Bible Commentaries

Beloved (αγαπητοι — agapētoi). With this vocative verbal (four times in this chapter), Peter “turns away from the Libertines and their victims” (Mayor).

This is now the second epistle that I write unto you (ταυτην ηδη δευτεραν υμιν γραπω επιστολην — tautēn ēdē deuteran humin graphō epistolēn). Literally, “This already a second epistle I am writing to you.” For ηδη — ēdē see John 21:24. It is the predicate use of δευτεραν επιστολην — deuteran epistolēn in apposition with ταυτην — tautēn not “this second epistle.” Reference apparently to 1 Peter.

And in both of them (εν αις — en hais). “In which epistles.”

I stir up (διεγειρω — diegeirō). Present active indicative, perhaps conative, “I try to stir up.” See 2 Peter 1:13.

Mind (διανοιαν — dianoian). Understanding (Plato) as in 1 Peter 1:13.

Sincere (ειλικρινη — eilikrinē). Old adjective of doubtful etymology (supposed to be ειλη — heilē sunlight, and κρινω — krinō to judge by it). Plato used it of ethical purity (πσυχη ειλικρινης — psuchē eilikrinēs) as here and Philemon 1:10, the only N.T. examples.

By putting you in remembrance (εν υπομνησει — en hupomnēsei). As in 2 Peter 1:13.

That ye should remember (μνηστηναι — mnēsthēnai). First aorist passive (deponent) infinitive of μιμνησκω — mimnēskō to remind. Purpose (indirect command) is here expressed by this infinitive. Imperative in Judges 1:17.

Spoken before (προειρημενων — proeirēmenōn). Perfect passive participle of προειπον — proeipon (defective verb). Genitive case ρηματων — rēmatōn after μνηστηναι — mnēsthēnai the commandment (και της εντολης — kai tēs entolēs). Ablative case with υπο — hupo (agency).

Of the Lord and Saviour through your apostles (των αποστολων υμων του κυριου και σωτηρος — tōn apostolōn humōn tou kuriou kai sōtēros). υμων — Humōn (your) is correct, not ημων — hēmōn (our). But the several genitives complicate the sense. If δια — dia (through) occurred before των αποστολων — tōn apostolōn it would be clear. It is held by some that Peter would not thus speak of the twelve apostles, including himself, and that the forger here allows the mask to slip, but Bigg rightly regards this a needless inference. The meaning is that they should remember the teaching of their apostles and not follow the Gnostic libertines.

Knowing this first (τουτο πρωτον γινωσκοντες — touto prōton ginōskontes). Present active participle of γινωσκω — ginōskō See 2 Peter 1:20 for this identical phrase. Nominative absolute here where accusative γινωσκοντας — ginōskontas would be regular. Peter now takes up the παρουσια — parousia (2 Peter 1:16) after having discussed the δυναμις — dunamis of Christ.

In the last days (επ εσχατων των ημερων — ep' eschatōn tōn hēmerōn). “Upon the last of the days.” Judges 1:18 has it επ εσχατου χρονου — ep' eschatou chronou (upon the last time). In 1 Peter 1:5 it is εν καιρωι εσχατωι — en kairōi eschatōi (in the last time), while 1 Peter 1:20 has επ εσχατου των χρονων — ep' eschatou tōn chronōn (upon the last of the times). John has usually τηι εσχατηι ημεραι — tēi eschatēi hēmerāi (on the last day, John 6:39.). Here εσχατων — eschatōn is a predicate adjective like συμμυς μονς — summus mons (the top of the mountain).

Mockers with mockery (εμπαιγμονηι εμπαικται — empaigmonēi empaiktai). Note Peter‘s play on words again, both from εμπαιζω — empaizō (Matthew 2:16), to trifle with, and neither found elsewhere save εμπαικτης — empaiktēs in Judges 1:18; Isaiah 3:4 (playing like children).

Where is the promise of his coming? (που εστιν η επαγγελια της παρουσιας αυτου — pou estin hē epaggelia tēs parousias autou̱). This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the παρουσια — parousia in 2 Peter 1:16. Now he faces it squarely. Peter, like Paul (1 Thessalonians 5:1.; 2 Thessalonians 2:1.), preached about the second coming (2 Peter 1:16; Acts 3:20.), as Jesus himself did repeatedly (Matthew 24:34) and as the angels promised at the Ascension (Acts 1:11). Both Jesus and Paul (2 Thessalonians 2:1.) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming, though his language in Matthew 24:34 probably led some to believe that he would certainly come while they were alive.

