2 Peter 3

Guy N. Woods Commentary On 2nd Peter 3 THE SECOND COMING OF THE LORD AND THE END OF THE WORLD2 Peter 3:1-13 2 Peter 3:1 —This is now, beloved, the second epistle that I write unto you;—Literally rendered, the Greek text here is, “ This already (ede) a second epistle I am writing to you.” In the use of the word “ already” (ede) rendered “ now” in the translation, there is the suggestion that the second epistle came soon after the first. From this it appears that (a) Peter had written an earlier epistle shortly before this; and (b) it had been addressed to the same readers. In pursuing his design to expose the pretentions of the false teachers so minutely dealt with in chapter two, he calls atten­tion here, and in the succeeding verses, to the mockery character­istic of all such in denying the coming of the Lord merely because it was delayed. The vocative “ beloved”— a term of endearment— occurs four times in this chapter and indicates the intimate connec­tion which Peter sustained to these addressed.

2 Peter 3:1 —And in both of them I stir up your sincere mind by putting you in remembrance;— Both of the epistles were, therefore, written for the same purpose: to stir up the minds of his readers by putting them in remembrance of the vital and fundamental matters with which the chapter particularly, and both epistles generally, deal. Repeated here is the thought which occurs in 2 Pet. 1; 13. The word “ stir” (diegeiw) means thoroughly to arouse; and the adjective “ sincere” (eilikrines), occurring also in Phil. 1; 10, de­notes that which is clear, open, candid. The minds (understand­ing) of these to whom Peter wrote were open and reasonable; and he addressed them with the view of arousing them to a recollection of matters that had been taught them but which they might have, for the time, forgotten. What these matters were he reveals in the verse which follows.

2 Peter 3:2 —That ye should remember the words which were spoken before by the holy prophets, and the commandments of the Lord and Saviour through your apostles:—“ That ye should remember” is translated from one Greek word mnesthenai, aorist passive infinitive of mimnesko, to remind; signifying, as in the King James’ Version, “ That ye should be mindful.” The things which Peter would have them recall were the principles, the proph­ecy, the truth, and the doctrine which the apostles and prophets had taught them. The association of “ prophets” and “ apostles” here makes it likely that the New Testament prophets who had spoken of the coming of the Lord were included, and that the combination is similar to that which occurs in the epistles of Paul. (Ephesians 2:20 Ephesians 3:5 Ephesians 4:11. Cf. Acts 11:27 Acts 13:1; 1 Corinthians 14:29.) Much emphasis is given to prophecy and to prophetic statements in the epistles of Peter. (1 Peter 1:10-12; 2 Peter 1:19.) It should be recalled that at the time when Peter wrote the New Testament revelation had not been completed; and unable to appeal to it as a final and complete body of truth in the matters under considera­tion, it was necessary for him to direct his readers to the announce­ments of the prophets and to the oral deliverances of the apostles. The reference to “ your” apostles is significant; they could properly and fittingly be styled the apostles of those to whom they had written or spoken. Peter was included among those thus desig­nated; and also Paul, Peter’ s readers being acquainted with cer­tain of that apostle’ s writings. (2 Peter 3:15.) The “ command­ment” was “ of the Lord” in that it originated with him, and “ through” the apostles in that they were the instruments by which it was borne to the people.

It is equally important that the Lord’ s people today should have their minds stirred to remembrance of the vital teaching issuing from the apostles and prophets of the Lord. Ceaseless vigilance is the price of a pure faith and a faultless practice, and the obliga­tion of all teachers and preachers in this matter is indeed weighty. Remissness in this respect leads to eventual apostasy.

2 Peter 3:3 —Knowing this first, that in the last days mockers shall come with mockery, walking after their own lusts,—“ Know­ing this first,” i.e., recognize this fact in the beginning. See comments on 2 Peter 1:20, where the same phrase occurs. “ The last days” embrace the period of the Christian dispensation — the final age of the world. In the words “ mockers shall come with mockery” there is a play on the word empaizo, to sport, play, jest, or deride (etnpaigmonei empaikcd). The meaning is that these men would ridicule and hold up to contempt the idea that the Lord would return, and that his return would signal the consum­mation of the age. This, to them, provided an occasion for mock­ing and jesting; the idea they ridiculed, and the prophecy they held up to scorn. In doing so, they were but “ walking after their own lusts,” thus revealing that this was the real cause of their cynicism and doubt. “ And this is the judgment that light is come into the world, and men loved the darkness rather than the light; for their works were evil.” (John 3:19.)

2 Peter 3:4 —And saying, Where is the promise of his coming? for, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation.—These mockers insinuated that the promise of the Lord’ s coming was a delusion, and the expectation thereof a vain hope. The Lord had promised it (Matthew 24:3 ff) ; Paul frequently alluded to it (1 Corinthians 15:51; 2 Corinthians 5:4); and Peter taught it (2 Peter 1:16). Yet, the Lord had not come; and scoffers were pointing to this fact as proof that he never would appear. From the day the “ fathers fell asleep” (died) all things continued as they had from the beginning. The “ fathers” to whom they referred were evidently the first genera­tion of Christians, many of whom by now had died. These had passed without witnessing the Lord’ s return, the natural order of the seasons, seedtime and harvest; the usual continuity of things were as they had been from the beginning.

Why, then, should such a radical change be expected as would attend an event of the type predicted. Likely there were many such questions, this being representative of the type propounded. It is possible that some of the Christians of this period inadvertently supplied these scof­fers with an occasion for such objections. Some of the saints of the first century entertained erroneous views regarding the time and nature of the Lord’ s return. To correct the impression that Christ would appear immediately, portions of the Thessalonian letters were written. (1 Thessalonians 4:13-18 1 Thessalonians 5:13; 2 Thessalonians 2:1-7.) The question these mockers raised may, in view of these facts, have implied this: The return of Christ has been widely predicted and confidently expected. The fathers with anxious anticipation awaited it.

They lived to old age and in the natural order of events died without its realization. Since their departure all things continue as before. Since they were disappointed in his coming, why should we, with no better basis of hope, expect it ?

These cavilers were the uniformitarians of the day, the proto­type of those who deny any divine superintendency in the universe today. They argued that that which is, is because it has ever been, and must, therefore, ever be.

The reference to the fathers falling asleep as a figure of death is a reminder of the words of the Lord regarding Lazarus: “ Our friend Lazarus is fallen asleep; but I go, that I may awake him out of sleep. The disciples therefore said unto him, Lord, if he is fallen asleep, he will recover. Now Jesus had spoken of his death: but they thought that he spake of taking rest in sleep. Then Jesus therefore said unto them plainly, Lazarus is dead.” (John 11:11-13.) The figure is a common one in the scripture. The rest from labor that death involves, the peaceful aspect of those in death, and the position of the body, all symbolize death. In our English word “ cemetery” (from koimeterion, a sleeping place) the idea is preserved.

2 Peter 3:5 —For this they wilfully forget,—Here, Peter begins his reply to those who alleged that the uniformity of nature constituted an argument against such a change as the return of Christ would necessitate. He pointed out that in reaching such a conclusion they had disregarded important facts relevant to the issue. These facts they had not only ignored, they had done so willfully and deliber­ately. The word “ forget” in the text is from lanthano, to escape the notice of, to be hidden from. That these facts had escaped them was not due to inadvertency; they had willfully and purposely allowed them to pass. The word “ wilfully”” is from thelontas, present active participle of thelo, to wish or will.

Their ignorance of these matters was, therefore, designed and willful; a guilty lack of information of the matters involved. Far from an unvarying constancy in nature from the beginning, as these men had alleged, the most radical changes had occurred, an instance of which the apostle next introduces.

2 Peter 3:5 —That there were heavens from of old, and an earth com­pacted out of water and amidst water, by the word of God;—The “ heavens were from of old/’ i.e., they dated from the original creation. (Genesis 1:1-3.) The earth was “ compacted” (formed) out of water, and in the midst of water, being separated from the waters. “ And God made the firmament, and divided the waters which were under the firmament from the waters Arhich were above the firmament. . . . And God said, Let the waters under the heavens be gathered together unto one place, and let the dry land appear; and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas.” (Genesis 1:7­10.) All of this was accomplished by “ the word of God.” (Cf. “ And God said . . .” Genesis 1:6 ff.)

2 Peter 3:6 —By which means the world that then was, being over­flowed with water, perished:—“ By which means,” i.e., by the waters which were above the firmament and those under it— the waters out of which the earth was formed. The earth was formed by the separation of the waters; it was kept together (compacted) by such a separation; and it was at length destroyed when this separation was no longer maintained. In the deluge “ were all the fountains of the great deep broken up” (the waters from below), and “ the windows of heaven (from above) were opened.” (Genesis 7:11.) The waters from above and below joined as instruments in the hands of God in the judgment upon the wicked world. It thus “ perished” (apollumi), i.e., it was destroyed. It was not annihilated, for such the word does not mean. The existing order was changed; the evils of the age were removed, and there emerged a new world cleansed from its former impurities.

2 Peter 3:7 —But the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men.—The ‘‘ heav­ens that now are, and the earth” are put in contrast with “ the world that then was” in verse 6. As “ the world that then was” suffered destruction in the flood, “ by the word of God,” so the present heavens and earth, by the same word (and thus by the same limitless and inexhaustible power which accomplished the destruction of the world in the flood), have been stored up (liter­ally, treasured, preserved, kept) for fire, i.e., for destruction by fire, at the day of judgment and destruction of ungodly men. In this latter clause the word “ destruction” is identical in meaning with the verb “ perished” in the preceding verse. By this it is not meant that the ungodly will cease to exist, any more than the earth, following the flood, existed no more. What is meant is that there will be a change in their condition attended by penal conse­quences as great as that which characterized the earth in the flood. Paul reveals that the destruction of wicked men will be accom­plished “ at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might, when he shall come to be glorified in his saints . . .” (2 Thessalonians 1:7-10.)

