Bible Commentaries
2 Peter 3

Verse 1

This second epistle, beloved, I now write unto you; in both which I stir up your minds by way of remembrance:

This second epistle, beloved, I now write unto you: This statement by Peter once again confirms his authorship of the second epistle. Peter says, "I now write unto you."

It is clear from this statement that Peter wrote two epistles (1 Peter and 2 Peter), both written to the same people and for the same reason. The purpose of the two letters was to stimulate to greater service by bringing certain facts to their remembrance.

The word "beloved" appears five times in this chapter (verses 1, 8, 14, 15, 17). Peter uses the word in reference to the recipients of this letter four times, and in verse 15 he speaks of "our beloved brother Paul." The word "beloved" carries the meaning of "beloved, esteemed, dear, favorite" (Thayer 4-2-26). Using such a special term repeatedly displays Peter’s love and concern for the Christians he is addressing.

in both which I stir up your pure minds by way of remembrance: The word "stir" means "to arouse the mind, stir up, render active" (Thayer 147-1-1326). The same word is used in 2 Peter 1:13 where Peter says, "I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance." Peter, as a divinely instructed apostle, was eager to keep important spiritual truths before the minds of those he addresses. His genuine care for their eternal soul is evident by his kindness in writing and his frequent reminders.

pure minds: According to Vincent, "the latter word is singular, not plural. Hence, as Rev., mind" (Vol. I 335). "Pure" is eilikrines, "unmixed, unsullied, sincere" (Wuest, II Peter 64). Peter wants their minds to be "unmixed" with the things of the world that might contaminate. Perhaps he also has in mind that their minds should not be mixed with any doubts or skepticism, such as the cynical attitudes that some in the world--perhaps even among them--would have. By referring to their minds as "pure," Peter shows confidence toward those he is addressing. It is not unwise to warn people--even those with pure minds and honorable motives--of the dangers that may lie around them. By such warning, the preacher can protect the people from those philosophies and philosophers who are mere "wells without water, clouds that are carried with a tempest" (2:17).

Verse 2

That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour:

That ye may be mindful of the words which were spoken before by the holy prophets: Peter wants the Christians he is addressing to be "mindful" of the words spoken by prophets and apostles. The New Testament was not yet written in its complete form, so the early Christians had to rely on the teaching of the apostles who were divinely inspired about what to say and write.

The word "spoken" comes from the Greek meaning "speech, discourse" (Thayer 562-2-4487). Peter brings to their remembrance the teachings of Jesus delivered by the apostles.

and of the commandment of us the apostles of the Lord and Saviour: The "commandment of us the apostles" is a reference to the words they had received "of the Lord and Saviour." These words are not of human origin but of divine. Just as the prophecy of old time came not by the will of man but by the moving of the Holy Ghost upon men, so it is with the words of the apostles. This message is one for all the ages: in the realm of spiritual instruction, man is not to rely upon his own devices but upon God (Proverbs 3:5; Proverbs 16:25).

Verse 3

Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,

Knowing this first, that there shall come in the last days scoffers: Peter is saying this to his readers: First of all, you know that some "in the last days" will come mocking the things you believe and teach. "The last days" refers to the Christian age, the last of the three great dispensations of time.

"Scoffers" is defined as "a mocker, a scoffer" (Thayer 208-1-1703). It is used in this passage and in Judges 1:18. Wuest says, "The cognate verb is empaizo ’to play with, to trifle with, to mock’ " (64). The verses that follow point out that the issue the people are mocking is the end of the world.

walking after their own lusts: Those doing the mocking are walking according to their own desires. They are ruled by their evil desires and governed by their own passions. It is noteworthy that they were not walking after God as Enoch did, or as Abraham or numerous others whose lifetime walks are recorded for us. Men of this type sought God’s will, God’s guidance, and God’s direction. They leaned upon Him every step of the way, and God blessed them. It was not so with the scoffers Peter refers to. They walked "after their own lusts"--after their own selfish desires. Such a description thrusts them miles away from God. They would not walk with Him.

Verse 4

And saying, Where is the promise of his coming? for since the father fell asleep, all things continue as they were from the beginning of the creation.