From the day that (απ ης — aph' hēs). “From which day.” See Luke 7:45.

Fell asleep (εκοιμητησαν — ekoimēthēsan). First aorist passive indicative of κοιμαω — koimaō old verb, to put sleep, classic euphemism for death (John 11:11) like our cemetery (sleeping-place).

Continue (διαμενει — diamenei). Present active indicative of διαμενω — diamenō to remain through (Luke 1:22). In statu quo.

As they were (ουτως — houtōs). “Thus.”

From the beginning of creation (απ αρχης κτισεως — ap' archēs ktiseōs). Precisely so in Mark 10:6, which see.

For this they wilfully forget (λαντανει γαρ αυτους τουτο τελοντας — lanthanei gar autous touto thelontas). Literally, “for this escapes them being willing.” See this use of λαντανω — lanthanō (old verb, to escape notice of, to be hidden from) in Acts 26:26. The present active participle τελοντας — thelontas (from τελω — thelō to wish) has almost an adverbial sense here.

Compacted (συνεστωσα — sunestōsa). See Paul‘s συνεστηκεν — sunestēken (Colossians 1:17) “consist.” Second perfect active (intransitive) participle of συνιστημι — sunistēmi feminine singular agreeing with γη — gē (nearest to it) rather than with ουρανοι — ouranoi (subject of ησαν — ēsan imperfect plural). There is no need to make Peter mean the Jewish mystical “seven heavens” because of the plural which was used interchangeably with the singular (Matthew 5:9.).

Out of water and amidst water (εχ υδατος και δι υδατος — ex hudatos kai di' hudatos). Out of the primeval watery chaos (Genesis 1:2), but it is not plain what is meant by δι υδατος — di' hudatos which naturally means “by means of water,” though δια — dia with the genitive is used for a condition or state (Hebrews 12:1). The reference may be to Genesis 1:9, the gathering together of the waters.

By the word of God (τωι του τεου λογωι — tōi tou theou logōi). Instrumental case λογωι — logōi “by the fiat of God” (Genesis 1:3; Hebrews 11:3 ρηματι τεου — rēmati theou).

By which means (δι ων — di' hōn). The two waters above or the water and the word of God. Mayor against the MSS. reads δι ου — di' hou (singular) and refers it to λογωι — logōi alone.

Being overshadowed (κατακλυστεις — kataklustheis). First aorist passive participle of κατακλυζω — katakluzō old compound, here only in N.T., but see κατακλυσμος — kataklusmos in 2 Peter 2:5.

With water (υδατι — hudati). Instrumental case of υδωρ — hudōr (απωλετο — apōleto). Second aorist middle indicative of απολλυμι — apollumi f0).

That now are (νυν — nun). “The now heavens” over against “the then world” (ο τοτε κοσμος — ho tote kosmos 2 Peter 3:6).

By the same word (τωι αυτωι λογωι — tōi autōi logōi). Instrumental case again referring to λογωι — logōi in 2 Peter 3:6.

Have been stored up (τετησαυρισμενοι εισιν — tethēsaurismenoi eisin). Perfect passive indicative of τησαυριζω — thēsaurizō for which verb see Matthew 6:19; Luke 12:21.

For fire (πυρι — puri). Dative case of πυρ — pur not with fire (instrumental case). The destruction of the world by fire is here pictured as in Joel 2:30.; Psalm 50:3.

Being reserved (τηρουμενοι — tēroumenoi). Present passive participle of τηρεω — tēreō for which see 2 Peter 2:4.

Against (εις — eis). Unto. As in 2 Peter 2:4, 2 Peter 2:9 and see 1 Peter 1:4 for the inheritance reserved for the saints of God.