2 Peter 3:8 —But forget not this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day.—The apostle’ s first reply to the scoffers who alleged an unvarying conformity in nature as an argument against the Lord’ s return (verses 3-7) is that they had willfully and deliber­ately ignored the lessons of the flood which demonstrate conclu­sively that all things have not continued as they were from the beginning. His second answer to their allegations is that lapse of time between the promise and the realization is not to be inter­preted as meaning that God will not fulfill his commitments and discharge his threatenings. “ But forget not this one thing” is, literally rendered, “ let not this one thing escape you,” i.e., be primarily impressed with the fact that with the Lord “ one day is as a thousand years, and a thousand years as one day." “ With the Lord” signifies the manner in which the Lord regards time. With him, a thousand years is as a day; a day is as a thousand years. This does not mean that a day in “ God’ s calendar” is a thousand years long, as materialists allege, or that God will punish the wicked a thousand years for every day they have sinned in this life, as some affirm. The meaning is that the passing of time does not affect the promises and threatenings of God. Whether it be a day or a thousand years between the time of the promise and the reward, the threatening and the retribution, God will perform it.

In this he is wholly unlike man, who the greater the interval be­tween the promise and the fulfillment, the less likely that he will accomplish it. There are many reasons why this is so. (1) Man may die; (2) he may forget his promise; (3) he may violate his word and simply refuse to do that which he promised; (4) condi­tions may arise making it impossible for him to perform it. Since none of these contingencies are ever characteristic of God, it is idle for the wicked to infer that apparent delay in the execution of the penalty is evidence that God has forgotten. (Psalms 90:4.)

2 Peter 3:9 —The Lord is not slack concerning his promise, as some count slackness; but is longsuffering to you-ward, not wishing that any should perish, but that all should come to repentance. —A third answer to the scoffers earlier alluded to begins here, an admonition to them to make good use of what they allege is delay by making their own calling and election sure. God does not loiter or delay in the discharge of his purposes; that which unbelief may regard as such is simply the normal development of the will of God which conceived the operation and now works it leisurely out. The words “ is not slack concerning his promise” reveal not only that there is no indifference involved, but also that there will be no tardiness in the ultimate accomplishment thereof. The purpose in the apparent delay is to exhibit God’ s longsuffering, a charac­teristic they were ironically perverting into an argument against the truth of his word. The scriptures abound with evidences of God’ s longsuffering. (Romans 11:11-36 Romans 12:1.) Far from desiring that any should perish, he longs for all to come (move on to, cho- resai) repentance. Any theory which teaches that God does not will the salvation of all men is therefore palpably false.

2 Peter 3:10 —But the day of the Lord will come as a thief;—The verb “ will come” is in emphatic position in the Greek text; whatever else occurs, coming surely is the Lord. The “ day of the Lord” is the day when he shall appear in the clouds on the occasion of his second coming for the purpose of raising the dead and insti­tuting the general judgment. (John 5:28-29.) The phrase is of frequent occurrence in the Old Testament, where it usually de­notes the idea of judgment; and in the New Testament it desig­nates the Lord’ s coming which will precede the judgment. (1 Thessalonians 5:2; 1 Corinthians 1:8; Philippians 1:6; 2 Thessalonians 2:2.) The day will come as a “ thief” because it will come with the suddenness and unexpectedness characteristic of a thief. The figure was first used by the Lord (Matthew 24:43-44, a passage which must surely have been in Peter’ s mind when he wrote these words), and Paul and John used it in similar fashion (2 Thess. 5; 2; Revelation 3:3). 2 Peter 3:10 —In the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat,—The “ heavens” here include the visible portion of the universe immediately above us in which the birds fly. (Genesis 1:20.) In the mighty conflagration which shall attend the destruction of the earth great and wonderful changes are destined to occur in the elements immediately surrounding it. Accompanying its dissolu­tion there is to be “ a great noise.” The word thus translated is rhoisedon, an onomatopoeic term, in which the sound denotes the meaning. Its kindred noun, rhoidsos, was used in classical Greek of the whizzing of an arrow, the whirring rush of wings, the sound of the wind, and the murmur of waters. Here it describes the crash of dissolving worlds and the tremendous roar of flames as they consume the earth. The “ elements” are the rudimental por­tions of the earth system, the minute parts which comprise the whole. The heavens and the earth are to be dissolved; they are to lose their form and be returned to the original atoms from which they were constructed, all of which sprang into existence in the divine fiat of the omniponent God.

2 Peter 3:10 —And the earth and the works that are therein shall be burned up.—The works that are to perish in the fire which shall ultimately destroy the earth are those which belong to the earth and are characteristic of it, whether of God or man. Along with its dissolution there will be the burning of all that man has accomplished of a material nature— houses, cities, monuments, etc. — everything to which he has set his hand here. These, along with all of God’ s material creation, are to be dissolved, consumed in the heat of the mighty catastrophe. The manner in which the Lord will accomplish this is not stated, and it is idle to speculate. It is sufficient for us to know that it will occur; the manner in which the Lord purposes to do it remains hidden in the counsel of his own will.

2 Peter 3:11 —Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be in all holy living and godliness,—An admonition based on preceding premises. The Greek term translated “ what manner of persons” is, literally, “ of what country,” thus emphasizing Paul’ s reminder that Christians are citizens of the colony of heaven (Philippians 3:20), and they ought therefore to remember always that they are merely strangers and sojourners here (Hebrews 11:13-16). The verb in the phrase “ ought ye to be” denotes continuous being, and might properly be trans­lated, “ ought ye to be found,” i.e., found constantly engaging in all holy living and godliness. These words— living and godliness — are, in the Greek text, plurals, livings and godlinesses. They thus sum up all the duties and characteristics of Christians. In view of the transitory nature of the world and all that belongs to it, children of God should cease their concern about it and fix their attention on those matters that are eternal. “ While we look not at the things which are seen, but at the things which are not seen, for the things which are seen are temporal; but the things which are not seen are eternal.” (2 Corinthians 4:18.)

2 Peter 3:12 —Looking for and earnestly desiring the coming of the day of God, by reason of which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?— The faithful are to look forward to, and earnestly desire, the com­ing of the day of God, because it will signal the end of earthly trials here and betoken the ushering in of the eternal and blissful state for which they sigh. “ Earnestly desiring” (spendontas) is “ hasting unto” in the King James Version. There is no ground for the introduction of the preposition “ unto.” It is, however, possible to render speudontas, transitively, i.e., “ hastening on,” causing the day of God to come more quickly by helping to accomplish the things which must occur before it dawns. Christians are, there­fore, not only to desire the Lord’ s return, but to hurry it on by performing their duties faithfully in his kingdom. It will be by “ reason of his” coming that the destruction already described in verse 10 will occur.

2 Peter 3:13 —But, according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness.—The prom­ise of a new heaven and a new earth is in Isaiah 65:17 Isaiah 66:22. John had a vision of it which he describes in Revelation 21:1. The “ heavens and earth” to which Peter refers here is described as “ new.” There are two words translated “ new” in the New Testa­ment; one is prospective and indicates that which is young as opposed to old; the other is retrospective and points to that which is fresh in contrast to that which is worn out. It is the second of these (kainos) which is used here. The heavens and the earth which the apostle describes in this passage will be fresh and new, and not worn and old, as are the heavens and the earth which now exist. In this new heaven and earth righteousness will dwell.

Righteousness dwells wherever righteous people live. The heavens and the earth here contemplated will, therefore, be the abode of righteous and obedient people.

More than this we cannot, with our present store of informa­tion, know. Numerous questions men are disposed to raise regarding the matter it was not Peter’ s intention (or, for that mat­ter, any inspired man’ s) to answer. Where will the new heaven and earth be located ? What will be the nature and characteristics of it ? are questions beyond our ken. It is sufficient for us to note that: (a) The new heaven and earth will follow the destruction of the present heavens and earth, (b) The earth that will then be is not this one. (1) It is this earth which embodies the hopes and expectations of future kingdom advocates, (d) There is no hint of a reign of Christ on the earth which Peter describes, (e) Christ will have terminated his reign and delivered the kingdom to the Father before the events are accomplished which the apostle here details. (1 Corinthians 15:23 ff.) (f) There is, therefore, no support whatsoever in this passage for the premillennial theory. From a careful consideration of the matters set forth in the foregoing passage, these facts seem to appear: (a) The present heavens and earth serve as a figure of the heavens and earth to fallow, (b) The words “ heavens and earth” are not intended to embrace all of God’s material universe, but only that portion where his people dwell, (c) In the antetype, this limitation must be understood, and the words “ new heaven and earth” must then be regarded as a designation of where his people dwell, and not a detailed description of the future abode, (d) Heaven is the final abode of the people of God. (e) Therefore, the phrase “ new heavens and earth” must be understood as a designation for heaven! AND 2 Peter 3:14-18 2 Peter 3:14 —Wherefore, beloved, seeing that ye look for these things, give diligence that ye may be found in peace, without spot and blameless in his sight.—The “ things” toward which they looked were the matters which the apostle had just presented: the second coming of Christ, the destruction of the world, and the new heavens and earth. Because such stupendous events were certain to occur, it was virtually important that all who desired to escape the destruction certain to come upon the wicked should “ give diligence” (strive earnestly, 2 Peter 1:10) to be found “ in peace” (with both God and man), “ without spot” (undefiled), and “ blameless” (not condemned).

2 Peter 3:15 —And account that the longsuffering of our Lord is sal­vation;—Instead of regarding an apparent delay in judgment upon the world as an indication of slackness on God’ s part, it should be gratefully received as a token of his longsuffering and patience to enable man to have every possible opportunity to come to repentance.

2 Peter 3:15 —Even as our beloved brother Paul also, according to the wisdom given to him, wrote unto you;—This second epistle of Peter, like the first, was written to Christians living in Pontus, Galatia, Cappadocia, Asia, and Bithynia. Paul wrote letters likewise bearing testimony to God’ s patience and longsuffering to brethren dwelling in some of the same provinces, e.g., to the Ephesians, Colossians, and Galatians. From this significant allu­sion to Paul, we learn that Peter was acquainted with the writings of that apostle; that those to whom he wrote them were familiar with them; that he was on intimate terms with Paul, having ad­dressed him as his beloved brother; and that he considered Paul’ s writings as inspired and equally authoritative with his own.

2 Peter 3:16 —As also in all of his epistles, speaking in them of these things;—It is probable that the epistles of Paul were at this time being read in the churches generally and were thus enjoying a much wider circulation than among the congregations to which they were primarily addressed. The brethren would obviously desire to exchange the letters that had been received from the apostle; and from such exchange they must have come to be well known to all the saints. The churches in Asia Minor would thus be acquainted, not only with the letters to the Galatians, the Ephe­sians, and the Colossians, but also the epistles to the Thessalonians, the Corinthians, the Romans, etc. In each of these there were numerous references to the themes Peter had just been discussing. The judgment is taught in 1 Thessalonians 3:13; Romans 14:10; the res­urrection of the dead in 1 Corinthians 15; heaven, the future abode of therighteous, in 2 Corinthians 5:1-10; the end of the world and the destruc­tion of the wicked in 2 Thessalonians 1:7-10 2 Thessalonians 2:1-12.

