Bible Commentaries
2 Peter 3

Verses 1-13

2Pe 3:1-13

SECTION THREE

THE SECOND COMING OF THE LORD

AND THE END OF THE WORLD

2 Peter 3:1-13

1 This is now, beloved, the second epistle that I write unto you; --Literally rendered, the Greek text here is, "This already (ede) a second epistle I am writing to you." In the use of the word "already" (ede) rendered "now" in the translation, there is the suggestion that the second epistle came soon after the first. From this it appears that (a) Peter had written an earlier epistle shortly before this; and (b) it had been addressed to the same readers. In pursuing his design to expose the pretentions of the false teachers so minutely dealt with in chapter two, he calls attention here, and in the succeeding verses, to the mockery characteristic of all such in denying the coming of the Lord merely because it was delayed. The vocative "beloved"--a term of endearment --occurs four times in this chapter and indicates the intimate connection which Peter sustained to these addressed.

And in both of them I stir up your sincere mind by putting you in remembrance; --Both of the epistles were, therefore, written for the same purpose: to stir up the minds of his readers by putting them in remembrance of the vital and fundamental matters with which the chapter particularly, and both epistles generally, deal. Repeated here is the thought which occurs in 2 Peter 1:13. The word "stir" (diegeiro) means thoroughly to arouse; and the adjective "sincere" (eilikrines), occurring also in Philippians 1:10, denotes that which is clear, open, candid. The minds (understanding) of these to whom Peter wrote were open and reasonable; and he addressed them with the view of arousing them to a recollection of matters that had been taught them but which they might have, for the time, forgotten. What these matters were he reveals in the verse which follows.

2 That ye should remember the words which were spoken before by the holy prophets, and the commandments of the Lord and Saviour through your apostles:--"That ye should remember" is translated from one Greek word mnesthenai, aorist passive infinitive of mimnesko, to remind signifying, as in the King James’ Version, "That ye should be mindful." The things which Peter would have them recall were the principles, the prophecy, the truth, and the doctrine which the apostles and prophets had taught them. The association of "prophets" and "apostles" here makes it likely that the New Testament prophets who had spoken of the coming of the Lord were included, and that the combination is similar to that which occurs in the epistles of Paul. (Ephesians 2:20; Ephesians 3:5; Ephesians 4:11. Cf. Acts 11:27; Acts 13:1; 1 Corinthians 14:29.) Much emphasis is given to prophecy and to prophetic statements in the epistles of Peter. (1 Peter 1:10-12; 2 Peter 1:19.) It should be recalled that at the time when Peter wrote the New Testament revelation had not been completed; and unable to appeal to it as a final and complete body of truth in the matters under consideration, it was necessary for him to direct his readers to the announcements of the prophets and to the oral deliverances of the apostles. The reference to "your" apostles is significant; they could properly and fittingly be styled the apostles of those to whom they had written or spoken. Peter was included among those thus designated; and also Paul, Peter’s readers being acquainted with certain of that apostle’s writings. (2 Peter 3:15.) The "commandment" was "of the Lord" in that it originated with him, and "through" the apostles in that they were the instruments by which it was borne to the people.

It is equally important that the Lord’s people today should have their minds stirred to remembrance of the vital teaching issuing from the apostles and prophets of the Lord. Ceaseless vigilance is the price of a pure faith and a faultless practice, and the obligation of all teachers and preachers in this matter is indeed weighty. Remissness in this respect leads to eventual apostasy.

3 Knowing this first, that in the last days mockers shall come with mockery, walking after their own lusts,--"Knowing this first," i.e., recognize this fact in the beginning. See comments on 2 Peter 1:20, where the same phrase occurs. "The last days" embrace the period of the Christian dispensation --the final age of the world. In the words "mockers shall come with mockery" there is a play on the word empaizo, to sport, play, jest, or deride (empaigmonei empaikai). The meaning is that these men would ridicule and hold up to contempt the idea that the Lord would return, and that his return would signal the consummation of the age. This, to them, provided an occasion for mocking and jesting; the idea they ridiculed, and the prophecy they held up to scorn. In doing so, they were but "walking after their own lusts," thus revealing that this was the real cause of their cynicism and doubt. "And this is the judgment that light is come into the world, and men loved the darkness rather than the light ; for their works were evil." (John 3:19.)

