter may have been referring to a letter we no longer have. The author's reference to the fact that Jesus had predicted a certain kind of death for him (1:14) ties in with Jesus' statement to Peter recorded in John 21:18.

The earliest external testimony (outside Scripture) to Petrine authorship comes from the third century.¹ The writings of the church fathers contain fewer references to the Petrine authorship of 2 Peter than to the authorship of any other New Testament book. It is easy to see why critics who look for reasons to reject the authority of Scripture have targeted this book for attack. Ironically in this letter Peter warned his readers of heretics who departed from the teaching of the apostles and the Old Testament prophets, which is the very thing these modern critics do. Perhaps that is another reason some contemporary teachers question its authenticity. Not all who reject Petrine authorship are false teachers, however. The arguments of these modern critics have convinced some otherwise conservative scholars who retain belief in the epistle's inspiration.

Regardless of the external evidence, there is strong internal testimony to the fact that Peter wrote the book.² This includes stylistic similarities to 1 Peter, similar vocabulary compared with Peter's sermons in Acts, and the specific statements already mentioned (i.e., 1:1, 14; 3:1). In addition, the writer claimed to have witnessed Jesus' transfiguration (1:16-18) and to have received information about his own death from Jesus (1:13-14; cf. John 21:18).

Assuming Peter's reference to his former letter (3:1) is to 1 Peter, he seems to have sent this epistle to the same general audience. That audience was primarily Gentile but also Jewish Christians living in northern Asia Minor (cf. 1 Pet. 1:1). The background of the readers and the situation they faced, as Peter described these, fit such an audience well.³

Peter's reference to his imminent departure from this life (1:13-15) suggests that the time of composition may have been just before Peter suffered martyrdom.⁴ The writings of church fathers place Peter's death at A.D. 67-68 in Rome.⁵ Consequently a date of composition about that time seems most likely. Early church tradition also says Peter spent the last decade of his life in Rome.

"Second Peter is the swan song of Peter, just as 2 Timothy is the swan song of Paul. There are striking similarities between the two books. Both epistles put up a warning sign along the pilgrim pathway the church is traveling to identify the awful apostasy that was on the way at the time and which in our time has now arrived. What was then like a cloud the size of a man's hand today envelops the sky and produces a storm of hurricane proportions. Peter warns of heresy among teachers; Paul warns of heresy among the laity."⁶

The similarities between 2 Peter 2 and the Book of Jude, especially Jude 4-18, have raised several questions. Did Peter have access to Jude's epistle, or did Jude have a copy of 2 Peter? Which book came first? Did one man use the other's material, or did both draw from a common source? The commentators and writers of New Testament introductions deal with these questions thoroughly. See them for further explanations.⁷

Suffice it to say that the church through the ages has recognized the end product of both 2 Peter and Jude as epistles that God inspired. As far as which came first, we may never know for sure until we get to heaven. The consensus among scholars now is that Jude probably wrote before Peter (or his agent) composed 2 Peter.⁸ I tend to favor the priority of 2 Peter as do many conservative authorities.⁹

"Most scholars, in fact, date 2 Peter in the early part of the second century and consider it the last New Testament book to have been written. The author's claim to Petrine authorship, therefore, is part of the phenomenon of pseudonymity' in the ancient world, whereby the authority and tradition of a revered religious figure were attributed to a later work by an anonymous author."¹⁰

This quotation reflects the majority of scholarly opinion but not the conviction of many conservatives including myself.

"The purpose of 2 Peter is to call Christians to spiritual growth so that they can combat apostasy as they look forward to the Lord's return."¹¹

Message¹²

Peter wrote this epistle, as he did 1 Peter, to establish believers in their faith. He wrote both letters in obedience to Jesus' instructions to him to "strengthen your brothers" (Luke 22:32). Both epistles contain reminders of fundamental Christian teaching. Both evidently went to the same audience (2 Pet. 3:1). Both deal with how to handle various kinds of trials among other things, suffering in 1 Peter and false teachers in 2 Peter. Both also emphasize God's grace.

The differences between these two epistles are also significant.

