End Times Revealed: 2 Peter Chapter 3

2 Peter Chapter 3

Verses 1-2: Peter clearly places the holy prophets of the Old Testament on the same level of inspiration and authority as the apostles of Christ in the New Testament, emphasizing the inspiration of all Scripture.

2 Peter 3:1 "This second epistle, beloved, I now write unto you; in [both] which I stir up your pure minds by way of remembrance:"

Beloved

Occurring four times in this chapter.

This second epistle... That is, second to 1 Peter. Beloved This attitude toward the readers of his letter reflects Peter’s pastoral concern (1Pet. 5:1-4).

Second - I write

An incidental testimony to the authorship of the second epistle.

Your pure minds... A good commendation which demonstrates that Peter believed that his readers were genuine Christians. Sincere means uncontaminated; unmixed by the seductive influences of the world, the flesh, and the devil. How different the true believers were from the corrupt apostate false teachers (2:10-22). Peter sought to impress on his readers the truth they already knew so that their sanctified reason and spiritual discernment would be able to detect and refute the purveyors of false doctrine.

Pure minds (εἰλικρινῆ διάνοιαν)

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

The Christian has the blessing of the mind of Christ.

1Cor. 2:16 "For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ."

Mind (διάνοιαν)

Compare 1Pet. 1:13; and see on Mark 12:30.

διανοίας

The faculty of thought: understanding, especially the moral understanding.

It is the Holy Spirit of God who brings things to our remembrance.

John 14:26 "But the Comforter, [which is] the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you."

Our mind is like a giant computer. Everything we learn is recorded. The Spirit helps us recall the things which are beneficial to us when we need it.

The Christian Hope: The Lord’s Return

Few people like to wait, but that is precisely what God calls believers to do as they anticipate the Lord’s return. Three times the word prosdokaō, look(ing) forward, appears in this chapter (2Pet. 3:12-14). This is the same Greek word translated expect in Luke 12:46. Waiting is to be coupled with watching.

First-century Christians were close to the words of the Old Testament prophets about Christ’s second coming, to which were added the promises of the Lord Himself and the constant reminders of apostles such as Peter in letters like this. 2Pet. 3:1-16 presents five facts about or perspectives on the Lord’s return.

Believers remember it

Addressing his readers as Dear friends agapētoi, beloved, loved ones; the first of four occurrences in this chapter: 2Pet. 3:1, 3:8, 3:14, 3:17; cf. Jude 1:17-18), Peter called this his second letter to this group, and said both letters are reminders. Many scholars assume that the earlier letter is 1 Peter. But some suggest that calling 1 Peter a reminder does not suit its contents. Of greater importance, however, is Peter’s purpose: to stimulate you to wholesome thinking. As reminders to stimulate you translates the same Greek words which are rendered to refresh your memory in 2Pet. 1:13. The phrase eilikrinē dianoian wholesome thinking may also be rendered sincere mind or pure disposition. Eilikrinēs occurs elsewhere in the NT only in Phlp. 1:10, where it is trans. pure. The English sincere is from the Latin words sine cera, without wax. Some pottery salesmen would use wax to cover cracks and weak places in pottery. Such a cover-up could be detected only by holding the jug up to the sun to see if any weaknesses were visible. Such a vase was sun-judged the lit. meaning of the Gr. eilikrinēs. God wants His people to have sun-judged minds, not those in which their sin spots have been covered over.

2 Peter 3:2 "That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour:"

the holy prophets... Here Peter classes the writings of the apostles as equal in authority to the writings of the holy prophets. The Old testament prophets are in view, who were holy in contrast to the unholy false teachers. God’s Word was written by those prophets in the Scriptures. In particular those prophets warned about coming judgment (Psalm 50:1-4; Isa. 13:10-13; 24:19-23; Mica 1:4; Mal. 4:1-2).

the commandment of… Peter is referring to the warnings which he and the other apostles had written regarding judgment (Jude 17).

the apostles of... The apostles of Christ filled the 260 chapters of the New Testament with about 300 references to the second coming. New Testament revelation about the Christ coming to gather His own, warnings about eschatological judgments, information about the establishment of His kingdom, and teaching concerning God’s bringing in eternal righteousness, are the irrefutable proof for the second coming of Christ and the judgment of the wicked.

We have spoken in many of the lessons how the apostle is like an ambassador of the Lord. They are a glorified message carrier. The message is not their own, but Christ's message who sent them. These prophets were moved upon by the Holy Spirit of God. The message was placed in their mouths by the Holy Spirit of God.

You can easily see the importance of taking notice of the message God sent. The commandments, spoken of by the apostles and prophets, are sent by the Lord to His people.

Peter again reminded his readers of the need to remember (cf. 2Pet. 1:12-15). Others, like Peter, referred to the holy prophets (cf. Luke 1:70; Acts 3:21; Eph, 3:5), whose words were oracles regarding the day of the Lord and related topics. The command of our Lord and Savior refers to His teachings, which were then proclaimed by the apostles (cf. Jude 1:17). Peter’s linking the prophets and apostles placed them on the same level of authority (cf. Eph. 2:20). This also suits Peter’s earlier purpose of distinguishing the true servants of the Lord from the false. Believers do well to recall the writings of both Testaments regarding the Lord’s return.

Verses 3-7: Knowing this first After describing the proliferation of false teachers to take place during this dispensation, Peter then stresses the importance of being aware of scoffers, or those who would cast doubt on whether the Second Coming will truly happen. While the expression in the last days is used to characterize the entire period between Jesus’ first and second advents, scoffers of our own time fit Peter’s description particularly well.

Ridicule and mockery arise from willful rejection of truth rather than any presentation of facts. The present popular theory of history is based on the supposedly scientific idea of uniformitarianism, which teaches that geological and biological phenomena have operated uniformly since the universe began.

Peter accuses such scoffers of ignoring the biblical account of the original creation (Gen. 1:1), when the earth was reformed from a world void because of Lucifer's sin. The Pre Adamic kingdom of Lucifer destroyed by the first flood. Those same waters prominent in the original creation also covered the earth and destroyed it in the Noahic Flood (verse 6; Gen. 6-8).

Peter further warns that in the last days of the church age, scoffers literally mockers will ridicule the promise of Christ’s second coming. He further states that arguments based on supposedly unchanging processes since creation fail to recall the severity of the flood of water upon the earth. Just as God once destroyed the world by water so it is now reserved unto fire until the Day of Judgment.

2 Peter 3:3 "Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,"

Knowing this first... The 5th New Testament prophecy in 2 Peter (2Pet. 3:3-4, being fulfilled). Next, 2Pet. 3:7. First here means the preeminent matter, not the first in a list. Peter’s priority in this section of his letter is to warn Christians about how the false teachers would try to deny this judgment and steal the hope of believers.

In the last... This phrase refers to that entire period of time from the arrival of the Messiah to His return (Acts 2:17; Gal. 4:4; 2Tim. 3:1; Heb. 1:2; Jas. 5:3; 1Pet. 1:20; 1Jhn. 2:18-19; Jude 18). The entire age will be marked by saboteurs of the Christian truth and especially the hope of Christ’s return.

Scoffers walking after... False teachers argue against the second coming of Christ or any teaching of Scripture through ridicule (Isa. 5:19; Jude 18).

Scoffers walking (ἐμπαῖκται πορευόμενοι)

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

their own lusts... Peter again speaks of the lifestyle of the false teachers, which was characterized by sexual lusts (2:2, 10, 13-14, 18), pounding home his warning. False teachers who know not the truth and know not God have nothing to restrain their lusts.

They particularly mock the second coming of Jesus Christ because they want to pursue impure sexual pleasure without consequence, or without having to face divine retribution. They want an eschatology that fits their conduct (1 John 2:28-29; 3:2-3).

We must be aware that the world will not receive this message of God. These scoffers are those who make fun of those who believe in salvation through Jesus Christ.

1Cor. 1:18 "For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God."

These scoffers those who have hardened their heart against God will laugh at those who believe. They are so caught up in themselves that they think only of the desires of their own flesh. They do not believe in anything they cannot see with their physical eyes.

Scoffers laugh at it

Peter understood that he and his readers were living in the last days, the period of time between the Lord’s First and Second Advents. First of all means above all (as in 2Pet. 1:20), foremost in importance. Scoffers are the false teachers who deny Jesus Christ (2Pet. 2:1) and His return (2Pet. 3:4). Jesus had said these heretics would come (Mat. 24:3-5, 24:11, 24:23-26), and Paul had written the same (1Tim. 4:1-3; 2Tim. 3:1-9). Peter echoed the warning, adding that their scoffing is accompanied by their… evil desires epithymias, also used in 2Pet. 1:4; 2:10, 2:18; Jude 1:16, 1:18). Arrogant snobbery and disdain for the idea of a coming judgment led to sexual perversion.

2 Peter 3:4 "And saying, Where is the promise of his coming? For since the fathers fell asleep, all things continue as [they were] from the beginning of the creation."

Where is the... Question 1. Next, 2Pet. 3:11-12. The early church believed that Jesus was coming back imminently (1Cor. 5:51; 1Thes. 1:10; 2:19; 4:15-18; 5:1-2). These scoffers employed an emotional argument against immanency rather than a biblical argument. Their argument played on ridicule and disappointment.

of His coming... And to you who are troubled rest with us. The first New Testament prophecy in 2Thes.(2Thes. 1:7-10, unfulfilled). Next, 2Thes. 2:1.

