The Second Epistle of Peter
2Pe 1:11a Simon Acts 15:14; Luke 5:8; John 13:6; 20:2; 21:15
Simon, Peter’s old name, refers to his old man by birth; Peter, his new name given by the Lord (John 1:41-42), refers to his new man by regeneration. Here the two names are combined as one, signifying that the old man Simon had become the new man Peter.
2Pe 1:12b slave Rom. 1:1
Slave indicates Peter’s submission to the Lord, and apostle, the Lord’s commission to him.
2Pe 1:1c apostle 2 Pet. 3:2
2Pe 1:13 those
Referring to the Jewish believers in dispersion in the Gentile world (1 Pet. 1:1).
2Pe 1:14 allotted
As the children of Israel were allotted a piece of the good land (Josh. 13:6; 14:1-5; 19:51). This implies that the “all things which relate to life and godliness” (v. 3), including the divine nature (v. 4) partaken of by the believers through the equally precious faith according to the precious and exceedingly great promises, are the real inheritance given to the believers by God in the New Testament.
2Pe 1:15d faith 2 Pet. 1:5; 1 Pet. 1:7, 9
Faith is the substantiation of the substance of the truth (Heb. 11:1), which is the reality of the contents of God’s New Testament economy. The contents of God’s New Testament economy are composed of the “all things which relate to life and godliness” (v. 3), that is, the Triune God dispensing Himself into us as life within and godliness without (see points 1, 2, 4, and 5 and the last paragraph of note 11 in 1 Tim. 1). The equally precious faith, allotted to us by God through the word of God’s New Testament economy and the Spirit, responds to the reality of such contents and ushers us into the reality, making its substance the very element of our Christian life and experience. Such a faith is allotted to all the believers in Christ as their portion, which is equally precious to all who have received it. As such a portion from God, this faith is objective to us in the divine truth. But it brings all the contents of its substantiation into us, thus making them all, with itself (faith), subjective to us in our experience. This can be compared to the scenery (truth) and the seeing (faith) being objective to the camera (us). But when the light (the Spirit) brings the scenery to the film (our spirit) within the camera, both the seeing and the scenery become subjective to the camera.
2Pe 1:16 equally
The Greek word means of equal value or honor; hence, equally precious. Equal not in measure but in value and honor to all those who receive it.
2Pe 1:17 ours
Referring to the apostle Peter and all the other believers in the Jewish land. All the believers in the Gentile world share with all those in the Jewish land the same precious faith, which enables them to substantiate the blessing of life of the New Testament as their common portion allotted to them by God.
2Pe 1:18 in
In the sphere of.
2Pe 1:19 righteousness
Our God is righteous. Through His righteousness He has allotted the precious faith as a divine portion equally to all believers in Christ, both Jewish and Gentile, without respect of persons. And now He is not only our God but also our Savior. Thus, His righteousness now is not the righteousness only of God nor only of Christ, but the righteousness of both our God and our Savior, Jesus Christ. In that the Lord is our Savior, His righteousness is His righteous act, His death on the cross in absolute obedience (Phil. 2:8), by which He accomplished redemption for us (Heb. 9:12), enabling us to be justified by God (Rom. 5:18). In that the Lord is our God, His righteousness is His justice, since, based on the righteous act, the redemption of our Savior Jesus Christ (Rom. 3:24-25), He justifies all the believers in Christ (Rom. 3:26), both Jewish and Gentile (Rom. 3:30). In and by such a twofold righteousness, the righteousness of both our God and our Savior, Jesus Christ, the precious faith, the precious substantiation of the New Testament blessing, has been allotted equally to all believers among all nations.
2Pe 1:110 God
Jesus Christ is both our God and our Savior. This indicates that Jesus Christ is God being our Savior. He is the very God whom we worship, and He became our Savior to save us. At Peter’s time this designated the believers in Christ and separated them from the Jews, who did not believe that Jesus Christ was God, and from the Romans, who believed that Caesar, not Jesus Christ, was God.
2Pe 1:21 Grace
Or, Grace and peace be multiplied to you.
2Pe 1:22a multiplied 1 Pet. 1:2; Jude 2
Grace and peace came to us through the God-allotted faith, which substantiates the life-blessing of the New Testament (v. 1). This faith was infused into us through the word of God, which conveys to us the real knowledge of God and of Jesus our Lord. In the sphere of the full knowledge of God and of Jesus our Lord, and by means of this increasing and increased knowledge, the grace and peace that we have received will be multiplied.
2Pe 1:23 in
In the sphere of, by means of.
2Pe 1:24b knowledge 2 Pet. 1:3, 8; 2:20; 3:18; John 17:3; Phil. 3:8
This refers to a thorough, experiential knowledge. The full knowledge of the Triune God is for our participation in and enjoyment of His divine life and divine nature. It is in contrast to the killing knowledge of the human logic of philosophy, which invaded the church in its apostasy.
2Pe 1:25 Jesus
Some MSS read, Jesus Christ our Lord.
2Pe 1:31a divine cf. Rom. 1:20
[ par. 1 2 ]
2Pe 1:31 [1] Chapter 2 shows that this Epistle, like 2 Timothy, 2 John, 3 John, and Jude, was written in the time of the church’s degradation and apostasy. Hence, apostasy was the background of this book. The burden of the writer was to inoculate the believers against the poison of apostasy. God’s salvation is to impart Himself in His Trinity into the believers that He may be their life and life supply. This is God’s economy, God’s plan. The apostasy distracted the believers from the economy of God by leading them into the human logic of puzzling philosophies. This did not lead them to partake of the tree of life, which gives life, but to participate in the tree of knowledge, which brings in death (Gen. 2:9, 16-17). Thus the serpent deceived and seduced Eve (Gen. 3:1-6). In order to inoculate against this death-poison, in his healing Epistle the apostle first prescribed the divine power as the strongest and most effective antidote. This provides the believers with all things related to the generating and supplying divine life (not the killing knowledge) and the God-expressing godliness (not the show of human wisdom). This rich divine provision, which is covered in detail in the succeeding verses (to v. 11), is more than sufficient to enable the believers to live a proper Christian life and overcome the satanic apostasy.
2Pe 1:31 [2] Divine denotes the eternal, unlimited, and almighty divinity of God. Hence, divine power is the power of the divine life, which is related to the divine nature.
2Pe 1:32 granted
I.e., imparted, infused, and planted into us by the all-inclusive life-giving Spirit, who regenerates us and indwells us (2 Cor. 3:6, 17; John 3:6; Rom. 8:11).
2Pe 1:33 all
“All things which relate to life and godliness” are the various aspects of the divine life, typified by the riches of the produce of the good land in the Old Testament. They are the substance of our faith’s substantiation allotted to us by God as our portion for our inheritance.
2Pe 1:34b life Gen. 2:9; Psa. 36:9; John 1:4; 3:16; 10:10; 14:6; 1 John 1:2; 5:12; Titus 1:2; Acts 11:18; Rom. 5:10, 17, 21; 6:4; Col. 3:4; 1 Tim. 6:12, 19; Rev. 2:7, 10; 22:1-2, 14, 19
Life is within, enabling us to live, and godliness is without as the outward expression of the inward life. Life is the inward energy, the inward strength, to bring forth the outward godliness, which leads to and results in glory.
2Pe 1:35c godliness 2 Pet. 1:6; 1 Tim. 2:2; 3:16; 4:6-7; 6:3; 2 Tim. 3:12; Titus 1:1; 2:12
See note 22 in 1 Tim. 2.
2Pe 1:36 through
The imparting into us of all the things of life is through the full knowledge of God, which is conveyed and revealed to us through His word. This becomes the faith (objective), in which our faith (subjective) is produced.
2Pe 1:37 full
This refers to a thorough, experiential knowledge.
2Pe 1:38 Him
Referring to God, who is our Savior and our Lord Jesus Christ (vv. 1-2). He called us to His glory and virtue by His glory and virtue. His disciples saw His glory and virtue (v. 16; John 1:14) and were attracted by them. Then by this glory and virtue He called them to this glory and virtue. It is the same with all believers in Christ.
2Pe 1:3d called 1 Pet. 2:9; 3:9; 5:10; 1 Thes. 2:12; 2 Thes. 2:14; 2 Tim. 1:9; 2 Pet. 1:10
2Pe 1:39 by
Or, to.
2Pe 1:310e glory Rom. 1:23; 3:23; 5:2; 6:4; 8:18; 9:23; John 17:22, 24; Eph. 1:17; 3:16; 1 Cor. 2:7; 2 Cor. 4:17; Col. 1:27; 3:4; Heb. 2:10
I.e., the expression of God, God expressed in splendor.
2Pe 1:311f virtue 1 Pet. 2:9; cf. 2 Pet. 1:5; Phil. 4:8
Lit., excellency (see note 87 in Phil. 4), denoting the energy of life that enables us to overcome all obstacles and to carry out all excellent attributes. Glory is the divine goal; virtue is the energy and strength of life that enable us to reach the goal. This virtue, with all things relating to life, has been given to us by the divine power, but it needs to be developed on the way to glory.
2Pe 1:41 Through
Or, on account of, on the basis of. The Greek word has an instrumental sense, but it also denotes cause here.
2Pe 1:42 which
Referring to glory and virtue in v. 3. Through and on the basis of the Lord’s glory and virtue, by and to which we have been called, He has given us His precious and exceedingly great promises, such as in Matt. 28:20; John 6:57; 7:38-39; 10:28-29; 14:19-20, 23; 15:5; and 16:13-15. All these promises are being carried out in His believers by His life-power as the excellent virtue, unto His glory.