The first epistle ends, "Stand firm in it [grace]" (5:12). Its theme is the sufficiency of God's grace. We need to stand fast in grace as Christians.

The second epistle ends, "Grow in grace" (3:18). Its theme is the responsibility of grace. We also need to keep growing in grace. This letter builds on the first. We do not only need to stand fast in grace, but we also need to keep growing in it.

We could state the message of the book therefore as follows: fulfill your responsibilities as recipients of the true grace of God. The message of 1 Peter was, "Stand firm in the true grace of God."

Let me identify the major revelations of this letter.

First, as recipients of God's grace we have resources that create responsibilities. Peter emphasized two of our resources.

Our first resource is the power of God (1:3). God's power grants us everything we need for godly living. Godly living becomes possible when we come to know God by saving faith. We grow in our knowledge of God as we get to know Him better through study of the Scriptures. We also do so as we respond to our increasing knowledge of Him properly by abiding in Him.

One area of life that God's power transforms is our spiritual vitality, energy. God wants us to be vital Christians (John 10:10; cf. James). The opposite condition is to have no spiritual energy. God's power enables us to demonstrate His own "glory" by giving us spiritual vitality (1:3). Peter saw the glory of God manifested through Jesus Christ on the Mount of Transfiguration (1:17). God wants to manifest His glory through every Christian (3:18). People can see God's glory in our spiritual vitality. The clearest illustration of spiritual vitality is Jesus Christ during His earthly ministry.

Another area of life that God's power transforms is our conduct, more specifically. By conduct I mean how we conduct ourselves in thought, word, and deed--what we do, and what we do not do. God wants us to be godly Christians as well as glorious Christians. He wants us to be virtuous as well as vital. The opposite condition is ungodly and unclean. The false teachers reflected the opposite condition, and Peter described their conduct quite fully in chapter 2. God's power enables us to demonstrate His own "excellence" by making us godly (1:3). Peter heard the excellence of God testified to on the Mount of Transfiguration when he heard God say of Jesus Christ, "This is my beloved Son in whom I am well pleased." (Cf. 1:17-18). God wants to manifest His excellence through every Christian (cf. 1 Pet. 2:9). People can see God's excellence in our godly conduct.

The second resource Peter emphasized that every Christian has is the promises of God (1:4). God's promises grant us everything we need to realize our potential and to maintain our purity in godly living. These promises are "magnificent" because they are essentially great and wonderful. They are "precious" to us because they are gifts of our loving heavenly Father and because they are the keys to our realizing our potential and maintaining our purity.

One area of life that God's promises transforms is our character. God wants us to partake of His nature. We receive His nature (i.e., the Holy Spirit) initially when we believe His promise that Christ died for our sins. However, He wants us to partake of that nature fully in this life. When we do so, we realize our potential as the children of God. We do so by continuing to believe God's promises to us. As we began the Christian life by faith, we should continue to walk by faith (cf. James). Because the false teachers rejected the promises of God they failed to realize their potential as human beings. They did not become partakers of the divine nature.

Another area of life that God's promises transforms is, more specifically, our morality. Again we receive future deliverance from the penalty of sin by believing that Christ died for our sins. Nevertheless we also receive present deliverance from the power of sin by believing other of God's promises to us. For example, God promises us that sin will no longer have enslaving power over us (Rom. 6:14; cf. 1 Pet. 4:11; 5:11). He also promises us that He will give us a way of escape in temptation (1 Cor. 10:13). He also promises us that He will give us the desire and the ability to obey Him (Phil. 1:6). One of the promises that Peter emphasized especially in this epistle was the promise that Jesus Christ would return (3:4, 9, 13). He discussed this promise in 3:4-16. When Christ returns He will perfect us. God has given us many more promises. Relying on these is key to maintaining our purity as Christians. Because the false teachers rejected the promises of God, they failed to maintain moral purity. They did not escape the corruption that is in the world through lust.

These then are the resources that create our responsibility: God's power within us, and God's promises in His Word. You can succeed in life and in ministry because you have these resources.