And saying, Where is the promise of his coming? God has given assurance that the end of the world will come--that Jesus will return to judge the world. These scoffers conclude that since the end has not yet come, it will never come. Numerous other New Testament passages also refer to the coming of our Lord and the end of the world (John 14:1-3; 1 Thessalonians 4:15-18; 2 Timothy 4:8).

for since the fathers fell asleep: There are differences of opinion regarding to whom the word "fathers" refers to. Some think it refers to the first generation of Christians, some to the immediate parents of those to whom Peter addresses in this epistle, and some to the patriarchs.

Alford says that the fathers are "largely and generally those to whom the promise was made; the same as are indicated in Romans 9:5; yet not exclusively these, but simultaneously with them any others who may be in the same category, namely, those who bear to the N.T. Church the same relation as they to that of the O.T." (Wuest, II Peter 66).

Wuest comments, "The fathers are evidently those to whom the promise of our Lord’s coming was made" (66).

Vine says they are "of a more remote ancestor, the progenitor of the people, a forefather, e.g., Matthew 3:9; Matthew 23:30; 1 Corinthians 10:1; the patriarchs, 2 Peter 3:4" (Vol. II 81).

Peter’s reference to the "fathers" suggests, at least, that for some generations now things had remained the same. Peter will explain momentarily that even if a thousand years had passed, the Lord "is not slack concerning his promise" (verse 9). Rather, a thousand years is to Him as one day.

The phrase "fell asleep" refers to death. Wuest says, "The words, ’fell asleep,’ are a euphemism for death, that is, a pleasant way of speaking of something that in itself is not pleasant" (Wuest, II Peter 66).

Vincent says,

A literal and correct translation of the word which occurs frequently in the New Testament, but only here in Peter. Some have supposed that the peculiarly Christian sense of the word is emphasized ironically by these mockers. It is used, however, in classical Greek to denote death. The difference between the pagan and the Christian usage lies in the fact that, in the latter, it was defined by the hope of the resurrection, and therefore was used literally of a sleep, which, though long, was to have an awaking (II Peter 704).

The word "asleep" referring to death is common in the New Testament (Matthew 27:52; John 11:11; Acts 7:60; 1 Corinthians 15:6; 1 Corinthians 15:18; 1 Corinthians 15:20; 1 Corinthians 15:54; 1 Thessalonians 4:13-15; 2 Peter 3:4).

The Greek word koimaomai translated sleep, slept, sleeping, and asleep in the passages mentioned is translated "dead" in 1 Corinthians 7:39 :

The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.

The words "fell asleep" undoubtedly refers to death of the person spoken of. All Christians should properly prepare themselves for the time that they too must fall asleep in death so it will be a rewarding experience.

all things continue as they were from the beginning of the creation: Although these mockers are blasphemous, it is to their credit that they had more faith than some of the modern day scoffers. While many today scoff at the Genesis account of creation, these mockers of old at least acknowledged the creation. But because of the delay of the second coming, they seem to have lost their focus and their values and began to "walk after their own lusts."

Verses 5-6

For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished:

For this they willingly are ignorant of: Regardless of the facts these Christians had been taught, they purposely ignored the teaching. Vincent translates this passage, "This escapes them of their own will," and quotes the Revision, "This they wilfully forget" (336).

that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Heavens (ouranos) is defined by Thayer as "the universe, the world" (464-2-3772). During the creation of Genesis 1 when God spoke the world into existence, it was "by the word of God" that all these things were done. God separated the dry land from the waters. Wuest says,

The Greek text back of the words, "the earth standing out of the water and in the water" is most difficult. The word "standing is sunistemi, "to place with" something else, thus, "to set or place together, to stand with or near" the former in a transitive sense, the latter in an intransitive. The word is a participle in the perfect tense.

Thayer says that the verb in this tense is used intransitively speaking of the juxtaposition of things, one next to another. Thus, Peter’s thought is that the land and water on the perfect earth of Genesis 1:1 were side by side, the earth rendered so out (ek) of water and by means of (dia) water (605-2-4921).

Verse 7

But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.