4 And saying, Where is the promise of his coming? for, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation.--These mockers insinuated that the promise of the Lord’s coming was a delusion, and the expectation thereof a vain hope. The Lord had promised it (Matthew 24:3 ff); Paul frequently alluded to it (1 Corinthians 15:51 ; 2 Corinthians 5:4); and Peter taught it (2 Peter 1:16). Yet, the Lord had not come; and scoffers were pointing to this fact as proof that he never would appear. From the day the "fathers fell asleep" (died) all things continued as they had from the beginning. The "fathers" to whom they referred were evidently the first generation of Christians, many of whom by now had died. These had passed without witnessing the Lord’s return, the natural order of the seasons, seedtime and harvest; the usual continuity of things were as they had been from the beginning. Why, then, should such a radical change be expected as would attend an event of the type predicted. Likely there were many such questions, this being representative of the type propounded. It is possible that some of the Christians of this period inadvertently supplied these scoffers with an occasion for such objections. Some of the saints of the first century entertained erroneous views regarding the time and nature of the Lord’s return. To correct the impression that Christ would appear immediately, portions of the Thessalonian letters were written. (1 Thessalonians 4:13-18; 1 Thessalonians 5:13; 2 Thessalonians 2:1-7.) The question these mockers raised may, in view of these facts, have implied this: The return of Christ has been widely predicted and confidently expected. The fathers with anxious anticipation awaited it. They lived to old age and in the natural order of events died without its realization. Since their departure all things continue as before. Since they were disappointed in his coming, why should we, with no better basis of hope, expect it?

These cavilers were the uniformitarians of the day, the proto-type of those who deny any divine superintendency in the universe today. They argued that that which is, is because it has ever been, and must, therefore, ever be.

The reference to the fathers falling asleep as a figure of death is a reminder of the words of the Lord regarding Lazarus: "Our friend Lazarus is fallen asleep; but I go, that I may awake him out of sleep. The disciples therefore said unto him, Lord, if he is fallen asleep, he will recover. Now Jesus had spoken of his death:but they thought that he spake of taking rest in sleep. Then Jesus therefore said unto them plainly, Lazarus is dead." (John 11:11-13.) The figure is a common one in the scripture. The rest from labor that death involves, the peaceful aspect of those in death, and the position of the body, all symbolize death. In our English word "cemetery" (from koimeterion, a sleeping place) the idea is preserved.

5 For this they wilfully forget,--Here, Peter begins his reply to those who alleged that the uniformity of nature constituted an argument against such a change as the return of Christ would necessitate. He pointed out that in reaching such a conclusion they had disregarded important facts relevant to the issue. These facts they had not only ignored, they had done so willfully and deliberately. The word "forget" in the text is from lanthano, to escape the notice of, to be hidden from. That these facts had escaped them was not due to inadvertency; they had willfully and purposely allowed them to pass. The word "wilfully" is from thelontas, present active participle of thelo, to wish or will. Their ignorance of these matters was, therefore, designed and willful; a guilty lack of information of the matters involved. Far from an unvarying constancy in nature from the beginning, as these men had alleged, the most radical changes had occurred, an instance of which the apostle next introduces.

That there were heavens from of old, and an earth compacted out of water and amidst water, by the word of God;--The "heavens were from of old," i.e., they dated from the original creation. (Genesis 1:1-3.) The earth was "compacted" (formed) out of water, and in the midst of water, being separated from the waters. "And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament. . . . And God said, Let the waters under the heavens be gathered together unto one place, and let the dry land appear; and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas." (Genesis 1:7-10.) All of this was accomplished by "the word of God." (Cf. "And God said . . ." Genesis 1:6 ff.)

