Barnes' Notes on the New Testament
2ND PETER 3--ANALYSIS OF THE CHAPTER.
THE principal design of this chapter is to demonstrate, in opposition
to the objections of scoffers, that the Lord Jesus will return again to
this world; that the world will be destroyed by fire, and that there
will be a new heaven and a new earth; and to show what effect this
should have on the minds of Christians. The chapter, without any
very exact arrangement by the author, essentially consists of two
parts.
I. The argument of the objectors to the doctrine that the Lord
Jesus will return to the world, and that it will be destroyed,
2 Peter 3:1-4. In doing this, the apostle (2 Peter 3:1,2) calls their
attention to the importance of attending diligently to the things which
had been spoken by the prophets, and to the commands of the apostles,
reminding them that it was to be expected that in the last days there
would be scoffers who would deride the doctrines of religion, and
who would maintain that there was no evidence that what had been
predicted would be fulfilled, 2 Peter 3:3. He then 2 Peter 3:4 adverts
to the argument on which they professed to rely, that there were no signs
or indications that those events were to take place; that there were
no natural causes in operation which could lead to such results; and
that the fact of the stability of the earth since the time of the
creation, demonstrated that the predicted destruction of the world
could not occur.
II. The argument of Peter, in reply to this objection; a strong
affirmation of the truth of the doctrine that the Lord Jesus will
return; that the earth and all which it contains will be burned up;
that there will be a new heaven and a new earth; and the effect
Which the prospect of the coming of the Lord Jesus, and of the
destruction of the world by fire, should have on the minds of Christians,
2 Peter 3:5-18.
(1.) The arguments of Peter, in reply to the objection from the
long-continued stability of the earth, are the following:
(a.) He refers to the destruction of the old world by the flood--a fact
against which the same objections could have been urged, beforehand,
which are urged against the predicted destruction of the world by fire,
2 Peter 3:6-7. With just as much plausibility it might have been urged
then that-the earth had stood for thousands of years, and that there were
no natural causes at work to produce that change. It might, have
been asked where the immense amount of water necessary to drown
a world could come from; and perhaps it might have been argued
that God was too good to destroy a world by a flood. Every objection
which could be urged to the destruction of the world by fire,
could have been urged to its destruction by water; and as, in fact,
those objections, as the event showed, would have had no real force,
so they should be regarded as having no real force now.
(b.) No argument against this predicted event can be derived from the
fact that hundreds and thousands of years are suffered to elapse before
the fulfillment of the predictions, 2 Peter 3:8,9. What seems long to
men is not long to God. A thousand years with him, in reference
to this point, are as one day. He does not measure time as men do.
They soon die; and if they cannot execute their purpose in a brief
period, they cannot at all. But this cannot apply to God. He has
infinite ages in which to execute his purposes, and therefore no
argument can be derived from the fact that his purposes are long
delayed, to prove that he will not execute them at all.
(c.) Peter says (2 Peter 3:15, seq.) that the delay which was observed
in executing the plans of God should not be interpreted as a proof that
they would never be accomplished, but as an evidence of his
long-suffering and patience; and, in illustration of this, he refers to
the writings of Paul, in which he says that the same sentiments were
advanced. There were indeed, he says, in those writings, some things
which were hard to be understood; but on this point they were plain.
(2.) A strong affirmation of the truth of the doctrine, 2 Peter 3:9,10,
2 Peter 3:13. He declares that these events will certainly occur, and
that they should be expected to take place suddenly, and without any
preintimations of their approach--as the thief comes at night without
announcing his coming.
(3.) The practical suggestions which Peter intersperses in the
argument illustrative of the effect which these considerations should
have on the mind, are among the most important parts of the Chapter:
(1.) We should be holy, devout, and serious, 2 Peter 3:11.
(2.) We should look forward with deep interest to the new heavens and
earth which are to succeed the present, 2 Peter 3:12.
(3.) We should be diligent and watchful, that we may be found on the
return of the Saviour "without spot and blameless," 2 Peter 3:14.
(4.) We should be cautious that we be not seduced and led away by the
errors which deny these great doctrines, 2 Peter 3:17 and
(5.) we should grow in grace, and in the knowledge of the Lord Jesus
Christ, 2 Peter 3:18.
Verse 1. This second epistle, beloved, I now write unto you. This
expression proves that he had written a former epistle, and that it was
addressed to the same persons as this. Comp. Intro. & 3.
In both which I stir up your pure minds, etc. That is, the main
object of both epistles is the same--to call to your remembrance
important truths which you have before heard, but which you are in danger
of forgetting, or from which you are in danger of being turned away by
prevailing errors. Comp. See Barnes "2 Peter 3:12", seq. The word
rendered pure, \~eilikrinhv\~ occurs only here and in Philippians 1:10, where
it is rendered sincere. The word properly refers to that which
may be judged of in sunshine; then it means clear, manifest; and
then sincere, pure--as that in which there is no obscurity. The idea
here perhaps is, that their minds were open, frank, candid, sincere,
rather than that they were pure. The apostle regarded them as
disposed to see the truth, and yet as liable to be led astray by the
plausible errors of others. Such minds need to have truths often brought
fresh to their remembrance, though they are truths with which they had
before been familiar.
{*} "remembrance" "reminding"
Verse 2. That ye may be mindful of the words. Of the doctrines; the
truths; the prophetic statements. Jude 1:18 says that it had been
foretold by the apostles, that in the last days there would be scoffers,
Peter refers to the instructions of the apostles and prophets in general,
though evidently designing that his remarks should bear particularly on
the fact that there would be scoffers.
Which were spoken before by the holy prophets. The predictions of the
prophet before the advent of the Saviour, respecting his character and
work, Peter had before appealed to them, (2 Peter 1:19-21,) as
furnishing important evidence in regard to the truth of the Christian
religion, and valuable instruction in reference to its nature.
See Notes on that passage. Many of the most important doctrines
respecting the kingdom of the Messiah are stated as clearly in the Old
Testament as in the New, (comp. Isaiah 53,) and the prophecies therefore
deserve to be studied as an important part of Divine revelation. It
should be added here, however, that when Peter wrote there was this
special reason why he referred to the prophets, that the canon of the New
Testament was not then completed, and he could not make his appeal to
that. To some parts of the writings of Paul he could and did appeal,
(2 Peter 3:15,16,) but probably a very small part of what is now the New
Testament was known to those to whom this epistle was addressed.
And of the commandment of us the apostles of the Lord and Saviour.
As being equally entitled with the prophets tb state and enforce the
doctrines and duties of religion. It may be observed, that no man would
have used this language who did not regard himself and his
fellow-apostles as inspired, and as on a level with the prophets.
{a} "That ye" Jude 1:17,18
{b} "before" 1 Timothy 4:1; 2 Timothy 3:1
Verse 3. Knowing this first. As among the first and most important
things to be attended to--as one of the predictions which demand your
special regard. Jude Jude 1:18 says that the fact that there would
be "mockers in the last time," had been particularly foretold by them.
It is probably that Peter refers to the same thin, and we may suppose
that this was so well understood by all the apostles that they made it a
common subject of preaching.
That there shall come in the last days. In the last dispensation; in
the period during which the affairs of the world shall be wound up. The
apostle does not say that that was the last time in the sense that the
world was about to come to and end; nor is it implied that the period
called "the last day" might not be a very long period, longer in fact
than either of the previous periods of the world. He says that during
that period it had been predicted there would arise those whom he calls
scoffers. On the meaning of the phrase "in the last days," as used in
the Scriptures, See Barnes "Acts 2:17", See Barnes "Hebrews 1:2",
See Barnes "Isaiah 2:2".
