<hi type="bold">4. if--</hi>The apodosis or consequent member of the sentence is not expressed, but is virtually contained in <reference osisRef="2Pet.2.9">2Pe 2:9</reference>. If God in past time has punished the ungodly and saved His people, He will be sure to do so also in our days (compare end of <reference osisRef="2Pet.2.3">2Pe 2:3</reference>).

<hi type="bold">angels--</hi>the highest of intelligent creatures (compare with this verse, Jude 6), yet not spared when they sinned.

<hi type="bold">hell--</hi>Greek, "Tartarus": nowhere else in New Testament or the Septuagint: equivalent to the usual Greek, "Gehenna." Not inconsistent with <reference osisRef="1Pet.5.8">1Pe 5:8</reference>; for though their final doom is hell, yet for a time they are permitted to roam beyond it in "the darkness of this world." Slaves of Tartarus (called "the abyss," or "deep," <reference osisRef="Luke.8.31">Lu 8:31</reference>; "the bottomless pit," <reference osisRef="Rev.9.11">Re 9:11</reference>) may also come upon earth. Step by step they are given to Tartarus, until at last they shall be wholly bound to it.

<hi type="bold">delivered--</hi>as the judge delivers the condemned prisoner to the officers (<reference osisRef="Rev.20.2">Re 20:2</reference>).

<hi type="bold">into chains--</hi>(Jude 6). The oldest manuscripts read, "dens," as Alford translates: the Greek, however, may, in Hellenistic Greek, mean "chains," as Jude expresses it. They are "reserved" unto hell's "mist of darkness" as their final "judgment" or doom, and meanwhile their exclusion from the light of heaven is begun. So the ungodly were considered as virtually "in prison," though at large on the earth, from the moment that God's sentence went forth, though not executed till one hundred twenty years after.

4. if-- The apodosis or consequent member of the sentence is not expressed, but is virtually contained in 2Pe 2:9. If God in past time has punished the ungodly and saved His people, He will be sure to do so also in our days (compare end of 2Pe 2:3). angels-- the highest of intelligent creatures (compare with this verse, Jude 6), yet not spared when they sinned. hell-- Greek, "Tartarus": nowhere else in New Testament or the Septuagint: equivalent to the usual Greek, "Gehenna." Not inconsistent with 1Pe 5:8; for though their final doom is hell, yet for a time they are permitted to roam beyond it in "the darkness of this world." Slaves of Tartarus (called "the abyss," or "deep," Lu 8:31; "the bottomless pit," Re 9:11) may also come upon earth. Step by step they are given to Tartarus, until at last they shall be wholly bound to it. delivered-- as the judge delivers the condemned prisoner to the officers (Re 20:2). into chains-- (Jude 6). The oldest manuscripts read, "dens," as Alford translates: the Greek, however, may, in Hellenistic Greek, mean "chains," as Jude expresses it. They are "reserved" unto hell's "mist of darkness" as their final "judgment" or doom, and meanwhile their exclusion from the light of heaven is begun. So the ungodly were considered as virtually "in prison," though at large on the earth, from the moment that God's sentence went forth, though not executed till one hundred twenty years after.


<hi type="bold">5. eighth--</hi>that is, Noah, and seven others. Contrasted with the densely peopled "world of the ungodly."

<hi type="bold">preacher--</hi>not only "righteous" himself (compare <reference osisRef="2Pet.2.8">2Pe 2:8</reference>), but also "a preacher of righteousness": adduced by Peter against the licentiousness of the false teachers (<reference osisRef="2Pet.2.2">2Pe 2:2</reference>) who have no prospect before them but destruction, even as it overtook the ungodly world in Noah's days.

5. eighth-- that is, Noah, and seven others. Contrasted with the densely peopled "world of the ungodly." preacher-- not only "righteous" himself (compare 2Pe 2:8), but also "a preacher of righteousness": adduced by Peter against the licentiousness of the false teachers (2Pe 2:2) who have no prospect before them but destruction, even as it overtook the ungodly world in Noah's days.


<hi type="bold">6. with, &c.--</hi>"TO overthrow" [Alford].

<hi type="bold">ensample--</hi>"of (the fate that should befall) those who in after-time should live ungodly." Compare Jude 7, "set forth for an example."

6. with, &c.-- "TO overthrow" [Alford]. ensample-- "of (the fate that should befall) those who in after-time should live ungodly." Compare Jude 7, "set forth for an example."


<hi type="bold">7. just--</hi>righteous.

<hi type="bold">filthy conversation--</hi>literally, "behavior in licentiousness" (<reference osisRef="Gen.19.5">Ge 19:5</reference>).

<hi type="bold">the wicked--</hi>Greek, "lawless": who set at defiance the laws of nature, as well as man and God. The Lord reminds us of Lot's faithfulness, but not of his sin in the cave: so in Rahab's case.

7. just-- righteous. filthy conversation-- literally, "behavior in licentiousness" (Ge 19:5). the wicked-- Greek, "lawless": who set at defiance the laws of nature, as well as man and God. The Lord reminds us of Lot's faithfulness, but not of his sin in the cave: so in Rahab's case.


<hi type="bold">8. vexed--</hi>Greek, "tormented."

8. vexed-- Greek, "tormented."


<hi type="bold">9. knoweth how--</hi>He is at no loss for means, even when men see no escape.

<hi type="bold">out of--</hi>not actually from.

<hi type="bold">temptations--</hi>trials.

<hi type="bold">to be punished--</hi>Greek, "being punished": as the fallen angels (<reference osisRef="2Pet.2.4">2Pe 2:4</reference>), actually under sentence, and awaiting its final execution. Sin is already its own penalty; hell will be its full development.

9. knoweth how-- He is at no loss for means, even when men see no escape. out of-- not actually from. temptations-- trials. to be punished-- Greek, "being punished": as the fallen angels (2Pe 2:4), actually under sentence, and awaiting its final execution. Sin is already its own penalty; hell will be its full development.


<hi type="bold">10. chiefly--</hi>They especially will be punished (Jude 8).

<hi type="bold">after--</hi>following after.

<hi type="bold">lust of uncleanness--</hi>defilement: "hankering after polluting and unlawful use of the flesh" [Alford].

<hi type="bold">government--</hi>Greek, "lordship," "dominion" (Jude 8).

<hi type="bold">Presumptuous--</hi>Greek, "Darers." Self-will begets presumption. Presumptuously daring.

<hi type="bold">are not afraid--</hi>though they are so insignificant in might; Greek, "tremble not" (Jude 8, end).

<hi type="bold">speak evil of--</hi>Greek, "blaspheme."

<hi type="bold">dignities--</hi>Greek, "glories."

10. chiefly-- They especially will be punished (Jude 8). after-- following after. lust of uncleanness-- defilement: "hankering after polluting and unlawful use of the flesh" [Alford]. government-- Greek, "lordship," "dominion" (Jude 8). Presumptuous-- Greek, "Darers." Self-will begets presumption. Presumptuously daring. are not afraid-- though they are so insignificant in might; Greek, "tremble not" (Jude 8, end). speak evil of-- Greek, "blaspheme." dignities-- Greek, "glories."


<hi type="bold">11. which are--</hi>though they are.

<hi type="bold">greater--</hi>than these blasphemers. Jude instances Michael (Jude 9).

<hi type="bold">railing accusation--</hi>Greek, "blaspheming judgment" (Jude 9).

<hi type="bold">against them--</hi>against "dignities," as for instance, the fallen angels: once exalted, and still retaining traces of their former power and glory.

<hi type="bold">before the Lord--</hi>In the presence of the Lord, the Judge, in reverence, they abstain from judgment [Bengel]. Judgment belongs to God, not the angels. How great is the dignity of the saints who, as Christ's assessors, shall hereafter judge angels! Meanwhile, railing judgments, though spoken with truth, against dignities, as being uttered irreverently, are of the nature of "blasphemies" (Greek, <reference osisRef="1Cor.4.4">1Co 4:4</reference>, <reference osisRef="1Cor.4.5">5</reference>). If superior angels dare not, as being in the presence of God, the Judge, speak evil even of the bad angels, how awful the presumption of those who speak evil blasphemously of good "dignities." <reference osisRef="2Sam.16.7">2Sa 16:7</reference>, <reference osisRef="2Sam.16.8">8</reference>, Shimei; <reference osisRef="Num.16.2">Nu 16:2</reference>, <reference osisRef="Num.16.3">3</reference>, Korah, &c., referred to also in Jude 11; <reference osisRef="Num.12.8">Nu 12:8</reference>, "Were ye (Aaron and Miriam) not afraid to speak evil of My servant Moses?" The angels who sinned still retain the indelible impress of majesty. Satan is still "a strong man": "prince of this world"; and under him are "principalities, powers, rulers of the darkness of this world." We are to avoid irreverence in regard to them, not on their account, but on account of God. A warning to those who use Satan's name irreverently and in blasphemy. "When the ungodly curseth Satan, he curseth his own soul."

