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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle drawing towards the conclusion of his second epistle, begins this last chapter with repeating the account of his design and scope in writing a second time to them, ver. 1-2. II. He proceeds to mention one thing that induced him to write this second epistle, namely, the coming of scoffers, whom he describes, ver. 3-7. III. He instructs and establishes them in the coming of our Lord Jesus Christ to judgment, ver. 8-10. IV. He sets forth the use and improvement which Christians ought to make of Christ's second coming, and that dissolution and renovation of things which will accompany that solemn coming of our Lord, ver. 11-18.
Adam Clarke: Commentary on the Bible - 1831
The apostle shows his design in writing this and the preceding epistle, Pe2 3:1, Pe2 3:2. Describes the nature of the heresies which should take place in the last times, Pe2 3:3-8. A thousand years with the Lord are but as a day, Pe2 3:9. He will come and judge the world as he has promised, and the heavens and the earth shall be burnt up, Pe2 3:10. How those should live who expect these things, Pe2 3:11, Pe2 3:12. Of the new heavens and the new earth, and the necessity of being prepared for this great change, Pe2 3:13, Pe2 3:14. Concerning some difficult things in St. Paul 's epistles, Pe2 3:15, Pe2 3:16. We must watch against the error of the wicked, grow in grace, and give all glory to God, Pe2 3:17, Pe2 3:18.
Albert Barnes: Notes on the Bible - 1834
3:0: The principal design of this chapter is to demonstrate, in opposition to the objections of scoffers, that the Lord Jesus will return again to this world; that the world will be destroyed by fire, and that there will be a new heaven and a new earth; and to show what effect this should have on the minds of Christians. The chapter, without any very exact arrangement by the author, essentially consists of two parts.
I. The argument of the objectors to the doctrine that the Lord Jesus will return to the world, and that it will be destroyed, Pe2 3:1-4. In doing this, the apostle Pe2 3:1-2 calls their attention to the importance of attending diligently to the things which had been spoken by the prophets, and to the commands of the apostles, reminding them that it was to be expected that in the last days there would be scoffers who would deride the doctrines of religion, and who would maintain that there was no evidence that what had been predicted would be fulfilled, Pe2 3:3. He then Pe2 3:4 adverts to the argument on which they professed to rely, that there were no signs or indications that those events were to take place; that there were no natural causes in operation which could lead to such results; and that the fact of the stability of the earth since the time of the creation, demonstarted that the predicted destruction of the world could not occur.
II. The argument of Peter, in reply to this objection; a strong affirmation of the truth of the doctrine that the Lord Jesus will return; that the earth and all which it contains will be burned up; that there will be a new heaven and a new earth; and the effect which the prospect of the coming of the Lord Jesus, and of the destruction of the world by fire, should have on the minds of Christians, Pe2 3:5-18.
(1) the arguments of Peter, in reply to the objection from the long-continued stability of the earth, are the following:
(a) He refers to the destruction of the old world by the flood - a fact against which the same objections could have been urged, beforehand, which are urged against the predicted destruction of the world by fire, Pe2 3:5-7. With just as much plausibility it might have been urged then that the earth bad stood for thousands of years, and that there were no natural causes at work to produce that change. It might have been asked where the immense amount of water necessary to drown a world could come from; and perhaps it might have been argued that God was too "good" to destroy a world by a flood. Every objection which could be urged to the destruction of the world by fire, could have been urged to its destruction by water; and as, in fact, those objections, as the event showed, would have had no real force, so they should be regarded as having no real force now.
(b) No argument against this predicted event can be derived from the fact that hundreds and thousands of years are suffered to elapse before the fulfillment of the predictions, Pe2 3:8-9. What seems long to men is not long to God. One thousand years with him, in reference to this point, are as one day. He does not measure time as men do. They soon die; and if they cannot execute their purpose in a brief period, they cannot at all. But this cannot apply to God. He has infinite ages in which to execute his purposes, and therefore no argument can be derived from the fact that his purposes are long delayed, to prove that he will not execute them at all.
(c) Peter says (Pe2 3:15, following) that the delay which was observed in executing the plans of God should not be interpreted as a proof that they would never be accomplished, but as an evidence of his long-suffering and patience; and, in illustration of this, he refers to the writings of Paul, in which he says that the same sentiments were advanced. There were indeed, he says, in those writings, some things which were hard to be understood; but on this point they were plain.
(2) a strong affirmation of the truth of the doctrine, Pe2 3:9-10, Pe2 3:13. He declares that these events will certainly occur, and that they should be expected to take place suddenly, and without any preintimations of their approach - as the thief comes at night without announcing his coming.
(3) the practical suggestions which Peter intersperses in the argument illustrative of the effect which these considerations should have on the mind are among the most important parts of the chapter:
(1) We should be holy, devout, and serious, Pe2 3:11.
(2) we should look forward with deep interest to the new heavens and earth which are to succeed the present, Pe2 3:12.
(3) we should be diligent and watchful that we may be found on the return of the Saviour "without spot and blameless," Pe2 3:14.
(4) we should be cautious that we be not seduced and led away by the errors which deny these great doctrines, Pe2 3:17; and,
(5) We should grow in grace, and in the knowledge of the Lord Jesus Christ, Pe2 3:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pe2 3:1, He assures them of the certainty of Christ's coming to judgment, against those scorners who dispute against it; Pe2 3:8, warning the godly, for the long patience of God, to hasten their repentance; Pe2 3:10, He describes also the manner how the world shall be destroyed; Pe2 3:11, exhorting them, from the expectation thereof, to all holiness of life; Pe2 3:16, and again to think the patience of God to tend to their salvation, as Paul wrote to them in his epistles.
Geneva 1599
This (1) second epistle, beloved, I now write unto you; in [both] which I stir up your pure minds by way of remembrance:
(1) The remedy against those wicked enemies, both of true doctrine and holiness, is to be sought for by the continual meditation of the writings of the prophets and apostles.
John Gill
INTRODUCTION TO 2 PETER 3
In this chapter the apostle makes mention of the end and design of his writing this second epistle; foretells that there would be scoffers at the coming of Christ in the last days; describes the coming of Christ and the burning of the world; and closes with the use saints should make of these things. The end of his writing both this and the former epistle was to put the persons he writes unto in mind of the doctrines and ordinances of the Gospel, delivered by the prophets and apostles, 2Pet 3:1; and then, agreeably to what the prophets had said, he predicts that there would be scoffers in the last day; who are described by their sinful course of life, and by their words, what they would say concerning the coming of Christ, and their reasoning about it, 2Pet 3:3; which arose from their ignorance of the creation of the heavens and the earth, and of the situation of them; and is refuted by showing that things have not remained as they were from the creation; that the earth standing in and out of the water, as it was capable of being overflowed with a flood, so it perished by one; and that the present heavens and earth are reserved and prepared for a general burning at the day of judgment, in which wicked men will be destroyed, 2Pet 3:5; but let these men scoff as they will, the length of time since the promise of Christ's coming was made should be no objection with the saints to the performance of it; since the longest term of time is nothing with God, however considerable it may be with men, 2Pet 3:8; besides, the reason of the coming of Christ being deferred, is not owing to any dilatoriness in the performance of the promise, but to the longsuffering of God towards his elect, being unwilling that anyone of them should be lost, but that all should be brought to repentance, 2Pet 3:9; but as for the coming of Christ, that is certain, and will be sudden; at which time will be the general conflagration, which is described in a very awful manner, 2Pet 3:10; and the use to be made of such a tremendous dispensation by the saints is to live a holy and godly conversation, 2Pet 3:11; to be eagerly looking for the coming of Christ, 2Pet 3:12, and to expect, according to his promise, new heavens and a new earth, in which will dwell righteous persons, 2Pet 3:13; and to be diligent to be found in peace at that day, 2Pet 3:14; and to account the longsuffering of God salvation; and the whole of this account, and the use of it, is strengthened by the testimony of the Apostle Paul, of whom, and of his epistles, a character is given, 2Pet 3:15; and the epistle is concluded with some cautions and exhortations to the saints, to beware lest they should be carried away with the errors of wicked men, and so fall from any degree of steadfastness in the faith; and to be concerned for a growth in grace, and in the knowledge of Christ Jesus, to whom glory is to be ascribed for ever and ever, 2Pet 3:17.
Robert Jamieson, A. R. Fausset and David Brown
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. (2Pe. 3:1-18)
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" (2Pet 1:12-13). Ye already know (2Pet 3:3); it is only needed that I remind you (Jude 1:5).
3:13:1: Զայս ձեզ սիրելիք՝ երկրո՛րդ թուղթ գրեմ. որով զարթուցի՛ց ՚ի յիշատակ զհաստատուն միտս ձեր[3111], [3111] Ոմանք. Զարթուցից ՚ի յիշատակէ. կամ՝ յիշատակաւ զհաստա՛՛։
1 Սիրելինե՛ր, գրում եմ ձեզ այս երկրորդ թուղթը, որով ձեր մաքուր մտքերն եմ արթնացնում յիշեցման համար.
3 Սիրելինե՛ր, այս երկրորդ թուղթը կը գրեմ, անով ձեր անկեղծ միտքը արթնցնելու որ յիշէք
Զայս [13]ձեզ, սիրելիք, երկրորդ թուղթ գրեմ, որով զարթուցից ի յիշատակ զհաստատուն միտս ձեր:

3:1: Զայս ձեզ սիրելիք՝ երկրո՛րդ թուղթ գրեմ. որով զարթուցի՛ց ՚ի յիշատակ զհաստատուն միտս ձեր[3111],
[3111] Ոմանք. Զարթուցից ՚ի յիշատակէ. կամ՝ յիշատակաւ զհաստա՛՛։
1 Սիրելինե՛ր, գրում եմ ձեզ այս երկրորդ թուղթը, որով ձեր մաքուր մտքերն եմ արթնացնում յիշեցման համար.
3 Սիրելինե՛ր, այս երկրորդ թուղթը կը գրեմ, անով ձեր անկեղծ միտքը արթնցնելու որ յիշէք
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3:11: Это уже второе послание пишу к вам, возлюбленные; в них напоминанием возбуждаю ваш чистый смысл,
3:1  ταύτην ἤδη, ἀγαπητοί, δευτέραν ὑμῖν γράφω ἐπιστολήν, ἐν αἷς διεγείρω ὑμῶν ἐν ὑπομνήσει τὴν εἰλικρινῆ διάνοιαν,
3:1. Ταύτην (To-the-one-this) ἤδη, (which-then," ἀγαπητοί , ( Excessed-off-unto ,"δευτέραν (to-second) ὑμῖν (unto-ye) γράφω (I-scribe) ἐπιστολήν, (to-a-setting-upon,"ἐν (in) αἷς ( unto-which ) διεγείρω (I-rouse-through) ὑμῶν (of-ye) ἐν (in) ὑπομνήσει (unto-a-memorying-under) τὴν (to-the-one) εἰλικρινῆ (to-sun-separated) διάνοιαν, (to-a-considering-through-unto,"
3:1. hanc ecce vobis carissimi secundam scribo epistulam in quibus excito vestram in commonitione sinceram mentemBehold this second epistle I write to you, my dearly beloved, in which, I stir up by way of admonition your sincere mind:
1. This is now, beloved, the second epistle that I write unto you; and in both of them I stir up your sincere mind by putting you in remembrance;
3:1. Consider, most beloved, this second epistle which I am writing to you, in which I stir up, by admonition, your sincere mind,
3:1. This second epistle, beloved, I now write unto you; in [both] which I stir up your pure minds by way of remembrance:
This second epistle, beloved, I now write unto you; in [both] which I stir up your pure minds by way of remembrance:

1: Это уже второе послание пишу к вам, возлюбленные; в них напоминанием возбуждаю ваш чистый смысл,
3:1  ταύτην ἤδη, ἀγαπητοί, δευτέραν ὑμῖν γράφω ἐπιστολήν, ἐν αἷς διεγείρω ὑμῶν ἐν ὑπομνήσει τὴν εἰλικρινῆ διάνοιαν,
3:1. hanc ecce vobis carissimi secundam scribo epistulam in quibus excito vestram in commonitione sinceram mentem
Behold this second epistle I write to you, my dearly beloved, in which, I stir up by way of admonition your sincere mind:
3:1. Consider, most beloved, this second epistle which I am writing to you, in which I stir up, by admonition, your sincere mind,
3:1. This second epistle, beloved, I now write unto you; in [both] which I stir up your pure minds by way of remembrance:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Одушевленный пастырскою ревностью о спасении христиан, Апостол, ввиду близкой своей кончины (I:14), пишет своим духовным чадам новое, второе послание, в котором, как и в первом, он "напоминанием возбуждает чистый смысл" читателей (ст. 1), в согласии с целым учением пророков и апостолов и с заповедью Самого Господа, и в противоположность омраченной мысли лжеучителей (ст. З сл.). "Чистому смыслу свойственно помнить, что выслушано или заповедано спасительного и возбуждаться к исполнению сего на деле со всею силою и усердием. А заповедано это через проповедь пророков и апостолов" (блаж. Феофил.), возвещавших и первое, и второе пришествие Господа Спасителя. Апостол желает утвердить и закрепить учение Евангельское в устах христиан ввиду имеющих появиться и уже появившихся лжеучителей и ругателей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Adhere to Words of the Prophets and Commandments of the Apostles.A. D. 67.
1 This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: 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 the apostle might the better reach his end in writing this epistle, which is to make them steady and constant in a fiducial and practical remembrance of the doctrine of the gospel, he, 1. Expresses his special affection and tenderness for them, by calling them beloved, hereby evidencing that he added to godliness brotherly-kindness, as he had (ch. i. 17) exhorted them to do. Ministers must be examples of love and affection, as well as life and conversation. 2. He evinces a sincere love to them, and hearty concern for them, by writing the same thing to them, though in other words. It being safe for them, it shall not be grievous to him to write upon the same subject, and pursue the same design, by those methods which are most likely to succeed. 3. The better to recommend the matter, he tells them that what he would have them to remember are, (1.) The words spoken by the holy prophets, who were divinely inspired, both enlightened and sanctified by the Holy Ghost; and, seeing these persons' minds were purified by the sanctifying operation of the same Spirit, they were the better disposed to receive and retain what came from God by the holy prophets. (2.) The commandments of the apostles of the Lord and Saviour; and therefore the disciples and servants of Christ ought to regard what those who are sent by him have declared unto them to be the will of their Lord. What God has spoken by the prophets of the Old Testament, and Christ has commanded by the apostles of the New, cannot but demand and deserve to be frequently remembered; and those who meditate on these things will feel the quickening virtues thereof. It is by these things the pure minds of Christians are to be stirred up, that they may be active and lively in the work of holiness, and zealous and unwearied in the way to heaven.
Adam Clarke: Commentary on the Bible - 1831
3:1: This second epistle - In order to guard them against the seductions of false teachers, he calls to their remembrance the doctrine of the ancient prophets, and the commands or instructions of the apostles, all founded on the same basis.
He possibly refers to the prophecies of Enoch, as mentioned by Jude, Jde 1:14, Jde 1:15; of David, Psa 1:1, etc.; and of Daniel, Dan 12:2, relative to the coming of our Lord to judgment: and he brings in the instructions of the apostles of Christ, by which they were directed how to prepare to meet their God.
Albert Barnes: Notes on the Bible - 1834
3:1: This second epistle, beloved, I now write unto you - This expression proves that he had written a former epistle, and that it was addressed to the same persons as this. Compare Introduction, Section 3.
In both which I stir up your pure minds ... - That is, the main object of both epistles is the same - to call to your remembrance important truths which you have before heard, but which you are in danger of forgetting, or from which you are in danger of being turned away by pRev_ailing errors. Compare the notes at Pe2 1:12-15. The word rendered "pure" (εἰλικρινής eilikrinē s) occurs only here and in Phi 1:10, where it is rendered "sincere." The word properly refers to "that which may be judged of in sunshine;" then it means "clear, manifest;" and then "sincere, pure" - as that in which there is no obscurity. The idea here perhaps is, that their minds were open, frank, candid, sincere, rather than that they were "pure." The apostle regarded them as "disposed" to see the truth, and yet as liable to be led astray by the plausible errors of others. Such minds need to have truths often brought fresh to their remembrance, though they are truths with which they had before been familiar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: second epistle: Co2 13:2; Pe1 1:1, Pe1 1:2
I stir: Pe2 1:13-15; Ti2 1:6
pure: Psa 24:4, Psa 73:1; Mat 5:8; Ti1 5:22; Pe1 1:22
way: Pe2 1:12
John Gill
This second epistle, beloved, I now write unto you,.... This is a transition to another part of the epistle; for the apostle having largely described false teachers, the secret enemies of the Christian religion under a profession of it, passes on to take notice of the more open adversaries and profane scoffers of it; and from their ridicule of the doctrine of Christ's second coming, he proceeds to treat of that, and of the destruction of the world, and the future happiness of the saints: he calls this epistle his "second epistle", because he had written another before to the same persons; and that the author of this epistle was an apostle, is evident from 2Pet 3:2; and which, compared with 2Pet 1:18 shows him to be the Apostle Peter, whose name it bears, and who was an eyewitness to the transfiguration of Christ on the mount, Mt 17:1, he addresses these saints here, as also in 2Pet 3:8, under the character of "beloved"; because they were the beloved of God, being chosen by him according to his foreknowledge, and regenerated by him, according to his abundant mercy; and were openly his people, and had obtained mercy from him, and like precious faith with the apostles; and were also the beloved of Christ, being redeemed by him, not with gold and silver, but with his precious blood; for whom he suffered, and who were partakers of his sufferings, and the benefits arising from them, and who had all things given them by him, pertaining to life and godliness, and exceeding great and precious promises; and were likewise beloved by the apostle, though strangers, and not merely as Jews, or because they were his countrymen, but because they were the elect of God, the redeemed of Christ, and who were sanctified by the Spirit, and had the same kind of faith he himself had. The Syriac and Arabic versions read, "my beloved"; and the Ethiopic version, "my brethren": his end in writing both this and the former epistle follows;
in both which I stir up your pure minds by way of remembrance; that this was his view both in this and the former epistle, appears from 1Pet 1:13; he calls their minds pure; not that they were so naturally, for the minds and consciences of men are universally defiled with sin; nor are the minds of all men pure who seem to be so in their own eyes, or appear so to others; nor can any man, by his own power or works, make himself pure from sin; only the blood of Christ purges and cleanses from it; and a pure mind is a mind sprinkled with that blood, and which receives the truth as it is in Jesus, in the power and purity of it, and that holds the mystery of the faith in a pure conscience. Some versions, as the Vulgate Latin and Arabic, render the word "sincere", as it is in Phil 1:10; and may design the sincerity of their hearts in the worship of God, in the doctrines of Christ, and to one another, and of the grace of the Spirit of God in them; as that their faith was unfeigned, their hope without hypocrisy, and their love without dissimulation, and their repentance real and genuine; but yet they needed to be stirred up by way of remembrance, both of the truth of the Gospel, and the duties of religion; for saints are apt to be forgetful of the word, both of its doctrines and its exhortations; and it is the business of the ministers of the word to put them in mind of them, either by preaching or by writing; and which shows the necessity and usefulness of the standing ministry of the Gospel: the particulars he put them in mind of next follow.
3:23:2: յիշե՛լ զյառաջագոյն ասացեալ պատգամս ՚ի սրբոց մարգարէից, եւ յառաքելոցն ձերոց՝ զպատուէրս Տեառն եւ Փրկչին[3112]։ [3112] Ոմանք. Յիշել զյառաջասաց պատգամս ՚ի սրբոցն մար՛՛։
2 յիշեցէ՛ք սուրբ մարգարէների կողմից նախապէս ասուած պատգամները, ինչպէս նաեւ ձեր առաքեալների կողմից ասուած Տիրոջ եւ Փրկչի պատուիրանները:
2 Եւ նախապէս սուրբ մարգարէներէն ըսուած խօսքերը եւ մեր՝ այսինքն Տէրոջը ու Փրկչին առաքեալներուն՝ պատուէրները մտքերնիդ բերէք։
յիշել զյառաջագոյն ասացեալ պատգամս ի սրբոց մարգարէից եւ յառաքելոցն ձերոց, զպատուէրս Տեառն եւ Փրկչին:

3:2: յիշե՛լ զյառաջագոյն ասացեալ պատգամս ՚ի սրբոց մարգարէից, եւ յառաքելոցն ձերոց՝ զպատուէրս Տեառն եւ Փրկչին[3112]։
[3112] Ոմանք. Յիշել զյառաջասաց պատգամս ՚ի սրբոցն մար՛՛։
2 յիշեցէ՛ք սուրբ մարգարէների կողմից նախապէս ասուած պատգամները, ինչպէս նաեւ ձեր առաքեալների կողմից ասուած Տիրոջ եւ Փրկչի պատուիրանները:
2 Եւ նախապէս սուրբ մարգարէներէն ըսուած խօսքերը եւ մեր՝ այսինքն Տէրոջը ու Փրկչին առաքեալներուն՝ պատուէրները մտքերնիդ բերէք։
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3:22: чтобы вы помнили слова, прежде реченные святыми пророками, и заповедь Господа и Спасителя, преданную Апостолами вашими.
3:2  μνησθῆναι τῶν προειρημένων ῥημάτων ὑπὸ τῶν ἁγίων προφητῶν καὶ τῆς τῶν ἀποστόλων ὑμῶν ἐντολῆς τοῦ κυρίου καὶ σωτῆρος·
3:2. μνησθῆναι (to-have-been-memoried) τῶν (of-the-ones) προειρημένων ( of-having-had-come-to-be-uttered-before-unto ) ῥημάτων (of-utterings-to) ὑπὸ (under) τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ) προφητῶν (of-declarers-before) καὶ (and) τῆς (of-the-one) τῶν (of-the-ones) ἀποστόλων (of-setees-off) ὑμῶν (of-ye) ἐντολῆς (of-a-finishing-in) τοῦ (of-the-one) κυρίου (of-Authority-belonged) καὶ (and) σωτῆρος, (of-a-Savior,"
3:2. ut memores sitis eorum quae praedixi verborum a sanctis prophetis et apostolorum vestrorum praeceptorum Domini et salvatorisThat you may be mindful of those words which I told you before from the holy prophet and of your apostles, of the precepts of the Lord and Saviour.
2. that ye should remember the words which were spoken before by the holy prophets, and the commandment of the Lord and Saviour through your apostles:
3:2. so that you may be mindful of those words that I preached to you from the holy prophets, and of the precepts of the Apostles of your Lord and Savior.
3:2. 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, and of the commandment of us the apostles of the Lord and Saviour:

2: чтобы вы помнили слова, прежде реченные святыми пророками, и заповедь Господа и Спасителя, преданную Апостолами вашими.
3:2  μνησθῆναι τῶν προειρημένων ῥημάτων ὑπὸ τῶν ἁγίων προφητῶν καὶ τῆς τῶν ἀποστόλων ὑμῶν ἐντολῆς τοῦ κυρίου καὶ σωτῆρος·
3:2. ut memores sitis eorum quae praedixi verborum a sanctis prophetis et apostolorum vestrorum praeceptorum Domini et salvatoris
That you may be mindful of those words which I told you before from the holy prophet and of your apostles, of the precepts of the Lord and Saviour.
3:2. so that you may be mindful of those words that I preached to you from the holy prophets, and of the precepts of the Apostles of your Lord and Savior.
3:2. 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:
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Albert Barnes: Notes on the Bible - 1834
3:2: That ye may be mindful of the words - Of the doctrines, the truths; the prophetic statements. Jude Jde 1:18 says that it had been foretold by the apostles, that in the last days there would be scoffers. Peter refers to the instructions of the apostles and prophets in general, though evidently designing that his remarks should bear particularly on the fact that there would be scoffers.
Which were spoken before by the holy prophets - The predictions of the prophets before the advent of the Saviour, respecting his character and work. Peter had before appealed to them Pe2 1:19-21, as furnishing important evidence in regard to the truth of the Christian religion, and valuable instruction in reference to its nature. See the notes at that passage. Many of the most important doctrines respecting the kingdom of the Messiah are stated as clearly in the Old Testament as in the New Testament (compare Isa 53:1-12), and the prophecies therefore deserve to be studied as an important part of divine Revelation. It should be added here, however, that when Peter wrote there was this special reason why he referred to the prophets, that the canon of the New Testament was not then completed, and he could not make his appeal to that. To some parts of the writings of Paul he could and did appeal Pe2 3:15-16, but probably a very small part of what is now the New Testament was known to those to whom this epistle was addressed.
And of the commandment of us the apostles of the Lord and Saviour - As being equally entitled with the prophets to state and enforce the doctrines and duties of religion. It may be observed, that no man would have used this language who did not regard himself and his fellow apostles as inspired, and as on a level with the prophets.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: ye may: Pe2 1:19-21; Luk 1:70, Luk 24:27, Luk 24:44; Act 3:18, Act 3:24-26, Act 10:43, Act 28:23; Pe1 1:10-12; Rev 19:10
and of: Pe2 3:15, Pe2 2:21; Eph 2:20; Jo1 4:6; Jde 1:17
John Gill
That ye may be mindful,.... This is an explanation of the above mentioned end of his writing this and the other epistle; which was, that those saints might be mindful of two things more especially:
of the words which were spoken before by the holy prophets; that is, the prophets of the Old Testament, who were holy men of God, and therefore their words are to be regarded, and retained in memory; the Gospel itself was spoken by them, and so was Christ, and the things relating to his person and offices, and to his incarnation, sufferings, and death, and the glory that should follow; and indeed the apostles said no other than what they did, only more clearly and expressly; and particularly many things, were said by them concerning the second coming of Christ to judge the world, and destroy it, and to prepare new heavens and a new earth for his people, which is what the apostle has chiefly in view; see Jude 1:14;
and of the commandment of us the apostles of the Lord and Saviour; that is, Jesus Christ, as Jude 1:17 expresses it, and the Ethiopic version adds here; and which likewise, and also the Syriac version, and some ancient copies, read, "our Lord and Saviour", and omit the us before the apostles; by whom are meant the twelve apostles of Christ, of which Peter was one, and therefore says, "us the apostles"; though the Vulgate Latin and Arabic versions, and the Complutensian edition, read "your apostles", and so the Alexandrian copy; but the former is the received reading: now "the commandment" of these intends either the Gospel in general, so called because it was the commandment of our Lord to his apostles to preach it; and therefore the word "commandment", in the original, stands between "us the apostles", and "the Lord and Saviour", as being the commandment of the one to the other; unless it can be thought any regard is had to the new commandment of love, or that of faith, inculcated both by Christ and his apostles; Jn 13:34; or rather, particularly the instructions, directions, and predictions of the apostles concerning the second coming of Christ, and what should go before it, as appears from the following words, and the parallel place in Jude 1:17, the words of the prophets and apostles being here put together, show the agreement there is between them, and what regard is to be had to each of them, and to anything and every thing in which they agree.
John Wesley
Be the more mindful thereof, because ye know scoffers will come first - Before the Lord comes. Walking after their own evil desires - Here is the origin of the error, the root of libertinism. Do we not see this eminently fulfilled?
Robert Jamieson, A. R. Fausset and David Brown
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," Rom 11:13) --the apostles who live among you in the present time, in contrast to the Old Testament "prophets."
3:33:3: Բայց զայս նախ գիտասջի՛ք, զի յաւուրս յետինս եկեսցեն արհամարհօ՛ղք՝ այպանօ՛ղք, որ ըստ իւրեա՛նց ցանկութեանցն գնայցեն[3113]. [3113] Յոմանս պակասի. Զայս նախ գիտ՛՛։
3 Բայց նախ այս բանն իմացէ՛ք, որ վերջին օրերին պիտի գան արհամարհողներ, ծաղրողներ, որոնք պիտի ընթանան ըստ իրենց ցանկութիւնների.
3 Բայց նախ ասիկա գիտցէք, թէ վերջին օրերը ծաղր ընողներ պիտի գան, որոնք իրենց ցանկութիւններուն համեմատ պիտի քալեն
Բայց զայս նախ գիտասջիք, զի յաւուրս յետինս եկեսցեն արհամարհողք, այպանողք, որ ըստ իւրեանց ցանկութեանցն գնայցեն:

3:3: Բայց զայս նախ գիտասջի՛ք, զի յաւուրս յետինս եկեսցեն արհամարհօ՛ղք՝ այպանօ՛ղք, որ ըստ իւրեա՛նց ցանկութեանցն գնայցեն[3113].
[3113] Յոմանս պակասի. Զայս նախ գիտ՛՛։
3 Բայց նախ այս բանն իմացէ՛ք, որ վերջին օրերին պիտի գան արհամարհողներ, ծաղրողներ, որոնք պիտի ընթանան ըստ իրենց ցանկութիւնների.
3 Բայց նախ ասիկա գիտցէք, թէ վերջին օրերը ծաղր ընողներ պիտի գան, որոնք իրենց ցանկութիւններուն համեմատ պիտի քալեն
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3:33: Прежде всего знайте, что в последние дни явятся наглые ругатели, поступающие по собственным своим похотям
3:3  τοῦτο πρῶτον γινώσκοντες, ὅτι ἐλεύσονται ἐπ᾽ ἐσχάτων τῶν ἡμερῶν [ἐν] ἐμπαιγμονῇ ἐμπαῖκται κατὰ τὰς ἰδίας ἐπιθυμίας αὐτῶν πορευόμενοι
3:3. τοῦτο (to-the-one-this) πρῶτον (to-most-before) γινώσκοντες ( acquainting ) ὅτι (to-which-a-one) ἐλεύσονται ( they-shall-come ) ἐπ' (upon) ἐσχάτων ( of-most-bordered ) τῶν (of-the-ones) ἡμερῶν (of-days) ἐν (in) ἐμπαιγμονῇ (unto-a-child-staying-in,"ἐμπαῖκται (childers-in,"κατὰ (down) τὰς (to-the-ones) ἰδίας ( to-private-belonged ) ἐπιθυμίας (to-passionings-upon-unto) αὐτῶν (of-them) πορευόμενοι ( traversing-of )
3:3. hoc primum scientes quod venient in novissimis diebus in deceptione inlusores iuxta proprias concupiscentias ambulantesKnowing this first: That in the last days there shall come deceitful scoffers, walking after their own lusts,
3. knowing this first, that in the last days mockers shall come with mockery, walking after their own lusts,
3:3. Know this first: that in the last days there will arrive deceitful mockers, walking according to their own desires,
3:3. 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, walking after their own lusts:

3: Прежде всего знайте, что в последние дни явятся наглые ругатели, поступающие по собственным своим похотям
3:3  τοῦτο πρῶτον γινώσκοντες, ὅτι ἐλεύσονται ἐπ᾽ ἐσχάτων τῶν ἡμερῶν [ἐν] ἐμπαιγμονῇ ἐμπαῖκται κατὰ τὰς ἰδίας ἐπιθυμίας αὐτῶν πορευόμενοι
3:3. hoc primum scientes quod venient in novissimis diebus in deceptione inlusores iuxta proprias concupiscentias ambulantes
Knowing this first: That in the last days there shall come deceitful scoffers, walking after their own lusts,
3:3. Know this first: that in the last days there will arrive deceitful mockers, walking according to their own desires,
3:3. Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Сущность лжеучения "ругателей" (empaiktai, насмешники), имеющих явиться "в последние дни", состоит в отрицании второго пришествия Христова. Хотя о таком лжеучении мы узнаем только из рассматриваемого места, однако, возможность и действительность его появления уже в апостольское время не подлежит сомнению. Лжеучители, здесь обличаемые, - натуралисты, ссылавшиеся на неизменность основных законов мировой жизни и всего вообще предшествующего мирового порядка, и отсюда делавшие заключение, что и в будущем жизнь мира останется неизменною, и никакой мировой катастрофы не предвидится. Подобное лжеучение, опирающееся на неизменность мирового порядка (ср. Еккл 1:4), известно было еще задолго до христианства (ср. Прем II). В апостольское же время для возникновения рассматриваемого лжеучения могло иметь для себя особую почву. Известно, что в Солунской церкви ожидали скорого пришествия (парусии) Господа и скорбели о тех, которые не останутся в живых до открытия дня Господня (1: Фесc 4:13: cл.), почему Апостол Павел должен был нарочито успокаивать смущенных верующих (2: Фесc 2:1: cл.). И вообще многим христианам апостольского века было присуще ожидание близости парусии (Иак 5:8; 1Пет. 4:7). Тогда против этого живого упования, иногда переходившего разумную меру, и выступила нравственная распущенность некоторых лжеучителей, не мирившаяся со днем суда Божия, всячески желавшая устранить мысль о нем, причем мотивом выставлялось, ст. 4, натуралистическое соображение о незыблемости мирового порядка и, кроме того не исполнившееся будто бы, обетование о парусии (быть может, указывалось на эсхатологическую беседу Господа, Mф ССIV). "Страстно живущие по своим похотям, видя, что некоторые страшатся пришествия Господня, о котором с некоторыми богоносцами предвозвестил и Сам Господь, и потому путаются нечистою жизнью их, и особенно потому, что за предсказанием не тотчас следует событие, но для спасения вписанных в книге спасаемых допущен промежуток, бесстыдно нападают на верующих и насмехаются над ними" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Cavils of Infidels; Destruction of the World.A. D. 67.
3 Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, 4 And saying, 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. 5 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: 6 Whereby the world that then was, being overflowed with water, perished: 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.

To quicken and excite us to a serious minding and firm adhering to what God has revealed to us by the prophets and apostles, we are told that there will be scoffers, men who will make a mock of sin, and of salvation from it. God's way of saving sinners by Jesus Christ is what men will scoff at, and that in the last days, under the gospel. This indeed may seem very strange, that the New-Testament dispensation of the covenant of grace, which is spiritual and therefore more agreeable to the nature of God than the Old, should be ridiculed and reproached; but the spirituality and simplicity of New-Testament worship are directly contrary to the carnal mind of man, and this accounts for what the apostle seems here to hint at, namely, that scoffers shall be more numerous and more bold in the last days than ever before. Though in all ages those who were born and walked after the flesh persecuted, reviled, and reproached those who were born and did walk after the Spirit, yet in the last days there will be a great improvement in the art and impudence of bantering serious godliness, and those who firmly adhere to the circumspection and self-denial which the gospel prescribes. This is what is mentioned as a thing well known to all Christians, and therefore they ought to reckon upon it, that they may not be surprised and shaken, as if some strange thing happened unto them. Now to prevent the true Christian's being overcome, when attacked by these scoffers, we are told,

I. What sort of persons they are: they walk after their own lusts, they follow the devices and desires of their own hearts, and carnal affections, not the dictates and directions of right reason and an enlightened well-informed judgment. This they do in the course of their conversation, they live as they list, and they speak as they list; it is not only their inward minds that are evil and opposite to God, as the mind of every unrenewed sinner is (Rom. viii. 7), alienated from God, ignorant of him, and averse to him; but they have grown to such a height of wickedness that they proclaim openly what is in the hearts of others who are yet carnal; they say, "Our tongues are our own, and our strength, and time, and who is lord over us? Who shall contradict or control us, or ever call us to an account for what we say or do?" And, as they scorn to be confined by any laws of God in their conversation, so neither will they bear that the revelation of God should dictate and prescribe to them what they are to believe; as they will walk in their own way, and talk their own language, so will they also think their own thoughts, and form principles which are altogether their own: here also their own lusts alone shall be consulted by them. None but such accomplished libertines as are here described can take a seat, at least they cannot sit in the seat of the scornful. "By this you shall know them, that you may the better be upon your guard against them."

II. We also are forewarned how far they will proceed: they will attempt to shake and unsettle us, even as to our belief of Christ's second coming; they will scoffingly say, Where is the promise of his coming? v. 4. Without this, all the other articles of the Christian faith will signify very little; this is that which fills up and gives the finishing stroke to all the rest. The promised Messiah has come, he was made flesh, and dwelt among us; he is altogether such a one as in stated before, and has done all that for us which has been before taken notice of. These principles the enemies of Christianity have all along endeavoured to overturn; but as these all rest upon facts which are already past, and of which this and the other apostles have given us the most sure and satisfying evidence, it is probable that they will at last grow weary of their opposition to them; and yet, while one very principal article of our faith refers to what is still behind, and only has a promise to rest upon, here they will still attack us, even to the end of time. Till our Lord shall have come, they will not themselves believe that he will come; nay, they will laugh at the very mention of his second coming, and do what in them lies to put all out of countenance who seriously believe and wait for it. Now therefore let us see how this point stands, both on the believer's part and on the part of these seducers: the believer not only desires that he may come, but, having a promise that he will come, a promise that he himself has made and often repeated, a promise received and reported by faithful witnesses, and left upon sure record, he is also firmly and fully persuaded that he will come: on the other hand, these seducers, because they wish he never may, therefore do all that in them lies to cheat themselves and others into a persuasion that he will never come. If they cannot deny that there is a promise, yet they will laugh at that very promise, which argues much higher degrees of infidelity and contempt: Where is the promise, say they, of his coming?

III. We are also forewarned of the method of their reasoning, for while they laugh they will pretend to argue too. To this purpose they add that since the fathers fell asleep all things continue as they were from the beginning of the creation, v. 4. This is a subtle, though not a solid way of reasoning; it is apt to make impressions upon weak minds, and especially upon wicked hearts. Because sentence against them is not speedily executed, therefore they flatter themselves that it never will, whereupon their hearts are fully set in them to do evil (Eccl. viii. 11); thus they act themselves, and thus they would persuade others to act; so here, say they, "The fathers have fallen asleep, those are all dead to whom the promise was made, and it was never made good in their time, and there is no likelihood that it ever will be in any time; why should we trouble ourselves about it? If there had been any truth or certainty in the promise you speak of, we should surely have seen somewhat of it before this time, some signs of his coming, some preparatory steps in order to it; whereas we find to this very day all things continue as they were, without any change, even from the beginning of the creation. Since the world has undergone no changes in the course of so many thousand years, why should we affright ourselves as if it were to have an end?" Thus do these scoffers argue. Because they see no changes, therefore they fear not God, Ps. lv. 19. They neither fear him nor his judgments; what he never has done they would conclude he never can do or never will.

IV. Here is the falsehood of their argument detected. Whereas they confidently had said there had not been any change from the beginning of the creation, the apostle puts us in remembrance of a change already past, which, in a manner, equals that which we are called to expect and look for, which was the drowning of the world in the days of Noah. This these scoffers had overlooked; they took no notice of it. Though they might have known it, and ought to have known it, yet this they willingly are ignorant of (v. 5), they choose to pass it over in silence, as if they had never heard or known any thing of it; if they knew it, they did not like to retain it in their knowledge; they did not receive this truth in the love of it, neither did they care to own it. Note, It is hard to persuade men to believe what they are not willing to find true; they are ignorant, in many cases, because they are willing to be ignorant, and they do not know because they do not care to know. But let not sinners think that such ignorance as this will be admitted as an excuse for whatever sin it may betray them into. Those who crucified Christ did not know who he was; for had they known they would not have crucified the Lord of glory (1 Cor. ii. 8); but, though ignorant, they were not therefore innocent; their ignorance itself was a sin, willing and wilful ignorance, and one sin can be no excuse for another. So it is here; had these known of the dreadful vengeance with which God swept away a whole world of ungodly wretches at once, they would not surely have scoffed at his threatenings of any after equally terrible judgment; but here they were willingly ignorant, they did not know what God had done because they had no mind to know it. Now therefore we shall proceed to consider the representation which the apostle here lays down both of the destruction of the old world by water and that which awaits this present world at the final conflagration. He mentions the one as what God has done, to convince and persuade us the rather to believe that the other both may be and will be.

