NASB (UPDATED) TEXT: 2Pe 3:1-7 1This is now, beloved, the second letter I am writing to you in which I am stirring up your sincere mind by way of reminder, 2that you should remember the words spoken beforehand by the holy prophets and the commandment of the Lord and Savior spoken by your apostles. 3Know this first of all, that in the last days mockers will come with their mocking, following after their own lusts, 4and saying, "Where is the promise of His coming? For ever since the fathers fell asleep, all continues just as it was from the beginning of creation." 5For when they maintain this, it escapes their notice that by the word of God the heavens existed long ago and the earth was formed out of water and by water, 6through which the world at that time was destroyed, being flooded with water. 7But by His word the present heavens and earth are being reserved for fire, kept for the day of judgment and destruction of ungodly men.
2Pe 3:1 "beloved" This term is originally used by God the Father for the Son at His baptism (cf. Mat 3:17 ) and His transfiguration (cf. Mat 17:5 and 2Pe 1:17 ). It becomes a title for God's people (cf. Rom 1:7 ). It is only used once in 1 Peter (cf. 1Pe 2:11 ; 1Pe 4:12 ), but used extensively in 2 Peter 3 (cf. 2Pe 3:1 ; 2Pe 3:8 ; 2Pe 3:14-17 ). It is also very common in 1 and 3 John.
▣ "the second letter" This apparently refers to 1 Peter, if you believe Peter is the source behind both 1 and 2 Peter, which I do.
NASB "sincere minds"
NKJV "your pure minds"
NRSV "your sincere intention"
TEV "your pure thoughts"
NJB "an unclouded understanding"
This term can mean pure in the sense of sincere or morally straight (cf. Php 1:10 ). The false teachers were not pure in any sense. They were immoral and manipulative self-seekers.
▣ "by way of reminder" These are almost exactly the words of 2Pe 1:13-14 (cf. Jud 1:17 ). In the Bible humans are often called on to remember God, His Word, and His acts. God, however, is encouraged to forget their sin (i.e., Jer 31:34 ; Isa 43:25 ; metaphorical in Psa 103:3 ; Isa 1:18 ; Isa 38:17 ; Isa 44:22 ; Mic 7:18 ).
2Pe 3:2 "remember the words" This is an aorist passive infinitive. This is a strong emphasis on knowing (1) the OT (cf. 2Pe 1:21 ); (2) the words of Jesus (cf. 2Pe 2:21 ); and (3) and their apostolic application (cf. 2Pe 1:1 ). This is parallel to Jud 1:17 .
The knowing/remembering was meant to affect believer confidence in the Second Coming and their Christlike living!
▣ "spoken beforehand by the holy prophets" This is a perfect passive participle, which implies the permanent revelation (perfect tense, cf. Mat 5:17-19 ; 1Pe 1:25 ) given by the Spirit (passive voice, cf. 2Pe 1:20-21 ).
This refers to all the OT. The Jews believed that all Scripture was written by prophets. This is why Moses is called a prophet in Deu 18:15 and that Joshua through Kings are called the "former prophets."
▣ "the commandment of the Lord and Savior" This was an idiom referring to the gospel ( "the holy commandment," cf. 2Pe 2:21 ; "the commandment," 1Ti 6:14 ). It is related to the idiom "the law of Christ" (cf. Gal 6:2 ).
▣ "your apostles" As prophet gave the first covenant, Apostles give the second!
2Pe 3:3 "know this first of all" This same phrase is used in 2Pe 1:20 . Peter uses this literary idiom to mark his main points.
▣ "in the last days" This OT phrase denotes the period of time just before the culmination of human history. Peter is a bit ambiguous as to what time period this refers. In 2 Peter 2, he speaks of false teaching "coming," yet they are already present in his day. This is theologically similar to John's "antichrist. . .antichrists" of 1Jn 2:18 . These false teachers and mockers will characterize every future period of church history, beginning with the first century. See Special Topic at Mar 13:8 .
▣ "mockers will come with their mockings" This is parallel to Jud 1:18 . The nominative and instrumental forms of the same noun are used for emphasis. These false teachers were making and will continue to make fun of the biblical promises about Christ's return (cf. 2Pe 3:4 ).
▣ "following after their own lusts" The false teachers are obvious because of their words and deeds (cf. Mat 7:15-20 and 2Ti 3:2-5 ). This is parallel to Jud 1:18 .
2Pe 3:4 "where is the promise of His coming" This could refer to (1) the OT Day of YHWH's Coming or (2) the NT Second Coming of Christ.
NASB, NKJV "the fathers"
NRSV, TEV "our ancestors"
NJB "our Fathers"
The OT period is mentioned in 2Pe 3:2 , so "the Fathers" must refer to the OT Patriarchs or tribal leaders. This is confirmed by 2Pe 3:4-6 , which speak of creation.
The context clearly refers to God's visitation in judgment (cf. 2 Peter 2). The OT asserts that humans will one day give an account to God for the stewardship of the gift of life (i.e., Mat 25:31-46 ; Mat 20:11-15 ). These mockers not only depreciated Jesus' incarnation, they also scoffed at His return as Judge.
▣ "fell asleep" This is an OT euphemism for death, which is continued in the NT (cf. Mat 27:53 ; Mar 5:39 ; Joh 11:11 ; 1Co 11:30 ; 1Co 15:51 ; Eph 5:14 ; 1Th 4:14 ).
▣ "all continues just as it was from the beginning of creation" Human history, though minimal in time compared to geological history, gives humans the sense of regularity. This is the presupposition of modern science (i.e., Uniformitarianism) that natural process and regularity of natural laws can be projected both backward and forward in time. The Bible asserts that there was a beginning to creation and there will be an end. God created with a purpose. That purpose was fellowship with creatures made in His image who reflect His character. The world is accountable to an ethical, moral God. However, the illusion of endless time and the regularity of nature has caused the false teachers to reject the revelation of Scripture, Jesus' words, and Apostolic proclamation. Human history and individual longevity are long enough to lull humans into a false perception of confidence in a "tomorrow just like today"!
2Pe 3:5 NASB "it escapes their notice"
NKJV "they willfully forget"
NRSV, NJB "they deliberately ignore"
TEV "they purposely ignore"
This term has the connotation of forgetting something or hiding something; therefore, an intent of purposefulness is contained in the term (cf. 2Pe 1:9 ; 2Pe 3:5 ; 2Pe 3:8 ). These false teachers "conveniently forgot" or "chose to ignore" the intervention of God into His creation and His stated intent to all-creation accountability (i.e., judgment).
▣ "by the word of God" This is creation by the spoken word (cf. Gen 1:3 ; Gen 1:6 ; Gen 1:8 ; Gen 1:14 ; Gen 1:20 ; Gen 1:24 ). It is called in theology by the Latin term "fiat," which means "by means of the spoken word," see John L. Walter, The Lost World of Genesis One, where he asserts that Genesis 1 is not the creation of matter, but a functioning universe. The Gnostic false teachers denied that a holy God could form, much less, create sinful, coexistent matter.