6 By Which means the world that then was, being over-flowed with water, perished:--"By which means," i.e., by the waters which were above the firmament and those under it--the waters out of which the earth was formed. The earth was formed by the separation of the waters; it was kept together (compacted) by such a separation; and it was at length destroyed when this separation was no longer maintained. In the deluge "were all the fountains of the great deep broken up" (the waters from below), and "the windows of heaven (from above) were opened." (Gen. :11.) The waters from above and below joined as instruments in the hands of God in the judgment upon the wicked world. It thus "perished" (apollumi), i.e., it was destroyed. It was not annihilated, for such the word does not mean. The existing order was changed the evils of the age were removed, and there emerged a new world cleansed from its former impurities.

7 But the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men.--The "heavens that now are, and the earth" are put in contrast with "the world that then was" in verse 6. As "the world that then was" suffered destruction in the flood, "by the word of God," so the present heavens and earth, by the same word (and thus by the same limitless and inexhaustible power which accomplished the destruction of the world in the flood), have been stored up (literally, treasured, preserved, kept) for fire, i.e., for destruction by fire, at the day of judgment and destruction of ungodly men. In this latter clause the word "destruction" is identical in meaning with the verb "perished" in the preceding verse. By this it is not meant that the ungodly will cease to exist, any more than the earth, following the flood, existed no more. What is meant is that there will be a change in their condition attended by penal consequences as great as that which characterized the earth in the flood. Paul reveals that the destruction of wicked men will be accomplished "at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might, when he shall come to be glorified in his saints . . ." (2 Thessalonians 1:7-10.)

8 But forget not this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day.--The apostle’s first reply to the scoffers who alleged an unvarying conformity in nature as an argument against the Lord’s return (verses 3-7) is that they had willfully and deliberately ignored the lessons of the flood which demonstrate conclusively that all things have not continued as they were from the beginning. His second answer to their allegations is that lapse of time between the promise and the realization is not to be interpreted as meaning that God will not fulfill his commitments and discharge his threatenings. "But forget not this one thing" is, literally rendered, "let not this one thing escape you," i.e., be primarily impressed with the fact that with the Lord "one day is as a thousand years, and a thousand years as one day." "With the Lord" signifies the manner in which the Lord regards time. With him, a thousand years is as a day; a day is as a thousand years. This does not mean that a day in "God’s calendar" is a thousand years long, as materialists allege, or that God will punish the wicked a thousand years for every day they have sinned in this life, as some affirm. The meaning is that the passing of time does not affect the promises and threatenings of God. Whether it be a day or a thousand years between the time of the promise and the reward, the threatening and the retribution, God will perform it. In this he is wholly unlike man, who the greater the interval between the promise and the fulfillment, the less likely that he will accomplish it. There are many reasons why this is so. (1) Man may die; (2) he may forget his promise; (3) he may violate his word and simply refuse to do that which he promised (4) conditions may arise making it impossible for him to perform it. Since none of these contingencies are ever characteristic of God, it is idle for the wicked to infer that apparent delay in the execution of the penalty is evidence that God has forgotten. (Psalms 90:4.)

9 The Lord is not slack concerning his promise, as some count slackness; but is longsuffering to youward, not wishing that any should perish, but that all should come to repentance.--A third answer to the scoffers earlier alluded to begins here, an admonition to them to make good use of what they allege is delay by making their own calling and election sure. God does not loiter or delay in the discharge of his purposes; that which unbelief may regard as such is simply the normal development of the will of God which conceived the operation and now works it leisurely out. The words "is not slack concerning his promise" reveal not only that there is no indifference involved, but also that there will be no tardiness in the ultimate accomplishment thereof. The purpose in the apparent delay is to exhibit God’s longsuffering, a characteristic they were ironically perverting into an argument against the truth of his word. The scriptures abound with evidences of God’s longsuffering. (Rom. 11:11-36 12:1.) Far from desiring that any should perish, he longs for all to come (move on to, choresai) repentance. Any theory which teaches that God does not will the salvation of all men is therefore palpably false.