2Pe 1:43 exceedingly
Lit., greatest.
2Pe 1:4a promises 2 Cor. 7:1; cf. 2 Pet. 3:13
2Pe 1:44 these
Through the precious and exceedingly great promises we, the believers in Christ, who is our God and Savior, have become partakers of His divine nature in an organic union with Him, into which we have entered through faith and baptism (John 3:15; Gal. 3:27; Matt. 28:19). The virtue (energy of life) of this divine nature carries us into His glory (godliness becoming the full expression of the Triune God).
2Pe 1:4b partakers Heb. 12:10; 6:4; 3:1
2Pe 1:45 having
In his first Epistle the apostle told the believers that Christ had redeemed them from their vain manner of life (1 Pet. 1:18-19) and that they should, thus, abstain from fleshly lusts (1 Pet. 2:11) and no longer live in the flesh in the lusts of men (1 Pet. 4:2). Here, in his second Epistle, he unveiled to them the energy, the strength, by which they were enabled to escape the corruption in lust, and the result of that escape. The energy is the virtue of the divine life, and the result is that the believers partake of the divine nature of God and thus enjoy all the riches of what the Triune God is. In our partaking of the divine nature and in our enjoying of all that God is, all the riches of the divine nature will be fully developed, as described in vv. 5-7. Having escaped the corruption of lust in the world and having thus removed the barriers to the growth of the divine life in us, we are freed to become partakers of the divine nature and to enjoy its riches to the fullest extent in its development by the virtue of God unto His glory.
2Pe 1:4c escaped 2 Pet. 2:18, 20
2Pe 1:46 corruption
See note 15, point 3, in ch. 2.
2Pe 1:4d world 2 Pet. 2:20; 1 John 2:15-17; 5:4, 19; James 4:4
2Pe 1:47 by
Or, in.
2Pe 1:4e lust 2 Pet. 2:10, 18; 1 Pet. 4:2
2Pe 1:51 adding
Lit., bringing in beside. Beside, along with, the precious and exceedingly great promises given to us by God, we should bring in all diligence to cooperate with the enabling of the dynamic divine nature for the carrying out of God’s promises.
2Pe 1:5a diligence 2 Pet. 1:10
2Pe 1:52 supply
See note 193 in Phil. 1. What the divine power has given us in vv. 3-4 is developed in vv. 5-7. To supply virtue in faith is to develop virtue in the exercise of faith. This applies to all the other items.
2Pe 1:53b faith 2 Pet. 1:1; Gal. 5:6; James 2:22
This is the equally precious faith allotted to us by God (v. 1) as the common portion of the New Testament blessing of life for the initiation of the Christian life. This faith needs to be exercised that the virtue of the divine life may be developed in the succeeding steps and reach maturity.
2Pe 1:54c virtue Phil. 4:8; cf. 2 Pet. 1:3
Lit., excellency (see note 87 in Phil. 4); denoting the energy of the divine life, which issues in vigorous action (cf. note 311).
2Pe 1:55d knowledge 2 Pet. 1:2, 3, 8; 3:18; Phil. 1:9; 3:8
Virtue, the vigorous action, needs the bountiful supply of the knowledge of God and of Jesus our Lord (vv. 2-3, 8) regarding all things that relate to the divine life and godliness and the partaking of the divine nature (vv. 3-4) for our enjoyment in the subsequent development.
2Pe 1:61a self-control Acts 24:25; Gal. 5:23; 1 Tim. 3:2, 11; Titus 2:2
Or, temperance; the exercise of control and restraint over one’s self in its passions, desires, and habits. This needs to be supplied and developed in knowledge for the proper growth in life.
2Pe 1:62b endurance Rom. 5:3; Heb. 10:36; James 1:3
To exercise self-control is to deal with ourselves; to exercise endurance is to bear with others and with circumstances.
2Pe 1:63c godliness 2 Pet. 1:3
A living that is like God and that expresses God. As we exercise control over our self and bear with others and with circumstances, godliness needs to be developed in our spiritual life, that we may be like God and express Him.
2Pe 1:71a brotherly 1 Pet. 1:22
The Greek word is composed of to have affection for and a brother; hence, a brotherly affection, a love characterized by delight and pleasure. In godliness, which is the expression of God, this love needs to be supplied for the brotherhood (1 Pet. 2:17; 3:8; Gal. 6:10), for our testimony to the world (John 13:34-35), and for the bearing of fruit (John 15:16-17).
2Pe 1:72b love 1 Thes. 3:12
The Greek word is used in the New Testament for the divine love, which God is in His nature (1 John 4:8, 16). It is nobler than human love. It adorns all the qualities of the Christian life (1 Cor. 13; Rom. 13:8-10; Gal. 5:13-14). It is stronger in ability and greater in capacity than human love (Matt. 5:44, 46), yet a believer who lives by the divine life (v. 3) and partakes of the divine nature (v. 4) can be saturated with it and express it in full. Such a love needs to be developed in brotherly love to govern it and flow in it for the full expression of God, who is this love. Faith can be considered the seed of life, and this nobler love, the fruit (v. 8) in its full development. The six steps of development in between are the stages of its growth unto maturity.
2Pe 1:81 these
All the virtues covered in vv. 5-7, from faith to love.
2Pe 1:82 existing
The Greek word denotes that certain things exist in and belong to a person from the beginning, thus becoming his rightful possession to the present. This indicates that all the virtues mentioned above are the possession of the believers and exist in them forever through their experience of partaking of the divine nature in all its riches.
2Pe 1:83 abounding
The divine virtues not only exist in and are possessed by the believers but also abound and multiply in them in the development and growth of the divine life.
2Pe 1:84 constitute
This indicates that the virtues of the divine life and divine nature are the constituents of our spiritual constitution, our spiritual being, making us persons who do not have the elements of idleness and unfruitfulness.
2Pe 1:85 idle
Lit., unworking; hence, idle. One who is not idle may still be unfruitful. To be fruitful requires more growth in life and more supply of life. Idleness and unfruitfulness are constituents of our fallen being; working, the energizing of life, and fruitfulness are the constituents of our being that is growing in the divine life.
2Pe 1:86a unfruitful Titus 3:14; John 15:2-5; Jude 12; cf. 2 Cor. 9:10; Rom. 1:13; 6:22; 7:4; 15:28; Gal. 5:22; Eph. 5:9; Phil. 1:22; 4:17; Col. 1:6, 10; Heb. 12:11; 13:15; James 3:18; Rev. 22:2
This indicates that what is covered in vv. 5-7 is the development of the growth of the divine life unto its maturity.
2Pe 1:87 unto
The constitution that has the spiritual virtues as its constituents advances in many steps toward the full knowledge of our Lord Jesus Christ, with a view to the full realization of the all-inclusive embodiment of the Triune God. In this section of the Word, three prepositions are used regarding the relationship between the experience of life and spiritual knowledge: in, in v. 2, referring to the sphere of the knowledge; through, in v. 3, referring to the channel of the knowledge; and unto, in v. 8, referring to the knowledge in view as a goal.
2Pe 1:88b knowledge 2 Pet. 1:2
See note 24.
2Pe 1:9a blind Deut. 28:28-29; Isa. 59:10; Zeph. 1:17; 1 John 2:11; Rev. 3:17
2Pe 1:92 shortsighted
From the root word that means to close the eyes (because of strong light); hence, to be shortsighted. To be thus shortsighted is to be spiritually blind, unable to see something further in the divine life and divine nature of the Triune God dispensed into the believers as their bountiful supply.
2Pe 1:93 having
The Greek phrase has the sense of willing to forget, i.e., willing to forget the experience of the cleansing of our past sins. That cleansing took place so that we could go on in the divine life by partaking of the divine nature to reach the maturity of life. This is not to deny the faithful profession we made when we believed in Christ and were baptized into Him, or to lose the assurance of salvation that we received at that time, but to neglect what the initiation of salvation meant to us.
2Pe 1:9b cleansing Titus 2:14
2Pe 1:101 Therefore
Or, Therefore rather, brothers, be diligent…
2Pe 1:10a diligent 2 Pet. 1:5
2Pe 1:102 make
I.e., to develop the spiritual virtues in the divine life, to advance in the growth of the divine life. This makes God’s calling and selection of us firm.
2Pe 1:10b calling 2 Pet. 1:3; Eph. 1:18; 4:1, 4; Heb. 3:1
2Pe 1:10c selection 1 Pet. 1:2
2Pe 1:10d firm 2 Pet. 1:19; 3:17; Heb. 3:6, 14
2Pe 1:10e stumble 1 Pet. 2:8; Jude 24
2Pe 1:11a entrance Matt. 5:20; 7:21; 25:21, 23
2Pe 1:111 eternal
Referring to the kingdom of God, which was given to our Lord and Savior Jesus Christ (Dan. 7:13-14) and which will be manifested at His coming back (Luke 19:11-12). It will be a reward to His faithful believers, who pursue the growth in His life unto maturity and the development of the virtues of His nature that in the millennium they may participate in His kingship in God’s glory (2 Tim. 2:12; Rev. 20:4, 6). To enter thus into the eternal kingdom of the Lord is related to entering into God’s eternal glory, to which God has called us in Christ (1 Pet. 5:10; 1 Thes. 2:12 and notes 2 and 3).