NASB, TEV "the earth was formed out of water and by water"
NKJV "the earth standing out of water and in the water"
NRSV "and earth was formed out of water and by means of water"
NJB "the earth was formed by the word of God out of water and between the waters"
Water is a significant element in Gen 1:2 ( "the deep" and "the waters"). It is not mentioned as being specifically spoken into existence. The Greek preposition "through" (dia) water can also mean "between," "circled," "amidst," "action of," or "sustained by" (cf. Psa 24:2 ; Psa 136:6 ). This phrase could refer to Gen 1:2 ; Gen 1:6 ; or 2Pe 1:9 .
2Pe 3:6 "the world was destroyed" This refers to Noah's flood (cf. Genesis 6-8). I have included a brief note from my commentary on Genesis 1-11.
GENESIS
"There has been some conjecture that the term "flood" may be related to the Assyrian term "to destroy." Was the flood of Noah's day world-wide or only in the Ancient Near East? The term "earth" is often translated "land" in a local sense. If humans had not spread out to all the parts of the earth, which is surely implied in the tower of Babel experience of 2 Peter 1:0-11 , then a local flood would have done the job. The best book I have read on the rational evidence for a local flood is Bernard Ramm's The Christian View of Science and Scripture" (p. 62).
2Pe 3:7 NASB "by His word"
NKJV, NRSV "by the same word"
TEV "by the same command"
NJB "it is the same Word"
As God created by the spoken word and reigns by the word (i.e., Christ, cf. Joh 1:1 ), we were born again by the living and abiding W ord of God (1Pe 1:23 ). He will also cleanse by the spoken word (i.e., flood judgment, fire judgment). The metaphor of Jesus in Rev 19:15 as returning with a two-edged sword from His mouth is another way to express this same truth.
▣ "the present heavens and earth are being reserved for fire" This is a periphrastic perfect passive participle, which speaks of something that has already occurred. Here it is used in the prophetic sense of the certainty of a future event based on the trustworthiness of God's word. This entire context emphasizes the power and pre-eminence of God's word (cf. 2Pe 1:19 ; 2Pe 3:5 ; 2Pe 3:7 ; 1Pe 1:23 ; 1Pe 2:8 ; 1Pe 3:1 ).
This judgment by fire may come from the OT in two senses: (1) the Psalms speak of fire going before the Lord (cf. Psa 18:8 ; Psa 50:3 ; Psa 97:3 ) or (2) the judgments of YHWH in the wilderness wanderings (cf. Lev 10:2 ; Num 11:1-3 ; Num 16:35 ; Num 26:10 ) or eschatological (cf. Dan 7:10 ; Isa 30:27 ; Isa 30:30 ; Isa 30:33 ).
Fire often accompanies YHWH's presence in the OT. This may be associated with (1) God as an agent of knowledge and revelation (light); (2) God as a purifying agent; or (3) God as a judge (i.e., destroying agent).
SPECIAL TOPIC: FIRE <http://www.freebiblecommentary.org/special_topics/fire.html>
▣ "kept for the day of judgment. . .of ungodly men" This is a present passive participle. Both 2 Peter 2 and Jude have emphasized that evil angels and evil humans are kept for a day of accounting. All conscious creatures (cf. Php 2:9-11 ) will one day be held accountable as stewards of the gift of life (cf. Gal 6:7 ).
This eschatological day is a time of judgment for the ungodly, but a time of great reward for believers. The persecuted church needs to remember that one day God will set all things right!
▣ "destruction" We get the English word Apollyon from this word (cf. Rev 9:11 ).
NASB (UPDATED) TEXT: 2Pe 3:8-10 8But do not let this one fact escape your notice, beloved, that with the Lord one day is like a thousand years, and a thousand years like one day. 9The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance. 10But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up.
2Pe 3:8 NASB "do not let this one fact escape your notice"
NKJV "do not forget this one thing"
NRSV "do not ignore this one fact"
TEV "do not forget one thing"
NJB "there is one thing. . .you must never forget"
This is a present imperative with a negative particle, which usually implies "stop an act in process." Because of the persecution (cf. 1 Pet.) and the false teachers (cf. 2 Pet.) believers were beginning to question the trustworthiness of the biblical eschatological events.
▣ "one day is like a thousand years" This is an allusion to Psa 90:4 . It asserts the truth that time is not a factor with an eternal God. Only His creatures experience past, present, and future. We are time-bound, time-conscious. Believers must hold on to the truth that what God promises, God will do (cf. 1Ki 8:24 ; 1Ki 8:26 ; 1Ki 8:56 ). We trust in His character, His promises, His word, and His Son! Time is irrelevant although God uses time for His unfolding purposes.
The first generation of believers expected Jesus to return quickly (cf. Mar 13:30 ). This is one reason why they did not write down Jesus' words and deeds (the Gospels) for many years. But with the continuing delay
1. the eyewitnesses began to die
2. false teachers began factions
3. some began to wonder why
Both Paul (cf. 2 Thessalonians 2) and Peter (cf. 2 Peter 3) address this subject of the delayed Second Coming. Even in the teachings of Jesus there is a tension between the imminent return (cf. Mat 10:23 ; Mat 24:27 ; Mat 24:34 ; Mat 24:44 ; Mar 9:1 ; Mar 13:30 ) and "some events must occur first"
1. return world-wide evangelization, cf. Mat 24:15 ; Mar 13:10 2. the revelation of the "man of sin," cf. Mat 24:15 ; 2 Thessalonians 2; Revelation 13:3 . the great persecution, cf. Mat 24:21 ; Mat 24:24 ; Revelation 1:3 Peter uniquely links the delay with God's compassion for the lost! God is delaying Christ's return so that more may repent and turn to Him through Christ. Believers' godly lives are to point the unbelievers toward God!
2Pe 3:9 "the Lord is not slow" This use of "the Lord" must refer to YHWH. God's unfolding plan (cf. Hab 2:3 ) of creation and redemption seems so slow to humans. The time element allows us to exercise trust within time. This period of our lives is the only time believers live by faith, which pleases God. Our patience and godly living are expressions and evidence of our faith/trust commitment to Him.
▣ "but is patient toward you" One of the characteristics of God is His long-suffering patience toward both sinners and saints. However, His patience is taken advantage of by both groups. His patience has a purpose, the restoring of the image lost in the Fall.
▣ "not wishing for any to perish" This is a Present middle (deponent) participle. God wants all humans to be saved (cf. Eze 18:23 ; Eze 18:32 ; Eze 33:11 ; Joh 3:16 ; Joh 4:42 ; Act 17:30 ; Rom 11:32 ; 1Ti 2:4 ; 1Ti 2:6 ; 1Ti 4:10 ; Tit 2:11 ; Heb 2:9 ; 1Jn 2:2 ). Because all humans are made in His image for personal fellowship, He sent His Son to die so that all may respond to Him (cf. Rom 5:12-21 ). This is an important balance to theological systems which major on God's place in salvation, but minimize mankind's needed covenantal response. I have included my notes from 1Ti 2:4 (Vol. 9, p. 25) regarding this topic.