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

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

when the Lord Jesus shall be revealed from heaven with his mighty angels.

Time of the Second Coming

1. Immediately after the tribulation (Mat. 24:29; 25:31; Rev. 11:1-19:21)

2. At the beginning of the Millennium (Rev. 19:11-21; 20:1-10)

3. After Antichrist reigns 3 1/2 years (Rev. 13:5; 19:11-21; 2Thes. 2:7-8)

4. At the end of this age (Mat. 13:38-43, 13:47-50; 24:3, 24:29-31; 25:31-46)

5. After ten kingdoms are formed inside the old Roman empire (Dan. 2:44-45; 7:23-24; Rev. 13:1-18; 19:11-21).

6. In the days of terrible moral conditions as in the days of Lot and Noah (Mat. 24:37-51; Luke 17:22-27; 2Tim. 3:1-13; 4:1-4; 2Pet. 2:1-22; Jude)

7. After the church age (2Thes. 2:7-8; Acts 15:13-18; Jude 1:14; Zec. 14:5)

8. When Jerusalem is surrounded by armies and half the city is taken (Zec. 14:1-5, 14:14-21; Joel 3:1-21)

9. After the resurrection of the righteous dead and 1,000 years before the resurrection of the wicked (Rev. 20:1-15; Zec. 14:5; Jude 1:14)

10. After all of Rev. 4-19 is fulfilled (Rev. 19:11-21; 20:1-10)

11.At the time Satan is bound before the Millennium (Rev. 20:1-7)

12. When Israel is restored and converted and Christ takes the throne of David to begin His reign over Israel forever (Isa. 9:6-7; Hos. 3:4-5; Luke 1:32-33; Eze. 36:23-28; 37:16-28)

shall be revealed.

Fact of the Second Coming

Eight Things It Is Not:

1. Not the coming of the Holy Spirit at Pentecost. This was another Comforter, not Jesus (John 14:16-26; 15:26; 16:7-15).

2. Not conversion (Mat. 18:3; John 3:1-8; Acts 3:19; 26:18; Jas. 5:19-20).

3. Not death which takes place among men every minute (Jas. 2:26; 1Cor. 15:26).

4. Not the destruction of Jerusalem in A.D. 70 (Luke 21:20-24). Christ restores Jerusalem when He comes (Zec. 14:1-21).

5. Not the preaching of the gospel. His coming is suddenly and only once (Mat. 24:27-51; 25:31-46; 2Thes. 1:1-12; Rev. 19:1-21).

6. Not a spiritual coming (Zec. 14:1-21; Mat. 24:29-31; 2Thes. 1:1-12; Rev. 19:1-21).

7. Not the founding of the church which took place while Christ was here (Mat. 16:18; 2Cor. 3:11; Eph. 2:19-22; Acts 15:13-16).

8. Not the rapture.

Thirty Testimonies Proving the Second Coming:

1. Enoch (Jude 1:14-15)

2. Jacob (Gen. 49:10)

3. Balaam (Num. 24:7, 24:17-19)

4. Moses (Deut. 4:27-31; 30:1-11; 31:29)

5. Job (Job 19:25-27)

6. David (Psm. 22:26-31; 72:1-17)

7. Ethan (Psm. 89:1-37)

8. An unknown psalmist (Psm. 102:16)

9. Isaiah (Isa. 9:6-7; 59:20; 63:1-6)

10. Jeremiah (Jer. 3:14-25; 23:5-6)

11. Ezekiel (Eze. 38:19-23; 39:21; 43:7)

12. Daniel (Dan. 2:44-45; 7:13-27)

13. Hosea (Hos. 3:4-5; 5:15; 11:9; 13:10)

14. Joel (Joel 2:1-11; 3:1-21)

15. Amos (Amos 1:2; 9:11-15)

16. Obadiah (Oba. 1:15-21)

17. Micah (Mic. 1:3-4; 4:1-7)

18. Zephaniah (Zeph. 1:7-8, 1:14-18; 3:8-20)

19. Haggai (Hag. 2:6-9, 2:21-23)

20. Zechariah (Zec. 2:10-11; 8:3-8, 8:23; 12:1-14; 13:8-9; 14:1-21)

21. Malachi (Mal. 3:2-5; 4:1-6)

22. Jesus (Mat. 16:27; 19:28; 23:38-39; Mat. 24:1-25:46; 26:64; Luke 21:1-38)

23. Peter (Acts 3:20-21; 1Pet. 1:7, 1:13; 2Pet. 1:16; 3:3-4)

24. James (Acts 15:13-18)

25. Paul (Rom. 11:25-27; 1Thes. 1:7-10; 2Thes. 2:1, 2:8-12; 1Tim. 6:14; 2Tim. 4:1, 4:8; Tit. 2:13; Heb. 9:28)

26. John (John 14:28; Rev. 1:7; 11:15; 16:15; 19:11-21; 22:20)

27. Angels (Acts 1:11; Luke 1:32-33)

28. Lord’s Supper (1Cor. 11:26)

29. Lord’s prayer (Mat. 6:10)

30. Jude (Jude 1:14-15, 1:24)

revealed from heaven.

Tenfold Manner of His Coming

1. As lightning (Mat. 24:27)

2. With destruction (Mat. 24:38-51; 25:31-46; 1Thes. 5:2; 2Thes. 1:7-10; 2:8; Jude 1:14-15; Zec. 14:1-21; Rev. 19:11-21)

3. Visibly (Mat. 24:29-31; 2Thes. 1:7-10; Rev. 1:7; 19:11-21; Zec. 14:1-21)

4. In brightness and fire (2Thes. 1:7-10; 2:8; Eze. 38:17-21; Mal. 4:1-6)

5. In vengeance and wrath (Rev. 14:14-20; 19:11-21; Jude 1:14-15; 2Thes. 1:7-10)

6. With power and great glory (Mat. 16:27; 24:27-31; 25:31-46)

7. With saints and angels (Zec. 14:5; Mat. 24:29-31; 25:31-46; 1Thes. 1:7-10; Jude 1:14; Rev. 17:14; 19:14)

8. With clouds (Mat. 24:29-31; 26:64; Rev. 1:7; Dan. 7:13-14)

9. As Judge and King (Rev. 19:11-21; Isa. 11:1-16; Zec. 14:1-21; Mat. 25:31-46)

10. As a thief (1Thes. 5:2-4; Rev. 16:15)

from heaven. Dan. 7:13; Mat. 24:29; Rev. 19:11-21.

mighty angels. Greek: dunamis, inherent power. The Greek reads, the angels of His power, indicating that angels are part of God’s power over the vast creations. God’s angels help Him maintain order over others who are now in rebellion (Eph. 3:9-10; 6:12; Rev. 12:7-12; Dan. 10:11-21).

the fathers fell... The Old Testament patriarchs, Abraham, Isaac, and Jacob (Rom. 9:5; Heb. 1:1).

Fell asleep (ἐκοιμήθησαν)

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

All things continue... This argument against the second coming of Christ is based on the theory of uniformitarianism, which says that all natural phenomena have operated uniformly since the beginning of the earth. The false teachers were also implying that God is absent from earth affairs.

In effect, they were teaching that, There will not be a great cataclysmic judgmental event at the end of history, because that is not how the universe works. There never has been such a judgment, so why should we expect one in the future? Instead, everything in the universe is stable, closed, fixed and governed by never varying patterns and principles of evolution. Nothing catastrophic has ever happened in the past, so nothing catastrophic ever will happen in the future. There will be no divine invasion, no supernatural judgment on mankind. Just look out today and say nothing is happening.

This is probably the same type of scoffer that laughed at Noah while he was building the ark. Their whole world revolves around the physical. Just as it had never rained in the time of Noah and they did not believe. They do not believe now, because they have never seen Jesus appear in the sky. Anything that you can see with your eye requires no faith to believe.

As I said, they have no faith. They only believe in what they can see. The worldly can give a logical reason (to them) why the Lord is not coming back. Without faith, it is impossible to please God. We will see later in this lesson why the Lord has not already come back.

Their mocking took the form of a stinging question: Where is this coming, He promised? Rejecting this promise, so often repeated in the New Testament (John 14:1-3; Acts 1:11; 1Cor. 15:23; 2Cor. 1:14; Phlp. 1:6; 1Thes. 3:13; 4:14-18; 2Thes. 1:10; 2:1; 1Tim. 6:14; 2Tim. 4:8; Tit. 2:13; Heb. 9:28; Jas. 5:7) rests on the principle of uniformitarianism. This is the view that the cosmic processes of the present and the future can be understood solely on the basis of how the cosmos has operated in the past. There is almost an incipient deism here which rules out divine intervention in the universal order. In a universe governed by natural laws miracles, mockers argue, simply cannot happen. Therefore they say Jesus Christ could not come again.

Again, the scoffers wanted to push their argument as far back as possible. So they referred to our fathers lit., the fathers, that is, Old Testament patriarchs (John 7:22; Acts 3:13; 13:32; Rom. 9:5; 11:28; Heb. 1:1), and to the beginning of Creation. Since nothing has happened in all this time, mockers reasoned, why expect the Lord’s return now?

2 Peter 3:5 "For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:"

For this they... The false teachers, in their quest to avoid the doctrine of judgment, deliberately ignore the two major previous divine cataclysmic events – creation and the flood.

willingly are ignorant... Greek: lanthano, to be unseen or unnoticed. Translated ignorant of (2Pet. 3:5, 3:8); unawares (Heb. 13:2); and be hid (Mark 7:24; Luke 8:47; Acts 26:26).

