Verse 2

prophets--of the Old Testament. of us--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."

Verse 3

Knowing this first--from the word of the apostles. shall come--Their very scoffing shall confirm the truth of the prediction. scoffers--The oldest manuscripts and Vulgate add, "(scoffers) in (that is, 'with') scoffing." As Rev 14:2, "harping with harps." walking after their own lusts-- (Pe2 2:10; Jde 1:16, Jde 1:18). Their own pleasure is their sole law, unrestrained by reverence for God.

Verse 4

(Compare Psa 10:11; Psa 73:11.) Presumptuous skepticism and lawless lust, setting nature and its so-called laws above the God of nature and revelation, and arguing from the past continuity of nature's phenomena that there can be no future interruption to them, was the sin of the antediluvians, and shall be that of the scoffers in the last days. Where--implying that it ought to have taken place before this, if ever it was to take place, but that it never will. the promise--which you, believers, are so continually looking for the fulfilment of (Pe2 3:13). What becomes of the promise which you talk so much of? his--Christ's; the subject of prophecy from the earliest days. the fathers--to whom the promise was made, and who rested all their hopes on it. all things--in the natural world; skeptics look not beyond this. as they were--continue as they do; as we see them to continue. From the time of the promise of Christ's coming as Saviour and King being given to the fathers, down to the present time, all things continue, and have continued, as they now are, from "the beginning of creation." The "scoffers" here are not necessarily atheists, nor do they maintain that the world existed from eternity. They are willing to recognize a God, but not the God of revelation. They reason from seeming delay against the fulfilment of God's word at all.

Verse 5

Refutation of their scoffing from Scripture history. willingly--wilfully; they do not wish to know. Their ignorance is voluntary. they . . . are ignorant of--in contrast to Pe2 3:8, "Be not ignorant of this." Literally, in both verses, "This escapes THEIR notice (sagacious philosophers though they think themselves)"; "let this not escape YOUR notice." They obstinately shut their eyes to the Scripture record of the creation and the deluge; the latter is the very parallel to the coming judgment by fire, which Jesus mentions, as Peter doubtless remembered. by the word of God--not by a fortuitous concurrence of atoms [ALFORD]. of old--Greek, "from of old"; from the first beginning of all things. A confutation of their objection, "all things continue as they were FROM THE BEGINNING OF CREATION." Before the flood, the same objection to the possibility of the flood might have been urged with the same plausibility: The heavens (sky) and earth have been FROM OF OLD, how unlikely then that they should not continue so! But, replies Peter, the flood came in spite of their reasonings; so will the conflagration of the earth come in spite of the "scoffers" of the last days, changing the whole order of things (the present "world," or as Greek means, "order"), and introducing the new heavens and earth (Pe2 3:13). earth standing out of--Greek, "consisting of," that is, "formed out of the water." The waters under the firmament were at creation gathered together into one place, and the dry land emerged out of and above, them. in, &c.--rather, "by means of the water," as a great instrument (along with fire) in the changes wrought on the earth's surface to prepare it for man. Held together BY the water. The earth arose out of the water by the efficacy of the water itself [TITTMANN].

Verse 6

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

Verse 7

(Compare Job 28:5, end). which are now--"the postdiluvian visible world." In contrast to "that then was," Pe2 3:6. the same--Other oldest manuscripts read, "His" (God's). kept in store--Greek, "treasured up." reserved--"kept." It is only God's constantly watchful providence which holds together the present state of things till His time for ending it.

Verse 8

be not ignorant--as those scoffers are (Pe2 3:5). Besides the refutation of them (Pe2 3:5-7) drawn from the history of the deluge, here he adds another (addressed more to believers than to the mockers): God's delay in fulfilling His promise is not, like men's delays, owing to inability or fickleness in keeping His word, but through "long-suffering." this one thing--as the consideration of chief importance (Luk 10:42). one day . . . thousand years-- (Psa 90:4): Moses there says, Thy eternity, knowing no distinction between a thousand years and a day, is the refuge of us creatures of a day. Peter views God's eternity in relation to the last day: that day seems to us, short-lived beings, long in coming, but with the Lord the interval is irrespective of the idea of long or short. His eternity exceeds all measures of time: to His divine knowledge all future things are present: His power requires not long delays for the performance of His work: His long-suffering excludes all impatient expectation and eager haste, such as we men feel. He is equally blessed in one day and in a thousand years. He can do the work of a thousand years in one day: so in Pe2 3:9 it is said, "He is not slack," that is, "slow": He has always the power to fulfil His "promise." thousand years as one day--No delay which occurs is long to God: as to a man of countless riches, a thousand guineas are as a single penny. God's Å“onologe (eternal-ages measurer) differs wholly from man's horologe (hour-glass). His gnomon (dial-pointer) shows all the hours at once in the greatest activity and in perfect repose. To Him the hours pass away, neither more slowly, nor more quickly, than befits His economy. There is nothing to make Him need either to hasten or delay the end. The words, "with the Lord" (Psa 90:4, "In Thy sight"), silence all man's objections on the ground of his incapability of understanding this [BENGEL].

Verse 9

slack--slow, tardy, late; exceeding the due time, as though that time were already come. Heb 10:37, "will not tarry." his promise--which the scoffers cavil at. Pe2 3:4, "Where is the promise?" It shall be surely fulfilled "according to His promise" (Pe2 3:13). some--the "scoffers." count--His promise to be the result of "slackness" (tardiness). long-suffering--waiting until the full number of those appointed to "salvation" (Pe2 3:15) shall be completed. to us-ward--The oldest manuscripts, Vulgate, Syriac, &c., read, "towards YOU." any--not desiring that any, yea, even that the scoffers, should perish, which would be the result if He did not give space for repentance. come--go and be received to repentance: the Greek implies there is room for their being received to repentance (compare Greek, Mar 2:2; Joh 8:37).

Verse 10

The certainty, suddenness, and concomitant effects, of the coming of the day of the Lord. FABER argues from this that the millennium, &c., must precede Christ's literal coming, not follow it. But "the day of the Lord" comprehends the whole series of events, beginning with the pre-millennial advent, and ending with the destruction of the wicked, and final conflagration, and general judgment (which last intervenes between the conflagration and the renovation of the earth). will--emphatical. But (in spite of the mockers, and notwithstanding the delay) come and be present the day of the Lord SHALL. as a thief--Peter remembers and repeats his Lord's image (Luk 12:39, Luk 12:41) used in the conversation in which he took a part; so also Paul (Th1 5:2) and John (Rev 3:3; Rev 16:15). the heavens--which the scoffers say' shall "continue" as they are (Pe2 3:4; Mat 24:35; Rev 21:1). with a great noise--with a rushing noise, like that of a whizzing arrow, or the crash of a devouring flame. elements--the component materials of the world [WAHL]. However, as "the works" in the earth are mentioned separately from "the earth," so it is likely by "elements," mentioned after "the heavens," are meant "the works therein," namely, the sun, moon, and stars (as THEOPHILUS OF ANTIOCH [p. 22, 148, 228]; and JUSTIN MARTYR [Apology, 2.44], use the word "elements"): these, as at creation, so in the destruction of the world, are mentioned [BENGEL]. But as "elements" is not so used in Scripture Greek, perhaps it refers to the component materials of "the heavens," including the heavenly bodies; it clearly belongs to the former clause, "the heavens," not to the following, "the earth," &c. melt--be dissolved, as in Pe2 3:11. the works . . . therein--of nature and of art.

Verse 11

Your duty, seeing that this is so, is to be ever eagerly expecting the day of God. then--Some oldest manuscripts substitute "thus" for "then": a happy refutation of the "thus" of the scoffers, Pe2 3:4 (English Version, "As they were," Greek, "thus"). shall be--Greek, "are being (in God's appointment, soon to be fulfilled) dissolved"; the present tense implying the certainty as though it were actually present. what manner of men--exclamatory. How watchful, prayerful, zealous! to be--not the mere Greek substantive verb of existence (einai), but (huparchein) denoting a state or condition in which one is supposed to be [TITTMANN]. What holy men ye ought to be found to be, when the event comes! This is "the holy commandment" mentioned in Pe2 3:2. conversation . . . godliness--Greek, plural: behaviors (towards men), godlinesses (or pieties towards God) in their manifold modes of manifestation.

Verse 12

hasting unto--with the utmost eagerness desiring [WAHL], praying for, and contemplating, the coming Saviour as at hand. The Greek may mean "hastening (that is, urging onward [ALFORD]) the day of God"; not that God's eternal appointment of the time is changeable, but God appoints us as instruments of accomplishing those events which must be first before the day of God can come. By praying for His coming, furthering the preaching of the Gospel for a witness to all nations, and bringing in those whom "the long-suffering of God" waits to save, we hasten the coming of the day of God. The Greek verb is always in New Testament used as neuter (as English Version here), not active; but the Septuagint uses it actively. Christ says, "Surely I come quickly. Amen." Our part is to speed forward this consummation by praying, "Even so, come, Lord Jesus" (Rev 22:20). the coming--Greek, "presence" of a person: usually, of the Saviour. the day of God--God has given many myriads of days to men: one shall be the great "day of God" Himself. wherein--rather as Greek, "on account of (or owing to) which" day. heavens--the upper and lower regions of the sky. melt--Our igneous rocks show that they were once in a liquid state.

Verse 13

Nevertheless--"But": in contrast to the destructive effects of the day of God stand its constructive effects. As the flood was the baptism of the earth, eventuating in a renovated earth, partially delivered from "the curse," so the baptism with fire shall purify the earth so as to be the renovated abode of regenerated man, wholly freed from the curse. his promise-- (Isa 65:17; Isa 66:22). The "we" is not emphatical as in English Version. new heavens--new atmospheric heavens surrounding the renovated earth. righteousness--dwelleth in that coming world as its essential feature, all pollutions having been removed.

Verse 14

that ye . . . be found of him--"in His sight" [ALFORD], at His coming; plainly implying a personal coming. without spot--at the coming marriage feast of the Lamb, in contrast to Pe2 2:13, "Spots they are and blemishes while they feast," not having on the King's pure wedding garment. blameless-- (Co1 1:8; Phi 1:10; Th1 3:13; Th1 5:23). in peace--in all its aspects, towards God, your own consciences, and your fellow men, and as its consequence eternal blessedness: "the God of peace" will effect this for you.