Notes from my commentary on 1Ti 2:42Pe 2:4 "who desires all men to be saved" Believers are to pray for all people because God wants all people saved. This was a shocking statement to the exclusivistic false teachers, whether Gnostic or Jewish or, more probably in the pastoral letters, a combination. This is the great truth about God's love for all mankind (cf. 1Ti 4:10 ; Eze 18:23 ; Eze 18:32 ; Eze 33:11 ; Joh 3:16 ; Act 17:30 ; Rom 11:22 ; 1Ti 2:4 ; 1Ti 2:6 ; 1Ti 4:10 ; Tit 2:11 ; Heb 2:9 ; 2Pe 3:9 ; 1Jn 2:2 ). This verse shows the imbalance of dogmatic, super-lapsarian, double-edged predestination which emphasizes God's sovereignty to the exclusion of any needed human response. The stated truths of "five point" Calvinism, especially "irresistible grace" and "limited atonement" violate the covenant aspect of biblical faith. It is improper to reduce God to a puppet of human free will, as it is also improper to reduce mankind to a puppet of divine will. God in His sovereignty has chosen to deal with fallen mankind by means of covenant. He always initiates and structures the covenant (cf. Joh 6:44 ; Joh 6:65 ), but He has mandated that humans must respond and continue to respond in repentance and faith (cf. Mar 1:15 ; Act 3:16 ; Act 3:19 ; Act 20:21 ), as well as obedience and perseverance!
Often the theological discussion of God's sovereignty (predestination) and human free will deteriorates into a proof-texting contest. The Bible clearly reveals the sovereignty of YHWH. However, it also reveals that His highest creation, mankind, made in His image, had been given the awesome personal quality of moral decision making. Humans must co-operate with God in every area of life.
The term "many" has been used to assert that God has chosen some (the elect) but not all; that Jesus died for some, not all. A careful reading of the following texts shows that these are used in a parallel sense!
SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN <http://www.freebiblecommentary.org/special_topics/YHWHs_plan.html>
▣ "for all to come to repentance" Notice the emphasis on "all," not just "some" (i.e., elect). Everyone is potentially elect in Christ. See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT <http://www.freebiblecommentary.org/special_topics/repentance_ot.html> at Mar 1:4 .
2Pe 3:10 "the day of the Lord will come like a thief" This phrase "the day of the Lord" is an OT phrase for the end of time. Thieves are often used as a metaphor for an unexpected visitation (cf. Mat 24:43-44 ; Luk 12:39 ; 1Th 5:2 ; Rev 3:3 ; Rev 16:15 ) from God (i.e., Judgment Day/Second Coming/Resurrection Day).
▣ "the heavens will pass away" This is a recurring theme (i.e., physical creation will cease, but not God's word, cf. Mar 13:31 ; Mat 5:18 ; Mat 24:35 ) describing the temporality and finitude of physical creation (cf. Rev 21:1 ).
NASB, NJB "with a roar"
NKJV "with a great noise"
NRSV "with a loud noise"
TEV "with a shrill noise"
This word has the connotation of a whizzing sound of something moving rapidly through the air. The consummation and cleansing of the new age will come with a sound and flame much like the inauguration of the new age at Pentecost (cf. Act 2:2-3 ).
▣ "the elements" Most words develop from a literal, physical sense to a metaphorical extension. This term (stoicheia) originally referred to something in a row, a series. It developed into several connotations:
1. The basic physical building blocks of the world (air, water, earth, and fire, cf. 2Pe 3:10 ; 2Pe 3:12 ).
2. The basic teachings of a subject (cf. Heb 5:12 ; Heb 6:1 for Judaism).
3. The angelic powers behind the heavenly bodies (cf. I Enoch 52:8-9 ; the early church fathers; Col 2:8 ; Col 2:20 ; 1Co 15:24 ) or the angelic ranks (aeons) of the Gnostic false teachers (cf. Col 2:10 ; Col 2:15 ; Eph 3:10 ).
4. Angels hostile to mankind who tried to stop the giving of the Law to Moses (cf. Act 7:38 ; Heb 2:2 ).
5. Possibly the impersonal structures of our fallen world that allow fallen mankind to appear independent from God (education, government, medicine, religion, etc., cf. Gal 4:3 ; Gal 4:8-9 and Hendrik Berkhof's Christ and the Powers by Herald Press, p. 32).
▣ "with intense heat" This is a present passive participle implying God as an unnamed agent. This was a medical term to denote high fever.
NASB "the earth and its works will be burned up"
NKJV "the earth and the works that are in it will be burned up"
NRSV "the earth and everything that is done on it will be disclosed"
TEV "the earth with everything in it will vanish"
NJB "the earth and all it contains will be burned up"
There are many Greek manuscript variants in this phrase.
1. "will be discovered" (cf. MSS א, B, K, P)
2. "will be found destroyed" (cf. MS P72)
3. "will be burned up" (cf. MS A)
4. "will be hidden" (cf. MS C)
There is no certainly of the original Greek text, or even probability, in the translation of this phrase.
NASB (UPDATED) TEXT: 2Pe 3:11-13 11Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness, 12looking for and hastening the coming of the day of God, because of which the heavens will be destroyed by burning, and the elements will melt with intense heat! 13But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells.
2Pe 3:11 "what sort of people ought you to be" The false teachers de-emphasized morality and lifestyle godliness, so Peter continues to hold these things up.
▣ "in holy conduct and godliness" The term "godliness" is an important concept in 2 Peter as it is in the Pastoral Letters. I am reproducing my notes from 1Ti 4:7 (cf. Vol. 9, p. 53). 2 Peter uses the noun in 2Pe 1:3 ; 2Pe 1:6-7 ; 2Pe 3:11 and the adverb in 2Pe 2:9 .
Notes from my commentary on 1 Timothy
▣ "godliness" This is a pivotal term in the Pastoral Letters. It refers to the doctrinal and daily lifestyle implications of the gospel (cf. 1Ti 3:16 ). It describes not the exceptional, but the expected. It is a compound term from "good" (eu) and "worship" (sebomai). True worship is daily living by means of proper thinking (cf. 1Ti 4:16 a). Notice the number of times this word is used in the Pastoral Letters:
2Pe 3:12 NASB, NKJV "looking for and hastening the coming of the day of God"
NRSV "waiting for and hastening the coming of the day of God"
TEV "as you wait for the Day of God and do your best to make it happen soon"
NJB "while you wait for the Day of God to come, and try to hasten its coming"
These are both present active participles, which describe two aspects connected to the Second Coming, here uniquely called "the day of God." The first term basically means "to look for expectantly" (cf. Act 3:5 ; Act 10:24 ) or "to wait with apprehension" (cf. Luk 21:26 ; Act 27:33 ; Act 28:6 ). It is used three times in 2Pe 3:12-14 . Believers wait expectantly, but unbelievers fear this day of reckoning.