11. which are-- though they are. greater-- than these blasphemers. Jude instances Michael (Jude 9). railing accusation-- Greek, "blaspheming judgment" (Jude 9). against them-- against "dignities," as for instance, the fallen angels: once exalted, and still retaining traces of their former power and glory. before the Lord-- In the presence of the Lord, the Judge, in reverence, they abstain from judgment [Bengel]. Judgment belongs to God, not the angels. How great is the dignity of the saints who, as Christ's assessors, shall hereafter judge angels! Meanwhile, railing judgments, though spoken with truth, against dignities, as being uttered irreverently, are of the nature of "blasphemies" (Greek, 1Co 4:4, 5). If superior angels dare not, as being in the presence of God, the Judge, speak evil even of the bad angels, how awful the presumption of those who speak evil blasphemously of good "dignities." 2Sa 16:7, 8, Shimei; Nu 16:2, 3, Korah, &c., referred to also in Jude 11; Nu 12:8, "Were ye (Aaron and Miriam) not afraid to speak evil of My servant Moses?" The angels who sinned still retain the indelible impress of majesty. Satan is still "a strong man": "prince of this world"; and under him are "principalities, powers, rulers of the darkness of this world." We are to avoid irreverence in regard to them, not on their account, but on account of God. A warning to those who use Satan's name irreverently and in blasphemy. "When the ungodly curseth Satan, he curseth his own soul."


12. (Jude 19).

<hi type="bold">But--</hi>In contrast to the "angels," <reference osisRef="2Pet.2.11">2Pe 2:11</reference>.

<hi type="bold">brute--</hi>Greek, "irrational." In contrast to angels that "excel in strength."

<hi type="bold">beasts--</hi>Greek, "animals" (compare <reference osisRef="Ps.49.20">Psa 49:20</reference>).

<hi type="bold">natural--</hi>transposed in the oldest manuscripts, "born natural," that is, born naturally so: being in their very nature (that is, naturally) as such (irrational animals), born to be taken and destroyed (Greek, "unto capture and destruction," or corruption, see on <reference osisRef="Gal.6.8">Ga 6:8</reference>; compare end of this verse, "shall perish," literally, "shall be corrupted," in their own corruption. Jude 10, naturally ... corrupt themselves," and so destroy themselves; for one and the same Greek word expresses corruption, the seed, and destruction, the developed fruit).

<hi type="bold">speak evil of--</hi>Greek, "in the case of things which they understand not." Compare the same presumption, the parent of subsequent Gnostic error, producing an opposite, though kindred, error, the worshipping of good angels": <reference osisRef="Col.2.18">Col 2:18</reference>, "intruding into those things which he hath not seen."

12. (Jude 19). But-- In contrast to the "angels," 2Pe 2:11. brute-- Greek, "irrational." In contrast to angels that "excel in strength." beasts-- Greek, "animals" (compare Psa 49:20). natural-- transposed in the oldest manuscripts, "born natural," that is, born naturally so: being in their very nature (that is, naturally) as such (irrational animals), born to be taken and destroyed (Greek, "unto capture and destruction," or corruption, see on Ga 6:8; compare end of this verse, "shall perish," literally, "shall be corrupted," in their own corruption. Jude 10, naturally... corrupt themselves," and so destroy themselves; for one and the same Greek word expresses corruption, the seed, and destruction, the developed fruit). speak evil of-- Greek, "in the case of things which they understand not." Compare the same presumption, the parent of subsequent Gnostic error, producing an opposite, though kindred, error, the worshipping of good angels": Col 2:18, "intruding into those things which he hath not seen."


<hi type="bold">13. receive--</hi>"shall carry off as their due."

<hi type="bold">reward of--</hi>that is, for their "unrighteousness" [Alford]. Perhaps it is implied, unrighteousness shall be its own reward or punishment. "Wages of unrighteousness" (<reference osisRef="2Pet.2.15">2Pe 2:15</reference>) has a different sense, namely, the earthly gain to be gotten by "unrighteousness."

<hi type="bold">in the daytime--</hi>Translate as Greek, "counting the luxury which is in the daytime (not restricted to night, as ordinary revelling. Or as Vulgate and Calvin, "the luxury which is but for a day": so <reference osisRef="Heb.11.25">He 11:25</reference>, "the pleasures of sin for a season"; and <reference osisRef="Heb.12.16">He 12:16</reference>, Esau) to be pleasure," that is, to be their chief good and highest enjoyment.

<hi type="bold">Spots--</hi>in themselves.

<hi type="bold">blemishes--</hi>disgraces: bringing blame (so the Greek) on the Church and on Christianity itself.

<hi type="bold">sporting themselves--</hi>Greek, "luxuriating."

<hi type="bold">with--</hi>Greek, "in."

<hi type="bold">deceivings--</hi>or else passively, "deceits": luxuries gotten by deceit. Compare <reference osisRef="Matt.13.22">Mt 13:22</reference>, "Deceitfulness of riches"; <reference osisRef="Eph.4.22">Ep 4:22</reference>, "Deceitful lusts." While deceiving others, they are deceived themselves. Compare with English Version, <reference osisRef="Phil.3.19">Php 3:19</reference>, "Whose glory is in their shame." "Their own" stands in opposition to "you": "While partaking of the love-feast (compare Jude 12) with you," they are at the same time "luxuriating in their own deceivings," or "deceits" (to which latter clause answers Jude 12, end: Peter presents the positive side, "they luxuriate in their own deceivings"; Jude, the negative, "feeding themselves without fear"). But several of the oldest manuscripts, Vulgate, Syriac, and Sahidic Versions read (as Jude), "In their own love-feasts": "their own" will then imply that they pervert the love-feasts so as to make them subserve their own self-indulgent purposes.

13. receive-- "shall carry off as their due." reward of-- that is, for their "unrighteousness" [Alford]. Perhaps it is implied, unrighteousness shall be its own reward or punishment. "Wages of unrighteousness" (2Pe 2:15) has a different sense, namely, the earthly gain to be gotten by "unrighteousness." in the daytime-- Translate as Greek, "counting the luxury which is in the daytime (not restricted to night, as ordinary revelling. Or as Vulgate and Calvin, "the luxury which is but for a day": so He 11:25, "the pleasures of sin for a season"; and He 12:16, Esau) to be pleasure," that is, to be their chief good and highest enjoyment. Spots-- in themselves. blemishes-- disgraces: bringing blame (so the Greek) on the Church and on Christianity itself. sporting themselves-- Greek, "luxuriating." with-- Greek, "in." deceivings-- or else passively, "deceits": luxuries gotten by deceit. Compare Mt 13:22, "Deceitfulness of riches"; Ep 4:22, "Deceitful lusts." While deceiving others, they are deceived themselves. Compare with English Version, Php 3:19, "Whose glory is in their shame." "Their own" stands in opposition to "you": "While partaking of the love-feast (compare Jude 12) with you," they are at the same time "luxuriating in their own deceivings," or "deceits" (to which latter clause answers Jude 12, end: Peter presents the positive side, "they luxuriate in their own deceivings"; Jude, the negative, "feeding themselves without fear"). But several of the oldest manuscripts, Vulgate, Syriac, and Sahidic Versions read (as Jude), "In their own love-feasts": "their own" will then imply that they pervert the love-feasts so as to make them subserve their own self-indulgent purposes.


<hi type="bold">14. full of adultery--</hi>literally, "full of an adulteress," as though they carried about adulteresses always dwelling in their eyes: the eye being the avenue of lust [Horneius]. Bengel makes the adulteress who fills their eyes, to be "alluring desire."

<hi type="bold">that cannot cease--</hi>"that cannot be made to cease from sin."

<hi type="bold">beguiling--</hi>"laying baits for."

<hi type="bold">unstable--</hi>not firmly established in faith and piety.

<hi type="bold">heart--</hi>not only the eyes, which are the channel, but the heart, the fountain head of lust. <reference osisRef="Job.31.7">Job 31:7</reference>, "Mine heart walked after mine eyes."

<hi type="bold">covetous practices--</hi>The oldest manuscripts read singular, "covetousness."

<hi type="bold">cursed children--</hi>rather as Greek, "children of curse," that is, devoted to the curse. Cursing and covetousness, as in Balaam's case, often go together: the curse he designed for Israel fell on Israel's foes and on himself. True believers bless, and curse not, and so are blessed.