2 Peter 3:16 —Wherein are some things hard to be understood,—In these epistles were many matters, in the very nature of the case, hard to be understood. Subjects of such profound import would obviously involve difficulties of interpretation, and the preconceived notions which the people had— particularly the Jews— added to the diffi­culties. It is significant that Peter said that in these epistles were “ some things” hard to be understood. It was not his intention to assert that all of Paul’ s writings were of this nature, but only such as dealt with the themes particularly under consideration. If such were hard to be understood even by Peter, an inspired man, we need not despair if we find them difficult today. And if Peter, an inspired man, regarded them as difficult, it is utter folly to assume that any so-called successor of his could do any better with them.

He who seeks earnestly to find his duty in the sacred writings will not be disappointed; the scriptures are able to make one wise unto salvation. (2 Timothy 3:15.) “ If any man willeth to do his will, he shall know of the teaching . . .” (John 7:17.) The difficulties to which the. apostle refers are not such as involve the plan of sal­vation or the duties of the Christian life. On these matters the teaching is clear and explicit, simple and plain. 2 Peter 3:16 —Which the ignorant and unstedfast wrest, as they do also the other scriptures, unto their own destruction.—The “ igno­rant” are the “ uninstructed,” the “ unstedfast” those without definite convictions. Such are unable, from lack of accepted principles, to arrive at a conclusion regarding the meaning of a passage because they are unstable in all matters. It will be seen that those who wrest the scriptures to their own destruction are men who are uninstructed in the way of truth and who lack the stability of character necessary to espouse a position and hold it. Such wrest the scriptures. “ Wrest” (strebloo) means to twist, to turn from the proper position, to torture, to pervert. It is used here of those who twist the scriptures from their intended purpose in order to make them teach matters never intended by the sacred writers. Those guilty of doing this did not limit their perversion to the subjects primarily referred to, but to other scriptures, even to those dealing with simple and elementary matters of the Christian life. Such a course leads inevitably to destruction because it pro­duces a manner of life that must eventually result in destruction.

Important considerations which follow from this are: (1) The destruction which results is due, not to the scripture or its writers, but to its improper handling by men. (2) The passage does not teach that all scripture is difficult of understanding and should not be read. (3) It does not lend support to the view that man needs an infallible interpreter of the scriptures. (4) What is taught is that some scripture is hard to understand and that evil men utilize such for ungodly purposes. (4) The lesson, by implication, is that we should be on guard against any interpretation contrary to the general teaching of the Bible. It is clear that Paul’s writings were then generally accepted as scripture, and that Peter, another in­spired man, so regarded them.

2 Peter 3:17 —Ye therefore, beloved, knowing these things beforehand, beware lest, being carried away with the error of the wicked, ye fall from your own stedfastness.— To be “ forewarned" is to be “ forearmed," and such was the purpose of the apostle’ s ad­monition here. The pronoun “ ye" is in emphatic position; others had been led astray by false teachers; “ ye . . . beware." “ Beware" signifies to keep watch, to be on one’ s guard. The saints to whom Peter wrote were therefore to maintain unceasing vigilance lest they, too, should be “ carried away" (led off) by the error of the wicked, and so fall from their own stedfastness. This warning is significant only on the supposition that it is possible to fall. If, as some allege, it is impossible for a child of God to fall from grace, this warning is without force. The conclusion is irresistible that Peter’ s readers would escape the destruction of the wicked only by being constantly on their guard against the seductions of the wicked. 2 Peter 3:18 —But grow in the grace and knowledge of our Lord and Saviour Jesus Christ. To him be the glory both now and for ever. Amen.—“ Grace" is here used to sum up all the favor of God, which favor increases toward us as we advance in stature as his children. To grow in “ knowledge” is to become better in­formed in the doctrine of Christ, and to enter more fully into sym­pathy with his cause. He is the divine giver of the grace in which Christians are to grow, and the object of the knowledge which they are to possess. The doxology with which the epistle concludes ascribes glory to Christ forever, literally “ to the day of eternity.” The Greek phrase thus rendered, eis hemeran aionos, occurs only here in the sacred writings. It is proper to refer to eternity as a day, because it is indeed an everlasting one, without a yesterday to precede it, or a tomorrow to follow it. 2nd Peter Chapter ThreeVerse 1 CHAPTER 3 There is here a continuation of the discussion of the great apostasy to occur in the “last days” (2 Peter 3:1-7), revelations concerning the “day of the Lord,” with refutation of the mockers (2 Peter 3:8-13), and exhortations to stedfastness, and the doxology (2 Peter 3:14-18). This is now, beloved, the second epistle that I write unto you; and in both of them, I stir up your sincere mind by putting you in remembrance; (2 Peter 3:1) Beloved … This word is somewhat of a keynote in this chapter, occurring here, and in 2 Peter 3:2 2 Peter 3:14-15 2 Peter 3:17. It contrasts with the vehement pronouncements against the false teachers and mockers. The second epistle that I write unto you … There is no good reason for supposing the reference to be anything other than a citation of 1Peter. The arguments that seek to use this as evidence of pseudonymity and a late date are without any value, and are founded upon a total misunderstanding of what Peter meant by “remembrance,” viewing it as an assertion that the content of the two letters is the same! Such a view, in its own right, is preposterous; for Peter indicated immediately, as again in 2 Peter 1:12, that he had in mind their remembrance of the whole corpus of Christian truth as revealed not only by the holy apostles but by the prophets of the old dispensation as well. Such views are the fruit of a myopic unawareness of the breadth of revelation characteristic of both of these epistles. As Kelcy said, “It has been generally held that this refers to 1Peter, and it is not necessary to think otherwise."[1]ENDNOTE: [1] Raymond C. Kelcy, The Letters of Peter and Jude (Austin, Texas: R. B. Sweet Company, 1972), p. 152. Verse 2 that ye should remember the words that were spoken before by the holy prophets, and the commandment of the Lord and Saviour through your apostles:This outlines the things Peter wished to refresh the memory of in the minds of his readers. Wheaton observed that this verse “taken in general terms could describe the contents of 1Peter."[2] However, Wheaton voiced the usual reservation that, “If this verse is taken as having to do with the second coming, it hardly describes Peter’s first letter."[3] It is an unqualified mystery to this writer why some scholars are so up tight about Peter’s intimation here that both epistles are concerned with the Christian’s remembrance of vital truth. What truth? All truth revealed by the prophets and the apostles! True, Peter mentioned the second coming in this chapter; but that is by no means all of it. The doctrine of the end of the world, the salient features of the great apostasy, the forthcoming judgment of all mankind, the new heavens and the new earth, the inspiration of both the Old and the New Testaments, to name only a few things, and many, many other cardinal tenets of the Christian religion are copiously mentioned in both epistles. In this comprehensive view, the truth of which cannot be denied, Peter’s bracketing both epistles as “reminding” the saints of these things is exactly what should have been expected.

Peter did not mean that his epistles were carbon copies of each other. “His words do not exclude the supposition that their contents differ in many respects."[4]By the holy prophets … Even an innocent expression like this is pressed into service by the critics who assert that it indicates a later date, a time, they say, “when the reference to the prophets had become stylized!"[5] Only the advocates of a bankrupt cause would resort to an argument like that, especially in view of the facts that Luke mentioned “the holy prophets” (Luke 1:70), as did Peter also (Acts 3:21). The commandment of the Lord and Saviour … This is very significant as showing that Peter had no reference whatever to some single promise of the Lord, such as the Second Advent, but to the “commandment,” a comprehensive term here standing for the totality of our Lord’s teaching. Through your apostles … These were not “your missionaries,” as alleged by some, but, “The apostles of Jesus Christ … they alone were put on a level with the Old Testament prophets."[6] Note also that Peter included all the apostles as equal in authority with himself. As Caffin said, “We must therefore understand this passage, along with verse 15, as a distinct recognition of the apostleship of Paul."[7] Paine was also correct when he wrote, “This unaffected claim to apostleship, as though the writer realized it was known to all his readers, is a strong corroboration of Petrine authorship."[8] This expression, “your apostles” has also been seized upon as the basis of an allegation that post-apostolic time is indicated; however, as Robinson said, “This need not imply the end of the apostolic age, any more than when Paul said to the Corinthians, If I am not an apostle to others, at least I am to you' (<a href="/bible/parallel/1CO/9/2" class="green-link">1 Corinthians 9:2</a>)."[9] Far from indicating a late date and some forger as the author, this passage actually denies such a thing. "A later writer would have insisted upon asserting Peter's personal authority here."[10][2] David H. Wheaton, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1256. [3] Ibid. [4] R. H. Strachan, Expositor's Greek Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 114. [5] Michael Green, Tyndale New Testament Commentaries 2Peter (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1968), p. 125. [6] Ibid. [7] B. C. Caffin, The Pulpit Commentary, Vol. 22,2Peter (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 65. [8] Stephen W. Paine, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 998. [9] John A. T. Robinson, Redating the New Testament (Philadelphia: The Westminster Press, 1976), p. 179. [10] Alfred Plummer, Ellicott's Commentary on the Holy Bible, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 458. Verse 3 knowing this first, that in the last days mockers shall come with mockery, walking after their own lusts,Wheaton declared that it is "likely"[11] that the mockers here are the same as the false teachers of the preceding chapter; and Dummelow considered it "probable";[12] but the view here is that they were almost certainly the same. This is indicated by two considerations: (1) They are sensual characters, walking after their own lusts, as were the false teachers; and (2) they are evidently people who were familiar with the "promise" of the Lord's coming, who had indeed once believed it, but then became mockers. From this, the deduction is that the great apostasy is still under consideration. In the last days ... There is a difference in this expression from "latter times" (<a href="/bible/parallel/1TI/4/1" class="green-link">1 Timothy 4:1</a>) "the last days" (<a href="/bible/parallel/2TI/3/1" class="green-link">2 Timothy 3:1</a>);[12] from which Macknight concluded that, "Perhaps it means the last part of the days of the world's duration."[13] There is also a marked difference in the attitude of those mentioned in 2 Peter 2 and here. There, the approach is one of stealth and deception; here the opposition is bold and challenging. "Anthropocentric hedonism always mocks at the idea of ultimate standards and a final division between the saved and the lost."[14][11] David H. Wheaton, op. cit., p. 1257. [12] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1052. [13] J. R. Dummelow, Commentary on the Holy Bible (New York: The Rapids, Michigan: Baker Book House, reprint, 1969), p. 560. [13] Ibid. [14] Michael Green, op. cit., p. 129. Verse 4 and saying, Where is the promise of his coming? for, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation.Where is the promise of his coming ... ? As the centuries pass away, this objection recurs repeatedly, with greater and greater intensity. The central thesis of Christianity is the Second Coming of Christ in the resurrection of the dead and the final judgment, the Lord's Supper itself being oriented absolutely to that future event. Peter here foretold the ultimate mockery with which unbelievers and apostates would receive such doctrine, there being in all probability at the time he wrote outcroppings of the same thing. From the day the fathers fell asleep ... One is amazed that so many commentators jump to the conclusion that was stated by Caffin, thus: "By fathers’ there must be meant here the fathers of the Christian church."[15] That this is not the meaning of the reference is apparent in the fact that “nowhere else in the New Testament does this expression mean anything other than the Old Testament fathers."[16] It should have been translated “patriarchs” as in Romans 9:5, where the same expression is used.[17]All things continue as they were from the beginning of the creation … If the fall of Jerusalem had already occurred at the time 2Peter was written, scoffers would not have been saying such a thing as this; for that event was enough of a cataclysm to silence the gainsayers for a generation. The Lord had clearly predicted the fall of the Holy City, the destruction of its sacred temple, and the removal of the Jewish state, making all of these things to be a type of the ultimate destruction at the time of the final coming and judgment. These prophecies of Jesus were well known, the Pharisees even citing garbled references to them in the trials. The cataclysmic fulfillment of those great prophecies so soon after 2Peter was written would not have contributed to the hostile attitude in evidence here.