2Pe 1:11b kingdom Acts 14:22; 1 Cor. 6:9-10; Gal. 5:21; Eph. 5:5
2Pe 1:11c bountifully Phil. 1:19
2Pe 1:112 supplied
The bountiful supply that we enjoy in the development of the divine life and divine nature (vv. 3-7) will bountifully supply us a rich entrance into the eternal kingdom of our Lord. It will enable and qualify us to enter into the coming kingdom by all the riches of the divine life and divine nature as our excellent virtues (energy) unto the splendid glory of God. This is not merely to be saved but, after being saved, to pursue the growth and maturity in the divine life and thereby receive the kingdom reward. See note 281 in Heb. 12.
2Pe 1:12a remind 2 Pet. 3:1; Jude 5; Rom. 15:15
2Pe 1:12b established 1 Thes. 3:2; Rom. 1:11-12
2Pe 1:121 present
I.e., the truth that is present with the believers, which they have already received and now possess. In the first section of this chapter, vv. 3-11, Peter used the provision of the divine life for the proper Christian life to inoculate against the apostasy. In the second section, vv. 12-21, he used the revelation of the divine truth, as the second antidote, to inoculate against the heresy in the apostasy, a heresy similar to today’s modernism. The provision of life and the revelation of truth are the antidotes used by Peter in dealing with the apostasy.
2Pe 1:12c truth 1 Tim. 2:4; 4:3; 6:5; 2 Tim. 2:18; Titus 1:1, 14
2Pe 1:131b tabernacle 2 Cor. 5:1-4
The temporal body (2 Cor. 5:1).
2Pe 1:13c stir 2 Pet. 3:1
2Pe 1:141a putting cf. 2 Tim. 4:6
I.e., to put off the body, to be unclothed of the body (2 Cor. 5:4), to leave the body, to die physically. Peter, like Paul (2 Tim. 4:6), knew that he would leave the world by martyrdom, and he was now ready for it.
2Pe 1:142 also
Peter remembered the Lord’s word to him concerning his death, given at the time the Lord charged him to feed His sheep (John 21:15-19).
2Pe 1:151a exodus cf. Luke 9:31
Or, departure; i.e., to leave the world. The same word is used in Luke 9:31.
2Pe 1:161 follow
Lit., follow out.
2Pe 1:16a cleverly 2 Pet. 2:3
2Pe 1:162b myths 1 Tim. 1:4 and note 1; Titus 1:14
Myths were the superstitious stories cleverly devised in Greek philosophy, which was related to the apostasy.
2Pe 1:16c power Mark 5:30; Luke 6:19; 8:46; 24:19
2Pe 1:163d coming 2 Pet. 3:4; Matt. 24:3 and note 3
The Greek word means presence.
2Pe 1:164e eyewitnesses 1 John 1:1
“‘Admitted into immediate vision of the glory,’ a word used for full initiation into the mysteries” (Darby). Peter realized that he, James, and John had been admitted into the highest degree of initiation at the Lord’s transfiguration, admitted to be the initiated spectators of His majesty. He considered the transfiguration of the Lord a figure of His second coming, even as the Lord did in Luke 9:26-36. The Lord’s transfiguration in glory was a fact, and he was in it. The Lord’s coming back in glory also will be a fact, as real as the Lord’s transfiguration, and he will be in it as well. This was not a cleverly devised myth told to the believers by the apostles.
2Pe 1:165 majesty
I.e., magnificence, greatness in splendor, honor, and glory, even magnificent glory (v. 17), as that which appeared to the eyes of Peter and the other two disciples in the Lord’s transfiguration (Matt. 17:1-2; Luke 9:32).
2Pe 1:17a voice Matt. 17:5; 3:17; Mark 9:7; Luke 9:35
2Pe 1:171 borne
Or, carried along. So also in vv. 18 and 21.
2Pe 1:172 magnificent
The overshadowing cloud at the Lord’s transfiguration (Luke 9:34-35), like the shekinah glory that overshadowed the expiation cover (Exo. 25:20; 40:34).
2Pe 1:18a holy Exo. 3:5; Josh. 5:15
2Pe 1:18b mountain Matt. 17:1; Mark 9:2; Luke 9:28
2Pe 1:191 And
And indicates that in addition to the truth of the Lord’s transfiguration, covered in the preceding verses as the inoculation against superstitious myths, the truth of the prophetic word is used for a more sure confirmation.
2Pe 1:19a prophetic 1 Pet. 1:10; 2 Pet. 3:2; Luke 1:70
2Pe 1:19b firm 2 Pet. 1:10
2Pe 1:192c lamp Psa. 119:105; John 5:35
Peter likened the word of prophecy in the Scripture to a lamp shining in a dark place. This indicates that (1) this age is a dark place in the dark night (Rom. 13:12), and all the people of this world are moving and acting in darkness; and (2) the prophetic word of the Scripture, as the shining lamp to the believers, conveys spiritual light that shines in their darkness (not merely knowledge in letters for their mental apprehension), guiding them to enter into a bright day, even to pass through the dark night until the day of the Lord’s appearing dawns. Before the Lord as the sunlight appears, we need this word as light to shine over our footsteps.
2Pe 1:193 dark
Or, murky place, a place that is squalid, dry, and neglected. This is a metaphor illustrating the darkness in the apostasy.
2Pe 1:194d day cf. Rom. 13:12; 1 Thes. 5:4-5, 8
[ par. 1 2 ]
2Pe 1:194 [1] A metaphor illustrating a coming time that will be full of light, as a bright day dawning, with the morning star rising, before its dawning, in the hearts of the believers, who are illuminated and enlightened by giving heed to the shining word of prophecy in the Scripture. In the time of apostasy the believers do well to give heed in this matter, that the prophetic word, as a lamp, may shine through the darkness of apostasy until such a day dawns upon them. This will cause and encourage them to earnestly seek the Lord’s presence and be watchful so that they will not miss the Lord in the secret part of His coming (parousia), when He will come as a thief (see notes 271 in Matt. 24 and 83 in 2 Thes. 2). Hence, this metaphor must allude to the coming age, the age of the kingdom, as a day that will dawn at the appearing (the coming) of the Lord (v. 16) as the Sun of righteousness (Mal. 4:2), whose light will shine to break through the gloom of the dark night of this age. Preceding this, in the darkest hour of the night the Lord will appear as the morning star (Rev. 2:28; 22:16) to those who are watchful and looking for His dear appearing (2 Tim. 4:8). They have been enlightened by the shining of the prophetic word, which is able to lead them to the dawning day.
2Pe 1:194 [2] If we give heed to the word in the Bible, which shines as a lamp in a dark place, we will have His rising in our hearts to shine in the darkness of apostasy where we are today, before His actual appearing as the morning star.
2Pe 1:19e morning Rev. 2:28; 22:16
2Pe 1:20a Scripture 2 Pet. 3:16; Acts 1:16; 2 Tim. 3:16
2Pe 1:201 one’s
Referring to the prophet who spoke the prophecy or to the writer who wrote the prophecy.
2Pe 1:202 interpretation
Lit., loosening, untying; hence, disclosure, explanation, exposition. One’s own interpretation means the prophet’s or writer’s own explanation or exposition, which would not be inspired by God through the Holy Spirit. The thought here is that no prophecy of Scripture is of the prophet’s or writer’s own concept, idea, or understanding; no prophecy comes from that source, the source of man; no prophecy originates from any prophet’s or writer’s private and personal thought. This is confirmed and explained by the succeeding verse.
2Pe 1:211 For
For introduces an explanation of the preceding verse. No prophecy of Scripture is of the prophet’s or writer’s exposition, for no prophecy was ever borne, or carried along, by the will of man. Rather, men spoke from God while being borne by the Holy Spirit.
2Pe 1:212 borne
In Greek the same word as in vv. 17, 18. No prophecy was ever borne by the will of man. Man’s will, desire, and wish, with his thought and exposition, were not the source from which any prophecy came; the source was God, by whose Holy Spirit men were borne, as a ship is borne by the wind, to speak out the will, desire, and wish of God.
2Pe 1:21a Spirit 2 Sam. 23:2; Ezek. 3:12, 14; 8:3
2Pe 2:11 But
After presenting to the believers (in ch. 1) the rich provision of the divine life and the shining enlightenment of the divine truth, thus providing for the maintenance of life and inoculating against the poison of the apostasy, in this chapter the apostle faithfully indicated as a warning to the believers the awful contents of the apostasy and its dreadful result. This warning is a close parallel to the warning given in Jude 4-19.
2Pe 2:1a false Deut. 13:1; 1 Kings 18:19, 22, 40; 22:6, 10, 20-23; Jer. 14:14; 27:9-10, 16; Matt. 7:15; 24:11; 1 John 4:1
2Pe 2:1b false cf. 2 Cor. 11:13, 26
2Pe 2:12c secretly Gal. 2:4; Jude 4
Or, bring in by smuggling. Lit., to bring in alongside, to bring in sideways. It means to introduce a new subject for which the hearers are not prepared. Here it denotes the false teachers’ bringing in and introducing their false teachings alongside the true ones.
2Pe 2:13 heresies
The Greek word means choices of opinion (of doctrine) different from that usually accepted, “self-chosen doctrines, alien from the truth” (Alford). Such doctrines cause division and produce sects. This word is used also in Acts 5:17; 15:5; 24:5, 14; 26:5; 28:22; 1 Cor. 11:19; and Gal. 5:20; and in Titus 3:10 in the adjective form, heretical (there rendered factious). Here it denotes the false and heretical doctrines brought in by the false teachers, the heretics. Such doctrines are like those of today’s modernism.