Verse 15

account . . . the long-suffering . . . is salvation--is designed for the salvation of those yet to be gathered into the Church: whereas those scoffers "count it (to be the result of) slackness" on the Lord's part (Pe2 3:9). our beloved brother Paul--a beautiful instance of love and humility. Peter praises the very Epistles which contain his condemnation. according to the wisdom given unto him--adopting Paul's own language, Co1 3:10, "According to the grace of God which is given unto me as a wise master-builder." Supernatural and inspired wisdom "GIVEN" him, not acquired in human schools of learning. hath written--Greek aorist, "wrote," as a thing wholly past: Paul was by this time either dead, or had ceased to minister to them. to you--Galatians, Ephesians, Colossians, the same region as Peter addresses. Compare "in peace," Pe2 3:14, a practical exhibition of which Peter now gives in showing how perfectly agreeing Paul (who wrote the Epistle to the Galatians) and he are, notwithstanding the event recorded (Gal 2:11-14). Col 3:4 refers to Christ's second coming. The Epistle to the Hebrews, too (addressed not only to the Palestinian, but also secondarily to the Hebrew Christians everywhere), may be referred to, as Peter primarily (though not exclusively) addresses in both Epistles the Hebrew Christians of the dispersion (see on Pe1 1:1). Heb 9:27-28; Heb 10:25, Heb 10:37, "speak of these things" (Pe2 3:16) which Peter has been handling, namely, the coming of the day of the Lord, delayed through His "long-suffering," yet near and sudden.

Verse 16

also in all his epistles-- Rom 2:4 is very similar to Pe2 3:15, beginning. The Pauline Epistles were by this time become the common property of all the churches. The "all" seems to imply they were now completed. The subject of the Lord's coming is handled in Th1 4:13; Th1 5:11; compare Pe2 3:10 with Th1 5:2. Still Peter distinguishes Paul's Epistle, or Epistles, "TO YOU," from "all his (other) Epistles," showing that certain definite churches, or particular classes of believers, are meant by "you." in which--Epistles. The oldest manuscripts read the feminine relative (hais); not as Received Text (hois), "in which things." some things hard to be understood--namely, in reference to Christ's coming, for example, the statements as to the man of sin and the apostasy, before Christ's coming. "Paul seemed thereby to delay Christ's coming to a longer period than the other apostles, whence some doubted altogether His coming" [BENGEL]. Though there be some things hard to be understood, there are enough besides, plain, easy, and sufficient for perfecting the man of God. "There is scarce anything drawn from the obscure places, but the same in other places may be found most plain" [AUGUSTINE]. It is our own prejudice, foolish expectations, and carnal fancies, that make Scripture difficult [JEREMY TAYLOR]. unlearned--Not those wanting human learning are meant, but those lacking the learning imparted by the Spirit. The humanly learned have been often most deficient in spiritual learning, and have originated many heresies. Compare Ti2 2:23, a different Greek word, "unlearned," literally, "untutored." When religion is studied as a science, nothing is more abstruse; when studied in order to know our duty and practice it, nothing is easier. unstable--not yet established in what they have learned; shaken by every seeming difficulty; who, in perplexing texts, instead of waiting until God by His Spirit makes them plain in comparing them with other Scriptures, hastily adopt distorted views. wrest--strain and twist (properly with a hand screw) what is straight in itself (for example, Ti2 2:18). other scriptures--Paul's Epistles were, therefore, by this time, recognized in the Church, as "Scripture": a term never applied in any of the fifty places where it occurs, save to the Old and New Testament sacred writings. Men in each Church having miraculous discernment of spirits would have prevented any uninspired writing from being put on a par with the Old Testament word of God; the apostles' lives also were providentially prolonged, Paul's and Peter's at least to thirty-four years after Christ's resurrection, John's to thirty years later, so that fraud in the canon is out of question. The three first Gospels and Acts are included in "the other Scriptures," and perhaps all the New Testament books, save John and Revelation, written later. unto their own destruction--not through Paul's fault (Pe2 2:1).

Verse 17

Ye--warned by the case of those "unlearned and unstable" persons (Pe2 3:16). knowing . . . before--the event. led away with--the very term, as Peter remembers, used by Paul of Barnabas' being "carried," Greek, "led away with" Peter and the other Jews in their hypocrisy. wicked--"lawless," as in Pe2 2:7. fall from--(grace, Gal 5:4 : the true source of) "steadfastness" or stability in contrast with the "unstable" (Pe2 3:16): "established" (Pe2 1:12): all kindred Greek terms. Compare Jde 1:20-21.

Verse 18

grow--Not only do not "fall from" (Pe2 3:17), but grow onward: the true secret of not going backward. Eph 4:15, "Grow up into Him, the Head, Christ." grace and . . . knowledge of . . . Christ--"the grace and knowledge of Christ" [ALFORD rightly]: the grace of which Christ is the author, and the knowledge of which Christ is the object. for ever--Greek, "to the day of eternity": the day that has no end: "the day of the Lord," beginning with the Lord's coming. Next: 1 John Introduction

Verse 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 Pe2 3:2; and which, compared with Pe2 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 Pe2 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 Pe1 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.

Verse 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 Jde 1:14; and of the commandment of us the apostles of the Lord and Saviour; that is, Jesus Christ, as Jde 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 Jde 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.

Verse 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 Ti1 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", Co1 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 , in Isa 2:2, and may regard the latter part of the last times; the times of the apostles were the last days, Jo1 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. (s) Kimchi in Isa. ii. 2.

Verse 4

And saying, Where is the promise of his coming?.... That is, of the coming of the Lord and Saviour, Pe2 3:2; the object of their scorn and derision, and whom they name not, through contempt; and the meaning is, what is become of the promise of his coming? where the accomplishment of it? The prophets foretold he would come; he himself said he would come again, Joh 14:3; the angels, at his ascension, declared he would come from heaven in like manner as he went up, Act 1:11; and all his apostles gave out that he would appear a second time to judge both quick and dead, Act 10:42 Pe1 4:5, and that his coming was at hand, Phi 4:5; but where is the fulfilment of all this? he is not come, nor is there any sign or likelihood of it: for since the fathers fell asleep; or "died": which is the language of the Scriptures, and here sneered at by these men, who believe them so fast asleep as never to be awaked or raised more; and by "the fathers" they mean the first inhabitants of the world, as Adam, Abel, Seth, &c. and all the patriarchs and prophets in all ages; the Ethiopic version renders it, "our first fathers": all things continue as they were from the beginning of the creation; reasoning from the settled order of things, the constant revolution of the sun, moon, and stars, the permanency of the earth, and the succession of the inhabitants of it, to the future continuance of things, without any alteration; and consequently, that Christ would not come, as was promised, to raise the dead, judge mankind destroy the world, and set up a new state of things: the fallacy of which reasoning is exposed by the apostle in the following words.

Verse 5

For this they willingly are ignorant of,.... Namely, what follows; for as these men were such as had professed Christianity, and had the advantage of revelation, and had the opportunity of reading the Scriptures, they might have known that the heavens and the earth were from the beginning; and that they were made by the word of God; and that the earth was originally in such a position and situation as to be overflowed with a flood, and that it did perish by a general inundation; and that the present heavens and earth are kept and reserved for a general burning; and it might be discerned in nature, that there are preparations making for an universal conflagration; but all this they chose not to know, and affected ignorance of: particularly that by the word of God the heavens were of old: not only in the times of Noah, but "from the beginning"; as the Ethiopic version reads, and which agrees with the account in Gen 1:1; by "the heavens" may be meant both the third heaven, and the starry heavens, and the airy heavens, with all their created inhabitants; and especially the latter, since these were concerned in, and affected with the general deluge; and these were in the beginning of time, out of nothing brought into being, and so were not eternal, and might be destroyed again, or at least undergo a change, even though they were of old, and of long duration: for it was "by the word of God" that they at first existed, and were so long preserved in being; either by the commanding word of God, by his powerful voice, his almighty fiat, who said, Let it be done, and it was done, and who commanded beings to rise up out of nothing, and they did, and stood fast; and so the Arabic version renders it, "by the command of God"; or by his eternal Logos, the essential Word of God, the second Person in the Trinity, who is often in Scripture called the Word, and the Word of God, and, as some think, by the Apostle Peter, Pe1 1:23, and certain it is that the creation of all things is frequently ascribed to him; see Joh 1:16; wherefore by the same Word they might be dissolved, and made to pass away, as they will: and the earth standing out of the water and in the water; that is, "by the Word of God"; for this phrase, in the original text, is placed after this clause, and last of all; and refers not only to the being of the heavens of old, but to the rise, standing, and subsistence of the earth, which is here particularly described for the sake of the deluge, the apostle afterwards mentions: and it is said to be "standing out of the water", or "consisting out of it"; it consists of it as a part; the globe of the earth is terraqueous, partly land and partly water; and even the dry land itself has its rise and spring out of water; the first matter that was created is called the deep, and waters in which darkness was, and upon which the Spirit of God moved, Gen 1:2; agreeably to which Thales the Milesian asserted (t), that water was the principle of all things; and the Ethiopic version here renders the words thus, "and the Word of God created also the earth out of water, and confirmed it": the account the Jews give of the first formation of the world is this (u); "at first the world was , "water in water"; what is the sense (of that passage Gen 1:2;) "and the Spirit of God moved upon the face of the waters?" he returned, and made it snow; he casteth forth his ice like morsels, Psa 147:17; he returned and made it earth; "for to the snow he saith, Be thou earth", Job 37:6, and the earth stood upon the waters; "to him that stretched out the earth above the waters", Psa 136:6;'' however, certain it is, that the earth was first covered with water, when at the word, and by the command of God, the waters fled and hasted away, and were gathered into one place, and the dry land rose up and appeared; and then it was that it "stood out of the water"; see Gen 1:9; moreover, the earth consists, or is kept and held together by water; there is a general humidity or moisture that runs through it, by which it is compacted together, or otherwise it would resolve into dust, and by which it is fit for the production, increase, and preservation of vegetables and other things, which it otherwise would not be: and it is also said to stand "in the water", or by the water; upon it, according to Psa 24:2; or rather in the midst of it, there being waters above the firmament or expanse; in the airy heavens, in the clouds all around the earth, called the windows of heaven; and water below the firmament or expanse, in the earth itself; besides the great sea, a large body of waters is in the midst of the earth, in the very bowels of it, which feed rivers, and form springs, fountains and wells, called "the fountains of the great deep", Gen 7:11; and in this position and situation was the earth of old, and so was prepared in nature for a general deluge, and yet was preserved firm and stable by the word of God, for a long series of time; so the Arabic version renders it, "and the earth out of the water, and in the water, stood stable, by the command of God"; but when it was his pleasure, he brought the flood on the world of the ungodly, of which an account follows. (t) Vid. Laert. l. i. in Vit. Thaletis. (u) T. Hieros. Chagiga, fol. 77. 1.