The proper time for the flowering of such mockeries was in the decade preceding 70 A.D., to which period the writing of this epistle must be assigned. The prophecy Peter gave here (and it is a prophecy) has regard to the end of time, when by reason of passing centuries, the old mockery would flower again with greater intensity than ever. And even today, it could not exist except in those who are ignorant of the full import of the destruction of Jerusalem, a fact which, through neglect of the New Testament, many fail to connect with that final and terrible event of which it is the standing prophecy. From the beginning of the creation … The implications of this make it impossible to view “fathers” here as any other than the patriarchal progenitors of the human race. It is not the time between the resurrection of Christ and this letter which is in view but the whole sweep of human history. As Green pointed out, “It is not said that things continue as they were from the coming of Christ, but from the beginning of the creation."[18][15] B. C. Caffin, op. cit., p. 66. [16] Michael Green, op. cit., p. 139. [17] Raymond C. Kelcy, op. cit., p. 154. [18] Michael Green, op. cit., p. 129. Verse 5 For this they willfully forget, that there were heavens from of old, and an earth compacted out of water and amidst water, by the word of God;They wilfully forget … Far from being any intelligent and well-reasoned objection, the mockery of the scoffers was merely a loud and arrogant denial, “based upon their unbelief in the supernatural, and because they resented any interference in their “walking after their own lusts.’"[19] This is a perfect example of the enmity of the carnal mind against God. For men who nourish a belief in human self-determination and perfectability, the very idea that we are accountable and dependent is a bitter pill to swallow. No wonder they mocked.[20]Heavens … earth compacted out of water and amidst water, by the word of God … As Payne said, Peter’s source here is Genesis 1:6-10.[21] Caffin also stressed this saying, “Peter’s words are evidently derived from the Book of Genesis, not from any other sources, whether Greek, Egyptian, or Indian?[22]Therefore, the best commentary on what Peter meant here is in Genesis, to which he obviously referred. Disputes about what is meant by the earth being compacted out of water and amidst the water are best resolved by understanding this as Peter’s reference to what took place in Creation. The big point is in the final phrase of this clause: By the word of God … The universe itself was created by the great First Cause, who is God. The heavens and the earth were created by God, “not by a fortuitous concourse of atoms, or by spontaneous generation."[23] Peter is presenting arguments against the mockers, his first being against their naturalism, as in this verse. God is behind everything, and that immeasurably important truth the mockers were willfully ignoring. [19] Eldon R. Fuhrman, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 334. [20] Michael Green, op. cit., p. 129. [21] David F. Payne, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 604. [22] B. C. Carlin, op. cit., p. 66. [23] Alfred Plummer, op. cit., p. 459. Verse 6 by which means the world that then was, being overflowed with water, perished:Wheaton stated the argument here as follows: “The argument used by the scoffers is phony. They have conveniently forgotten that God did intervene in judgment at the time of the Flood."[24] God’s intervention and interruption of the orderly process of nature in the cataclysmic event of the great flood proved several things, willfully put out of their minds by the scoffers: (1) It cannot be argued that God will not again interrupt the steady rhythm of the earth. He did it once and certainly can do it again. (2) The excessive wickedness of men caused the first interruption, and it is logical to believe that excessive wickedness will be counteracted by another interruption. (3) It is quite easy for God to do such a thing. It was the mere word of God that created all things. Only a word brought the flood. Only another word will bring another judgment. (4) The flood came upon the promise of God to Noah that it would be done. God kept that promise. (5) God has now promised that the world is stored up for fire; and God will keep that promise also. ENDNOTE: [24] David B. Wheaton, op. cit., p. 1257. Verse 7 but the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men.This sequence of destruction, first by water, then by fire, was indicated by Jesus himself in Luke 17:25 ff, and reiterated by Peter in 2 Peter 2:5-6. No blue-print of what will occur is given, merely the bare fact of ultimate destruction by fire. People may choose to disbelieve this if they will! Noah’s generation did not believe God either; but those who are the elect will receive these words by faith that not a jot or a tittle shall pass away until all be fulfilled. “This verse is the clearest prophecy in the Scripture of the final conflagration of the universe,"[25] but it is by no means the only one. OF THE ENDThere are a number of prophecies of the end of the world which do not suggest that it is to be accomplished by fire. Hebrews 12:27 mentions the shaking of the earth and the heavens in a context that implies their removal. Matthew’s commission mentions “the end of the world” (Matthew 28:18-20). Psalms 102:25 is quoted by the author of Heb 1:11 : “The earth … and the heavens … they shall perish.” Jesus declared flatly, “Heaven and earth shall pass away, but my word shall not pass away” (Matthew 24:35). The entire 24th chapter of Matthew was in response to three questions, one of which was, “What shall be the sign of the end of the world?” (Matthew 24:3). However, there are other prophesies of the final destruction by fire, and it must be admitted that none of the prophecies cited above is in any way incompatible with the thought of the great conflagration at the end of the world. Paul mentioned that Jesus would come from heaven “with flaming fire” to render judgment (2 Thessalonians 1:7 f). Jesus mentioned in the general judgment scene of Matthew 25 that the wicked should be turned aside into “everlasting fire” (Matthew 25:41). Isaiah gave the word of the Lord saying, “Lo, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind” (Isaiah 65:17); and “Behold the Lord will come with fire, and with his chariots like a whirlwind, to render his anger and fury, and his rebuke with flames of fire” (Isaiah 66:15); also, “And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll, as the leaf falleth off from the vine, etc.” (Isaiah 34:4). Daniel connected fire with the final judgment thus: “A fiery stream issued and came forth from him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened” (Daniel 7:10). These passages are enough to show that 1Peter fully harmonizes with other words of inspiration both in the Old Testament and in the New Testament, which mention the world being stored up for fire. Neither the scoffers of Peter’s own times, nor those of our own are willing to believe this; but it is nevertheless true, for the Lord has spoken it. The prevailing impression created from reading the New Testament is that the general resurrection of all the dead, the Second Coming of Christ, and the general judgment of all mankind will occur simultaneously with the destruction of the earth. The very event of the flood itself is viewed as a myth by some; but the reason for their rejection of Biblical history on this point lies in their unwillingness to believe in the ultimate destruction of the earth by fire, the first event being the proof of the other. It is easier to scoff at the truth than to conform one’s life to the pattern required by accepting the truth. The day of judgment … is always mentioned in the singular in the New Testament, indicating that it is the time when all of the happenings associated with it shall occur. The rational thought sustaining the Biblical concept of a judgment day is extensive: (1) Without judgment day, there can never be any such thing as justice for every man. (2) Without a judgment day, the wicked would have the better of things in countless instances. (3) Without a judgment day and the accompanying assignment of the correct destiny for every man, the very justice of God himself could be questioned. (4) The question of whether or not the universe itself is absolutely controlled by the God of eternal and infinite righteousness is definitely related to the Biblical revelation of “the day of judgment.” (5) The conviction that man is accountable to his Creator and that God will reward the fidelity of his servants and overthrow the ungodly is the soul’s last shield of protection from frustration, despair and madness. (6) The revelation that there is to be a judgment day with the consequences outlined in the Bible is the divine regulator, or governor, of human conduct, the only ultimate restraint of the unbridled lust and savagery of the human race. For further study of the judgment day, see in my Commentary on Hebrews, pp. 121-123, and in my Commentary on Matthew, pp. 180,181. Regarding the basis upon which God has promised to judge his creatures, see in my Commentary on Romans, pp. 58-79, where are outlined the ten basic principles upon which God will judge mankind. Stored up for fire … is a very interesting expression; and Macknight thought it related to the rainbow promise God gave to Noah (Genesis 9:11), and the declaration in Genesis 8:22, “That while the earth remaineth, seed time and harvest, etc., shall not cease.” Note the words while the earth remaineth with the inherent suggestion that the earth shall not always remain. Macknight said: The apostle has his eye on God’s oath to Noah, etc. Wherefore, the earth is not always to remain; but it is not to be destroyed by a deluge. It is kept from floods to be destroyed by fire.[26]Strachan summarized the teaching of this verse thus: The writer means that both the rainbow promise and the delay are not to be regarded as implying that there will be no more great cosmic changes. The heaven and the earth are reserved for destruction by fire.[27]Jesus himself, a number of times, appealed to the flood as a warning to the wicked; and Peter also stressed it in his other epistle, as well as here (1 Peter 3:9). [25] B. C. Caffin, op. cit., p. 67. [26] James Macknight, op. cit., p. 565. [27] R. H. Strachan, op. cit., p. 144. Verse 8 But forget not this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day.This verse is based upon Psalms 90:4, the thought being a refutation of the mockers who took the Lord’s delay as proof that he would not act. “Faith orients man to eternity, whereas scoffers remain children of time."[28] Wheaton pointed out that Peter here opposed the mockers with two arguments: (1) “Time is of no consequence to God,” and (2) “Through his love for men, God is keeping open the door of repentance for men as long as possible."[29] The first of these arguments is in this verse, and the second is in the next. Both Robinson and Green considered it very significant that Peter’s reference here to Psalms 90:4 omitted all reference to millennialism, or chiliastic claims, the omission being a strong indication that this epistle was not written at a late date. At the very time the advocates of a late date for 2Peter propose to date this epistle, millennialism was running absolutely wild; and Green asks: If this epistle had been written in the second century when this doctrine was so widespread that it almost became a touchstone of orthodox Christianity, is it likely that the author (pseudonymous) could have refrained from making any allusion to it whatever when quoting the very verse (Psalms 90:4) which gave it birth?[30]The implications of the truth in view here are a profound denial of a late date for 2Peter; and Green’s perception of this prompted Robinson to quote this passage in full,[31] including it in the mass of evidence that led him to change his mind and date it in the 60’s. [28] Barnett, as quoted by Michael Green, op. cit., p. 134. [29] David H. Wheaton, op. cit., p. 1257. [30] Michael Green, op. cit., p. 135. [31] John A. T. Robinson, op. cit., p. 181. Verse 9 The Lord is not slack concerning his promise, as some count slackness; but is longsuffering to you-ward, not wishing that any should perish, but that all should come to repentance.“Here the writer of this epistle enables us to view the summit of the Christian faith, and to rise to a magnificent conception of God."[32] Barclay even went so far as to see a hint of universalism in it: “Ever and again there shines in Scripture the glint of the larger hope … that somehow and some time, God … will bring the whole world to himself."[33] Green expressed amazement that Barclay could have held such a view, asking, “How can he in view of 2 Peter 3:7?"[34] Of course, God wants all people to be saved; and Jesus gave himself as a propitiation for our sins, and not for ours only, but for the sins of the whole world. Nevertheless, some people will exercise their free will to exclude God from their lives; and this God cannot prevent without taking away from people the very freedom of choice that makes them people. But is longsuffering … Long ago, Augustine said, “God is patient because he is eternal.” “He who is from everlasting to everlasting can afford to wait."[35] There would appear to be another reason for God’s delay, evident in the next clause. Not willing that any should perish … A viewpoint in this verse (including 2 Peter 3:12) which is ancient, reaching all the way back to Ecumenius, was quoted by Macknight thus: “The time of the end is deferred, that the number of them that are to be saved may be filled up."[36] See more on this under 2 Peter 3:12. Peter also included the principle of God’s longsuffering towards people in 1 Peter 3:20, which recounts the longsuffering of God in the days of Noah. [32] R. H. Strachan, op. cit., p. 144. [33] William Barclay, The Letters of James and Peter (Philadelphia: Westminster Press, 1976), p. 343. [34] Michael Green, op. cit., p. 136. [35] Alfred Plummer, op. cit., p. 459. [36] James Macknight, op. cit., p. 568. Verse 10 But the day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up.We shall not attempt to follow the lead of the commentators who spiritualize this passage, making it teach some figurative or symbolical lesson regarding God’s dealing with human wickedness, the obvious intention of the apostle Peter being that of giving a literal account of what will take place on the day of the Lord. It is not clear whether the planet earth in totality is to be destroyed, or if the total re-doing of it, as in the instance of the flood, is indicated. The actual meaning is the same either way. It was the literal earth which was, in a specific sense, destroyed by water; it is the literal earth which Peter here prophesied would be destroyed by fire. Macknight said, “There are things in the apostle’s prophecy which show that it was intended to be taken literally."[37]What will it all be like? We do not know. Faith in God and in his holy word is the only true enlightenment that is available on such a passage as this. As a thief … Paul used this figure of the thief’s sudden coming (1 Thessalonians 5:2); the apostle John used it twice (Revelation 3:3 Revelation 16:15); but it was Christ who first used it (Matthew 24:43). As Dummelow said, “All through this passage, Peter had in mind the prophecy of our Lord recorded in Matthew 24."[38]Plummer was correct in seeing that: This repeated reproduction of words and ideas from one of the most impressive of Christ’s discourses (Matthew 24), which only Peter and three others were privileged to hear, may fairly be added to the evidence of the authenticity of this epistle.[39]The day of the Lord … As used throughout the New Testament, this word indicates the second coming and the judgment. In Isaiah 2:12; Ezekiel 13:5; Joe 1:15; and Malachi 3:2 it is also associated with judgment. In which the heavens shall pass away with a great noise … The word for “heavens” here is from [@ouranos], a word with different meanings in the New Testament.[40] Among these are “the atmosphere” (Matthew 6:26), “the sidereal heavens” (the sun, moon and stars) (Matthew 24:29 Matthew 24:35), and “the eternal dwelling place of God” (Matthew 5:16; Matthew 12:50). Peter’s obvious remembrance throughout in this passage of Matthew 24, where Jesus used the word for the sidereal heavens, makes it probable that Peter meant that here. With a great noise … The word for noise is [@rhoizedon], a powerful word used for, “the swish of an arrow through the air, the rumbling of thunder, the crackle of flames, the scream of the lash as it descends, the rushing of mighty waters, or the hissing of a serpent."[41] Peter has chosen it as if he would unite many horrors in one."[42]The elements shall be dissolved with fervent heat … By this is meant the basic building blocks of all material things, the very atoms themselves. “These words were written by Peter long before the atomic age, but they fit strikingly into the atomic vocabulary."[43] Well into the period spanned by countless people now living, the scientific world was certain that such a thing as that mentioned by Peter here was impossible. During this writer’s years in school, a science professor ridiculed him for being baptized, observing that, “One cannot believe the New Testament, because it teaches that the earth will burn up.” He even “proved” that it cannot burn (with a Bunsen burner, no less!), by applying it to a handful of soil! Well, science has at last caught up with revelation. And if such a fact as this does not convince one of the apostles’ inspiration, such a person cannot be convinced.