But the heavens and the earth, which are now: Taking careful notice of the context, we see a contrast between verses six and seven: (6) "Whereby the world that then was..." contrasts to (7) "But the heavens and the earth, which are now, by the same word...."

by the same word: It was "by the word of God" that the earth was destroyed by the great flood, and it is equally "by the same word" of God that the heavens and the earth exist now.

are kept in store: This phrase is translated "stored up" in the Revised Version and literally means "treasured up." It is by the word of God that the universe continues to function as it does, and it will continue in the same way until the last day.

reserved unto fire against the day of judgment: The heavens and earth will be held together by that same word until the final destruction, which will be with fire.

and perdition of ungodly men: Ungodly men, like those Peter describes in this chapter, will receive final reward at the destruction mentioned here. The word "perdition" means "the destruction which consists in the loss of eternal life, eternal misery, perdition" (Thayer 71-1-684).

Wuest says, "Perdition" is apoleia. The verb is apollumi, "to be delivered up to eternal misery, to incur the loss of all things that make existence worth while." Wuest says the noun apoleia means "eternal misery." "Ungodly men" are those who are "destitute of reverential awe towards God, contemning God, impious" (Thayer 79-2-765) (1 Peter 4:18; 2 Peter 2:5; 2 Peter 3:7; Judges 1:4; Judges 1:15).

The final day of judgment will be a sad time for those who have lacked the respect for God that should have been present in their lives and who have not lived for Him. It will be a day of destruction to all the godless.

Verse 8

But, beloved, be not ignorant of this one things, that one day is with the Lord as a thousand years, and a thousand years as one day.

But, beloved, be not ignorant of this one thing: The Christians Peter writes to are "willingly" ignorant (verse 6) of the flood and God’s destruction of the world by water. He now admonishes them: "Be not ignorant of this one thing." Ignorance, he is pointing out, would not change the facts regarding the flood, nor will it change things in regard to the final destruction of the ungodly.

Wuest says, "Be ignorant is lanthano which means literally ’to be hidden,’ thus ’stop allowing (this) to be hidden from you’" (II Peter 69).

that one day is with the Lord as a thousand years, and a thousand years as one day: Alford says that "We are not to judge God, in the case of delay, as we do men, seeing that his thoughts are not as our thoughts..." No matter how long it is before judgment, God will keep His promise--He will do what He said He will do. Time is not relevant to Him. Peter says the day of judgment is at hand (1 Peter 4:7). It may come tomorrow, or it may come today. God does not count time as we do. One day with Him is like a thousand years and a thousand years as one day.

Verse 9

The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

The Lord is not slack concerning his promise: Man often tries to make God in his image rather than realizing that we are made in God’s image. Man is slack concerning his promises many times, but God is not slack concerning His promise. This reference is to the promise about judgment, but the same principle can be applied to all of God’s promises: He will keep His word.

The phrase "is not slack" means "to delay, be slow" (Thayer 105-2-1019). Alford uses the expression "not tardy" in translating this passage according to Wuest. The word implies not just "delay" but carries the idea of lateness with reference to an appointed time. The Bible is clear that of that day and hour knoweth no man.

as some men count slackness: The word "count" means "to consider, deem, account, think" (Thayer 276-1-2233). The word "slackness" means "slowness, delay" (Thayer 105-2-1022). People of Peter’s day were considering God slothful like men are often slothful, and Peter forever lays this thought to rest.

but is longsuffering to us-ward: This phrase is from the Greek word (makrothmeo), which means "to be patient in bearing offenses and injuries of others; to be mild and slow in avenging; to be long-suffering, slow to anger, slow to punish" (Thayer 387-1-3114).

God is very patient with us, despite our frequent acts of rebellion or our lack of respect. God really does want us to be saved, despite what evil thoughts at times we think to the contrary.

not willing that any should perish, but that all should come to repentance: The word "willing" is boulomai, meaning to "wish" (Thayer 105-1-1014). The word "repentance" means "a change of mind" (Thayer 406-1-3341). God has never changed His mind about His love and concern for mankind. He gave His Son, desiring that men would not perish (John 3:16) but come to repentance (Luke 13:3). He set forth a plan whereby we could all enjoy great spiritual blessings. He does not want us to perish.