14. full of adultery-- literally, "full of an adulteress," as though they carried about adulteresses always dwelling in their eyes: the eye being the avenue of lust [Horneius]. Bengel makes the adulteress who fills their eyes, to be "alluring desire." that cannot cease-- "that cannot be made to cease from sin." beguiling-- "laying baits for." unstable-- not firmly established in faith and piety. heart-- not only the eyes, which are the channel, but the heart, the fountain head of lust. Job 31:7, "Mine heart walked after mine eyes." covetous practices-- The oldest manuscripts read singular, "covetousness." cursed children-- rather as Greek, "children of curse," that is, devoted to the curse. Cursing and covetousness, as in Balaam's case, often go together: the curse he designed for Israel fell on Israel's foes and on himself. True believers bless, and curse not, and so are blessed.


<hi type="bold">15. have--</hi>Some of the seducers are spoken of as already come, others as yet to come.

<hi type="bold">following--</hi>out: so the Greek.

<hi type="bold">the way--</hi>(<reference osisRef="Num.22.23">Nu 22:23</reference>, <reference osisRef="Num.22.32">32</reference>; <reference osisRef="Isa.56.11">Is 56:11</reference>).

<hi type="bold">son of Bosor--</hi>the same as Beor (<reference osisRef="Num.22.5">Nu 22:5</reference>). This word was adopted, perhaps, because the kindred word Basar means flesh; and Balaam is justly termed son of carnality, as covetous, and the enticer of Israel to lust.

<hi type="bold">loved the wages of unrighteousness--</hi>and therefore wished (in order to gain them from Balak) to curse Israel whom God had blessed, and at last gave the hellish counsel that the only way to bring God's curse on Israel was to entice them to fleshly lust and idolatry, which often go together.

15. have-- Some of the seducers are spoken of as already come, others as yet to come. following-- out: so the Greek. the way-- (Nu 22:23, 32; Is 56:11). son of Bosor-- the same as Beor (Nu 22:5). This word was adopted, perhaps, because the kindred word Basar means flesh; and Balaam is justly termed son of carnality, as covetous, and the enticer of Israel to lust. loved the wages of unrighteousness-- and therefore wished (in order to gain them from Balak) to curse Israel whom God had blessed, and at last gave the hellish counsel that the only way to bring God's curse on Israel was to entice them to fleshly lust and idolatry, which often go together.


<hi type="bold">16. was rebuked--</hi>Greek, "had a rebuke," or conviction; an exposure of his specious wickedness on his being tested (the root verb of the Greek noun means to "convict on testing").

<hi type="bold">his--</hi>Greek, "his own": his own beast convicted him of his own iniquity.

<hi type="bold">ass--</hi>literally, "beast of burden"; the ass was the ordinary animal used in riding in Palestine.

<hi type="bold">dumb--</hi>Greek, "voiceless-speaking in man's voice"; marking the marvellous nature of the miracle.

<hi type="bold">forbade--</hi>literally, "hindered." It was not the words of the ass (for it merely deprecated his beating it), but the miraculous fact of its speaking at all, which withstood Balaam's perversity in desiring to go after God had forbidden him in the first instance. Thus indirectly the ass, and directly the angel, rebuked his worse than asinine obstinacy; the ass turned aside at the sight of the angel, but Balaam, after God had plainly said, Thou shalt not go, persevered in wishing to go for gain; thus the ass, in act, forbade his madness. How awful a contrast--a dumb beast forbidding an inspired prophet!

16. was rebuked-- Greek, "had a rebuke," or conviction; an exposure of his specious wickedness on his being tested (the root verb of the Greek noun means to "convict on testing"). his-- Greek, "his own": his own beast convicted him of his own iniquity. ass-- literally, "beast of burden"; the ass was the ordinary animal used in riding in Palestine. dumb-- Greek, "voiceless-speaking in man's voice"; marking the marvellous nature of the miracle. forbade-- literally, "hindered." It was not the words of the ass (for it merely deprecated his beating it), but the miraculous fact of its speaking at all, which withstood Balaam's perversity in desiring to go after God had forbidden him in the first instance. Thus indirectly the ass, and directly the angel, rebuked his worse than asinine obstinacy; the ass turned aside at the sight of the angel, but Balaam, after God had plainly said, Thou shalt not go, persevered in wishing to go for gain; thus the ass, in act, forbade his madness. How awful a contrast--a dumb beast forbidding an inspired prophet!


17. (Jude 12, 13.)

<hi type="bold">wells--</hi>"clouds" in Jude; both promising (compare <reference osisRef="2Pet.2.19">2Pe 2:19</reference>) water, but yielding none; so their "great swelling words" are found on trial to be but "vanity" (<reference osisRef="2Pet.2.18">2Pe 2:18</reference>).

<hi type="bold">clouds--</hi>The oldest manuscripts and versions read, "mists," dark, and not transparent and bright as "clouds" often are, whence the latter term is applied sometimes to the saints; fit emblem of the children of darkness. "Clouds" is a transcriber's correction from Jude 12, where it is appropriate, "clouds ... without water" (promising what they do not perform); but not here, "mists driven along by a tempest."

<hi type="bold">mist--</hi>blackness; "the chilling horror accompanying darkness" [Bengel].

17. (Jude 12, 13.) wells-- "clouds" in Jude; both promising (compare 2Pe 2:19) water, but yielding none; so their "great swelling words" are found on trial to be but "vanity" (2Pe 2:18). clouds-- The oldest manuscripts and versions read, "mists," dark, and not transparent and bright as "clouds" often are, whence the latter term is applied sometimes to the saints; fit emblem of the children of darkness. "Clouds" is a transcriber's correction from Jude 12, where it is appropriate, "clouds... without water" (promising what they do not perform); but not here, "mists driven along by a tempest." mist-- blackness; "the chilling horror accompanying darkness" [Bengel].


<hi type="bold">18. allure--</hi>Greek, "lay baits for."

<hi type="bold">through--</hi>Greek, "in"; the lusts of the flesh being the element IN which they lay their baits.

<hi type="bold">much wantonness--</hi>Greek, "by licentiousness"; the bait which they lay.

<hi type="bold">clean escaped--</hi>Greek, "really escaped." But the oldest manuscripts and Vulgate read, "scarcely," or "for but a little time"; scarcely have they escaped from them who live in error (the ungodly world), when they are allured by these seducers into sin again (<reference osisRef="2Pet.2.20">2Pe 2:20</reference>).

18. allure-- Greek, "lay baits for." through-- Greek, "in"; the lusts of the flesh being the element IN which they lay their baits. much wantonness-- Greek, "by licentiousness"; the bait which they lay. clean escaped-- Greek, "really escaped." But the oldest manuscripts and Vulgate read, "scarcely," or "for but a little time"; scarcely have they escaped from them who live in error (the ungodly world), when they are allured by these seducers into sin again (2Pe 2:20).


<hi type="bold">19. promise ... liberty--</hi>(Christian)--These promises are instances of their "great swelling words" (<reference osisRef="2Pet.2.18">2Pe 2:18</reference>). The liberty which they propose is such as fears not Satan, nor loathes the flesh. Pauline language, adopted by Peter here, and <reference osisRef="1Pet.2.16">1Pe 2:16</reference>; see on <reference osisRef="1Pet.2.16">1Pe 2:16</reference>; (compare <reference osisRef="2Pet.3.15">2Pe 3:15</reference>; Ro 6:16-22; 8:<reference osisRef="Rom.15.21">15, 21</reference>; <reference osisRef="Gal.5.1">Ga 5:1</reference>, <reference osisRef="Gal.5.13">13</reference>; compare <reference osisRef="John.8.34">Joh 8:34</reference>).

<hi type="bold">corruption--</hi>(See on <reference osisRef="2Pet.2.12">2Pe 2:12</reference>); "destroyed ... perish ... corruption."

<hi type="bold">of whom--</hi>"by whatever ... by the same," &c.

19. promise... liberty-- (Christian)--These promises are instances of their "great swelling words" (2Pe 2:18). The liberty which they propose is such as fears not Satan, nor loathes the flesh. Pauline language, adopted by Peter here, and 1Pe 2:16; see on 1Pe 2:16; (compare 2Pe 3:15; Ro 6:16-22; 8:15, 21; Ga 5:1, 13; compare Joh 8:34). corruption-- (See on 2Pe 2:12); "destroyed... perish... corruption." of whom-- "by whatever... by the same," &c.


<hi type="bold">20. after they--</hi>the seducers "themselves" have escaped (<reference osisRef="2Pet.2.19">2Pe 2:19</reference>; see on <reference osisRef="Heb.6.4-Heb.6.6">He 6:4-6</reference>).