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

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

by the word... This refers to God speaking the materials into existence out of which He then formed the heavens and the earth Heb. 1:10. Creation was God’s stepping into the emptiness and bringing the universe into existence for His creation, not by uniformitarianism, Satan fell from sin. Then by an instantaneous, explosive 6-day recreation He added man to earth. Everything has not gone along in some consistent, unvarying evolutionary process. In six, 24 hour days the whole universe was recreated from satans fall, now mature and complete again.

John 1:1-3 "In the beginning was the Word, and the Word was with God, and the Word was God." "The same was in the beginning with God." "All things were made by him; and without him was not any thing made that was made."

Col. 1:16 "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] thrones, or dominions, or principalities, or powers: all things were created by him, and for him:"

The heavens were

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

earth standing out... This proves the earth was not created all wet as in Gen. 1:2, but dry, then flooded, and later restored to a dry state as in Gen. 1:9-10. The earth was formed between two realms of watery mass. During the early part of the creation week, God collected the upper waters into a canopy around the whole earth, and the lower waters into underground reservoirs, rivers, lakes and seas.

Standing (συνεστῶσα)

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

Out of the water

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

In the water (δὶ ὕδατος)

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

Twelve Things that People Are Willingly Ignorant Of

1. That by the Word of God the heavens were created of old (2Pet. 3:5; Psm. 68:33; 93:2; 102:25; Mic. 5:2).

2. That the earth was established in and out of water (2Pet 3:5; Psm. 24:2; 136:6).

3. That the world that then was refers to the pre-Adamite world or social system which was destroyed by a great universal flood before Adam (2Pet. 3:6; Gen. 1:2; Psm. 104:5-9; Jer. 4:23-26; Isa. 14:12-14; Eze. 28:11-17).

4. That the heavens and the earth which are now were restored from chaos and judgment about 6,000 years ago in Adam’s day (2Pet. 3:7; Gen. 1:3-2:25).

5. That the heavens and the earth entered their second sinful career through Adam and are now reserved for a second universal renovation by fire at the time of the great white throne judgment at the end of the Millennium (2Pet. 3:7, 3:10-12; Rom. 8:18-25; Heb. 1:10-12; 12:25-28; Rev. 20:7-15).

6. That with God a thousand years is like a day and a day like a thousand years. He inhabits eternity and is not subject to time to get His work done before death as is the case with us (2Pet. 3:8-9; Isa. 57:15; Eph. 3:11).

7. That the Lord is not slack concerning His promises but is longsuffering to all men, wishing that all would come to repentance (2Pet. 3:9; 1Tim. 2:4; Rev. 22:17).

8. That the day of the Lord is to come as a thief in the night, in which day the end of it the heavens and the earth will be renovated and made new a third time (2Pet. 3:10-13; Isa. 65:17; 66:22-24; Rev. 21-22).

9. That all rebellion will then be put down (2Pet. 3:13; 1Cor. 15:24-28).

10. That the righteous natural people left on earth after the rebellion of Rev. 20:7-10 will multiply and replenish the new earth forever, carrying out God’s original program for Adam, as would have been done if man had not sinned (2Pet. 3:13; Gen. 1:26-31; 8:22; 9:12; Isa. 9:6-7; 59:20; Dan. 2:44-45; 7:13-14, 7:27; Mat. 25:34, 25:46; Luke 1:32-33; Rev. 11:15; 21:1-22:5).

11. That God will move His capital city from the planet heaven to the planet earth to dwell with men forever and administer the affairs of the universe from the earth (2Pet. 3:13; Rev. 21:1-22-5).

12. That the resurrected saints, saved from Abel to the Millennium, will be heirs of God and joint heirs with Christ and will reign as kings and priests on earth helping God administer the affairs of the universe forever (2Pet. 3:13; Psm. 149:5-9; Dan. 7:18-27; Mat. 19:28; Rom. 8:17; 1Cor. 4:8; 6:2; Eph. 2:7; 2Tim. 2:12; 2Thes. 1:4-10; Rev. 1:6; 2:26-27; 5:9-10; 11:15; 12:5; 20:4-6; 22:5).

This ignorance of the Biblical facts is not forced upon man. They are willingly ignorant, preferring to remain in darkness, even scoffing at the second coming of Christ and denying Him who bought them with His own blood (2Pet. 2:1-2; 3:5, 3:8). They shut their eyes against light and refuse all evidence. The spoken Word Let there be brought everything into existence from nothing after satans fall. Being willingly ignorant of something, just means they did not choose to believe.

Peter met those arguments head on by reviewing some ancient history. Just as water by God’s command played a significant role in the early formation of the earth, so water also was the agent for destruction of the earth at God’s command. The heavens existed refers to the expanse or sky created by God; and the earth was formed out of water and with water refers to the land appearing from the water.

God the Creator is also God the Judge. In His sovereign will, any change in process can occur at any time for He designed and controls these natural processes. The scoffers deliberately thelontas, willingly forget God’s Creation and the Flood, an interesting contrast with Peter’s constant reminders to his readers to remember (2Pet. 1:12-13, 1:15; 3:1-2, 3:8). The scoffers deliberately put aside God’s Word and then complained that God was not doing anything. Interestingly Peter was both a creationist and a believer in the universal Flood cf. his other references to the Flood: 1Pet. 3:20; 2Pet. 2:5).

2 Peter 3:6 "Whereby the world that then was, being overflowed with water, perished:"

God, by creating water above and below, built into His creation the tool of its destruction.

Whereby the world... Greek: kosmos, social system. The one that then was, being deluged with water, perished. This refers to the pre-Adamite world that totally perished by the flood of Gen. 1:2; Psm. 104:5-9. There was no man, bird, or any other life left after this flood (Jer. 4:23-26). This was when Lucifer rebelled (Isa. 14:12-14; Eze. 28:11-17; Mat. 13:35).

that then was... Three periods of the heavens and earth:

1. The world that then was (2Pet. 3:6; Gen. 1:1-2)

2. The heavens and the earth which are now (2Pet. 3:7; Gen. 1:3-2:25)

3. The new heavens and new earth (2Pet. 3:13; Isa. 65:17; 66:22-24; Rev. 21-22).

The world that then was (ὁ τότε κόσμος)

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

Overflowed with water... overflowed with water, perished.

Being overflowed (κατακλυσθεὶς)

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

Pre-Adamites

1. Two social systems are mentioned here by Peter. One was before the one which is now, and the other after the one that then was (2Pet. 3:6-7).

2. The former social system perished by water and the present one will perish by fire (2Pet. 3:6-7).

3. The former social system was created in the beginning and was destroyed by the flood of Gen. 1:1-2. The present social system was created in six days since the flood of Gen. 1:2 (Gen. 1:3-2:25).

4. The flood of Noah did not destroy all the social system on earth between Adam and Noah, for some were preserved in the ark to continue that social system after the flood; but the social system that then was before the present one utterly perished. Not one man, bird, or animal was left alive (2Pet. 3:6; Gen. 1:2; Jer. 4:23-26).

5. No reference in Scripture can be found of a change in the heavens and the earth in Noah’s day, as in Adam’s day (Gen. 1:3-2:25). This proves that the world that then was had to be before Adam’s day because the heavens and the earth, which are now came into existence at that time and not at the time of Noah.

6. There was no man, bird, vegetation, or any other life left after the flood of 2Pet. 3:6; Gen. 1:2. They were made again in the six days (Gen. 2:4-9). That they had been here before Adam is clear from Jer. 4:23-26.

7. There have been and will be a total of three social systems on earth:

(1) The pre-Adamite, the one that then was before the present heavens and the earth (2Pet. 3:6)

(2) The Adamite sinful social system, from Adam to the new heavens and the new earth (2Pet. 3:7)

(3) The Adamite sinless social system in the new earth (2Pet. 3:13; Rev. 21:1-22:5; Isa. 66:22-24)

8. Peter taught two distinct ends of two sinful careers of the earth:

(1) The world that then was. The pre-Adamite social system had a sinful career or it would not have perished in the flood of 2Pet. 3:6; Gen. 1:2; Jer. 4:23-26; Isa. 14:12-14; Eze. 28:11-17; Mat. 13:35.

(2) The present Adamite sinful social system, making the present sinful career of the earth. It will come to an end during the Millennium (2Pet. 3:7, 3:10-13; 1Cor. 15:24-28; Rev. 20:7-10).

9. If 2Pet. 3:6 pictured Noah’s flood it would be clear, for Peter always mentions Noah or eight persons if he refers to this flood (1Pet.3:20; 2:5). Others also make it clear when they refer to Noah’s flood (Isa. 54:9; Mat. 24:37-38; Luke 17:26-27; Heb. 11:7).

10. There is no doubt of a universal flood before Adam (2Pet. 3:6; Gen. 1:2; Psm. 104:5-9). Since God never sends a flood unless judgment is necessary, there must have been a social system to be banished before Adam.

According to Gen. 7:11, the flood occurred from two directions: first, the bursting open of the sources of water below as the earth cracked open and gas, dust, water and air burst up; then came the breakup of the canopy when hit by all that upward flow, which sent the water from above crashing down on the earth.

The deluge was so cataclysmic that the inhabitants of the earth were all destroyed, except 8 people and a representation of every kind of animal (Gen 7:11-24). Clearly, by those two great events, it is certain that the world is not in an uniformitarian process.