Next let us notice what Peter appealed to his readers to do in view of their resources. He called them to give diligence to two things.

First, we should diligently appropriate our resources (1:5-8). We do this be responding responsibly. We must respond by fulfilling our responsibility as well as by trusting God to fulfill His. We must exercise effort and self-discipline to develop qualities God wants to perfect within us (1:5-8). No one can become a strong Christian without self-discipline.

Second, we should diligently avoid our perils. We do this by remembering God's promises (1:9, 12-13; 3:1-2). Our tendency is to forget God's power and our responsibilities (1:9; 3:5). Our tendency is also to forget God's promises (3:4). Peter's concern was mainly that his readers not forget the promise of the Lord's return (3:9, 13). This promise should affect us by encouraging us to live pure lives (3:14). Because the false teachers chose to forget it, they failed to fulfill the responsibilities of God's grace. Scripture memorization and review are valuable activities because they help us remember God's promises.

These are the major revelations in the book. As recipients of God's grace we have resources that create responsibilities, namely God's power and promises. We also need to give diligence to our responsibilities of responding to God's power and remembering God's promises.

I would also like to point out some applications of this epistle's message to our lives.

First, God's resources do not free us from responsibility to cultivate godliness diligently. They increase that responsibility. The Christian life is a combination of trusting and toiling. We must balance these things. When we neglect either responsibility, we get into trouble (1:5). We are partners with God.

Our sanctification is a process in which we labor together with God.

We are responsible to trust and to obey, to exercise faith in God and to work. We frustrate the Holy Spirit's work of sanctifying us if we do not trust or if we do not obey. The Christian life is a lot like water skiing. We have to lean back and let God pull us out of the stuff that holds us down. However we also have to hold on to the rope, to keep following His leading. When we do both things He enables us to overcome. We can even fly over what formerly held us in its clutches.

Second, we should cultivate habits that will help us remember our resources: God's power and promises. One of the most important reasons we should read our Bibles regularly is that they remind us of things we need to remember. The same is true of memorizing Scripture, attending church services, and having fellowship with other Christians. Peter said it is better not to know Scripture than to forget it (2:21).

Third, God intended the promise of the Lord's return and the events that will follow to be important motivations for us. This is our hope. If we neglect the prophetic portions of Scripture, our motivation for godly living will sag (3:14).

Constable: 2 Peter (Outline)

Outline

I. Introduction 1:1-2

II. The condition of the Christian 1:3-11

A. The believer's resources 1:3-4

B. The believer's needs 1:5-9

C. The believer's adequacy 1:10-11

III. The authority for the Christian 1:12-21

A. The need for a reminder 1:12-15

B. The trustworthiness of the apostles' witness 1:16-18

C. The divine origin of Scripture 1:19-21

IV. The danger to the Christian 2:1-22

A. The characteristics of false teachers 2:1-3

B. The consequences of false teaching 2:4-10a

C. The conduct of false teachers 2:10b-19

D. The condemnation of false teachers 2:20-22

V. The prospect for the Christian 3:1-16

A. The purpose of this epistle 3:1-2

B. Scoffing in the last days 3:3-6

C. End-time events 3:7-10

D. Living in view of the future 3:11-16

VI. Conclusion 3:17-18

Constable: 2 Peter

2 Peter

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Peter (Book Introduction)

THE

SECOND EPISTLE OF ST. PETER,

THE APOSTLE.

INTRODUCTION.