Scoffers. In Jude 1:18 the same Greek word is rendered
mockers. The word means those who deride, reproach, ridicule. There
is usually in the word the idea of contempt or malignity towards an
object. Here the sense seems to be that they would treat with derision or
contempt the predictions respecting the advent of the Saviour, and the
end of the world. It would appear probable that there was a particular or
definite class of men referred to; a class who would hold peculiar
opinions, and who would urge plausible objections against the fulfilment
of the predictions respecting the end of the world, and the second coming
of the Saviour-- for those are the points to which Peter particularly
refers. It scarcely required inspiration to foresee that there would be
scoffers in the general sense of the term--for they have so
abounded in every age, that no would hazard much in saying that they
would be found at any particular time; but the eye of the apostle is
evidently on a particular class of men, the special form of whose
reproaches would be the ridicule of the doctrines that the Lord Jesus
would return; that there would be a day of judgment; that the world would
be consumed by fire, etc. Archbishop Tillotson explains this of the
Carpocratins, a large sect of the Gentiles, who denied the resurrection
of the dead, and the future judgment.
Walking after their own lusts. Living in the free indulgence of their
sensual appetites. See Barnes "2 Peter 2:10",
See Barnes "2 Peter 2:12"; See Barnes "2 Peter 2:14";
See Barnes "2 Peter 2:18"; See Barnes "2 Peter 2:19".
{c} "scoffers" Isaiah 5:19
Verse 4. And saying, Where is the promise of his coming? That is,
either Where is the fulfilment of that promise; or, Where are the
indications or signs that he will come? They evidently meant to
imply that the promise had utterly failed; that there was not the
slightest evidence that it would be accomplished; that they who had
believed this were entirely deluded. It is possible that some of the
early Christians, even in the time of the apostles, had undertaken to
fix the time when these events would occur, as many have done since;
and that as that time had passed by, they inferred that the
prediction had utterly failed. But whether this were so or not, it was
easy to allege that the predictions respecting the second coming of the
Saviour seemed to imply that the end of the world was near, and that
there were no indications that they would be fulfilled. The laws of
nature were uniform, as they had always been, and the alleged promises
had failed.
For since the fathers fell asleep. Since they died---death being
often, in the Scriptures, as elsewhere, represented as sleep. Notes,
John xi. 11; I Cor. xi. 30. This reference to the "fathers," by such
scoffers, was probably designed to be ironical and contemptuous.
Perhaps the meaning may be thus expressed: "These old men, the prophets,
indeed foretold this event. They were much concerned and troubled about
it; and their predictions alarmed others, and filled their bosoms with
dread. They looked out for the signs of the end of the world, and
expected that that day was drawing near. But those good men have died.
They lived to old age, and then died as others; and since they have
departed, the affairs of the world have gone on very much as they did
before. The earth is suffered to have rest, and the laws of nature
operate in the same way that they always did." It seems not improbable
that the immediate reference in the word fathers is not to the
prophets of former times, but to aged and pious men of the times of the
apostles, who had dwelt much on this subject, and who had made it a
subject of conversation and of preaching. Those old men, said the
scoffing objector, have died like others; and, notwithstanding their
confident predictions, things now move on as they did from the beginning.
All things continue as they were from the beginning of the creation.
That is, the laws of nature are fixed and settled. The argument
here--for it was doubtless designed to be an argument--is based on the
stability of the laws of nature, and the uniformity of the course of
events. Thus far all these predictions had failed. Things continued to go
on as they had always done. The sun rose and set; the tides ebbed and
flowed; the seasons followed each other in the usual order; one
generation succeeded another, as had always been the case; and there was
every indication that those laws would continue to operate as they had
always done. This argument for the stability of the earth, and against
the prospect of the fulfilment of the predictions of the Bible, would
have more force with many minds now than it had then, for eighteen
hundred years more have rolled away, and the laws of nature remain the
same. Meantime, the expectations of those who have believed that the
world was coming to an end have been disappointed; the time set for this
by many interpreters of Scripture has passed by; men have looked out in
vain for the coming of the Saviour, and sublunary affairs move on as they
always have done. Still there are no indications of the coming of the
Saviour; and perhaps it would be said that the farther men search, by the
aid of science, into the laws of nature, the more they become impressed
with their stability, and the more firmly they are convinced of the
improbability that the world will be destroyed in the manner in which
it is predicted in the Scriptures that it will be. The specious and
plausible objection arising from this source, the apostle proposes to
meet in the following verses.
{d} "Where is the promise" Jeremiah 17:15; Ezekiel 12:22-27; Matthew 24:48
Verse 5. For this they willingly are ignorant of.
\~lanyanei gar autouv touto yelontav\~. There is some considerable variety
in the translation of this passage. In our common version the Greek word
(\~yelontav\~) is rendered as if it were an adverb, or as if it referred to
their ignorance in regard to the event; meaning, that while they might have
known this fact, they took no pains to do it, or that they preferred to have
its recollection far from their minds. So Beza and Luther render it. Others,
however, take it as referring to what follows, meaning, "being so minded;
being of that opinion; or affirming." So Bloomfield, Robinson, (Lex.,) Mede,
Rosenmuller, etc. According to this interpretation the sense is,
"They who thus will or think; that is, they who hold the opinion that
all things will continue to remain as they were, are ignorant of this
fact that things have not always thus remained; that there has been a
destruction of the world once by water." The Greek seems rather to demand
this interpretation; and then the sense of the passage will be, "It is
concealed or hidden from those who hold this opinion, that the earth has
been once destroyed." It is implied, whichever interpretation is adopted,
that the will was concerned in it; that they were influenced by that
rather than by sober judgment and by reason; and whether the word refers
to their ignorance, or to their holding that opinion, there was obstinacy
and perverseness about it. The will has usually more to do in the
denial and rejection of the doctrines of the Bible than the
understanding has. The argument which the apostle appeals to in reply
to this objection is a simple one. The adversaries of the doctrine
affirmed that the laws of nature had always remained the same, and they
affirmed that they always would. The apostle denies the fact which they
assumed, in the sense in which they affirmed it, and maintains that
those laws have not been so stable and uniform that the world has
never been destroyed by an overwhelming visitation from God. It has been
destroyed by a flood; it may be again by fire. There was the same
improbability that the event would occur, so far as the argument from
the stability of the laws of nature is concerned, in the one case that
there is in the other, and consequently the objection is of no force.
That by the word of God. By the command of God. "He spake,
and it was done." Comp. Genesis 1:6,9; Psalms 33:9. The idea here is, that
everything depends on his word or will. As the heavens and the earth
were originally made by his command, so by the same command they call
be destroyed.
The heavens were of old. The heavens were formerly made, Genesis 1:1.
The word heaven in the Scriptures sometimes refers to the atmosphere,
sometimes to the starry worlds as they appear above us, and sometimes to
the exalted place where God dwells. Here it is used, doubtless, in the
popular signification, as denoting the heavens as they appear, embracing
the sun, moon, and stars.
And the earth standing out of the water and in the water. Marg.,
consisting. Gr., \~sunestwsa\~. The Greek word, when used in an
intransitive sense, means to stand with, or together; then
tropically, to place together, to constitute, place, bring into
existence. --Robinson. The idea which our translators seem to have
had is, that, in the formation of the earth, a part was out of the water,
and a part under the water; and that the former, or the inhabited portion,
became entirely submerged, and that thus the inhabitants perished. This
was not, however, probably the idea of Peter. He doubtless has reference
to the account given in Genesis 1 of the creation of the earth, in which
water performed so important a part. The thought in his mind seems to
have been, that water entered materially into the formation of the
earth, and that in its very origin there existed the means by which it
was afterwards destroyed. The word which is rendered "standing"
should rather be rendered consisting of, or constituted of; and the
meaning is, that the creation of the earth was the result of the Divine
agency acting on the mass of elements which in Genesis is called
waters, Genesis 1:2,6,7,9. There was at first a vast fluid, an
immense unformed collection of materials, called waters, and from that
the earth arose. The point of time, therefore, in which Peter looks at
the earth here, is not when the mountains, and continents, and islands,
seem to be standing partly out of the water and partly in the water, but
when there was a vast mass of materials called waters from which the
earth was formed. The phrase "out of the water" (\~ex udatov\~) refers to
the origin of the earth. It was formed from, or out of, that mass. The
phrase "in the water" (\~di udatov\~) more properly means
through or by. It does not mean that the earth stood in the water
in the sense that it was partly submerged; but it means not only that the
earth arose from that mass that is called water in Genesis 1, but
that that mass called water was in fact the grand material out of which
the earth was formed. It was through or by means of that vast
mass of mingled elements that the earth was made as it was. Everything
arose out of that chaotic mass; through that, or by means of that,
all things were formed, and from the fact that the earth was thus formed
out of the water, or that water entered so essentially into its
formation, there existed causes which ultimately resulted in the deluge.