<hi type="bold">pollutions--</hi>which bring "corruption" (<reference osisRef="2Pet.2.19">2Pe 2:19</reference>).

<hi type="bold">through--</hi>Greek, "in."

<hi type="bold">knowledge--</hi>Greek, "full and accurate knowledge."

<hi type="bold">the Lord and Saviour Jesus Christ--</hi>solemnly expressing in full the great and gracious One from whom they fall.

<hi type="bold">latter end is worse ... than the beginning--</hi>Peter remembers Christ's words. "Worse" stands opposed to "better" (<reference osisRef="2Pet.2.21">2Pe 2:21</reference>).

20. after they-- the seducers "themselves" have escaped (2Pe 2:19; see on He 6:4-6). pollutions-- which bring "corruption" (2Pe 2:19). through-- Greek, "in." knowledge-- Greek, "full and accurate knowledge." the Lord and Saviour Jesus Christ-- solemnly expressing in full the great and gracious One from whom they fall. latter end is worse... than the beginning-- Peter remembers Christ's words. "Worse" stands opposed to "better" (2Pe 2:21).


<hi type="bold">21. the way of righteousness--</hi>"the way of truth" (<reference osisRef="2Pet.2.2">2Pe 2:2</reference>). Christian doctrine, and "the knowledge of the Lord and Saviour."

<hi type="bold">turn--</hi>back again; so the Greek.

<hi type="bold">from the holy commandment--</hi>the Gospel which enjoins holiness; in opposition to their corruption. "Holy," not that it makes holy, but because it ought to be kept inviolate [Tittmann].

<hi type="bold">delivered--</hi>once for all; admitting no turning back.

21. the way of righteousness-- "the way of truth" (2Pe 2:2). Christian doctrine, and "the knowledge of the Lord and Saviour." turn-- back again; so the Greek. from the holy commandment-- the Gospel which enjoins holiness; in opposition to their corruption. "Holy," not that it makes holy, but because it ought to be kept inviolate [Tittmann]. delivered-- once for all; admitting no turning back.


<hi type="bold">22. But--</hi>You need not wonder at the event; for dogs and swine they were before, and dogs and swine they will continue. They "scarcely" (<reference osisRef="2Pet.2.18">2Pe 2:18</reference>) have escaped from their filthy folly, when they again are entangled in it. Then they seduce others who have in like manner "for a little time escaped from them that live in error" (<reference osisRef="2Pet.2.18">2Pe 2:18</reference>). Peter often quoted Proverbs in his First Epistle (<reference osisRef="1Pet.1.7">1Pe 1:7</reference>; 2:17; 4:8, 18); another proof that both Epistles come from the same writer. <chapter eID="2Pet.2"/>

22. But-- You need not wonder at the event; for dogs and swine they were before, and dogs and swine they will continue. They "scarcely" (2Pe 2:18) have escaped from their filthy folly, when they again are entangled in it. Then they seduce others who have in like manner "for a little time escaped from them that live in error" (2Pe 2:18). Peter often quoted Proverbs in his First Epistle (1Pe 1:7; 2:17; 4:8, 18); another proof that both Epistles come from the same writer.


<title type="x-s2">CHAPTER 3</title>
 <reference osisRef="2Pet.3.1-2Pet.3.18">2Pe 3:1-18</reference>. Sureness of Christ's Coming, and Its Accompaniments, Declared in Opposition to Scoffers about to Arise. God's Long Suffering a Motive to Repentance, as Paul's Epistles Set Forth; Concluding Exhortation to Growth in the Knowledge of Christ.

<hi type="bold">1. now--</hi>"This now a second Epistle I write." Therefore he had lately written the former Epistle. The seven Catholic Epistles were written by James, John, and Jude, shortly before their deaths; previously, while having the prospect of being still for some time alive, they felt it less necessary to write [Bengel].

<hi type="bold">unto you--</hi>The Second Epistle, though more general in its address, yet included especially the same persons as the First Epistle was particularly addressed to.

<hi type="bold">pure--</hi>literally, "pure when examined by sunlight"; "sincere." Adulterated with no error. Opposite to "having the understanding darkened." Alford explains, The mind, will, and affection, in relation to the outer world, being turned to God [the Sun of the soul], and not obscured by fleshly and selfish regards.

<hi type="bold">by way of--</hi>Greek, "in," "in putting you in remembrance" (<reference osisRef="2Pet.1.12">2Pe 1:12</reference>, <reference osisRef="1Cor.1.13">13</reference>). Ye already know (<reference osisRef="2Pet.3.3">2Pe 3:3</reference>); it is only needed that I remind you (Jude 5).

CHAPTER 3 2Pe 3:1-18. Sureness of Christ's Coming, and Its Accompaniments, Declared in Opposition to Scoffers about to Arise. God's Long Suffering a Motive to Repentance, as Paul's Epistles Set Forth; Concluding Exhortation to Growth in the Knowledge of Christ. 1. now-- "This now a second Epistle I write." Therefore he had lately written the former Epistle. The seven Catholic Epistles were written by James, John, and Jude, shortly before their deaths; previously, while having the prospect of being still for some time alive, they felt it less necessary to write [Bengel]. unto you-- The Second Epistle, though more general in its address, yet included especially the same persons as the First Epistle was particularly addressed to. pure-- literally, "pure when examined by sunlight"; "sincere." Adulterated with no error. Opposite to "having the understanding darkened." Alford explains, The mind, will, and affection, in relation to the outer world, being turned to God [the Sun of the soul], and not obscured by fleshly and selfish regards. by way of-- Greek, "in," "in putting you in remembrance" (2Pe 1:12, 13). Ye already know (2Pe 3:3); it is only needed that I remind you (Jude 5).


<hi type="bold">2. prophets--</hi>of the Old Testament.

<hi type="bold">of us--</hi>The oldest manuscripts and Vulgate read, "And of the commandment of the Lord and Saviour (declared) by YOUR apostles" (so "apostle of the Gentiles," <reference osisRef="Rom.11.13">Ro 11:13</reference>)--the apostles who live among you in the present time, in contrast to the Old Testament "prophets."

2. prophets-- of the Old Testament. of us-- The oldest manuscripts and Vulgate read, "And of the commandment of the Lord and Saviour (declared) by YOUR apostles" (so "apostle of the Gentiles," Ro 11:13)--the apostles who live among you in the present time, in contrast to the Old Testament "prophets."


<hi type="bold">3. Knowing this first--</hi>from the word of the apostles.

<hi type="bold">shall come--</hi>Their very scoffing shall confirm the truth of the prediction.

<hi type="bold">scoffers--</hi>The oldest manuscripts and Vulgate add, "(scoffers) in (that is, 'with') scoffing." As <reference osisRef="Rev.14.2">Re 14:2</reference>, "harping with harps."

<hi type="bold">walking after their own lusts--</hi>(<reference osisRef="2Pet.2.10">2Pe 2:10</reference>; Jude 16, 18). Their own pleasure is their sole law, unrestrained by reverence for God.

3. Knowing this first-- from the word of the apostles. shall come-- Their very scoffing shall confirm the truth of the prediction. scoffers-- The oldest manuscripts and Vulgate add, "(scoffers) in (that is, 'with') scoffing." As Re 14:2, "harping with harps." walking after their own lusts-- (2Pe 2:10; Jude 16, 18). Their own pleasure is their sole law, unrestrained by reverence for God.


4. (Compare <reference osisRef="Ps.10.11">Psa 10:11</reference>; <reference osisRef="Ps.73.11">73:11</reference>.) Presumptuous skepticism and lawless lust, setting nature and its so-called laws above the God of nature and revelation, and arguing from the past continuity of nature's phenomena that there can be no future interruption to them, was the sin of the antediluvians, and shall be that of the scoffers in the last days.

<hi type="bold">Where--</hi>implying that it ought to have taken place before this, if ever it was to take place, but that it never will.

<hi type="bold">the promise--</hi>which you, believers, are so continually looking for the fulfilment of (<reference osisRef="2Pet.3.13">2Pe 3:13</reference>). What becomes of the promise which you talk so much of?

<hi type="bold">his--</hi>Christ's; the subject of prophecy from the earliest days.

<hi type="bold">the fathers--</hi>to whom the promise was made, and who rested all their hopes on it.

<hi type="bold">all things--</hi>in the natural world; skeptics look not beyond this.

<hi type="bold">as they were--</hi>continue as they do; as we see them to continue. From the time of the promise of Christ's coming as Saviour and King being given to the fathers, down to the present time, all things continue, and have continued, as they now are, from "the beginning of creation." The "scoffers" here are not necessarily atheists, nor do they maintain that the world existed from eternity. They are willing to recognize a God, but not the God of revelation. They reason from seeming delay against the fulfilment of God's word at all.