We have discussed in this series of lessons that God was grieved that He had even made man, because man was so wicked. Noah found grace in the sight of the Lord, and was saved along with his family in the flood.

The world, in the verse above, is not speaking of the physical world, but the people in the world. The flood destroyed all but 8 people. Those 8 people repopulated the world.

At the beginning of 2Pet. 3:6 the words by water are literally, through which. This may refer back to God’s Word at the end of 2Pet. 3:5 in Gr., or it may refer to both water and the Word. But God’s use of water in both Creation and destruction seems to lend credence to the NIV rendering. The world kosmos refers to inhabitants, since the earth itself was not destroyed in the Flood. Similarly in John 3:16 the world kosmos means the globe’s inhabitants (cf. John 1:9; 3:17, 3:19; 4:42; 6:33; 7:7; 15:18-19; 17:14, 17:21, 17:23, 17:25; 1Jhn. 2:2; 3:13; 4:14). So we must relate this to Pre Adamic were the flood totally annihilated the inhabitants of the earth.

2 Peter 3:7 "But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men."

which are now... The present heavens and the earth, as restored to a second perfect state in the days of Adam (Gen. 1:3-2:25; Exo. 20:11).

The heavens - which now are (οἱ νῦν οὐρανοὶ)

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

By the same... The same Word of God that predicted the Flood and fulfilled it also has predicted the future destruction of this world in the Day of Judgment and the destruction of the ungodly.

The second world system is reserved for future judgment, which will come by the Word of God just as creation and the flood came. God will speak it into existence as well, after the present order is again destroyed.

are kept in... Humanity, since the recreation, lives in the second world order. And Peter was making the point that there is a third form of the heavens and earth yet to come following another cataclysm by fire.

Kept in store (τεθησαυρισμένοι)

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

reserved unto fire... The 6th New Testament prophecy in 2 Peter (2Pet. 3:7, unfulfilled). Next, 2Pet. 3:10. This proves that the time of the renovation of the heavens and the earth by fire of 2Pet. 3:10-13 will be at the time of the great white throne judgment at the end of the Millennium (2Pet. 3:7; Rev. 20:11-15). God put the rainbow in the sky to signify that He would never destroy the world again by water (Gen. 9:13). In the future, God will destroy the heavens and the earth by fire (Isa. 66:15; Dan. 7:9-10; Mica 1:4; Mal. 4:1; Mat. 3:11-12; 2Thes. 1:7-8). In the present universe, the heavens are full of stars, comets, and asteroids. The core of the earth is also filled with a flaming, boiling, liquid lake of fire, the temperature of which is some 12,400 degrees Fahrenheit.

Unto fire

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

The human race is separated from the fiery core of the earth by only a thin 10 mile crust. Far more than that, the whole of creation is a potential fire bomb due to its atomic structure. As man from atoms creates destructive bombs that burn a path of death; so God can disintegrate the whole universe in an explosion of atomic energy.

Against the day... The earth waits for the Day of Judgment and destruction of ungodly men. The godly will not be present on earth when God speaks into existence the judgment by fire (1Thes. 1:10; 5:9).

Everything and everyone are subject to the wishes of God. Jesus is the Word of God.

Philippians 2:10 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;"

You see, all things are subject to the Word of God. It is the Word of God that keeps the planets in perfect order. With one word, He could destroy it all. After the reign of Jesus on the earth, the earth we know will be destroyed by fire. There will be a new heaven and a new earth.

2Pet. 3:7, 3:10, and 2Pet. 3:12 are the only places where the New Testament depicts the future destruction of the world by fire. In the past the world was destroyed in the Flood by God’s Word and by water; in the future it will be destroyed by the same Word and by fire. Having decided to judge the world (cf. 2Pet. 2:3-4, 2:9, 2:17), God is simply holding the earth on layaway. It is reserved tethēsaurismenoi, being stored up like a treasure for fire and kept tēroumenoi, guarded or held for judgment. Isaiah (Isa. 66:15-16) and Malachi (Mal. 4:1) associated fire with the return of the Lord. References to it are also found in the Qumran literature Dead Sea Scrolls as well as other sources shortly before and after Christ’s birth. The day of the Lord (2Pet. 3:10) includes the Tribulation, the Millennium, the great white throne judgment, and the destruction of the present heavens and earth. At the great white throne after the Millennium, ungodly men i.e., the wicked dead will be judged and then thrown into the lake of fire Rev. 20:11-15. This, as Peter wrote, will be their day of judgment cf. 2Pet. 2:9 and destruction. After they are cast into fire, the heavens and the earth will be destroyed by fire. God intervened catastrophically before in the Flood, and He will do so again.

2 Peter 3:8 "But, beloved, be not ignorant of this one thing, that one day [is] with the Lord as a thousand years, and a thousand years as one day."

One day is... That the resurrected saints, saved from Abel to the Millennium, will be heirs of God and joint heirs with Christ and will reign as kings and priests on earth helping God administer the affairs of the universe forever (2Pet. 3:13; Psm. 149:5-9; Dan. 7:18-27; Mat. 19:28; Rom. 8:17; 1Cor. 4:8; 6:2; Eph. 2:7; 2Tim. 2:12; 2Thes. 1:4-10; Rev. 1:6; 2:26-27; 5:9-10; 11:15; 12:5; 20:4-6; 22:5). God understands time much differently from man. From man’s viewpoint, Christ’s coming seems like a long time away (Psm. 90:4). From God’s viewpoint, it will not be long. Beyond that general reference, this may be a specific indication of the fact that there are actually 1,000 years between the first phase of the Day of the Lord at the end of the Tribulation (Rev. 6:17), and the last phase 1,000 years later at the end of the millennial kingdom when the Lord creates the new heaven and new earth (Rev. 20:1 - 21:1).

God is present everywhere, and is not limited by time and space. He is not bound by the normal flow of time, as humans experience it. A thousand years is but a brief span to One who inhabits eternity; conversely, a day with the One who knows all things at all times might seem like a thousand years to finite mankind.

There is no separation of time in heaven where God dwells. There is one eternal day. The only place where time is measured is on this earth. God set the measure of time for the earth, Himself. God established the 24 hours we call a day, the 7 day week and so on.

This scheduled time is for the use of man on the earth. When we are transported into heaven where God dwells, there is only eternity. Time never ends or divides into time segments. With God, a thousand years could be but a blink of the eye.

God guarantees it.

Why should the Lord be so long in coming? Peter offered two answers. First, God counts time differently than does man. Once again Peter appealed to their memories do not forget this one thing. The scoffers forget (2Pet. 3:5), but believers should not. Christians should recall Psm. 90:4, which Peter quoted. People see time against time; but God sees time against eternity. In fact time only seems long because of man’s finite perspective. With the Lord a day is like a thousand years, and a thousand years are like a day.

Some suggest that this statement argues against premillennialism. They point out that the concept of 1,000 years is not to be taken literally since it is merely a comparative time reference. However, the literal 1,000-year reign of Christ on earth is strongly affirmed in Rev. 20:1-6. Peter was simply using a simile. What to people, including scoffers, may seem like a long time is to the Lord very short. The present Church Age has lasted, in God’s eyes, not quite two days!

2 Peter 3:9 "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."

is not slack... That is, not loitering or late (Gal. 4:4; Tit. 2:13; Heb. 6:18; 10:23, 37; Rev. 19:11). God is not late in consummating this age, since to Him it is but a brief span of time, but in His longsuffering He continues His plan to save the lost. In patience He allows time for people to repent, not willing that any should perish, but that all should come to repentance.

Is not slack (οὐ βραδύνει)

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

longsuffering to us-ward... This shows us why God has delayed so long in putting down all rebellion and in tolerating His enemies to continue their evil designs. There have been and will be a total of three social systems on earth:

(1) The pre-Adamite, the one that then was before the present heavens and the earth (2Pet. 3:6)

(2) The Adamite sinful social system, from Adam to the new heavens and the new earth (2Pet. 3:7)

(3) The Adamite sinless social system in the new earth (2Pet. 3:13; Rev. 21:1-22:5; Isa. 66:22-24

This refers to those whom the Lord has chosen and will call to complete the redeemed, i.e., the any. Since the whole passage is about God’s destroying the wicked, His patience is not so He can save all of them, but so that He can receive all His own. He can’t be waiting for everyone to be saved, since the emphasis is that He will destroy the world and the ungodly.

Those who do perish and go to hell, go because they are depraved and worthy only of hell and have rejected the only remedy, Jesus Christ, not because they were created for hell and pre-determined to go there.

The path to damnation is the path of a non-repentant heart; it is the path of one who rejects the person and provision of Jesus Christ and hold on to sin. Isa. 55:1; Jer. 13:17; Eze. 18:32; Mat. 11:28; 23:37; Luke 13:3; John 3:16; 8:21, 24; 1Tim. 2:3-4; Rev. 22:17).

That all should... All you, any must refer to all who are God’s people who will come to Christ to make up the full number of the people of God. The reason for the delay in Christ’s coming and the attendant judgments is not because He is slow to keep His promise, or because He wants to judge more of the wicked, or because He is impotent in the face of wickedness.

Come (χωρῆσαι)

Move on, or advance to.

He delays His coming because He is patient and desires the time for His people to repent.

God is not willing that any should perish clearly expresses desire for the salvation of all who will trust in Him. Salvation is equated here with repentance.