2Pe 2:1d denying Matt. 10:33; 26:34-35, 69-75; Luke 12:9; 2 Tim. 2:12; 1 John 2:22-23
2Pe 2:14e Master Jude 4; 2 Tim. 2:21; Rev. 6:10
This implies the Lord’s person and His redemptive work. The false teachers at Peter’s time, like today’s modernists in their apostasy, denied both the person of the Lord as the Master and His redemption, by which the Lord purchased the believers.
2Pe 2:1f bought Acts 20:28; 1 Cor. 6:20; 7:23; Rev. 5:9; 14:3-4
2Pe 2:15 destruction
[ par. 1 2 3 4 ]
2Pe 2:15 [1] In this Epistle, Peter used three different Greek words concerning the consequence of the apostasy under God’s governmental judgment:
2Pe 2:15 [2] (1) Apollumi signifies to destroy utterly; in the middle voice, to perish, as in 3:6. The thought is not extinction but ruin, loss (not of being but of well-being). In Matt. 10:28; 22:7; Mark 12:9; Luke 17:27, 29; John 3:16; 10:28; 17:12; 1 Cor. 10:9-10; 2 Cor. 2:15; 4:3; 2 Thes. 2:10; and Jude 5, 11, this word unveils more concerning God’s governmental judgment. In 3:9 it denotes the punishment of God’s governmental discipline.
2Pe 2:15 [3] (2) Apoleia, akin to apollumi, indicates loss (of well-being, not of being), ruin, destruction, or (physical, spiritual, or eternal) perdition. It is rendered destructive and destruction in 2:1, and destruction in 2:3; 3:7, 16. The same word is used to denote the different results of God’s varied judgments (see note 172, par. 2, in 1 Pet. 1). In cases such as those described in 2:1, 3; 3:7; John 17:12; Rom. 9:22; Phil. 1:28; 3:19; 2 Thes. 2:3; and Rev. 17:8, 11, it denotes eternal perdition. In cases such as those described in 3:16 (see note 4) and Heb. 10:39 (see note 2), it denotes the punishment of God’s governmental discipline, not eternal perdition. In Matt. 7:13 and 1 Tim. 6:9 it denotes a principle used for any case.
2Pe 2:15 [4] (3) Phthora, denoting corruption unto destruction, the destruction that comes with corruption, a destroying by means of corrupting (in reference to morality, soul, and body). It is rendered corruption in 1:4 and 2:19, and destruction and corrupting in 2:12; its verb form is used in the future passive voice and is rendered will be destroyed in 2:12, and in the present passive voice, rendered are being corrupted, in Jude 10. Its significance can be further seen in Rom. 8:21; 1 Cor. 3:17 and notes 1 and 2; 15:33; 2 Cor. 7:2; 11:3; Gal. 6:8; Rev. 11:18; and 19:2.
2Pe 2:21 follow
Lit., follow out.
2Pe 2:2a licentiousness 2 Pet. 2:7, 18; Jude 4
2Pe 2:22 way
I.e., the path of the Christian life according to the truth, which is the reality of the contents of the New Testament (1 Tim. 2:4; 3:15; 4:3; 2 Tim. 2:15, 18; Titus 1:1). It is designated by other titles according to its various virtues, such as the straight way (v. 15 and note 1; cf. Heb. 12:13), the way of righteousness (v. 21 and note; Matt. 21:32), the way of peace (Luke 1:79; Rom. 3:17), the way of salvation (Acts 16:17), the way of God (Matt. 22:16; Acts 18:26), the way of the Lord (John 1:23; Acts 18:25), and the Way (Acts 9:2; 19:9, 23; 22:4; 24:22). It is slandered as the way of heresy (Acts 24:14).
2Pe 2:2b reviled 1 Pet. 3:9
2Pe 2:3a covetousness 2 Pet. 2:14; Acts 20:33; 1 Thes. 2:5; Titus 1:11
2Pe 2:3b fabricated 2 Pet. 1:16
2Pe 2:3c words Rom. 16:18; Col. 2:4
2Pe 2:31e judgment Jude 4
First Peter stresses God’s governmental judgment (1 Pet. 4:17-18). This is continued in 2 Peter. Under God’s government the fallen angels were caught and are being kept for judgment (v. 4), and the age of the deluge and the cities of Sodom and Gomorrah were all judged (vv. 5-9). But God will mete out especially serious judgment to the New Testament heretics (v. 10). And all the ungodly will be judged and destroyed in the day when the heavens and the earth are burned by fire (3:7). Because of this, the God of justice and holiness has begun His governmental judgment from His own household—the believers. See note 172, par. 2, in 1 Pet. 1.
2Pe 2:32 of
I.e., from ancient times, as illustrated in vv. 4-9.
2Pe 2:33 destruction
See note 15, point 2.
2Pe 2:41a angels Jude 6; Matt. 25:41
The fallen angels (see notes 193 in 1 Pet. 3 and 41 in Rev. 12), who, according to the sequence of historical facts recorded in this chapter, were the first fallen ones in the universe.
2Pe 2:4b pits cf. Luke 8:31; Rev. 9:1, 2, 11; 20:1, 3; Rom. 10:7 and note 1
2Pe 2:42 Tartarus
A deep and gloomy pit, where the fallen angels are detained as in a prison. See note 194 in 1 Pet. 3.
2Pe 2:4c kept 2 Pet. 2:9; 3:7
2Pe 2:43 for
Or, until.
2Pe 2:44 judgment
The judgment of the great day (Jude 6), which probably will be the judgment of the great white throne, executed upon all the dead and the demons, and probably also upon the fallen angels (Rev. 20:11-15). It is logical that all the angels, demons, and men who have joined Satan in his rebellion will be judged at the same time, in the same way, and with the same result, immediately after their evil leader is judged and cast into the lake of fire (Rev. 20:10), into which they also will be cast. See note 172, par. 2, in 1 Pet. 1.
2Pe 2:5a world 2 Pet. 3:6
2Pe 2:5b Noah Gen. 7:1, 7, 23; 1 Pet. 3:20; Heb. 11:7
2Pe 2:51c righteousness Gen. 6:9; 7:1
Whether one is righteous and godly or unrighteous and ungodly is crucial in regard to God’s governmental judgment (vv. 5-9). To be righteous is to be right with man before God, and to be godly is to express God before man. This was the manner of life that Noah and Lot lived, a manner of life that spared them from God’s governmental judgment according to His righteousness.
2Pe 2:5d ungodly 2 Pet. 3:7; 1 Tim. 1:9; 2 Tim. 2:16; Titus 2:12
2Pe 2:6a Sodom Gen. 19:24; Deut. 29:23; Jude 7
2Pe 2:61 ruin
Or, overthrow.
2Pe 2:6b example cf. Num. 26:10
2Pe 2:62 live
I.e., to live in the flesh in the lusts of men, not in the will of God; to carry out the desire of the Gentiles (1 Pet. 4:2-3) and to have a vain, ungodly manner of life (1 Pet. 1:18).
2Pe 2:7a Lot Gen. 19:15-23, 29
2Pe 2:7b licentious 2 Pet. 2:2
2Pe 2:72 lawless
Unprincipled; a Greek word different from that for lawless in v. 8. Lawless here denotes especially those who violate the law of nature and conscience.
2Pe 2:8a tormented cf. Psa. 119:136; Ezek. 9:4
2Pe 2:91 godly
Those who, like Noah and Lot (vv. 5, 7), live a godly life, in contrast to those who live an ungodly life (v. 6).
2Pe 2:9a trial 1 Pet. 4:12; Dan. 3:17
2Pe 2:9b keep 2 Pet. 2:4; 3:7
2Pe 2:92 unrighteous
People who, like those in Noah’s time and those in Sodom and Gomorrah (vv. 5-7), live an unrighteous life, in the licentious manner of the lawless.
2Pe 2:93 for
Or, until.
2Pe 2:94c day Jude 6
The day of the final judgment, the judgment at the great white throne (see notes 74 in ch. 3, 44 in ch. 2, and 64 in Jude).
2Pe 2:95 judgment
See note 172, par. 2, in 1 Pet. 1.
2Pe 2:101 those
From here to the end of the chapter the exposure returns to the false teachers and their followers, who were exposed initially in vv. 1-3. In God’s governmental dealing they, especially, will be kept under punishment for the day of judgment because they go after the flesh, indulging for pleasure in the lust for defilement and in corrupting luxury, and despise the Lord’s government, rebelling against the Lord’s authority (vv. 10, 13-14, 18). Thus, they become persons who are like (1) animals without reason (v. 12); (2) spots and blemishes among the believers, who are God’s treasure (v. 13); (3) Balaam, forsaking the straight way for unrighteous gain (v. 15); (4) springs without water and mists driven by a storm (vv. 17-19); and (5) dogs and sows, becoming defiled both inwardly and outwardly (vv. 20-22).
2Pe 2:10a lust 1 Pet. 4:2; Jude 16; 1 John 2:16
2Pe 2:10b defilement Jude 8; 2 Pet. 2:20; 2 Cor. 7:1
2Pe 2:102 lordship
Referring, in general, to all those who have authority to rule, including, of course, the Lord Christ, who was anointed and set up by God and who is the center of the divine government, dominion, and authority (Acts 2:36; Eph. 1:21; Col. 1:16).