Forget not this one thing (εν τουτο μη λαντανετω υμας — hen touto mē lanthanetō humas). Rather, “let not this one thing escape you.” For λαντανετω — lanthanetō (present active imperative of λαντανω — lanthanō) see 2 Peter 3:5. The “one thing” (εν — hen) is explained by the οτι — hoti (that) clause following. Peter applies the language of Psalm 90:4 about the eternity of God and shortness of human life to “the impatience of human expectations” (Bigg) about the second coming of Christ. “The day of judgment is at hand (1 Peter 4:7). It may come tomorrow; but what is tomorrow? What does God mean by a day? It may be a thousand years” (Bigg). Precisely the same argument applies to those who argue for a literal interpretation of the thousand years in Revelation 20:4-6. It may be a day or a day may be a thousand years. God‘s clock (παρα κυριωι — para kuriōi beside the Lord) does not run by our timepieces. The scoffers scoff ignorantly.

Is not slack concerning his promise (ου βραδυνει της επαγγελιας — ou bradunei tēs epaggelias). Ablative case επαγγελιας — epaggelias after βραδυνει — bradunei (present active indicative of βραδυνω — bradunō from βραδυς — bradus slow), old verb, to be slow in, to fall short of (like λειπεται σοπιας — leipetai sophias in James 1:5), here and 1 Timothy 3:15 only in N.T.

Slackness (βραδυτητα — bradutēta). Old substantive from βραδυς — bradus (James 1:19), here only in N.T. God is not impotent nor unwilling to execute his promise.

To youward (εις υμας — eis humas). Προς — Pros rather than εις — eis after μακροτυμει — makrothumei in 1 Thessalonians 5:14 and επι — epi in James 5:7, etc.

Not wishing (μη βουλομενος — mē boulomenos). Present middle participle of βουλομαι — boulomai Some will perish (2 Peter 3:7), but that is not God‘s desire. Any (τινας — tinas). Rather than “some” (τινες — tines) above. Accusative with the infinitive απολεσται — apolesthai (second aorist middle of απολλυμι — apollumi God wishes “all” (παντας — pantas) to come (χωρησαι — chōrēsai first aorist active infinitive of χωρεω — chōreō old verb, to make room). See Acts 17:30; Romans 11:32; 1 Timothy 2:4; Hebrews 2:9 for God‘s provision of grace for all who will repent.

The day of the Lord (ημερα κυριου — hēmera kuriou). So Peter in Acts 2:20 (from Joel 3:4) and Paul in 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Thessalonians 2:2; 1 Corinthians 5:5; and day of Christ in Philemon 2:16 and day of God in 2 Peter 2:12 and day of judgment already in 2 Peter 2:9; 2 Peter 3:7. This great day will certainly come (ηχει — hēxei). Future active of ηκω — hēkō old verb, to arrive, but in God‘s own time.

As a thief (ως κλεπτης — hōs kleptēs). That is suddenly, without notice. This very metaphor Jesus had used (Luke 12:39; Matthew 24:43) and Paul after him (1 Thessalonians 5:2) and John will quote it also (Revelation 3:3; Revelation 16:15).

In the which (εν ηι — en hēi). The day when the Lord comes.

Shall pass away (παρελευσονται — pareleusontai). Future middle of παρερχομαι — parerchomai old verb, to pass by.

With a great noise (ροιζηδον — roizēdon). Late and rare adverb (from ροιζεω ροιζος — roizeōτα στοιχεια — roizos) - Lycophron, Nicander, here only in N.T., onomatopoetic, whizzing sound of rapid motion through the air like the flight of a bird, thunder, fierce flame.

The elements (στοιχος — ta stoicheia). Old word (from λυτησεται — stoichos a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Hebrews 5:12; Galatians 4:3; Galatians 5:1; Colossians 2:8).

Shall be dissolved (λυω — luthēsetai). Future passive of στοιχεια — luō to loosen, singular because καυσουμενα — stoicheia is neuter plural.

With fervent heat (καυσοω — kausoumena). Present passive participle of καυσος — kausoō late verb (from καυσομενα — kausos usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for καιω — kausomena (from κατακαησεται — kaiō to burn).

Shall be burned up (κατακαιω — katakaēsetai). Repeated in 2 Peter 3:12. Second future passive of the compound verb ευρετησεται — katakaiō to burn down (up), according to A L. But Aleph B K P read ευρισκω — heurethēsetai (future passive of heuriskō to find) “shall be found.” There are various other readings here. The text seems corrupt.

To be dissolved (λυομενων — luomenōn). Present passive participle (genitive absolute with τουτων παντων — toutōn pantōn these things all) of λυω — luō either the futuristic present or the process of dissolution presented.