Verse 10

But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.

But the day of the Lord will come as a thief in the night: Since the Lord does not want us to perish, He desires that we live in such a way that we are prepared when "the day of the Lord"--that is judgment day--comes. We know judgment is coming because God has already announced it (Hebrews 9:27; 2 Timothy 1:1; Romans 14:10; Revelation 20:12). He did not announce the time but exhorted everyone to be ready. His coming will compare to the coming of a thief--it will be a total surprise. People never know when a thief will come to rob their house, but we usually think of thieves doing their work at night. Peter is not saying that the Lord will return at night. The comparison in this passage is to the element of surprise. The important fact to learn from Peter’s teaching is to remain faithful at all times.

The phrase "thief in the night" is also used by our Lord in Matthew 24:43-44, by Paul in 1 Thessalonians 5:2; 1 Thessalonians 5:4, and by John in Revelation 3:3.

Events that will precede the end of the world are recorded in 2 Timothy 3:1-7.

in the which the heavens shall pass away with a great noise: The scriptures describe three "heavens": (1) the atmosphere where the clouds are (the first heaven) (James 5:18); (2) the location of the sun, moon, and stars (the second heaven) (Mark 13:25); and (3) the dwelling place of God (the third heaven) (2 Corinthians 12:2). We know that the place where God is will never be destroyed. Therefore, Peter must be talking about the first and second heavens.

The words "pass away" are the translation of paraluo, "to loosen, dissolve" (Wuest, II Peter 72). After judgment, the first and second heavens will exist no more.

Vincent says the following about the phrase "with a great noise":

An adverb peculiar to Peter, and occurring only here. It is a word in which the sound suggests the sense (rhoizedon); and the kindred noun is used in classical Greek of the whistling of an arrow; the sound of a shepherd’s pipe; the rush of wings; the splash of water; the hissing of a serpent; and the sound of filing (Vincent II Peter 336).

Evidently this occasion will be accompanied by a noise like mankind has never heard before, and there shall be no doubt about what is happening. And at that time, every eye shall see Him, every knee shall bow, and every tongue shall confess (Philippians 2:10-11; Revelation 1:7).

and the elements shall melt with fervent heat: "Elements" is stoicheia, referring here "to the four elements of which the universe is composed, fire, air, earth, and water" (Wuest, II Peter 72). The word "elements" means:

...the elements from which all things have come, the material causes of the universe. This is really a frightening thought, but it is an event that will take place just as the flood took place in the book of Genesis. All the material things that you work hard to obtain in this life will be burned up. People foolishly exchange their soul for material things; how foolish, especially in view that all these material things will "melt with fervent heat" (Wuest, II Peter 72).

Vincent says that "shall melt" means "shall be dissolved as translated in the revised version" (337). "Fervent heat" means literally "being scorched up" (Vincent 337). The words denote a violent consuming heat.

the earth also and the works that are therein shall be burned up: The reference to "earth" is the literal earth in contrast to the "heavens" just mentioned. The word "works" means "any product whatever, anything accomplished by hand, art, industry, mind" (Thayer 248-1-2041). In other words, there is nothing on the earth, including the physical earth itself, that will be left in existence at this great destruction.

This thought brings everything into proper focus. The possessions we spend our lives collecting will all be burned up, dissolved, and melted away. At that moment, all that we have left will be our spiritual treasures--they will be a priceless possession for which we would trade nothing as we stand before the Lord in judgment.

Wuest translates this passage:

But there will come the Lord’s day as a thief, in which the heavens with a rushing noise will be dissolved, and the elements being scorched up will be dissolved, and the earth also and the works in it will be burned up (II Peter 73).

Peter began this discussion in verse 4 with the question, "Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation?"

Peter overpowered the false teachers by providing several positive and powerful answers to this question:

1. "For this they willingly are ignorant of..." (5).

2. "The heavens and the earth, which are now, by the same word are kept in store" (7).

3. "Be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day" (8).

4. "The Lord is not slack concerning his promise..." (9).

