2 Peter 1
1Simon Peter, a servanta and apostle of Jesus Christ,b
To those who through the righteousnessc of our God and Savior Jesus Christd have received a faith as precious as ours:
2Grace and peace be yours in abundancee through the knowledge of God and of Jesus our Lord.f
Confirming One’s Calling and Election
3His divine powerg has given us everything we need for a godly life through our knowledge of himh who called usi by his own glory and goodness. 4Through these he has given us his very great and precious promises,j so that through them you may participate in the divine nature,k having escaped the corruption in the world caused by evil desires.l
5For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge;m 6and to knowledge, self-control;n and to self-control, perseverance;o and to perseverance, godliness;p 7and to godliness, mutual affection; and to mutual affection, love.q 8For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductiver in your knowledge of our Lord Jesus Christ.s 9But whoever does not have them is nearsighted and blind,t forgetting that they have been cleansed from their past sins.u
10Therefore, my brothers and sisters, make every effort to confirm your callingv and election. For if you do these things, you will never stumble,w 11and you will receive a rich welcome into the eternal kingdomx of our Lord and Savior Jesus Christ.y
Prophecy of Scripture
12So I will always remind you of these things,z even though you know them and are firmly established in the trutha you now have. 13I think it is right to refresh your memoryb as long as I live in the tent of this body,c 14because I know that I will soon put it aside,d as our Lord Jesus Christ has made clear to me.e 15And I will make every effort to see that after my departuref you will always be able to remember these things.
16For we did not follow cleverly devised stories when we told you about the coming of our Lord Jesus Christ in power,g but we were eyewitnesses of his majesty.h 17He received honor and glory from God the Father when the voice came to him from the Majestic Glory, saying, “This is my Son, whom I love; with him I am well pleased.”,i 18We ourselves heard this voice that came from heaven when we were with him on the sacred mountain.j
19We also have the prophetic message as something completely reliable,k and you will do well to pay attention to it, as to a lightl shining in a dark place, until the day dawnsm and the morning starn rises in your hearts.o 20Above all, you must understandp that no prophecy of Scripture came about by the prophet’s own interpretation of things. 21For prophecy never had its origin in the human will, but prophets, though human, spoke from Godq as they were carried along by the Holy Spirit.r
2 Peter 2
False Teachers and Their Destruction
1But there were also false prophetsa among the people, just as there will be false teachers among you.b They will secretly introduce destructive heresies, even denying the sovereign Lordc who bought themd—bringing swift destruction on themselves. 2Many will follow their depraved conducte and will bring the way of truth into disrepute. 3In their greedf these teachers will exploit youg with fabricated stories. Their condemnation has long been hanging over them, and their destruction has not been sleeping.
4For if God did not spare angels when they sinned,h but sent them to hell, putting them in chains of darkness to be held for judgment;i 5if he did not spare the ancient worldj when he brought the flood on its ungodly people,k but protected Noah, a preacher of righteousness, and seven others;l 6if he condemned the cities of Sodom and Gomorrah by burning them to ashes,m and made them an examplen of what is going to happen to the ungodly;o 7and if he rescued Lot,p a righteous man, who was distressed by the depraved conduct of the lawlessq 8(for that righteous man,r living among them day after day, was tormented in his righteous soul by the lawless deeds he saw and heard)— 9if this is so, then the Lord knows how to rescue the godly from trialss and to hold the unrighteous for punishment on the day of judgment.t 10This is especially true of those who follow the corrupt desireu of the flesh and despise authority.