10 But the day of the Lord will come as a thief; --The verb "will come" is in emphatic position in the Greek text; whatever else occurs, coming surely is the Lord. The "day of the Lord" is the day when he shall appear in the clouds on the occasion of his second coming for the purpose of raising the dead and instituting the general judgment. (John 5:28-29.) The phrase is of frequent occurrence in the Old Testament, where it usually denotes the idea of judgment; and in the New Testament it designates the Lord’s coming which will precede the judgment. (1 Thessalonians 5:2; 1 Corinthians 1:8; Philippians 1:6; 2 Thessalonians 2:2.) The day will come as a "thief" because it will come with the suddenness and unexpectedness characteristic of a thief. The figure was first used by the Lord (Matthew 24:43-44, a passage which must surely have been in Peter’s mind when he wrote these words), and Paul and John used it in similar fashion (2 Thess. 5; 2; Revelation 3:3).

In the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat,--The "heavens" here include the visible portion of the universe immediately above us in which the birds fly. (Genesis 1:20.) In the mighty conflagration which shall attend the destruction of the earth great and wonderful changes are destined to occur in the elements immediately surrounding it. Accompanying its dissolution there is to be "a great noise." The word thus translated is rhoizedon, an onomatopoeic term, in which the sound denotes the meaning. Its kindred noun, rhoidsos, was used in classical Greek of the whizzing of an arrow, the whirring rush of wings, the sound of the wind, and the murmur of waters. Here it describes the crash of dissolving worlds and the tremendous roar of flames as they consume the earth. The "elements" are the rudimental portions of the earth system, the minute parts which comprise the whole. The heavens and the earth are to be dissolved; they are to lose their form and be returned to the original atoms from which they were constructed, all of which sprang into existence in the divine fiat of the omniponent God.

And the earth and the works that are therein shall be burned up.--The works that are to perish in the fire which shall ultimately destroy the earth are those which belong to the earth and are characteristic of it, whether of God or man. Along with its dissolution there will be the burning of all that man has accomplished of a material nature--houses, cities, monuments, etc. --everything to which he has set his hand here. These, along with all of God’s material creation, are to be dissolved, consumed in the heat of the mighty catastrophe. The manner in which the Lord will accomplish this is not stated, and it is idle to speculate. It is sufficient for us to know that it will occur; the manner in which the Lord purposes to do it remains hidden in the counsel of his own will.

11 Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be in all holy living and godliness,--An admonition based on preceding premises. The Greek term translated "what manner of persons" is, literally, "of what country," thus emphasizing Paul’s reminder that Christians are citizens of the colony of heaven (Philippians 3:20), and they ought therefore to remember always that they are merely strangers and sojourners here (Hebrews 11:13-16). The verb in the phrase "ought ye to be" denotes continuous being, and might properly be translated, "ought ye to be found," i.e., found constantly engaging in all holy living and godliness. These words-living and godliness --are, in the Greek text, plurals, livings and godlinesses. They thus sum up all the duties and characteristics of Christians. In view of the transitory nature of the world and all that belongs to it, children of God should cease their concern about it and fix their attention on those matters that are eternal. "While we look not at the things which are seen, but at the things which are not seen, for the things which are seen are temporal; but the things which are not seen are eternal." (2 Corinthians 4:18.)

12 Looking for and earnestly desiring the coming of the day of God, by reason of which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat ?--The faithful are to look forward to, and earnestly desire, the coming of the day of God, because it will signal the end of earthly trials here and betoken the ushering in of the eternal and blissful state for which they sigh. "Earnestly desiring" (spendontas) is "hasting unto" in the King James Version. There is no ground for the introduction of the preposition "unto." It is, however, possible to render speudontas, transitively, i.e., "hastening on," causing the day of God to come more quickly by helping to accomplish the things which must occur before it dawns. Christians are, therefore, not only to desire the Lord’s return, but to hurry it on by performing their duties faithfully in his kingdom. It will be by "reason of his" coming that the destruction already described in verse 10 will occur.

13 But, according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness.--The promise of a new heaven and a new earth is in Isaiah 65:17; Isaiah 66:22. John had a vision of it which he describes in Revelation 21:1. The "heavens and earth" to which Peter refers here is described as "new." 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. In this new heaven and earth righteousness will dwell. Righteousness dwells wherever righteous people live. The heavens and the earth here contemplated will, therefore, be the abode of righteous and obedient people.