Every promise the Lord made will be kept; with no exceptions. Whatever He promised, He will do. It may seem to us as if it is a long time coming, but the little time each of us wait is nothing compared to all of eternity.

The only reason the Lord has not already come back, is because He wants all that will come to come, to be saved. We have only to look at the numerous times God forgave the Israelites on their way to the Promised Land to know just how longsuffering He is.

The second reason the Lord’s return seems to be so long in coming is that God wants as many people to be saved as possible (2Pet. 3:9). The Lord is not slow in keeping His promise. The words is… slow translate bradynei hesitate, linger, delay, used only here in the New Testament. Again Peter gave a divine-human comparison (cf. 2Pet. 3:8). God’s so-called tardiness as viewed by some people as some understand slowness is only a delay with respect to their time schedules, not His. In fact God’s time schedule is modified by patience, a major attribute of the heavenly Father (cf. 2Pet. 3:15; Rom. 2:4; 9:22).

The words not wanting mē boulomenos anyone to perish do not express a decree, as if God has willed everyone to be saved. Universal salvation is not taught in the Bible. Instead those words describe God’s wishes or desires; He longs that all would be saved (cf. 1Tim. 2:4) but knows that many reject Him.

Verses 10-13: The day of the Lord here refers to the return of Christ in judgment, not the Rapture, since this day results in final apocalyptic judgment. The heavens that shall pass away with a great noise are the atmospheric heavens. The elements shall melt with fervent heat certainly could refer to a nuclear holocaust. Thus, Peter urges his readers to look beyond this present world to the new heavens and a new earth characterized by righteousness.

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

day of the... The 7th and last New Testament prophecy in 2 Peter (2Pet 3:10-13, unfulfilled). The Day of the Lord is a technical term pointing to the special intervention of God in human history for judgment. It ultimately refers to the future time of judgment whereby God judges the wicked on earth and ends this world system in its present form.

The day of the Lord (ἡμέρα κυρίου)

The day of Christ's second coming. In Paul's Epistles this is expressed by ἡ ἡμέρα the day, absolutely, 1Thes. 5:4; 1Cor. 3:13; Rom. 13:12: ἡ ἡμέρα ἐκείνη that day, 2Thes. 1:10: ἡμέρα χριστοῦ the day of Christ, Phlp. 1:10; 2:16: ἡμέρα κυρίου or τοῦ κυρίου day of the Lord, 1Cor. 5:5; 1Thes. 5:2; 2Thes. 2:2: ἡμέρα τοῦ κυρίου ἡμῶν Ἱησοῦ Χριστοῦ , 1Cor. 1:8; 2Cor. 1:14. These expressions refer to a definite time when the Lord is expected to appear, and Paul expects this appearance soon. Attempts to evade this by referring such expressions to the day of death, or to the advance toward perfection after death until the final judgment, are forced, and are shaped by dogmatic conceptions of the nature of Biblical inspiration. In the O.T. the phrase day of the Lord denotes a time in which God will conspicuously manifest his power and goodness or his penal justice. See Isa. 2:12; Eze. 13:5; Joel 1:15; 2:11; and comp. Rom. 2:5. The whole class of phrases is rare in N.T. outside of Paul's Epistles.

The Old Testament prophets saw the final Day of the Lord as unequaled darkness and damnation, a day when the Lord would act in a climactic way to vindicate His name, destroy His enemies, reveal His glory, establish His kingdom and destroy the world (Isa. 2:10-21; 13:6-22; Joel 1, 2: Amos 5; Oba. 15; Zec. 14; Mal. 4; 2Thes. 1:7; 2:2).

It occurs at the time of the tribulation on earth (Rev. 6:17), and again 1,000 years later at the end of the millennial kingdom before the creation of the new heavens and new earth (verse 13; Rev. 20:1 - 21:1).

as a thief... This expression is used only in 1Thes. 5:2-4; 2Pet. 3:10; Rev. 3:3; 16:15. Each time it refers to the day of the Lord coming as a thief, except Rev. 3:3 where it refers to judgment on the local church of Sardis. Christ’s coming is also referred to as a thief (Mat. 24:43). The Day of the Lord will have a surprise arrival, sudden, unexpected and disastrous to the unprepared.

As a thief

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

the heavens shall... In the day of the Lord the renovation of the earth will take place—not at the beginning of it, but at the end (2Pet. 3:7; Rev. 20:7-15). The heavens refer to the physical universe. The roar connotes a whistling or a crackling sound as of objects being consumed by flames. God will incinerate the universe, probably in an atomic reaction that disintegrates all matter as we know it (verses 7, 11-13).

heavens.

The atmospheric heavens, not the starry space or the planet heaven.

pass away.

Pass Away—Change

Greek: parechomai, pass away; pass from condition to another. It never means annihilation. Used of:

1. Passing of time (time is now past, Mat. 14:15; 1Pet. 4:3)

2. Events coming to pass (Paul’s fast was past, Acts 27:9)

3. The unchangeableness of God’s Word—generations will pass and heaven and earth will be changed, but not the Word of God (Mat. 5:18; 24:34-35; Mark 13:30-31; Luke 16:17; 21:32-33)

4. People passing by certain places (Mat. 8:28; Mark 6:48; Luke 18:37; Acts 16:8)

5. Denoting neglect (Pharisees passed over judgment and the love of God, Luke 11:42)

6. The coming of persons (come forth, Luke 12:37; go, Luke 17:7; came, Acts 24:7)

7. Never passing up duty (the prodigal’s brother never transgressed, Luke 15:29)

8. Danger passing away (Jesus praying that the cup and the hour might pass, Mat. 26:39, 26:42; Mark 14:35)

9. Sins passing away (2Cor. 5:17)

10. Dying (pass away, Jas. 1:10)

11. Passing away of the heavens and the earth (2Pet. 3:10; Rev. 21:1), or the changing of them, like old things passing away and all things becoming new at the new birth (2Cor. 5:17). In this last usage it means they will be:

(1) Purified by fire (2Pet. 3:7, 3:10-12)

(2) Delivered from the bondage of corruption into the glorious liberty of the sons of God (Rom. 8:21)

(3) Changed to a new state (Heb. 1:10-12)

(4) Re-created or renewed to their original perfection (Heb. 12:25-28; Isa. 65:17; 66:22-24; 1Pet. 3:13; Rev. 21:1)

(5) Cleansed of all the curse and its effects (Rev. 22:3)

a great noise.

Greek: rhoizedon, a rushing sound; swish; illustrating the length and suddenness of the renovation. Used only here.

With a great noise (ῥοιζηδὸν)

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

elements.

Greek: stoicheion Translated element (2Pet. 3:10, 3:12; Gal. 4:3, 4:9); rudiment (Col. 2:8, 2:20); and principle (Heb. 5:12). It has reference to the principles or basic elements of the present world system of evil spirits, sinful and fallen nature, germs, corruptions, and all elements by which people corrupt themselves.

The elements (στοιχεῖα)

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

Melt.

Greek: luo, to loose. Translated melt (2Pet. 3:10); dissolve (2Pet. 3:11-12); destroy (John 2:19; 1Jhn. 3:8); break up (Acts 13:43); break (Mat. 5:19; John 5:18; 7:23; 10:35; Acts 27:41; Eph. 2:14); put off (Acts 7:33); unloose (Mark 1:7; Luke 3:16; John 1:27); be loosing (Luke 19:33); and to loose 23 times (Mat. 16:19; 18:18; 21:2; Mark 7:35; 11:2-5; Luke 13:15-16; Luke 19:30-33; John 11:44; Acts 2:24; 13:25; 22:30; 24:26; 1Cor. 7:27; Rev. 5:2, 5:5; 9:14-15; 20:3, 20:7). Here it means the loosing of the atmospheric heavens and the earth from the curse by fire, not their annihilation.

Shall melt (λυθήσονται)

More literally, as Rev., shall be dissolved.

fervent heat.

Greek: kausoo, burning heat (2Pet. 3:10, 3:12).

With fervent heat (καυσούμενα)

Lit., being scorched up.

earth.

Greek: ge, the ground (2Pet. 3:10).

works.

Greek: ergon, works, toil, deeds, labor, and acts of man. It is used of religious works as well as other kinds of work.

burned up.

Greek: katakaio, to burn down to the ground; wholly consume with fire. It has reference to the things of earth and of man that need to be removed, so that the things that need not be moved may remain eternally (Heb. 12:25-28).

Rev. 21:1 "And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea."

Peter describes it

When the Lord does come, it will be both surprising and catastrophic: like a thief. This simile was used by Jesus (Mat. 24:42-44) and repeated by others (1Thes. 5:2; Rev. 3:3; 16:15). The day of the Lord describes end-time events that begin after the Rapture and culminate with the commencement of eternity. In the middle of the 70th week of Daniel the Antichrist will turn against the people of God in full fury (Dan. 9:24-27; see 1Thes. 5:2; 2 Thes. 2:2-12).

In the catastrophic conflagration at the end of the Millennium, the heavens the earth’s atmosphere and the starry sky, not God’s abode will disappear with a roar, which in some way will involve fire (2Pet. 3:7, 3:12). The elements stoicheia, either stars or material elements with which the universe is made will be destroyed by fire and will melt, 2Pet. 3:12), and the earth and everything in it will be laid bare eurethēsetai. This Greek word could mean that everything will be exposed for what it really is. Or it could suggest a question: The earth and everything in it - will they be found? Others on the basis of some Gr. mss.; NIV marg. say the word eurethēsetai should be substituted with katakaēsetai, shall be burned up. Perhaps the first of these views is preferable as rendered in the NIV.