{a} "by the word" Genesis 1:6,9
{1} "earth standing" "consisting"
{b} "water" Psalms 24:2
Verse 6. Whereby. \~di wn\~. Through which, or by means of which.
The pronoun here is in the plural number, and there has been much
difference of opinion as to what it refers. Some suppose that it refers
to the heavens mentioned in the preceding verse, and to the fact that the
windows of heaven were opened in the deluge, (Doddridge;) others that
the Greek phrase is taken in the sense of (\~dio\~) whence.
Wetstein supposes that it refers to the "heavens and the earth." But the
most obvious reference, though the plural number is used, and the word
water in the antecedent is in the singular, is to water. The fact
seems to be that the apostle had the waters mentioned in Genesis
prominently in his eye, and meant to describe the effect produced by
those waters. He has also twice, in the same sentence, referred to
water" out of the water and in the water." It is evidently to
these waters mentioned in Genesis, out of which the world was
originally made, that he refers here. The world was formed from that
fluid mass; by these waters which existed when the earth was made, and
out of which it arose, it was destroyed. The antecedent to the word in
the plural number is rather that which was in the mind of the writer, or
that of which he was thinking, than the word which he had used.
The world that then was, etc. Including all its inhabitants.
Rosenmuller supposes that the reference here is to some universal
catastrophe which occurred before the deluge in the time of Noah, and
indeed before the earth was fitted up in its present form, as described
by Moses in Genesis 1. It is rendered more than probable, by the
researches of geologists in modern times, that such changes have
occurred; but there is no evidence that Peter was acquainted with them,
and his purpose did not require that he should refer to them. All that
his argument demanded was the fact that the world had been once
destroyed, and that therefore there was no improbability in believing
that it would be again. They who maintained that the prediction that the
earth would be destroyed was improbable, affirmed that there were no
signs of such an event; that the laws of nature were stable and uniform;
and that as those laws had been so long and so uniformly unbroken, it was
absurd to believe that such an event could occur. To meet this, all that
was necessary was to show that, in a case where the same objections
substantially might be urged, it had actually occurred, that the world
had been destroyed. There was, in itself considered, as much
improbability in believing that the world could be destroyed by water
as that it would be destroyed by fire, and consequently the objection
had no real force. Notwithstanding the apparent stability of the
laws of nature, the world had been once destroyed; and there is,
therefore, no improbability that it may be again. On the objections
which might have been plausibly urged against the flood,
See Barnes "Hebrews 11:7".
{c} "water" Genesis 7:11
Verse 7. But the heavens and the earth which are now. As they now
exist. There is no difficulty here respecting what is meant by the
word earth, but it is not so easy to determine precisely how much is
included in the word heavens. It cannot be supposed to mean
heaven as the place where God dwells; nor is it necessary to suppose
that Peter understood by the word all that would now be implied in
it, as used by a modern astronomer. The word is doubtless employed
in a popular signification, referring to the heavens as they appear
to the eye; and the idea is, that the conflagration would not only
destroy the earth, but would change the heavens as they now appear
to us. If, in fact, the earth with its atmosphere should be subjected
to an universal conflagration, all that is properly implied in what is
here said by Peter would occur.
By the same word. Dependent solely on the will of God. He has only to
give command, and all will be destroyed. The laws of nature have no
stability independent of his will, and at his pleasure all things could
be reduced to nothing, as easily as they were made. A single word, a
breath of command, from one Being, a Being over whom we have no control,
would spread universal desolation through the heavens and the earth.
Notwithstanding the laws of nature, as they are called, and the
precision, uniformity, and power with which they operate, the
dependence of the universe on the Creator is as entire as though there
were no such laws, and as though all were conducted by the mere will of
the Most High, irrespective of such laws. In fact, those laws have
no efficiency of their own, but are a mere statement of the way in
which God produces the changes which occur, the methods by which
He operates who "works all in all." At any moment he could suspend them;
that is, he could cease to act, or withdraw his efficiency,
and the universe would cease to be.
Are kept in store. Gr., "Are treasured up." The allusion in the
Greek word is to anything that is treasured up, or reserved for future
use. The apostle does not say that this is the only purpose for which
the heavens and the earth are preserved, but that this is one object,
or this is one aspect in which the subject may be viewed. They are like
treasure reserved for future use.
Reserved unto fire. Reserved or kept to be burned up,
See Barnes "2 Peter 3:10". The first mode of destroying the world
was by water, the next will be by fire. That the world would at
some period be destroyed by fire was a common opinion among the ancient
philosophers, especially the Greek Stoics. What was the foundation of
that opinion, or whence it was derived, it is impossible now to
determine; but it is remarkable that it should have accorded so entirely
with the statements of the New Testament. The authorities in proof that
this opinion was entertained may be seen in Wetstein, in loc. See
Seneca, N. Q. iii. 28; Cic. N. D. ii. 46; Simplicius in Arist. de
Ccelo i. 9; Eusebius, P. xv. 18. It is quite remarkable that there have
been among the heathen in ancient and modern times so many opinions that
accord with the statements of revelation--opinions, many of them, which
could not have been founded on any investigations of science among them,
and which must, therefore, have been either the result of conjecture, or
handed down by tradition. Whatever may have been their origin, the fact
that such opinions prevailed and were believed, may be allowed to have
some weight in showing that the statements in the Bible are not
improbable.
Against the day of judgment and perdition of ungodly men. The world
was destroyed by a flood on account of the wickedness of its inhabitants.
It would seem from this passage that it will be destroyed by fire with
reference to the same cause; at least, that its destruction by fire will
involve the perdition of wicked men. It cannot be inferred from this
passage that the world will be all wicked at the general conflagration as
it was in the time of Noah; but the idea in the mind of Peter seems to
have been, that in the destruction of the world by fire the perdition of
the wicked will be involved, or will at that time occur. It also seems to
be implied that the fire will accomplish an important agency in that
destruction, as the water did on the old world. It is not said, in the
passage before us, whether those to be destroyed will be living at that
time, or will be raised up from the dead, nor have we any means of
determining what was the idea of Peter on that point. All that the
passage essentially teaches is, that the world is reserved now with
reference to such a consummation by fire; that is, that there are
elements kept in store that may be enkindled into an universal
conflagration, and that such a conflagration will be attended with the
destruction of the wicked.
{a} "unto fire" Psalms 1:3; Zephaniah 3:8; 2 Thessalonians 1:8
{*} "perdition" "destruction"
Verse 8. But, beloved, be not ignorant of this one thing, that one
day is with the Lord as a thousand years. This (2 Peter 3:8,9) is
the second consideration by which the apostle meets the objection of
scoffers against the doctrine of the second coming of the Saviour. The
objection was, that much time, and perhaps the time which had
been supposed to be set for his coming, had passed away, and still
all things remained as they were. The reply of the apostle is, that
no argument could be drawn from this, for that which may seem to
be a long time to us is a brief period with God. In the infinity of
his own duration there is abundant time to accomplish his designs,
and it can make no difference with him whether they are accomplished in
one day or extended to a thousand years. Man has but a short time to
live, and if he does not accomplish his purposes in a very brief period,
he never will. But it is not so with God. He always lives; and we cannot
therefore infer, because the execution of his purposes seems to be
delayed, that they are abandoned. With Him who always lives it will be as
easy to accomplish them at a far distant period as now. If it is his
pleasure to accomplish them in a single day, he can do it; if he chooses
that the execution shall be deferred to a thousand years, or that a
thousand years shall be consumed in executing them, he has power to carry
them onward through what seems to us to be so vast a duration. The
wicked, therefore, cannot infer that they will escape because their
punishment is delayed; nor should the righteous fear that the Divine
promises will fail because ages pass away before they are accomplished.