4. (Compare Psa 10:11; 73:11.) Presumptuous skepticism and lawless lust, setting nature and its so-called laws above the God of nature and revelation, and arguing from the past continuity of nature's phenomena that there can be no future interruption to them, was the sin of the antediluvians, and shall be that of the scoffers in the last days. Where-- implying that it ought to have taken place before this, if ever it was to take place, but that it never will. the promise-- which you, believers, are so continually looking for the fulfilment of (2Pe 3:13). What becomes of the promise which you talk so much of? his-- Christ's; the subject of prophecy from the earliest days. the fathers-- to whom the promise was made, and who rested all their hopes on it. all things-- in the natural world; skeptics look not beyond this. as they were-- continue as they do; as we see them to continue. From the time of the promise of Christ's coming as Saviour and King being given to the fathers, down to the present time, all things continue, and have continued, as they now are, from "the beginning of creation." The "scoffers" here are not necessarily atheists, nor do they maintain that the world existed from eternity. They are willing to recognize a God, but not the God of revelation. They reason from seeming delay against the fulfilment of God's word at all.


5. Refutation of their scoffing from Scripture history.

<hi type="bold">willingly--</hi>wilfully; they do not wish to know. Their ignorance is voluntary.

<hi type="bold">they ... are ignorant of--</hi>in contrast to <reference osisRef="2Pet.3.8">2Pe 3:8</reference>, "Be not ignorant of this." Literally, in both verses, "This escapes THEIR notice (sagacious philosophers though they think themselves)"; "let this not escape YOUR notice." They obstinately shut their eyes to the Scripture record of the creation and the deluge; the latter is the very parallel to the coming judgment by fire, which Jesus mentions, as Peter doubtless remembered.

<hi type="bold">by the word of God--</hi>not by a fortuitous concurrence of atoms [Alford].

<hi type="bold">of old--</hi>Greek, "from of old"; from the first beginning of all things. A confutation of their objection, "all things continue as they were FROM THE BEGINNING OF CREATION." Before the flood, the same objection to the possibility of the flood might have been urged with the same plausibility: The heavens (sky) and earth have been FROM OF OLD, how unlikely then that they should not continue so! But, replies Peter, the flood came in spite of their reasonings; so will the conflagration of the earth come in spite of the "scoffers" of the last days, changing the whole order of things (the present "world," or as Greek means, "order"), and introducing the new heavens and earth (<reference osisRef="2Pet.3.13">2Pe 3:13</reference>).

<hi type="bold">earth standing out of--</hi>Greek, "consisting of," that is, "formed out of the water." The waters under the firmament were at creation gathered together into one place, and the dry land emerged out of and above, them.

<hi type="bold">in, &c.--</hi>rather, "by means of the water," as a great instrument (along with fire) in the changes wrought on the earth's surface to prepare it for man. Held together BY the water. The earth arose out of the water by the efficacy of the water itself [Tittmann].

5. Refutation of their scoffing from Scripture history. willingly-- wilfully; they do not wish to know. Their ignorance is voluntary. they... are ignorant of-- in contrast to 2Pe 3:8, "Be not ignorant of this." Literally, in both verses, "This escapes THEIR notice (sagacious philosophers though they think themselves)"; "let this not escape YOUR notice." They obstinately shut their eyes to the Scripture record of the creation and the deluge; the latter is the very parallel to the coming judgment by fire, which Jesus mentions, as Peter doubtless remembered. by the word of God-- not by a fortuitous concurrence of atoms [Alford]. of old-- Greek, "from of old"; from the first beginning of all things. A confutation of their objection, "all things continue as they were FROM THE BEGINNING OF CREATION." Before the flood, the same objection to the possibility of the flood might have been urged with the same plausibility: The heavens (sky) and earth have been FROM OF OLD, how unlikely then that they should not continue so! But, replies Peter, the flood came in spite of their reasonings; so will the conflagration of the earth come in spite of the "scoffers" of the last days, changing the whole order of things (the present "world," or as Greek means, "order"), and introducing the new heavens and earth (2Pe 3:13). earth standing out of-- Greek, "consisting of," that is, "formed out of the water." The waters under the firmament were at creation gathered together into one place, and the dry land emerged out of and above, them. in, &c.-- rather, "by means of the water," as a great instrument (along with fire) in the changes wrought on the earth's surface to prepare it for man. Held together BY the water. The earth arose out of the water by the efficacy of the water itself [Tittmann].


<hi type="bold">6. Whereby--</hi>Greek, "By which" (plural). By means of which heavens and earth (in respect to the WATERS which flowed together from both) the then world perished (that is, in respect to its occupants, men and animals, and its then existing order: not was annihilated); for in the flood "the fountains of the great deep were broken up" from the earth (1) below, and "the windows of heaven" (2) above "were opened." The earth was deluged by that water out of which it had originally risen.

6. Whereby-- Greek, "By which" (plural). By means of which heavens and earth (in respect to the WATERS which flowed together from both) the then world perished (that is, in respect to its occupants, men and animals, and its then existing order: not was annihilated); for in the flood "the fountains of the great deep were broken up" from the earth (1) below, and "the windows of heaven" (2) above "were opened." The earth was deluged by that water out of which it had originally risen.


7. (Compare <reference osisRef="Job.28.5">Job 28:5</reference>, end).

<hi type="bold">which are now--</hi>"the postdiluvian visible world." In contrast to "that then was," <reference osisRef="2Pet.3.6">2Pe 3:6</reference>.

<hi type="bold">the same--</hi>Other oldest manuscripts read, "His" (God's).

<hi type="bold">kept in store--</hi>Greek, "treasured up."

<hi type="bold">reserved--</hi>"kept." It is only God's constantly watchful providence which holds together the present state of things till His time for ending it.

7. (Compare Job 28:5, end). which are now-- "the postdiluvian visible world." In contrast to "that then was," 2Pe 3:6. the same-- Other oldest manuscripts read, "His" (God's). kept in store-- Greek, "treasured up." reserved-- "kept." It is only God's constantly watchful providence which holds together the present state of things till His time for ending it.


<hi type="bold">8. be not ignorant--</hi>as those scoffers are (<reference osisRef="2Pet.3.5">2Pe 3:5</reference>). Besides the refutation of them (<reference osisRef="2Pet.3.5-2Pet.3.7">2Pe 3:5-7</reference>) drawn from the history of the deluge, here he adds another (addressed more to believers than to the mockers): God's delay in fulfilling His promise is not, like men's delays, owing to inability or fickleness in keeping His word, but through "long-suffering."

<hi type="bold">this one thing--</hi>as the consideration of chief importance (<reference osisRef="Luke.10.42">Lu 10:42</reference>).

<hi type="bold">one day ... thousand years--</hi>(<reference osisRef="Ps.90.4">Psa 90:4</reference>): Moses there says, Thy eternity, knowing no distinction between a thousand years and a day, is the refuge of us creatures of a day. Peter views God's eternity in relation to the last day: that day seems to us, short-lived beings, long in coming, but with the Lord the interval is irrespective of the idea of long or short. His eternity exceeds all measures of time: to His divine knowledge all future things are present: His power requires not long delays for the performance of His work: His long-suffering excludes all impatient expectation and eager haste, such as we men feel. He is equally blessed in one day and in a thousand years. He can do the work of a thousand years in one day: so in <reference osisRef="2Pet.3.9">2Pe 3:9</reference> it is said, "He is not slack," that is, "slow": He has always the power to fulfil His "promise."

<hi type="bold">thousand years as one day--</hi>No delay which occurs is long to God: as to a man of countless riches, a thousand guineas are as a single penny. God's oeonologe (eternal-ages measurer) differs wholly from man's horologe (hour-glass). His gnomon (dial-pointer) shows all the hours at once in the greatest activity and in perfect repose. To Him the hours pass away, neither more slowly, nor more quickly, than befits His economy. There is nothing to make Him need either to hasten or delay the end. The words, "with the Lord" (<reference osisRef="Ps.90.4">Psa 90:4</reference>, "In Thy sight"), silence all man's objections on the ground of his incapability of understanding this [Bengel].