5. "But the day of the Lord will come as a thief in the night..." (10).

Verse 11

Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness.

Now that Peter has provided a complete and firm answer to the critical question about the assurance of the promise of God, he draws his discussion to a conclusion.

Seeing then that all these things shall be dissolved: The word dissolved means "to loosen, undo, dissolve" (Thayer 384-2-3089). Vine mentions that the word is used "of the future demolition of the elements or heavenly bodies" (Vol. I 324).

what manner of persons ought ye to be in all holy conversation and godliness: The bottom line of the teaching Peter gives here concerns the kinds of lives that people then and now should live. In view of impending judgment, he emphasizes that people should give careful attention to their manner of life--to their spiritual state.

The word "holy" means basically "set apart for the service of God" (Wuest, II Peter 73). The word "conversation" means "properly walk, that is, manner of life, behavior, conduct" (Thayer 42-2-391). "Godliness" is "piety toward God" (Thayer 2150-2-262).

Both "conversation" and "godliness" are plural, and Robertson translates them as "holy behaviors and pieties" (Wuest, II Peter 73). These two words, "holy and godliness," are the essence of the characteristics of Christians. By giving our attention to spirituality and living such a life as Peter describes, we "lay up for your(our)selves treasures in heaven..." (Matthew 6:20).

If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth (Colossians 3:1-2).

Verse 12

Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?

Looking for and hasting unto the coming of the day of God: Christians are here instructed "to expect, to look for, wait for" (Thayer 544-2-4328) the return of the Lord. The word "hasting" means "to desire earnestly" (Thayer 584-2-4692). "Looking for" is prosdokao, "to expect, look for, wait for." The prefix "pros" means "towards" and adds the idea of "mental direction" to the already existing meaning of the verb.

Christians should expect and patiently wait for the coming of our Lord with an earnest desire--they should not dread that day but look forward to it positively. Going to heaven is something for the Christian to be excited about. Paul says, "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteousness judge, shall give me at that day: and not to me only, but unto all them also that love his appearing" (2 Timothy 4:8).

wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat: Once again Peter stresses the fact that the elements will be no more once the heavens and earth are destroyed at the end of the world. Undoubtedly he wants to keep this truth before the eyes of his hearers.

The word "melt" in this verse is "stronger than the word in verses 10-11. Not only the resolving, but the wasting away of nature. Only here in New Testament" (Vincent 337). The word heat means "to burn up" (Thayer 342-1-2741). (See discussion in verse 10.)

Verse 13

Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.

Nevertheless we, according to his promise: In verse 9, we learned "the Lord is not slack concerning his promise," and in this passage we look for new heavens and a new earth, according to His promise. God has given us many assurances in His word, and we know that these will all come to pass. Just as sure as our salvation is firm, according to His word, so is the promise of new heavens and a new earth firm because of that same word.

look for new heavens and a new earth, wherein dwelleth righteousness: The word "new heavens and a new earth" refers to heaven, the place that Jesus has gone to prepare and that all faithful Christians have the hope of going to after judgment.

There are two words translated "new" in the New Testament; one is prospective and indicates that which is young as opposed to old; the other is retrospective and points to that which is fresh in contrast to that which is worn out. It is the second of these (kainos) which is used here. The heavens and the earth which the apostle describes in this passage will be fresh and new, and not worn and old, as are the heavens and the earth which now exist (Woods, II Peter 188).

Even though Peter uses the plural "heavens," John in the book of Revelation uses the singular in referring to the same place. "And I saw a new heaven and a new earth" (Revelation 21:1).

This passage has stimulated the propagation of a popular false doctrine in the twentieth century believed by members of the Jehovah’s Witness sect. According to their current literature, they teach that the inhabitants of the earth will be destroyed but that the earth itself will continue to exist in a purified state. The doctrine further teaches that people will live on the earth forever. They believe that only those who took part in what they call the first resurrection (the 144,000) will be allowed to go to heaven. Since heaven is then filled to capacity, according to the doctrine, and since they do not believe in hell (gehenna), they are forced to conclude that the righteous will live on earth forever.