What manner of persons (ποταπους — potapous). Late qualitative interrogative pronoun for the older ποδαπος — podapos as in Matthew 8:27, accusative case with δει υπαρχειν — dei huparchein agreeing with υμας — humās (you). See 2 Peter 1:8 for υπαρχω — huparchō all holy living and godliness (εν αγιαις αναστροπαις και ευσεβειαις — en hagiais anastrophais kai eusebeiais). “In holy behaviours and pieties” (Alford). Plural of neither word elsewhere in N.T., but a practical plural in πασα αναστροπη — pāsa anastrophē in 1 Peter 1:15.

Looking for (προσδοκωντας — prosdokōntas). Present active participle of προσδοκαω — prosdokaō (Matthew 11:3) agreeing in case (accusative plural) with υμας — humās desiring (σπευδοντας — speudontas). Present active participle, accusative also, of σπευδω — speudō old verb, to hasten (like our speed) as in Luke 2:16, but it is sometimes transitive as here either (preferably so) to “hasten on the parousia” by holy living (cf. 1 Peter 2:12), with which idea compare Matthew 6:10; Acts 3:19., or to desire earnestly (Isaiah 16:5).

Being on fire (πυρουμενοι — puroumenoi). Present passive participle of πυροω — puroō old verb (from pur), same idea as in 2 Peter 3:10.

Shall melt (τηκεται — tēketai). Futuristic present passive indicative of τηκω — tēkō old verb, to make liquid, here only in N.T. Hort suggests τηχεται — tēxetai (future middle), though Isaiah 34:4 has τακησονται — takēsontai (second future passive). The repetitions here make “an effective refrain” (Mayor).

Promise (επαγγελμα — epaggelma). As in 2 Peter 1:4. The reference is to Isaiah 65:17.; Isaiah 66:22. See also Revelation 21:1. For καινος — kainos (new) see note on Matthew 26:29. For the expectant attitude in προσδοκωμεν — prosdokōmen (we look for) repeated from 2 Peter 3:12 and again in 2 Peter 3:14, see απεκδεχομετα — apekdechometha (we eagerly look for) in Philemon 3:20.

Wherein (εν οις — en hois). The new heavens and earth.

Dwelleth (κατοικει — katoikei). Has its home (οικος — oikos). Certainly “righteousness” (δικαιοσυνη — dikaiosunē) is not at home in this present world either in individuals, families, or nations.

Wherefore (διο — dio). As in 2 Peter 1:10, 2 Peter 1:12.

Give diligence (σπουδασατε — spoudasate). As in 2 Peter 1:10.

That ye may be found (ευρετηναι — heurethēnai). First aorist passive infinitive (cf. ευρετησεται — heurethēsetai in 2 Peter 3:10). For this use of ευρισκω — heuriskō about the end see 2 Corinthians 5:3; Philemon 3:9; 1 Peter 1:7.

Without spot and blameless (ασπιλοι και αμωμητοι — aspiloi kai amōmētoi). Predicate nominative after ευρετηναι — heurethēnai See 2 Peter 2:13 for position words σπιλοι και μωμοι — spiloi kai mōmoi and 1 Peter 1:19 for αμωμος — amōmos (so Judges 1:24) και ασπιλος — kai aspilos (so James 1:27). Αμωμητος — Amōmētos (old verbal of μωμαομαι — mōmaomai) only here in N.T. save some MSS. in Philemon 2:15.

In his sight (αυτωι — autōi). Ethical dative. Referring to Christ.

Is salvation (σωτηριαν — sōtērian). Predicate accusative after ηγειστε — hēgeisthe in apposition with μακροτυμιαν — makrothumian (long-suffering), an opportunity for repentance (cf. 1 Peter 3:20). The Lord here is Christ.

Our beloved brother Paul (ο αγαπητος αδελπος Παυλος — ho agapētos adelphos Paulos). Paul applies the verbal αγαπητος — agapētos (beloved) to Epaphras (Colossians 1:7), Onesimus (Colossians 4:9; Philemon 1:16), to Tychicus (Colossians 4:7; Ephesians 6:21), and to four brethren in Rom 16 (Epainetus Romans 16:5, Ampliatus Romans 16:8, Stachys Romans 16:9, Persis Romans 16:12). It is not surprising for Peter to use it of Paul in view of Galatians 2:9., in spite of Galatians 2:11-14.