8. be not ignorant-- as those scoffers are (2Pe 3:5). Besides the refutation of them (2Pe 3:5-7) drawn from the history of the deluge, here he adds another (addressed more to believers than to the mockers): God's delay in fulfilling His promise is not, like men's delays, owing to inability or fickleness in keeping His word, but through "long-suffering." this one thing-- as the consideration of chief importance (Lu 10:42). one day... thousand years-- (Psa 90:4): Moses there says, Thy eternity, knowing no distinction between a thousand years and a day, is the refuge of us creatures of a day. Peter views God's eternity in relation to the last day: that day seems to us, short-lived beings, long in coming, but with the Lord the interval is irrespective of the idea of long or short. His eternity exceeds all measures of time: to His divine knowledge all future things are present: His power requires not long delays for the performance of His work: His long-suffering excludes all impatient expectation and eager haste, such as we men feel. He is equally blessed in one day and in a thousand years. He can do the work of a thousand years in one day: so in 2Pe 3:9 it is said, "He is not slack," that is, "slow": He has always the power to fulfil His "promise." thousand years as one day-- No delay which occurs is long to God: as to a man of countless riches, a thousand guineas are as a single penny. God's oeonologe (eternal-ages measurer) differs wholly from man's horologe (hour-glass). His gnomon (dial-pointer) shows all the hours at once in the greatest activity and in perfect repose. To Him the hours pass away, neither more slowly, nor more quickly, than befits His economy. There is nothing to make Him need either to hasten or delay the end. The words, "with the Lord" (Psa 90:4, "In Thy sight"), silence all man's objections on the ground of his incapability of understanding this [Bengel].


<hi type="bold">9. slack--</hi>slow, tardy, late; exceeding the due time, as though that time were already come. <reference osisRef="Heb.10.37">He 10:37</reference>, "will not tarry."

<hi type="bold">his promise--</hi>which the scoffers cavil at. <reference osisRef="2Pet.3.4">2Pe 3:4</reference>, "Where is the promise?" It shall be surely fulfilled "according to His promise" (<reference osisRef="2Pet.3.13">2Pe 3:13</reference>).

<hi type="bold">some--</hi>the "scoffers."

<hi type="bold">count--</hi>His promise to be the result of "slackness" (tardiness).

<hi type="bold">long-suffering--</hi>waiting until the full number of those appointed to "salvation" (<reference osisRef="2Pet.3.15">2Pe 3:15</reference>) shall be completed.

<hi type="bold">to us-ward--</hi>The oldest manuscripts, Vulgate, Syriac, &c., read, "towards YOU."

<hi type="bold">any--</hi>not desiring that any, yea, even that the scoffers, should perish, which would be the result if He did not give space for repentance.

<hi type="bold">come--</hi>go and be received to repentance: the Greek implies there is room for their being received to repentance (compare Greek, <reference osisRef="Mark.2.2">Mr 2:2</reference>; <reference osisRef="John.8.37">Joh 8:37</reference>).

9. slack-- slow, tardy, late; exceeding the due time, as though that time were already come. He 10:37, "will not tarry." his promise-- which the scoffers cavil at. 2Pe 3:4, "Where is the promise?" It shall be surely fulfilled "according to His promise" (2Pe 3:13). some-- the "scoffers." count-- His promise to be the result of "slackness" (tardiness). long-suffering-- waiting until the full number of those appointed to "salvation" (2Pe 3:15) shall be completed. to us-ward-- The oldest manuscripts, Vulgate, Syriac, &c., read, "towards YOU." any-- not desiring that any, yea, even that the scoffers, should perish, which would be the result if He did not give space for repentance. come-- go and be received to repentance: the Greek implies there is room for their being received to repentance (compare Greek, Mr 2:2; Joh 8:37).


10. The certainty, suddenness, and concomitant effects, of the coming of the day of the Lord. Faber argues from this that the millennium, &c., must precede Christ's literal coming, not follow it. But "the day of the Lord" comprehends the whole series of events, beginning with the pre-millennial advent, and ending with the destruction of the wicked, and final conflagration, and general judgment (which last intervenes between the conflagration and the renovation of the earth).

<hi type="bold">will--</hi>emphatical. But (in spite of the mockers, and notwithstanding the delay) come and be present the day of the Lord SHALL.

<hi type="bold">as a thief--</hi>Peter remembers and repeats his Lord's image (<reference osisRef="Luke.12.39">Lu 12:39</reference>, <reference osisRef="Luke.12.41">41</reference>) used in the conversation in which he took a part; so also Paul (<reference osisRef="1Thess.5.2">1Th 5:2</reference>) and John (<reference osisRef="Rev.3.3">Re 3:3</reference>; <reference osisRef="Rev.16.15">16:15</reference>).

<hi type="bold">the heavens--</hi>which the scoffers say' shall "continue" as they are (<reference osisRef="2Pet.3.4">2Pe 3:4</reference>; <reference osisRef="Matt.24.35">Mt 24:35</reference>; <reference osisRef="Rev.21.1">Re 21:1</reference>).

<hi type="bold">with a great noise--</hi>with a rushing noise, like that of a whizzing arrow, or the crash of a devouring flame.

<hi type="bold">elements--</hi>the component materials of the world [Wahl]. However, as "the works" in the earth are mentioned separately from "the earth," so it is likely by "elements," mentioned after "the heavens," are meant "the works therein," namely, the sun, moon, and stars (as Theophilus of Antioch [p. 22, 148, 228]; and Justin Martyr [Apology, 2.44], use the word "elements"): these, as at creation, so in the destruction of the world, are mentioned [Bengel]. But as "elements" is not so used in Scripture Greek, perhaps it refers to the component materials of "the heavens," including the heavenly bodies; it clearly belongs to the former clause, "the heavens," not to the following, "the earth," &c.

<hi type="bold">melt--</hi>be dissolved, as in <reference osisRef="2Pet.3.11">2Pe 3:11</reference>.

<hi type="bold">the works ... therein--</hi>of nature and of art.

10. The certainty, suddenness, and concomitant effects, of the coming of the day of the Lord. Faber argues from this that the millennium, &c., must precede Christ's literal coming, not follow it. But "the day of the Lord" comprehends the whole series of events, beginning with the pre-millennial advent, and ending with the destruction of the wicked, and final conflagration, and general judgment (which last intervenes between the conflagration and the renovation of the earth). will-- emphatical. But (in spite of the mockers, and notwithstanding the delay) come and be present the day of the Lord SHALL. as a thief-- Peter remembers and repeats his Lord's image (Lu 12:39, 41) used in the conversation in which he took a part; so also Paul (1Th 5:2) and John (Re 3:3; 16:15). the heavens-- which the scoffers say' shall "continue" as they are (2Pe 3:4; Mt 24:35; Re 21:1). with a great noise-- with a rushing noise, like that of a whizzing arrow, or the crash of a devouring flame. elements-- the component materials of the world [Wahl]. However, as "the works" in the earth are mentioned separately from "the earth," so it is likely by "elements," mentioned after "the heavens," are meant "the works therein," namely, the sun, moon, and stars (as Theophilus of Antioch [p. 22, 148, 228]; and Justin Martyr [Apology, 2.44], use the word "elements"): these, as at creation, so in the destruction of the world, are mentioned [Bengel]. But as "elements" is not so used in Scripture Greek, perhaps it refers to the component materials of "the heavens," including the heavenly bodies; it clearly belongs to the former clause, "the heavens," not to the following, "the earth," &c. melt-- be dissolved, as in 2Pe 3:11. the works... therein-- of nature and of art.


11. Your duty, seeing that this is so, is to be ever eagerly expecting the day of God.

<hi type="bold">then--</hi>Some oldest manuscripts substitute "thus" for "then": a happy refutation of the "thus" of the scoffers, <reference osisRef="2Pet.3.4">2Pe 3:4</reference> (English Version, "As they were," Greek, "thus").

<hi type="bold">shall be--</hi>Greek, "are being (in God's appointment, soon to be fulfilled) dissolved"; the present tense implying the certainty as though it were actually present.

<hi type="bold">what manner of men--</hi>exclamatory. How watchful, prayerful, zealous!

<hi type="bold">to be--</hi>not the mere Greek substantive verb of existence (einai), but (huparchein) denoting a state or condition in which one is supposed to be [Tittmann]. What holy men ye ought to be found to be, when the event comes! This is "the holy commandment" mentioned in <reference osisRef="2Pet.3.2">2Pe 3:2</reference>.

<hi type="bold">conversation ... godliness--</hi>Greek, plural: behaviors (towards men), godlinesses (or pieties towards God) in their manifold modes of manifestation.

11. Your duty, seeing that this is so, is to be ever eagerly expecting the day of God. then-- Some oldest manuscripts substitute "thus" for "then": a happy refutation of the "thus" of the scoffers, 2Pe 3:4 (English Version, "As they were," Greek, "thus"). shall be-- Greek, "are being (in God's appointment, soon to be fulfilled) dissolved"; the present tense implying the certainty as though it were actually present. what manner of men-- exclamatory. How watchful, prayerful, zealous! to be-- not the mere Greek substantive verb of existence (einai), but (huparchein) denoting a state or condition in which one is supposed to be [Tittmann]. What holy men ye ought to be found to be, when the event comes! This is "the holy commandment" mentioned in 2Pe 3:2. conversation... godliness-- Greek, plural: behaviors (towards men), godlinesses (or pieties towards God) in their manifold modes of manifestation.