Verse 6

Whereby the world that then was,.... The old world, as it is called in Pe2 2:5; and as the Ethiopic version here renders it; the world before the flood, that had stood from the creation 1656 years: being overflowed with water; by the windows of heaven being opened, and the waters over the earth poured down upon it; and by the fountains of the great deep being broken up in it; thus by these waters from above and below, a general inundation was brought upon it; for that the deluge was universal is clear from hence, and from the account by Moses; for as the earth was filled with violence, and all flesh had corrupted its way, God threatened a general destruction, and which was brought by a flood, which overflowed the whole earth; for all the hills that were under the whole heaven were covered with it, and everything that had life in the dry land died, and every living substance was destroyed that was upon the face of the ground; see Gen 6:11; and hence it follows, that hereby the then world perished; not as to the substance of it, whatever alteration there might be in its form and position; but as to the inhabitants of it; for all creatures, men and cattle, and the creeping things, and fowls of the heaven, were destroyed, excepting Noah and his wife, and his three sons and their wives, and the creatures that were with him in the ark; see Gen 7:23; and by this instance the apostle shows the falsehood of the above assertion, that all things continued as they were from the beginning of the creation; for the earth was covered with water first, and which, by the command of God, was removed, and, after a long series of time, was brought on it again, and by it drowned; and from whence it also appears, that this sort of reasoning used by those scoffers is very fallacious; for though the heavens and the earth may continue for a long time, as they did before the flood, in the same form and situation, it does not follow from thence that they always will, for the contrary is evident from what follows.

Verse 7

But the heavens and the earth which are now,.... In being, in distinction from, and opposition to the heavens that were of old, and the earth standing in and out of the water, and the world that then was when the waters of the flood overflowed it: by the same word are kept in store; that is, by the word of God, as in Pe2 3:5; and the Syriac, Arabic, and Ethiopic versions read, "by his word"; by the same word that the heavens and the earth were made of old, or in the beginning, are they kept, preserved, and upheld in their being; or "are treasured up"; the heavens and the earth are a rich treasure, they are full of the riches God, as the God of nature and providence; and they are kept with care, as a treasure is, not to be touched or meddled with at present, but must continue in the same position and use; or they are laid up in the stores, and scaled up among the treasures of divine wrath and vengeance, and will be brought out another day, and made use of, to the destruction of the ungodly inhabitants of the world, and to aggravate and increase their misery and ruin: for it is further said of them, that they are reserved unto fire; for though the world is, and has been preserved a long time without any visible alteration in it, yet it will not be always so preserved: and though it is, and will be kept from being drowned by water again, through the promise and power of God, yet it is kept and reserved for a general conflagration; see Pe2 3:10. And as the old world was put into a natural situation, so as to be drowned by water, there are now preparations making in nature, in the present world, for the burning of it; witness the fiery meteors, blazing stars, and burning comets in the heavens, and the subterraneous fires in the bowels of the earth, which in some places have already broke out: there are now many volcanos, burning mountains and islands, particularly in Sicily, Italy, and the parts adjacent, the seat of the beast, and where it is very likely the universal conflagration will begin, as Aetna, Vesuvius, Strombilo, and other volcanos; and even in our own island we have some symptoms and appearances of these fires under ground, as fiery eruptions in some places, and the hot waters at the Bath, and elsewhere, show; from all which it is plain that the heavens and earth, that now are, are not as they always were, and will be, but are reserved and prepared for burning; and that things are ripening apace, as men's sins also are, for the general conflagration. Josephus (w) relates, that Adam foretold that there would be a destruction of all things, once by the force of fire, and once by the power and multitude of water; and it is certain the Jews had knowledge of the destruction of the earth by fire, as by water: they say (x), "that when the law was given to Israel, his (God's) voice went from one end of the world to the other, and trembling laid hold on all the nations of the world in their temples, and they said a song, as it is said, Psa 29:9, "and in his temple doth everyone speak of his glory": all of them gathered together to wicked Balaam, and said to him, what is the voice of the multitude which we hear, perhaps a flood is coming upon the world? he said unto them, "the Lord sitteth upon the flood, yea, the Lord sitteth King for ever", Psa 29:10. Thus hath the Lord swore, that he will not bring a flood upon the world; they replied to him, a flood of water he will not bring, but , "a flood of fire" he will bring, as it is said, Isa 66:16, "for by fire will the Lord plead",'' or judge: and hence they speak (y) of the wicked being judged with two sorts of, judgments, by water, and by fire: and, according to our apostle, the heavens and earth are kept and reserved to fire, against the day of judgment, and perdition of ungodly men; the time when God will judge the world is fixed, though it is not known; and it is called a "day", because of the evidence and light in which things will appear, and the quick dispatch of business in it; and the "judgment" spoken of is the future judgment, and which is certain, and will be universal, righteous, and eternal, and when wicked and ungodly men will be punished with everlasting destruction: the bodies of those that will be alive at the general conflagration will be burnt in it, though not annihilated, and will be raised again, and both soul and body will be destroyed in hell. (w) Antiqu. Jud. l. 1. c. 2. sect. 3. (x) T. Bab. Zebachim, fol. 116. 1. (y) Zohar in Gen. fol. 50. 4. & 51. 1.

Verse 8

But, beloved, be not ignorant of this one thing,.... Here the apostle addresses the saints he writes unto, and for whom he had a tender affection and regard, and for whose welfare he was concerned, lest they should be stumbled at the length of time since the promise of the coming of Christ was given, and which these scoffers object; and therefore he would have them know, observe, and consider this one thing, which might be of great use to them to make their minds easy, and keep up their faith and expectation of the coming of Christ: that one day is, with the Lord as a thousand years, and a thousand years as one day; referring either to Psa 90:4; or to a common saying among the Jews, founded on the same passage, , "the day of the holy blessed God is a thousand years" (z); suggesting, that though between thirty and forty years had elapsed since the promise was given out that Christ would come again, and should even a thousand, or two thousand years more, run off, before the coming of Christ, yet this should be no objection to the accomplishment of the promise; for though such a number of years is very considerable among men, ye not "with God", as the Arabic and Ethiopic versions read, with whom a thousand years, and even eternity itself, is but as a day, Isa 43:13. Unless this phrase should be thought to refer, as it is by some, to the day of judgment, and be expressive of the duration of that: it is certain that the Jews interpreted days of millenniums, and reckoned millenniums by days, and used this phrase in confirmation of it. Thus they say (a), "in the time to come, which is in the last days, on the sixth day, which is the sixth millennium, when the Messiah comes, for the day of the holy blessed God is a thousand years.'' And a little after, ""the Lord hath created a new thing in the earth, a woman shall compass a man". This is in the time of the Messiah which is in the sixth day.'' And elsewhere (b), "the sixth degree is called the sixth day, the day of the holy blessed God is a thousand years. And in that day the King Messiah shall come, and it shall be called the feast of gathering, for the holy blessed God will gather in it the captivity of his people.'' So they call the sabbath, or seventh day, the seventh millennium, and interpret (c). ""the song for the sabbath day", Psa 92:1 title, for the seventh millennium, for one day of the holy blessed God is a thousand years.'' To which agrees the tradition of Elias, which runs thus (d); "it is the tradition of the house of Elias, that the world shall be six thousand years, two thousand years void (of the law), two thousand years the law, and two thousand years the days of the Messiah;'' for they suppose that the six days of the creation were expressive of the six thousand years in which the world will stand; and that the seventh day prefigures the last millennium, in which will be the day of judgment, and the world to come; for "the six days of the creation (they say (e)) is a sign or intimation of these things: on the sixth day man was created; and on the seventh his work was finished; so the kings of the nations of the world (continue) five millenniums, answering to the five days, in which were created the fowls, and the creeping things of the waters, and other things; and the enjoyment of their kingdom is a little in the sixth, answerable to the creation of the beasts, and living creatures created at this time in the beginning of it; and the kingdom of the house of David is in the sixth millennium, answerable to the creation of man, who knew his Creator, and ruled over them all; and in the end of that millennium will be the day of judgment, answerable to man, who was judged in the end of it; and the seventh is the sabbath, and it is the beginning of the world to come.'' (z) Bereshit Rabba, sect. 8. fol. 7. 3. Vajikra Rabba, sect. 19. fol. 160. 2. Bemidbar Rabba, sect. 14. fol. 216. 1. Shirhashirim Rabba, fol. 20. 1. Zohar in Exod. fol. 60. 1. Tzeror Hammor, fol. 157. 1. & Nishmet Chayim Orat. 1. c. 5. fol. 12. 1. (a) Zohar in Gen. fol. 13. 4. (b) Ib. fol. 16. 1. (c) Bartenora in Misn. Tamid, c. 7. sect. 4. (d) T. Bab. Sanhedrin, fol. 97. 1. & Avoda Zara, fol. 9. 1. (e) Ceseph Misna in Maimon. Hilchot Teshuva, c. 9. sect. 2.