The second term has two senses related to the grammatical structure in which it is found:
1. If it is a transitive verb (i.e., passes the action on to a direct object) it means "to urge," "to be eager for" (cf. footnotes of NRSV, ASV, NEB, NIV, Peshitta, and New Century Version, similar in meaning to the early church's maranatha).
2. If it is an intransitive grammatical construction (i.e., it describes a state of being or focuses on the agent of the action) it means "to hasten" (cf. Luk 19:5 ; Act 22:18 ). The theology that believers' actions can hasten the Lord's return is found in Mat 6:10 (prayer) and Act 3:19-20 (revival); Romans 9-11 (full number of Gentiles and Jews are saved). In this context the godly lifestyle of believers is encouraged by an imminent eschatological hope.
This is a difficult expression because of our modern mind-set which depreciates paradox. God is sovereign and has set the date for Christ's return, but the actions of believers (i.e., prayer, witness, godliness) may change the date (i.e., sooner or later). This is the covenant aspect of biblical truth which is so confusing to modern western people. God is affected by His children (both negatively and positively)! However, this very truth is why intercessory prayer works.
▣ "because of which the heavens will be destroyed by burning and the elements will melt with intense heat"The interpretive question is, "Are these allusions literal or apocalyptic?" These OT-type statements have much in common with Isa 10:10-13 ; Isa 34:4 ; Isa 51:6 ; Joe 2:28-32 ; Mic 1:4 . This context has referred several times to this physical realm of time and space ending in connection with heat. This cleansing sets the spiritual stage for the new heavens and the new earth. Will they be physical (Eden restored) or spiritual (cf. 1Co 15:35-58 )? It is hard to describe ultimate and spiritual realities in earthly human terms. The reality is not affected by the genre!
2Pe 3:13 "But according to His promise" (cf. Isa 65:17-25 ; Isa 66:22-24 )
▣ "new heaven and a new earth" (cf. Isa 11:6-9 ; Isa 65:17 ; Isa 66:22 ; Rev 21:1-27 )
▣ "in which righteousness dwells" God desires a setting and a people commensurate with His own character (cf. Isa 45:24-25 ). A holy God demands a holy people (cf. Isa 60:12 ; Mat 5:48 ). It is the new creation because it is contrasted with the fallen creation (cf. Genesis 3).
NASB (UPDATED) TEXT: 2Pe 3:14-18 14Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless, 15and regard the patience of our Lord as salvation; just as also our beloved brother Paul, according to the wisdom given him, wrote to you, 16as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction. 17You therefore, beloved, knowing this beforehand, be on your guard so that you are not carried away by the error of unprincipled men and fall from your own steadfastness, 18but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen.
2Pe 3:14 "be diligent to be found by Him in peace" This is an aorist active imperative, which emphasizes urgency. Believers have a responsibility to live godly lives. There must be an appropriate covenantal response to God's love.
The second verbal is an aorist passive infinitive. It apparently refers to "the day of God" in 2Pe 3:12 . Jesus often uses the illustration of believers as stewards put in charge of their master's estate. They must be ready at any time for His return and at that time to give an account of their stewardship (cf. Mar 13:33-37 ; Luk 18:8 ).
Peace is only possible if (1) the person has responded to the gospel offer; (2) the person understands the gospel message; and (3) the person is daily living out the gospel. The false teachers and their followers fail on all three counts and they have no peace!
▣ "spotless and blameless" This phrase is used in 1Pe 1:19 to refer to Christ (cf. Joh 8:46 ; Joh 14:30 ; Luk 23:41 ; 2Co 5:21 ; Heb 4:15 ; Heb 7:26-27 ; 1Pe 2:22 ; 1Pe 3:18 ; 1Jn 2:2 ; 1Jn 4:14 ). It is an OT metaphor to describe the purity of sacrificial animals (cf. Lev 22:19-20 ). We are to live in light of (1) Christ's example, (2) Christ's commands, and (3) Christ's coming!
2Pe 3:15 NASB, NRSV "regard the patience of our Lord assalvation"
NKJV "and accountthat the longsuffering of our Lord issalvation"
TEV "Look on our Lord's patience as the opportunity he is giving you to be saved"
NJB "Think of our Lord's patience as your opportunity to be saved"
To whom does this refer (1) Christians who are already saved or (2) the ungodly and rebellious false teachers and their followers? It is obviously looking back to God's patience in 2Pe 3:9 . Some take advantage of God's mercy to sin and live self-centered lives. Others embrace God's forgiveness and emulate His character.
▣ "just as our beloved brother Paul" This phrase clearly shows that there was no tension between Paul and Peter. Each of them recognized the call and giftedness of the other (cf. Gal. 2 7-10). The incident recorded in Gal 2:11-21 did not cause a permanent rift.
▣ "wrote to you" It is uncertain as to which of Paul's letters this refers. If the recipients (Asia Minor) are the same as 1 Peter and Paul wrote Galatians to a northern group of churches in Asia Minor, then Galatians was written early to the same area that 2 Peter is written to, and the best possible option is Galatians. But in reality we do not know.
Option number two is that since the general topic of this chapter is the Second Coming, then possibly Paul's early letters to the Thessalonians is what is referred to. Option three is that some speculate that part of Romans functioned originally as a cyclical letter. For me Galatians or Romans, which are Paul's more salvation-oriented theological books, are probably the best guess.
2Pe 3:16 "as also in all his letters" Much of the criticism of 2 Peter being written by the Apostle Peter relates to this reference to Paul's letters. It is true that all of Paul's letters were gathered together and circulated under the title "The Apostle," but this happened much later than Peter's death under Nero (A.D. 64-68). However, this text does not assert how many of Paul's letters Peter is talking about, nor does this reference imply the circulation of the entire corpus.
▣ "speaking in them of these things in which are some things hard to understand" What things? (1) Revelation (cf. 2Pe 3:2 ); (2) the last days (2Pe 3:3-4 a); (3) creation (2Pe 3:4-5 ); (4) the flood of Noah (2Pe 3:6 ); (5) judgment day (2Pe 3:7 ; 2Pe 3:10 ); (6) God's time (2Pe 3:9 ); (7) the Second Coming (2Pe 3:12 ); (8) the new age of righteousness (2Pe 3:12-13 ); (9) personal salvation (2Pe 3:14 a, 15a); (10) godly living (2Pe 3:11 ; 2Pe 3:14 b); or (11) something in chapter one or two?
Whatever it was the false teachers misunderstood it and twisted it to their own ruin. In this sense it is possibly Paul's emphasis on salvation as a free gift from God apart from human works of righteousness (i.e., justification by faith). It is possible that James (cf. Jas 2:14-26 ) corrects another misunderstanding of Paul's preaching.
▣ "which the untaught and unstable distort, as they do also the rest of the Scriptures"It is helpful to me to realize that the Apostles who personally walked with Jesus for several years did not always understand Him (cf. Mar 9:32 ; Luk 2:50 ; Luk 9:45 ; Luk 18:34 ; Joh 2:22 ; Joh 10:6 ; Joh 12:16 ; Joh 16:18 ). Neither did all the Apostles understand the writings of other Apostles. We are called to be a faithful witness and godly covenant brother! None of us understands all things.