The expression here used, that "one day is with the Lord as a
thousand years," etc., is common in the Rabbinical writings. See
Wetstein in loc. A similar thought occurs in Psalms 90:4: "For a
thousand years in thy sight are but as yesterday when it is past,
and as a watch in the night."
{b} "a thousand years" Psalms 90:4
Verse 9. The Lord is not slack concerning his promise. That is, it
should not be inferred because his promise seems to be long delayed that
therefore it will fail. When men, after a considerable lapse of time,
fail to fulfil their engagements, we infer that it is because they have
changed their plans, or because they have forgotten their promises, or
because they have no ability to perform them, or because there is a
want of principle which makes them regardless of their obligations.
But no such inference can be drawn from the apparent delay of the
fulfilment of the Divine purposes. Whatever may be the reasons why they
seem to be deferred, we may be sure that it is from no such causes as
these.
As some men count slackness. It is probable that the apostle
here had his eye on some professing Christians who had become
disheartened and impatient, and who, from the delay in regard to the
coming of the Lord Jesus, and from the representations of those who
denied the truth of the Christian religion, arguing from that delay
that it was false, began to fear that his promised coming would indeed
never occur. To such he says that it should not be inferred from his
delay that he would not return, but that the delay should be regarded
as an evidence of his desire that men should have space for repentance,
and an opportunity to secure their salvation. See Barnes "2 Peter 3:15".
But is longsuffering to us-ward. Toward us. The delay should be
regarded as a proof of his forbearance, and of his desire that men
should be saved. Every sinner should consider the fact that he is not
cut down in his sins, not as a proof that God will not punish the
wicked, but as a demonstration that he is now forbearing, and is
willing that he should have an ample opportunity to obtain eternal
life. No man should infer that God will not execute his threatenings,
unless he can look into the most distant parts of a coming eternity,
and demonstrate that there is no suffering appointed for the sinner
there; any man who sins, and who is spared even for a moment, should
regard the respite as a proof that God is merciful and forbearing
now.
Not willing that any should perish. That is, he does not desire
it or wish it. His nature is benevolent, and he sincerely desires the
eternal happiness of all, and his patience towards sinners proves
that he is willing that they should be saved. If he were not willing, it
would be easy for him to cut them off, and exclude them from hope at
once. This passage, however, should not be adduced to prove
(1.) that sinners never will in fact perish; for
(a.) the passage does not refer to what God will do as the final
Judge of mankind, but to what are his feelings and desires now
towards men.
(b.) One may have a sincere desire that others should not perish, and yet
it may be that, in entire consistency with that, they will perish. A
parent has a sincere wish that his children should not be punished,
and yet he himself may be under a moral necessity to punish them. A
lawgiver may have a sincere wish that no one should ever break the laws,
or be punished, and yet he himself may build a prison, and construct a
gallows, and cause the law to be executed in a most rigorous manner. A
judge on the bench may have a sincere desire that no man should be
executed, and that every one arraigned before him should be found to be
innocent, and yet even he, in entire accordance with that wish, and
with a most benevolent heart, even with tears in his eyes, may pronounce
the sentence of the law.
(c.) It cannot be inferred that all that the heart of infinite
benevolence would desire will be accomplished by his mere will. It is
evidently as much in accordance with the benevolence of God that no man
should be miserable in this world, as it is that no one should suffer in
the next, since the difficulty is not in the question where one shall
suffer, but in the fact itself that any should suffer; and it is just as
much in accordance with his nature that all should he happy here, as
that they should be happy hereafter. And yet no man can maintain that the
fact that God is benevolent proves that no one will suffer here. As
little will that fact prove that none will suffer in the world to come.
(2.) The passage should not be adduced to prove that God has no
purpose, and has formed no plan, in regard to the destruction of the
wicked; for
(a.) the word here used has reference rather to his disposition, or to
his nature, than to any act or plan.
(b.) There is a sense, as is admitted by all, in which he does will the
destruction of the wicked--to wit, if they do not repent--that is, if
they deserve it.
(c.) Such an act is as inconsistent with his general benevolence as an
eternal purpose in the matter, since his eternal purpose can only
have been to do what he actually does; and if it be consistent with
a sincere desire that sinners should be saved to do this, then it is
consistent to determine beforehand to do it--for to determine
before hand to do what is in fact right, cannot but be a lovely trait in
the character of any one.
(3.) The passage then proves
(a.) that God has a sincere desire that men should be saved;
(b.) that any purpose in regard to the destruction of sinners is not
founded on mere will, or is not arbitrary;
(c.) that it would be agreeable to the nature of God, and to his
arrangements in the plan of salvation, if all men should come to
repentance, and accept the offers of mercy;
(d.) that if any come to him truly penitent, and desirous to be saved,
they will not be cast off;
(e.) that, since it is in accordance with him nature that he should
desire that all men may be saved, it may be presumed that he has made an
arrangement by which it is possible that they should be; and
(f.) that, since this is his desire, it is proper for the ministers of
religion to offer salvation to every human being. Comp.
Ezekiel 33:11.
{+} "slack" "slow"
{c} "slack" Hebrews 2:3
{++} "slackness" "slowness"
{a} "long suffering" Psalms 86:15; Isaiah 30:18
{b} "not willing" Ezekiel 33:11
{c} "should come" 1 Timothy 2:4
Verse 10. But the day of the Lord. The day of the Lord Jesus. That
is, the day in which he will be manifested. It is called his day,
because he will then be the grand and prominent object as the Judge of
all. Comp. Luke 17:27.
Will come as a thief in the night. Unexpectedly; suddenly.
See Barnes "1 Thessalonians 5:2".
In the which the heavens shall pass away with a great noise. That
is, what seems to us to be the heavens. It cannot mean that the holy
abode where God dwells will pass away; nor need we suppose that this
declaration extends to the starry worlds and systems as disclosed by the
modern astronomy. The word is doubtless used in a popular sense--that is,
as things appear to us; and the fair interpretation of the passage
would demand only such a change as would occur by the destruction of this
world by fire. If a conflagration should take place, embracing the earth
and its surrounding atmosphere, all the phenomena would occur which are
here described; and, if this would be so, then this is all that can be
proved to be meant by the passage. Such a destruction of the elements
could not occur without "a great noise."
And the elements shall melt with fervent heat. Gr., "the elements
being burned, or burning, (\~kausoumena\~,) shall be dissolved." The idea is,
that the cause of their being "dissolved" shall be fire; or that there
will be a conflagration extending to what are here called the "elements,"
that shall produce the effects here described by the word "dissolved."
There has been much difference of opinion in regard to the meaning of the
word here rendered elements, (\~stoiceia\~.) The word occurs in the New
Testament only in the following places: Galatians 4:3,9; 2 Peter 3:10,12, in
which it is rendered elements; Colossians 2:8,20, in which it is
rendered rudiments; and in Hebrews 5:12, where it is tendered
principles. For the general meaning of the word,
See Barnes "Galatians 4:3". The word denotes the rudiments of anything;
the minute parts or portions of which anything is composed, or which
constitutes the simple portions out of which anything grows, or of which
it is compounded. Here it would properly denote the component parts of
the material world; or those which enter into its composition, and of
which it is made up. It is not to be supposed that the apostle used the
term with the same exact signification with which a chemist would use it
now, but in accordance with the popular use of the term in his day. In
all ages, and in all languages, some such word, with more or less of
scientific accuracy, has been employed to denote the primary materials
out of which others were formed, just as, in most languages, there have
been characters or letters to denote the elementary sounds of which
language is composed. The ancients in general supposed that the elements
out of which all things were formed were four--air, earth, fire, and
water. Modern science has entirely overturned this theory, and has shown
that these, so far from being simple elements, are themselves compounds;
but the tendency of modern science is still to show that the elements of
all things are in fact few in number. The word, as here used by Peter,
would refer to the elements of things as then understood in a popular
sense; it would now not be an improper word to be applied to the few
elements of which all things are composed, as disclosed by modern
chemistry. In either case the use of the word would be correct. Whether
applied to the one or the other, science has shown that all are capable
of combustion. Water, in its component parts, is inflammable in a high
degree; and even the diamond has been shown to be combustible. The idea
contained in the word "dissolved," is, properly, only the change which
heat produces. Heat changes the forms of things; dissolves them
into their elements; dissipates those which were solid by driving them
off into gases, and produces new compounds, but it annihilates
nothing. It could not be demonstrated from this phrase that the world
would be annihilated by fire; it could be proved only that it will
undergo important changes. So far as the action of fire is concerned, the
form of the earth may pass away, and its aspect be changed; but unless
the direct power which created it interposes to annihilate it,
the matter which now composes it will still be in existence.