Verse 9

The Lord is not slack concerning his promise,.... The Syriac version reads in the plural, "his promises", any of his promises; though the words seem rather to regard the particular promise of Christ's coming, either to take vengeance on the Jewish nation, of which coming there was a promise made, and is often referred to by Christ, and his apostles; see Mar 9:1 Heb 10:37; and it now being upwards of thirty years since it was given out, some men began to charge God with slackness and dilatoriness; whereas the true reason of the delay of it was, that there might be time for the gathering in of his elect among them by his angels, or apostles and ministers, sent into the several parts of Judea, that so none of them might perish, but be brought to faith and repentance; and thus as the time of Christ's coming was prolonged more than was thought it would, so when the days of afflictions were come, they were shortened also for these elect's sake: or this promise regards the second coming of Christ, to judge the quick and dead at the last day, of which the former was a prelude, presage, and pledge; that Christ would come again, and appear a second time in person, was promised by himself, and often spoken of by his apostles; and many of the primitive Christians thought it would be very soon, and which might be occasioned by the hints that were given of his coming in the other sense. Now this being deferred longer than was expected, the scoffers or mockers take upon them to charge the Lord with slackness in the fulfilment of his promise: as some men count slackness; as if he had either changed his purpose, or had prolonged it beyond the appointed time, or was unmindful of his promise, and would never fulfil it; whereas he is in one mind, and none can turn him, nor will he delay the fulfilment of his promise beyond the set time; he has fixed a day for his coming, in which he will judge the world in righteousness, and he will keep it: he is not dilatory, but is longsuffering to us-ward: not to all the individuals of human nature, for the persons intended by us are manifestly distinguished from "some men" in the text, and from scoffers, mocking at the promise of Christ's coming, in the context, Pe2 3:3; and are expressly called beloved, Pe2 3:1; and God's longsuffering towards them is their salvation, Pe2 3:15, nor is it true of all men, that God is not willing that any of them should perish, and that everyone of them should come to repentance, since many of them do perish in their sins, and do not come to repentance, which would not be the case, if his determining will was otherwise; besides, a society or company of men are designed, to which the apostle himself belonged, and of which he was a part; and who are described, in his epistles, as the elect of God, called out of darkness, into marvellous light, and having obtained like precious faith with the apostles; and must be understood either of God's elect among the Jews, for Peter was a Jew, and they were Jews he wrote to; and then the sense is, that the delay of Christ's coming is not owing to any slackness in him, but to his longsuffering to his elect among the Jews, being unwilling that any of that number among them should perish, but that all of them repent of their sins, and believe in him; and therefore he waits till their conversion is over, when a nation shall be born at once, and they that have pierced him look on him and mourn, and so all Israel shall be saved; or rather of the elect in general, whether among Jews or Gentiles, upon whom the Lord waits to be gracious, and whose longsuffering issues in their conversion and salvation. And upon account of these the Lord stays his coming till their number is complete in the effectual calling; and for their sakes he is longsuffering to others, and bears with a wicked world, with the idolatry, superstition, heresy, profaneness, and impiety, with which it abounds; but when the last man that belongs to that number is called, he will quickly descend in flames of fire, and burn the world, and the wicked in it, and take his chosen ones to himself. The Alexandrian copy reads, "for you", or your sakes; and so the Vulgate Latin, Syriac, and Ethiopic versions. A passage somewhat like to this is met with in a book of the Jews (f), esteemed by them very ancient. "God prolongs or defers his anger with men; and one day, which is a thousand years, is fixed, besides the seventy years he delivered to David the king.--And he does not judge man by his evil works which he continually does, for if so, the world would not stand; but the holy blessed God defers his anger with the righteous, and the wicked, that they may return, by perfect repentance, and be established in this world, and in the world to come.'' And it is an observation of theirs (g), that when God is said to be "longsuffering", it is not written , but , intimating, that he is longsuffering both to the righteous and the wicked; but then he bears with the latter, for the sake of the former: compare with this passage Rev 6:9; not willing that any should perish; not any of the us, whom he has loved with an everlasting love, whom he has chosen in his Son, and given to him, and for whom he has died, and who are brought to believe in him. These, though they were lost in Adam, did not perish; and though in their own apprehensions, when awakened and convinced, are ready to perish; and though their peace, joy, and comfort, may perish for a while, and they may fear a final and total perishing; yet they shall never perish as others do, or be punished with everlasting destruction: and that this is the will of God, appears by his choice of them to salvation; by the provisions of grace for them in an everlasting covenant; by the security of their persons in the hands of Christ; by sending his Son to obtain salvation for them, and his Spirit to apply it to them; and by his keeping them by his power, through faith, unto salvation. But that all should come to repentance; not legal, but evangelical, without which all must perish; and which all God's elect stand in need of, as well as others, being equally sinners; and which they cannot come to of themselves, and therefore he not only calls them to it, in his word, and by his spirit and grace, but bestows it upon them; he has exalted Christ at his own right hand, to give it to them; and repentance is a grant from him, a free gift of his grace; and the Spirit is sent down into their hearts to work it in them, to take away the stony heart, and give an heart of flesh; without which, whatever time and space may be given, or means afforded, even the most awful judgments, the greatest mercies, and the most powerful ministry, will be of no avail. (f) Zohar in Gen. fol. 83. 3. (g) T. Hieros, Taanioth, fol. 65. 2. T. Bab. Bava Kama, fol. 50. 2.

Verse 10

But the day of the Lord will come as a thief in the night,.... That is, the Lord will come in that day, which he has fixed, according to his promise, than which nothing is more certain; and he will come as a thief in the night: he will come "in the night", which may be literally understood; for as his first coming was in the night; see Luk 2:8; so perhaps his second coming may be in the night season; or figuratively, when it will be a time of great darkness; when there will be little faith in the earth, and both the wise and foolish virgins will be slumbering and sleeping; when it will be a season of great security, as it was in the days of Noah, and at the time of the burning of Sodom and Gomorrah. The Vulgate Latin, Syriac, and Ethiopic versions, leave out the phrase, "in the night": and the Alexandrian copy uses the emphatic article, "in the night": and he will come, "as a thief", in the dark, indiscernibly; it will not be known what hour he will come; he will come suddenly, at an unawares, when he is not expected, to the great surprise of men, and especially of the scoffers; when the following awful things will be done: in the which the heavens shall pass away with a great noise; not the third heaven, the seat of angels and glorified saints, and even of God himself; but the starry and airy heavens, which shall pass away, not as to their matter and substance, but as to some of their accidents and qualities, and the present use of them; and that with a great noise, like that of a violent storm, or tempest; though the Ethiopic version renders it, "without a noise"; and which is more agreeable to his coming as a thief, which is not with noise, but in as still a manner as possible; and some learned men observe, that the word signifies swiftly, as well as with a noise; and, accordingly, the Syriac version renders it "suddenly"; and the Arabic version "presently", immediately; that is, as soon as Christ shall come, immediately, at once, from his face shall the earth and heavens flee away, as John in a vision saw, Rev 20:11; and the elements shall melt with fervent heat: not what are commonly called the four elements, earth, air, tire, and water, the first principles of all things: the ancient philosophers distinguished between principles and elements; principles, they say (h), are neither generated, nor corrupted; "but the elements will be corrupted, or destroyed by the conflagration"; which exactly agrees with what the apostle here says: by the elements seem to be meant the host of heaven, being distinguished from the heavens, as the works of the earth are distinguished from the earth in the next clause; and design the firmament, or expanse, with the sun, moon, and stars in it, which will be purged and purified by this liquefaction by fire; the earth also will be purged and purified from everything that is noxious, hurtful, unnecessary, and disagreeable; though the matter and substance of it will continue: and the works that are therein shall be burnt up; all the works of nature, wicked men, cattle, trees, &c. and all the works of men, cities, towns, houses, furniture, utensils, instruments of arts of all sorts, will be burnt by a material fire, breaking out of the earth and descending from heaven, for which the present heavens and earth are reserved: this general conflagration was not only known to the Jews, but to the Heathens, to the poets, and Platonist and Stoic philosophers, who frequently (i) speak of it in plain terms. Some are of opinion that these words refer to the destruction of Jerusalem; and so the passing away of the heavens may design the removal of their church state and ordinances, Heb 12:26, and the melting of the elements the ceasing of the ceremonial law, called the elements of the world, Gal 4:3, and the burning of the earth the destruction of the land of Judea, expressed in such a manner in Deu 29:23, and particularly of the temple, and the curious works in that, which were all burnt up and destroyed by fire, though Titus endeavoured to prevent it, but could not (k): which sense may be included, inasmuch as there was a promise of Christ's coming to destroy the Jewish nation, and was expected; and which destruction was a prelude of the destruction of the world, and is sometimes expressed in such like language as that is; but then this must not take place, to the exclusion of the other sense: and whereas this sense makes the words to he taken partly in a figurative, and partly in a literal way; and seeing the heavens and the earth are in the context only literally taken, the former sense is to be preferred; and to which best agrees the following use to be made of these things. (h) Diog. Laert. l. 7. in Vita Zenonis. (i) Vid. Diog. Laert ib. & l. 9. in Vita Heraclit. & Hesych. de Philos. p. 36. Arrian. Epict. l. 3. c. 13. Phurut. de Natura Deorum, p. 39. Ovid. Metamorph, fab. 7. Min. Felix, p. 37. & Justin. Martyr. Apol. 2. p. 66. (k) Vid. Joseph. de Bello Jud. l. 3. c. 9, 10. & l. 7. c. 14, 16.

Verse 11

Seeing then that all these things shall be dissolved,.... By fire; the heaven with all its host, sun, moon, and stars, clouds, meteors, and fowls of the air; the earth, and all that is upon it, whether of nature, or art; and, since nothing is more certain than such a dissolution of all things, what manner of persons ought ye to be in all holy conversation and godliness? not as the scoffers and profane sinners, who put away this evil day far from them, but as men, who have their loins girt, and their lights burning, waiting for their Lord's coming; being continually in the exercise of grace, and in the discharge of their religious duties, watching, praying, hearing, reading; living soberly, righteously, and godly; guarding against intemperance and worldly mindedness, and every worldly and hurtful lust.