Today, all nations tremble in fear of atomic fires that may devastate and make uninhabitable the whole earth. Besides that, the strides in the field of astronomy postulate a fate of our earth that almost invariably is described as fiery dissolution, whether from the explosion of our sun, or by the sun’s becoming a “black hole” and drawing our earth into itself! No one knows, of course, how the end will be; but only a fool can believe that the end will not occur; and there is no reason at all to reject Peter’s prophetic revelation that the end will be by fire, a fate which he prophesied nearly two millenniums ago, and which today is recognized as true by every scientist on earth. What Peter evidently meant here was summarized by Bo Reicke, thus: The solar system and the great galaxies, even space-time relationships, will be abolished. All elements which make up the physical world will be dissolved by heat and utterly melt away. It is a picture which in an astonishing degree corresponds to what might actually happen according to modern theories of the physical universe.[44]Another important meaning in this verse was pointed out by Strachan. “No distinction is made between the Day of the Lord and the Coming of Christ. This is remarkable as excluding any idea of millennarian teaching."[45]Those familiar with some of the so-called translations and certain writers will be aware that some attempt to translate “will be burned up” in this passage, as “shall be manifested”; but as Caffin said, “The reading `shall be burned up’ is well supported, and suits the context best."[46][37] Ibid., p. 566. [38] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1052. [39] Alfred Plummer, op. cit., p. 460. [40] W. E. Vine, An Expository Dictionary of New Testament Words, vol. 2(Old Tappan, New Jersey: Fleming H. Revell Company, 1940), p. 208. [41] Michael Green, op. cit., p. 138. [42] Lumby, as quoted by Green, Ibid. [43] Eldon R. Fuhrman, op. cit., p. 336. [44] Bo Reicke, as quoted by Green, op. cit., p. 139. [45] R. H. Strachan, op. cit., p. 145. [46] B. C. Caffin, op. cit., p. 68. Verse 11 Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be in all holy living and godliness,The great ethical purpose of Christianity is clear in this. Christ came to save people from their sins, not in their sins; and the recognition of the ultimate fate of all created things, to say nothing of the immediate fate of all mortals, should have but one issue, that of godliness and holy living. Caffin pointed out that the prophetic tense is in use here: “Seeing that all these things are being dissolved. The participle is present, and implies the certainty of the event foretold."[47]All to be dissolved … In our version, the same word occurs in Isaiah 34:4; but, as one reads Peter’s words here, the conviction deepens that the Saviour himself had given instructions to his apostles which have their outcroppings in passages like this, despite the fact of their not having been recorded elsewhere in the New Testament. People who will not believe in the second coming of Christ and the accompanying judgment of all the world inevitably have a tendency to live careless and sinful lives. There is a positive and definite connection between what one believes and what one does. It was to this principle that this verse is addressed. When people reject the knowledge of God and the revelation in his word, life for such persons automatically loses all real value. On the other hand, when people view life as a probation lived under the guidance and observance of the Father of all Creation, life becomes, for them, endowed with infinitely greater dimensions. The goal, purpose, or intention of living immediately invests with true meaning and significance every experience of life.