Bold and arrogant, they are not afraid to heap abuse on celestial beings;v 11yet even angels, although they are stronger and more powerful, do not heap abuse on such beings when bringing judgment on them from the Lord.w 12But these people blaspheme in matters they do not understand. They are like unreasoning animals, creatures of instinct, born only to be caught and destroyed, and like animals they too will perish.x
13They will be paid back with harm for the harm they have done. Their idea of pleasure is to carouse in broad daylight.y They are blots and blemishes, reveling in their pleasures while they feast with you.,z 14With eyes full of adultery, they never stop sinning; they seducea the unstable;b they are experts in greedc—an accursed brood!d 15They have left the straight way and wandered off to follow the way of Balaame son of Bezer, who loved the wages of wickedness. 16But he was rebuked for his wrongdoing by a donkey—an animal without speech—who spoke with a human voice and restrained the prophet’s madness.f
17These people are springs without waterg and mists driven by a storm. Blackest darkness is reserved for them.h 18For they mouth empty, boastful wordsi and, by appealing to the lustful desires of the flesh, they entice people who are just escapingj from those who live in error. 19They promise them freedom, while they themselves are slaves of depravity—for “people are slaves to whatever has mastered them.”k 20If they have escaped the corruption of the world by knowingl our Lord and Savior Jesus Christm and are again entangled in it and are overcome, they are worse off at the end than they were at the beginning.n 21It would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command that was passed on to them.o 22Of them the proverbs are true: “A dog returns to its vomit,”,p and, “A sow that is washed returns to her wallowing in the mud.”
2 Peter 3
The Day of the Lord
1Dear friends,a this is now my second letter to you. I have written both of them as remindersb to stimulate you to wholesome thinking. 2I want you to recall the words spoken in the past by the holy prophetsc and the command given by our Lord and Savior through your apostles.d
3Above all, you must understand that in the last dayse scoffers will come, scoffing and following their own evil desires.f 4They will say, “Where is this ‘coming’ he promised?g Ever since our ancestors died, everything goes on as it has since the beginning of creation.”h 5But they deliberately forget that long ago by God’s wordi the heavens came into being and the earth was formed out of water and by water.j 6By these waters also the world of that timek was deluged and destroyed.l 7By the same word the present heavens and earth are reserved for fire,m being kept for the day of judgmentn and destruction of the ungodly.
8But do not forget this one thing, dear friends: With the Lord a day is like a thousand years, and a thousand years are like a day.o 9The Lord is not slow in keeping his promise,p as some understand slowness. Instead he is patientq with you, not wanting anyone to perish, but everyone to come to repentance.r
10But the day of the Lord will come like a thief.s The heavens will disappear with a roar;t the elements will be destroyed by fire,u and the earth and everything done in it will be laid bare.,v
11Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives 12as you look forwardw to the day of God and speed its coming.,x That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat.y 13But in keeping with his promise we are looking forward to a new heaven and a new earth,z where righteousness dwells.
14So then, dear friends, since you are looking forward to this, make every effort to be found spotless, blamelessa and at peace with him. 15Bear in mind that our Lord’s patienceb means salvation,c just as our dear brother Paul also wrote you with the wisdom that God gave him.d 16He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstablee people distort,f as they do the other Scriptures,g to their own destruction.
17Therefore, dear friends, since you have been forewarned, be on your guardh so that you may not be carried away by the errori of the lawlessj and fall from your secure position.k 18But grow in the gracel and knowledgem of our Lord and Savior Jesus Christ.n To him be glory both now and forever! Amen.o
1 1:10 The Greek word for brothers and sisters (adelphoi) refers here to believers, both men and women, as part of God’s family.
2 2:4 Some manuscripts in gloomy dungeons
3 2:10 In contexts like this, the Greek word for flesh (sarx) refers to the sinful state of human beings, often presented as a power in opposition to the Spirit; also in verse 18.
4 2:11 Many manuscripts beings in the presence of
5 2:13 Some manuscripts in their love feasts
1 3:10 Some manuscripts be burned up
2 3:12 Or as you wait eagerly for the day of God to come
1:1 Simon Peter. See Introduction to 1 Peter: Author and Date; see also notes on Mt 16:18; Jn 1:42. servant. See note on Ro 1:1. apostle. See notes on Mk 6:30; 1Co 1:1; Heb 3:1. To those. Probably the churches in the same region as in 1Pe 1:1. God and Savior Jesus Christ. The Greek grammar suggests that Jesus is both God and Savior. For other passages that ascribe deity to Christ, see note on Ro 9:5. have received a faith. Refers to either (1) a body of truth to be believed—the faith—or (2) the act of believing—the God-given capacity to trust in Christ for salvation (see Eph 2:8–9 and notes).