This epistle, though not at first received [by some Churches] as canonical, was acknowledged as such [by all Churches] about the end of the fourth age [century]. See Eusebuis, lib. iii. History of the Church, chap. iii.; St. Jerome, de Vir. Illust. Tillem. art. 33. The design, as it appears, Chap. i. 13. and Chap. iii. 1. was to give them admonitions and instructions against teachers of false doctrine, particularly against the Simonites. It seems to have been written a little before his martyrdom, about the year 66. (Witham) --- In this epistle St. Peter says, (Chap. iii.) "Behold this is the second epistle I write unto you:" and before, (Chap. i. 14.) "Being assured that the putting off of this my tabernacle is at hand." This shews that it was written a very short time before his martyrdom, which was about thirty-five years after our Lord's ascension. In this epistle he admonishes the faithful to be mindful of the great gifts they received from God, and to join all other virtues with their faith. He warns them against false teachers, by describing their practices and foretelling their punishments. He describes the dissolution of this world by fire, and the day of judgment. (Challoner) --- This epistle may be considered as the spiritual testament or last will of the apostle, as it contains his last admonitions to the faithful. He first calls their attention to the care they should have of their sanctification and perfection, next to the perils that concern the Church one the part of heretics, those that menaced her in her infant state, and those that will assail her in the latter days, which includes an invincible proof of her perpetuity; for is is the same infallible and indefectible Church that is to encounter the latter as the former trials, but always with promised success. Hence the great St. John Chrysostom says: the same day that shall see the Church of God ended, shall see the end of the world; and to these continued struggles shall succeed perfect peace, to be enjoyed through a blissful eternity. If some are still found to object, that the present epistle was not written by St. Peter, on account of the marked difference of the style, St. Jerome removes this objection thus: St. Peter employed different interpreters, sometimes Glaucias, and sometimes St. Mark; hence the difference of the style, from the diversity of his scribes. St. Mark was with him when he penned the first, but was not with him when he dictated the present. The present epistle contains, as we said above, an account of the last dreadful trials that are to assail the faithful before the end of time; but all that faith teaches us on that subject is: first, That the world will have an end; secondly, that it will end by fire; and thirdly, that the world will not be destroyed, but changed and perfected. Hence all that is said with regard to the duration of the world; on the nature and quality of the fire that is to burn and purify the world; if it be to precede or follow the last judgment, all is problematical, all is doubtful. Hence the Christian knows a good deal, who knows how to entertain proper doubts.

====================

Gill: 2 Peter (Book Introduction)

INTRODUCTION TO 2 PETER

Though there was, among the ancients, a doubt concerning the authority of this epistle, which is first mentioned by Origen ^a, and afterwards by Eusebius ^b and Jerom ^c, yet it prevailed not among the churches, nor hindered the diligent reading and use of it, together with other Scriptures; it appearing to be useful and profitable, as Eusebius declares; and in process of time this doubt was entirely removed, and it was universally received by fathers and councils into the canon of the Scriptures, where it is justly retained, it having plain signatures of its divine original. Nor is there anything in it unworthy of so great an apostle, whose name it bears; but the whole of it is agreeable to the analogy of faith, to the rest of the sacred writings, particularly to the epistle of Jude, between which, and the second chapter of this, there is a great likeness. The only reason of the doubt of the genuineness of this epistle, and whether it was written by the Apostle Peter, is the difference of its style from the former; but the Holy Ghost, the dictator of the sacred writings, is not limited to a man's natural style, but could vary it as he pleased: besides, a man's style is not the same at different times, and when writing on different subjects; add to which, that this objection can only regard the second chapter, for the first and third agree with the former epistle. And some have thought that the second chapter is an extract out of some ancient Hebrew book, describing the characters of the old false prophets; which book Peter and Jude having before them, took the characters of the old prophets, and, under divine direction, applied them to the false teachers of the present age; and if so it is not to be wondered at that the style of the epistle should differ from the former, and even from itself in this part. But that it was written by the Apostle Peter, not only the inscription shows, which, if false, would indeed discredit the genuineness of the book, but the account that is given of the writer of it, as one that was with Christ at his transfiguration, 2Pe 1:16. Now there were only the three following disciples there, Peter, John, and, James. The last of these had been dead some time when this epistle was written, and it was never ascribed by any to the Apostle John, and therefore it remains that Peter must be the writer of it. As for Simeon, bishop of Jerusalem, that succeeded James, whom Grotius would suggest as the author of it, the character does not agree with him; he was not with Christ on the holy mount, nor heard the voice from heaven, asserting the sonship of Christ, and the divine complacency in him: moreover, this epistle is called a "second epistle", 2Pe 3:1 and supposes a first, and manifestly refers to the former epistle of Peter's, about which there never was any doubt, as the authors before mentioned observe. It was written by the apostle in his old age, when upon the decline of life, just as he was about to put off his tabernacle, 2Pe 1:13 a little before his martyrdom, in the year 68, though Dr. Lightfoot places it in 66; and it is sent to the same persons as his first, namely, to the believing Jews scattered throughout several parts of Asia, he being the minister of the circumcision; see 1Pe 1:1 compared with 2Pe 3:1. The scope and design of it are, to put them upon a concern for a larger increase of grace and spiritual knowledge; to confirm and establish them in the present truth of the Gospel; to warn them against false teachers, which he largely describes; and he puts them in mind of the dissolution of all things, and of what will precede and follow it; from whence he draws several useful hints and inferences.