This is “the abundant life” in Christ. Barclay has given a wonderful summary of the end results of godless lives, gleaned from the heathen tombs, thus: I was nothing; I am nothing; so thou who art still alive, eat, drink, and be merry. Once I had no existence; now I have none. I am not aware of it. It does not concern me. Charidas, what is below? Deep darkness. But what of the path upward? All a lie … Then we are lost. Without the truth embodied in the second coming doctrine, life is going nowhere; there is nothing left to live for.[48][47] B. C. Caffin, op. cit., p. 68. [48] William Barclay, op. cit., p. 345. Verse 12 looking for and earnestly desiring the coming of the day of God, by reason of which the heavens being on fire shall be dissolved, and the elements melt with fervent heat?Peter seems here to be repeating the words he had heard from Jesus’ own lips. Earnestly desiring the coming of the day of God … An acceptable translation of this is “hastening the coming of the day of God,” as in our margin, and in RSV and New English Bible (1961). “This is a striking suggestion, implying that men, in some way, can speed up God’s plans."[49] Such an understanding does not commend itself to all commentators; but there is no good reason for rejecting it. Peter implied the same thing. No! He said the same thing in Acts 3:19-21. For an elaboration of this, see in my Commentary on Acts, pp. 75,76. J. W. McGarvey said: A certain amount of work in the saving of men was to be accomplished before his coming. This is indicated by the qualifying remark, “whom the heavens must receive until the restoration of all things whereof God spake by the mouth of his holy prophets."[50]It is suggested by many that this underlies Jesus’ commandment to pray, “Thy kingdom come,” meaning the kingdom in its eternal phase. From the Book of Common Prayer, the Funeral Service has this line: Beseeching thee, of thy goodness, shortly to accomplish the number of thine elect, and to hasten thy kingdom.[51]Caffin also observed that the remarkable coincidence of thought between this passage and the one in Acts 3:19-21 “furnishes an argument of considerable weight in favor of the genuineness of this epistle."[52] See also under 2 Peter 3:9. Day of God … in this verse is used of the very same day called “the day of the Lord” in 2 Peter 3:10, where Jesus Christ is clearly intended, being an incidental but powerful witness of the apostolic identification of the Lord Jesus Christ with deity. Elements melt … fervent heat … See under 2 Peter 3:10 where these same expressions are studied. Caffin noted that the word for “heat” here is even a stronger term than used in 2 Peter 3:10, meaning “being melted away,” or consumed, also, that, “The tense is the prophetic present, implying a certain fulfillment."[53][49] David F. Payne, op. cit., p. 605. [50] J. W. McGarvey, New Commentary on Acts (Cincinnati, Ohio: Standard Publishing Company, 1892), p. 63. [51] B. C. Carlin, op. cit., p. 68. [52] Ibid., p. 69. [53] Ibid. Verse 13 But, according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness.God had said through Isaiah that a new heavens and a new earth would be created, and that the former heaven and earth would be no more (Isaiah 65:17); and whether Peter meant by “his promise” in this verse, that of God through Isaiah, or the Saviour’s own promise through himself may not be differentiated, for they are the same anyway. It goes without saying that Christ and the apostles did not add very much information to that Isaiah gave. It was not intended for people to know more than this. Also, regarding speculations about “just how” all of the marvelous things that are foretold will come about is exceedingly dangerous and precarious. As Green said: We have no means whatever of conceiving what a resurrection body or a restored universe will be like. Those who think they can map out a detailed program of what will happen at the second coming should remember that despite the prophecies of Scripture, nobody got the details of the first coming right![54]ENDNOTE: [54] Michael Green, op. cit., p. 141. Verse 14 Wherefore, beloved, seeing that ye look for these things, give diligence that ye may be found in peace, without spot and blameless in his sight.As Plummer noticed, “The pair of epithets, spotless and blameless, coincide with 1 Peter 1:19, and also form a marked contrast with the false teachers called spots and blemishes."[55]By this verse, Peter made it absolutely clear that only holiness and righteousness shall survive in the eternal world; and his admonition has the effect of warning the Christians to strive toward the eternal values. All else will eventually fail anyway. ENDNOTE: [55] Alfred Plummer, op. cit., p. 461. Verse 15 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also, according to the wisdom given to him, wrote unto you;The longsuffering of our Lord … Indeed Paul did write of longsuffering, not only as an attribute of God, but as a grace to be cultivated by Christians, and even as one of the fruits of the Holy Spirit (Romans 2:4 Romans 9:22; 2 Corinthians 6:6; Galatians 5:22; Ephesians 4:2; Colossians 1:11 Colossians 3:1; 2 Timothy 1:16; and Titus 3:7 Titus 2:11). Which of such references had Peter read? There is actually no good reason to suppose that he had not read most of them! Our beloved brother Paul also … Depending on wild, subjective guesses, the Tubingen radicals based their rejection of this epistle upon this verse, having supposed an irreconcilable split between Paul and Peter, making it impossible, in their view, for the genuine Peter really to have written anything like this. That view today, of course, is utterly repudiated, even by the radicals themselves. J. Munck’s book dismisses the whole theory. As Green said, “It cannot stand today."[56]There are a number of tremendously important deductions that flow out of Peter’s words here: (1) It contradicts any notion of a late date for 2Peter; because, at a later date, any writer would have been far more extravagant in the title applied to Paul, or have downgraded him as an arch-villain.

As Mayor said, “The manner in which St. Paul is spoken of here seems to me just what we should have expected from his brother apostle."[57] (2) This also means Paul was still alive when Peter wrote this. Robinson agreed that, “This implies that Paul is still alive."[58] (3) Paul was still alive when this was written; and if our assumption is correct that 2Peter was written subsequently to the first epistle, a deduction necessary from the conviction that Peter mentioned 1Peter in this one, it is to be explained why there is neither any greeting from the apostle Paul in this letter, nor any greeting to him. Following Robinson’s findings that there is no evidence that Paul was martyred first, what evidence there is in the New Testament favoring the view that he was last martyred, we are inclined to accept the thesis that, “Paul may well have been out of Rome at the time (possibly in Spain)."[59]According to the wisdom … This means that the wisdom revealed in the Pauline writings was not Paul’s, in the strict sense, but God’s, thus attesting the inspiration of the Pauline letters. “This is a good reminder of the supernatural origin of Paul’s epistles."[60][56] Michael Green, op. cit., p. 144. [57] J. B. Mayor, The Epistle of St. Jude, and the Second Epistle of St. Peter, 1907), in loco. [58] John A. T. Robinson, op. cit., p. 183. [59] John A. T. Robinson, op. cit., p. 199. [60] David H. Wheaton, op. cit., p. 1258. Verse 16 as also in all his epistles, speaking in them of these things; wherein are some things hard to be understood, which the ignorant and unstedfast wrest, as they do also the other Scriptures, unto their own destruction.The acceptance by the apostle Peter, in this passage, of Paul’s letters as “Scripture” is most important; but it was nothing new. Paul himself quoted from Luke 10:7 a passage clearly meant to be received as “Scripture,” despite its being nowhere else in the Bible. The apostles accepted other New Testament writers as inspired. In all his epistles … This indicates that Peter was familiar with a number of the New Testament letters ascribed to Paul in the New Testament, all of them being considered “Scripture” and “inspired.” Kelcy was doubtless correct in the observation that, “The canon of Scripture, which later was to exist in completeness, was in process of formation."[61]Speaking in them of these things … There are many subjects discussed in 1Peter, which were also discussed by Paul in his letters. Among these are: (1) the great apostasy; (2) the eternal judgment; (3) the second coming of Christ; (4) the longsuffering of God; (5) the character of lawless and wicked men; (6) the need for watchfulness; (7) the fact of sinners being slaves of sin, etc., etc. Some things hard to be understood … Note that this does not say that it was impossible to understand them. The difficulties with some of Paul’s teaching invariably yield themselves to careful study. As Plummer said, “The inference to be drawn from what Peter said here is not Do not read Scripture,' but, Be on your guard against being led astray.’"[62]The ignorant and unstedfast … Despite the views of some, this is not an accusation that merely the “uneducated” are the ones who wrest Scripture, the truth being that some of the most tortured wresting of the Scriptures ever seen on earth has been by men of the highest academic training. Macknight gave the true meaning thus, “The unteachable are persons whose passions blind their understanding and make them averse to truth."[63]Wrest … This word, also translated “twist” carries the meaning of “to twist with a windlass, to strain, to torture, to distort."[64] It means to use Scripture contrary to the way it was intended, extracting meanings that are foreign to it. As they do also the other Scriptures … Some very profound deductions are inherent in this. Paul’s writings here are clearly called “Scripture.” “We cannot escape the conclusion that the writings of Paul are classed with the `rest of the scriptures.’"[65] Green’s grasp of the meaning here is thorough: Peter constantly correlates apostles and prophets; both are led by the Holy Spirit. In 2 Peter 1, the apostolic testimony to the divine voice, and the divine voice through the Old Testament Scriptures, are regarded in the same light. In 2 Peter 2:1 ff, the false teachers are accused of wresting the Old Testament; in 2 Peter 3 of wresting Paul.[66]Thus, there appears right here in this epistle a practice that in time was to become universal, referring to the writings of both the Old Testament and the New Testament as “Scripture.” Nor can this be urged as proof of a late date. Clement of Rome (before 70 A.D.) “quoted a combination of Old and New Testament texts as Scripture."[67]Unto their own destruction … This is the warning that God will not deal easily with those who pervert his word and torture its meaning to support their own theories. [61] Raymond C. Kelcy, op. cit., p. 162. [62] Alfred Plummer, op. cit., p. 462. [63] James Macknight, op. cit., p. 577. [64] B. C. Caffin, op. cit., p. 71. [65] R. H. Strachan, op. cit., p. 147. [66] Michael Green, 2Peter Reconsidered, p. 31 (As quoted by Robinson). [67] Michael Green, op. cit., p. 148. Verse 17 Ye therefore, beloved, knowing these things beforehand, beware lest, being carried away with the error of the wicked, ye fall from your own steadfastness.Beware … lest ye fall … Paul also discoursed on this same subject (1 Corinthians 10:12). Being carried away … This is the “same word used by Paul in Galatians 2:13; and it was Peter and Barnabas, in that instance who were “carried away."[68]With the error of the wicked … Russell thought this was “a reference to the false teachers of 2 Peter 2."[69] Payne agreed with this: Peter’s characterization of the heretics in this verse shows clearly the antinomian nature of the false teaching. Those who held it viewed themselves as under no obligation whatever to any laws, maintaining indeed that no laws applied to them.[70][68] B. C. Caffin, op. cit., p. 71. [69] James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 594. [70] David F. Payne, op. cit., p. 605. Verse 18 But grow in the grace and knowledge of our Lord and Saviour Jesus Christ. To him be the glory both now and forever. Amen.In the grace, and in the knowledge … Quite clearly, both grace and knowledge here are used objectively as progress that the Christian is expected to achieve through diligent application, study and worship. Alford and others understood the “grace” to be that which Christ bestows; but as Caffin said, “Peter insists on the knowledge of Christ as essential for growth in grace,"[71] which, of course, it is. “Beware” in 2 Peter 3:17 and “grow” in this, were seen by Fuhrman as, “the essence and theme of this whole epistle."[72] There are false teachers abroad; beware! A Call to progress’ has been sounded; grow! To him be the glory both now and for ever … This remarkable doxology is quite unlike those found in Paul’s letters. It is found only here in the New Testament.[73] Now could it be possible that a second century forger would have dared end a letter upon such a unique note as this? As Strachan correctly concluded, “This Petrine doxology cannot have been written after liturgical expressions had become in any degree stereotyped."[74]Now and for ever … The literal meaning of the words thus rendered is, “until the day of eternity.” “This teaches that eternity is a day without any night, a real and perpetual day."[75] Augustine described the eternal day thus: It is only one day, but an everlasting day, without yesterday to precede it, and without tomorrow to follow it; not brought forth by the natural sun, which shall exist no more, but by Christ, the Sun of Righteousness.[76]Barnett’s wonderful comment on this doxology is: There is high Christology here. Putting Christ on an equality with God, the aged apostle says that: (a) Christ is central and crucial; (b) Christ shares the glory of eternal God; (c) Christ is to be glorified now; and (d) Christ is the glory of that eternal day which encompasses and fulfills all our days. Amen seals what he writes with a mighty “Yea.” What he has set down he believes to be true. So by an oath he authenticates his faith.[77]This glorious epistle is a triumphant affirmation of a magnificent faith in Jesus Christ. Such a production is utterly beyond the power of any human being to forge. There are only a very few men who ever lived on earth who could have written a letter like this; and they are those apostles who heard Jesus Christ deliver the discourse recorded in Matthew 24. The entire epistle carries the inherent hallmarks of integrity, authenticity, yea more, the true “inspiration of the Holy Spirit.” [71] B. C. Caffin, op. cit., p. 71. [72] Eldon R. Fuhrman, op. cit., p. 338. [73] B. C. Caffin, op. cit., p. 71. [74] R. H. Strachan, op. cit., p. 148. [75] James Macknight, op. cit., p. 578. [76] B. C. Caffin, op. cit., p. 71. [77] Albert E. Barnett, The Interpreter’s Bible, Vol. XII (New York and Nashville: Abingdon Press, 1957), p. 206.

