Study Notes

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).

1:5 faith. The root of the Christian life (see v. 1 and note). goodness. Cf. v. 3 and note. knowledge. See notes on vv. 2–3.

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).

1:12 See Ro 15:15; Php 3:1; 1Jn 2:21.

1:13 tent of this body. In his earthly life and body (see Jn 1:14; 2Co 5:1 and notes).

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).

1:18 sacred mountain. See note on Lk 9:28.

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).

1:19 morning star. See Rev 22:16; cf. Nu 24:17 and note.

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).

2:4 angels when they sinned. Some believe this sin was the one referred to in Ge 6:2, where the sons of God are said to have intermarried with human daughters, meaning (according to this view) that angels married human women. The offspring of those marriages are said to have been the Nephilim (Ge 6:4; see notes on Ge 6:2,4). Others believe the sin referred to in this verse was an angelic rebellion that occurred before the fall of Adam and Eve. The angels who fell became the devil and the evil angels (probably the demons and evil spirits referred to in the NT). sent them to hell. See NIV text note. “Tartarus” was the term used by the Greeks to designate the place where the most wicked spirits were sent to be punished. Why some evil angels are imprisoned and others are free to serve Satan as demons is not explained. judgment. The final judgment.

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.

2:20 If they have escaped the corruption of the world. A reference to false teachers who had once apparently been believers in Christ. Their professed knowledge of Christ had produced a change in outward lifestyle. again entangled in it and are overcome. A complete return to the old, sinful pattern of life.

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.

3:14,18 peace . . . grace. See note on Ro 1:7.

3:14 spotless, blameless. Cf. 1Pe 1:19, where the same two Greek words are applied to Christ. at peace with him. Believers have peace with God as a result of being justified by faith (see Ro 5:1 and note), but they may displease him by failing to live as he desires and thus not receive his commendation when he returns. This exhortation is meant to be an impetus to faithful and holy living.

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.