2Pe 2:103c self-willed Titus 1:7
Self-pleasing, seeking pleasure for self.
2Pe 2:104 dignities
Lit., glories; referring generally to both angels and men in power and authority (v. 11; Jude 9; Titus 3:1-2).
2Pe 2:111 angels
Angels and them, referring to dignities in v. 10, are mentioned here in a general way; but in Jude 9, regarding the same case, the archangel Michael and the devil are singled out.
2Pe 2:112 do
This is to keep the order of authority in God’s government.
2Pe 2:121 animals
Lit., living creatures (including man); indicating men who are living like animals.
2Pe 2:122 without
Or, irrational, having no sense regarding moral issues. The highest sense within man is his spirit, of which the conscience is the leading part. Since man’s fall, the conscience has governed man under God’s government. Some men are past feeling (Eph. 4:19 and note), having given up the consciousness of their conscience through their denial of God (Rom. 1:23-32). The first century heretics, such as the Sadducees in ancient Judaism (Acts 23:8), and the modernists in today’s Christianity are all in this category. They have denied the Lord to the uttermost so that their conscience is seared and has lost its consciousness (1 Tim. 4:2 and note 2), as if they do not even have a spirit (Jude 10, cf. 19). Thus, they become like animals without reason, like creatures of instinct, born natural to be captured, through their lust, by Satan, the destroyer of man, that they may be corrupted unto destruction. The portrayal here shows us that fallen men can be like animals without reason!
2Pe 2:123 for
Lit., unto; indicating that they are destined to be captured for destruction, to be made slaves of corruption (v. 19). By the supply of life through the divine provision (1:3-4) we are able to escape this corruption that brings in destruction. See note 15, point 3.
2Pe 2:124 destruction
The same Greek word as for corruption.
2Pe 2:125 destroyed
The same Greek word as for corrupted, referring to destruction caused by corruption.
2Pe 2:131 Suffering
Some MSS read, Receiving the wages of unrighteousness.
2Pe 2:132a wages 2 Pet. 2:15; Acts 1:18
I.e., wages of unrighteous doing.
2Pe 2:13b pleasure Luke 8:14; Titus 3:3; James 4:3; 5:5
2Pe 2:133c spots 2 Pet. 3:14; Eph. 5:27
The lust-indulging heretics are to genuine believers, who are God’s treasure, as spots and blemishes are to precious gems.
2Pe 2:141a adultery James 4:4
Lit., an adulteress.
2Pe 2:14b ceasing 1 Pet. 4:1; cf. Rom. 6:2
2Pe 2:14c enticing 2 Pet. 2:18; James 1:14
2Pe 2:14d unstable 2 Pet. 3:16
2Pe 2:14e covetousness 2 Pet. 2:3
2Pe 2:14g curse Rom. 9:3; 1 Cor. 16:22; Gal. 1:8-9
2Pe 2:151 straight
To take the straight way, such as the way of the truth (v. 2 and note 2) and the way of righteousness (v. 21 and note 1), is to live an upright life without crookedness and bias, without unrighteousness.
2Pe 2:15a gone Ezek. 14:11
2Pe 2:152 following
Lit., following out.
2Pe 2:153b Balaam Num. 22:5, 7; Deut. 23:4; Neh. 13:2; Jude 11; Rev. 2:14
Balaam was a genuine Gentile prophet, not a false one, but he loved the wages of unrighteousness (Num. 22:5, 7; Deut. 23:4; Neh. 13:2; Rev. 2:14).
2Pe 2:15c wages 2 Pet. 2:13
2Pe 2:161a beast Num. 22:21-30
I.e., donkey.
2Pe 2:171 springs
The dried up heretical teachers are springs without water and mists driven by a storm, that is, waterless clouds being carried off by winds (Jude 12), having nothing of life to meet the need of the thirsty ones.
2Pe 2:172b gloom Jude 13
This also is God’s governmental dealing.
2Pe 2:18b vanity 1 Pet. 1:18; Rom. 1:21
2Pe 2:18c entice 2 Pet. 2:14
2Pe 2:18d lusts 1 Pet. 2:11; 4:2; 2 Pet. 2:10
2Pe 2:18e escaping 2 Pet. 2:20; 1:4
2Pe 2:181 live
Or, behave, conduct themselves.
2Pe 2:19a freedom 1 Pet. 2:16; Gal. 5:1, 13; James 1:25
2Pe 2:19b slaves John 8:34; Rom. 6:16
2Pe 2:191 corruption
See note 15, point 3.
2Pe 2:192 by
Or, to.
2Pe 2:20a escaped 2 Pet. 2:18
2Pe 2:20b defilements 2 Pet. 2:10
2Pe 2:20c world 2 Pet. 1:4; 1 John 2:15-17; 5:19; James 4:4
2Pe 2:20d knowledge 2 Pet. 1:2
2Pe 2:20e entangled 2 Tim. 2:4; Heb. 12:1
2Pe 2:20f worse Matt. 12:45
2Pe 2:211 way
To take the way of righteousness is to live a life that is right with both God and man; it is another aspect of the way of the truth (v. 2 and note 2) and the straight way (v. 15 and note 1). This is the way of living a life according to God’s righteousness, a way that can receive His governmental judgment (vv. 3, 9) for His kingdom of righteousness (Rom. 14:17; Matt. 5:20). Peter in his Epistles stressed both the manner of life and the way of life because his writings are based on the governmental point of view of God’s administration. To correspond with the government of Him who is holy and righteous, God’s people need to have a manner of life that is holy, pure, good, and excellent (1 Pet. 1:15; 3:16, 2; 2:12; 2 Pet. 3:11), not licentious and vain (v. 7; 1 Pet. 1:18), in His straight way of righteousness and truth.
2Pe 2:21a turn cf. Ezek. 18:24
2Pe 2:221a dog Prov. 26:11
Dogs and sows are unclean animals according to the ordinances of God’s holiness (Lev. 11:27, 7; Matt. 7:6 and note 2). Dogs are accustomed to eating filthy things. They vomit what they eat and turn to their own vomit, becoming filthy inwardly. Sows wallow in the mud, making themselves filthy outwardly. The God-denying heretics eventually become like these dirty animals, making themselves filthy both inwardly and outwardly. (What serious judgment they deserve according to God’s righteousness in His governmental administration!) Hence, they are very contagious, and the believers are prohibited from having contact with them (2 John 9-11).
2Pe 2:222 to
Lit., upon.
2Pe 3:1a stir 2 Pet. 1:13
2Pe 3:1b reminder 2 Pet. 1:12; Jude 5; Rom. 15:15
2Pe 3:2a remember Jude 17; 2 Pet. 1:15
2Pe 3:21b words 2 Pet. 3:5, 7
The words spoken by the prophets are the contents of the Old Testament, the Scriptures v. 16; 1:20), and the commandments preached by the apostles are the contents of the New Testament, the apostles’ teaching (Acts 2:42). Peter used both to confirm and strengthen his writings as an inoculation against the heretical teachings in the apostasy. In his first Epistle, concerning the full salvation of God, he referred to both the prophets and the apostles (1 Pet. 1:9-12). Then in the second Epistle, concerning the shining of the divine truth, he again referred to both (1:12-21). Here, for the third time, he did the same.
2Pe 3:2c prophets Luke 1:70; Acts 3:21; Heb. 1:1; 1 Pet. 1:10; 2 Pet. 1:19-21
2Pe 3:2d apostles 2 Pet. 1:1; Jude 17
2Pe 3:31a last 1 Pet. 1:5
See note 12 in 2 Tim. 3.
2Pe 3:32b mockers Jude 18
They may be the false teachers mentioned in 2:1. Their mocking was a part of the apostasy.
2Pe 3:3c lusts 1 Pet. 4:2; 2 Pet. 1:4; James 1:14-15; 4:1
2Pe 3:4a Where cf. Jer. 17:15
2Pe 3:41b promise 2 Pet. 3:9, 13; 1:4
The promise of the Lord’s coming was given to the fathers by the holy prophets (v. 2) in the Old Testament (Psa. 72:6-17; 110:1-3; 118:26; Dan. 7:13-14; Zech. 14:3-9; Mal. 4:1-3).
2Pe 3:42c coming 2 Pet. 1:16
The Greek word means presence.
2Pe 3:4d fathers Rom. 15:8; 9:5; Acts 13:32; 26:6; Heb. 1:1
2Pe 3:51 this
Or, this is hidden from them by their own willfulness. I.e., they are willfully ignorant of this; hence, this escapes their notice. The heretical mockers ignore willfully and deny purposely the word of God spoken by the prophets in the Scriptures. So Peter reminded the believers to remember the holy words spoken by both the Old Testament prophets and the New Testament apostles (vv. 1-2).
2Pe 3:52a word 2 Pet. 3:2, 7
The promise concerning the Lord’s coming (v. 4) is the word of God. The mockers should not ignore that it was by the word of God that the heavens and the earth came into existence (Heb. 11:3) and that it is by the same word that the heavens and the earth are being kept (Heb. 1:3) for the day of judgment and destruction of ungodly men (v. 7). So the mockers should be assured that by the word of God all the material universe, which includes them, will be judged by the coming of the Lord.
2Pe 3:53b heavens Zech. 12:1
In the beginning, that is, of old, the heavens and the earth were created by God (Gen. 1:1). By the word of God (Psa. 33:6) first the heavens came into existence and then the earth (Job 38:4-7).