In the NT the term "Scriptures" always refers to the OT. The NT was not completed and compiled until the end of the first century. Most of the familiar texts on inspiration and trustworthiness of Scripture refer to the OT (cf. Mat 5:17-19 ; 1Co 2:9-13 ; 1Th 2:13 ; 2Ti 3:16 ; 1Pe 1:23-25 ; 2Pe 1:20-21 ).
This is one of the very few places where NT writings are equated with OT Scriptures. Peter affirms Paul's inspiration and the authority of his writings by this phrase.
▣ "to their own destruction" The Bible is God's self-revelation to a lost and needy world. Sinful humans (i.e., false teachers) twist it to their own peril. Judgment is coming; Jesus is the only hope; everyone will stand before God one day!
2Pe 3:17 "knowing this beforehand" False teachers are always present! The readers were worried about the false teachers' use of Scripture (i.e., OT) and Apostolic writings (cf. 2Pe 3:2 ). There are several biblical ways to discern a false teacher.
1. signs or wonders, but in the name of another god (Deu 13:1-5 )
2. accurate prediction of the future, but in the name of another god (Deu 18:18-22 )
3. lifestyle (Matthew 7; James, 1 John, and 2 Peter)
4. miracles are not automatically a sign of God (Mat 24:24 )
5. message must be Christocentric (1Jn 4:1-6 )
6. misinterpretation of God's revelation (2Pe 3:2 )
▣ "be on your guard" This is a present middle imperative. This is a military term like 1Pe 1:4 . Believers have a personal responsibility to continue to check and evaluate what others say about God/Christ. There are deceivers both within and without the fellowship (cf. Eph 4:14 ; Eph 6:11-12 ). Do not be spiritually naive!
▣ "so that you are not carried away" This is an aorist passive participle. It is the opposite of the OT term for faith that meant to be firm-footed (i.e., steadfastness or stability). This same term describes Peter's own actions in Gal 2:13 .
2Pe 3:18 "but grow in the grace and knowledge of our Lord and Savior" This is a present active imperative. It has been a central theme of the book. Believers guard against error by growing in the knowledge of the gospel and living out the gospel. This is parallel to Jud 1:20 .
▣ "To Him be the glory" This phrase is used predominately of God the Father (see note at 1Pe 4:11 , cf. Jude; 2 Pet. 3:24-25), but occasionally of Christ (cf. 2Ti 4:18 ; 2Pe 3:18 ; Rev 1:6 ).
In the OT the most common Hebrew word for "glory" (kbd) was originally a commercial term which referred to a pair of scales and meant "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to express God's majesty (cf. Exo 19:16-18 ; Exo 24:17 ; Isa 60:12 ). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exo 33:17-23 ; Isa 6:5 ). God can only be truly known through Christ (cf. Jer 1:14 ; Mat 17:2 ; Heb 1:3 ; Jas 2:1 ).
The term glory is somewhat ambiguous.
1. it may be parallel to "the righteousness of God"
2. it may refer to the holiness or perfection of God
3. it could refer to the image of God in which mankind was created (cf. Gen 1:26-27 ; Gen 5:1 ; Gen 9:6 ), but which was later marred through rebellion (cf. Gen 3:1-22 )
It is first used of YHWH's presence with His people in Exo 16:7 ; Exo 16:10 ; Lev 9:23 ; Num 14:10 .
NASB, NRSV "both now and to the day of eternity"
NKJV "both now and forever"
TEV "now and forever"
NJB "in time and eternity"
This is literally "both now and unto a day of age." It is a unique form of a typical ending, somewhat parallel to Jud 1:25 . The Jews saw history in terms of two ages, an evil age and a coming age of righteousness. This coming age is synonymous with the eternal kingdom. See Special Topic at Mar 13:8 .
▣ "Amen" This word is absent in the ancient uncial Greek manuscript B (i.e., Vaticanus), but present in P72, א, A, and C. See Special Topic at Mar 3:28 .
1. Lest they should be wearied with the Second Epistle as though the first was sufficient, he says that it was not written in vain, because they stood in need of being often stirred up. To make this more evident, he shews that they could not be beyond danger, except they were well fortified, because they would have to contend with desperate men, who would not only corrupt the purity of the faith, by false opinions, but do what they could to subvert entirely the whole faith.
By saying, I stir up your pure mind, he means the same as though he had said, “I wish to awaken you to a sincerity of mind.” And the words ought to be thus explained, “I stir up your mind that it may be pure and bright.” For the meaning is, that the minds of the godly become dim, and as it were contract rust, when admonitions cease. But we also hence learn, that men even endued with learning, become, in a manner, drowsy, except they are stirred up by constant warnings. (175)
It now appears what is the use of admonitions, and how necessary they are; for the sloth of the flesh smothers the truth once received, and renders it inefficient, except the goads of warnings come to its aid. It is not then enough, that men should be taught to know what they ought to be, but there is need of godly teachers, to do this second part, deeply to impress the truth on the memory of their hearers. And as men are, by nature, for the most part, fond of novelty and thus inclined to be fastidious, it is useful for us to bear in mind what Peter says, so that we may not only willingly suffer ourselves to be admonished by others, but that every one may also exercise himself in calling to mind continually the truth, so that our minds may become resplendent with the pure and clear knowledge of it.
(175) The Apostle evidently admits that they had a sincere or a pure mind, that is, freed from the pollutions referred to in the last chapter; but still they stood in need of being stirred up by admonitions: hence their minds were not, in a strict sense, perfect, though sincere. — Ed.
2. That ye may be mindful. By these words he intimates that we have enough in the writings of the prophets, and in the gospel, to stir us up, provided we be as diligent as it behoves us, in meditating on them; and that our minds sometimes contract a rust, or become bedimmed through darkness, is owing to our sloth. That God may then continually shine upon us, we must devote ourselves to that study: let our faith at the same time acquiesce in witnesses so certain and credible. For when we have the prophets and apostles agreeing with us, nay, as the ministers of our faith, and God as the author, and angels as approvers, there is no reason that the ungodly, all united, should move us from our position. By the commandment of the apostles he means the whole doctrine in which they had instructed the faithful. (176)
(176) The construction of the passage is as follows: — “In both which I, by admonition, arouse your sincere mind to remember the words, aforetime spoken by the holy prophets, and the doctrine of us, the apostles of our Lord and Savior.”
The verb μνησθὢναι is connected with “arouse;” and it is in this tense used actively as well as passively. See Mat 26:75, and Act 10:31. There is in the noun ἐντολὴ, a metonymy, the commandment for what was commanded to be taught, the doctrine. It has this meaning, according to Schleusner, in Joh 12:50, and in this Epistle, 2. e 2:21. — Ed
3. Knowing this first. The participle knowing may be applied to the Apostle, and in this way, “I labor to stir you up for this reason, because I know what and how great is your impending danger from scoffers.” I however prefer this explanation, that the participle is used in place of a verb, as though he had said, “Know ye this especially.” For it was necessary that this should have been foretold, because they might have been shaken, had impious men attacked them suddenly with scoffs of this kind. He therefore wished them to know this, and to feel assured on the subject, that they might be prepared to oppose such men.