The earth also, and the works that are therein, shall be burned up.
That is, whether they are the works of God or man--the whole vegetable
and animal creation, and all the towers, the towns, the palaces, the
productions of genius, the paintings, the statuary, the books, which
man has made.
"The cloud-capp'd towers, the gorgeous palaces,
The solemn temples, the great globe itself,
And all that it inherits, shall disrobe,
And, like the baseless fabric of a vision,
Leave not one wreck behind."
The word rendered "burned up," like the word just before used and
rendered fervent heat--a word of the same origin, but here
intensive --means that they will undergo such a change as fire will
produce; not, necessarily, that the matter composing them will be
annihilated. If the matter composing the earth is ever to be destroyed
entirely, it must be by the immediate power of God, for only He who
created can destroy. There is not the least evidence that a particle of
matter originally made has been annihilated since the world began;
and there are no fires so intense, no chemical powers so mighty, as
to cause a particle of matter to cease wholly to be. So far as the
power of man is concerned, and so far as one portion of matter can
prey on another, matter is as imperishable as mind, and neither can
be destroyed unless God destroys it. Whether it is his purpose to
annihilate any portion of the matter which he has made, does not
appear from his word; but it is clear that he intends that the
universe shall undergo important changes. As to the possibility or
probability of such a destruction by fire as is here predicted, no
one can have any doubt who is acquainted with the disclosures of
modern science in regard to the internal structure of the earth.
Even the ancient philosophers, from some cause, supposed that the
earth would yet be destroyed by fire, (See Barnes " :";) and
modern science has made it probable that the interior of the earth is a
melted and intensely heated mass of burning materials; that the
habitable world is but a comparatively thin crust or shell over those
internal fires; that earthquakes are caused by the vapours engendered by
that heated mass whet, water comes in contact with it; and that volcanoes
are but openings and vent-holes through which those internal flames make
their way to the surface. Whether these fires will everywhere make their
way to the surface, and produce an universal conflagration, perhaps could
not be determined by science; but no one can doubt that the simple
command of God would be all that is necessary to pour those burning
floods over the earth, as he once caused the waters to roll over every
mountain and through every valley. As to the question whether it is
probable that such a change produced by fire, and bringing the present
order of things to a close, will occur, it may be remarked farther, that
there is reason to believe that such changes are in fact taking place
in other worlds. "During the last two or three centuries, upwards
of thirteen fixed stars have disappeared. One of them, situated in
the northern hemisphere, presented a peculiar brilliancy, and was
so bright as to be seen by the naked eye at mid-day. It seemed to
be on fire, appearing at first of a dazzling white, then of a reddish
yellow, and lastly of an ashy pale colour. La Place supposes that
it was burned up, as it has never been seen since. The conflagration was
visible about sixteen months." The well-known astronomer, Von Littrow, in
the section of his work on "New and Missing Stars," (entitled Die Wunder
der Himmels oder Gemeinfassliche Darstellung der Weltsystems, Stuttgard,
1843, & 227,) observes: "Great as may be the revolutions which take place
on the surface of those fixed stars, which are subject to this
alternation of light, what entirely different changes may those others
have experienced, which in regions of the firmament where no star had
ever been before, appeared to blaze up in clear flames, and then to
disappear, perhaps for ever." He then gives a brief history of those
stars which have excited the particular attention of astronomers.
"In the year 1572, on the 11th of November," says he, "Tycho, on
passing from his chemical laboratory to the observatory, through
the court of his house, observed in the constellation Cassiopeia, at a
place where before he had only seen very small stars, a new star of
uncommon magnitude. It was so bright that it surpassed even Jupiter and
Venus in splendour, and was visible even in the day-time. During the
whole time in which it was visible, Tycho could observe no parallax or
change of position. At the end of the year, however, it gradually
diminished; and at length, in March 1574, sixteen months after its
discovery, entirely disappeared, since which all traces of it have been
lost. When it first appeared, its light was of a dazzling white colour;
in January 1573, two months after its reviving, it became yellowish; in a
few months it assumed a reddish hue, like Mars or Aldebaran; and in the
beginning of the year 1574, two or three months before its total
disappearance, it glimmered only with a gray or lead-coloured light,
similar to that of Saturn." See Bibliotheca Sacra, III, p. 181. If such
things occur in other worlds, there is nothing improbable or absurd in
the supposition that they may yet occur on the earth.
{d} "thief in the night" Matthew 24:42,43; Revelation 16:15
{e} "shall pass away" Psalms 102:26; Isaiah 51:6; Revelation 20:11
{+} "fervent heat" "Great"
Verse 11. Seeing then that all these things shall be dissolved. Since
this is an undoubted truth.
What manner of persons ought ye to be in all holy conversation and
godliness. In holy conduct and piety. That is, this fact ought to be
allowed to exert a deep and abiding influence on us, to induce us to lead
holy lives. We should feel that there is nothing permanent on the earth;
that this is not our abiding home; and that our great interests are in
another world. We should be serious, humble, and prayerful; and should
make it our great object to be prepared for the solemn scenes through
which we are soon to pass. An habitual contemplation of the truth, that
all that we see is soon to pass away, would produce a most salutary
effect on the mind. It would make us serious. It would repress ambition.
It would lead us not to desire to accumulate what must so soon be
destroyed. It would prompt us to lay up our treasures in heaven. It would
cause us to ask with deep earnestness whether we are prepared for these
amazing scenes, should they suddenly burst upon us.
{*} "conversation" "behaviour"
Verse 12. Looking for. Not knowing when this may occur, the mind
should be in that state which constitutes expectation; that is, a
belief that it will occur, and a condition of mind in which we would not
be taken by surprise should it happen at any moment.
See Barnes "Titus 2:13".
And hasting unto the coming. Marg., as in Greek, "hasting the
coming." The Greek word rendered hasting, (\~speudw\~,) means to
urge on, to hasten; and then to hasten after anything, to await with
eager desire. This is evidently the sense here.--Wetstein and Robinson.
The state of mind which is indicated by the word is that when we are
anxiously desirous that anything should occur, and when we would hasten
or accelerate it if we could. The true Christian does not dread the
coming of that day. He looks forward to it as the period of his
redemption, and would welcome, at any time, the return of his Lord and
Saviour. While he is willing to wait as long as it shall please God for
the advent of his Redeemer, yet to him the brightest prospect in the
future is that hour when he shall come to take him to himself.
The coming of the day of God. Called "the day of God," because God
will then be manifested in his power and glory.
{a} "Looking for" Titus 2:13
{1} "hasting" "hasting the coming"
{b} "melt" Isaiah 35:4; Micah 1:4
{+} "fervent" "great"
Verse 13. Nevertheless we, according to his promise. The allusion
here seems to be, beyond a doubt, to two passages in Isaiah, in which a
promise of this kind is found. Isaiah 65:17: "For, behold, I create new
heavens, and a new earth: and the former shall not be remembered, nor
come into mind." Isaiah 66:22: "For as the new heavens and the new
earth, which I will make, shall remain before me, saith the Lord," etc.
Comp. Revelation 21:1, where John says he had a vision of the new heaven
and the new earth which was promised: "And I saw a new heaven and a new
earth; for the first heaven and the first earth were passed away, and
there was no more sea." See Barnes "Isaiah 65:17".