Verse 12

Looking for and hasting unto the coming of the day of God,.... The same with the day of the Lord, Pe2 3:10, and so the Vulgate Latin and Arabic versions here read; and it intends the day of Christ's second coming to judgment, and so is a proof of the deity of Christ; and is called "the day of God", in distinction from man's day, or human judgment, Co1 4:3, which is often fallacious; whereas the judgment of God is according to truth; and because in that day Christ will appear most clearly to be truly and properly God, by the manifest display of his omniscience, omnipotence, and other glorious perfections of his; and because it will be, as the day of God is, a thousand years; and also the day in which God will finish all his works, as on the seventh day the works of creation, on this the works of Providence; when all his purposes, promises, and threatenings, relating to the final state of all persons and things, will be fulfilled, and every work be brought to light, and into judgment, and everything will stand in a clear light; for the day will declare it, either respecting God, or men; and there will be a display, as of his grace and mercy, to his church and people; for it will be the day of his open espousals to them, and of the gladness of his heart; so of his wrath and anger towards the wicked: for this great and dreadful day of the Lord shall burn like an oven, and destroy the wicked, root and branch: and it will be the day of Christ's glorious appearing, and of his kingdom, in which he will reign, before his ancients, gloriously; and when it is ended, God, Father, Son and Spirit, will be all in all: now "the coming" of this day saints should be "looking for" by faith; believing that it certainly will come, since the patriarchs, prophets, Christ himself, the angels of heaven, and the apostles of the Lamb, have all declared and asserted the coming of this day; and they should look for it, and love it, as with the strongest affection for it, and most vehement desire of it, since they will then appear with Christ in glory; and they should look out, and keep looking out for it, as what will be quickly; and though it is not as soon as they desire and expect, yet should still look wistly for it, and with patience and cheerfulness wait for it: yea, they should be "hasting unto" it, or "hastening" it; for though the day is fixed for the coming of Christ, nor can it be altered, as his coming will not be longer, it cannot be sooner, yet it becomes the saints to pray earnestly for it, that it may be quickly, and for the accomplishment of all things that go before it, prepare for it, and lead unto it; such as the conversion of the Jews, and the bringing in of the fulness of the Gentiles; and by putting him in mind of, and pleading with him, his promises concerning these things, and giving him no rest till they are accomplished; there seems to be some reference to the prayers of the Jews for the Messiah's coming, which they desire may be "in haste"; which will show that they are in haste for the coming of this day; and all which things God will hasten, though it will be in his own time: and moreover, saints should be hasting to it by their readiness for it, having their loins girt, and their lights burning, and their lamps trimmed, and they waiting for their Lord's coming, and going forth in acts of faith and love, and in the duties of religion, to meet him, and not slumber and sleep: wherein; in which day, as in Pe2 3:10; or by which; by which coming of Christ, or of the day of God, the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat; at whose coming and presence, and from whose face the heavens and earth shall flee away, just as the earth shook, and the heavens dropped, and Sinai itself moved, when God appeared upon it; see Rev 20:11. This is a repetition of what is said in Pe2 3:10, exciting attention to the exhortation given.

Verse 13

Nevertheless we, according to his promise,.... Or promises, as the Alexandrian copy, and the Vulgate Latin version; namely those in Isa 65:17; look for new heavens and a new earth; not figuratively, the world to come in distinction from the Jewish world or state; a new church state, the Gospel dispensation, with new ordinances, as baptism and the Lord's supper, all legal ceremonies and ordinances being gone, and everything new; for these things had taken place already, and were not looked for as future: but these phrases are to be understood literally, as the heavens and the earth are in every passage in the context, Pe2 3:5; and designs not new heavens and earth for substance, but for qualities; the heavens and elements being melted and dissolved, and so purged and purified by fire, and the earth and its works being burnt up with it, and so cleared of everything noxious, needless, and disagreeable, new heavens and a new earth will appear, refined and purged from everything which the curse brought thereon for man's sin: and such heavens and earth the saints look for by faith and hope, and earnest expectation, and with desire and pleasure; and therefore are not distressed, as they have no reason to be, with the burning of the present heavens and earth, as awful as these things will be; and they expect them not upon their own fancies and imaginations, or the vain conjectures and cunningly devised fables of men, but according to the promises of God recorded in the above passages, and in which they may be confirmed by the words of Christ, and by the vision of John, Rev 20:1. The Alexandrian copy reads, "and his promises"; as if it respected other promises the saints looked for besides the new heavens and earth; namely, the resurrection of the dead, eternal life, the in corruptible inheritance, the ultimate glory and happiness: wherein dwelleth righteousness; meaning not the heavenly felicity, called sometimes the crown of righteousness, and the hope of righteousness, to which righteousness gives a right, and where it will be perfect, for the apostle is not speaking of the ultimate glory of the saints; nor the righteousness of Christ, as dwelling in the saints, as if the sense was this, we in whom righteousness dwells, look for new heavens and a new earth; for though the righteousness of Christ is unto and upon them that believe, yet it is not in them; it is in Christ, and dwells in him, and not in them; it is not inherent in them, but imputed to them: by "righteousness" is meant righteous men; such as are so not in and of themselves, or by the deeds of the law, or by works of righteousness done by them, but who are made righteous by the obedience of Christ, and are righteousness itself in him; see Jer 33:16; now these, and these only, will be the inhabitants of the new heavens and the new earth; there will be no unrighteous persons there, as in the present world, which lies in wickedness, and is full of wicked men; and they will be stocked with inhabitants after this manner; all the elect will now be gathered in, and Christ, when he comes, will bring all his saints with him from heaven, and will raise their bodies, and reunite them to their souls; and those that are alive will be caught up to meet the Lord in the air, and will make up together the general assembly and church of the firstborn, whose names are written in heaven; and whereas, upon the coming of Christ, the present heavens and earth will be burnt or purified by fire, and so made new and fit for the spirits of just men made perfect, who being again embodied, will fill the face of them, and shall inherit the earth, and reign with Christ on it for a thousand years, during which time there will not be a wicked man in them; for the wicked that will be alive at Christ's coming will be burnt with the earth, and the wicked dead shall not rise till the thousand years are ended, and who being raised, will, together with the devils, make the Gog and Magog army; wherefore none but righteous persons can look for these new heavens and earth, for to these only are they promised, and such only shall dwell in them; so the Targum on Jer 23:23 paraphrases the words, "I God have created the world from the beginning, saith the Lord, I God will "renew the world for the righteous":'' and this will be, the Jews say, for the space of a thousand years; "it is a tradition (they say (l)) of the house of Elias, that the righteous, whom the holy blessed God will raise from the dead shall not return to their dust, as is said, Isa 4:3, and it shall come to pass, &c. as the Holy One continues for ever, so they shall continue for ever; and if you should say those years (some editions read, "those thousand years", and so the gloss upon the place) in which the holy blessed God "renews the world": as it is said Isa 2:11, and the Lord alone; &c. what shall they do? the holy blessed God will make them wings as eagles, and they shall fly upon the face of the waters:'' and this renovation of the heavens and the earth, they say, will be in the seventh millennium; "in the seventh thousand year (they assert (m)) there will be found new heavens and a new earth;'' which agree with these words of Peter. (l) T. Bab. Sanhedrin, fol. 92. 1, 2. Ed. Coch. p. 317. (m) Zohar in Gen. fol. 35. 3.

Verse 14

Wherefore, beloved, seeing ye look for these things,.... For the burning of the heavens and the earth, for the coming of Christ, and for the new heavens and new earth, be diligent that ye may be found of him; Christ, or "in him", as in Phi 3:9; for such as are in Christ will have an undoubted right to the new heavens and the new earth, and will certainly dwell in them, because they will be found not in their own righteousness, but in the righteousness of Christ: or "before him", as the Arabic version renders it; before him the Judge of all, at whose tribunal they must stand; but being clothed with his righteousness, and so without spot and blemish, they will not be ashamed before him: or "by him"; Christ first finds his in redemption, and next in the effectual calling, and last of all at his coming, when all the elect will be looked up, gathered in, and presented first to himself, and then to his Father, complete and perfect, not one wanting: and thus to be found in him, and before him, and by him, should be the concern of all that look for the glorious things here spoken of, and particularly that they be found in the following situation and circumstances: in peace; interested in that peace Christ has made by the blood of his cross; for such as are reconciled to God by his death, shall be saved by his life, and live with him in the new heavens and new earth, and for ever in the ultimate glory; and in enjoying that peace of conscience which he himself gives, and which flows from his blood, righteousness, and atonement; so that the day of his coming by death, or at judgment, will not be terrifying to them, but they will look for these things with great delight and satisfaction: or in peace one with another; for peace makers and keepers are called the children of God, and so heirs of God, and joint-heirs with Christ; or in happiness and glory, expressed by peace, which is the end of the righteous man, which he enters into at death, and will rest in to all eternity: without spot and blemish; no man is so in himself, sanctification is imperfect, and many are the slips and falls of the saints, though their desire is to be harmless and inoffensive, and to give no just occasion for blame or scandal; but the saints are so in Christ Jesus, being washed in his blood, and clothed with his righteousness, and will be found so by him when he comes again, when he will present them to himself a glorious church, without spot or wrinkle, and also before the presence of his Father's glory, as faultless, with exceeding joy; and so will they be fit and meet to be the inhabitants of the new heavens and new earth, and reign with him therein, and be with him to all eternity.

Verse 15

And account that the longsuffering of our Lord,.... Not his longsuffering towards the wicked, and his forbearance with them, for that is not the means of, nor the way to, nor does it issue in, their salvation, but in their sorer punishment and greater damnation, see Rom 2:4; but towards the elect, as in Pe2 3:9; whom he bears much and long with before conversion, while in their sins, and in a state of unregeneracy, and waits to be gracious to them, as he is in their calling, and to make known and apply his great salvation to them; and as with particular persons, so with the whole body of them, till they are all gathered in, and even with the world for their sakes; and particularly the Lord's longsuffering here intends the deferring of his coming, or his seeming slackness in the performance of his promise: the reason of which is, salvation: the salvation of all his chosen ones, and in that it issues; he waits, he stays, that none of them might perish, but that they might be all brought to faith and repentance, and so be saved: wherefore the apostle would have the saints consider it in this light, and not imagine and conclude, with the scoffing infidels, that he is slack and dilatory, and will not come, but that his view in it is the salvation of all his people, which by this means is brought about: in confirmation of which, and other things he had delivered, he produces the testimony of the Apostle Paul; even as our beloved brother Paul also; he calls him a "brother", both on account of his being a believer in Christ, one that belonged to the same family with him, and was of the household of faith, born of the same Father, and related to the same Redeemer, the firstborn among many brethren, and likewise on account of his being a fellow apostle; for though he was not one of the twelve apostles, but his call and mission were later than theirs, yet Peter does not disdain to put him among them, and upon an equal foot with them, nor was he a whit behind the chief of them: he styles him a "beloved" brother; expressing his affection for him, which the relation between them called for, and which he bore to him, notwithstanding his public opposition to him, and sharp reproof of him, Gal 2:11, and perhaps loved him the more for it; see Psa 141:5; and he makes mention of him, and that under these characters, partly to show their agreement and consent in doctrine; and partly to recommend him to the Jews, to whom he writes, who had, upon report of his doctrine and ministry, entertained an ill, at least a mean opinion, of him; as also to set us an example to speak well of one another, both as ministers and private believers: according to the wisdom given unto him, hath written unto you; meaning not all his epistles, as being written for the general good of all the saints, as well as for those particular churches or men to whom they were sent; for what Peter speaks of is what was particularly written to them, and is distinguished in Pe2 3:16 from the rest of Paul's epistles; nor does he intend the epistle of Paul to the Romans, for the longsuffering of God spoken of in that, as in Rom 2:4, is his longsuffering to the wicked, which issues in their destruction, and not his longsuffering to his elect, which is salvation, as here; but he seems manifestly to have in view the epistle to the Hebrews, for Peter wrote both his first and second epistles to Jews; wherefore, since none of Paul's epistles but that were written particularly to them, it should seem that that is designed, and serves to confirm his being the author of it; in which he writes to the Hebrews concerning the coming of Christ, and of the deferring of it a little while, and of the need they had of patience to wait for it, Heb 10:36; and in it also are some things difficult to be understood concerning Melchizedek, the old and new covenant, the removing of the Aaronic priesthood, and the abrogation of the whole ceremonial law, &c. things not easily received by that nation; and the whole is written with great wisdom, respecting the person and office of Christ, the nature of his priesthood, and the glory of the Gospel dispensation; and in a most admirable manner is the whole Mosaic economy laid open and explained: he was indeed a wise master builder, and whatever he wrote was "according to wisdom"; not fleshly wisdom, the wisdom of this world, nor with enticing words of men's wisdom, but according to the divine wisdom, under the influence of the spirit of wisdom and revelation; for he had not this of himself naturally, nor did he learn it at Gamaliel's feet, but it was what was "given to him"; it came from above, from God, who gives it liberally; and as he himself always owned it to be a free grace gift of God bestowed on him, and that all his light and knowledge were by the revelation of Christ, so Peter ascribes it to the same, that God might have all the glory, and all boasting in man be stopped.