Given to him (δοτεισαν αυτωι — dotheisan autōi). First aorist passive participle of διδωμι — didōmi with dative case. Peter claimed wisdom for himself, but recognises that Paul had the gift also. His language here may have caution in it as well as commendation. “St. Peter speaks of him with affection and respect, yet maintains the right to criticise” (Bigg).

As also in all his epistles (ως και εν πασαις επιστολαις — hōs kai en pasais epistolais). We do not know to how many Peter here refers. There is no difficulty in supposing that Peter “received every one of St. Paul‘s Epistles within a month or two of its publication” (Bigg). And yet Peter does not here assert the formation of a canon of Paul‘s Epistles.

Speaking in them of these things (λαλων εν αυταις περι τουτων — lalōn en autais peri toutōn). Present active participle of λαλεω — laleō That is to say, Paul also wrote about the second coming of Christ, as is obviously true.

Hard to be understood (δυσνοητα — dusnoēta). Late verbal from δυς — dus and νοεω — noeō (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2 Timothy 2:17) and Spitta holds that Paul‘s teaching about grace was twisted to mean moral laxity like Galatians 3:10; Romans 3:20, Romans 3:28; Romans 5:20 (with which cf. Romans 6:1 as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom.

Unlearned (αματεις — amatheis). Old word (alpha privative and μαντανω — manthanō to learn), ignorant, here only in N.T.

Unsteadfast (αστηρικτοι — astēriktoi). See note on 2 Peter 2:14.

Wrest (στρεβλουσιν — streblousin). Present active indicative of στρεβλοω — strebloō old verb (from στρεβλος — streblos twisted, στρεπω — strephō to turn), here only in N.T.

The other scriptures (τας λοιπας γραπας — tas loipas graphas). There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1 Thessalonians 5:27; Colossians 4:16) just as the prophets of old did (2 Peter 1:20.). Note λοιπας — loipas (rest) here rather than αλλας — allas (other). Peter thus puts Paul‘s Epistles on the same plane with the O.T., which was also misused (Matt 5:21-44; Matthew 15:3-6; Matthew 19:3-10).

Knowing these things beforehand (προγινωσκοντες — proginōskontes). Present active participle of προγινωσκω — proginōskō as in 1 Peter 1:20. Cf. πρωτον γινωσκω — prōton ginōskō (2 Peter 1:20; 2 Peter 3:1). Hence they are without excuse for misunderstanding Peter or Paul on this subject.

Beware (πυλασσεστε — phulassesthe). Present middle imperative of πυλασσω — phulassō common verb, to guard.

Lest (ινα μη — hina mē). Negative purpose, “that not.”

Being carried away (συναπαχτεντες — sunapachthentes). First aorist passive participle of συναπαγω — sunapagō old verb double compound, to carry away together with, in N.T. only here and Galatians 2:13.

With the error (τηι πλανηι — tēi planēi). Instrumental case, “by the error” (the wandering).

Of the wicked (των ατεσμων — tōn athesmōn). See note on 2 Peter 2:7.

Ye fall from (εκπεσητε — ekpesēte). Second aorist active subjunctive with ινα μη — hina mē of εκπιπτω — ekpiptō old verb, to fall out of, with the ablative here (στηριγμου — stērigmou steadfastness, late word from στηριζω — stērizō here alone in N.T.) as in Galatians 5:4 (της χαριτος εχεπεσατε — tēs charitos exepesate ye fell out of grace).

But grow (αυχανετε δε — auxanete de). Present active imperative of αυχανω — auxanō in contrast with such a fate pictured in 2 Peter 3:17, “but keep on growing.”

In the grace and knowledge (εν χαριτι και γνωσει — en chariti kai gnōsei). Locative case with εν — en Grow in both. Keep it up. See note on 2 Peter 1:1 for the idiomatic use of the single article (του — tou) here, “of our Lord and Saviour Jesus Christ.”

To him (αυτωι — autōi). To Christ.

For ever (εις ημεραν αιωνος — eis hēmeran aiōnos). “Unto the day of eternity.” So Sirach 18:9f. One of the various ways of expressing eternity by the use of αιων — aiōn So εις τον αιωνα — eis ton aiōna in John 6:5; John 12:34.