“THE SECOND EPISTLE OF PETER”

Chapter Three IN THIS CHAPTER

1. To be reminded that there will be scoffers of the promise of the Lord’s coming

2. To review the catastrophic events to occur when the Lord returns, and the promise of new heavens and a new earth

3. To note Peter’s estimation of Paul as a brother and his epistles as Scripture

4. To carefully consider the twofold admonition at the end of the epistle

SUMMARY In this final chapter Peter seeks to stir up his readers by reminding them to give heed to the words of the prophets and apostles of the Lord. Especially as it relates to promise of His coming, for in the last days scoffers will come who conveniently forget that the Word which tells of the judgment day by fire was also the same Word which brought about the destruction of the world by the flood. Any delay is not to be construed as slackness on the Lord’s part, for time means nothing to the Lord. Rather, delay is an indication of the Lord’s longsuffering, who does not want any to perish but for all to repent (2 Peter 3:1-9).

When the day of the Lord does come, it will be unexpected like a thief in the night. A mighty conflagration will dissolve the heavens and the earth with all its works. In anticipation of such things, Christians are to focus on holy conduct and godliness, looking for and hastening that day when God’s promise will be fulfilled of new heavens and a new earth in which righteousness dwells (2 Peter 3:10-13).

We should view the longsuffering of the Lord as opportunity for salvation, even as Paul wrote in his epistles of such things (though unlearned and unstable souls have twisted his words to their own destruction, just as they do the rest of the Scriptures). With admonitions to beware lest they fall, and to grow in the grace and knowledge of the Lord Jesus, Peter brings his second epistle to a close with a doxology to Christ (2 Peter 3:14-18).

OUTLINE I. THE WILL COME (2 Peter 3:1-9) A. THE WORDS SPOKEN BEFORE (2 Peter 3:1-4)1. Peter writes this second epistle to stir up his readers by way of reminder 2. To be mindful of the prophets’ words and the apostles' commandments 3. That scoffers will come in the last days, walking according to their own lusts a. Questioning the promise of the Lord’s coming b. Declaring that all things continue as they were since creation

B. THE WORLD WAS BEFORE (2 Peter 3:5-7)1. Which the scoffers willfully forget 2. That the world once perished being flooded with water 3. The same word that brought destruction by water now promises judgment by fire a. The heavens and the earth which now exists are reserved for fire b. When comes the day of judgment and perdition of ungodly men

C. THE LORD’S AND (2 Peter 3:8-9)1. Do not forget that time means nothing to the Lord a. One day is as a thousand years b. A thousand years is as one day 2. The Lord is not slack concerning His promise, but longsuffering a. Not willing that any perish b. But that all should repent

II. THE DAY OF THE LORD WILL COME (2 Peter 3:10-18) A. WITH (2 Peter 3:10-12)1. The day of the Lord will come as a thief in the night 2. The heavens and the earth be dissolved a. The heavens will pass away with a great noise b. The elements will melt with fervent heat c. The earth and its works will be burned up d. The heavens will be dissolved being on fire 3. Since all these things will be dissolved… a. What manner of persons ought we to be in holy conduct and godliness? b. Looking for and hastening the coming of the day of God?

B. BY THOSE WHO ARE LOOKING (2 Peter 3:13-18)1. According to His promise, we look forward a. To new heavens and a new earth b. In which righteousness dwells 2. Looking forward to these things, we should be diligent a. To be found by Him in peace b. To be without spot and blameless 3. We thus consider the longsuffering of the Lord to be salvation a. Of which the beloved brother Paul has written, according to the wisdom given him b. In which are some things hard to understand, which the unstable and untaught twist to their own destruction 4. Knowing such things beforehand, we should beware and grow a. Beware lest we fall from our own steadfastness, led away with the error of the wicked b. Grow in the grace and knowledge of our Lord and Savior Jesus Christ 5. To Him be the glory both now and forever. Amen.

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?- The scoffers will come (2 Peter 3:1-9)

• The day of the Lord will come (2 Peter 3:10-18)

2. How did Peter seek to stir up his readers’ minds? (2 Peter 3:1-2)- By reminding them of the words of the prophets and the commandments of the apostles

3. What would scoffers be saying in the last days? (2 Peter 3:3-4)- “Where is the promise of His coming?”

• “For since the fathers fell asleep, all things continue as they were from the beginning of creation.”

4. What do they willfully forget? (2 Peter 3:5-6)- That by the Word of God the world was once destroyed by water

5. What does the Word of God say concerning the heavens and the earth? (2 Peter 3:7)- They are kept in store and reserved for fire until the day of judgment and perdition of ungodly men

6. What should we be careful not to forget? (2 Peter 3:8)- That time is meaningless to the Lord

• With the Lord one day is as a thousand years, and a thousand years as one day

7. How will the day of the Lord come? (2 Peter 3:9)- As a thief in the night

8. What will happen when that day comes? (2 Peter 3:9)- The heavens will pass away with a great noise

• The elements will melt with fervent heat
• The earth and the works that are in it will be burned up

9. Since all these things will be dissolved, what should we do? (2 Peter 3:11-12)- Concern ourselves with holy conduct and godliness

• Look for and hasten the coming of the day of God

10. Again, what will happen to the heavens and the elements? (2 Peter 3:12)- The heavens will be dissolved being on fire

• The elements will melt with fervent heat

11. Despite such an end, what do we look for according to His promise? (2 Peter 3:13)- New heavens and a new earth in which righteousness dwells

12. Looking forward to such things, about what should we be diligent? (2 Peter 3:14)- To be found by Him in peace, without spot and blameless

13. How should we view the longsuffering of the Lord? (2 Peter 3:15)- Salvation

14. Who else wrote about such things? How? (2 Peter 3:15-16)- Our beloved brother Paul

• According to the wisdom given him

15. How does Peter describe the epistles of Paul? (2 Peter 3:16)- As speaking of these things

• In which are some things hard to understand

16. What do the untaught and unstable do with such writings of Paul? (2 Peter 3:16)- They twist them to their own destruction

17. In what category does Peter place the writings of Paul? (2 Peter 3:16)- As part of “the Scriptures”

18. Knowing such things beforehand, what warning does Peter give his readers? (17)- Beware lest you fall from your own steadfast, being led away with the error of the wicked

19. What final admonition does Peter give to his readers? (2 Peter 3:18)- Grow in the grace and knowledge of our Lord and Savior Jesus Christ

Questions by E.M. Zerr On 2nd Peter 31. State the purpose of the second epistle. 2. Do men need being reminded today? 3. Consider this with Heb. 2: 1. 4. Of whose words is he specially speaking now 1 5. What days are referred to 1 6. Give a meaning of scoff. 7. After what principles do these walk 1 8. What promise do they mock at? 9. Who are the fathers in 4th verse? 10. Did they state the truth in this verse? 11. Did they know whereof they spoke? 12. What kind of ignorance did they have? 13. To what is reference made by ‘‘hea~·ens,’’ verse 5? 14. Where is this “word of God” recorded? 15. Cite the record for last pert of 5th verse. 16. What world is meant in 6th verse? 17. State the circumstance meant in this passage? 18. Was the earth destroyed at this time? 19. Is it to be destroyed in the future? 20. Will it be destroyed by a flood 1 21. Can you answer above question from Genesis? 22. On what day will the earth be destroyed? 23. State the meaning of perdition. 24. Will it be same day the earth is destroyed? 25. Does this give promise of another chance for unsaved? 26. Why the comparison in 8th verse? 27. State the duration of the next life. 28. Subtract one day from it and what is left? 29. Subtract 1000 years and what is left? 30. Would this explain verse 8? 31. Instead of slackness what is God showing? 32. What is he not willing for? 33. Will some perish anyway? 34. Explain how God’s will is not always done. 35. What is to come as a thief? 36. Why the comparison? 37. What shall pass away at that day? 38. Tell what is to melt. 39. What will happen to the earth? 40. Is this same earth as verse 5 and 7? 41. What is to happen to all these things? 42. State the exhortation of the apostle here. 43. To what should we anxiously look? 44. Find the promise mentioned in 13th verse. 45. Distinguish the new earth from present one. 46. What kind of persons shall inherit new earth? 47. Why speak of heavens and earth a. our new home? 48. Will the new home be spiritual only? 49. From what is the imagery drawn? 50. Give a reason for making such drawing. 51. For what reason should we be diligent? 52. How should we consider longsuffering of God? 53. To what does he ascribe Paul’s writings? 54. On what subject had he written? 55. What class will wrest his writings? 56. May they all be understood? 57. Of what should we beware? 58. This might cause what kind of fan? 59. Instead, what should we do? 60. What must grow along with grace?