1:2 Grace and peace. See note on Ro 1:7. knowledge of God and of Jesus. The concept of Christian knowledge is prominent in 2 Peter (see vv. 3,5,8 and note on v. 3; 3:18 and note). Peter was combating heretical teaching, and one of the best antidotes for heresy is true knowledge.
1:3 everything we need for a godly life. God has made available all that we need spiritually through our knowledge of him. If 2 Peter was written to combat an early form of Gnosticism, the apostle may be insisting that the knowledge possessed by those in apostolic circles was entirely adequate to meet their spiritual needs. No secret, esoteric knowledge is necessary for salvation (see Introduction to 1 John: Gnosticism). godly. True godliness is a genuine reverence toward God that governs one’s attitude toward every aspect of life (see 1Ti 2:2 and note). glory and goodness. The excellence of God: “Glory” expresses the excellence of his being—his attributes and essence; “goodness” depicts excellence expressed in deeds—virtue in action. God uses both to bring about our salvation.
1:4 Through these. Through God’s excellence—internal and external—he has given us great promises. The nature of these promises is suggested in the words that follow: participation in the divine nature and escape from worldly corruption. participate in the divine nature. Does not indicate that Christians become divine in any sense, but only that we are indwelt by God through his Holy Spirit (see Jn 14:16–17 and notes) and will someday participate in the moral perfection that characterizes God. Our humanity and his deity, as well as the human personality and the divine, remain distinct and separate. world. See note on Jn 1:9. evil desires. See 2:10 and note.
1:5–9 The virtues that will produce a well-rounded, fruitful Christian life (see Gal 5:22–23 and note).
1:6 self-control. According to many of the false teachers, knowledge made self-control unnecessary (cf. 2:13–19); according to Peter, Christian knowledge leads to self-control (cf. Pr 25:28; Gal 5:23).
1:7 mutual affection. Warmhearted affection toward all in the family of faith. love. The kind of outward-focused, selfless attitude that leads one to sacrifice for the good of others (see note on 1Pe 4:8).
1:8 if you possess these qualities. Peter does not mean to imply that the believer is to cultivate each listed quality in turn, one after the other, until all have been perfected. Instead, they are all to be cultivated simultaneously. Yet it is significant that the list begins with faith (see note on 1:5) and culminates with love (cf. Col 3:14). increasing measure. Peter has continuing spiritual growth in mind (cf. 3:18; 1Pe 2:2; Php 3:10; 1Th 3:12). keep you from being . . . unproductive in your knowledge. Christians’ knowledge should affect the way they live. It does not set them free from moral restraints, as the heretics taught (see Introduction to 1 John: Gnosticism). Rather, it produces holiness and all such virtues (cf. Col 1:9–12).
1:9 nearsighted and blind. The two terms are used in combination as a metaphor depicting the fact that they have lost sight of the most important reality: God’s forgiveness of their sin.
1:10 brothers and sisters. See NIV text note. confirm your calling and election. By cultivating the qualities listed in vv. 5–7, they and others can be assured that God has chosen them and called them (cf. Mt 7:20; Gal 5:6; Jas 2:18 and notes). When God elects and calls, it is to obedience and holiness (see 1Pe 1:2; Eph 1:3–6 and notes), and these fruits confirm their divine source. never stumble. Those who in this way give evidence of their faith will always persevere.
1:11 receive a rich welcome. By producing the fruits Peter is commending to them (see vv. 5–10). eternal kingdom. Eternal life (cf. Mt 25:46).
1:14 Christ has made clear to me. Either the revelation recorded in Jn 21:18–19 (see notes there) or a subsequent one.