But he calls the attention of the faithful again to the doctrine which he touched upon in the second chapter. For by the last days is commonly meant the kingdom of Christ, or the days of his kingdom, according to what Paul says, “Upon whom the ends of the world are come.” (1. o 10:11.) (177) The meaning is, that the more God offers himself by the gospel to the world, and the more he invites men to his kingdom, the more audacious on the other hand will ungodly men vomit forth the poison of their impiety.
He calls those scoffers, according to what is usual in Scripture, who seek to appear witty by shewing contempt to God, and by a blasphemous presumption. It is, moreover, the very extremity of evil, when men allow themselves to treat the awful name of God with scoffs. Thus, Psa 1:1. speaks of the seat of scoffers. So David, in Psa 119:51, complains that he was derided by the proud, because he attended to God’s law. So Isaiah, in Isa 28:14, having referred to them, describes their supine security and insensibility. Let us therefore bear in mind, that there is nothing to be feared more than a contest with scoffers. On this subject we said something while explaining the third chapter of the Epistle to the Galatians. As, however, the Holy Scripture has foretold that they would come, and has also given us a shield by which we may defend ourselves, there is no excuse why we should not boldly resist them whatever devices they may employ.
(177) It is literally, “the last of the days,” according to the Hebrew form אחרית הימים, “the extremity of the days,” (Isa 2:2;) but the meaning is the same as “the last days,” as used in Heb 1:2, and in other places, that is, the days of the gospel dispensation. — Ed.
4. Where is the promise. It was a dangerous scoff when they insinuated a doubt as to the last resurrection; for when that is taken away, there is no gospel any longer, the power of Christ is brought to nothing, the whole of religion is gone. Then Satan aims directly at the throat of the Church, when he destroys faith in the coming of Christ. For why did Christ die and rise again, except that he may some time gather to himself the redeemed from death, and give them eternal life? All religion is wholly subverted, except faith in the resurrection remains firm and immovable. Hence, on this point Satan assails us most fiercely.
But let us notice what the scoff was. They set the regular course of nature, such as it seems to have been from the beginning, in opposition to the promise of God, as though these things were contrary, or did not harmonize together. Though the faith of the fathers, they said, was the same, yet no change has taken place since their death, and it is known that many ages have passed away. Hence they concluded that what was said of the destruction of the world was a fable; because they conjectured, that as it had lasted so long, it would be perpetual.
5. For this they willingly are ignorant of. By one argument only he confutes the scoff of the ungodly, even by this, that the world once perished by a deluge of waters, when yet it consisted of waters. (Gen 1:2.) And as the history of this was well known, he says that they willingly, or of their own accord, erred. For they who infer the perpetuity of the world from its present state, designedly close their eyes, so as not to see so clear a judgment of God. The world no doubt had its origin from waters, for Moses calls the chaos from which the earth emerged, waters; and further, it was sustained by waters; it yet pleased the Lord to use waters for the purpose of destroying it. It hence appears that the power of nature is not sufficient to sustain and preserve the world, but that on the contrary it contains the very element of its own ruin, whenever it may please God to destroy it.
For it ought always to be borne in mind, that the world stands through no other power than that of God's word, and that therefore inferior or secondary causes derive from him their power, and produce different effects as they are directed. Thus through water the world stood, but water could have done nothing of itself, but on the contrary obeyed God's word as an inferior agent or element. As soon then as it pleased God to destroy the earth, the same water obeyed in becoming a ruinous inundation. We now see how egregiously they err, who stop at naked elements, as though there was perpetuity in them, and their nature were not changeable according to the bidding of God.
By these few words the petulance of those is abundantly refuted, who arm themselves with physical reasons to fight against God. For the history of the deluge is an abundantly sufficient witness that the whole order of nature is governed by the sole power of God. (Gen 7:17.)
It seems, however, strange that he says that the world perished through the deluge, when he had before mentioned the heaven and the earth. To this I answer, that the heaven was then also submerged, that is, the region of the air, which stood open between the two waters. For the division or separation, mentioned by Moses, was then confounded. (Gen 1:6;) and the word heaven is often taken in this sense. if any wishes for more on this subject, let him read Augustine on the City of God. Lib. 20. (178)
(178) The two verses, the fifth and the sixth, have been differently explained. “The earth,” say some, “subsisting from water and through water,” that is, emerging from water and made firm and solid by means of water; which is true, for through moisture the earth adheres together and becomes a solid mass. Others render the last clause, “in water,” or in the midst of water, that is, surrounded by water; and this is the most suitable meaning.
The δι ᾿ ὧν at the beginning of the sixth verse, refers, according to Beza, Whitby, and others, to the heavens and the earth in the preceding verse, the deluge being occasioned by “the windows of heaven being opened,” and “the fountains of the great deep being broken up.” (Gen 7:11.) “By which (or by the means of which) the world at that time, being overflowed with water, was destroyed.”
The objection to this view is, as justly stated by Macknight, that the correspondence between this verse and the following is thereby lost: the reservation of the world to be destroyed by fire is expressly ascribed, in verse seventh, to God’s word; and to the same ought the destruction of the old world to be ascribed. This is doubtless the meaning required by the passage, but “which” being in the plural, creates a difficulty, and there is no different reading. Macknight solves the difficulty by saying that the plural “which” or whom, refers to “word,” meaning Christ, and “God,” as in the first verse of this chapter, “in both which,” a reference is made to what is implied in “the second Epistle,” that is, the first. He supposes that there is here the same anomalous mode of speaking. But the conjecture which has been made is not improbable, that it is a typographical mistake, ὧν being put for οὗ or for ὃν. Then the meaning would be evident; and the two parts would correspond the one with the other:
5. “For of this they are wilfully ignorant, that the heavens existed of old and the earth (which subsisted from water and in water,) by
6. the word of God; by which the world at that time, being over-
7. flowed with water, was destroyed. But the present heavens and the earth are by His word reserved, being kept for fire to the day of judgment and of the perdition of ungodly men.”
By “word” here is meant command, or power, or the fiat by which the world was created; and by the same it was destroyed, and by the same it will be finally destroyed. Instead of αὐτῶ “the same” Griesbach has introduced into his text αὐτοῦ, “His.” — Ed
7. But the heavens and the earth which are now. He does not infer this as the consequence; for his purpose was no other than to dissipate the craftiness of scoffers respecting the perpetual state of nature, and we see many such at this day who being slightly embued with the rudiments of philosophy, only hunt after profane speculations, in order that they may pass themselves off as great philosophers.
But it now appears quite evident from what has been said, that there is nothing unreasonable in the declaration made by the Lord, that the heaven and the earth shall hereafter be consumed by fire, because the reason for the fire is the same as that for the water. For it was a common saying even among the ancients, that from these two chief elements all things have proceeded. But as he had to do with the ungodly, he speaks expressly of their destruction.