2Pe 3:54 compacted
Lit., standing together, standing with (in juxtaposition, side by side). First, in Gen. 1:1 the earth came into existence, and then, in Gen. 1:9, also by the word (the speaking) of God (Psa. 33:9), the earth began to be compacted out of water and through water, that is, to stand together with water in juxtaposition, emerging partly from the water and remaining partly submerged under water.
2Pe 3:5d water Psa. 24:2; 136:6
2Pe 3:61 which
Referring to water in v. 5. The earth was compacted out of water and through water in an orderly condition. But through the same water it was judged and destroyed by the flood at Noah’s time (Gen. 7:17-24), indicating that all things did not continue in the same way from the beginning of creation.
2Pe 3:62a world 2 Pet. 2:5
The Greek word means order, a system, referring here to the world with its inhabitants. The earth in the preceding verse became the world in this verse—not merely the earth, but the earth with its inhabitants in a system. This refers to the world in Noah’s age, which was judged by God with the flood because of the sinfulness and ungodliness of that age (Gen. 6:5-7, 11-13, 17). This book is concerned mainly with the divine government and all its judgments. The first judgment on the world was the one executed by the flood in Noah’s day, which cleared up that ungodly world. This must have been Peter’s thought while he was writing this verse, implying that this age of apostasy will also be judged on the day of the Lord’s appearing, as in the day of Noah (Matt. 24:37-39).
2Pe 3:63 then
Then refers to the age of Noah.
2Pe 3:64b flooded Gen. 7:18-19
Referring to the flood of Noah’s time (2:5), which caused the earth to be destroyed (Gen. 6:13, 17; 9:11). The earth then did not remain the same but experienced a cataclysm by being flooded with water, and was destroyed. Here Peter argued strongly with the heretical mockers. They said that “all things continue in this way from the beginning of creation” (v. 4). But actually a cataclysm did come upon the earth because of the ungodliness of its inhabitants. This implies that the present world will not continue in the same way but will experience another cataclysm through the Lord’s coming with His judgment upon the rebellious, including the false teachers and the heretical mockers in the apostasy.
2Pe 3:65c perished 2 Pet. 3:9; Jude 11; cf. 1 Pet. 1:7
I.e., was destroyed, demolished, laid waste (Gen. 6:13, 17). See note 15, point 1, in ch. 2.
2Pe 3:7a heavens Rev. 20:11; 21:1; Heb. 1:10-12; Matt. 24:35
2Pe 3:71 now
In contrast to then in v. 6 and referring to the present heavens and earth, which remain by the word of God (Gen. 8:22) and will not be destroyed again by water, according to the covenant God made with Noah (Gen. 9:11), but will be burned by fire on the day of judgment and destruction of ungodly men.
2Pe 3:72 same
The same word refers to the word of God mentioned in v. 5, which is included in the words of the prophets in the Old Testament. The false and heretical teachings in the apostasy are a deviation from the word of God spoken by the prophets in the Old Testament and the apostles in the New Testament. Hence, the antidote administered through Peter’s inoculation against the poison of the apostate teachings was the holy word with the divine revelation, which Peter stressed repeatedly.
2Pe 3:7b word 2 Pet. 3:2, 5
2Pe 3:7c stored 2 Pet. 2:4, 9
2Pe 3:73d fire 2 Pet. 3:10, 12
The fire that will burn up the heavens and the earth (v. 10) at the end of the millennium when the judgment of the great white throne comes (Rev. 20:11). God’s initial judgment upon the universe was by water (v. 6), but His consummate judgment will be by fire. Water only washes away the filthiness from the surface, but fire changes the nature of the entire substance. This is another indication that the heavens and the earth will not remain the same as they are but will be cleared up by fire, and that the ungodly false teachers (2:1) and mockers (v. 3) will be judged and destroyed under the divine government.
2Pe 3:7e kept 2 Pet. 2:4, 9
2Pe 3:7f day 2 Pet. 2:9
2Pe 3:74 judgment
[ par. 1 2 ]
2Pe 3:74 [1] The judgment of the great white throne, which will take place after the millennium and will precede the new heaven and new earth (Rev. 20:11—21:1). Through that judgment all the ungodly will be cast into the lake of fire for destruction (see note 31 in ch. 2). Since it will be the final judgment upon men and the demons (Rev. 20:13 and note), it is of the greatest relevance to the government of God in the universe. See note 172, par. 2, in 1 Pet. 1.
2Pe 3:74 [2] Here Peter skipped over the millennium of one thousand years, going directly from the Lord’s coming to the judgment of the great white throne. To him, as to the Lord, that one thousand years will be like one day (v. 8), a short time. He was dealing here with God’s governmental judgment. In God’s economy the millennium is not for that purpose.
2Pe 3:75g destruction 1 Thes. 5:3; 2 Thes. 1:9
See note 15, point 2, in ch. 2.
2Pe 3:76h ungodly 2 Pet. 2:5
Including the false teachers (2:1) and the heretical mockers (v. 3).
2Pe 3:81 escape
Or, be hidden from you; i.e., escape your notice.
2Pe 3:82 one
With the Lord God, who is eternal, the sense of time is compressed a thousandfold compared with man’s sense of time. Hence, for the fulfillment of His word, especially the word of His promise, the crucial matter is not the time but the fact. Whatever He has promised will sooner or later become a fact. We should not be troubled by the sense of delay according to our reckoning of time.
2Pe 3:8a thousand Psa. 90:4; Rev. 20:4, 6
2Pe 3:91 does
Or, is not tardy.
2Pe 3:9a delay Hab. 2:3; Heb. 10:37
2Pe 3:9b promise 2 Pet. 3:4, 13
2Pe 3:92 some
These must be the mockers (v. 3).
2Pe 3:93c delay Ezek. 12:22
Or, tardiness.
2Pe 3:94d long-suffering 2 Pet. 3:15
The Lord’s heart is set not on the time of the fulfillment of His promise but on His people, whom He possesses peculiarly as a treasure (1 Pet. 2:9; Titus 2:14 and note 3). His desire is that none of us, His precious redeemed ones, would be punished by His governmental judgment but would have a prolonged season to repent that we may be spared from His punishment.
2Pe 3:95e perish 2 Pet. 3:6; Jude 5, 11
Or, be destroyed. See note 15, point 1, in ch. 2. Since you in this verse refers to the believers in Christ, perish refers not to the eternal perdition of the unbelievers but to the punishment of God’s governmental disciplining of the believers (1 Pet. 4:17-18 and note 182; 1 Thes. 5:3, 8 and note 3).
2Pe 3:96f all cf. 1 Tim. 2:4
Referring to the believers.
2Pe 3:97g repentance Rev. 2:5, 16, 22; 3:3, 19; cf. Ezek. 18:23, 32; 33:11
Repentance unto salvation (v. 15), which is to repent for not being watchful for the day of the Lord’s coming (v. 10) and not living a life in a holy manner and godliness (v. 11).
2Pe 3:101a day 1 Cor. 1:8; 2 Cor. 1:14; Phil. 1:6, 10; 2:16; 2 Tim. 1:12, 18; 4:8
Mainly in the sense of judgment (1 Thes. 5:2 and note 2) for God’s government.
2Pe 3:102 come
The day of the Lord for His judgment (1 Thes. 5:3-4) will come before the millennium (Rev. 18:1; 19:11; 20:4-6).
2Pe 3:10b thief Matt. 24:43; 1 Thes. 5:2; Rev. 3:3; 16:15
2Pe 3:103 which
Referring to the day of the Lord.
2Pe 3:104c heavens Psa. 102:26; Isa. 34:4; 51:6; Matt. 24:35; Heb. 1:11; Rev. 6:14; 20:11; 21:1
This will take place after the millennium (Rev. 20:7, 11). This indicates again that Peter skipped over the one thousand years of the millennium (see note 74).
2Pe 3:105 roar
I.e., a rushing sound or noise. It may be a proclamation of a great change in the universe from the old to the new.
2Pe 3:106 elements
The physical elements that compose the heavens.
2Pe 3:107d dissolved cf. Micah 1:4
Compare dissolved and burned up with roll them up and changed in Heb. 1:12, fled away and no place was found for them in Rev. 20:11, and passed away in Rev. 21:1. The burning with intense heat to dissolve the heavens and the earth is the procedure God will use to roll up the heavens and the earth and put them away that they may be changed from the old to the new (v. 13; Rev. 21:1). This will be God’s final and consummate dealing with His creation in His government. In God’s final dealing all the material things will pass away, but His eternal word will abide forever (Matt. 24:35; 1 Pet. 1:25). The word of His prophecy will remain and be fulfilled at His appointed time for the accomplishing of His eternal will, regardless of the change that will occur in the physical universe.
2Pe 3:108 works
This may refer to both God’s works of nature and man’s works of art.
2Pe 3:111 all
All things, both in the heavens and on the earth, have been defiled by the rebellion of Satan and the fall of man. Although all things, whether on the earth or in the heavens, have been reconciled to God through Christ by His blood (Col. 1:20 and note 4)—even the heavenly things having been purified by the blood of Christ (Heb. 9:23 and note 1)—they will still need to be cleared up by being burned up in God’s governmental dealing, that they may become new in nature and appearance in God’s new universe (v. 13). Thus, what kind of persons ought we, the children of the holy God, to be in holy manner of life and godliness; that is, what kind of transformation ought we to experience in order to live a life in the manner of God’s holy nature and godliness to express Him, that we may be qualified to match His holy government?