Gill: 2 Peter 3 (Chapter Introduction)

INTRODUCTION TO 2 PETER 3

In this chapter the apostle makes mention of the end and design of his writing this second epistle; foretells that there would be scoffers at the coming of Christ in the last days; describes the coming of Christ and the burning of the world; and closes with the use saints should make of these things. The end of his writing both this and the former epistle was to put the persons he writes unto in mind of the doctrines and ordinances of the Gospel, delivered by the prophets and apostles, 2Pe 3:1; and then, agreeably to what the prophets had said, he predicts that there would be scoffers in the last day; who are described by their sinful course of life, and by their words, what they would say concerning the coming of Christ, and their reasoning about it, 2Pe 3:3; which arose from their ignorance of the creation of the heavens and the earth, and of the situation of them; and is refuted by showing that things have not remained as they were from the creation; that the earth standing in and out of the water, as it was capable of being overflowed with a flood, so it perished by one; and that the present heavens and earth are reserved and prepared for a general burning at the day of judgment, in which wicked men will be destroyed, 2Pe 3:5; but let these men scoff as they will, the length of time since the promise of Christ's coming was made should be no objection with the saints to the performance of it; since the longest term of time is nothing with God, however considerable it may be with men, 2Pe 3:8; besides, the reason of the coming of Christ being deferred, is not owing to any dilatoriness in the performance of the promise, but to the longsuffering of God towards his elect, being unwilling that anyone of them should be lost, but that all should be brought to repentance, 2Pe 3:9; but as for the coming of Christ, that is certain, and will be sudden; at which time will be the general conflagration, which is described in a very awful manner, 2Pe 3:10; and the use to be made of such a tremendous dispensation by the saints is to live a holy and godly conversation, 2Pe 3:11; to be eagerly looking for the coming of Christ, 2Pe 3:12, and to expect, according to his promise, new heavens and a new earth, in which will dwell righteous persons, 2Pe 3:13; and to be diligent to be found in peace at that day, 2Pe 3:14; and to account the longsuffering of God salvation; and the whole of this account, and the use of it, is strengthened by the testimony of the Apostle Paul, of whom, and of his epistles, a character is given, 2Pe 3:15; and the epistle is concluded with some cautions and exhortations to the saints, to beware lest they should be carried away with the errors of wicked men, and so fall from any degree of steadfastness in the faith; and to be concerned for a growth in grace, and in the knowledge of Christ Jesus, to whom glory is to be ascribed for ever and ever, 2Pe 3:17.

College: 2 Peter (Book Introduction)

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the Bible, including Bible class teachers, preachers, college students, and other motivated readers. However, it is written on a popular rather than a scholarly level, so that readers need not be familiar with Greek or scholarly methods or jargon.

The goal is to help the modern reader to hear the message of 2 Peter as its first readers heard it. Our assumption is that we must know what it meant before we can know what it means . Peter wrote for a particular group of Christians facing a particular set of problems. The letter was therefore not written to us (although we believe that it was written for us). To be faithful to Peter's intent, we must attempt to place ourselves in the shoes of the earliest readers.