2 Peter 3:11 "[Seeing] then [that] all these things shall be dissolved, what manner [of persons] ought ye to be in [all] holy conversation and godliness,"

Seeing then that... Seeing then—that all the things of earth and of man that need to be removed will be burned up, leaving only those things which need not be burned up—let us live godly and holy lives.

To be dissolved (λυομένων)

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

What manner of... Question 2. the last in 2 Peter. This is an exclamation rather than a question. It means, “How astoundingly excellent you ought to be!” This is a straightforward challenge for Christians to conform their lives to God’s standards in light of the reality of coming judgment and eternity (1 Cor. 4:15; 2Cor. 5:9).

Ought ye to be (ὑπάρχειν)

Rev. are yours; following the sense of possession which legitimately belongs to the verb; as Mat. 19:21, that thou hast; 1Cor. 13:3, goods. In the sense of being the verb is stronger than the simple εἶναι, to be denoting being which is from the beginning, and therefore attaching to a person as a proper characteristic; something belonging to him, and so running into the idea of rightful possession as above.

Holy conversation and... Conversation means conduct and this Scripture refers to the way a Christian should live life – separate from sin. Godliness refers to the spirit of reverence which should permeate a Christian’s attitude – that which rules the heart.

Conversation (ἀναστροφῇ)

A favorite word with Peter; used eight times in the two epistles. From ἀνά, up, and στρέφω, to turn. The process of development in the meaning of the word is interesting. 1. A turning upside down. 2. A turning about or wheeling. 3. Turning about in a place, going back and forth there about one's business; and so, 4, one's mode of life or conduct. This is precisely the idea in the word conversation (Lat., conversare, to turn round) which was used when the A. V. was made, as the common term for general deportment or behavior, and was, therefore, a correct rendering of ἀναστροφή. So, Latimer on Sermons. We are not bound to follow the conversations or doings of the saints. And Shakspeare, 2 Hen. IV., v., 5:

“But all are banished till their conversation.

Appear wiser and more modest to the world.”

Our later limitation of the meaning to the interchange of talk makes it expedient to change the rendering, as Rev., to manner of living.

Godliness (εὐσεβείαις)

Used only by Peter (Acts 3:12), and in the Pastoral Epistles. It is from εὐ ,well, and σέβομαι, to worship, so that the radical idea is worship rightly directed. Worship, however, is to be understood in its etymological sense, worth-ship, or reverence paid to worth, whether in God or man. So, Wycliffe's rendering of Mat. 6:2, that they be worshipped of men; and worship thy father and thy mother, Mat. 19:19. In classical Greek the word is not confined to religion but means also piety in the fulfillment of human relations, like the Latin pietas. Even in classical Greek, however, it is a standing word for piety in the religious sense, showing itself in right reverence; and is opposed to δυσσέβεια, ungodliness, and ἀνοσιότης, profaneness. The recognition of dependence upon the gods, the confession of human dependence, the tribute of homage which man renders in the certainty that he needs their favor - all this is εὐσέβεια, manifest in conduct and conversation, in sacrifice and prayer Nägelsbach, cited by Cremer). This definition may be almost literally transferred to the Christian word. It embraces the confession of the one living and true God, and life corresponding to this knowledge. Both words are plural; holy livings and godlinesses.

All of the worldly goods in your custody today will be gone forever, someday. We are actually just custodians of these things.

When we die, we take nothing of this world with us. They are all passed on to someone who has a better use for them. Why should we worry and fret trying to amass great fortunes, if we are going to die and leave it to the next generation? This world and everything in it will pass away. We should be spending our time laying up treasures for heaven.

Again, Peter sees all this as a strong motivational expectation which should provoke holy living. The question, what kind of people ought you to be? is rhetorical. But in case someone should miss the point, Peter answered it: You ought to live holy and godly lives. Holy lives en hagiais anastrophais, lit., in holy conduct refers to Christian separation and sanctification - apart from the world, apart toward God. Godly eusebeiais; also, in 2Pet. 1:3, 1:6-7) refers to piety before God. The word live hyparchein is in the present tense, indicating that these qualities are to be constantly present in light of the Lord’s return. Scoffers, questioning the Lord’s coming with its ensuing judgment on them, lead ungodly lives (2Pet. 2:7, 2:10, 2:12-15, 2:18-20; 3:3). By contrast, Jesus’ followers, anticipating His return, are to be godly (2Pet.3:14; cf. Tit. 2:12-14; 1Jhn. 3:3).

2 Peter 3:12 "Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?"

Looking for and... Let us look forward to the renewal of the earth and to the day of God in the new earth when He will be all and all, as before rebellion and sin (1Co. 15:24-28; Rev. 21:1-22:5). With a continuing expectancy in our hearts, believers should continue looking for the grand finale of history, as divinely planned and set forth in prophetic Scripture. Hasting means eagerly desiring or enthusiastically anticipating the coming of the “day of God.” Christians are not to fear the future day of God, but eagerly hope for it. (1 Cor. 1:7; 16:22; 1 John 2:28; 3:3).

Looking for (προσδοκῶντας)

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

hasting unto the... Expecting and desiring the day of God. Man cannot hasten or hinder the coming of Christ, the coming kingdom, the day of God, or anything else fixed in God’s own time (Acts 1:7).

Hasting unto (σπεύδοντας)

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

the day of... The day of God is when God rules supremely again over all His creation without one person rebelling against Him, and as it was before Lucifer and Adam’s rebellions (1Cor. 15:24-28; Eph. 1:10; Rev. 21:1-22:5; Isa. 65:17; 66:22-24; 2Pet. 3:13). The day of God is not the same as the Day of the Lord. The day of God refers to the eternal state, in preparation of which the heavens and the earth are burned up and the new creation is made. It is likely so named because of what Paul had in mind in 1Cor. 15:28, the eternal glory of the new creation, with God being all in all.

When the day of God comes, man’s day will be over. The corrupting of the universe by man and Satan will have been terminated and judged, finally and forever.

This is not the second coming of Christ, but rather the arrival and presence of the day when God dissolves the heavens as we know them, the earth is burned up and the elements melt with fervent heat in a fiery cataclysmic event. This earth will be completely consumed and a new earth, fresh from the Creator’s hand, will replace the old one (Rev. 21 – 22).

Wherein (δι' ἣν)

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

the heavens being... This will be at the end of the day of the Lord and the beginning of the day of God (2Pet. 3:7, 3:10-13; 1Cor. 15:24-28; Rev. 20:7-15). The new world in which righteousness dwells, verse 13, requires the Lord to first destroy the old, sin-cursed universe (Rom. 8:19-22).

Melt (τήκεται)

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

Christians should not be caught up in the worries the world has. We look around us and see signs of the nearness of the coming of the Lord. The world's hearts are failing them for fear of the things that are coming upon the earth. The Christian should not fear but have faith. In fact, we should see these signs and rejoice that the coming of the Lord is near.

Again, Holiness and piety (2Pet. 3:11) not only cause God’s people to look forward to (from prosdokaō, expect and anticipate; cf. 2Pet. 3:13-14) the Lord’s return but also to speed its coming. How do believers hasten it? The godly lives of the Lord’s people, their praying, and their witnessing help bring others to repentance. Peter then repeated for emphasis the fact that at the commencement of eternity here called the day of God the heavens will be destroyed by fire and the elements will melt (cf. 2Pet. 3:10). That event concludes the day of the Lord (2Pet. 3:10) and commences the day of God.

2 Peter 3:13 "Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness."

to his promise... I create new heavens and a new earth; and the former shall not be remembered, nor come into mind. Here God declares that He will create or bring into existence renewed heavens and a renewed earth which will be so wonderful that the present ones will be forgotten in the glory and blessing that will then be enjoyed on the earth by the eternal society.

We look for.

The same verb as in 2Pet. 3:12 we just studied. It occurs three times in 2Pet. 3:12-14.

new heavens and a new earth. This term, new heavens and a new earth, is found only four times in Scripture, being used twice by Isaiah (Isa. 65:17; 66:22-24), once by Peter here, and once by John (in Rev. 21:1-22:5). Making the heavens and earth new will be accomplished at the close of the Millennium after all rebellion is put down on earth, all enemies are destroyed, and God has become all in all again, as before rebellion was started—first by Lucifer and later by Adam (Rom. 8:18-25; 1Cor. 15:24-28; Eph. 1:10; 2Pet. 3:10-13; Rev. 21-22).

new heavens and... Three times earth made new:

1. At its first creation (Gen. 1:1) The promise of a new universe is rooted in the Old Testament (Psm. 102:25; Isa. 65:17; 66:22). The word new means new in quality. (i.e. different from before, not just new in chronology).