2Pe 3:112 are
Some MSS read, therefore are to be dissolved.
2Pe 3:113 in
The divine power has provided us with all things that are needed to live a life in a holy manner and godliness (1:3).
2Pe 3:11a holy 1 Pet. 1:15; Heb. 12:14
2Pe 3:11b godliness 1 Tim. 2:2; 4:7-8
2Pe 3:121a Expecting Rom. 8:19
While we live a transformed life in a holy and godly manner, we are expecting, awaiting, and hastening the coming of the day of God.
2Pe 3:122 coming
The Greek word means presence.
2Pe 3:123 day
The day of God is the day of the Lord (v. 10), and to the children of Israel in the Old Testament, the day of the Lord is the day of Jehovah (Isa. 2:12; Joel 1:15; 2:11, 31; 3:14; Amos 5:18, 20; Obad. 15; Zeph. 1:7, 14, 18; 2:2-3; Zech. 14:1; Mal. 4:1, 5). In such expressions, day is used mainly in the sense of judgment for governmental dealing. Before the Lord comes, it is “man’s day,” in which man judges until the Lord comes (1 Cor. 4:3-5). Then, it will be “the day of the Lord,” which will begin with the Lord’s parousia (presence—Matt. 24:3 and note 3) with all its judgments and will end with the judgment upon men and the demons at the great white throne (Rev. 20:11-15 and notes). The Lord’s parousia (presence) will begin when the overcoming saints are raptured to the throne of God in the heavens before the great tribulation of three and a half years (Rev. 12:5-6; 14:1). Then, all the supernatural calamities of the sixth seal and the first four trumpets will be meted out to smite the earth with the things on it and the heavens with their heavenly bodies (Rev. 6:12-17; 8:7-12). This will be the beginning of the great tribulation. The great tribulation, which will consist mainly of the woes of the last three trumpets, including the plagues of the seven bowls, will last for three and a half years (Matt. 24:21-22, 29; Rev. 8:13—9:21; 11:14; 15:5—16:21). That will be a time of trial for the inhabitants of the whole earth (Rev. 3:10), including the Jews (Isa. 2:12; Zech. 14:1-2; Mal. 4:1, 5; Joel 1:15-20; 2:1, 11, 31) and the believers in Christ who are left in the tribulation (Rev. 12:17). At the end of the great tribulation, Christ’s parousia (presence), with the overcomers, will come to the air (Rev. 10:1), and the dead saints will be resurrected and raptured together with the majority of the living believers, who will have passed through the great tribulation, to meet with the Lord in the air (1 Cor. 15:52; 1 Thes. 4:16-17; Rev. 14:14-16). After this, all the believers will be judged by the Lord at His judgment seat in the air (2 Cor. 5:10). Then the Lord will have His wedding feast with the overcoming saints (Rev. 19:7-8). Immediately after this, the Lord with His bride, composed of the overcoming saints as His army, will come to the earth (Zech. 14:4-5; Jude 14; 1 Thes. 3:13) to fight and defeat Antichrist and his army; they will seize Antichrist and his false prophet and cast them alive into the lake of fire (Rev. 19:11-21). At approximately that time, Babylon the Great will be destroyed (Rev. 17:1—19:3). At the same time, the Lord will deliver, gather, and restore the children of Israel (Zech. 12:2-14; Rom. 11:26; Matt. 24:31; Acts 1:6). Following this, Satan will be bound and cast into the abyss, the bottomless pit (Rev. 20:1-3). Then the Lord will judge the nations (the living—Matt. 25:31-46; Joel 3:2). After this, the millennial kingdom will come (Rev. 20:4-6). After the thousand years, Satan will be loosed from the abyss and will instigate certain of the nations, Gog and Magog in the north of the eastern hemisphere, to carry out the last rebellion against God. They will be subdued and burned, and the deceiving devil will be cast into the lake of fire (Rev. 20:7-10). Following this, the heavens and the earth will be fully cleared up by being burned up (vv. 7, 10). Then will come the final judgment upon men (the dead) and the demons, and probably also upon the fallen angels (2:4 and note 4), at the great white throne (Rev. 20:11-15). That will be God’s consummate dealing with His old creation in His universal government and will be in addition to so many judgments and dealings executed within the day of the Lord to clear up the old universe. Then a new universe will begin with the new heaven and new earth for eternity (Rev. 21:1), in which there will be no more judgment related to God’s governmental dealing, for no unighteousness will dwell there. Therefore, not counting the one thousand years, the day of the Lord will be very short, probably not more than seven years. This will be the main part of the last week (seven years) of the seventy weeks in Dan. 9:24-27. It is unscriptural to consider the day of God and the day of the Lord two different days: the day of the Lord ends with the millennial kingdom, and the day of God begins with the burning of the heavens and the earth, followed by the judgment of the great white throne. Actually, since the judgment of the great white throne will be executed by the Lord Jesus (Acts 10:42; 17:31; 2 Tim. 4:1), it too will be in the day of the Lord. God does not judge anyone; He has given all judgment to the Lord (John 5:22).
2Pe 3:124 which
Referring to the coming of the day of God, which is for executing judgment upon every part of the old creation to clear it up. On account of the coming of such a day, the heavens will no longer be able to stand and remain as they have been, but will be dissolved, their elements melting away in the intense heat of the burning fire.
2Pe 3:12b fire 2 Pet. 3:7, 10
2Pe 3:131a promise 2 Pet. 3:4, 9
After all the material things are dissolved, God’s promise as His everlasting word will still exist for His redeemed people to trust in and stand upon with the expectation of a new universe. We should set our hope not on the visible elements but on what the word of God promises for our destiny, that is, the new heavens and new earth, which have not yet come into our view.
2Pe 3:132b new Isa. 65:17; 66:22; Rev. 21:1
The new heavens and new earth are the old heavens and old earth renewed and transformed through the burning of God’s judging fire, just as the new man is our old man renewed and transformed (Col. 3:9-10; 2 Cor. 3:18).
2Pe 3:133 righteousness
Righteousness is the main factor based on which God’s governmental judgment is meted out to all creatures in His old creation. Hence, in these two books concerning God’s government, this matter is stressed repeatedly (1 Pet. 2:23-24; 3:12, 14; 4:18; 2 Pet. 1:1; 2:5, 7-8, 21; 3:13). The main matter seen in John’s writings is the love of God expressed in His life; in Paul’s writings, the grace of God distributed in His economy; and in Peter’s writings, the righteousness of God maintained in His government. God’s life, economy, and government are the basic structures of the ministry of the three apostles. Life is of love, economy is through grace, and government is based on righteousness. This righteousness will dwell in the new heavens and new earth, saturating God’s new universe prevailingly and thus maintaining it absolutely under God’s righteous order, so that no further judgment will ever be needed.
2Pe 3:134 dwells
Or, makes its home.
2Pe 3:14a beloved 2 Pet. 3:17; 1 Cor. 15:58
2Pe 3:141b found Phil. 3:9
To be found by the Lord in peace is to be found righteous, right, having no problem in His eyes with either God or man at His coming. Since this book stresses righteousness for God’s governmental dealing (see note 133), it charges the believers, who are walking in the ways of righteousness (cf. 2:21), to pursue a living that is in peace, that they may be prepared for the Lord’s coming with judgment.
2Pe 3:14c peace 1 Pet. 3:11; 5:14
2Pe 3:142 without
The heretics, who forsake the straight way and follow the way of unrighteousness (2:15), are spots and blemishes among the believers (see note 133 in ch. 2); but the believers, who are pursuing to live in peace in God’s government, should be without spot and without blemish, like the Lord, who is the Lamb without blemish and without spot (1 Pet. 1:19).
2Pe 3:14d without Eph. 5:27; Phil. 2:15
2Pe 3:151 count
The mockers count the Lord’s long-suffering toward the believers as delay, tardiness, or slackness (v. 9). This is their twisting of the Lord’s word spoken by the prophets in the Scriptures and by the apostles in their teachings (v. 16). Hence, Peter charged the believers to count the Lord’s long-suffering as salvation instead of delay, and not to twist the prophets’ prophecies or the apostles’ teachings, including his own and also Paul’s, that they might not be judged unto destruction as the heretics will be at the Lord’s coming. It is by doing this and being diligent to be found by the Lord in peace, without spot and without blemish (v. 14), that the believers prepare themselves for the Lord’s coming with judgment.
2Pe 3:152a long-suffering 2 Pet. 3:9; Rom. 2:4
The Lord’s long-suffering in the delay regarding His promise should be counted as a prolonged opportunity for the believers to repent unto salvation (v. 9 and note 4).
2Pe 3:153b salvation 1 Pet. 1:5, 9; 2:2
Not salvation in its initial stage but salvation in its completing stage (see note 55 in 1 Pet. 1). The Lord’s intention in delaying His coming is to prevent many of His elect from missing the topmost portion of His full salvation.
2Pe 3:154 also
It was not only Peter, as one of the apostles (v. 2), who taught, with the confirmation of the prophets’ prophecy (v. 2), that the Lord’s long-suffering should be counted as salvation instead of delay. Paul, as another of the apostles, taught the same thing in his writings, based on the prophetic word of the Old Testament. Peter referred to this fact to strengthen his writing.