This is a difficult task for a couple of reasons. First, this "book" of the New Testament is a letter. This means we are reading someone else's mail. The problem is that both Peter and his readers knew the situation, so that Peter only makes allusions to what was going on. For example, we would like to know much more about the false teachers. However, Peter had no need to discuss in detail what both he and his readers already know. We are left to read between the lines in order to reconstruct the situation. Second, we are dealing with literature written in an ancient language to an ancient culture. They had a very different worldview, lived very different lifestyles, and practiced very different customs from those with which we are familiar.

Our task is therefore difficult, but it is not hopeless. We will never grasp the details of this letter exactly as the first readers did, but we can have confidence that we are understanding the larger picture. Greek scholars, historians, specialists in ancient Jewish and Christian literature, and others have spent countless hours studying this and other ancient documents. We are fortunate to stand on their shoulders.

Finally, we must mention the nature of this letter. Many dislike it because it is largely negative. After all, it is Peter's scathing denunciation of false teachers. Everyone prefers the message of grace to the message of judgment. However, it is sometimes necessary to expose error, even if the task is not enjoyable. This letter ought to remind Christians of the importance of guarding the essential doctrines of the Christian faith. As Peter makes painfully clear, bad doctrine leads to bad living, which leads to sure judgment. Christians must never shrink from the unpleasant task of fighting heresy.

The reader will quickly discover that I am greatly indebted to the fine commentaries of Douglas J. Moo and especially Richard Bauckham. Moo offers excellent comments from an evangelical perspective. Bauckham's detailed discussion of linguistic, historical, and literary matters is without equal. The reader is referred to his commentary in numerous footnotes simply because his discussion is the most thorough available.

AUTHORSHIP AND DATE

Second Peter claims to have been written by Simon Peter, the apostle of Jesus (1:1) and eyewitness to his transfiguration (1:16-18). Since he writes of his approaching death (1:14-15), Peter must have written this letter by the mid-60s of the first century A.D. (The tradition that Peter was martyred in Rome under the emperor Nero is probably reliable.)

A large number of modern scholars, however, are convinced that Peter could not have written this letter. In fact, this New Testament writing more than all others is believed to be pseudonymous (written under a false name). A number of reasons are given for this belief.

First, there is the language and style of the original Greek. Second Peter is written in elaborate Greek, often using rare and poetic terminology. Many believe that a Galilean Jew could not have written in this style. More significantly, 2 Peter is very much unlike 1 Peter. Most argue that the writer who wrote 1 Peter could not have written this letter. In response it must be admitted that this is an argument of some weight. However, conservative scholars are not convinced. First, no one can really know what Peter could and could not have written at different times in life and to different audiences. The style argument always involves considerable subjectivity. Second, many conservative commentators admit that the style of 2 Peter disallows thinking that Peter wrote it himself. They suggest that an amanuensis probably wrote the letter for Peter, as Silvanus may have done in 1 Peter (5:12). A trusted "secretary" may well have written Peter's thoughts in a different style from that of Peter.

A second argument against Petrine authorship is that even some of the early Christians had their doubts about this letter. The evidence is quite complex and difficult to analyze, but a few facts are fairly clear. Origen (3rd century) notes that 2 Peter was a disputed letter, although he believes that Peter wrote it. Eusebius (4th century) rejects its authenticity, although he suggests that the majority accepted it. Jerome (end of 4th century) writes that many rejected it because it was so unlike 1 Peter; yet he contends that Peter probably used two different amanuenses (secretaries). In response, it must again be granted that this is a substantive claim. More than any other New Testament book, 2 Peter was late in being universally accepted. However, evangelical scholars underscore the fact that it was accepted; and it was accepted at a time when a number of works falsely attributed to Peter were being rejected. The evidence from the early church is not unanimous, but it is clearly for the authenticity of 2 Peter.

A third argument for the pseudonymity of 2 Peter concerns the time references regarding the false teachers. At times the writer speaks of false teachers who will come, but at other times he makes it clear that they are already present. The argument is that the actual writer attempts to write as if Peter is predicting the future. In reality he betrays the fact that he is actually living during the times of the false teachers. In response, conservatives note that there are many possible reasons for the changing tenses. The possibility that the pseudonymous writer forgot to continue his fiction is not the most likely. Perhaps the false teachers had not arrived yet but were known because they were already present in other locations. The full discussion is found in the comments on 2:1.