Verse 16

As also in all his epistles,.... From whence it appears, that the Apostle Paul had, by this time, wrote several of his epistles, if not all of them; and they were all written according to the same wisdom, and under the influence of the same spirit, as his epistle to the Hebrews: speaking in them of those things; of the same things, Peter had been speaking of, of the coming of Christ, as that he should appear a second time to them that look for him, and would come as a thief in the night, and that the fashion, scheme, and form of this world should pass away, and that saints should look and wait for his coming, and love it: something of this kind is said in all his epistles; see Heb 9:28; and also of mockers, scoffers, seducers, and wicked men that would arise in the last days; see Ti1 4:1, in which are some things hard to be understood. The phrase, "in which", refers either to the epistles, or the things spoken in them. The Alexandrian manuscript, and three of Robert Stephens's copies, read , "in which" epistles, but the generality of copies read , "in", or "among which things", spoken of in them, concerning the subject here treated of, the coming of Christ; as the time of Christ's coming, which is sometimes represented by the apostle, as if it would be while he was living; and the manner of his coming in person with all his saints, and his mighty angels, with a shout, the voice of the archangel, and trump of God, things not easily understood; and the destruction of antichrist at his coming, which will be with the breath of his mouth, and the brightness of his coming; as also the resurrection of the dead, of the saints that will rise first, and that with spiritual bodies; and likewise the change of the living saints, and the rapture both of living and raised saints together, in the, clouds, to meet the Lord in the air; and the standing of them before the judgment seat of Christ, and the account that everyone must give to him, Th1 4:15 Co1 15:44; which they that are unlearned; untaught of God, who have never learned of the Father, nor have learned Christ, nor have that anointing which teacheth all things; who, though they may have been in the schools of men, were never in the school of Christ; and though they have been ever learning, yet will never come to the knowledge of the truth; for men may have a large share of human literature, and yet be unlearned men in the sense of the apostle; and very often it is, that such wrest and pervert the Scriptures to the ruin of themselves, and others: and unstable; unsettled in their principles, who are like children tossed to and fro with every wind of doctrine; the root of the matter is not in them; nor are they rooted and built up in Christ, and so are not established in the faith; they are not upon the foundation Christ, nor do they build upon, and abide by the sure word of God, or form their notions according to it, but according to their own carnal reasonings, and fleshly lusts; and so wrest the word of God, distort it from its true sense and meaning, and make it speak that which it never designed; dealing with it as innocent persons are sometimes used, put upon a rack, and tortured, and so forced to speak what is contrary to their knowledge and consciences; and so were the words of the Apostle Paul wrested by ill designing men, as about the doctrines of grace and works, so concerning the coming of Christ; see Rom 3:8; as they do also the other Scriptures; the writings of Moses, and the prophets of the Old Testament, the Gospels, the Acts of the Apostles, and the other epistles of the apostles of the New Testament: and which is eventually unto their own destruction; for by so doing they either add unto, or detract from the Scriptures, and so bring the curse of God upon them; and they give into doctrines of devils, and into heresies, which are damnable, and bring upon themselves swift destruction, which lingers not, and slumbers not. Now from hence it does not follow, that the Scriptures are not to be read by the common people; for not all the parts of Scripture, and all things in it, are hard to be understood, there are many things very plain and easy, even everything respecting eternal salvation; there is milk for babes, as well as meat for strong men: besides, not the Scriptures in general, but Paul's epistles only, are here spoken of, and not all of them, or anyone whole epistle among them, only some things in them, and these not impossible, only difficult to be understood; and which is no reason why they should be laid aside, but rather why they should be read with greater application and diligence, and be followed with fervent prayer, and frequent meditation; and though unlearned and unstable men may wrest them to their perdition, those that are taught of God, though otherwise illiterate, may read them to great profit and advantage.

Verse 17

Ye therefore, beloved, seeing ye know these things before,.... As that there will be such mockers and scoffers in the last days, and such unlearned and unstable men that will deprave the Scriptures, and wrest them in such a miserable manner: beware lest ye also, being led away with the error of the wicked; from the simplicity of the Gospel, along with such wicked men, that wax worse and worse, deceivers and being deceived, by giving into any of their errors which respect the grace of God, or the person and offices of Christ, or particularly his second coming; be upon the watch and guard against them, having previous notice of them, for they lie in wait to deceive: lest ye fall from your own steadfastness; which was proper to them, and which, by the grace of God, they had, and retained, both in the faith of Christ and doctrine of the Gospel; for though the saints can never finally and totally fall into sin, or from the truth, yet they may fall from their steadfastness, both as to the exercise of the grace of faith, and as to their profession of the doctrine of faith; and to be fluctuating, hesitating, and doubting in either respect, must be very uncomfortable and dishonourable.

Verse 18

But grow in grace,.... In the gifts of grace, which, under a divine blessing, may be increased by using them: gifts neglected decrease, but stirred up and used, are improved and increase. And though men are to be thankful for their gifts, and be contented with them, yet they may lawfully desire more, and in the use of means seek an increase of them, which may be a means of preserving themselves, and others, from the error of the wicked. Moreover, by "grace" may be meant internal grace. The work of grace is gradual; it is like a grain of mustard seed, or like seed cast into the earth, which springs up, it is not known how, first the blade, then the ear, then the full corn in the ear; saints are first babes, and from children they grow to young men, and from young men to fathers. There is such a thing as growth in grace, in this sense; every grace, as to its act and exercise, is capable of growing and increasing; faith may grow exceedingly, hope abound, love increase, and patience have its perfect work, and saints may grow more humble, holy, and self-denying: this is indeed God's work, to cause them to grow, and it is owing to his grace; yet saint, should show a concern for this, and make use of means which God owns and blesses for this purpose, such as prayer, attending on the word, and looking over the promises of God, for an increase of faith; recollecting past experiences, and looking to the death and resurrection of Christ for the encouragement of hope, and to the love of God and Christ, for the stirring up of love to both, and to the saints; considering the sufferings of Christ, the desert of sin, and the glories of another world, to promote patience and self-denial, and the pattern of Christ, to excite to humility; though "grace" may also intend the Gospel, the knowledge of which is imperfect, and may be increased in the use of means, and which is a special preservative against error, a growth in which saints should be concerned for: and in the knowledge of our Lord and Saviour Jesus Christ; of his person, office, and grace, than which nothing is more valuable, and is to be preferred to everything; it is the principal thing in grace, and is the beginning and pledge of eternal life, and will issue in it; for an increase of which, and a growth in it, the word and ordinances are designed; and nothing can be a greater security against error than an experimental growing knowledge of Christ. The Syriac version adds, "and of God the Father"; and so some copies read: to him be glory, both now, and for ever; or "to the day of eternity"; that is, to Christ, who is truly God, or otherwise such a doxology would not belong to him, be ascribed the glory of deity, of all divine perfections; the glory of all his offices and work as Mediator; the glory of man's salvation; and the glory of all that grace, and the growth of it, together with the knowledge of himself, which saints have from him; and that both in this world, and that which is to come. Amen; so be it. Next: 1 John Introduction

Verse 1

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 (Pe2 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.

Verse 3

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? Pe2 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, Pe2 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 (Pe2 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 (Co1 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 (Pe2 3:5, Pe2 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, Pe2 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, Pe2 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 (Pe2 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."

Verse 8

The apostle comes in these words to instruct and establish Christians in the truth of the coming of the Lord, where we may clearly discern the tenderness and affection wherewith he speaks to them, calling them beloved; he had a compassionate concern and a love of good-will for the ungodly wretches who refused to believe divine revelation, but he has a peculiar respect for the true believers, and the remaining ignorance and weakness that the apprehends to be in them make him jealous, and put him on giving them a caution. Here we may observe, I. The truth which the apostle asserts - that with the Lord one day is as a thousand years, and a thousand years are as one day. Though, in the account of men, there is a great deal of difference between a day and a year, and a vast deal more between one day and a thousand years, yet in the account of God, who inhabits eternity, in which there is no succession, there is no difference; for all things past, present, and future, are ever before him, and the delay of a thousand years cannot be so much to him as the deferring of any thing for a day or an hour is to us. II. The importance of this truth: This is the one thing the apostle would not have us ignorant of; a holy awe and reverential fear of God are necessary in order to our worshiping and glorifying him, and a belief of the inconceivable distance between him and us is very proper to beget and maintain that religious fear of the Lord which is the beginning of wisdom. This is a truth that belongs to our peace, and therefore he endeavours that it may not be hidden from our eyes; as it is in the original, Let not this one thing be hidden from you. If men have no knowledge or belief of the eternal God, they will be very apt to think him such a one as themselves. Yet how hard is it to conceive of eternity! It is therefore not very easy to attain such a knowledge of God as is absolutely necessary.