Look for new heavens and a new earth. It may not be easy to answer
many of the questions which might be asked respecting the "new heavens
and earth" here mentioned. One of those which are most naturally asked is
is, whether the apostle meant to say that this earth, after being
purified by fire, would be fitted up again for the abode of the
redeemed; but this question it is impossible to answer with certainty.
The following remarks may perhaps embrace all that is known, or that can
be shown to be probable, on the meaning of the passage before us.
I. The "new heavens and the new earth" referred to will be such as will
exist after the world shall have been destroyed by fire; that is, after
the general judgment. There is not a word expressed, and not a hint
given, of any "new heaven and earth" previous to this, in which the
Saviour will reign personally over his saints, in such a renovated world,
through a long millennial period. The order of events stated by
Peter, is
(a.) that the heavens and earth which are now, are "kept in store,
reserved unto fire against the day of judgment, and perdition of
ungodly men," 2 Peter 3:7;
(b.) that the day of the Lord will come suddenly and unexpectedly,
2 Peter 3:10; that then the heavens and earth will pass away with a
great noise, the elements will melt, and the earth with all its
works be burned up, 2 Peter 3:10; and
(c.) that after this (2 Peter 3:13) we are to expect the "new
heavens and new earth." Nothing is said of a personal reign of Christ;
nothing of the resurrection of the saints to dwell with him on the earth;
nothing of the world's being fitted up for their abode previous to
the final judgment. If Peter had any knowledge of such events, and
believed that they would occur, it is remarkable that he did not even
allude to them here. The passage before us is one of the very few places
in the New Testament where allusion is made to the manner in which the
affairs of the world will be closed; and it cannot be explained why, if
he looked for such a glorious personal reign of the Saviour, the subject
should have been passed over in total silence.
II. The word "new," applied to the heavens and the earth that are to
succeed the present, might express one of the following three
things--that is, either of these things would correspond with all that
is fairly implied in that word:
(a.) If a new world was literally created out of nothing after this world
is destroyed; for that would be in the strictest sense new. That such an
event is possible no one can doubt, though it is not revealed.
(b.) If an inhabitant of the earth should dwell after death on any other
of the worlds now existing, it would be to him a "new" abode, and
everything would appear new. Let him, for instance, be removed to the
planet Saturn, with its wonderful ring, and its seven moons, and the
whole aspect of the heavens, and of the world on which he would then
dwell, would be new to him. The same thing would occur if he were to
dwell on any other of the heavenly bodies, or if he were to pass from
world to world. See this illustrated at length in the works of Thomas
Dick, LLd.--- "Celestial Scenery," etc. Comp. See Barnes "1 Peter 1:12"
(c.) If the earth should be renovated, and fitted up for the abode of
man after the universal conflagration, it would then be a new abode,
III. This world, thus renovated, may be from time to time the temporary
abode of the redeemed, after the final judgment. No one can prove that
this may not be, though there is no evidence that it will be their
permanent and eternal abode, or that even all the redeemed will at any
one time find a home on this globe, for no one can suppose that the earth
is spacious enough to furnish a dwelling-place for all the unnumbered
millions that are to be saved. But that the earth may again be
revisited from time to time by the redeemed; that in a purified and
renovated form it may be one of the "many mansions" which are to be
fitted up for them, (John 14:2,) may not appear wholly improbable
from the following suggestions:
(1.) It seems to have been a law of the earth that in its progress it
should be prepared at one period for the dwelling-place of a higher order
of beings at another period. Thus, according to the disclosures of
geology, it existed perhaps for countless ages before it was fitted to be
an abode for man; and that it was occupied by the monsters of an inferior
order of existence, who have now passed away to make room for a nobler
race. Who can tell but the present order of things may pass away to make
place for the manifestations of a more exalted mode of being?
(2.) There is no certain evidence that any world has been annihilated,
though some have disappeared from human view. Indeed, as observed above,
(2 Peter 3:10,) there is no proof that a single particle of matter ever
has been annihilated, or ever will be. It may change its form, but it
may still exist.
(3.) It seems also to accord most with probability, that, though the
earth may undergo important changes by flood or fire, it will not be
annihilated. It seems difficult to suppose that, as a world, it will be
wholly displaced from the system of which it is now a part, or that the
system itself will disappear. The earth, as one of the worlds of God, has
occupied too important a position in the history of the universe to
make it to be easily believed that the place where the Son of God
became incarnate and died, shall be utterly swept away. It would,
certainly, accord more with all the feelings which we can have on
such a subject, to suppose that a world once so beautiful when it came
from the hand of its Maker, should be restored to primitive loveliness;
that a world which seems to have been made primarily
(See Barnes "1 Peter 1:12") with a view to illustrate the glory of God in
redemption, should be preserved in some appropriate form to be the
theatre of the exhibition of the development of that plan in far distant
ages to come.
(4.) To the redeemed, it would be most interesting again to visit
the spot where the great work of their redemption was accomplished;
where the Son of God became incarnate and made atonement for sin; and
where there would be so many interesting recollections and associations,
even after the purification by fire, connected with the infancy of their
existence, and their preparation for eternity. Piety would at least wish
that the world where Gethsemane and Calvary are should never be blotted
out from the universe. But
(5.) if, after their resurrection and reception into heaven, the
redeemed shall ever revisit a world so full of interesting recollections
and associations, where they began their being, where their Redeemer
lived and died, where they were renewed and sanctified, and where their
bodies once rested in the grave, there is no reason to suppose that this
will be their permanent and unchanging abode. It may be mere speculation,
but it seems to accord best with the goodness of God, and with the manner
in which the universe is made, to suppose that every portion of it may be
visited, and become successively the abode of the redeemed; that they may
pass from world to world, and survey the wonders and the works of God as
they are displayed in different worlds. The universe, so vast, seems
to have been fitted up for such a purpose, and nothing else that we
can conceive of will be so adapted to give employment without weariness
to the minds that God has made, in the interminable duration before them.
IV. The new heavens and earth will be holy. They will be the abode of
righteousness for ever.
(a.) This fact is clearly revealed in the verse before us: "wherein
dwelleth righteousness." It is also the correct statement of the
Scriptures, Revelation 21:27; 1 Corinthians 6:9,10; Hebrews 12:14.
(b.) This will be in strong contrast with what has occurred on earth. The
history of this world has been almost entirely a history of sin--of
its nature, developments, results. There have been no perfectly holy
beings on the earth, except the Saviour, and the angels who have
occasionally visited it. There has been no perfectly holy place--city,
village, hamlet; no perfectly holy community. But the future world, in
strong contrast with this, will be perfectly pure, and will be a fair
illustration of what religion in its perfect form will do.
(c.) It is for this that the Christian desires to dwell in that world,
and waits for the coming of his Saviour. It is not primarily that he may
be happy, desirable as that is, but that he may be in a world where he
himself will be perfectly pure, and where all around him will be
pure; where every being that he meets shall be "holy as God is
holy," and every place on which his eye rests, or his foot treads,
shall be uncontaminated by sin. To the eye of faith and hope, how
blessed is the prospect of such a world!
{e} "new heavens" Revelation 21:1,27
Verse 14. Wherefore, beloved, seeing that ye look for such things, be
diligent. That is, in securing your salvation. The effect of such
hopes and prospects should be to lead us to an earnest inquiry whether
we are prepared to dwell in a holy world, and to make us diligent in
performing the duties, and patient in bearing the trials of life. He
who has such hopes set before him, should seek earnestly that he may be
enabled truly to avail himself of them, and should make their attainment
meet the great object of his life. He who is so soon to come to an end
of all weary toil, should be willing to labour diligently and faithfully
while life lasts, he who is so soon to be relieved from all temptation
and trial, should be willing to bear a little longer the sorrows of the
present world What are all these compared with the glory that awaits us?
Comp. See Barnes "1 Corinthians 15:58"; See Barnes "Romans 8:18", seq.
See Barnes "2 Corinthians 4:16", seq.
That ye may be found of him in peace. Found by him when he returns in
such a state as to secure your eternal peace.