Fourth, many think that the inference in 3:16 that Paul's letters are "Scripture" betrays a late date. Paul's letters, it is argued, were not considered Scripture until at least the late first century. Those who accept Petrine authorship must admit that Peter's words are somewhat surprising. However, it cannot be ruled out that the written words of one regarded as an inspired apostle would be called Scripture. Scholars are often too sure that they know what early Christians could and could not think.

Fifth, many who deny that Peter wrote this letter do so on the basis that it is a "testament," a final address of a leader before his death to the group which reveres him (see comments on 1:11). Most often, a testament was written well after the death of the hero whose name is attached to it, and it addressed the needs of the later generation. Many believe therefore that someone wrote this testament in Peter's name in order to lend his authority to the crisis provoked by the false teachers. Conservatives have responded that there are certainly some elements of the testament genre in 2 Peter, but that these elements do not make 2 Peter a testament like others. Furthermore, testaments need not be pseudonymous. Peter certainly could have written this way at the end of his life.

Sixth, many scholars reject 2 Peter on the basis of the false teaching it opposes. Many think that the heresy is Gnosticism, which developed in the second century. However, while there are minor similarities to that heresy, there is nothing in 2 Peter that would identify the false teachers as second-century Gnostics. The sort of false teaching in 2 Peter is already seen in Paul's letters.

Finally, some also argue that the apostle Peter would not have borrowed from the letter of Jude (see section on "Relation to Jude"). However, this argument is really quite weak. It is not clear why Peter would not have borrowed useful material from another source. Neither is it certain that Peter borrowed from Jude. Jude may have borrowed from Peter, or both may have borrowed from another source, whether oral or written.

In the final analysis, most conservative scholars argue that the apostle Peter wrote 2 Peter. They know that this can never be proven and that the decision is in part based on faith and tradition. Nonconservative scholars make significant arguments against Petrine authorship, but they wrongly claim that they have proven that Peter did not write this letter. We find their arguments weighty but not conclusive. In this commentary we will assume that Peter wrote 2 Peter.

OCCASION

Peter wrote to a specific church (or group of churches) facing specific problems, namely the coming of false teachers. Second Peter may have been written to the same churches as 1 Peter (churches in Asia Minor, according to 1:1), since 2 Peter mentions an earlier letter to this group (3:1). However, the fact that he may have written letters to other churches means that we cannot be sure.

Peter wrote this letter primarily because false teachers were 1) denying the Second Coming of Jesus, and 2) living without moral restraint and encouraging others to do so. Peter writes that they denied the teachings of prophets and apostles and that they arrogantly slandered spiritual beings. They denied the Second Coming, arguing that the world was simply continuing on its course as it had since the creation.

Their belief that there would be no Second Coming (and therefore no final judgment) led these false teachers into ungodly lifestyles. They willfully satisfied their sinful desires, including greed, sexual immorality, and gluttony. They encouraged others to follow their sinful examples, especially recent converts who were just escaping these very sins.

Readers of 2 Peter would like to know more about these teachers of error. There is much that we do not know, because of the nature of a letter. (Both author and recipients knew the situation, so there was no need to rehearse the details.) It would be helpful to know more precisely the identity of the false teachers, their background, their practices, and their teaching. This lack of information has led scholars to speculate regarding the identity of the troublemakers. Many have theorized that they were Gnostics, a group of second-century heretics who argued that knowledge was the key to salvation. They believed in a strict dualism between the spiritual and the physical worlds. Therefore they did not believe that Christ was actually human. They also tended to discount the importance of sins involving the body, such as sexual sin. The body, they claimed, belonged to the evil physical world that was created by an inferior god.

There is no evidence in 2 Peter that the false teachers were Gnostics since there is not a trace of the developed Gnostic systems of the second century. Furthermore, all of the teachings which Peter attacked are also found in Paul's letters. For example, in 1 Corinthians Paul writes against some who deny the resurrection (15:12-34) and others who argue for the right to engage in sexual sin (5:1-2; 6:12-20). The most that can be said is that 2 Peter's antagonists may have been the predecessors of what would later be called Gnostics.