This doctrine is false based on Peter’s teaching here in 2 Peter that "the earth also and the works therein shall be burned up" (verse 10). Jesus teaches the same principle when, in speaking of the future of the earth, says, "Heaven and earth shall pass away, but my word shall not pass away" (Matthew 24:35).

"Dwelleth" is katoikeo "to be permanently at home" (Wuest, II Peter 74).

It will be wonderful to dwell in heaven where the difficulties of this present life will no longer be present. We can then dwell in our permanent home free from worldly cares and concerns (Revelation 21:4).

Verse 14

Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.

Wherefore, beloved, seeing that ye look for such things: Peter says that since these brethren are looking for the end of time--the second coming, the destruction of the world as we know it, and the new heavens and new earth--he encourages their steadfastness in the faith.

Because such stupendous events were certain to occur, it was virtually important that all who desired to escape the destruction certain to come upon the wicked should "give diligence" (strive earnestly, 2 Peter 1:10) to be found "in peace" (with both God and man), "without spot" (undefiled), and "blameless" (not condemned) (Woods, II Peter 190).

be diligent that ye may be found of him in peace: The phrase "be diligent" comes from spoudazo, that is "do your best, make haste, take care, hurry on" (Wuest, II Peter 74).

"In peace" refers to the saints living at peace one with another. When the Lord returns in judgment, they were to be found of God living in peace and harmony with one another. Jesus prayed for this kind of peace among the apostles in John 17, and Peter encourages the brethren here in the same kind of peace. Paul gives the same encouragement to the brethren he was writing in Ephesians 4:3.

without spot, and blameless: The phrase, "without spot," refers to "free from censure, irreproachable" (Wuest, II Peter 75).

"Blameless" is amonmetoi, "that which cannot be blamed or found fault with" (Wuest, II Peter 75).

One who is "blameless" in this sense as in other like scriptures means that a charge cannot be proved successfully against that individual--brethren may become unhappy with us; but before the charge is to be considered seriously, they must first prove their accusation.

Verse 15

And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;

God has always been "longsuffering" with His people even in the early days of mankind. He still exhibits that same characteristic toward people in the Christian age. Peter has already mentioned God’s longsuffering in verse 9 of this chapter. God is patient with man’s rebellion in that He does not immediately take vengeance upon him--His wrath will be seen at judgment.

The word "salvation" is defined as "that which conduces to the soul’s safety or salvation" (Thayer 612-2-4991). God, not wanting any of us to be lost, has exhibited patience so that mankind will have an opportunity for salvation.

It is obvious from this passage that Peter knew of and accepted Paul’s writing as inspiration and that Paul had written to the same people Peter is writing to. This is the only time in the New Testament where one writer quotes from another writer.

Robertson, commenting on verse 15, says: "Peter claimed wisdom for himself, but recognized that Paul had the gift also (Wuest, II Peter 75).

Verse 16

As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.

As also in all his epistles, speaking in them of these things: The word "epistle" means "letter" (Thayer 243-2-1992), a word that is frequently used in the King James Version (Acts 15:30, Romans 16:22, 1 Corinthians 5:9). The reference is to the writings of the apostle Paul. By making positive reference to Paul’s writings, Peter shows how much respect he had for them.

in which are some things hard to be understood: This is the only place this phrase is used in the New Testament. Peter does not mean that Paul’s writings cannot be understood; he means just that some of the concepts are difficult and that one needs to study them thoroughly to reach a full understanding of their meaning.

which they that are unlearned and unstable wrest: Thayer defines the word "unlearned" as "ignorant" (Thayer 30-1-261), meaning those who had not educated themselves properly concerning spiritual matters.

Those who are "unstable" are "unstedfast" (Thayer 82-1-793). Zerr says these people are "unsettled in their convictions" (Vol. VI 278). Peter is the only one who uses these two words, "unlearned" and "unstable," in this passage and in 2:14.

The word "wrest" is strebloo, meaning "to twist, turn away" (Wuest, II Peter 75). Thayer says "wrest" means "to pervert" (Thayer 590-2-4761). He comments that it refers to one who twists or tortures language to a false sense.