1:15 departure. Greek exodos (“exodus”), a euphemism for death also in Lk 9:31 (see note there). always be able to remember these things. An aim that was realized, whether intentionally or unintentionally, through the Gospel of Mark, which early tradition connected with Peter.
1:16 cleverly devised stories. Peter’s message was based on his eyewitness account of the supernatural events that marked the life of Jesus. It was not made up of myths and imaginative stories, as was the message of the heretics of 2:3 (see note there). coming of our Lord Jesus Christ. In Christ’s transfiguration the disciples received a foretaste of what his coming will be like when he returns to establish his eternal kingdom (see Mt 16:28 and note). eyewitnesses of his majesty. A reference to Christ’s transfiguration (vv. 17–18; Mt 16:28—17:8).
1:19–21 Peter’s message rests on two solid foundations: (1) the voice from God at the transfiguration (vv. 16–18) and (2) the enduring testimony of Scripture (vv. 19–21).
1:20 Two major views of this verse are: (1) No prophecy is to be privately or independently interpreted (cf. the false teachers in 3:16). The Holy Spirit, Scripture itself and the church should be included in the interpretative process. (2) No prophecy originated through the prophet’s own interpretation (the sense of the NIV). The preceding and following contexts indicate that this view is probably to be preferred.
1:21 carried along by the Holy Spirit. See 2Ti 3:16 and note. In the production of Scripture both God and humans were active participants. God was the source of the content of Scripture, so that what it says is what God has said. But the human authors also spoke actively; they were more than recorders, yet what they said came from God. Although actively speaking, “they were carried along by the Holy Spirit.”
2:1 false prophets. See 1Ki 18:19; Isa 9:13–17; Jer 5:31; 14:14; 23:30–32 and note on 23:31; Mic 3:5,7 and notes. there will be false teachers among you. Numerous NT passages warn of false teachers who are already present or yet to come (Mt 24:4–5, 11; Ac 20:29–30; Gal 1:6–9; Php 3:2; Col 2:4, 8,18,20–23; 2Th 2:1–3; 1Ti 1:3–7; 4:1–3; 2Ti 3:1–8; 1Jn 2:18–19, 22–23; 2Jn 7–11; Jude 3–4). destructive heresies. Divisive opinions or teachings that result in the moral and spiritual destruction of those who accept them. sovereign Lord who bought them. See Jude 4 and note; does not necessarily mean that the false teachers were believers. Christ’s death paid the penalty for their sin, but it would not become effective for their salvation unless they trusted in Christ as Savior. However, see vv. 20–22, where it is obvious that the heretics had at least professed knowing the Lord. swift destruction. Not immediate physical calamity but sudden doom, whether at death or at the Lord’s second coming (cf. Mt 24:50–51; 2Th 1:9 and note).
2:2 depraved conduct. Open, extreme immorality not held in check by any sense of shame. way of truth. See Ps 119:30. The Christian faith involves not only correct doctrine but also correct living.
2:3 In their greed. They will be motivated by a desire for money (see 2Co 2:17 and note) and will commercialize the Christian faith to their own selfish advantage. fabricated stories. See note on 1:16. condemnation has long been hanging over them. Long ago, in OT times, their condemnation was declared (see vv. 4–9 for OT examples of the fact that judgment is coming on the wicked). destruction has not been sleeping. Although delay makes it seem that they have escaped God’s judgment, destruction is a reality that is sure to come upon them.
2:4–8 Three examples showing that God will rescue the godly and destroy the wicked: (1) God’s judgment of wicked angels (v. 4); (2) God’s judgment of the ancient world and rescue of Noah and his family (v. 5); (3) God’s judgment of Sodom and Gomorrah and rescue of Lot (vv. 6–8).
2:5 ungodly people. See Ge 6:5,11–12. preacher of righteousness. A description of Noah found nowhere else in Scripture. However, similar descriptions are used of him in Josephus (Antiquities, 1.3.1), 1 Clement (7.6; 9.4) and the Sibylline Oracles (1.128–29). seven others. Noah’s wife, three sons and three daughters-in-law (Noah was the eighth; see 1Pe 3:20).