Verse 9

We are here told that the Lord is not slack - he does not delay beyond the appointed time; as God kept the time that he had appointed for the delivering of Israel out of Egypt, to a day (Exo 12:41), so he will keep to the time appointed in coming to judge the world. What a difference is there between the account which God makes and that which men make! Good men are apt to think God stays beyond the appointed time, that is, the time which they have set for their own and the church's deliverance; but they set one time and God sets another, and he will not fail to keep the day which he has appointed. Ungodly men dare charge a culpable slackness upon God, as if he had slipped the time, and laid aside the thoughts of coming. But the apostle assures us, I. That what men count slackness is truly long-suffering, and that to us-ward; it is giving more time to his own people, whom he has chosen before the foundation of the world, many of whom are not as yet converted; and those who are in a state of grace and favour with God are to advance in knowledge and holiness, and in the exercise of faith and patience, to abound in good works, doing and suffering what they are called to, that they may bring glory to God, and improve in a meetness for heaven; for God is not willing that any of these should perish, but that all of them should come to repentance. Here observe, 1. Repentance is absolutely necessary in order to salvation. Except we repent, we shall perish, Luk 13:3, Luk 13:5. 2. God has no delight in the death of sinners: as the punishment of sinners is a torment to his creatures, a merciful God does not take pleasure in it; and though the principal design of God in his long-suffering is the blessedness of those whom he has chosen to salvation, through sanctification of the spirit, and belief of the truth, yet his goodness and forbearance do in their own nature invite and call to repentance all those to whom they are exercised; and, if men continue impenitent when God gives them space to repent, he will deal more severely with them, though the great reason why he did not hasten his coming was because he had not accomplished the number of his elect. "Abuse not therefore the patience and long-suffering of God, by abandoning yourselves to a course of ungodliness; presume not to go on boldly in the way of sinners, nor to sit down securely in an unconverted impenitent state, as he who said (Mat 24:48), My Lord delayeth his coming, lest he come and surprise you;" for, II. The day of the Lord will come as a thief in the night, Pe2 3:10. Here we may observe, 1. The certainty of the day of the Lord: though it is now above sixteen hundred years since this epistle was written, and the day has not yet come, it assuredly will come. God has appointed a day wherein he will judge the world in righteousness, and he will keep his appointment. It is appointed to men once to die, and after this the judgment, Heb 9:27. "Settle it therefore in your hearts that the day of the Lord will certainly come, and you shall certainly be called to give an account of all things done in the body, whether good or evil; and let your exact walking before God, and your frequent judging yourselves, evidence your firm belief of a future judgment, when many live as if they were never to give any account at all." 2. The suddenness of this day: It will come as a thief in the night, at a time when men are sleeping and secure, and have no manner of apprehension or expectation of the day of the Lord, any more than men have of a thief when they are in a deep sleep, in the dark and silent night. At midnight there was a cry, Behold, the bridegroom comes, (Mat 25:6), and at that time not only the foolish, but also the wise virgins slumbered and slept. The Lord will come in a day when we look not for him, and an hour when men are not aware. The time which men think to be the most improper and unlikely, and when therefore they are most secure, will be the time of the Lord's coming. Let us then beware how we in our thoughts and imaginations put that day far away from us; but rather suppose it to be so much nearer in reality, by how much further off it is in the opinion of the ungodly world. 3. The solemnity of this coming. (1.) The heavens shall pass away with a great noise. The visible heavens, as unable to abide when the Lord shall come in his glory, shall pass away; they shall undergo a mighty alteration, and this shall be very sudden, and with such a noise as the breaking and tumbling down of so great a fabric must necessarily occasion. (2.) The elements shall melt with fervent heat. At this coming of the Lord it shall not only be very tempestuous round about him, so that the very heavens shall pass away as in a mighty violent storm, but a fire shall go before him, that shall melt the elements of which the creatures are composed. (3.) The earth also, and all the works that are therein, shall be burnt up. The earth, and its inhabitants, and all the works that are therein, shall be burnt up. The earth, and its inhabitants, and all the works, whether of nature or art, shall be destroyed. The stately palaces and gardens, and all the desirable things wherein worldly-minded men seek and place their happiness, all of them shall be burnt up; all sorts of creatures which God has made, and all the works of men, must submit, all must pass through the fire, which shall be a consuming fire to all that sin has brought into the world, though it may be a refining fire to the works of God's hand, that the glass of the creation being made much brighter the saints may much better discern the glory of the Lord therein. And now who can but observe what a difference there will be between the first coming of Christ and the second! Yet that is called the great and dreadful day of the Lord, Mal 4:5. How much more dreadful must this coming to judgment be! May we be so wise as to prepare for it, that it may not be a day of vengeance and destruction unto us. O! what will become of us, if we set our affections on this earth, and make it our portion, seeing all these things shall be burnt up? Look out therefore, and make sure of a happiness beyond this visible world, which must all be melted down.