Vincent says,

Wrest is only here in the New Testament. Meaning, originally, "to hoist with a windlass or screw;" to twist or dislocate the limbs on a rack. It is a singularly graphic word applied to the perversion of scripture (708).

There is nothing good about anyone at anytime who would wrest the scriptures. They simply mutilate them to make them seem to teach another doctrine. Souls are lost because of such men and their false teaching, and we should do everything possible to stop them.

as they do also the other scriptures, unto their own destruction: Peter’s mention of "the other scriptures" indicates that Paul’s writings were accepted along with Peter’s and other scriptures as divinely inspired. The words "other scriptures" show that Paul’s epistles were already ranked as scripture at the time Peter wrote this epistle.

The word "destruction" means "the destruction which consists in the loss of eternal life, eternal misery, perdition" (Thayer 71-1-684).

In Acts 15, Paul deals with false teachers who were wresting the scriptures. They taught that if one were not circumcised, he would be lost. Paul deals with this problem by going back to their home congregation in Jerusalem. The response of the congregation is that letters were sent out warning about the false teaching of these brethren and that some brethren were sent to also visit other congregations to establish the truth about this matter.

A person who continues to wrest the scriptures condemns himself, sealing his own destiny and assuring the loss of eternal life.

Verse 17

Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness.

Ye therefore, beloved, seeing ye know these things before: The brethren to whom Peter is writing must have had prior knowledge of the information he is sending them at this time. They must have been warned about false teachers--those who would twist the scriptures to teach what they wanted them to teach.

beware lest ye also: "Beware" is phulasso, "to guard." Wuest says this is a military term meaning "be on your guard" (II Peter 76).

being led away with the error of the wicked: Wuest says, "Wicked is athesmos, ’lawless’ of one who breaks through the restraints of law and gratifies his lusts" (II Peter 76). He further comments, " ’With the error’ is instrumental case, ’by the error.’ The word ’error’ is plane, ’a wandering, a straying about’ " (II Peter 76).

fall from your own steadfastness: According to Thayer, the word "fall" means "to fall from a thing, to lose it" (Thayer 198-2-1601).

The New Century Version renders this verse, "Dear friends, you already know about this. So be careful. Do not let those evil people lead you away by the wrong they do. Be careful so that you will not fall from your strong faith."

This teaching gives a direct warning to the Christians who received it about the possibility of their being led astray. Peter has already taught repeatedly that it is possible for false teachers to mislead even those who have obeyed the gospel. This passage lends further encouragement to the saints to remain steadfast and not to be led away by those who care not about the destination of their souls.

It can only serve as an resounding point of emphasis that if it had not been possible for these brethren to be led astray (to leave the grace of God), Peter would have been foolish to warn them against such. It was possible for these brethren to fall from grace; consequently, it is also possible for us to fall from grace today.

Verse 18

But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

Alford, commenting on the word "grow," says, "not only do not fall from your own steadfastness but be so firmly rooted as to throw out branches and yield increase" (Wuest, II Peter 76). A Christian must do more than avoid the snares of Satan but should also grow "in grace, and in the knowledge of our Lord and Saviour Jesus Christ." The way we "grow in grace" is by learning more about our Lord; and, of course, that comes from a study of His word. As servants of the Lord, we must learn so that we can be aggressive in telling others about the saving message. In fact, as Christians we should never stop growing.

Our eyes and ears are to be open at all times to identify anything that is contrary to sound doctrine. The worship, doctrine, and salvation as taught by Jesus and the apostles have all been tampered with and changed by man. The day is far spent and the night draws near--let us rise to the occasion and defend the cause for which our Lord died.

The more we know about the Lord Jesus Christ, the better person we will be. We should press forward in reading, studying, and learning about Him. He is our "Lord and Saviour." And we are His friend as long as we keep His commandments (John 15:13).

to him be glory both now and for ever. Amen: Peter thus ends his powerful message and warning to his fellow Christians by ascribing praise and glory to the only One to whom it should be given: the Lord Himself. That praise will be not only in this life but also throughout the ceaseless ages of eternity for those who gain the crown of righteousness because they have remained faithful unto death.