More than this we cannot, with our present store of information, know. Numerous questions men are disposed to raise regarding the matter it was not Peter’s intention (or, for that matter, any inspired man’s) to answer. Where will the new heaven and earth be located? What will be the nature and characteristics of it? are questions beyond our ken. It is sufficient for us to note that: (a) The new heaven and earth will follow the destruction of the present heavens and earth. (b) The earth that will then be is not this one. (1) It is this earth which embodies the hopes and expectations of future kingdom advocates. (d) There is no hint of a reign of Christ on the earth which Peter describes. (e) Christ will have terminated his reign and delivered the kingdom to the Father before the events are accomplished which the apostle here details. (1 Corinthians 15:23 ff.) (f) There is, therefore, no support whatsoever in this passage for the premillennial theory.

From a careful consideration of the matters set forth in the foregoing passage, these facts seem to appear: (a) The present heavens and earth serve as a figure of the heavens and earth to (b) The words "heavens and earth" are not intended to embrace all of God’s material universe, but only that portion where his people dwell. (c) In the antetype, this limitation must be understood, and the words "new heaven and earth" must then be regarded as a designation of where his people dwell, and not a detailed description of the future abode. (d) Heaven is the final abode of the people of God. (e) Therefore, the phrase "new heavens and earth" must be understood as a designation for heaven!

Verses 14-18

2Pe 3:14-18

CONCLUDING EXHORTATIONS

AND DOXOLOGY

2 Peter 3:14-18

14 Wherefore, beloved, seeing that ye look for these things, give diligence that ye may be found in peace, without spot and blameless in his sight.--The "things" toward which they looked were the matters which the apostle had just presented:the second coming of Christ, the destruction of the world, and the new heavens and earth. 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).

15 And account that the longsuffering of our Lord is salvation;--Instead of regarding an apparent delay in judgment upon the world as an indication of slackness on God’s part, it should be gratefully received as a token of his longsuffering and patience to enable man to have every possible opportunity to come to repentance.

Even as our beloved brother Paul also, according to the wisdom given to him, wrote unto you;--This second epistle of Peter, like the first, was written to Christians living in Pontus, Galatia, Cappadocia, Asia, and Bithynia. Paul wrote letters likewise bearing testimony to God’s patience and longsuffering to brethren dwelling in some of the same provinces, e.g., to the Ephesians, Colossians, and Galatians. From this significant allusion to Paul, we learn that Peter was acquainted with the writings of that apostle; that those to whom he wrote them were familiar with them; that he was on intimate terms with Paul, having addressed him as his beloved brother; and that he considered Paul’s writings as inspired and equally authoritative with his own.

16 As also in all of his epistles, speaking in them of these things; --It is probable that the epistles of Paul were at this time being read in the churches generally and were thus enjoying a much wider circulation than among the congregations to which they were primarily addressed. The brethren would obviously desire to exchange the letters that had been received from the apostle; and from such exchange they must have come to be well known to all the saints. The churches in Asia Minor would thus be acquainted, not only with the letters to the Galatians, the Ephesians, and the Colossians, but also the epistles to the Thessalonians, the Corinthians, the Romans, etc. In each of these there were numerous references to the themes Peter had just been discussing. The judgment is taught in 1 Thessalonians 3:13; Romans 14:10; the resurrection of the dead in 1 Corinthians 15; heaven, the future abode of the righteous, in 2 Corinthians 5:1-10; the end of the world and the destruction of the wicked in 2 Thessalonians 1:7-10; 2 Thessalonians 2:1-12.

Wherein are some things hard to be understood,--In these epistles were many matters, in the very nature of the case, hard to be understood. Subjects of such profound import would obviously involve difficulties of interpretation, and the preconceived notions which the people had--particularly the Jews--added to the difficulties. It is significant that Peter said that in these epistles were "some things" hard to be understood. It was not his intention to assert that all of Paul’s writings were of this nature, but only such as dealt with the themes particularly under consideration. If such were hard to be understood even by Peter, an inspired man, we need not despair if we find them difficult today. And if Peter, an inspired man, regarded them as difficult, it is utter folly to assume that any so-called successor of his could do any better with them. He who seeks earnestly to find his duty in the sacred writings will not be disappointed; the scriptures are able to make one wise unto salvation. (2 Timothy 3:15.) "If any man willeth to do his will, he shall know of the teaching . . ." (John 7:17.) The difficulties to which the apostle refers are not such as involve the plan of salvation or the duties of the Christian life. On these matters the teaching is clear and explicit, simple and plain.