8. But be not ignorant of this one thing. He now turns to speak to the godly; and he reminds them that when the coming of Christ is the subject, they were to raise upwards their eyes, for by so doing, they would not limit, by their unreasonable wishes, the time appointed by the Lord. For waiting seems very long on this account, because we have our eyes fixed on the shortness of the present life, and we also increase weariness by computing days, hours, and minutes. But when the eternity of God's kingdom comes to our minds, many ages vanish away like so many moments.
This then is what the Apostle calls our attention to, so that we may know that the day of resurrection does not depend on the present flow of time, but on the hidden purpose of God, as though he had said, “Men wish to anticipate God for this reason, because they measure time according to the judgment of their own flesh; and they are by nature inclined to impatience, so that celerity is even delay to them: do ye then ascend in your minds to heaven, and thus time will be to you neither long nor short.”
9. But the Lord is not slack, or, delays not. He checks extreme and unreasonable haste by another reason, that is, that the Lord defers his coming that he might invite all mankind to repentance. For our minds are always prurient, and a doubt often creeps in, why he does not come sooner. But when we hear that the Lord, in delaying, shews a concern for our salvation, and that he defers the time because he has a care for us, there is no reason why we should any longer complain of tardiness. He is tardy who allows an occasion to pass by through slothfulness: there is nothing like this in God, who in the best manner regulates time to promote our salvation. And as to the duration of the whole world, we must think exactly the same as of the life of every individual; for God by prolonging time to each, sustains him that he may repent. In the like manner he does not hasten the end of the world, in order to give to all time to repent.
This is a very necessary admonition, so that we may learn to employ time aright, as we shall otherwise suffer a just punishment for our idleness.
Not willing that any should perish. So wonderful is his love towards mankind, that he would have them all to be saved, and is of his own self prepared to bestow salvation on the lost. But the order is to be noticed, that God is ready to receive all to repentance, so that none may perish; for in these words the way and manner of obtaining salvation is pointed out. Every one of us, therefore, who is desirous of salvation, must learn to enter in by this way.
But it may be asked, If God wishes none to perish, why is it that so many do perish? To this my answer is, that no mention is here made of the hidden purpose of God, according to which the reprobate are doomed to their own ruin, but only of his will as made known to us in the gospel. For God there stretches forth his hand without a difference to all, but lays hold only of those, to lead them to himself, whom he has chosen before the foundation of the world. (179)
But as the verb χωρὢσαι is often taken passively by the Greeks, no less suitable to this passage is the verb which I have put in the margin, that God would have all, who had been before wandering and scattered, to be gathered or come together to repentance.
(179) A similar view was taken by Estius, Piscator, and Beza. — Ed.
10. But the day of the Lord will come. This has been added, that the faithful might be always watching, and not promise to-morrow to themselves. For we all labor under two very different evils — too much haste, and slothfulness. We are seized with impatience for the day of Christ already expected; at the same time we securely regard it as afar off. As, then, the Apostle has before reproved an unreasonable ardor, so he now shakes off our sleepiness, so that we may attentively expect Christ at all times, lest we should become idle and negligent, as it is usually the case. For whence is it that flesh indulges itself except that there is no thought of the near coming of Christ?
What afterwards follows, respecting the burning of heaven and earth, requires no long explanation, if indeed we duly consider what is intended. For it was not his purpose to speak refinedly of fire and storm, and other things, but only that he might introduce an exhortation, which he immediately adds, even that we ought to strive after newness of life. For he thus reasons, that as heaven and earth are to be purged by fire, that they may correspond with the kingdom of Christ, hence the renovation of men is much more necessary. Mischievous, then, are those interpreters who consume much labor on refined speculations, since the Apostle applies his doctrine to godly exhortations.
Heaven and earth, he says, shall pass away for our sakes; is it meet, then, for us to be engrossed with the things of earth, and not, on the contrary, to attend to a holy and godly life? The corruptions of heaven and earth will be purged by fire, while yet as the creatures of God they are pure; what then ought to be done by us who are full of so many pollutions? As to the word godlinesses (pietatibus ,) the plural number is used for the singular, except you take it as meaning the duties of godliness. (180) Of the elements of the world I shall only say this one thing, that they are to be consumed, only that they may be renovated, their substance still remaining the same, as it may be easily gathered from Rom 8:21, and from other passages. (181)
(180) The previous word is also in the plural number, “in holy conversations.” What seems to be meant is, that every part of the conduct should be holy, and that every part of godliness should be attended to: “In every part of a holy life, and every act of godliness;” that is, we are not to be holy in part or pious in part, but attend to every branch of duty towards man, and every branch of duty towards God. — Ed.
(181) All that is said here is, that there will be new heavens and a new earth, and not that the present heavens and the present earth will be renovated. See Rev 20:11. — Ed.
12Looking for and hasting unto, or, waiting for by hastening; so I render the words, though they are two participles; for what we had before separately he gathers now into one sentence, that is, that we ought hastily to wait. Now this contrarious hope possesses no small elegance, like the proverb, “Hasten slowly,” (festina lente .) When he says, “Waiting for,” he refers to the endurance of hope; and he sets hastening in opposition to topor; and both are very apposite. For as quietness and waiting are the peculiarities of hope, so we must always take heed lest the security of the flesh should creep in; we ought, therefore, strenuously to labor in good works, and run quickly in the race of our calling. (182) What he before called the day of Christ (as it is everywhere called in Scripture) he now calls the day of God, and that rightly, for Christ will then restore the kingdom to the Father, that God may be all in all.
(182) The first meaning of σπεύδω is to hasten, and it is often used, when connected with another verb, adverbially as proposed by Calvin; but when followed as here by an accusative case, it has often the secondary meaning of earnestly desiring a thing. It is so taken here by Schleusner, Parkhurst, and Macknight; “Expecting and earnestly desiring the coming of the day of God.” — Ed
14. Wherefore. He justly reasons from hope to its effect, or the practice of a godly life; for hope is living and efficacious; therefore it cannot be but that it will attract us to itself. He, then, who waits for new heavens, must begin with renewal as to himself, and diligently aspire after it; but they who cleave to their own filth, think nothing, it is certain, of God's kingdom, and have no taste for anything but for this corrupt world.
But we must notice that he says, that we ought to be found blameless by Christ; for by these words he intimates, that while the world engages and engrosses the minds of others, we must cast our eyes on the Lord, and he shews at the same time what is real integrity, even that which is approved by his judgment, and not that which gains the Praise of men. (183)
The word peace seems to be taken for a quiet state of conscience, founded on hope and patient waiting. (184) For as so few turn their attention to the judgment of Christ, hence it is, that while they are carried headlong by their importunate lusts, they are at the same time in a state of disquietude. This peace, then, is the quietness of a peaceable soul, which acquiesces in the word of God.