2. At the recreation in the six days of Gen. 1:3-2:25; Exo. 20:11; 31:15

3. At the renovation of the heavens and the earth by fire (2Pet. 3:7, 3:12-13; Isa. 65:17; 66:22-24; Rev. 21:1-22:5).

New (καινοὺς)

(καινὸν)

Another adjective, νεόν, is employed to denote new wine in the sense of freshly-made (Mat. 9:17; Mark 2:22; Luke 5:37, 5:38, 5:39). The difference is between newness regarded in point of time or of quality. The young, for instance, who have lately sprung up, are νείοι, or νεώτεροι (Luke 15:12, 15:13). The new garment (Luke 5:36) is contrasted as to quality with a worn and threadbare one. Hence καινοῦ . So a new heaven (2Pet. 3:13) is καινὸς, contrasted with that which shows signs of dissolution. The tomb in which the body of Jesus was laid was καινὸν (Mat. 27:60); in which no other body had lain, making it ceremonially unclean; not recently hewn. Trench Synonyms cites a passage from Polybius, relating a stratagem by which a town was nearly taken, and saying we are still new καινοί and young νέοι in regard of such deceits. Here καινοί expresses the inexperience of the men; νέοι, their youth. Still, the distinction cannot be pressed in all cases. Thus, 1Cor. 5:7, Purge out the old leaven that ye may be a new νέον lump; and Col. 3:10, Put on the new νέον man, plainly carry the sense of quality. In our Lord's expression, drink it new, the idea of quality is dominant. All the elements of festivity in the heavenly kingdom will be of a new and higher quality. In the New Testament, besides the two cases just cited, νέος is applied to wine, to the young, and once to a covenant.

This is not the millennial earth, but a promised eternal realm consisting of new heavenly creations, pure from sin. These consist of a new earth as described in Rev. 21:1-6, and a new city, where the Bride of Christ will live forever, the place Jesus went to prepare for us (John 14:2-3; Heb. 11:16; 12:22-24; Rev. 21:9-14).

wherein dwelleth righteousness... The earth was originally created to be inhabited (Isa. 45:18). This purpose will be realized forever when the natural people who do not rebel with Satan at the end of the Millennium (Rev. 20:7-10) will remain on the earth after its renovation by fire and multiply forever, as God intended Adam and his race to do before the fall (Gen. 1:26-31; 8:22; 9:12; Isa. 9:6-7; 59:20; Dan. 2:44-45; 7:13-27; Luke 1:31-33; Rev. 11:15; 22:5) The universe is new in quality because righteousness has settle in and taken up permanent and exclusive residence (Isa. 60: 19-22; Rev. 21:1-7).

Abraham spent his life dwelling in tents looking for that city whose maker is God.

Gal. 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."

We should be looking for that same city. This world is not our home. We are strangers in this land waiting for our Deliverer to come and carry us to our promised land. Christians receive the righteousness of Christ when they are saved.

In the 21st chapter of Revelation, we read of the new heaven and new earth. This is a place of peace, and rest, and no tears. There will be no one, or nothing evil, in the new heaven and earth. The Light is provided by Jesus. To know the full impact of the wonders of this new heaven and new earth, read all of chapter 21 of Revelation.

Again, the old cosmic system will then give way to a new heaven and a new earth and this is what believers are looking forward to (cf. 2Pet. 3:12, 3:14), not to the earth’s destruction. The new heaven and new earth, given by the promise of God, will finally be the home or dwelling place of righteousness lit., in which righteousness dwells permanently. It will be the home of righteousness because the Righteous One will be there (Jer. 23:5-7; 33:16; Dan. 9:24; Rev. 21:1, 21:8, 21:27). What a contrast this will be to the world’s unrighteousness!

Verses 14-18: Peter’s reference to “our beloved brother Paul” indicates that the rift between Peter and Paul was not permanent (Gal. 2:14). Peter further refers to Paul’s “epistles” in relation to “the other scriptures” by equating them with all other Scripture, including the Old Testament.

Final Words

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

be diligent that... Three final commands that save the soul:

1. Be diligent that you may be found of Him in peace, without spot, and blameless (2Pet. 3:14)

2. Beware lest you also like the backsliders of 2Pet. 2:1-22, being led away with the error of the wicked, fall from your own steadfastness (2Pet. 3:17)

3. Grow in grace, and in the knowledge of Jesus Christ (2Pet. 3:18)

him in peace... When Christ returns, each Christian should be found enjoying the peace of Christ which knows no worry or fear about the Day of the Lord or the judgment of Christ (Phil. 4:6-7). To have this peace means that the Christian has a strong sense of assurance of his salvation and a life of obedience to Christ (1 John 4:17).

without spot and... Christians should have a spotless character and a blameless reputation. These characteristics are in graphic contrast to the false teachers (2:13), but like Christ (1 Peter 1:19).

Without spot and blameless

Spots (σπίλοι)

Only here and Eph. 5:27. Compare the kindred participle spotted (Jude 1:23), and defileth (Jas. 3:6).

Blemishes (μῶμοι)

Only here in New Testament. The negatives of the two terms spots and blemishes occur at 1Pet. 1:19.

If we are truly a new creature in Christ when we are saved, then we should walk in the salvation He has provided for us. We should be dead to the world and alive unto Jesus. He washed us in His blood and clothed us in His righteousness. We should never take the robe of righteousness off. Our walk in life should tell the world our standing with Christ.

1Thes. 5:23 "And the very God of peace sanctify you wholly; and [I pray God] your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ."

He is coming for a church that is without spot or wrinkle. Keep your love for Him pure. If you love Him, you will keep His commandments.

2 Peter 3:15 "And account [that] the longsuffering of our Lord [is] salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;"

the longsuffering of... In addition to what he has already explained in verse 9 about the Lord’s patience being the reason He delays judgment, here he adds that during the time of God’s patience, Christians should engage in seeking the salvation of souls.

This is related to verse 9. The scoffers in verse 9 are wondering why the Lord has not already come back, if he is truly coming. In verse 15 we see the reason for the delay. He is waiting patiently for those who will receive Him as Savior. He gave His body on the cross for all mankind, but we must come to Him to accept His free gift of salvation.

written unto you... To what letters of Paul Peter refers is not stated. It may be that he refers in particular to Hebrews. If so, it is further proof that Paul wrote Hebrews.

He cared enough for our salvation that He endured the humiliation and suffering of the cross to provide it for us. He is now giving ample time for all who will to come to Christ. I appreciate the recognition that Peter gives here, that the message Paul brought was true. Notice, also, that Peter says, the wisdom to bring the message was given to Paul.

The Holy Spirit had given it to Paul, when he was in the desert 3 years to be taught of God.

Verses 15b – 16: Hard to understand: Since Paul had by the time Peter wrote, written all his letters and died, the readers of 2 Peter would have already received letters about future events from Paul. Some of Paul’s explanations were difficult not impossible to interpret. Nevertheless, Peter uses Paul as a support for his teaching.

Again, the Lord’s patience is because of His desire that people come to salvation (cf. 2Pet. 3:9). The seeming procrastination of the Second Coming, far from being negative inaction on God the Father’s part is rather a demonstration of His makrothymian long-suffering. Now the world has time to repent, but this will not be so when the day of judgment (2Pet. 2:9; 3:7) comes. The Lord’s patience leads toward repentance, which is precisely the point Paul made in Rom. 2:4, though this may or may not be the passage Peter had in mind (cf. 2Pet. 3:16). Interestingly Peter called Paul our dear agapētos, beloved; cf. 2Pet. 3:1, 3:8, 3:14, 3:17) brother. Years before Paul had severely rebuked Peter (Gal. 2:11-14), but this did not sever their love and respect for each other.

2 Peter 3:16 "As also in all [his] epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as [they do] also the other scriptures, unto their own destruction."

some things hard... The things that Peter refers to are not listed, so it cannot be known what he would consider hard to understand. Had he possessed the whole New Testament Peter might have had more light on some of Paul’s statements. Then, too, if he had not been a special apostle to the Jews he might have understood more fully Paul’s doctrines to Gentiles concerning complete abolishment of the old law of Moses. Peter might not have been so definite about such doctrines due to his ministry among the Jews.

Hard to be understood (δυσνόητα)

Only here in New Testament.

unlearned and unstable... This should not be taken as proof that the Bible is hard to understand, or that the common man cannot understand it, for the unlearned and unstable not only stumble at the so-called things which are hard to comprehend by some, they also twist the so-called simple scriptures to their own destruction, not wanting to understand (Mat. 13:15-17; 1Cor. 2:14). In Peter’s day as today, there was a proliferation of foolish and hurtful perverting of apostolic teaching about the future verses 3-4; 2Thes. 2:1-5; 3:6-12).

They that are unlearned and unstable (οἱ ἀμαθεῖς καὶ ἀστήρικτοι)

Both words are peculiar to Peter. On the latter, see on 2Pet. 2:14.

Wrest (στρεβλοῦσιν)

Only here in New Testament. Meaning, originally, to hoist with a windlass or screw; to twist or dislocate the limbs on a rack. It is a singularly graphic word applied to the perversion of scripture.

Peter is correct in his statement that Paul is hard to understand sometimes. He even seems to contradict himself, until you realize that he must be all things to all people that by all means he might save some.

the other scriptures... This is one of the most clear-cut statements in the Bible to affirm that the writings of Paul are Scripture. Peter’s testimony is that Paul wrote scripture, but the false teachers distorted it. The new Testament apostles were aware that they spoke and wrote the Word of God (1Thes. 2:13) as surely as did the Old Testament prophets. Peter realized that the New Testament writers brought the divine truth that completed the Bible (1Pet. 1:10-12).

The other scriptures (τὰς λοιπὰς γραφὰς)

Showing that Paul's epistles were ranked as scripture. See on Mark 12:10.

Paul stayed within the customs of the people he was ministering to, that is where the difficulty of understanding came in. He did not say the same thing to all people, because he was trying to reach them for Christ at the level of understanding where they were. He, also, tried not to offend them in their customs and traditions, so they would receive the gospel message.