Which the ignorant and unstedfast wrest, as they do also the other scriptures, unto their own destruction.--The "ignorant" are the "uninstructed," the "unstedfast" those without definite convictions. Such are unable, from lack of accepted principles, to arrive at a conclusion regarding the meaning of a passage because they are unstable in all matters. It will be seen that those who wrest the scriptures to their own destruction are men who are uninstructed in the way of truth and who lack the stability of character necessary to espouse a position and hold it. Such wrest the scriptures. "Wrest" (strebloo) means to twist, to turn from the proper position, to torture, to pervert. It is used here of those who twist the scriptures from their intended purpose in order to make them teach matters never intended by the sacred writers. Those guilty of doing this did not limit their perversion to the subjects primarily referred to, but to other scriptures, even to those dealing with simple and elementary matters of the Christian life. Such a course leads inevitably to destruction because it produces a manner of life that must eventually result in destruction.

Important considerations which follow from this are: (1) The destruction which results is due, not to the scripture or its writers, but to its improper handling by men. (2) The passage does not teach that all scripture is difficult of understanding and should not be read. (3) It does not lend support to the view that man needs an infallible interpreter of the scriptures. (4) What is taught is that some scripture is hard to understand and that evil men utilize such for ungodly purposes. (4) The lesson, by implication, is-that we should be on guard against any interpretation contrary to the general teaching of the Bible. It is clear that Paul’s writings were then generally accepted as scripture, and that Peter, another inspired man, so regarded them.

17 Ye therefore, beloved, knowing these things beforehand, beware lest, being carried away with the error of the wicked, ye fall from your own stedfastness.--To be "forewarned" is to be "forearmed," and such was the purpose of the apostle’s admonition here. The pronoun "ye" is in emphatic position; others had been led astray by false teachers; "ye . . . beware." "Beware" signifies to keep watch, to be on one’s guard. The saints to whom Peter wrote were therefore to maintain unceasing vigilance lest they, too, should be "carried away" (led off) by the error of the wicked, and so fall from their own stedfastness. This warning is significant only on the supposition that it is possible to fall. If, as some allege, it is impossible for a child of God to fall from grace, this warning is without force. The conclusion is irresistible that Peter’s readers would escape the destruction of the wicked only by being constantly on their guard against the seductions of the wicked.

18 But grow in the grace and knowledge of our Lord and Saviour Jesus Christ. To him be the glory both now and for ever. Amen.--"Grace" is here used to sum up all the favor of God, which favor increases toward us as we advance in stature as his children. To grow in "knowledge" is to become better informed in the doctrine of Christ, and to enter more fully into sympathy with his cause. He is the divine giver of the grace in which Christians are to grow, and the object of the knowledge which they are to possess. The doxology with which the epistle concludes ascribes glory to Christ forever, literally "to the day of eternity." The Greek phrase thus rendered, eis hemeran aionos, occurs only here in the sacred writings. It is proper to refer to eternity as a day, because it is indeed an everlasting one, without a yesterday to precede it, or a tomorrow to follow it.

REVIEW QUESTIONS FOR THE CHAPTER

1) What are the main points of this chapter?

- The scoffers will come (2 Peter 3:1-9)

- The day of the Lord will come (2 Peter 3:10-18)

2) How did Peter seek to stir up his readers’ minds? (2 Peter 3:1-2)

- By reminding them of the words of the prophets and the commandments

of the apostles

3) What would scoffers be saying in the last days? (2 Peter 3:3-4)

- "Where is the promise of His coming?"

- "For since the fathers fell asleep, all things continue as they

were from the beginning of creation."

4) What do they willfully forget? (2 Peter 3:5-6)

- That by the Word of God the world was once destroyed by water

5) What does the Word of God say concerning the heavens and the earth?