<hi type="bold">12. hasting unto--</hi>with the utmost eagerness desiring [Wahl], praying for, and contemplating, the coming Saviour as at hand. The Greek may mean "hastening (that is, urging onward [Alford]) the day of God"; not that God's eternal appointment of the time is changeable, but God appoints us as instruments of accomplishing those events which must be first before the day of God can come. By praying for His coming, furthering the preaching of the Gospel for a witness to all nations, and bringing in those whom "the long-suffering of God" waits to save, we hasten the coming of the day of God. The Greek verb is always in New Testament used as neuter (as English Version here), not active; but the Septuagint uses it actively. Christ says, "Surely I come quickly. Amen." Our part is to speed forward this consummation by praying, "Even so, come, Lord Jesus" (<reference osisRef="Rev.22.20">Re 22:20</reference>).

<hi type="bold">the coming--</hi>Greek, "presence" of a person: usually, of the Saviour.

<hi type="bold">the day of God--</hi>God has given many myriads of days to men: one shall be the great "day of God" Himself.

<hi type="bold">wherein--</hi>rather as Greek, "on account of (or owing to) which" day.

<hi type="bold">heavens--</hi>the upper and lower regions of the sky.

<hi type="bold">melt--</hi>Our igneous rocks show that they were once in a liquid state.

12. hasting unto-- with the utmost eagerness desiring [Wahl], praying for, and contemplating, the coming Saviour as at hand. The Greek may mean "hastening (that is, urging onward [Alford]) the day of God"; not that God's eternal appointment of the time is changeable, but God appoints us as instruments of accomplishing those events which must be first before the day of God can come. By praying for His coming, furthering the preaching of the Gospel for a witness to all nations, and bringing in those whom "the long-suffering of God" waits to save, we hasten the coming of the day of God. The Greek verb is always in New Testament used as neuter (as English Version here), not active; but the Septuagint uses it actively. Christ says, "Surely I come quickly. Amen." Our part is to speed forward this consummation by praying, "Even so, come, Lord Jesus" (Re 22:20). the coming-- Greek, "presence" of a person: usually, of the Saviour. the day of God-- God has given many myriads of days to men: one shall be the great "day of God" Himself. wherein-- rather as Greek, "on account of (or owing to) which" day. heavens-- the upper and lower regions of the sky. melt-- Our igneous rocks show that they were once in a liquid state.


<hi type="bold">13. Nevertheless--</hi>"But": in contrast to the destructive effects of the day of God stand its constructive effects. As the flood was the baptism of the earth, eventuating in a renovated earth, partially delivered from "the curse," so the baptism with fire shall purify the earth so as to be the renovated abode of regenerated man, wholly freed from the curse.

<hi type="bold">his promise--</hi>(<reference osisRef="Isa.65.17">Is 65:17</reference>; <reference osisRef="Isa.66.22">66:22</reference>). The "we" is not emphatical as in English Version.

<hi type="bold">new heavens--</hi>new atmospheric heavens surrounding the renovated earth.

<hi type="bold">righteousness--</hi>dwelleth in that coming world as its essential feature, all pollutions having been removed.

13. Nevertheless-- "But": in contrast to the destructive effects of the day of God stand its constructive effects. As the flood was the baptism of the earth, eventuating in a renovated earth, partially delivered from "the curse," so the baptism with fire shall purify the earth so as to be the renovated abode of regenerated man, wholly freed from the curse. his promise-- (Is 65:17; 66:22). The "we" is not emphatical as in English Version. new heavens-- new atmospheric heavens surrounding the renovated earth. righteousness-- dwelleth in that coming world as its essential feature, all pollutions having been removed.


<hi type="bold">14. that ye ... be found of him--</hi>"in His sight" [Alford], at His coming; plainly implying a personal coming.

<hi type="bold">without spot--</hi>at the coming marriage feast of the Lamb, in contrast to <reference osisRef="2Pet.2.13">2Pe 2:13</reference>, "Spots they are and blemishes while they feast," not having on the King's pure wedding garment.

<hi type="bold">blameless--</hi>(<reference osisRef="1Cor.1.8">1Co 1:8</reference>; <reference osisRef="Phil.1.10">Php 1:10</reference>; <reference osisRef="1Thess.3.13">1Th 3:13</reference>; <reference osisRef="1Thess.5.23">5:23</reference>).

<hi type="bold">in peace--</hi>in all its aspects, towards God, your own consciences, and your fellow men, and as its consequence eternal blessedness: "the God of peace" will effect this for you.

14. that ye... be found of him-- "in His sight" [Alford], at His coming; plainly implying a personal coming. without spot-- at the coming marriage feast of the Lamb, in contrast to 2Pe 2:13, "Spots they are and blemishes while they feast," not having on the King's pure wedding garment. blameless-- (1Co 1:8; Php 1:10; 1Th 3:13; 5:23). in peace-- in all its aspects, towards God, your own consciences, and your fellow men, and as its consequence eternal blessedness: "the God of peace" will effect this for you.


<hi type="bold">15. account ... the long-suffering ... is salvation--</hi>is designed for the salvation of those yet to be gathered into the Church: whereas those scoffers "count it (to be the result of) slackness" on the Lord's part (<reference osisRef="2Pet.3.9">2Pe 3:9</reference>).

<hi type="bold">our beloved brother Paul--</hi>a beautiful instance of love and humility. Peter praises the very Epistles which contain his condemnation.

<hi type="bold">according to the wisdom given unto him--</hi>adopting Paul's own language, <reference osisRef="1Cor.3.10">1Co 3:10</reference>, "According to the grace of God which is given unto me as a wise master-builder." Supernatural and inspired wisdom "GIVEN" him, not acquired in human schools of learning.

<hi type="bold">hath written--</hi>Greek aorist, "wrote," as a thing wholly past: Paul was by this time either dead, or had ceased to minister to them.

<hi type="bold">to you--</hi>Galatians, Ephesians, Colossians, the same region as Peter addresses. Compare "in peace," <reference osisRef="2Pet.3.14">2Pe 3:14</reference>, a practical exhibition of which Peter now gives in showing how perfectly agreeing Paul (who wrote the Epistle to the Galatians) and he are, notwithstanding the event recorded (<reference osisRef="Gal.2.11-Gal.2.14">Ga 2:11-14</reference>). <reference osisRef="Col.3.4">Col 3:4</reference> refers to Christ's second coming. The Epistle to the Hebrews, too (addressed not only to the Palestinian, but also secondarily to the Hebrew Christians everywhere), may be referred to, as Peter primarily (though not exclusively) addresses in both Epistles the Hebrew Christians of the dispersion (see on <reference osisRef="1Pet.1.1">1Pe 1:1</reference>). <reference osisRef="Heb.9.27">He 9:27</reference>, <reference osisRef="Heb.9.28">28</reference>; <reference osisRef="Heb.10.25">10:25</reference>, <reference osisRef="Heb.10.37">37</reference>, "speak of these things" (<reference osisRef="2Pet.3.16">2Pe 3:16</reference>) which Peter has been handling, namely, the coming of the day of the Lord, delayed through His "long-suffering," yet near and sudden.

15. account... the long-suffering... is salvation-- is designed for the salvation of those yet to be gathered into the Church: whereas those scoffers "count it (to be the result of) slackness" on the Lord's part (2Pe 3:9). our beloved brother Paul-- a beautiful instance of love and humility. Peter praises the very Epistles which contain his condemnation. according to the wisdom given unto him-- adopting Paul's own language, 1Co 3:10, "According to the grace of God which is given unto me as a wise master-builder." Supernatural and inspired wisdom "GIVEN" him, not acquired in human schools of learning. hath written-- Greek aorist, "wrote," as a thing wholly past: Paul was by this time either dead, or had ceased to minister to them. to you-- Galatians, Ephesians, Colossians, the same region as Peter addresses. Compare "in peace," 2Pe 3:14, a practical exhibition of which Peter now gives in showing how perfectly agreeing Paul (who wrote the Epistle to the Galatians) and he are, notwithstanding the event recorded (Ga 2:11-14). Col 3:4 refers to Christ's second coming. The Epistle to the Hebrews, too (addressed not only to the Palestinian, but also secondarily to the Hebrew Christians everywhere), may be referred to, as Peter primarily (though not exclusively) addresses in both Epistles the Hebrew Christians of the dispersion (see on 1Pe 1:1). He 9:27, 28; 10:25, 37, "speak of these things" (2Pe 3:16) which Peter has been handling, namely, the coming of the day of the Lord, delayed through His "long-suffering," yet near and sudden.