Verse 11

The apostle, having instructed them in the doctrine of Christ's second coming, I. Takes occasion thence to exhort them to purity and godliness in their whole conversation: all the truths which are revealed in scripture should be improved for our advancement in practical godliness: this is the effect that knowledge must produce, or we are never the better for it. If you know these things, happy are you if you do them. Seeing all these things must be dissolved, how holy should we be, that are assured of it, departing from and dying to sin, that has so corrupted and defiled all the visible creation that there is an absolute need of its dissolution! All that was made for man's use is subject to vanity by man's sin: and if the sin of man has brought the visible heavens, and the elements and earth, under a curse, from which they cannot be freed without being dissolved, what an abominable evil is sin, and how much to be hated by us! And, inasmuch as this dissolution is in order to their being restored to their primitive beauty and excellency, how pure and holy should we be, in order to our being fit for the new heaven and new earth, wherein dwelleth righteousness! It is a very exact and universal holiness that he exhorts to, not resting in any lower measure or degree, but labouring to be eminent beyond what is commonly attained - holy in God's house and in our own, holy in our worshipping of God and in our conversing with men. All our conversation, whether with high or low, rich or poor, good or bad, friends or enemies, must be holy. We must keep ourselves unspotted from the world in all our converses with it. We must be perfecting holiness in the fear of God, and in the love of God too. We must exercise ourselves unto godliness of all sorts, in all its parts, trusting in God and delighting in God only, who continues the same when the whole visible creation shall be dissolved, devoting ourselves to the service of God, and designing the glorifying and enjoyment of God, who endures for ever; whereas what worldly men delight in and follow after must all be dissolved. Those things which we now see must in a little while pass away, and be no more as they now are: let us look therefore at what shall abide and continue, which, though it be not present, is certain and not far off. This looking for the day of God is one of the directions the apostle gives us, in order to our being eminently holy and godly in all manner of conversation. "Look for the day of God as what you firmly believe shall come, and what you earnestly long for." The coming of the day of God is what every Christian must hope for and earnestly expect; for it is a day when Christ shall appear in the glory of the Father, and evidence his divinity and Godhead even to those who counted him a mere man. The first coming of our Lord Jesus Christ, when he appeared in the form of a servant, was what the people of God earnestly waited and looked for: that coming was for the consolation of Israel, Luk 2:25. How much more should they wait with expectation and earnestness for his second coming, which will be the day of their complete redemption, and of his most glorious manifestation! Then he shall come to be admired in his saints, and glorified in all those that believe. For though it cannot but terrify and affright the ungodly to see the visible heavens all in a flame, and the elements melting, yet the believer, whose faith is the evidence of things not seen, can rejoice in hope of more glorious heavens after these have been melted and refined by that dreadful fire which shall burn up all the dross of this visible creation. Here we must take notice, 1. What true Christians look for: new heavens and a new earth, in which a great deal more of the wisdom, power and goodness of our great God and Saviour Jesus Christ will be clearly discerned than we are able to discover in what we now see; for in these new heavens and earth, freed from the vanity the former were subject to, and the sin they were polluted with, only righteousness shall dwell; this is to be the habitation of such righteous persons as do righteousness, and are free from the power and pollution of sin; all the wicked shall be turned into hell; those only who are clothed with a righteousness of Christ, and sanctified by the Holy Ghost, shall be admitted to dwell in this holy place. 2. What is the ground and foundation of this expectation and hope - the promise of God. To look for any thing which God has not promised is presumption; but if our expectations are according to the promise, both as to the things we look for and the time and way of their being brought about, we cannot meet with a disappointment; for he is faithful who has promised. "See therefore that you raise and regulate your expectations of all the great things that are to come according to the word of God; and, as to the new heaven and new earth, look for them as God has allowed and directed by the passages we have in this portion of scripture how before you, and in Isa 65:17; Isa 66:22, to which the apostle may be thought to allude." II. As in Pe2 3:11 he exhorts to holiness from the consideration that the heavens and the earth shall be dissolved, so in Pe2 3:14 he resumes his exhortation from the consideration that they shall be again renewed. "Seeing you expect the day of God, when our Lord Jesus Christ will appear in his glorious majesty, and these heavens and earth shall be dissolved and melted down, and, being purified and refined, shall be erected and rebuilt, prepare to meet him. It nearly concerns you to see in what state you will be when the Judge of all the world shall come to pass sentence upon men, and to determine how it shall be with them to all eternity. This is the court of judicature whence there lies no appeal; whatever sentence is here passed by this great Judge is irreversible; therefore get ready to appear before the judgment-seat of Christ: and see to it," 1. "That you be found of him in peace, in a state of peace and reconciliation with God through Christ, in whom alone God is reconciling the world to himself. All that are out of Christ are in a state of enmity, and reject and oppose the Lord and his anointed, and shall therefore be punished with everlasting destruction from the presence of the Lord, and the glory of his power. Those whose sins are pardoned and their peace made with God are the only safe and happy people; therefore follow after peace, and that with all." (1.) Peace with God through our Lord Jesus Christ. (2.) Peace in our own consciences, through the Spirit of grace witnessing with our spirits that we are the children of God. (3.) Peace with men, by having a calm and peaceable disposition wrought in us, resembling that of our blessed Lord. 2. That you be found of Christ without spot, and blameless. Follow after holiness as well as peace: and even spotless and perfect; we must not only take heed of all spots which are not the spots of God's children (this only prevents our being found of men without spot), we must be pressing towards spotless purity, absolute perfection. Christians must be perfecting holiness, that they may be not only blameless before men, but also in the sight of God; and all this deserves and needs the greatest diligence; he who does this work negligently can never do it successfully. "Never expect to be found at that day of God in peace, if you are lazy and idle in this your day, in which we must finish the work that is given us to do. It is only the diligent Christian who will be the happy Christian in the day of the Lord. Our Lord will suddenly come to us, or shortly call us to him; and would you have him find you idle?" Remember there is a curse denounced against him who does the work of the Lord negligently, Marg. Jer 48:10. Heaven will be a sufficient recompence for all our diligence and industry; therefore let us labour and take pains in the work of the Lord; he will certainly reward us if we be diligent in the work he has allotted us; now, that you may be diligent, account the long-suffering of our Lord to be salvation. "Does your Lord delay his coming? Do not think this is to give more time to make provision for your lusts, to gratify them; it is so much space to repent and work out your salvation. It proceeds not from a want of concern or compassion for his suffering servants, nor is it designed to give countenance and encouragement to the world of the ungodly, but that men may have time to prepare for eternity. Learn then to make a right use of the patience of our Lord, who does as yet delay his coming. Follow after peace and holiness, or else his coming will be dreadful to you." And inasmuch as it is difficult to prevent men's abuse of God's patience, and engage them in the right improvement thereof, our apostle quotes St. Paul as directing men to make the same good use of the divine forbearance, that in the mouth, or from the pen, of two apostles the truth might be confirmed. And we may here observe with what esteem and affection he speaks of him who had formerly publicly withstood and sharply reproved Peter. If a righteous man smite one who is truly religious, it shall be received as a kindness; and let him reprove, it shall be as an excellent oil, which shall soften and sweeten the good man that is reproved when he does amiss. What an honourable mention does this apostle of the circumcision make of that very man who had openly, before all, reproved him, as not walking uprightly according to the truth of the gospel! (1.) He calls him brother, whereby he means not only that he is a fellow-christian (in which sense the word brethren is used Th1 5:27), or a fellow-preacher (in which sense Paul calls Timothy the evangelist a brother, Col 1:1), but a fellow-apostle, one who had the same extraordinary commission, immediately from Christ himself, to preach the gospel in every place, and to disciple all nations. Though many seducing teachers denied Paul's apostleship, yet Peter owns him to be an apostle. (2.) He calls him beloved; and they being both alike commissioned, and both united in the same service of the same Lord, it would have been very unseemly if they had not been united in affection to one another, for the strengthening of one another's hands, mutually desirous of, and rejoicing in, one another's success. (3.) He mentions Paul as one who had an uncommon measure of wisdom given unto him. He was a person of eminent knowledge in the mysteries of the gospel, and did neither in that nor any other qualification come behind any of all the other apostles. How desirable is it that those who preach the same gospel should treat one another according to the pattern Peter here sets them! It is surely their duty to endeavour, by proper methods, to prevent or remove all prejudices that hinder ministers' usefulness, and to beget and improve the esteem and respect in the minds of people towards their ministers that may promote the success of their labours. And let us also here observe, [1.] The excellent wisdom that was in Paul is said to be given him. The understanding and knowledge that qualify men to preach the gospel are the gift of God. We must seek for knowledge, and labour to get understanding, in hopes that it shall be given us from above, while we are diligent in using proper means to attain it. [2.] The apostle imparts to men according as he had received from God. He endeavours to lead others as far as he himself was led into the knowledge of the mysteries of the gospel. He is not an intruder into the things he had not seen or been fully assured of, and yet he does not fail to declare the whole counsel of God, Act 20:27. [3.] The epistles which were written by the apostle of the Gentiles, and directed to those Gentiles who believed in Christ, are designed for the instruction and edification of those who from among the Jews were brought to believe in Christ; for it is generally thought that what is here alluded to is contained in the epistle to the Romans (Rom 2:4), though in all his epistles there are some things that refer to one or other of the subjects treated of in this and the foregoing chapter; and it cannot seem strange that those who were pursuing the same general design should in their epistles insist upon the same things. But the apostle Peter proceeds to tell us that in those things which are to be met with in Paul's epistles there are some things hard to be understood. Among the variety of subjects treated of in scripture, some are not easy to be understood because of their own obscurity, such are prophecies; others cannot be so easily understood because of their excellency and sublimity, as the mysterious doctrines; and others are with difficulty taken in because of the weakness of men's minds, such are the things of the Spirit of God, mentioned Co1 2:14. And here the unlearned and unstable make wretched work; for they wrest and torture the scriptures, to make them speak what the Holy Ghost did not intend. Those who are not well instructed and well established in the truth are in great danger of perverting the word of God. Those who have heard and learned of the Father are best secured from misunderstanding and misapplying any part of the word of God; and, where there is a divine power to establish as well as to instruct men in divine truth, persons are effectually secured from falling into errors. How great a blessing this is we learn by observing what is the pernicious consequence of the errors that ignorant and unstable men fall into - even their own destruction. Errors in particular concerning the holiness and justice of God are the utter ruin of multitudes of men. Let us therefore earnestly pray for the Spirit of God to instruct us in the truth, that we may know it as it is in Jesus, and have our hearts established with grace, that we may stand firm and unshaken, even in the most stormy times, when others are tossed to and fro with every wind of doctrine. III. The apostle gives them a word of caution, Pe2 3:17, Pe2 3:18, where, 1. He intimates that the knowledge we have of these things should make us very wary and watchful, inasmuch as there is a twofold danger, Pe2 3:17. (1.) We are in great danger of being seduced, and turned away from the truth. The unlearned and unstable, and they are very numerous, do generally wrest the scripture. Many who have the scriptures and read them do not understand what they read; and too many of those who have a right understanding of the sense and meaning of the word are not established in the belief of the truth, and all these are liable to fall into error. Few attain to the knowledge and acknowledgment of doctrinal Christianity; and fewer find, so as to keep in the way of practical godliness, which is the narrow way, which only leadeth unto life. There must be a great deal of self-denial and suspicion of ourselves, and submitting to the authority of Christ Jesus our great prophet, before we can heartily receive all the truths of the gospel, and therefore we are in great danger of rejecting the truth. (2.) We are in great danger by being seduced; for, [1.] So far as we are turned from the truth so far are we turned out of the way to true blessedness, into the path which leads to destruction. If men corrupt the word of God, it tends to their own utter ruin. [2.] When men wrest the word of God, they fall into the error of the wicked, men without law, who keep to no rules, set no bounds to themselves, a sort of free-thinkers, which the psalmist detests. Psa 119:113, I hate vain thoughts, but thy law do I love. Whatever opinions and thoughts of men are not conformable to the law of God, and warranted by it, the good man disclaims and abhors; they are the conceits and counsels of the ungodly, who have forsaken God's law, and, if we imbibe their opinions, we shall too soon imitate their practices. [3.] Those who are led away by error fall from their own stedfastness. They are wholly unhinged and unsettled, and know not where to rest, but are at the greatest uncertainty, like a wave of the sea, driven with the wind and tossed. It nearly concerns us therefore to be upon our guard, seeing the danger is so great. 2. That we may the better avoid being led away, the apostle directs us what to do, Pe2 3:18. And, (1.) We must grow in grace. He had in the beginning of the epistle exhorted us to add one grace to another, and here he advises us to grow in all grace, in faith, and virtue, and knowledge. By how much the stronger grace is in us, by so much the more stedfast shall we be in the truth. (2.) We must grow in the knowledge of our Lord Jesus Christ. "Follow on to know the Lord. Labour to know him more clearly and more fully, to know more of Christ and to know him to better purpose, so as to be more like him and to love him better." This is the knowledge of Christ the apostle Paul reached after and desired to attain, Phi 3:10. Such a knowledge of Christ as conforms us more to him, and endears him more to us, must needs be of great use to us, to preserve us from falling off in times of general apostasy; and those who experience this effect of the knowledge of the Lord and Saviour Jesus Christ will, upon receiving such grace from him, give thanks and praise to him, and join with our apostle in saying, To him be glory both now and for ever. Amen.

Verse 1

3:1-13 Peter shifts from denunciation of false teachers to exhortation of believers. The false teachers’ skepticism about Christ’s return required clear teaching. Christians need to hold onto the apostolic message about the day of judgment and live godly lives in anticipation of that day.

3:1 This is my second letter to you: The previous letter was probably 1 Peter.

Verse 2

3:2 The holy prophets of the Old Testament predicted the day of the Lord, when God would judge his enemies (see study note on 1:19). • what our Lord and Savior commanded: Jesus had taught the church through the apostles.

Verse 3

3:3 in the last days: Peter was not merely predicting an event in the future; he was speaking about his readers’ situation. In the New Testament, the last days refers to the period from Jesus’ first coming to his second coming (see Acts 2:17; Heb 1:2). It is the time when God’s promises are fulfilled. • scoffers will come: See Prov 1:22; 9:7-8; 13:1. Rather than using evidence and logic to argue, scoffers belittle and make fun of the truth.

Verse 4

3:4 From before the times of our ancestors: The false teachers were probably claiming that, for all of God’s promises to intervene in history, things had not really changed and never would.

Verse 5

3:5 Creation is the first evidence that the false teachers were wrong: Change does happen. If God made the world, he certainly can destroy it. • brought the earth out from the water: See Gen 1:2, 6-10.

Verse 7

3:7 The Old Testament associates fire with the day of the Lord (see Isa 30:30; 66:15-16).

Verse 8

3:8 Peter alludes to Ps 90:4. God operates according to his time scale. He will send his Son in his own good time.

Verse 10

3:10 The very elements themselves might refer to the basic components of the physical universe or to the sun, moon, and stars. • will be found to deserve judgment: The Greek text here is difficult; the reading followed by the NLT probably means that creation will appear before God at the time of judgment, and he will find it to deserve his judgment.

Verse 12

3:12 looking forward to the day of God and hurrying it along: God’s people can hasten the end by their repentance and godly living (cp. Acts 3:19-20). • the elements will melt away: Cp. Mic 1:3-4; see also Isa 63:19–64:1.

Verse 13

3:13 the new heavens and new earth: See Isa 65:17; 66:22; Rev 21.

Verse 15

3:15 our beloved brother Paul: The New Testament tells us little about the relationship between Peter and Paul. Because of the dispute in Antioch (Gal 2:11-14), it is sometimes thought that the two were hostile to one another, but the New Testament paints a different picture. Peter and Paul essentially agreed about the Good News for the Gentiles (Acts 11:2-18; 15:7-11). Silas and Mark were associates of both Paul and Peter (see 1 Pet 5:12-13). According to tradition, both apostles were martyred in Rome during the same persecution by Nero in the mid-60s AD.

Verse 16

3:16 Peter probably knew of all but one or two of Paul’s letters by this time. Peter’s language implies that he considered the letters of Paul to belong in the category of Scripture.

Verse 17

3:17-18 Peter restates his purpose: to protect his readers from false teachers so that they can grow in grace. He ends with a doxology to our Lord and Savior Jesus Christ.