A better and more cautious approach is to call these false teachers simply libertines. Their libertine approach seems to have sprung from their (false) understanding of grace and their denial of the judgment at the Second Coming of Jesus.

Another reason Peter wrote 2 Peter is that he was nearing the end of his life. This may have been his last opportunity to offer his teachings concerning sin, judgment, and false teachers. This was especially important because he was an eyewitness to the life, death, and resurrection of Jesus. As an apostle, it was his responsibility to testify to the truth about Jesus and to destroy the efforts of the false teachers.

RELATION TO JUDE

Portions of 2 Peter and Jude are remarkably similar. This applies not only to their contents but also to their order. They use the same examples of destruction for sinfulness: evil angels cast into hell and the judgment against Sodom and Gomorrah. They use similar metaphors, such as clouds or mists driven by a storm. They speak in the same way of the false teachers, including their slander of celestial beings and their following the way of Balaam. They speak of their opponents as "scoffers" and their readers as "friends."

Most scholars think that the resemblance between the two letters is simply too close to be coincidental. It is remotely possible that both may be relying on an oral body of teaching against false teachers. However, it is likely that there is a literary dependence between the two letters. It could be that Peter has used Jude, Jude has used Peter, or that both have used another written source. Very few argue for a third (unknown) source used by both, since this only compounds the problem. Most think that Peter used Jude, and they may be correct. It does seem more plausible that Peter adapted and expanded Jude than that Jude used only a portion of 2 Peter and added very little to it.

However, the fact is that all theories about the literary relationship are conjectural. Fortunately, we need not know the direction of influence in order to interpret the letter. It is obvious that both writers are facing similar problems. Their churches were facing so-called Christian teachers who not only taught false doctrine but lived ungodly lives.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

2 PETER

Bauckham, Richard. Jude, 2 Peter. Word Biblical Commentary. Waco, TX: Word, 1983.

Green, Michael. The Second General Epistle of Peter and the General Epistle of Jude. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1968.

Hillyer, Norman. 1 and 2 Peter, Jude. New International Biblical Commentary. Peabody, MA: Hendrickson, 1992.

Kelly, J.N.D. A Commentary on the Epistles of Peter and of Jude . Harper's New Testament Commentary. San Francisco: Harper & Row, 1969.

Mayor, Joseph B. The Epistle of St. Jude and the Second Epistle of St. Peter: Greek Text with Introduction, Notes, and Comments. Grand Rapids: Baker, 1979 (orig. 1907).

Moo, Douglas J. 2 Peter and Jude. The NIV Application Commentary. Grand Rapids: Zondervan, 1996.

Neyrey, Jerome H. 2 Peter, Jude: A New Translation with Introduction and Commentary. Anchor Bible. New York: Doubleday, 1993.

-College Press New Testament Commentary: with the NIV

College: 2 Peter (Outline)

OUTLINE

I. INTRODUCTION - 1:1-15

A. Salutation and Greeting - 1:1-2

B. Preface: Exhortation to Godly Living - 1:3-11

C. Occasion: The Approaching Death of Peter - 1:12-15

II. BODY OF LETTER - 1:16-3:13

A. Reasons for Believing in Christ's Return - 1:16-21

1. Peter's Eyewitness Testimony - 1:16-18

2. The Sure Prophetic Word - 1:19-21

B. Warning against False Teachers - 2:1-22

1. The Coming of False Teachers - 2:1-3

2. The Condemnation of False Teachers - 2:4-10a

3. The Sins of the False Teachers - 2:10b-16

4. The Future Suffering of the False Teachers - 2:17-22

C. The Necessity of Believing in Christ's Return - 3:1-13

1. The Content of the False Teaching - 3:1-7

2. The Sure Return of Christ - 3:8-10

3. Christian Living in Light of Christ's Return - 3:11-13

III. FINAL EXHORTATIONS - 3:14-18

-College Press New Testament Commentary: with the NIV