(2 Peter 3:7)

- They are kept in store and reserved for fire until the day of

judgment and perdition of ungodly men

6) What should we be careful not to forget? (2 Peter 3:8)

- That time is meaningless to the Lord

- With the Lord one day is as a thousand years, and a thousand years

as one day

7) How will the day of the Lord come? (2 Peter 3:9)

- As a thief in the night

8) What will happen when that day comes? (2 Peter 3:9)

- The heavens will pass away with a great noise

- The elements will melt with fervent heat

- The earth and the works that are in it will be burned up

9) Since all these things will be dissolved, what should we do? (2 Peter 3:11-12)

- Concern ourselves with holy conduct and godliness

- Look for and hasten the coming of the day of God

10) Again, what will happen to the heavens and the elements? (2 Peter 3:12)

- The heavens will be dissolved being on fire

- The elements will melt with fervent heat

11) Despite such an end, what do we look for according to His promise?

(2 Peter 3:13)

- New heavens and a new earth in which righteousness dwells

12) Looking forward to such things, about what should we be diligent?

(2 Peter 3:14)

- To be found by Him in peace, without spot and blameless

13) How should we view the longsuffering of the Lord? (2 Peter 3:15)

- Salvation

14) Who else wrote about such things? How? (2 Peter 3:15-16)

- Our beloved brother Paul

- According to the wisdom given him

15) How does Peter describe the epistles of Paul? (2 Peter 3:16)

- As speaking of these things

- In which are some things hard to understand

16) What do the untaught and unstable do with such writings of Paul?

(2 Peter 3:16)

- They twist them to their own destruction

17) In what category does Peter place the writings of Paul? (2 Peter 3:16)

- As part of "the Scriptures"

18) Knowing such things beforehand, what warning does Peter give his

readers? (17)

- Beware lest you fall from your own steadfast, being led away with

the error of the wicked

19) What final admonition does Peter give to his readers? (2 Peter 3:18)

- Grow in the grace and knowledge of our Lord and Savior Jesus Christ

Questions by E.M. Zerr On 2nd Peter 3

1. State the purpose of the second epistle.

2. Do men need being reminded today?

3. Consider this with Heb. 2: 1.

4. Of whose words is he specially speaking now 1

5. What days are referred to 1

6. Give a meaning of scoff.

7. After what principles do these walk 1

8. What promise do they mock at?

9. Who are the fathers in 4th verse?

10. Did they state the truth in this verse?

11. Did they know whereof they spoke?

12. What kind of ignorance did they have?

13. To what is reference made by ’’hea~·ens,’’ verse 5?

14. Where is this "word of God" recorded?

15. Cite the record for last pert of 5th verse.

16. What world is meant in 6th verse?

17. State the circumstance meant in this passage?

18. Was the earth destroyed at this time?

19. Is it to be destroyed in the future?

20. Will it be destroyed by a flood 1

21. Can you answer above question from Genesis?

22. On what day will the earth be destroyed?

23. State the meaning of perdition.

24. Will it be same day the earth is destroyed?

25. Does this give promise of another chance for unsaved?

26. Why the comparison in 8th verse?

27. State the duration of the next life.

28. Subtract one day from it and what is left?

29. Subtract 1000 years and what is left?

30. Would this explain verse 8?

31. Instead of slackness what is God showing?

32. What is he not willing for?

33. Will some perish anyway?

34. Explain how God’s will is not always done.

35. What is to come as a thief?

36. Why the comparison?

37. What shall pass away at that day?

38. Tell what is to melt.

39. What will happen to the earth?

40. Is this same earth as verse 5 and 7?

41. What is to happen to all these things?

42. State the exhortation of the apostle here.

43. To what should we anxiously look?

44. Find the promise mentioned in 13th verse.

45. Distinguish the new earth from present one.

46. What kind of persons shall inherit new earth?

47. Why speak of heavens and earth a. our new home?

48. Will the new home be spiritual only?

49. From what is the imagery drawn?

50. Give a reason for making such drawing.

51. For what reason should we be diligent?

52. How should we consider longsuffering of God?

53. To what does he ascribe Paul’s writings?

54. On what subject had he written?

55. What class will wrest his writings?

56. May they all be understood?

57. Of what should we beware?

58. This might cause what kind of fan?

59. Instead, what should we do?

60. What must grow along with grace?