Text -- 2 Peter 3:1-3 (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

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).

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.

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?

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.

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.

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.

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."

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

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.

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 .

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

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.

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.

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.”

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.

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.

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.

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."

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.

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

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

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

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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McNab, Andrew. "The General Epistles of Peter." in The New Bible Commentary. Edited by F. Davidson. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1953.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. Revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

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Moo, Douglas J. 2 Peter and Jude. The NIV Application Commentary series. Grand Rapids: Zondervan Publishing House, 1996.

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Moulton, James Hope, and George Milligan. The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-Literary Sources. London: Hodder and Stoughton, 1952.

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Overstreet, R. Larry. "A Study of 2 Peter 3:10-13." Bibliotheca Sacra 137:548 (October-December 1980):354-71.

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Pentecost, J. Dwight. "The Apostles' Use of Jesus' Predictions of Judgment on Jerusalem in A.D. 70." In Integrity of Heart, Skillfulness of Hands, pp. 134-43. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

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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.

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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