2:6 condemned the cities of Sodom and Gomorrah. See Ge 19.
2:7 distressed by the depraved conduct. See Ge 19:4–9. Although Lot was distressed by their conduct, and so could be described as “righteous” for that response and for his behavior at other times (see Ge 12:4), this affirmation does not exonerate him from the evil of offering to turn over his two daughters to the wicked townsmen to be sexually abused (see note on Ge 19:8).
2:9 States the point made in vv. 4–8—the wicked whose coming Peter predicts will surely be punished.
2:10 This is especially true. The heretics of Peter’s day are certain to come under judgment for two main reasons: (1) They “follow the corrupt desire of the flesh,” referring to inordinate sexual indulgence (v. 18; 1:4; 3:3); (2) They “despise authority.” heap abuse on celestial beings. A specific example of despising authority. This probably refers to the blaspheming of angels (see Jude 8–10).
2:11 angels . . . do not heap abuse on. Even good angels, who might have more right to do so because of their greater power, do not bring such accusations against inferior, evil angels.
2:12 matters they do not understand. The heresy to which Peter refers may have been an early form of second-century Gnosticism (see Introduction to 1 John: Gnosticism) that claimed to possess special, esoteric knowledge. If so, it is ironic that those who professed special knowledge acted out of abysmal ignorance, and the result was arrogant blasphemy. like unreasoning animals. A scathing denunciation. They are like irrational animals, whose lives are guided by mere instinct and who are born merely to be slaughtered. Destruction is their final lot.
2:13 carouse in broad daylight. See 1Th 5:7. Even the pagan world carried on its corrupt practices under cover of darkness, but these heretics were utterly shameless. in their pleasures while they feast with you. See NIV text note. These false teachers seem to have been involved in the sacred feasts of brotherly love that, in the early church, accompanied the Lord’s Supper. In fact, it appears that they injected their carousing into these holy observances and delighted in their shameless acts (cf. 1Co 11:17–22,27–34 and notes on 11:20–22).
2:14 eyes full of adultery. Eyes that seemingly desire every woman they see as a potential sexual partner (see Job 31:1; Mt 5:28 and notes). never stop sinning. Their eyes serve as constant instruments of lust. seduce the unstable. For a parallel use of the Greek for “seduce,” see Jas 1:14 and note. It depicts the fisherman who attempts to lure and catch fish with bait. experts in greed. The Greek text uses a term often used in the context of athletic training. Here people are training not their physiques but their appetites.
2:15 way of Balaam son of Bezer. See Nu 22–24. Balaam was bent on cursing Israel, though God had forbidden it. He wanted the money Balak offered him. Similarly, these false teachers apparently were guilty of attempting to extract money from naive listeners. For a donkey to rebuke the prophet’s madness (v. 16) reflects not only on the foolishness of Balaam but also on that of the false teachers of Peter’s day.
2:17 springs without water. A picture of cruel deception. The thirsty traveler comes to the spring expecting cool, refreshing water but finds it dry (see Jer 15:18 and note). So the false teachers promise satisfying truth but in reality have nothing to offer. mists driven by a storm. Gone before a drop of moisture falls. Blackest darkness. Their destiny is hell (Mt 8:12; 25:30).
2:18 mouth empty, boastful words. Words that sound impressive to the new convert but in reality have nothing to offer. lustful desires. See v. 10 and note. entice. See note on v. 14 (“seduce”). people who are just escaping. New converts who have just broken away from pagan friends. Thus the depraved false teachers prey on new converts, who have not yet had a chance to develop spiritual resistance.
2:19 They promise them freedom. Probably freedom from moral restraint (cf. 1Co 6:12–13; Gal 5:13 and notes). The very ones who promise freedom from bondage to rules and regulations are themselves slaves of depravity. Freedom from law resulted in bondage to sin, and liberty was turned into license.