2 Peter 3:1

2 Peter 3:1. In calling this his second epistle which he says he writes unto you, it shows that the persons he addresses in 1 Peter 1:1 and 2 Peter 1:1 are the same brethren though he designates them in different language. He is still calling attention to the motive in each epistle, namely, to stir up their memory. Pure minds denotes that their minds were sincerely interested in the truth.

2 Peter 3:2

2 Peter 3:2. The holy prophets refers to those of the Old Testament times and the apostles pertain to the New. The truthfulness of each is the same, because the former “spake as they were moved by the Holy Ghost or Spirit (chapter 1:21), and the latter spoke “as the Spirit gave them utterance” (Acts 2:4). The particular things in their sayings being considered were predictions of complainers that were to show up. Peter wishes his brethren not to be confused and hence he is reminding them about it.

2 Peter 3:3

2 Peter 3:3. Knowing this first. They had first-hand information because it came from inspired prophets and apostles. Last days. Some of the things to which Peter refers were being said at the time he was writing, for in verse 5 he speaks in the present tense when he says “are ignorant.” Therefore the last days is a general reference to the Christian Dispensation. Scoffers means men who mock or make light of things they do not like but cannot refute.

Robinson says the word was “spoken of impostors, false prophets, deceivers.” The motive of these objectors is revealed by the words walking after their own lusts. It is a common practice of men who do not wish to be disturbed in their sinful ways, to make light of any authorities that threaten their punishment. They would naturally take that attitude toward the second coming of Christ, because it was predicted that He would judge the world when he comes (Matthew 25:31-46; Acts 17:31).

2 Peter 3:4

2 Peter 3:4. Promise is from a word that is somewhat general and includes the idea of “announcement.” It is that feature of the term that was worrying the scoffers, because it was announced that when Jesus comes he will condemn the wicked. Where is the promise. What has become of this promise that was predicted? The fathers comes from a word with so various a meaning that the connection will need be considered in each passage. One of the definitions of Thayer is, “The founder of a race or tribe, progenitor of a people, forefather.” This is the sense Peter uses and hence it refers to the patriarchs in the beginning, because he mentions the flood as coming after these fathers fell asleep.

The scoffers asserted that since that happened there have been no interruptions into the course of things that were arranged in the creation. Their point is to pooh-pooh such “pessimism” as that any change will ever take place.

2 Peter 3:5

2 Peter 3:5. Willingly are ignorant because it is recorded in the Scriptures, and these scoffers could have known about it had they wanted to know the truth. It was by the word of God that the “heavens and earth” were created (Genesis 1:1), and by which also the earth and water were separated from each other (Genesis 1:9-10).

2 Peter 3:6

2 Peter 3:6. World is from Kontos, which means the inhabitants of the earth, and that is the world that perished in the flood. The account of the flood is in the book that the scoffers did not deny being true, but their interest in lustful practices had kept them from learning about it.

2 Peter 3:7

2 Peter 3:7. Heavens and earth are the same that are in verse 5 which were created by the word of God. After the people living on the earth were destroyed by the flood (except Noah and family), it left the heavens and earth still in existence and again was covered with inhabitants. The same word that created them is keeping them in store, being reserved against (until) the destruction by fire. That will be done on the same day that the ungodly men will be judged and sent into perdition. The earth will be permitted to remain until the day of judgment because man is to live on it that long.

2 Peter 3:8

2 Peter 3:8. Having made his exposure of the scoffers and their wilful ignorance, the apostle devotes the rest of the epistle to the good brethren. They have been advised against being misled by the false statements of the scoffers, yet they doubtless wished sincerely to have information concerning the seeming delay of the second coming of Christ. Peter will take up that matter and explain it for the sake of them and other readers of the epistle. One day is with the Lord as a thousand years. It should be noted the apostle does not say a day is as long as a thousand years with us for that would not be true.

When the earth revolves once man has been given a day. It must make such a revolution 365 times to give him one year and that must be multiplied a thousand times to amount to the period of the italicized statement. But with the Lord no such measurements are necessary for He inhabits eternity (or time, which is the same), and as there is no limit or end to it, He can prolong the earth’s existence through hundreds of such revolutions as easily as through one. To man it seems like a drawn-out delay and hence the apostle gives the explanation herein.

2 Peter 3:9

2 Peter 3:9. To be slack means to delay or be slow in doing something that has been promised or predicted. As some men count slackness. What would be regarded as tardiness by men does not apply to the Lord. That is, the seeming delay in bringing the earth to an end is not due to that cause as the scoffers implied. It is rather due to the longsuffering or patience that He is manifesting toward humanity.

Not willing that any should perish. This statement is another proof that no chance of being saved will be given after the earth is destroyed. If men are delievered from their sins at all, it must be before the end of the world or before their death. In contrast with perish the apostle sets the phrase come to repentance, which shows that all who do not repent will perish. Jesus taught the same truth in person as recorded in Luke 13:3 Luke 13:5. But the longsuffering of God is not endless; it was not in the days of Noah (Genesis 6:3; 1 Peter 3:20).

When God in his infinite wisdom decides that His long-suffering has served its full purpose He will bring about the end.

2 Peter 3:10

2 Peter 3:10. The Lord is nowhere compared to a thief, but the time of His coming is where the likeness is. That is because a thief makes no announcement of his approach but comes in by surprise, usually selecting the time of night for the event. There are three heavens spoken of in the Bible, the third one being the dwelling place of God (2 Corinthians 12:1-4), and of course that will never pass away. The other two are in the material universe, comprising the region of the atmosphere for the first and that of the planets for the second. These shall pass away with a great noise.

The italicized words come from one Greek word which Strong defines, “Whizzingly, i. e., with a crash.” The origi- nal for elements is defined by Thayer as follows: “The elements from which all things have come, the material causes of the universe.” These materials will become liquefied by the intense heat that the Creator will send upon them. The earth is a part of the same material universe mentioned in the quoted definition, but it is given special mention because it is where man lives at the present, thus giving him serious warning of the fateful event.

2 Peter 3:11

2 Peter 3:11. All these things. The things of the material universe named in the preceding verse are all to be dissolved or melt. That will be the end of man’s existence on the earth and hence the end of his opportunity to prepare for the judgment. Such is the reason for the exhortation to be holy (righteous) in conversation (conduct) by living according to godliness; live as God has directed us to live.

2 Peter 3:12

2 Peter 3:12. Hasting means “to desire earnestly” for the coming of the day of God. And this notwithstanding the day will bring the dissolving of this earth on which we have lived and enjoyed the blessings of God. But this seeming contradiction in our attitude will be explained in the next verse.

2 Peter 3:13

2 Peter 3:13. The promise referred to is in Matthew 5:5 where the meek are promised to inherit the earth. The future state of the saved will be spiritual, hence the only way man can be given a foresight of it is by likening it to what he understands and enjoys while living in a material home. The present abode is on the earth with its two heavens, the atmosphere and starry region. Genesis 1:14-16 says the planets were made to give light upon the earth, hence it is proper to mention those heavens in connection with the earth when referring to the home of mankind. But while the form of language is based upon man’s present abode, in reality his eternal home will be spiritual and one wherein shall dwell righteousness.

2 Peter 3:14

2 Peter 3:14. With such a prospect as this it should be an incentive for us to live in view of it. To do so we should be diligent (thoughtfully active) and maintain ourselves in the peace that is according to the wisdom from above (James 3:17). Since that wisdom is pure (unmixed) it will make those without spot who follow it.

2 Peter 3:15

2 Peter 3:15. Longsuffering is salvation is the same as mentioned in verse 9, hence Christians should not fret over the seeming delay of His coming. Peter says that Paul wrote to these people on the same matters as the present epistle. Peter wrote both of his epistles to the same brethren for he calls this one the second one he had written to them (verse 1). In the first epistle he mentions brethren in Galatia and Asia, and we know that Paul wrote to brethren in those same regions (Galatians and Ephesians). Peter says that Paul wrote according to the wisdom given unto him. This refers to his inspiration for he tells us himself that his preaching was “In demonstration of the Spirit and of power” (1 Corinthians 2:4).

2 Peter 3:16

2 Peter 3:16. Peter here makes a more general reference to the epistles of Paul, and says that in all of them he speaks of the same things that the present letter treats. This shows that Peter was familiar with the Pauline writings and that he had great respect for them. Since both apostles wrote about so many items that pertain to the kingdom of God, it would be unnecessary to try pointing out which Peter means by these things. All of the words hard to be understood are from the one Greek word , which Thayer defines with the same four words. Robinson defines it, “difficult of perception.” We should note it does not say that it is impossible to understand them, hence the expression does not contradict the general idea of the simplicity of the Gospel.

Moreover, it merely says there are some things like this, which would not be surprising in documents that have to do with performances of both God and man and of both bad men and Satan. Besides, the only ones who had any serious trouble were those who were unlearned (uninformed) and unstable (unsettled in their convictions). But even these are not to be excused for they could do better, since they wrest (twist) the scriptures which means to force them out of their obvious meaning. And since they wilfully misuse the sacred writings Peter says it will be unto their own destruction.

2 Peter 3:17

2 Peter 3:17. The foregoing remarks are said for the warning of the better class of disciples to whom Peter is sending this epistle. They should beware and not be led astray by designing false teachers who are “walking after their own lusts.” No person can be on both sides of a subject at the same time, hence in order to be sted-fast in the faith one must turn away from such evil characters.

2 Peter 3:18

2 Peter 3:18. Grow in grace means to grow (or increase) in the favor of the Lord. Note that this exhortation is coupled with the knowledge of Him. Hence our favor with the Lord will increase as our knowledge of Him increases, which we may obtain only by becoming familiar with the Gospel. To hint be glory means that all honor and dignity should be ascribed to the Lord, and that such respect will be due Him for ever. Amen is ascribed as an expression of emphasis; its uses and meaning are explained in the comments at Romans 16:24 in first volume of the New Testament Commentary.