Commentaires bibliques

2Pe 3:1-18.

SURENESS OF CHRIST'S COMING, AND ITS ACCOMPANIMENTS, DECLARED IN OPPOSITION TO SCOFFERS ABOUT TO ARISE. GOD'S LONG SUFFERING A MOTIVE TO REPENTANCE, AS PAUL'S EPISTLES SET FORTH; CONCLUDING EXHORTATION TO GROWTH IN THE KNOWLEDGE OF CHRIST.

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

unto you--The Second Epistle, though more general in its address, yet included especially the same persons as the First Epistle was particularly addressed to.

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

by way of--Greek, "in," "in putting you in remembrance"

(2Pe 1:12, 13).

Ye already know

(2Pe 3:3);

it is only needed that I remind you

(Jude 5).

2. prophets--of the Old Testament.

of us--The oldest manuscripts and Vulgate read, "And of the commandment of the Lord and Saviour (declared) by YOUR apostles" (so "apostle of the Gentiles,"

Ro 11:13)

--the apostles who live among you in the present time, in contrast to the Old Testament "prophets."

3. Knowing this first--from the word of the apostles.

shall come--Their very scoffing shall confirm the truth of the prediction.

scoffers--The oldest manuscripts and Vulgate add, "(scoffers) in (that is, 'with') scoffing." As

Re 14:2,

"harping with harps."

walking after their own lusts--

(2Pe 2:10; Jude 16, 18).

Their own pleasure is their sole law, unrestrained by reverence for God.

4. (Compare

Ps 10:11; 73:11.)

Presumptuous skepticism and lawless lust, setting nature and its so-called laws above the God of nature and revelation, and arguing from the past continuity of nature's phenomena that there can be no future interruption to them, was the sin of the antediluvians, and shall be that of the scoffers in the last days.

Where--implying that it ought to have taken place before this, if ever it was to take place, but that it never will.

the promise--which you, believers, are so continually looking for the fulfilment of

(2Pe 3:13).

What becomes of the promise which you talk so much of?

his--Christ's; the subject of prophecy from the earliest days.

the fathers--to whom the promise was made, and who rested all their hopes on it.

all things--in the natural world; skeptics look not beyond this.

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

5. Refutation of their scoffing from Scripture history.

willingly--wilfully; they do not wish to know. Their ignorance is voluntary.

they . . . are ignorant of--in contrast to

2Pe 3:8,

"Be not ignorant of this." Literally, in both verses, "This escapes THEIR notice (sagacious philosophers though they think themselves)"; "let this not escape YOUR notice." They obstinately shut their eyes to the Scripture record of the creation and the deluge; the latter is the very parallel to the coming judgment by fire, which Jesus mentions, as Peter doubtless remembered.

by the word of God--not by a fortuitous concurrence of atoms [ALFORD].

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

(2Pe 3:13).

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

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

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

7. (Compare

Job 28:5,

end).

which are now--"the postdiluvian visible world." In contrast to "that then was,"

2Pe 3:6.

the same--Other oldest manuscripts read, "His" (God's).

kept in store--Greek, "treasured up."

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

8. be not ignorant--as those scoffers are

(2Pe 3:5).

Besides the refutation of them

(2Pe 3:5-7)

drawn from the history of the deluge, here he adds another (addressed more to believers than to the mockers): God's delay in fulfilling His promise is not, like men's delays, owing to inability or fickleness in keeping His word, but through "long-suffering."

this one thing--as the consideration of chief importance

(Lu 10:42).

one day . . . thousand years--

(Ps 90:4):

Moses there says, Thy eternity, knowing no distinction between a thousand years and a day, is the refuge of us creatures of a day. Peter views God's eternity in relation to the last day: that day seems to us, short-lived beings, long in coming, but with the Lord the interval is irrespective of the idea of long or short. His eternity exceeds all measures of time: to His divine knowledge all future things are present: His power requires not long delays for the performance of His work: His long-suffering excludes all impatient expectation and eager haste, such as we men feel. He is equally blessed in one day and in a thousand years. He can do the work of a thousand years in one day: so in

2Pe 3:9

it is said, "He is not slack," that is, "slow": He has always the power to fulfil His "promise."

thousand years as one day--No delay which occurs is long to God: as to a man of countless riches, a thousand guineas are as a single penny. God's œonologe (eternal-ages measurer) differs wholly from man's horologe (hour-glass). His gnomon (dial-pointer) shows all the hours at once in the greatest activity and in perfect repose. To Him the hours pass away, neither more slowly, nor more quickly, than befits His economy. There is nothing to make Him need either to hasten or delay the end. The words, "with the Lord"

(Ps 90:4,

"In Thy sight"), silence all man's objections on the ground of his incapability of understanding this [BENGEL].