2:20–22 Some point to this passage as clear proof that genuinely saved persons may lose their salvation. They know the Lord; they escape the world’s corruption; they know the way of righteousness. Then they turn away from the message and go back to their old way of life. Their knowledge is said to have been genuine; their change of life was real; and their return to their old way of life was not superficial. Others insist that their knowledge of the Lord and of the way of righteousness could not have been genuine. If such people had been truly regenerated, they would have persevered in their faith. It is argued that returning to their “vomit” and “mud” makes it clear that their true character had not changed. Thus, according to this view, the persons described here could not have been genuinely saved. See v. 22 and note; Jn 10:27–30; 1Jn 2:19 and article.
2:21 better . . . not to have known the way of righteousness. Knowledge of the way increases people’s responsibility and their hardness of heart if they then reject it. In its early days, Christianity was known as “the Way” (Ac 9:2 [see note there]; 19:9,23; 22:4; 24:14,22). sacred command. The whole Christian message that people are commanded to receive (cf. note on Jude 3).
2:22 A dog returns . . . A sow . . . returns. In both cases the nature of the animal is not changed. The sow returns to the mud because by nature it is still a sow. The change was merely cosmetic.
3:1 second letter. The first letter likely was 1 Peter, though some have suggested other options (e.g., a lost intermediate letter), because 1 Peter doesn’t initially seem to be best described as a reminder to pursue wholesome thinking. Yet 1 Peter does stress the importance of thinking rightly about Christ’s return, which will result in godly living (e.g., 1Pe 1:13; 4:7). This provides a vivid contrast to the denial by “scoffers” of his return in this chapter (2Pe 3:3). reminders. See 1:12–13,15.
3:2 holy prophets. The prophets of the OT who foretold the coming of the Messiah (cf. Lk 24:44–49; Jn 5:39; Ro 1:2; 1Pe 1:10–12). command. See note on 2:21. your apostles. Peter places the OT prophets and the NT apostles on an equal plane. Both are vehicles of God’s sacred truth. Peter, being one of the apostles, can speak with knowledge and authority as a representative of the apostolic group.
3:3 last days. An expression that refers to the whole period introduced by Christ’s first coming. These days are last in comparison to OT days, which were preliminary and preparatory to the time of the Messiah (see notes on Heb 1:1–2). Also, the Christian era is the time of the beginnings of prophetic fulfillment. scoffers will come. Perhaps the same false teachers described in ch. 2 (e.g., they follow their own evil desires; cf. 2:10,18–19). In ch. 3, however, the emphasis is on Christ’s return. These people may have been early Gnostics who resisted the idea of a time of judgment and moral accountability. evil desires. See 2:10 and note.
3:4 he. Christ. Ever since our ancestors died. Likely the OT patriarchs. Some have suggested “ancestors” refers to the first Christians to die after Christ’s death and resurrection (e.g., Stephen, James the brother of John and other early Christian leaders who had died; cf. Heb 13:7 and note), but this is not the terminology the early church used for their foundational leaders. everything goes on as it has. Their argument against Christ’s return was: Since it has not occurred up to this time, it will never occur. That nature is not subject to divine intervention, they say, has been proved by observation of the period since creation.
3:5 they deliberately forget. Ignoring the flood as a divine intervention was not an oversight; it was deliberate. They did not want to face up to the fallacy in their argument. God’s word. Of command, such as “Let there be light” (Ge 1:3). earth was formed out of water and by water. See Ge 1:6–10 (see also notes there), where the waters on earth were separated from the atmospheric waters of the heavens, and the mountains then appeared, causing the earthly waters to be gathered into oceans.
3:6 By these waters also the world . . . was deluged and destroyed. Peter points out the fallacy of the scoffers’ argument. There has been a divine intervention since the time of creation, namely, the flood (see note on Ge 6:17).
3:7 By the same word. The word of God that brought the world into existence (v. 5) and that brought watery destruction on the wicked of Noah’s day will bring fiery destruction on the present world and on its wicked people.