<hi type="bold">16. also in all his epistles--</hi><reference osisRef="Rom.2.4">Ro 2:4</reference> is very similar to <reference osisRef="2Pet.3.15">2Pe 3:15</reference>, beginning. The Pauline Epistles were by this time become the common property of all the churches. The "all" seems to imply they were now completed. The subject of the Lord's coming is handled in <reference osisRef="1Thess.4.13">1Th 4:13</reference>; <reference osisRef="1Thess.5.11">5:11</reference>; compare <reference osisRef="2Pet.3.10">2Pe 3:10</reference> with <reference osisRef="1Thess.5.2">1Th 5:2</reference>. Still Peter distinguishes Paul's Epistle, or Epistles, "TO YOU," from "all his (other) Epistles," showing that certain definite churches, or particular classes of believers, are meant by "you."

<hi type="bold">in which--</hi>Epistles. The oldest manuscripts read the feminine relative (hais); not as Received Text (hois), "in which things."

<hi type="bold">some things hard to be understood--</hi>namely, in reference to Christ's coming, for example, the statements as to the man of sin and the apostasy, before Christ's coming. "Paul seemed thereby to delay Christ's coming to a longer period than the other apostles, whence some doubted altogether His coming" [Bengel]. Though there be some things hard to be understood, there are enough besides, plain, easy, and sufficient for perfecting the man of God. "There is scarce anything drawn from the obscure places, but the same in other places may be found most plain" [Augustine]. It is our own prejudice, foolish expectations, and carnal fancies, that make Scripture difficult [Jeremy Taylor].

<hi type="bold">unlearned--</hi>Not those wanting human learning are meant, but those lacking the learning imparted by the Spirit. The humanly learned have been often most deficient in spiritual learning, and have originated many heresies. Compare <reference osisRef="2Tim.2.23">2Ti 2:23</reference>, a different Greek word, "unlearned," literally, "untutored." When religion is studied as a science, nothing is more abstruse; when studied in order to know our duty and practice it, nothing is easier.

<hi type="bold">unstable--</hi>not yet established in what they have learned; shaken by every seeming difficulty; who, in perplexing texts, instead of waiting until God by His Spirit makes them plain in comparing them with other Scriptures, hastily adopt distorted views.

<hi type="bold">wrest--</hi>strain and twist (properly with a hand screw) what is straight in itself (for example, <reference osisRef="2Tim.2.18">2Ti 2:18</reference>).

<hi type="bold">other scriptures--</hi>Paul's Epistles were, therefore, by this time, recognized in the Church, as "Scripture": a term never applied in any of the fifty places where it occurs, save to the Old and New Testament sacred writings. Men in each Church having miraculous discernment of spirits would have prevented any uninspired writing from being put on a par with the Old Testament word of God; the apostles' lives also were providentially prolonged, Paul's and Peter's at least to thirty-four years after Christ's resurrection, John's to thirty years later, so that fraud in the canon is out of question. The three first Gospels and Acts are included in "the other Scriptures," and perhaps all the New Testament books, save John and Revelation, written later.

<hi type="bold">unto their own destruction--</hi>not through Paul's fault (<reference osisRef="2Pet.2.1">2Pe 2:1</reference>).

16. also in all his epistles-- Ro 2:4 is very similar to 2Pe 3:15, beginning. The Pauline Epistles were by this time become the common property of all the churches. The "all" seems to imply they were now completed. The subject of the Lord's coming is handled in 1Th 4:13; 5:11; compare 2Pe 3:10 with 1Th 5:2. Still Peter distinguishes Paul's Epistle, or Epistles, "TO YOU," from "all his (other) Epistles," showing that certain definite churches, or particular classes of believers, are meant by "you." in which-- Epistles. The oldest manuscripts read the feminine relative (hais); not as Received Text (hois), "in which things." some things hard to be understood-- namely, in reference to Christ's coming, for example, the statements as to the man of sin and the apostasy, before Christ's coming. "Paul seemed thereby to delay Christ's coming to a longer period than the other apostles, whence some doubted altogether His coming" [Bengel]. Though there be some things hard to be understood, there are enough besides, plain, easy, and sufficient for perfecting the man of God. "There is scarce anything drawn from the obscure places, but the same in other places may be found most plain" [Augustine]. It is our own prejudice, foolish expectations, and carnal fancies, that make Scripture difficult [Jeremy Taylor]. unlearned-- Not those wanting human learning are meant, but those lacking the learning imparted by the Spirit. The humanly learned have been often most deficient in spiritual learning, and have originated many heresies. Compare 2Ti 2:23, a different Greek word, "unlearned," literally, "untutored." When religion is studied as a science, nothing is more abstruse; when studied in order to know our duty and practice it, nothing is easier. unstable-- not yet established in what they have learned; shaken by every seeming difficulty; who, in perplexing texts, instead of waiting until God by His Spirit makes them plain in comparing them with other Scriptures, hastily adopt distorted views. wrest-- strain and twist (properly with a hand screw) what is straight in itself (for example, 2Ti 2:18). other scriptures-- Paul's Epistles were, therefore, by this time, recognized in the Church, as "Scripture": a term never applied in any of the fifty places where it occurs, save to the Old and New Testament sacred writings. Men in each Church having miraculous discernment of spirits would have prevented any uninspired writing from being put on a par with the Old Testament word of God; the apostles' lives also were providentially prolonged, Paul's and Peter's at least to thirty-four years after Christ's resurrection, John's to thirty years later, so that fraud in the canon is out of question. The three first Gospels and Acts are included in "the other Scriptures," and perhaps all the New Testament books, save John and Revelation, written later. unto their own destruction-- not through Paul's fault (2Pe 2:1).


<hi type="bold">17. Ye--</hi>warned by the case of those "unlearned and unstable" persons (<reference osisRef="2Pet.3.16">2Pe 3:16</reference>).

<hi type="bold">knowing ... before--</hi>the event.

<hi type="bold">led away with--</hi>the very term, as Peter remembers, used by Paul of Barnabas' being "carried," Greek, "led away with" Peter and the other Jews in their hypocrisy.

<hi type="bold">wicked--</hi>"lawless," as in <reference osisRef="2Pet.2.7">2Pe 2:7</reference>.

<hi type="bold">fall from--</hi>(grace, <reference osisRef="Gal.5.4">Ga 5:4</reference>: the true source of) "steadfastness" or stability in contrast with the "unstable" (<reference osisRef="2Pet.3.16">2Pe 3:16</reference>): "established" (<reference osisRef="2Pet.1.12">2Pe 1:12</reference>): all kindred Greek terms. Compare Jude 20, 21.

17. Ye-- warned by the case of those "unlearned and unstable" persons (2Pe 3:16). knowing... before-- the event. led away with-- the very term, as Peter remembers, used by Paul of Barnabas' being "carried," Greek, "led away with" Peter and the other Jews in their hypocrisy. wicked-- "lawless," as in 2Pe 2:7. fall from-- (grace, Ga 5:4: the true source of) "steadfastness" or stability in contrast with the "unstable" (2Pe 3:16): "established" (2Pe 1:12): all kindred Greek terms. Compare Jude 20, 21.


<hi type="bold">18. grow--</hi>Not only do not "fall from" (<reference osisRef="2Pet.3.17">2Pe 3:17</reference>), but grow onward: the true secret of not going backward. <reference osisRef="Eph.4.15">Ep 4:15</reference>, "Grow up into Him, the Head, Christ."

<hi type="bold">grace and ... knowledge of ... Christ--</hi>"the grace and knowledge of Christ" [Alford rightly]: the grace of which Christ is the author, and the knowledge of which Christ is the object.

<hi type="bold">for ever--</hi>Greek, "to the day of eternity": the day that has no end: "the day of the Lord," beginning with the Lord's coming. <chapter eID="2Pet.3"/>

18. grow-- Not only do not "fall from" (2Pe 3:17), but grow onward: the true secret of not going backward. Ep 4:15, "Grow up into Him, the Head, Christ." grace and... knowledge of... Christ-- "the grace and knowledge of Christ" [Alford rightly]: the grace of which Christ is the author, and the knowledge of which Christ is the object. for ever-- Greek, "to the day of eternity": the day that has no end: "the day of the Lord," beginning with the Lord's coming.


<milestone n="THE FIRST GENERAL EPISTLE OF JOHN" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE FIRST GENERAL EPISTLE OF JOHN</title>

THE FIRST GENERAL EPISTLE OF JOHN