Without spot, and blameless. See Barnes "Ephesians 5:27". It should be
an object of earnest effort with us to have the last stain of sin and
pollution removed from our souls. A deep feeling that we are soon to
stand in the presence of a holy God, our final Judge, cannot but have a
happy influence in making us pure.
{a} "diligent" 1 Corinthians 15:56; 1 Thessalonians 5:23
Verse 15. And account that the long-suffering of our Lord is
salvation. Regard his delay in coming to judge the world, not as an
evidence that he never will come, but as a proof of his desire that we
should be saved. Many had drawn a different inference from the fact that:
the Saviour did not return, and had supposed that it was a proof that he
would never come, and that his promises had failed. Peter says that
that conclusion was not authorized, but that we should rather regard it
as an evidence of his mercy, and of his desire that we should be saved.
This conclusion is as proper now as it was then. Wicked men should not
infer, because God does not cut them down, that therefore they never will
be punished, or that God is not faithful to his threatenings. They should
rather regard it as a proof that he is willing to save them; for
(1.) he might justly cut them off for their sins;
(2.) the only reason of which we have knowledge why he spares the
wicked is to give them space for repentance; and
(3.) as long as life is prolonged a sinner has the opportunity to repent,
and may turn to God. We may therefore, in our own case, look on all the
delays of God to punish--on all his patience and forbearance towards us,
notwithstanding our sins and provocations--on the numberless tokens
of his kindness scattered along our way, as evidence that he is not
willing that we should perish. What an accumulated argument in any case
would this afford of the willingness of God to save! Let any man look
on his own sins, his pride, and selfishness, and sensuality; let him
contemplate the fact that he has sinned through many years, and against
many mercies; let him endeavour to estimate the number and magnitude of
his offences, and upon God's patience in bearing with him while these
have been committed, and who can overrate the force of such an argument
in proof that God is slow to anger, and is willing to save?
See Barnes "Romans 2:4".
Even as our beloved brother Paul also. From this reference to Paul
the following things are clear:
(1.) that Peter was acquainted with his writings;
(2.) that he presumed that those to whom he wrote were also acquainted
with them;
(3.) that Peter regarded Paul as a "beloved brother," notwithstanding the
solemn rebuke which Paul had had occasion to administer to him,
Galatians 2:2, seq.;
(4.) that he regarded him as authority in inculcating the doctrines and
duties of religion; and
(5.) that he regarded him as an inspired man, and his writings as a part
of Divine truth. See Barnes "2 Peter 3:16". That Peter has shown in his
epistles that he was acquainted with the writings of Paul, has been
abundantly proved by Eichhon, (Einleitung in das N. Tes. viii. 606,
seq.,) and will be apparent by a comparison of the following passages:
Ephesians 1:3, with 1 Peter 3:1; Colossians 3:8, with 1 Peter 2:1;
Ephesians 5:22, with 1 Peter 3:1; Ephesians 5:21, with 1 Peter 5:5;
1 Thessalonians 5:6, with 1 Peter 5:8; 1 Corinthians 16:20 with 1 Peter 5:14;
Romans 8:18, with 1 Peter 5:1; Romans 4:24 with 1 Peter 1:21;
Romans 13:1,3,4 with 1 Peter 2:13,14; 1 Timothy 2:9, with 1 Peter 3:5.
The writings of the apostles were doubtless extensively circulated; and
one apostle, though himself inspired, could not but feel a deep interest
in the writings of another. There would be cases also, as in the instance
before us, in which one would wish to confirm his own sentiments by the
acknowledged wisdom, experience, and authority of another.
According to the wisdom given unto him. Peter evidently did not mean
to disparage that wisdom, or to express a doubt that Paul was endowed
with wisdom; he meant undoubtedly that, in regard to Paul, the
same thing was true which he would have affirmed of himself or of
any other man, that whatever wisdom he had was to be traced to a
higher than human origin. This would at the same time tend to
secure more respect for the opinion of Paul than if he had said it was
his own, and would keep up in the minds of those to whom he wrote
a sense of the truth that all wisdom is from above. In reference to
ourselves, to our friends, to our teachers, and to all men, it is proper
to bear in remembrance the fact that all true wisdom is from the
"Father of lights." Comp. See Barnes " :".
Hath written unto you. It is not necessary to suppose that Paul had
written any epistles addressed specifically, and by name, to the persons
to whom Peter wrote. It is rather to be supposed that the persons to whom
Peter wrote (1 Peter 1:1) lived in the regions to which some of Paul's
epistles were addressed, and that they might be regarded as addressed
to them. The epistles to the Galatians, Ephesians, and Colossians
were of this description, all addressed to churches in Asia Minor,
and all, therefore, having reference to the same people to whom Peter
addressed his epistles.
{b} "salvation" Romans 2:4
Verse 16. As also in all his epistles. Not only in those which he
addressed to the churches in Asia Minor, but in his epistles generally.
It is to be presumed that they might have had an acquaintance with some
of the other epistles of Paul, as well as those sent to the churches in
their immediate vicinity.
Speaking in them of these things. The things which Peter had dwelt
upon in his two epistles. The great doctrines of the cross; of the
depravity of man; of the Divine purposes; of the new birth; of the
consummation of all things; of the return of the Saviour to judge the
world, and to receive his people to himself; the duty of a serious,
devout, and prayerful life, and of being prepared for the heavenly world.
These things are constantly dwelt upon by Paul, and to his authority in
these respects Peter might appeal with the utmost confidence.
In which. The common reading in this passage is \~en oiv\~, and
according to this the reference is to the subjects treated of--"in which
things" --referring to what he had just spoken of--"speaking of these
things." This reading is found in the common editions of the New
Testament, and is supported by far the greater number of Mss., and by
most commentators and critics. It is found in Griesbach, Tittman, and
Hahn, and has every evidence of being the genuine reading. Another
reading, however, (\~en aiv\~,) is found in some valuable Mss., and
is supported by the Syriac and Arabic versions, and adopted by Mill,
(Proleg. 1484,) and by Beza. According to this, the reference is to
the epistles themselves as would seem to be implied in our common
version. The true construction, so far as the evidence goes, is to
refer it not directly to the epistles, but to the things of which
Peter says Paul wrote; that is, not to the style and language of Paul,
but to the great truths and doctrines which he taught. Those doctrines
were indeed contained in his epistles, but still, according to the fair
construction of the passage before us, Peter should not be understood
as accusing Paul of obscurity of style. He refers not to the
difficulty of understanding what Paul meant, but to the difficulty of
comprehending the great truths, which he taught. This is, generally,
the greatest difficulty in regard to the statements of Paul. The
difficulty is not that the meaning of the writer is not plain, but it is
either
(a.) that the mind is overpowered by the grandeur of the thought, and
the incomprehensible nature of the theme, or
(b.) that the truth is so unpalatable, and the mind is so prejudiced
against it, that we are unwilling to receive it. Many a man knows well
enough what Paul means, and would receive his doctrines without
hesitation if the heart was not opposed to it; and in this state of mind
Paul is charged with obscurity, when the real difficulty lies only in the
heart of him who makes the complaint. If this be the true
interpretation of this passage, then it should not be adduced to prove
that Paul is an obscure writer, whatever may be true on that point. There
are, undoubtedly, obscure things in his writings, as there are in all
other ancient compositions, but this passage should not be adduced to
prove that he had not the faculty of making himself understood. An honest
heart, a willingness to receive the truth, is one of the best
qualifications for understanding the writings of Paul; and when this
exists, no one will fall to find truth that may be comprehended, and that
will be eminently adapted to sanctify and save the soul.
Are some things hard to be understood. Things pertaining to high and
difficult subjects, and which are not easy to be comprehended. Peter does
not call in question the truth of what Paul had written; he does not
intimate that he himself would differ from him. His language is rather
that which a man would use who regarded the writings to which he referred
as true, and what he says here is an honourable testimony to the
authority of Paul. It may be added,
(1.) that Peter does not say that all the doctrines of the Bible, or
even all the doctrines of Paul, are hard to be understood, or that
nothing is plain.