3:8 a thousand years are like a day. Cf. Ps 90:4–5 and note. God does not view time as humans do. He stands above time, with the result that when time is seen in the light of eternity, an age appears no longer than one short day and a day seems no shorter than a long age. Since time is purely relative with God, he waits patiently while human beings stew with impatience.
3:9 God’s seeming delay in bringing about the consummation of all things is a result not of indifference but of patience in waiting for as many as possible to come to repentance. Thus the scoffers are wrong on two points: (1) They fail to recognize that all things have not continued without divine intervention since creation (the flood was an intervention, vv. 4–6). (2) They misunderstand the reason for apparent divine delay (God is a long-suffering God). Delays are not denials. not wanting anyone to perish. A significant statement of God’s love for all people and desire for their salvation. repentance. See Mt 4:17; Mk 1:4 and note.
3:10 day of the Lord. See notes on Isa 2:11, 17,20; Joel 1:15; Am 5:18; 1Th 5:2. like a thief. Suddenly and unexpectedly. The heavens will disappear with a roar. Apocalyptic language, common to books like Daniel and Revelation. Due to the figurative nature of such writings, we must not expect complete literalism but recognize it as an attempt to describe the indescribable, a task as impossible as it would have been for a first-century writer to describe the phenomena of our nuclear age. elements. Refers either to the heavenly bodies or to the physical elements—in the first century, such things as earth, air, fire and water. fire. See vv. 7,12. earth . . . laid bare. See NIV text note. The most reliable manuscript reading suggests, not that the earth will be burned (as the heavens and elements will be), but that it and everything done on it will be disclosed and tested at the final judgment (similar to the use of the same Greek term in Epistle of Barnabas 21:6; cf. 1Co 3:13,15 and notes). What is of value may be purified by the fires of judgment and endure into a millennial kingdom or the eternal state (cf. Re 21:24).
3:11 Since everything will be destroyed. At least in its current form. The transitory nature of the present form of the material universe ought to make a difference in one’s system of values and one’s priorities. The result should be lives of holiness (separated from sin and to God) and godliness (devoted to the worship and service of God). Cf. 1:13–16; Mt 25:13; 1Th 5:6, 8,11.
3:12 the day of God. “The day of the Lord” (see v. 10 and note), since it is characterized by the same kinds of events. Cf. Rev 16:14. speed its coming. That day may be hastened by God’s people as they speed up the accomplishment of his purposes. Since he is waiting for all to come to repentance (v. 9), the sooner believers bring others to the Savior the sooner that day will dawn (cf. Ac 3:19–20). Prayer also serves to hasten the day (Mt 6:10). destruction of the heavens. See v. 10. elements will melt in the heat. See v. 10; Isa 34:4 and notes.
3:13 his promise. New heavens and a new earth are promised by Isaiah (65:17; 66:22). This promise is confirmed by Rev 21:1. where righteousness dwells. Righteousness will dwell there permanently. Cf. Isa 11:4–5; 45:8; Da 9:24 and notes.
3:15 our Lord’s patience means salvation. See v. 9 and note. our dear brother Paul. Peter expresses warmth in his reference to Paul. The unity of teaching and purpose that governed their relationship, abundantly attested in Paul’s letters and the book of Acts, is confirmed here by Peter.
3:16 writes the same way in all his letters. The only place where the NT refers to itself. Peter may be referring in general to the exhortations to holy living in vv. 11–14, which parallel many passages in Paul’s writings. ignorant and unstable people. Likely describing the false teachers and their adherents (cf. 2:14 and note). other Scriptures. Peter placed Paul’s writings on the same level of authority as the God-breathed writings of the OT (see 1:21; 2Ti 3:16 and notes).
3:17 you have been forewarned. That false teachers are coming (cf. ch. 2).
3:18 grow in . . . knowledge. Peter concludes by again stressing true knowledge (see 1:2–3 and notes; see also 1:5), probably as an antidote to the false teachers who boasted in their esoteric knowledge.