Unto their own... The fact that distorting Paul’s writings leads to eternal damnation proves that Paul’s writings were inspired of God.

Again, Peter said that Paul wrote about the same thing in all his letters. Though written with God’s wisdom (2Pet. 3:15), Paul’s letters contain some things that are hard to understand. The Greek word for hard to understand dysnoēta, only here in the NT was sometimes applied in secular Greek literature to oracles that were ambiguous and obscure. Peter himself, as well as the ignorant amatheis, unlearned, who were neophytes in New Testament doctrine, found some of Paul’s statements obscure. These difficult passages which Peter did not specify had caused the unstable astēriktoi; cf. 2Pet. 2:14) to pervert and distort streplousin, twist, torment; another word occurring only here in the NT their real meaning. But that was to be expected since that is how they handled the other Scriptures.

The fact that Peter referred to Paul’s letters and then to the other Scriptures indicates that Paul’s writings were then considered authoritative Scripture. Such behavior - twisting the Scripture to suit their own purposes - is met with God’s judgment which, in this case, the ignorant and unstable bring on themselves in the form of destruction (apōleian; cf. 2Pet. 2:1, 2:3). Believers may not fully understand all the Scriptures, but they certainly ought not twist their obvious meanings.

2 Peter 3:17 "Ye therefore, beloved, seeing ye know [these things] before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness."

Seeing ye know... Since Christians now know that there will be false teachers who will appear, twisting and distorting the Scriptures, they should be all the more on their guard.

beware lest ye… Here is another proof that it is possible for a Christian to be led into error and fall from his steadfastness. If such is not possible, then many scriptures like this are meaningless. Any time a believer seriously listens to a false teacher, he runs the risk of being led astray (2 Tim. 2:14-18; Titus 1:10-16).

Being led away (συναπαχθέντες)

Better, Rev., carried away. It is the word used by Paul of Barnabas, when he dissembled with Peter at Antioch. Barnabas was carried away with their dissimulation (Gal. 2:13).

error of the wicked... The error of the wicked is to wrest (twist) the Scriptures to make them condone or excuse their lusts and sinful practices.

Of the wicked (ἀθέσμων)

With the filthy conversation of the wicked. (ὑπὸ τῆς τῶν ἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς).

Lit., by the behavior of the lawless in wantonness. Rev., the lascivious life of the wicked. Life or behavior ἀναστροφῆς. See on 1Pet. 1:15. Wicked ἀθέσμων, lit., lawless. Only here and 2Pet.3:17. Wantonness (ἀσελγείᾀ), see on Mark 7:22.

Fall from (ἐκπέσητε)

Lit., fall out of. Ye are fallen from grace. (τῆς χἁριτος ἐξεπέσατε)

Having put yourselves under the economy of salvation by law, you have fallen out of the economy of salvation by the grace of Christ. Paul's declarations are aimed at the Judaisers, who taught that the Christian economy was to be joined with the legal. His point is that the two are mutually exclusive. Comp. Rom. 4:4, 4:5, 4:14, 4:16. The verb ἐκπίπτειν to fall out, in the literal sense, Acts 12:7; Jas. 1:11. In Class. of seamen thrown ashore, banishment, deprivation of an office, degeneration, of actors being hissed off the stage. Compare Gal. 5:4.

Steadfastness (στηριγμοῦ)

Only here in New Testament.

Established (ἐτηριγμένους)

See on 1Pet. 5:10. Perhaps the exhortation, strengthen thy brethren, may account for his repeated use of this word and its derivatives. Thus, unstable ἀστήρικτοι; steadfastness στηριγμοῦ , 2Pet. 3:16, 3:17. See on 2Pet. 1:12.

So much of the confusion in the church over one little Scripture causes people to fall away from the church. I personally believe the fight over denominations is the greatest tool that Satan has. Divide and conquer. I am not saying there should not be different denominations. I am saying we should not argue over denominational things.

1Cor.15:58 "Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord."

Heb. 3:14 "For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;"

Conclusion

In a warm and loving style dear friends occurs here for the fourth time in this chap.; cf. 2Pet.3:1, 3:8, 3:14) the Apostle Peter closes this public yet personal epistle with a word of warning (2Pet. 3:17) and a word of encouragement (2Pet. 3:18). Both are based on an assumption: You already know this. These words translate one Greek word (proginōskontes), from which comes the English word prognosis. When a medical prognosis is made, a patient is better able to prepare himself for what is ahead and if possible, to correct himself. When a doctor says, “If you continue to eat as much as you do now, you will have serious heart problems in a few years,” the patient “knows beforehand” and can therefore change his life in accord with the information he has.

Peter then warned, Be on your guard (phylassesthe). If Peter were writing today, he might say, don’t say I didn’t warn you. If his readers were not careful, they could be carried away by the error of lawless men athesmōn; cf. 2Pet. 2:7). The verb carried away synapachthentes; trans. led astray in Gal. 2:13) emphasizes a group or corporate movement. False teachers are not satisfied with ambushing one or two, now and then, here and there; they want to sweep large groups of people away from the correct doctrine of Christ. Those who keep company with such people are in danger of being led astray referred to as falling; cf. 2Pet. 1:10; Gal. 5:4). This does not refer to losing one’s salvation. On the other hand, those who have paid attention to the warnings, carefully heeding the prognosis, can maintain their secure position in the truth. Secure position translates stērigmou firm position; cf. the adjective astēriktos, unstable, in 2Pet. 2:14; 3:16, and the verb stērizei, make strong or firm in 1Pet. 5:10).

2 Peter 3:18 "But grow in grace, and [in] the knowledge of our Lord and Saviour Jesus Christ. To him [be] glory both now and for ever. Amen."

But.

This clause is connected to fall from your own stedfastness (2Pet. 3:17), meaning that one can backslide and fall from grace. See Gal. 1:6-9; 5:4; Heb. 12:15.

grow in grace... The Christian life is a growth. Every grace and blessing of the gospel is in seed-form and implanted in the newborn child of God (1Pet. 1:23; Jas. 1:18). If these seeds are watered from heaven and cared for by the individual in conformity to the Word of God, they will grow to full maturity. No single work of grace or even a dozen works of grace or anointing of the Spirit will make a person fully mature and beyond the growing stage of Christian experience. One must walk in the light as he receives knowledge, and he will grow normally to maturity in Christ (1Jhn. 1:7; 1Pet. 2:1-8). Peter ends this letter with a summary statement of the same instruction with which he began it (1:2-11). Pursuing Christian maturity and a deepening knowledge of the Lord Jesus Christ will lead to doctrinal stability and prevent a Christian from being led astray.

We have said so many times that a Christian must grow in the knowledge of the grace of God, or he will backslide. We never stay the same. We are either growing or going backwards. The very best way to grow in the Lord is to study His Word Bible. You could study it every day for the rest of your life and never know all there is in the Word.

It is alive and new every time you read it. Knowledge is accumulated learning. It takes effort on our part to gain knowledge of the Word. Seek, and ye shall find. Knock, and it shall be opened unto you. Pray the Holy Spirit will reveal the meaning of the Word to you as you read it, and it will amaze you what understanding it will bring.

To our Lord and Savior Jesus Christ be glory both now and forever more.

to him is... Such a call for glory to Christ demonstrates again the Peter considered Jesus Christ to be deity, equal in honor with God the Father (1:1; John 5:23).

now and forever... Is speaking of the eternal day where Jesus the Light of the world dwells. We can say with Peter, To God be the glory, now and forever more.

To grow in… grace is not subjective, based merely on experience and emotional happenings. It is objectively related to Peter’s key word knowledge (cf. 2Pet. 1:2-3, 1:5-6, 1:8, 1:20 understand; 2Pet. 2:20-21 twice in 2Pet. 2:21; 3:3). This is not just any knowledge; it is knowledge about our Lord and Savior Jesus Christ (cf. 2Pet. 1:1-2, 1:11; 2:20). The verb grow is a present imperative, which could be rendered be continually growing. Believers are to grow in grace, that is, in the sphere of God’s unmerited favor, and in the exercise of spiritual graces which Peter spoke of in 2Pet. 1:5-7. This process of spiritual growth begins by knowing Christ initially in regeneration (cf. John 17:3) and it continues in one’s deepening relationship with Him (Eph. 4:15; Phlp. 3:10; 1Pet. 2:2). Both are necessary. Without the initial knowledge there is no opportunity for growth. But if there is only that initial knowledge, the struggling new believer forgets that he has been cleansed from his past sins (2Pet. 1:9).

Now the apostle, at one time more comfortable in fishing boats than with the parchments of biblical texts, affirmed the oneness of the Father and the Son in a splendid doxology. The One, who is our Lord, is also our Savior. And glory, which belongs only to God (Isa. 42:8), is also the Son’s (cf. 2Pet. 1:17). To Him be glory lit., the glory is Peter’s praise and prayer (cf. 2Tim. 4:18). The glory of redemption, the glory of spiritual growth, the glory of manifesting the symphony of grace, the glory of escape from the false teachers, and the glory of His ultimate return - all glory belongs to Jesus. And He receives that glory both now and forever. Forever is literally, to the day of the Age - from the moment of the Cross, on through the days of the New Testament, throughout the history of the church, to the present hour, and throughout eternity! No wonder Peter concluded with the affirmative word of praise, Amen!

End Times Revealed

Monday, August 21, 2023

2 Peter Chapter 3

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