(2.) He says nothing about withholding the Bible, or even the writings of
Paul, from the mass of Christians, on the ground of the difficulty of
understanding the Scriptures; nor does he intimate that that was the
design of the Author of the Bible.
(3.) It is perfectly manifest, from this very passage, that the writings
of Paul were in fact in the hands of the people, else how could they
wrest and pervert them?
(4.) Peter says nothing about an infallible interpreter of any kind, nor
does he intimate that either he or his "successors" were authorized to
interpret them for the church.
(5.) With what propriety can the pretended successor of Peter--the
pope--undertake to expound those difficult doctrines in the writings of
Paul, when even Peter himself did not undertake it, and when he did not
profess to be able to comprehend them? Is the pope more skilled in the
knowledge of Divine things than the apostle Peter? Is he better qualified
to interpret the sacred writings than an inspired apostle was?
(6.) Those portions of the writings of Paul, for anything that appears to
the contrary, are just as "hard to be understood" now, as they were
before the "infallible" church undertook to explain them. The world is
little indebted to any claims of infallibility in explaining the meaning
of tile oracles of God. It remains yet to be seen that any portion of the
Bible has been made clearer by any mere authoritative explanation. And
(7.) it should be added, that without any such exposition, the humble
inquirer after truth may find enough in the Bible to guide his feet in
the paths of salvation. No one ever approached the sacred Scriptures with
a teachable heart, who did not find them "able to make him wise unto
salvation." Compare See Barnes "2 Timothy 3:15".
Which they that are unlearned. The evil here adverted to is that
which arises in cases where those without competent knowledge undertake
to become expounders of the word of God. It is not said that it is not
proper for them to attempt to become instructed by the aid of the sacred
writings; but the danger is, that without proper views of interpretation,
of language, and of ancient customs, they might be in danger of
perverting and abusing certain portions of the writings of Paul.
Intelligence among the people is everywhere in the Bible presumed to
be proper in understanding the sacred Scriptures; and ignorance may
produce the same effects in interpreting the Bible which it will
produce in interpreting other writings. Every good thing is liable to
abuse; but the proper way to correct this evil, and to remove this
danger, is not to keep the people in ignorance, or to appoint some one
to be an infallible interpreter; it is to remove the ignorance
itself by enlightening the people, and rendering them better qualified
to understand the sacred oracles. The way to remove error is not to
perpetuate ignorance; it is to enlighten the mind, so that it may be
qualified to appreciate the truth.
And unstable. Who have no settled principles and views. The evil here
adverted to is that which arises where those undertake to interpret the
Bible who have no established principles. They regard nothing as
settled. They have no landmarks set up to guide their inquiries. They
have no stability in their character, and Of course nothing can be
regarded as settled in their methods Of interpreting the Bible. They are
under the control of feeling and emotion, and are liable to embrace one
opinion to-day, and another directly opposite to-morrow. But the way to
prevent this evil is not by attempting to give to a community an
authoritative interpretation of the Bible; it is to diffuse abroad just
principles, that men may obtain from the Bible an intelligent view of
what it means.
Wrest. Pervert--\~streblousin\~. The word here used occurs nowhere else
in the New Testament. It is derived from a word meaning a windlass, winch,
instrument of torture, (\~streblh\~,) and means to roll or wind on a
windlass; then to wrench, or turn away, as by the force of a windlass;
and then to wrest or pervert. It implies a turning out of the way by the
application of force, here the meaning is, that they apply those
portions of the Bible to a purpose for which they were never intended.
It is doubtless true that this may occur. Men may abuse and pervert
anything that is good. But the way to prevent this is not to set up a
pretended infallible interpreter. With all the perversities arising
from ignorance in the interpreter of the Bible; in all the crude,
and weak, and fanciful expositions which could be found among those who
have interpreted the Scriptures for themselves--and they are many--if
they were all collected together, there would not be found so many
adapted to corrupt and ruin the soul, as have come from the
interpretations attempted to be palmed upon the world by the one church
that claims to be the infallible expounder of the word of God.
As they do also the other scriptures. This is an unequivocal
declaration of Peter that he regarded the writings of Paul as a part of
the holy Scriptures, and of course that he considered him as inspired.
The word "Scriptures," as used by a Jew, had a technical
signification--meaning the inspired writings, and was the common word
which was applied to the sacred writings of the Old Testament. As Peter
uses this language, it implies that he regarded the writings of Paul as
on a level with the Old Testament; and as far as the testimony of one
apostle can go to confirm the claim of another to inspiration, it proves
that the writings of Paul are entitled to a place in the sacred canon. It
should be remarked, also, that Peter evidently speaks here of the
common estimate in which the writings of Paul were held. He addresses
those to whom he wrote, not in such a way as to declare to them that the
writings of Paul were to be regarded as a part of the inspired volume,
but as if this were already known, and were an admitted point.
Unto their own destruction. By embracing false doctrines. Error
destroys the soul; and it is very possible for a man so to read the Bible
as only to confirm himself in error. He may find passages which, by a
perverted interpretation, shall seem to sustain his own views; and,
instead of embracing the truth, may live always under delusion,
and perish at last. It is not to be inferred that every man who
reads the Bible, or even every one who undertakes to be its public
expounder, will certainly be saved.
{a} "epistles" Romans 8:19; 1 Corinthians 15:24; 1 Thessalonians 4; 1 Thessalonians 5
2 Thessalonians 1:5-10.
Verse 17. Seeing that ye know these things before. Being aware of
this danger, and knowing that such results may follow. Men should read
the Bible with the feeling that it is possible that they may fall into
error, and be deceived at last. This apprehension will do much to make
them diligent, and candid, and prayerful, in studying the word of God.
With the error of the wicked. Wicked men. Such as he had referred to
in chapter 2, who became public teachers of religion.
Fall from your own stedfastness. Your firm adherence to the truth.
The particular danger here referred to is not that of failing from grace,
or from true religion, but from the firm and settled principles of
religious truth into error.
Verse 18. But grow in grace. Comp. Colossians 1:10. Religion in general
is often represented as grace, since every part of it is the result of
grace, or of unmerited favour; and to "grow in grace" is to increase in
that which constitutes true religion. Religion is as susceptible of
cultivation and of growth as any other virtue of the soul. It is
feeble in its beginnings, like the grain of mustard seed, or like the
germ or blade of the plant, and it increases as it is cultivated.
There is no piety in the world which is not the result of cultivation,
and which cannot be measured by the degree of care and attention bestowed
upon it. No one becomes eminently pious, any more than one becomes
eminently learned or rich, who does not intend to; and ordinarily men
in religion are what they design to be. They have about as much
religion as they wish, and possess about the character which they
intend to possess. When men reach extraordinary elevations in
religion, like Baxter, Payson, and Edwards, they have gained only what
they meant to gain; and the gay and worldly professors of religion,
who have little comfort and peace, have in fact the characters which
they designed to have. If these things are so, then we may see the
propriety of the injunction "to grow in grace;" and then too we may
see the reason why so feeble attainments are made in piety by the
great mass of those who profess religion.
And in the knowledge of our Lord and Saviour Jesus Christ.
See Barnes "John 17:3". Comp. See Barnes "Colossians 1:10". To know the
Lord Jesus Christ--to possess just views of his person, character, and
work---is the sum and essence of the Christian religion; and with this
injunction, therefore, the apostle appropriately closes this epistle. He
who has a saving knowledge of Christ, has in fact all that is essential
to his welfare in the life that is, and in that which is to come; he who
has not this knowledge, though he may be distinguished in the learning
of the schools, and may be profoundly skilled in the sciences, has in
reality no knowledge that will avail him in the great matters pertaining
to his eternal welfare.
To him be glory, etc. Comp. See Barnes "Romans 16:27";
See Barnes "2 Timothy 4:18". With the desire that honour and glory should
be rendered to the Redeemer, all the aspirations of true Christians
appropriately close. There is no wish more deeply cherished in their
hearts than this; there is nothing that will enter more into their
worship in heaven; Compare Revelation 1:5,6; 5:12,13.
{a} "grow" Colossians 1:10
{b} "To him be" 2 Timothy 4:18
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