It may be asked, how any one can be found blameless by Christ, when we all labor under so many deficiencies. But Peter here only points out the mark at which the faithful ought all to aim, though they cannot reach it, until having put off their flesh they become wholly united to Christ.
(183) He says, “Expecting these things, be diligent,” etc.; σπουδάσατε, hasten, make speed, diligently strive, earnestly labor, carefully endeavor: “Therefore, beloved, since ye expect these things, diligently strive to be found by him in peace, unspotted and unblamable;” that is, having no stain, and not chargeable with crime. — Ed
(184) Some say, “peace” with God; but the view of Calvin is more suitable here. — Ed.
15. The long-suffering of our Lord. He takes it as granted that Christ defers the day of his coming, because he has a regard for our salvation. He hence animates the faithful, because in a longer delay they have an evidence as to their own salvation. Thus, what usually disheartens others through weariness, he wisely turns to a contrary purpose.
Even as our beloved brother Paul. We may easily gather from the Epistle to the Galatians, as well as from other places, that unprincipled men, who went about everywhere to disturb the churches, in order to discredit Paul, made use of this pretense, that he did not well agree with the other Apostles. It is then probable that Peter referred to Paul in order to shew their consent; for it was very necessary to take away the occasion for such a calumny. And yet, when I examine all things more narrowly, it seems to me more probable that this Epistle was composed by another according to what Peter communicated, than that it was written by himself, for Peter himself would have never spoken thus. But it is enough for me that we have a witness of his doctrine and of his goodwill, who brought forward nothing contrary to what he would have himself said.
16. In which are some things. The relative which does not refer to epistles, for it is in the neuter gender. (185) The meaning is, that in the things which he wrote there was sometimes an obscurity, which gave occasion to the unlearned to go astray to their own ruin. We are reminded by these words, to reason soberly on things so high and obscure; and further, we are here strengthened against this kind of offense, lest the foolish or absurd speculations of men should disturb us, by which they entangle and distort simple truth, which ought to serve for edification.
But we must observe, that we are not forbidden to read Paul's Epistles, because they contain some things hard and difficult to be understood, but that, on the contrary, they are commended to us, provided we bring a calm and teachable mind. For Peter condemns men who are trifling and volatile, who strangely turn to their own ruin what is useful to all. Nay, he says that this is commonly done as to all the Scripture: and yet he does not hence conclude, that we are not to read it, but only shews, that those vices ought to be corrected which prevent improvement, and not only so, but render deadly to us what God has appointed for our salvation.
It may, however, be asked, Whence is this obscurity, for the Scripture shines to us like a lamp, and guides our steps? To this I reply, that it is nothing to be wondered at, if Peter ascribed obscurity to the mysteries of Christ's kingdom, and especially if we consider how hidden they are to the perception of the flesh. However the mode of teaching which God has adopted, has been so regulated, that all who refuse not to follow the Holy Spirit as their guide, find in the Scripture a clear light. At the same time, many are blind who stumble at mid-day; others are proud, who, wandering through devious paths, and flying over the roughest places, rush headlong into ruin.
(185) It is in the feminine gender in some MSS. The authority as to the copies and versions is nearly equal. The difference is not much as to the sense, only “in which epistles,” reads better. So thought Beza, Mill, and others.
It has been a question as to the particular epistle referred to by Peter; for that he alludes to some particular epistle is evident from the manner in which he writes. The difficulty has arisen from connecting the reference made to Paul, only with the former part of the 15. h verse, while that part ought to be viewed only as an addition to the former verse; and the former verse stands connected with the new heavens and the new earth. So that the subjects in hand are the day of judgment, the future state, and the necessity of being prepared for it; and that these are the things referred to is evident from this, that he says, that Paul speaks of them in all his epistles, which is not true, as to what is said at the beginning of the 15. h verse. The passage then ought to be thus rendered: —
14. Therefore, beloved, since ye expect these things,
diligently strive to be found by him in peace,
unspotted and unblamable;
15. and deem the long-suffering of our Lord to be for salvation:
even as Paul, our beloved brother, has, according to the wisdom given
16. to him, written to you; as also in all his epistles,
when speaking in them of these things;
in which (epistles) there are some things difficult to be understood,”
etc.
Now the special epistle referred to was most probably the epistle to the Hebrews, one particular design of which was to direct the attention of the Jews to the country promised to their fathers. Some, indeed, hold that that epistle was written to the Jews in Judea; but others maintain that it was written to converted Hebrews generally, whether in Judea or elsewhere; and this passage seems to favor the latter opinion.
If the view given here is right, that is, that the subjects on which reference is made to Paul, are those mentioned in the 12. h, the 13. h, and 14. h verses, then there is no epistle of Paul which could be more appropriately referred to than that to the Hebrews, as the new heavens and the new earth answer exactly to “the better and heavenly country,” mentioned in the Epistle to the Hebrews. See Heb 11:16. Besides, the exhortations and warnings of that epistle wholly coincide with the exhortation given here by Peter. — Ed.
17. Ye, therefore, beloved. After having shewn to the faithful the dangers of which they were to beware, he now concludes by admonishing them to be wise. But he shews that there was need of being watchful, lest they should be overwhelmed. And, doubtless, the craft of our enemy, the many and various treacheries which he employs against us, the cavils of ungodly men, leave no place for security. Hence, vigilance must be exercised, lest the devices of Satan and of the wicked should succeed in circumventing us. It, however seems that we stand on slippery ground, and the certainty of our salvation is suspended, as it were, on a thread, since he declares to the faithful, that they ought to take heed lest they should fall from their own steadfastness.
What, then, will become of us, if we are exposed to the danger of falling? To this I answer, that this exhortation, and those like it, are by no means intended to shake the firmness of that faith which recumbs on God, but to correct the sloth of our flesh. If any one wishes to see more on this subject, let him read what has been said on the tenth chapter of the First Epistle to the Corinthians.
The meaning is this, that as long as we are in the flesh, our tardiness must be roused, and that this is fitly done by having our weakness, and the variety of dangers which surround us, placed before our eyes; but that the confidence which rests on God's promises ought not to be thereby shaken.
18. But grow in grace. He also exhorts us to make progress; for it is the only way of persevering, to make continual advances, and not to stand still in the middle of our journey; as though he had said, that they only would be safe who labored to make progress daily.
The word grace, I take in a general sense, as meaning those spiritual gifts we obtain through Christ. But as we become partakers of these blessings according to the measure of our faith, knowledge is added to grace; as though he had said, that as faith increases, so would follow the increase of grace. (186)
To him be glory. This is a remarkable passage to prove the divinity of Christ; for what is said cannot belong to any but to God alone. The adverb of the present time, now, is designed for this end, that we may not rob Christ of his glory, during our warfare in the world. He then adds,for ever, that we may now form some idea of his eternal kingdom, which will make known to us his full and perfect glory.
END OF THE SECOND EPISTLE OF PETER
(186) “Grace” is the attainment, and “the knowledge” of Christ is the way and means. The chief thing is often mentioned first in Scripture, then that which leads to it: or the cause of it. — Ed.