2Pe 3:15c Paul Acts 15:2, 12, 25
2Pe 3:15d wisdom 1 Cor. 2:6-8
2Pe 3:161 all
Since Peter’s antidote to inoculate against the heretical teachings of the apostasy is the holy word spoken by the Old Testament prophets and the New Testament apostles, he could not omit the writings of the apostle Paul, which are the greatest part of the apostles’ teaching for the constituting of the New Testament. In both his Epistles, which also are a part of the apostles’ teaching and are constituents of the New Testament, Peter referred repeatedly to the Old Testament prophets and the New Testament apostles (1 Pet. 1:10-12; 2 Pet. 1:12-21; 3:2). Here he referred to the apostle Paul in the strongest way, saying that Paul in all his writings spoke some things that are hard to understand, concerning the things of which Peter spoke in his writing, and that to twist Paul’s writings is equivalent to twisting the Scriptures as the heretics do, which results in destruction, that is, in being judged by the Lord at His coming back. This is a strong warning to both the believers and the heretics in the apostasy.
2Pe 3:162 these
[ par. 1 2 3 4 5 6 7 8 9 10 11 ]
2Pe 3:162 [1] In his two Epistles, comprising only eight chapters, Peter covered the entire economy of God, from eternity past before the foundation of the world (1 Pet. 1:2, 20) to the new heavens and new earth in eternity future (2 Pet. 3:13). He unveiled the crucial things related to God’s economy, concerning which things the prophets prophesied and the apostles preached (1 Pet. 1:10-12), from four sides:
2Pe 3:162 [2] (1) From the side of the Triune God:
2Pe 3:162 [3] God the Father chose a people in eternity according to His foreknowledge (1 Pet. 1:1-2; 2:9) and called them into His glory (1 Pet. 5:10; 2 Pet. 1:3). Christ, foreknown by God before the foundation of the world but manifested in the last times (1 Pet. 1:20), has redeemed and saved God’s chosen people (1 Pet. 1:18-19, 2) by His vicarious death (1 Pet. 2:24; 3:18) through His resurrection in life and ascension in power (1 Pet. 1:3; 3:21-22). The Spirit, sent from heaven, has sanctified and purified those whom Christ has redeemed (1 Pet. 1:2, 12, 22; 4:14). (The angels long to look into these things—1 Pet. 1:12.) The Triune God’s divine power has provided the redeemed ones with all things that relate to life and godliness (1:3-4) to guard them unto full salvation (1 Pet. 1:5). God also disciplines them (1 Pet. 5:6) by some of His varied governmental judgments (1 Pet. 1:17; 2:23; 4:5-6, 17; 2 Pet. 2:3-4, 9; 3:7), and He will perfect, establish, strengthen, and ground them by His all grace (1 Pet. 5:10). The Lord is long-suffering toward them that they all may have opportunity to repent unto salvation (vv. 9, 15). Then, Christ will appear in glory with His full salvation for His lovers (1 Pet. 1:5, 7-9, 13; 4:13; 5:4).
2Pe 3:162 [4] (2) From the side of the believers:
2Pe 3:162 [5] The believers, as God’s possession, were chosen by God (1 Pet. 1:1-2; 2:9), called by His glory and virtue (1 Pet. 2:9; 3:9; 2 Pet. 1:3, 10), redeemed by Christ (1 Pet. 1:18-19), regenerated by God through His living word (1 Pet. 1:3, 23), and saved through the resurrection of Christ (1 Pet. 3:21). They now are being guarded by the power of God (1 Pet. 1:5), are being purified to love one another (1 Pet. 1:22), are growing by feeding on the milk of the word (1 Pet. 2:2), are developing in life the spiritual virtues (2 Pet. 1:5-8), and are being transformed and built up into a spiritual house, a holy priesthood to serve God (1 Pet. 2:4-5, 9). They are God’s chosen race, royal priesthood, holy nation, and peculiar people for His private possession to express His virtues (1 Pet. 2:9). They are being disciplined by His governmental judgment (1 Pet. 1:17; 2:19-21; 3:9, 14, 17; 4:6, 12-19; 5:6, 9), are living a holy life in an excellent manner and in godliness to glorify Him (1 Pet. 1:15; 2:12; 3:1-2), are ministering as good stewards of His varied grace for His glorification through Christ (1 Pet. 4:10-11) (under the elders’ exemplary shepherding—1 Pet. 5:1-4), and are expecting and hastening the coming of the Lord (1 Pet. 1:13; 2 Pet. 3:12) in order to be richly supplied with an entrance into the eternal kingdom of the Lord (1:11). Further, they are expecting the new heavens and new earth, in which righteousness dwells, in eternity (v. 13), and they are growing continually in the grace and knowledge of our Lord and Savior Jesus Christ (v. 18).
2Pe 3:162 [6] (3) From the side of Satan:
2Pe 3:162 [7] Satan is the believers’ adversary, the devil, who as a roaring lion is walking about, seeking someone to devour (1 Pet. 5:8).
2Pe 3:162 [8] (4) From the side of the universe:
2Pe 3:162 [9] The fallen angels were condemned and are awaiting eternal judgment (2:4); the ancient ungodly world was destroyed by a flood (2:5; 3:6); the ungodly cities were reduced to ashes (2:6); the false teachers and heretical mockers in the apostasy and mankind in his evil living will all be judged unto destruction (2:1, 3, 9-10, 12; 3:3-4, 7; 1 Pet. 4:5); the heavens and the earth will be burned up (vv. 7, 10-11); and all the dead men and the demons will be judged (1 Pet. 4:5). Then the new heavens and new earth will come as a new universe, in which God’s righteousness will dwell for eternity (v. 13).
2Pe 3:162 [10] Paul in his writings also spoke concerning “these things” (except for the new heavens and new earth). Hence, Peter referred to Paul’s writings to strengthen his own writings, especially concerning God’s governmental and disciplinary judgment upon the believers. Paul strongly and repeatedly emphasized this matter in his writings (1 Cor. 11:30-32; Heb. 12:5-11; 2:3; 4:1; 6:8; 10:27-31, 39; 12:29; 1 Cor. 3:13-15; 4:4-5; 2 Cor. 5:10; Rom. 14:10). This must be the reason Peter highly commended Paul’s writings.
2Pe 3:162 [11] What beauty and excellency are in this commendation! Although the Corinthians attempted to divide Peter and Paul according to their divisive preferences (1 Cor. 1:11-12), Peter commended Paul, saying that Paul, like him, taught “these things” and that Paul’s writings should not be twisted but should be regarded like “the rest of the Scriptures” and should receive the same respect as the Old Testament. For Peter to make such a commendation was not a small thing, for it was he who was rebuked to his face by Paul regarding the New Testament faith (Gal. 2:11-21). This indicates that Peter was bold in admitting that the early apostles, such as John, Paul, and himself, although their style, terminology, utterance, certain aspects of their views, and the way they presented their teachings differed, participated in the same, unique ministry, the ministry of the New Testament (2 Cor. 3:8-9; 4:1). Such a ministry ministers to people, as its focus, the all-inclusive Christ as the embodiment of the Triune God, who, after passing through the process of incarnation, human living, crucifixion, resurrection, and ascension, dispenses Himself through the redemption of Christ and by the operation of the Holy Spirit into His redeemed people as their unique portion of life and as their life supply and everything, for the building up of the church as the Body of Christ, which will consummate in the full expression, the fullness, of the Triune God, according to the eternal purpose of the Father.
2Pe 3:16b unstable 2 Pet. 2:14
2Pe 3:163 twist
This indicates that the mockers (v. 3) and their followers must have twisted, not merely ignored (v. 5), the Scriptures and the apostles’ teaching.
2Pe 3:16c Scriptures 2 Pet. 1:20; 2 Tim. 3:16
2Pe 3:164 destruction
See note 15, point 2, in ch. 2. According to the context, destruction here refers not to eternal perdition but to the punishment of the divine governmental discipline. See notes 182 in 1 Pet. 4 and 95 in this chapter.
2Pe 3:171 be
Be on your guard because of the apostasy, the heretical teachings, which may carry you away to destruction by twisting the apostles’ writings or the Scriptures (v. 16).
2Pe 3:172 carried
The same word as that used in Gal. 2:13 concerning Peter, Barnabas, and other Jewish believers.
2Pe 3:173 lawless
See note 72 in ch. 2. The lawless must refer to the false teachers and mockers (2:1; 3:3), who were the early heretics.
2Pe 3:174a fall Gal. 5:4
This is to become unstable (v. 16).
2Pe 3:17b steadfastness 2 Pet. 1:10
2Pe 3:181a grow 1 Pet. 2:2; Eph. 4:15; Col. 2:19
This indicates that what Peter wrote in his two Epistles is a matter of life. To grow in grace is to grow by the bountiful supply of eternal life provided by the divine power (1:3-4), and to grow in the knowledge of the Lord is to grow by the realization of what Christ is. This is to grow by the enjoyment of grace and the realization of truth (John 1:14 and note 6, 17 and note 1).
2Pe 3:182 grace
See notes 146 in John 1, 101 in 1 Cor. 15, and 141 in 2 Cor. 13.
2Pe 3:183b knowledge 2 Pet. 1:2, 3, 5, 8
The realization of the knowledge of our Lord equals truth, the reality of all that He is, as in John 1:14, 17 (see note 171 there). Peter charged the believers to grow not only in grace but also in this truth.
2Pe 3:184 To
Referring to our Lord and Savior Jesus Christ. Since such a praise is one that is rendered to our God (Rom. 11:36; 16:27), it indicates that our Lord and Savior Jesus Christ is God.
2Pe 3:18c glory 2 Tim. 4:18; Rev. 1:6