1. We begin with the apostle's account of the destruction which has once already come upon the world (v. 5, 6): 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. Originally the world was otherwise situated, the waters were most wisely divided at the creation and most beneficially for us; some of the waters had proper repositories above the firmament, here called the heavens (as it is also Gen. i. 8), and others, under the firmament, gathered together unto one place; there were then both sea and dry land, commodious habitation for the children of men. But now, at the time of the universal deluge, the case is strangely altered; the waters which God had divided before, assigning to each part its convenient receptacle, now does he, in anger, throw together again in a heap. He breaks up the fountain of the great deep, and throws open the windows (that is, the clouds) of heaven (Gen. vii. 11), till the whole earth is overflowed with water, and not a spot can be found upon the highest mountains but what is fifteen cubits under water, Gen. vii. 20. Thus he made known at once his terrible power and his fierce anger, and made an end of a whole world at once: The world that then was, being overflowed with water, perished, v. 6. Is not here a change and a most awful change! And then it is to be observed that all this was done by the word of God; it was by his powerful word that the world was made at first, and made in so commodious and beautiful a frame and order, Heb. xi. 3, Katertisthai. He said, Let there be a firmament, &c., Gen. i. 6, 7. And let the waters under the heaven be gathered together unto one place, &c., v. 9, 10. Thus he spoke, and it was done, Ps. xxxiii. 9. Thus, says our apostle, by the word of the Lord the heavens were, as they were of old (that is, at first creation) and the earth (as it was at first a terraqueous globe) standing out of the water and in the water. Not is it only the first frame and order of the world that is here said to be by the word of God, but the after-confusion and ruin of the world, as well as the utter destruction of its inhabitants, were also by the same word; none but that God who stretched out the heavens and laid the foundation of the earth could destroy and overthrow such a vast fabric at once. This was done by the word of his power, and it was also done according to the word of his promise; God had said that he would destroy man, even all flesh, and that he would do it by bringing a flood of waters upon the earth, Gen. vi. 7, 13, 17. This was the change which God had before brought upon the world, and which these scoffers had overlooked; and now we are to consider,

2. What the apostle says of the destructive change which is yet to come upon it: The heavens and the earth, which now are, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men, v. 7. Here we have an awful account of the final dissolution of the world, and which we are yet more nearly concerned in. The ruin that came upon the world and its inhabitants by the flood, we read, and hear, and think of, with concern, though those who were swept away by it were such as we never knew; but the judgment here spoken of is yet to come, and will surely come, though we know not when, nor upon what particular age or generation of men; and therefore we are not, we cannot be, sure that it may not happen in our own times: and this makes a very great difference, though it should be admitted that they were equal in every other respect, which yet must not be allowed, for there were some, though very few, who escaped that deluge, but not one can escape in this conflagration. Besides, we were not in reach of the one, but are not sure that we shall not be included in the other calamity. Now therefore to see the world to which we belong destroyed at once--not a single person only, not a particular family only, nor yet a nation (even that which we are most nearly interested in and concerned for), but the whole world, I say, sinking at once, and no ark provided, no possible way left of escaping for any one from the common ruin, this makes a difference between the desolation that has been and what we yet are to expect. The one is already past, and never to return upon us any more (for God has said expressly that there shall never any more be a flood to destroy the earth, Gen. ix. 11-17); the other is still behind, and is as certain to come as the truth and the power of God can make it: the one came gradually upon the world, and was growing upon its inhabitants forty days, before it made an utter end of them (Gen. vii. 12, 17); this other will come upon them swiftly and all at once (2 Pet. ii. 1): besides, there were in that overthrow (as we have said) a few who escaped, but the ruin which yet awaits this world, whenever it comes, will be absolutely a universal one; there will not be any part but what the devouring flames will seize upon, not a sanctuary left any where for the inhabitants to flee to, not a single spot in all this world where any one of them can be safe. Thus, whatever differences may be assigned between that destruction of the world and this here spoken of, they do indeed represent the approaching as the most terrible judgment; yet that the world has once been destroyed by a universal deluge renders it the more credible that it may be again ruined by a universal conflagration. Let therefore the scoffers, who laugh at the coming of our Lord to judgment, at least consider that it may be. There is nothing said of it in the word of God but what is within reach of the power of God, and, though they still should laugh, they shall not put us out of countenance; we are well assured that it will be, because he has said it, and we can depend upon his promise. They err, not knowing (at least not believing) the scriptures, nor the power of God; but we know, and we do or ought to depend upon, both. Now that which he has said, and which he will certainly make good, is that the heavens and the earth which now are (which we are now related to, which still subsist in all the beauty and order in which we see them, and which are so agreeable and useful to us, as we find they are) are kept in store, not to be, what earthly minds would wish to have them, treasures for us, but to be what God will have them, in his treasury, securely lodged and kept safely for his purposes. It follows, they are reserved unto fire. Observe, God's following judgments are more terrible than those which went before; the old world was destroyed by water, but this is reserved unto fire, which shall burn up the wicked at the last day; and, though this seems to be delayed, yet, as this wicked world is upheld by the word of God, so it is only reserved for the vengeance of him to whom vengeance belongs, who will at the day of judgment deal with an ungodly world according to their deserts, for the day of judgment is the day of the perdition of ungodly men. Those who now scoff at a future judgment shall find it a day of vengeance and utter destruction. "Beware therefore of being among these scoffers; never question but the day of the Lord will come; give diligence therefore to be found in Christ, that that may be a time of refreshment and day of redemption to you which will be a day of indignation and wrath to the ungodly world."

Conception of Eternity.A. D. 67.
8 But, beloved, 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.

The apostle comes in these words to instruct and establish Christians in the truth of the coming of the Lord, where we may clearly discern the tenderness and affection wherewith he speaks to them, calling them beloved; he had a compassionate concern and a love of good-will for the ungodly wretches who refused to believe divine revelation, but he has a peculiar respect for the true believers, and the remaining ignorance and weakness that the apprehends to be in them make him jealous, and put him on giving them a caution. Here we may observe,

I. The truth which the apostle asserts--that with the Lord one day is as a thousand years, and a thousand years are as one day. Though, in the account of men, there is a great deal of difference between a day and a year, and a vast deal more between one day and a thousand years, yet in the account of God, who inhabits eternity, in which there is no succession, there is no difference; for all things past, present, and future, are ever before him, and the delay of a thousand years cannot be so much to him as the deferring of any thing for a day or an hour is to us.

II. The importance of this truth: This is the one thing the apostle would not have us ignorant of; a holy awe and reverential fear of God are necessary in order to our worshiping and glorifying him, and a belief of the inconceivable distance between him and us is very proper to beget and maintain that religious fear of the Lord which is the beginning of wisdom. This is a truth that belongs to our peace, and therefore he endeavours that it may not be hidden from our eyes; as it is in the original, Let not this one thing be hidden from you. If men have no knowledge or belief of the eternal God, they will be very apt to think him such a one as themselves. Yet how hard is it to conceive of eternity! It is therefore not very easy to attain such a knowledge of God as is absolutely necessary.
Adam Clarke: Commentary on the Bible - 1831
3:3: Knowing this first - Considering this in an especial manner, that those prophets predicted the coming of false teachers: and their being now in the Church proved how clearly they were known to God, and showed the Christians at Pontus the necessity of having no intercourse or connection with them.
There shall come - scoffers - Persons who shall endeavor to turn all religion into ridicule, as this is the most likely way to depreciate truth in the sight of the giddy multitude. The scoffers, having no solid argument to produce against revelation, endeavor to make a scaramouch of some parts; and then affect to laugh at it, and get superficial thinkers to laugh with them.
Walking after their own lusts - Here is the true source of all infidelity. The Gospel of Jesus is pure and holy, and requires a holy heart and holy life. They wish to follow their own lusts, and consequently cannot brook the restraints of the Gospel: therefore they labor to prove that it is not true, that they may get rid of its injunctions, and at last succeed in persuading themselves that it is a forgery; and then throw the reins on the neck of their evil propensities. Thus their opposition to revealed truth began and ended in their own lusts.
There is a remarkable addition here in almost every MS. and version of note: There shall come in the last days, In Mockery, εν εμπαιγμονῃ, scoffers walking after their own lusts. This is the reading of ABC, eleven others, both the Syriac, all the Arabic, Coptic, Ethiopic, Vulgate, and several of the fathers. They come in mockery; this is their spirit and temper; they have no desire to find out truth; they take up the Bible merely with the design of turning it into ridicule. This reading Griesbach has received into the text.
The last days - Probably refer to the conclusion of the Jewish polity, which was then at hand.
Albert Barnes: Notes on the Bible - 1834
3:3: Knowing this first - As among the first and most important things to be attended to - as one of the predictions which demand your special regard. Jude Jde 1:18 says that the fact that there would be "mockers in the last time," had been particularly foretold by thom. It is probable that Peter refers to the same thing, and we may suppose that this was so well understood by all the apostles that they made it a common subject of preaching.
That there shall come in the last days - In the last dispensation; in the period during which the affairs of the world shall be wound up. The apostle does not say that that was the last time in the sense that the world was about to come to an end; nor is it implied that the period called "the last day" might not be a very long period, longer in fact than either of the pRev_ious periods of the world. He says that during that period it had been predicted there would arise those whom he here calls "scoffers." On the meaning of the phrase "in the last days," as used in the Scriptures, see the Act 2:17 note; Heb 1:2 note; Isa 2:2 note.
Scoffers - In Jude Jde 1:18 the same Greek word is rendered "mockers." The word means those who deride, reproach, ridicule. There is usually in the word the idea of contempt or malignity toward an object. Here the sense seems to be that they would treat with derision or contempt the predictions respecting the advent of the Saviour, and the end of the world. It would appear probable that there was a particular or definite class of men referred to; a class who would hold special opinions, and who would urge plausible objections against the fulfillment of the predictions respecting the end of the world, and the second coming of the Saviour - for those are the points to which Peter particularly refers. It scarcely required inspiration to foresee that there would be "scoffers" in the general sense of the term - for they have so abounded in every age, that no one would hazard much in saying that they would be found at any particular time; but the eye of the apostle is evidently on a particular class of people, the special form of whose reproaches would be the ridicule of the doctrines that the Lord Jesus would return; that there would be a day of judgment; that the world would be consumed by fire, etc. Tillotson explains this of the Carpocratians, a large sect of the Gnostics, who denied the resurrection of the dead, and the future judgment.
Walking after their own lusts - Living in the free indulgence of their sensual appetites. See the notes at Pe2 2:10, Pe2 2:12, Pe2 2:14, Pe2 2:18-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: that there: Ti1 4:1, Ti1 4:2; Ti2 3:1; Jo1 2:18; Jde 1:18
scoffers: Pro 1:22, Pro 3:34, Pro 14:6; Isa 5:19, Isa 28:14, Isa 29:20; Hos 7:5
walking: Pe2 2:10; Co2 4:2; Jde 1:16, Jde 1:18
Geneva 1599
(2) Knowing this first, that there shall come in the last days (a) scoffers, walking after their own lusts,
(2) He vouches the second coming of Christ against the Epicureans by name.
(a) Monstrous men, who will seem wise by their contempt of God, and wicked boldness.
John Gill
Knowing this first,.... In the first place, principally, and chiefly, and which might easily be known and observed from the writings of the apostles and prophets; see Ti1 4:1;
that there shall come in the last days scoffers, or "mockers"; such as would make a mock at sin, make light of it, plead for it, openly commit it, and glory in it; and scoff at all religion, as the prejudice of education, as an engine of state, a piece of civil policy to keep subjects in awe, as cant, enthusiasm, and madness, as a gloomy melancholy thing, depriving men of true pleasure; and throw out their flouts and jeers at those that are the most religious, for the just, upright man, is commonly by such laughed to scorn, and those that depart from evil make themselves a prey; and particularly at the ministers of the word, for a man that has scarcely so much common sense as to preserve him from the character of an idiot, thinks himself a wit of the age, if he can at any rate break a jest upon a Gospel minister: nor do the Scriptures of truth escape the banter and burlesque of these scoffers; the doctrines of it being foolishness to them, and the commands and ordinances in it being grievous and intolerable to them; yea, to such lengths do those proceed, as to scoff at God himself; at his persons, purposes, providences, and promises; at Jehovah the Father, as the God of nature and providence, and especially as the God and Father of Christ, and of all grace in him; at Jehovah the Son, at his person, as being the Son of God, and truly God, at his office, as Mediator, and at his blood, righteousness, and sacrifice, which they trample under foot; and at Jehovah the Spirit, whom they do despite unto, as the spirit of grace, deriding his operations in regeneration and sanctification, as dream and delusion; and, most of all, things to come are the object of their scorn and derision; as the second coming of Christ, the resurrection of the dead, a future judgment, the torments of hell, and the joys of heaven; all which they represent as the trifles and juggles of designing men: such as these, according to the prophets and apostles, were to come in "the last days"; either in the days of the Messiah, in the Gospel dispensation, the times between the first and second coming of Christ; for it is a rule with the Jews (s), that wherever the last days are mentioned, the days of the Messiah are intended; see Heb 1:1; when the prophets foretold such scoffers should come; or in the last days of the Jewish state, both civil and religious, called "the ends of the world", 1Cor 10:11; a little before the destruction of Jerusalem, when iniquity greatly abounded, Mt 24:11; or "in the last of the days"; as the words may be rendered; and so answer to , in Is 2:2, and may regard the latter part of the last times; the times of the apostles were the last days, 1Jn 2:18; they began then, and will continue to Christ's second coming; when some time before that, it will be a remarkable age for scoffers and scorners; and we have lived to see an innumerable company of them, and these predictions fulfilled; from whence it may be concluded, that the coming of Christ is at hand: these scoffers are further described as
walking after their own lusts; either after the carnal reasonings of their minds, admitting of nothing but what they can comprehend by reason, making that the rule, test, and standard of all their principles, and so cast away the law of the Lord, and despise the word of the Holy One of Israel; or rather, after their sinful and fleshly lusts, making them their guides and governors, and giving up themselves entirely to them, to obey and fulfil them; the phrase denotes a continued series of sinning, a progress in it, a desire after it, and pleasure in it, and an obstinate persisting in it; scoffers at religion and revelation are generally libertines; and such as sit in the seat of the scornful, are in the counsel of the ungodly, and way of sinners, Ps 1:1.
(s) Kimchi in Isa. ii. 2.
Robert Jamieson, A. R. Fausset and David Brown
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 Rev_ 14:2, "harping with harps."
walking after their own lusts-- (2Pet 2:10; Jude 1:16, Jude 1:18). Their own pleasure is their sole law, unrestrained by reverence for God.
3:43:4: եւ ասիցեն. Ո՞ւր են աւետիք գալստեան նորա. զի յորմէ հետէ հարքն ննջեցին՝ ամենայն ինչ նոյնպէս կայ մնա՛յ իսկզբանէ արարածոց։
4 եւ պիտի ասեն. «Ո՞ւր է նրա գալստեան խոստումը, քանի որ նախահայրերի ննջելուց յետոյ ամէն ինչ այն նոյն ձեւով է մնում, ինչպէս էր արարչագործութեան սկզբից»:
4 Եւ պիտի ըսեն. «Ո՞ւր է անոր գալուն խոստումը, վասն զի թէեւ մեր հայրերը քնացան, բայց դեռ ամէն բան այնպէս կը մնայ, ինչպէս արարածներուն սկիզբն էր»։
եւ ասիցեն. Ո՞ւր են աւետիք գալստեան նորա. զի յորմէ հետէ հարքն ննջեցին, ամենայն ինչ նոյնպէս կայ մնայ ի սկզբանէ արարածոց:

3:4: եւ ասիցեն. Ո՞ւր են աւետիք գալստեան նորա. զի յորմէ հետէ հարքն ննջեցին՝ ամենայն ինչ նոյնպէս կայ մնա՛յ իսկզբանէ արարածոց։
4 եւ պիտի ասեն. «Ո՞ւր է նրա գալստեան խոստումը, քանի որ նախահայրերի ննջելուց յետոյ ամէն ինչ այն նոյն ձեւով է մնում, ինչպէս էր արարչագործութեան սկզբից»:
4 Եւ պիտի ըսեն. «Ո՞ւր է անոր գալուն խոստումը, վասն զի թէեւ մեր հայրերը քնացան, բայց դեռ ամէն բան այնպէս կը մնայ, ինչպէս արարածներուն սկիզբն էր»։
zohrab-1805▾ eastern-1994▾ western am▾
3:44: и говорящие: где обетование пришествия Его? Ибо с тех пор, как стали умирать отцы, от начала творения, всё остается так же.
3:4  καὶ λέγοντες, ποῦ ἐστιν ἡ ἐπαγγελία τῆς παρουσίας αὐτοῦ; ἀφ᾽ ἧς γὰρ οἱ πατέρες ἐκοιμήθησαν, πάντα οὕτως διαμένει ἀπ᾽ ἀρχῆς κτίσεως.
3:4. καὶ (and) λέγοντες ( forthing ,"Ποῦ (Of-whither) ἐστὶν (it-be) ἡ (the-one) ἐπαγγελία (a-messaging-upon-unto) τῆς (of-the-one) παρουσίας (of-a-being-beside-unto) αὐτοῦ; (of-it?"ἀφ' (Off) ἧς (of-which) γὰρ (therefore) οἱ (the-ones) πατέρες (fathers) ἐκοιμήθησαν, (they-were-reposed-unto," πάντα ( all ) οὕτως (unto-the-one-this) διαμένει (it-stayeth-through) ἀπ' (off) ἀρχῆς (of-a-firsting) κτίσεως. (of-a-creating)
3:4. dicentes ubi est promissio aut adventus eius ex quo enim patres dormierunt omnia sic perseverant ab initio creaturaeSaying: Where is his promise or his coming? For since the time that the fathers slept, all things continue as they were from the beginning of the creation.
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.
3:4. saying: “Where is his promise or his advent? For from the time that the fathers have slept, all things have continued just as they were from the beginning of creation.”
3:4. And saying, 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.
And saying, 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:

4: и говорящие: где обетование пришествия Его? Ибо с тех пор, как стали умирать отцы, от начала творения, всё остается так же.
3:4  καὶ λέγοντες, ποῦ ἐστιν ἡ ἐπαγγελία τῆς παρουσίας αὐτοῦ; ἀφ᾽ ἧς γὰρ οἱ πατέρες ἐκοιμήθησαν, πάντα οὕτως διαμένει ἀπ᾽ ἀρχῆς κτίσεως.
3:4. dicentes ubi est promissio aut adventus eius ex quo enim patres dormierunt omnia sic perseverant ab initio creaturae
Saying: Where is his promise or his coming? For since the time that the fathers slept, all things continue as they were from the beginning of the creation.
3:4. saying: “Where is his promise or his advent? For from the time that the fathers have slept, all things have continued just as they were from the beginning of creation.”
3:4. And saying, 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.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:4: Where is the promise of his coming? - Perhaps the false teachers here referred to were such as believed in the eternity of the world: the prophets and the apostles had foretold its destruction, and they took it for granted, if this were true, that the terrestrial machine would have begun long ago to have shown some symptoms of decay; but they found that since the patriarchs died all things remained as they were from the foundation of the world; that is, men were propagated by natural generation, one was born and another died, and the course of nature continued regular in the seasons, succession of day and night, generation and corruption of animals and vegetables, etc.; for they did not consider the power of the Almighty, by which the whole can be annihilated in a moment, as well as created. As, therefore, they saw none of these changes, they presumed that there would be none, and they intimated that there never had been any. The apostle combats this notion in the following verse.
Albert Barnes: Notes on the Bible - 1834
3:4: And saying, Where is the promise of his coming? - That is, either, Where is the "fulfillment" of that promise; or, Where are the "indications" or "signs" that he will come? They evidently meant to imply that the promise had utterly failed; that there was not the slightest evidence that it would be accomplished; that they who had believed this were entirely deluded. It is possible that some of the early Christians, even in the time of the apostles, had undertaken to fix the time when these events would occur, as many have done since; and that as that time had passed by, they inferred that the prediction had utterly failed. But whether this were so or not, it was easy to allege that the predictions respecting the second coming of the "Saviour" seemed to imply that the end of the world was near, and that there were no indications that they would be fulfilled. The laws of nature were uniform, as they had always been, and the alleged promises had failed.
For since the fathers fell asleep - Since they "died" - death being often, in the Scriptures, as elsewhere, represented as sleep. Joh 11:11 note; Co1 11:30 note. This reference to the "fathers," by such scoffers, was probably designed to be ironical and contemptuous. Perhaps the meaning may be thus expressed: "Those old men, the prophets, indeed foretold this event. They were much concerned and troubled about it; and their predictions alarmed others, and filled their bosoms with dread. They looked out for the signs of the end of the world, and expected that that day was drawing near. But those good men have died. They lived to old age, and then died as others; and since they have departed, the affairs of the world have gone on very much as they did before. The earth is suffered to have rest, and the laws of nature operate in the same way that they always did." It seems not improbable that the immediate reference in the word "fathers" is not to the prophets of former times, but to aged and pious men of the times of the apostles, who had dwelt much on this subject, and who had made it a subject of conversation and of preaching. Those old men, said the seeing objector, have died like others; and, notwithstanding their confident predictions, things now move on as they did from the beginning.
All things continue as they were, from the beginning of the creation - That is, the laws of nature are fixed and settled. The argument here - for it was doubtless designed to be an argument - is based on the stability of the laws of nature, and the uniformity of the course of events. Thus far, all these predictions had failed. Things continued to go on as they had always done. The sun rose and set; the tides ebbed and flowed; the seasons followed each other in the usual order; one generation succeeded another, as had always been the case; and there was every indication that those laws would continue to operate as they had always done. This argument for the stability of the earth, and against the prospect of the fulfillment of the predictions of the Bible, would have more force with many minds now than it had then, for 1, 800 years (circa 1880's) more have rolled away, and the laws of nature remain the same. Meantime, the expectations of those who have believed that the world was coming to an end have been disappointed; the time set for this by many interpreters of Scripture has passed by; men have looked out in vain for the coming of the Saviour, and sublunary affairs move on as they always have done. Still there are no indications of the coming of the Saviour; and perhaps it would be said that the farther men search, by the aid of science, into the laws of nature, the more they become impressed with their stability, and the more firmly they are convinced of the improbability that the world will be destroyed in the manner in which it is predicted in the Scriptures that it will be. The specious and plausible objection arising from this source, the apostle proposes to meet in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: where: Gen 19:14; Ecc 1:9, Ecc 8:11; Isa 5:18, Isa 5:19; Jer 5:12, Jer 5:13, Jer 17:15; Eze 12:22-27; Mal 2:17; Mat 24:28; Luk 12:45
from the beginning: Mar 13:19; Rev 3:14
Geneva 1599
(3) And saying, 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.
(3) The reason that these mockers pretend that the course of nature is as it was from the beginning, therefore the world was from everlasting, and shall be forever.
John Gill
And saying, Where is the promise of his coming?.... That is, of the coming of the Lord and Saviour, 2Pet 3:2; the object of their scorn and derision, and whom they name not, through contempt; and the meaning is, what is become of the promise of his coming? where the accomplishment of it? The prophets foretold he would come; he himself said he would come again, Jn 14:3; the angels, at his ascension, declared he would come from heaven in like manner as he went up, Acts 1:11; and all his apostles gave out that he would appear a second time to judge both quick and dead, Acts 10:42 1Pet 4:5, and that his coming was at hand, Phil 4:5; but where is the fulfilment of all this? he is not come, nor is there any sign or likelihood of it:
for since the fathers fell asleep; or "died": which is the language of the Scriptures, and here sneered at by these men, who believe them so fast asleep as never to be awaked or raised more; and by "the fathers" they mean the first inhabitants of the world, as Adam, Abel, Seth, &c. and all the patriarchs and prophets in all ages; the Ethiopic version renders it, "our first fathers":
all things continue as they were from the beginning of the creation; reasoning from the settled order of things, the constant revolution of the sun, moon, and stars, the permanency of the earth, and the succession of the inhabitants of it, to the future continuance of things, without any alteration; and consequently, that Christ would not come, as was promised, to raise the dead, judge mankind destroy the world, and set up a new state of things: the fallacy of which reasoning is exposed by the apostle in the following words.
John Wesley
Saying, Where is the promise of his coming - To judgment (They do not even deign to name him.) We see no sign of any such thing. For ever since the fathers - Our first ancestors. Fell asleep, all things - Heaven. water, earth. Continue as they were from the beginning of the creation - Without any such material change as might make us believe they will ever end.
Robert Jamieson, A. R. Fausset and David Brown
(Compare Ps 10:11; Ps 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 (2Pet 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.
3:53:5: Եւ զայն մոռացեա՛լ իցէ նոցա՝ որք զայսն կամին. եթէ երկինք՝ եղե՛ն իսկզբանէ, եւ երկիր՝ ՚ի ջրոց, եւ ջուրք՝ հաստատեալ կան բանիւն Աստուծոյ[3114]. [3114] Ոմանք. Որ զայսն կամիցին... եւ երկիրս ՚ի վերայ ջրոց. եւ ջուրք հաստատեալ կայ բանիւն։ Յօրինակին պակասէր. Հաստատեալ կան բա՛՛։
5 Եւ այս բանը ուզողները մոռացութեան են տուել այն, որ ի սկզբանէ եղել է երկինքը, եւ երկիրը՝ ջրերից, եւ՝ ջրերը, որ մնում են հաստատ Աստծու խօսքով.
5 Քանզի անոնք որոնց ուզածը այս է, այն բանը մոռցեր են, թէ երկինք առաջուընէ կար ու երկիր ջուրերէն եւ ջուրերով հաստատ կեցեր է Աստուծոյ խօսքովը.
Եւ զայն մոռացեալ իցէ նոցա, որք զայսն կամին, եթէ երկինք եղեն ի սկզբանէ, եւ երկիր ի ջրոց եւ [14]ջուրք հաստատեալ կան բանիւն Աստուծոյ:

3:5: Եւ զայն մոռացեա՛լ իցէ նոցա՝ որք զայսն կամին. եթէ երկինք՝ եղե՛ն իսկզբանէ, եւ երկիր՝ ՚ի ջրոց, եւ ջուրք՝ հաստատեալ կան բանիւն Աստուծոյ[3114].
[3114] Ոմանք. Որ զայսն կամիցին... եւ երկիրս ՚ի վերայ ջրոց. եւ ջուրք հաստատեալ կայ բանիւն։ Յօրինակին պակասէր. Հաստատեալ կան բա՛՛։
5 Եւ այս բանը ուզողները մոռացութեան են տուել այն, որ ի սկզբանէ եղել է երկինքը, եւ երկիրը՝ ջրերից, եւ՝ ջրերը, որ մնում են հաստատ Աստծու խօսքով.
5 Քանզի անոնք որոնց ուզածը այս է, այն բանը մոռցեր են, թէ երկինք առաջուընէ կար ու երկիր ջուրերէն եւ ջուրերով հաստատ կեցեր է Աստուծոյ խօսքովը.
zohrab-1805▾ eastern-1994▾ western am▾
3:55: Думающие так не знают, что вначале словом Божиим небеса и земля составлены из воды и водою:
3:5  λανθάνει γὰρ αὐτοὺς τοῦτο θέλοντας, ὅτι οὐρανοὶ ἦσαν ἔκπαλαι καὶ γῆ ἐξ ὕδατος καὶ δι᾽ ὕδατος συνεστῶσα τῶ τοῦ θεοῦ λόγῳ,
3:5. λανθάνει (It-secludeth) γὰρ (therefore) αὐτοὺς (to-them,"τοῦτο (the-one-this,"θέλοντας (to-determining) ὅτι (to-which-a-one) οὐρανοὶ (skies) ἦσαν (they-were) ἔκπαλαι (out-unto-past) καὶ (and) γῆ (a-soil) ἐξ (out) ὕδατος (of-a-water) καὶ (and) δι' (through) ὕδατος (of-a-water) συνεστῶσα (having-had-come-to-stand-together) τῷ (unto-the-one) τοῦ (of-the-one) θεοῦ (of-a-Deity) λόγῳ, (unto-a-forthee,"
3:5. latet enim eos hoc volentes quod caeli erant prius et terra de aqua et per aquam consistens Dei verboFor this they are wilfully ignorant of: That the heavens were before, and the earth out of water and through water, consisting by the word of God:
5. For this they wilfully forget, that there were heavens from of old, and an earth compacted out of water and amidst water, by the word of God;
3:5. But they willfully ignore this: that the heavens existed first, and that the earth, from water and through water, was established by the Word of God.
3:5. 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:
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:

5: Думающие так не знают, что вначале словом Божиим небеса и земля составлены из воды и водою:
3:5  λανθάνει γὰρ αὐτοὺς τοῦτο θέλοντας, ὅτι οὐρανοὶ ἦσαν ἔκπαλαι καὶ γῆ ἐξ ὕδατος καὶ δι᾽ ὕδατος συνεστῶσα τῶ τοῦ θεοῦ λόγῳ,
3:5. latet enim eos hoc volentes quod caeli erant prius et terra de aqua et per aquam consistens Dei verbo
For this they are wilfully ignorant of: That the heavens were before, and the earth out of water and through water, consisting by the word of God:
3:5. But they willfully ignore this: that the heavens existed first, and that the earth, from water and through water, was established by the Word of God.
3:5. 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:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-7: Опровергая лжеучение лиц, отрицавших возможность для Творца по свободной воле изменить лицо земли и весь мир, Апостол доказывает, что для творческой воли Божией это вполне возможно. Издавна существовали небо и земля - из воды (ex udatoV) и водою (dΐ udatoV): "из воды, как причины вещественной, и водою, как причиною совершительной; ибо вода содержит землю, связуя пыль оной и доставляя ей твердость, а если бы этого не было, то земля необходимо превратилась бы в пыль и воздух" (блаж. Феофил.). При этом творческою силою было всемогущее слово Божие (ст. 5, см. Быт 1:2: сл.). И хотя ничто, по-видимому, не предвещало погибели мира, однако, по велению того же слова Божия, мир был погублен водою потока (ст. 6, см. Быт 7:17) - "погиб принимай не о всем мире, но об одних только животных, которые представляют собою как бы весь мир, ибо созданный без них мир не был бы миром" (блаж. Феофил.). И как в мировой катастрофе потопа над миром был совершен суд воздействующим словом Божиим, так и в будущем имеет наступить мировая катастрофа - уничтожение Мира огнем - по велению и действию того же слова Божия, ст. 7. "Таким образом, как во время потопа последовало разрушение через воду, так и теперь предлежит разрушиться всему через огонь. Две главные стихии вселенной, вода и огонь, от которых получают бытие еще две стихии, воздух от испаряющихся вод, и земля от вод сгущающихся, испарение же ею и сгущение производится огнем... Итак, если две только стихии и первое истребление нечестивых было через воду, то совершенно необходимо, говорит, чтобы второе погубление нечестивых совершилось чрез огонь" (блаж. Феофил.). Учение об уничтожении мира огнем, ст. 7, ниже, ст. 10, подробнее раскрываемое, не встречаемое в других новозаветных писаниях, является оригинальным учением Ап. Петра. Тем не менее, было бы совершенно ошибочно искать первоисточник учения в Гераклитовской или стоической философии, когда оно непосредственно примыкает к кругу ветхозаветных представлений о последнем суде над миром и новозаветных представлений об очистительной силе огня. Иудейское предание приписывало еще Адаму предсказание о двукратной гибели мира, один раз от воды, другой раз - от огня (Иосифа Флав. Иуд. Древн. 1:2, 3). Пророки Исаия (Ис LXVI:16), Амос (Ам 7:4) и Даниил (II:9) представляли суд Божий над миром совершаемым при посредстве огня. И в Новом Завете неоднократно встречаем представление об огне, как об очистительной силе (Мф 3:12; 1Пет. 1:7; 1Кор.3:13-15). "И мы имеем обыкновение подвергать некоторые вещи действию огня, не для того, чтобы уничтожить их, но для того, чтобы придать им чистоту и блеск. Подобное и Бог обещает сделать при кончине века посредством огня... Необходим будет огненный потоп, т. е. разрушение, хотя и не всецелое, разрушение не душ, но и не тел. Ибо всем нам должно явиться пред судилище Христово (2Кор. 5:10), не без тел - с одними только душами, но вместе с нетленными телами. Ибо как может быть наказана одна душа без тела, когда она носит на себе соделанное его через тело? Ибо Праведному Судии не свойственно, когда двое погрешили в одном и том же, одного прощать, а на другого слагать тяжесть вины" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
3:5: For this they willingly are ignorant of - They shut their eyes against the light, and refuse all evidence; what does not answer their purpose they will not know. And the apostle refers to a fact that militates against their hypothesis, with which they refused to acquaint themselves; and their ignorance he attributes to their unwillingness to learn the true state of the case.
By the word of God the heavens were of old - I shall set down the Greek text of this extremely difficult clause: Ουρανοι ησαν εκπαλαι, και γη εξ ὑδατος και δι' ὑδατος συνεστωσα, τῳ του Θεου λογῳ· translated thus by Mr. Wakefield: "A heaven and an earth formed out of water, and by means of water, by the appointment of God, had continued from old time." By Dr. Macknight thus; "The heavens were anciently, and the earth of water: and through water the earth consists by the word of God." By Kypke thus: "The heavens were of old, and the earth, which is framed, by the word of God, from the waters, and between the waters." However we take the words, they seem to refer to the origin of the earth. It was the opinion of the remotest antiquity that the earth was formed out of water, or a primitive moisture which they termed ὑλη, hule, a first matter or nutriment for all things; but Thales pointedly taught αρχην δε των παντως ὑδωρ ειναι, that all things derive their existence from water, and this very nearly expresses the sentiment of Peter, and nearly in his own terms too. But is this doctrine true? It must be owned that it appears to be the doctrine of Moses: In the beginning, says he, God made the heavens and the earth; and the earth was without form and void; and darkness was upon the face of the deep. Now, these heavens and earth which God made in the beginning, and which he says were at first formless and empty, and which he calls the deep, are in the very next verse called waters; from which it is evident that Moses teaches that the earth was made out of some fluid substance, to which the name of water is properly given. And that the earth was at first in a fluid mass is most evident from its form; it is not round, as has been demonstrated by measuring some degrees near the north pole, and under the equator; the result of which proved that the figure of the earth was that of an oblate spheroid, a figure nearly resembling that of an orange. And this is the form that any soft or elastic body would assume if whirled rapidly round a center, as the earth is around its axis. The measurement to which I have referred shows the earth to be flatted at the poles, and raised at the equator. And by this measurement it was demonstrated that the diameter of the earth at the equator was greater by about twenty-five miles than at the poles.
Now, considering the earth to be thus formed εξ ὑδατος, of water, we have next to consider what the apostle means by δι' ὑδατος, variously translated by out of, by means of, and between, the water.
Standing out of the water gives no sense, and should be abandoned. If we translate between the waters, it will bear some resemblance to Gen 1:6, Gen 1:7 : And God said, Let there be a firmament in the midst of, בתוך bethoch, between, the waters; and let it divide the waters from the waters: and God divided the waters which were under the firmament from the waters which were above the firmament; then it may refer to the whole of the atmosphere, with which the earth is everywhere surrounded, and which contains all the vapours which belong to our globe, and without which we could neither have animal nor vegetative life. Thus then the earth, or terraqueous globe, which was originally formed out of water, subsists by water; and by means of that very water, the water compacted with the earth - the fountains of the great deep, and the waters in the atmosphere - the windows of heaven, Gen 7:11, the antediluvian earth was destroyed, as St. Peter states in the next verse: the terraqueous globe, which was formed originally of water or a fluid substance, the chaos or first matter, and which was suspended in the heavens - the atmosphere, enveloped with water, by means of which water it was preserved; yet, because of the wickedness of its inhabitants, was destroyed by those very same waters out of which it was originally made, and by which it subsisted.
Albert Barnes: Notes on the Bible - 1834
3:5: For this they willingly are ignorant of - Λαιθάνει γὰρ αὐτοὺς τοῦτο θέλοντας Laithanei gar autous touto thelontas. There is some considerable variety in the translation of this passage. In our common version the Greek word (θέλοντας thelontas) is rendered as if it were an adverb, or as if it referred to their "ignorance" in regard to the event; meaning, that while they might have known this fact, they took no pains to do it, or that they preferred to have its recollection far from their minds. So Beza and Luther render it. Others, however, take it as referring to what follows, meaning, "being so minded; being of that opinion; or affirming." So Bloomfield, Robinson (Lexicon), Mede, Rosenmuller, etc. According to this interpretation the sense is, "They who thus will or think; that is, they who hold the opinion that all things will continue to remain as they were, are ignorant of this fact that things have not always thus remained; that there has been a destruction of the world once by water."
The Greek seems rather to demand this interpretation; and then the sense of the passage will be, "It is concealed or hidden from those who hold this opinion, that the earth has been once destroyed." It is implied, whichever interpretation is adopted, that the will was concerned in it; that they were influenced by that rather than by sober judgment and by reason; and whether the word refers to their "ignorance," or to their "holding that opinion," there was obstinacy and perverseness about it. The "will" has usually more to do in the denial and rejection of the doctrines of the Bible than the "understanding" has. The argument which the apostle appeals to in reply to this objection is a simple one. The adversaries of the doctrine affirmed that the laws of nature had always remained the same, and they affirmed that they always would. The apostle denies the fact which they assumed, in the sense in which they affirmed it, and maintains that those laws have not been so stable and uniform that the world has never been destroyed by an overwhelming visitation from God. It has been destroyed by a flood; it may be again by fire. There was the same improbability that the event would occur, so far as the argument from the stability of the laws of nature is concerned, in the one case that there is in the other, and consequently the objection is of no force.
That by the word of God - By the command of God. "He spoke, and it was done." Compare Gen 1:6, Gen 1:9; Psa 33:9. The idea here is, that everything depends on his word or will. As the heavens and the earth were originally made by his command, so by the same command they can be destroyed.
The heavens were of old - The heavens were formerly made, Gen 1:1. The word "heaven" in the Scriptures sometimes refers to the atmosphere, sometimes to the starry worlds as they appear above us, and sometimes to the exalted place where God dwells. Here it is used, doubtless, in the popular signification, as denoting the heavens as they "appear," embracing the sun, moon, and stars.
And the earth standing out of the water and in the water - Margin, "consisting." Greek, συνεστῶσα sunestō sa. The Greek word, when used in an intransitive sense, means "to stand with," or "together;" then tropically, "to place together," to constitute, place, bring into existence - Robinson. The idea which our translators seem to have had is, that, in the formation of the earth, a part was out of the water, and a part under the water; and that the former, or the inhabited portion, became entirely submerged, and that thus the inhabitants perished. This was not, however, probably the idea of Peter. He doubtless has reference to the account given in Gen. 1: of the creation of the earth, in which water performed so important a part. The thought in his mind seems to have been, that "water" entered materially into the formation of the earth, and that in its very origin there existed the means by which it was destroyed afterward.
The word which is rendered "standing" should rather be rendered "consisting of," or "constituted of;" and the meaning is, that the creation of the earth was the result of the divine agency acting on the mass of elements which in Genesis is called "waters," Gen 1:2, Gen 1:6-7, Gen 1:9. There was at first a vast fluid, an immense unformed collection of materials, called "waters," and from that the earth arose. The point of time, therefore, in which Peter looks at the earth here, is not when the mountains, and continents, and islands, seem to be standing partly out of the water and partly in the water, but when there was a vast mass of materials called "waters" from which the earth was formed. The phrase "out of the water" (ἐξ ὕδατος ex hudatos) refers to the origin of the earth. It was formed "from," or out of, that mass. The phrase "in the water" (δἰ ὕδατος di' hudatos) more properly means "through" or "by." It does not mean that the earth stood in the water in the sense that it was partly submerged; but it means not only that the earth arose "from" that mass that is called "water" in Gen. 1, but that that mass called "water" was in fact the grand material out of which the earth was formed. It was "through" or "by means of" that vast mass of mingled elements that the earth was made as it was. Everything arose out of that chaotic mass; through that, or by means of that, all things were formed, and from the fact that the earth was thus formed out of the water, or that water entered so essentially into its formation, there existed causes which ultimately resulted in the deluge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: they willingly: Pro 17:16; Joh 3:19, Joh 3:20; Rom 1:28; Th2 2:10-12
by the word: Gen 1:6, Gen 1:9; Psa 24:2, Psa 33:6, Psa 136:6; Heb 11:3
standing: Gr. consisting, Col 1:17
Geneva 1599
(4) For this they willingly are ignorant of, that by the word of God the heavens were of old, and the (b) earth standing out of the water and in the water:
(4) He sets against them the creation of heaven and earth by the word of God, which these men are willingly ignorant of.
(b) Which appeared, when the waters were gathered together into one place.
John Gill
For this they willingly are ignorant of,.... Namely, what follows; for as these men were such as had professed Christianity, and had the advantage of revelation, and had the opportunity of reading the Scriptures, they might have known that the heavens and the earth were from the beginning; and that they were made by the word of God; and that the earth was originally in such a position and situation as to be overflowed with a flood, and that it did perish by a general inundation; and that the present heavens and earth are kept and reserved for a general burning; and it might be discerned in nature, that there are preparations making for an universal conflagration; but all this they chose not to know, and affected ignorance of: particularly
that by the word of God the heavens were of old: not only in the times of Noah, but "from the beginning"; as the Ethiopic version reads, and which agrees with the account in Gen 1:1; by "the heavens" may be meant both the third heaven, and the starry heavens, and the airy heavens, with all their created inhabitants; and especially the latter, since these were concerned in, and affected with the general deluge; and these were in the beginning of time, out of nothing brought into being, and so were not eternal, and might be destroyed again, or at least undergo a change, even though they were of old, and of long duration: for it was "by the word of God" that they at first existed, and were so long preserved in being; either by the commanding word of God, by his powerful voice, his almighty fiat, who said, Let it be done, and it was done, and who commanded beings to rise up out of nothing, and they did, and stood fast; and so the Arabic version renders it, "by the command of God"; or by his eternal Logos, the essential Word of God, the second Person in the Trinity, who is often in Scripture called the Word, and the Word of God, and, as some think, by the Apostle Peter, 1Pet 1:23, and certain it is that the creation of all things is frequently ascribed to him; see Jn 1:16; wherefore by the same Word they might be dissolved, and made to pass away, as they will:
and the earth standing out of the water and in the water; that is, "by the Word of God"; for this phrase, in the original text, is placed after this clause, and last of all; and refers not only to the being of the heavens of old, but to the rise, standing, and subsistence of the earth, which is here particularly described for the sake of the deluge, the apostle afterwards mentions: and it is said to be "standing out of the water", or "consisting out of it"; it consists of it as a part; the globe of the earth is terraqueous, partly land and partly water; and even the dry land itself has its rise and spring out of water; the first matter that was created is called the deep, and waters in which darkness was, and upon which the Spirit of God moved, Gen 1:2; agreeably to which Thales the Milesian asserted (t), that water was the principle of all things; and the Ethiopic version here renders the words thus, "and the Word of God created also the earth out of water, and confirmed it": the account the Jews give of the first formation of the world is this (u);
"at first the world was , "water in water"; what is the sense (of that passage Gen 1:2;) "and the Spirit of God moved upon the face of the waters?" he returned, and made it snow; he casteth forth his ice like morsels, Ps 147:17; he returned and made it earth; "for to the snow he saith, Be thou earth", Job 37:6, and the earth stood upon the waters; "to him that stretched out the earth above the waters", Ps 136:6;''
however, certain it is, that the earth was first covered with water, when at the word, and by the command of God, the waters fled and hasted away, and were gathered into one place, and the dry land rose up and appeared; and then it was that it "stood out of the water"; see Gen 1:9; moreover, the earth consists, or is kept and held together by water; there is a general humidity or moisture that runs through it, by which it is compacted together, or otherwise it would resolve into dust, and by which it is fit for the production, increase, and preservation of vegetables and other things, which it otherwise would not be: and it is also said to stand "in the water", or by the water; upon it, according to Ps 24:2; or rather in the midst of it, there being waters above the firmament or expanse; in the airy heavens, in the clouds all around the earth, called the windows of heaven; and water below the firmament or expanse, in the earth itself; besides the great sea, a large body of waters is in the midst of the earth, in the very bowels of it, which feed rivers, and form springs, fountains and wells, called "the fountains of the great deep", Gen 7:11; and in this position and situation was the earth of old, and so was prepared in nature for a general deluge, and yet was preserved firm and stable by the word of God, for a long series of time; so the Arabic version renders it, "and the earth out of the water, and in the water, stood stable, by the command of God"; but when it was his pleasure, he brought the flood on the world of the ungodly, of which an account follows.
(t) Vid. Laert. l. i. in Vit. Thaletis. (u) T. Hieros. Chagiga, fol. 77. 1.
John Wesley
For this they are willingly ignorant of - They do not care to know or consider. That by the almighty word of God - Which bounds the duration of all things, so that it cannot be either longer or shorter. Of old - Before the flood. The aerial heavens were, and the earth - Not as it is now, but standing out of the water and in the water - Perhaps the interior globe of earth was fixed in the midst of the great deep, the abyss of water; the shell or exterior globe standing out of the water, covering the great deep. This, or some other great and manifest difference between the original and present constitution of the terraqueous globe, seems then to have been so generally known, that St. Peter charges their ignorance of it totally upon their wilfulness.
Robert Jamieson, A. R. Fausset and David Brown
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 2Pet 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 (2Pet 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].
3:63:6: վասն որոյ երբեմն աշխարհ ջրհեղեղա՛ւ ապականեալ կորեաւ[3115]։ [3115] Ոմանք. Երբեմն աշխարհս։
6 դրա համար էլ այն ժամանակուայ աշխարհը ապականուելով կործանուեց ջրհեղեղով:
6 Որով հին ապականուած աշխարհը ջրհեղեղով կորսուեցաւ։
վասն որոյ երբեմն աշխարհ ջրհեղեղաւ ապականեալ կորեաւ:

3:6: վասն որոյ երբեմն աշխարհ ջրհեղեղա՛ւ ապականեալ կորեաւ[3115]։
[3115] Ոմանք. Երբեմն աշխարհս։
6 դրա համար էլ այն ժամանակուայ աշխարհը ապականուելով կործանուեց ջրհեղեղով:
6 Որով հին ապականուած աշխարհը ջրհեղեղով կորսուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:66: потому тогдашний мир погиб, быв потоплен водою.
3:6  δι᾽ ὧν ὁ τότε κόσμος ὕδατι κατακλυσθεὶς ἀπώλετο·
3:6. δι' (through) ὧν ( of-which ) ὁ (the-one) τότε (to-the-one-which-also) κόσμος (a-configuration) ὕδατι (unto-a-water) κατακλυσθεὶς (having-been-dashed-down) ἀπώλετο : ( it-had-destructed-off )
3:6. per quae ille tunc mundus aqua inundatus periitWhereby the world that then was, being overflowed with water, perished.
6. by which means the world that then was, being overflowed with water, perished:
3:6. By water, the former world then, having been inundated with water, perished.
3:6. Whereby the world that then was, being overflowed with water, perished:
Whereby the world that then was, being overflowed with water, perished:

6: потому тогдашний мир погиб, быв потоплен водою.
3:6  δι᾽ ὧν ὁ τότε κόσμος ὕδατι κατακλυσθεὶς ἀπώλετο·
3:6. per quae ille tunc mundus aqua inundatus periit
Whereby the world that then was, being overflowed with water, perished.
3:6. By water, the former world then, having been inundated with water, perished.
3:6. Whereby the world that then was, being overflowed with water, perished:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:6: Whereby - Δι ̓ ὧν Di' hō n. Through which, or by means of which. The pronoun here is in the plural number, and there has been much difference of opinion as to what it refers. Some suppose that it refers to the heavens mentioned in the preceding verse, and to the fact that the windows of heaven were opened in the deluge (Doddridge), others that the Greek phrase is taken in the sense of (διὸ dio) "whence." Wetstein supposes that it refers to the "heavens and the earth." But the most obvious reference, though the plural number is used, and the word "water" in the antecedent is in the singular, is to "water." The fact seems to be that the apostle had the "waters" mentioned in Genesis prominently in his eye, and meant to describe the effect produced "by" those waters. He has also twice, in the same sentence, referred to "water" - "out of the water and in the water." It is evidently to these "waters" mentioned in Genesis, out of which the world was originally made, that he refers here. The world was formed from that fluid mass; by these waters which existed when the earth was made, and out of which it arose, it was destroyed. The antecedent to the word in the plural number is rather that which was in the mind of the writer, or that of which he was thinking, than the word which he had used.
The world that then was ... - Including all its inhabitants. Rosenmuller supposes that the reference here is to some universal catastrophe which occurred before the deluge in the time of Noah, and indeed before the earth was fitted up in its present form, as described by Moses in Gen. 1. It is rendered more than probable, by the researches of geologists in modern times, that such changes have occurred; but there is no evidence that Pater was acquainted with them, and his purpose did not require that he should refer to them. All that his argument demanded was the fact that the world had been once destroyed, and that therefore there was no improbability in believing that it would be again. They who maintained that the prediction that the earth would be destroyed was improbable, affirmed that there were no signs of such an event; that the laws of nature were stable and uniform; and that as those laws had been so long and so uniformly unbroken, it was absurd to believe that such an event could occur. To meet this, all that was necessary was to show that, in a case where the same objections substantially might be urged, it had actually occurred that the world had been destroyed. There was, in itself considered, as much improbability in believing that the world could be destroyed by water as that it would be destroyed by fire, and consequently the objection had no real force. Notwithstanding the apparent stability of the laws of nature, the world had been once destroyed; and there is, therefore, no improbability that it may be again. On the objections which might have been plausibly urged against the flood, see the notes at Heb 11:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: Pe2 2:5; Gen 7:10-23, Gen 9:15; Job 12:15; Mat 24:38, Mat 24:39; Luk 17:27
Geneva 1599
(5) Whereby the world that then was, being overflowed with (c) water, perished:
(5) Secondly he sets against them the universal flood, which was the destruction of the whole world.
(c) For the waters returning into their former place, this world, that is to say, this beauty of the earth which we see, and all living creatures which live upon the earth, perished.
John Gill
Whereby the world that then was,.... The old world, as it is called in 2Pet 2:5; and as the Ethiopic version here renders it; the world before the flood, that had stood from the creation 1656 years:
being overflowed with water; by the windows of heaven being opened, and the waters over the earth poured down upon it; and by the fountains of the great deep being broken up in it; thus by these waters from above and below, a general inundation was brought upon it; for that the deluge was universal is clear from hence, and from the account by Moses; for as the earth was filled with violence, and all flesh had corrupted its way, God threatened a general destruction, and which was brought by a flood, which overflowed the whole earth; for all the hills that were under the whole heaven were covered with it, and everything that had life in the dry land died, and every living substance was destroyed that was upon the face of the ground; see Gen 6:11; and hence it follows, that hereby the then world
perished; not as to the substance of it, whatever alteration there might be in its form and position; but as to the inhabitants of it; for all creatures, men and cattle, and the creeping things, and fowls of the heaven, were destroyed, excepting Noah and his wife, and his three sons and their wives, and the creatures that were with him in the ark; see Gen 7:23; and by this instance the apostle shows the falsehood of the above assertion, that all things continued as they were from the beginning of the creation; for the earth was covered with water first, and which, by the command of God, was removed, and, after a long series of time, was brought on it again, and by it drowned; and from whence it also appears, that this sort of reasoning used by those scoffers is very fallacious; for though the heavens and the earth may continue for a long time, as they did before the flood, in the same form and situation, it does not follow from thence that they always will, for the contrary is evident from what follows.
John Wesley
Through which - Heaven and earth, the windows of heaven being opened, and the fountains of the great deep broken up. The world that then was - The whole antediluvian race. Being overflowed with water, perished - And the heavens and earth themselves, though they did not perish, yet underwent a great change. So little ground have these scoffers for saying that all things continue as they were from the creation.
Robert Jamieson, A. R. Fausset and David Brown
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.
3:73:7: Եւ այժմ երկինք եւ երկիր նովի՛ն բանիւ գանձեալ են. հրո՛յ պահեալք յօրն դատաստանի, եւ կորստեան ամպարիշտ մարդկան[3116]։ [3116] Ոմանք. Գանձեալ կան։
7 Իսկ այժմ երկինք եւ երկիր պահուած են այդ նոյն խօսքով, վերապահուած են կրակին դատաստանի օրուայ եւ ամբարիշտ մարդկանց կործանման օրուայ համար:
7 Հիմա երկինք ու երկիր պահուած են նոյն խօսքով կրակի համար, մինչեւ դատաստանին ու ամբարիշտ մարդոց կորստեան օրը։
Եւ այժմ երկինք եւ երկիր նովին բանիւ գանձեալ են, հրոյ պահեալք յօրն դատաստանի եւ կորստեան ամբարիշտ մարդկան:

3:7: Եւ այժմ երկինք եւ երկիր նովի՛ն բանիւ գանձեալ են. հրո՛յ պահեալք յօրն դատաստանի, եւ կորստեան ամպարիշտ մարդկան[3116]։
[3116] Ոմանք. Գանձեալ կան։
7 Իսկ այժմ երկինք եւ երկիր պահուած են այդ նոյն խօսքով, վերապահուած են կրակին դատաստանի օրուայ եւ ամբարիշտ մարդկանց կործանման օրուայ համար:
7 Հիմա երկինք ու երկիր պահուած են նոյն խօսքով կրակի համար, մինչեւ դատաստանին ու ամբարիշտ մարդոց կորստեան օրը։
zohrab-1805▾ eastern-1994▾ western am▾
3:77: А нынешние небеса и земля, содержимые тем же Словом, сберегаются огню на день суда и погибели нечестивых человеков.
3:7  οἱ δὲ νῦν οὐρανοὶ καὶ ἡ γῆ τῶ αὐτῶ λόγῳ τεθησαυρισμένοι εἰσὶν πυρί, τηρούμενοι εἰς ἡμέραν κρίσεως καὶ ἀπωλείας τῶν ἀσεβῶν ἀνθρώπων.
3:7. οἱ (the-ones) δὲ (moreover) νῦν (now) οὐρανοὶ (skies) καὶ (and) ἡ (the-one) γῆ (a-soil) τῷ (unto-the-one) αὐτῷ (unto-it) λόγῳ (unto-a-forthee) τεθησαυρισμένοι ( having-had-come-to-be-en-placed-to ,"εἰσὶν (they-be) πυρὶ (unto-a-fire) τηρούμενοι ( being-kept-unto ) εἰς (into) ἡμέραν (to-a-day) κρίσεως (of-a-separating) καὶ (and) ἀπωλείας (of-a-destrucing-off-of) τῶν (of-the-ones) ἀσεβῶν ( of-un-reverent ) ἀνθρώπων. (of-mankinds)
3:7. caeli autem qui nunc sunt et terra eodem verbo repositi sunt igni servati in diem iudicii et perditionis impiorum hominumBut 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 the ungodly men.
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.
3:7. But the heavens and the earth that exist now were restored by the same Word, being reserved unto fire on the day of judgment, and unto the perdition of impious men.
3:7. 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, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men:

7: А нынешние небеса и земля, содержимые тем же Словом, сберегаются огню на день суда и погибели нечестивых человеков.
3:7  οἱ δὲ νῦν οὐρανοὶ καὶ ἡ γῆ τῶ αὐτῶ λόγῳ τεθησαυρισμένοι εἰσὶν πυρί, τηρούμενοι εἰς ἡμέραν κρίσεως καὶ ἀπωλείας τῶν ἀσεβῶν ἀνθρώπων.
3:7. caeli autem qui nunc sunt et terra eodem verbo repositi sunt igni servati in diem iudicii et perditionis impiorum hominum
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 the ungodly men.
3:7. But the heavens and the earth that exist now were restored by the same Word, being reserved unto fire on the day of judgment, and unto the perdition of impious men.
3:7. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:7: But the heavens and the earth, which are now - The present earth and its atmosphere, which are liable to the same destruction, because the same means still exist, (for there is still water enough to drown the earth, and there is iniquity enough to induce God to destroy it and its inhabitants), are nevertheless kept in store, τεθησαυρισμενοι, treasured up, kept in God's storehouse, to be destroyed, not by water, but by fire at the day of judgment.
From all this it appears that those mockers affected to be ignorant of the Mosaic account of the formation of the earth, and of its destruction by the waters of the deluge; and indeed this is implied in their stating that all things continued as they were from the creation. But St. Peter calls them back to the Mosaic account, to prove that this was false; for the earth, etc., which were then formed, had perished by the flood; and that the present earth, etc., which were formed out of the preceding, should, at the day of judgment, perish by the fire of God's wrath.
Albert Barnes: Notes on the Bible - 1834
3:7: But the heavens and the earth which are now - As they now exist. There is no difficulty here respecting what is meant by the word "earth," but it is not so easy to determine precisely how much is included in the word "heavens." It cannot be supposed to mean "heaven" as the place where God dwells; nor is it necessary to suppose that Peter understood by the word all that would now be implied in it, as used by a modern astronomer. The word is doubtless employed in a popular signification, referring to the "heavens as they appear to the eye;" and the idea is, that the conflagration would not only destroy the earth, but would change the heavens as they now appear to us. If, in fact, the earth with its atmosphere should be subjected to an universal conflagration, all that is properly implied in what is here said by Peter would occur.
By the same word - Dependent solely on the will of God. He has only to give command, and all will be destroyed. The laws of nature have no stability independent of his will, and at his pleasure all things could be reduced to nothing, as easily as they were made. A single word, a breath of command, from one Being, a Being over whom we have no control, would spread universal desolation through the heavens and the earth. Notwithstanding the laws of nature, as they are called, and the precision, uniformity, and power with which they operate, the dependence of the universe on the Creator is as entire as though there were no such laws, and as though all were conducted by the mere will of the Most High, irrespective of such laws. In fact, those laws have no efficiency of their own, but are a mere statement of the way in which God produces the changes which occur, the methods by which He operates who "works all in all." At any moment he could suspend them; that is, he could cease to act, or withdraw his efficiency, and the universe would cease to be.
Are kept in store - Greek, "Are treasured up." The allusion in the Greek word is to anything that is treasured up, or reserved for future use. The apostle does not say that this is the only purpose for which the heavens and the earth are preserved, but that this is one object, or this is one aspect in which the subject may be viewed. They are like treasure reserved for future use.
Reserved unto fire - Reserved or kept to be burned up. See the notes at Pe2 3:10. The first mode of destroying the world was by water, the next will be by fire. That the world would at some period be destroyed by fire was a common opinion among the ancient philosophers, especially the Greek Stoics. What was the foundation of that opinion, or whence it was derived, it is impossible now to determine; but it is remarkable that it should have accorded so entirely with the statements of the New Testament. The authorities in proof that this opinion was entertained may be seen in Wetstein, in loc. See Seneca, N. Q. iii. 28; Cic. N. D. ii. 46; Simplicius in Arist. de Coelo i. 9; Eusebius, P. xv. 18. It is quite remarkable that there have been among the pagan in ancient and modern times so many opinions that accord with the statements of Revelation - opinions, many of them, which could not have been founded on any investigations of science among them, and which must, therefore, have been either the result of conjecture, or handed down by tradition. Whatever may have been their origin, the fact that such opinions pRev_ailed and were believed, may be allowed to have some weight in showing that the statements in the Bible are not improbable.
Against the day of judgment and perdition of ungodly men - The world was destroyed by a flood on account of the wickedness of its inhabitants. It would seem from this passage that it will be destroyed by fire with reference to the same cause; at least, that its destruction by fire will involve the perdition of wicked men. It cannot be inferred from this passage that the world will be as wicked at the general conflagration as it was in the time of Noah; but the idea in the mind of Peter seems to have been, that in the destruction of the world by fire the perdition of the wicked will be involved, or will at that time occur. It also seems to be implied that the fire will accomplish an important agency in that destruction, as the water did on the old world. It is not said, in the passage before us, whether those to be destroyed will be living at that time, or will be raised up from the dead, nor have we any means of determining what was the idea of Peter on that point. All that the passage essentially teaches is, that the world is reserved now with reference to such a consummation by fire; that is, that there are elements kept in store that may be enkindled into an universal conflagration, and that such a conflagration will be attended with the destruction of the wicked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: the heavens: Pe2 3:10; Psa 50:3, Psa 102:26; Isa 51:6; Zep 3:8; Mat 24:35, Mat 25:41; Th2 1:8; Rev 20:11, Rev 21:1
against: Pe2 2:9; Mat 10:15, Mat 11:22, Mat 11:24, Mat 12:36; Mar 6:11; Jo1 4:17
and perdition: Rom 2:5; Phi 1:28; Th2 2:3; Ti1 6:9; Rev 17:8, Rev 17:11
Geneva 1599
(6) 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.
(6) Thirdly, he pronounces that it will not be harder for God to burn heaven and earth with fire, in that day which is appointed for the destruction of the wicked (which he will also do) than it was for him in times past to create them only with his word, and afterward to overwhelm them with water.
John Gill
But the heavens and the earth which are now,.... In being, in distinction from, and opposition to the heavens that were of old, and the earth standing in and out of the water, and the world that then was when the waters of the flood overflowed it:
by the same word are kept in store; that is, by the word of God, as in 2Pet 3:5; and the Syriac, Arabic, and Ethiopic versions read, "by his word"; by the same word that the heavens and the earth were made of old, or in the beginning, are they kept, preserved, and upheld in their being; or "are treasured up"; the heavens and the earth are a rich treasure, they are full of the riches God, as the God of nature and providence; and they are kept with care, as a treasure is, not to be touched or meddled with at present, but must continue in the same position and use; or they are laid up in the stores, and scaled up among the treasures of divine wrath and vengeance, and will be brought out another day, and made use of, to the destruction of the ungodly inhabitants of the world, and to aggravate and increase their misery and ruin: for it is further said of them, that they are
reserved unto fire; for though the world is, and has been preserved a long time without any visible alteration in it, yet it will not be always so preserved: and though it is, and will be kept from being drowned by water again, through the promise and power of God, yet it is kept and reserved for a general conflagration; see 2Pet 3:10. And as the old world was put into a natural situation, so as to be drowned by water, there are now preparations making in nature, in the present world, for the burning of it; witness the fiery meteors, blazing stars, and burning comets in the heavens, and the subterraneous fires in the bowels of the earth, which in some places have already broke out: there are now many volcanos, burning mountains and islands, particularly in Sicily, Italy, and the parts adjacent, the seat of the beast, and where it is very likely the universal conflagration will begin, as Aetna, Vesuvius, Strombilo, and other volcanos; and even in our own island we have some symptoms and appearances of these fires under ground, as fiery eruptions in some places, and the hot waters at the Bath, and elsewhere, show; from all which it is plain that the heavens and earth, that now are, are not as they always were, and will be, but are reserved and prepared for burning; and that things are ripening apace, as men's sins also are, for the general conflagration. Josephus (w) relates, that Adam foretold that there would be a destruction of all things, once by the force of fire, and once by the power and multitude of water; and it is certain the Jews had knowledge of the destruction of the earth by fire, as by water: they say (x),
"that when the law was given to Israel, his (God's) voice went from one end of the world to the other, and trembling laid hold on all the nations of the world in their temples, and they said a song, as it is said, Ps 29:9, "and in his temple doth everyone speak of his glory": all of them gathered together to wicked Balaam, and said to him, what is the voice of the multitude which we hear, perhaps a flood is coming upon the world? he said unto them, "the Lord sitteth upon the flood, yea, the Lord sitteth King for ever", Ps 29:10. Thus hath the Lord swore, that he will not bring a flood upon the world; they replied to him, a flood of water he will not bring, but , "a flood of fire" he will bring, as it is said, Is 66:16, "for by fire will the Lord plead",''
or judge: and hence they speak (y) of the wicked being judged with two sorts of, judgments, by water, and by fire: and, according to our apostle, the heavens and earth are kept and reserved to fire,
against the day of judgment, and perdition of ungodly men; the time when God will judge the world is fixed, though it is not known; and it is called a "day", because of the evidence and light in which things will appear, and the quick dispatch of business in it; and the "judgment" spoken of is the future judgment, and which is certain, and will be universal, righteous, and eternal, and when wicked and ungodly men will be punished with everlasting destruction: the bodies of those that will be alive at the general conflagration will be burnt in it, though not annihilated, and will be raised again, and both soul and body will be destroyed in hell.
(w) Antiqu. Jud. l. 1. c. 2. sect. 3. (x) T. Bab. Zebachim, fol. 116. 1. (y) Zohar in Gen. fol. 50. 4. & 51. 1.
John Wesley
But the heavens and the earth, that are now - Since the flood. Are reserved unto fire at the day wherein God will judge the world, and punish the ungodly with everlasting destruction.
Robert Jamieson, A. R. Fausset and David Brown
(Compare Job 28:5, end).
which are now--"the postdiluvian visible world." In contrast to "that then was," 2Pet 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.
3:83:8: Եւ այս եւս մի՛ լիցի ՚ի ձէնջ ծածկեալ սի՛րելիք, զի մի օր Տեառն իբրեւ զհազա՛ր ամ է, եւ հազար ամ իբրեւ զմի՛ օր[3117]։ [3117] Յօրինակին. Եւ այժմ մի՛ լիցի։ Ոմանք. Եւ այս մի եւս լիցի... եւ հազար ամն իբ՛՛։
8 Բայց այս եւս ձեզնից ծածկուած չլինի, սիրելինե՛ր, որ Տիրոջ համար մէկ օրը՝ ինչպէս հազար տարի է, եւ հազար տարին՝ ինչպէս մէկ օր:
8 Այս մէկ բանը ձեզմէ ծածուկ չմնայ, սիրե՛լիներ, թէ Տէրոջը քով մէկ օրը հազար տարուան պէս է ու հազար տարին՝ մէկ օրուան պէս։
Եւ այս եւս մի՛ լիցի ի ձէնջ ծածկեալ, սիրելիք, զի մի օր Տեառն իբրեւ զհազար ամ է, եւ հազար ամ` իբրեւ զմի օր:

3:8: Եւ այս եւս մի՛ լիցի ՚ի ձէնջ ծածկեալ սի՛րելիք, զի մի օր Տեառն իբրեւ զհազա՛ր ամ է, եւ հազար ամ իբրեւ զմի՛ օր[3117]։
[3117] Յօրինակին. Եւ այժմ մի՛ լիցի։ Ոմանք. Եւ այս մի եւս լիցի... եւ հազար ամն իբ՛՛։
8 Բայց այս եւս ձեզնից ծածկուած չլինի, սիրելինե՛ր, որ Տիրոջ համար մէկ օրը՝ ինչպէս հազար տարի է, եւ հազար տարին՝ ինչպէս մէկ օր:
8 Այս մէկ բանը ձեզմէ ծածուկ չմնայ, սիրե՛լիներ, թէ Տէրոջը քով մէկ օրը հազար տարուան պէս է ու հազար տարին՝ մէկ օրուան պէս։
zohrab-1805▾ eastern-1994▾ western am▾
3:88: Одно то не должно быть сокрыто от вас, возлюбленные, что у Господа один день, как тысяча лет, и тысяча лет, как один день.
3:8  ἓν δὲ τοῦτο μὴ λανθανέτω ὑμᾶς, ἀγαπητοί, ὅτι μία ἡμέρα παρὰ κυρίῳ ὡς χίλια ἔτη καὶ χίλια ἔτη ὡς ἡμέρα μία.
3:8. Ἓν (One) δὲ (moreover) τοῦτο (the-one-this) μὴ (lest) λανθανέτω (it-should-seclude) ὑμᾶς, (to-ye," ἀγαπητοί , ( Excessed-off-unto ,"ὅτι (to-which-a-one) μία (one) ἡμέρα (a-day) παρὰ ( beside ) Κυριῳ ( unto-Authority-belonged ) ὡς (as) χίλια ( thousand ) ἔτη (years) καὶ (and) χίλια ( thousand ) ἔτη ( years ) ὡς ( as ) ἡμέρα ( a-day ) μία. (one)
3:8. unum vero hoc non lateat vos carissimi quia unus dies apud Dominum sicut mille anni et mille anni sicut dies unusBut of this one thing be not ignorant, my beloved, that one day with the Lord is as a thousand years, and a thousand years as one day.
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.
3:8. Yet truly, let this one thing not escape notice, most beloved, that with the Lord one day is like a thousand years, and a thousand years is like one day.
3:8. But, beloved, 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.
But, beloved, 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: Одно то не должно быть сокрыто от вас, возлюбленные, что у Господа один день, как тысяча лет, и тысяча лет, как один день.
3:8  ἓν δὲ τοῦτο μὴ λανθανέτω ὑμᾶς, ἀγαπητοί, ὅτι μία ἡμέρα παρὰ κυρίῳ ὡς χίλια ἔτη καὶ χίλια ἔτη ὡς ἡμέρα μία.
3:8. unum vero hoc non lateat vos carissimi quia unus dies apud Dominum sicut mille anni et mille anni sicut dies unus
But of this one thing be not ignorant, my beloved, that one day with the Lord is as a thousand years, and a thousand years as one day.
3:8. Yet truly, let this one thing not escape notice, most beloved, that with the Lord one day is like a thousand years, and a thousand years is like one day.
3:8. But, beloved, 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Доказав неизбежность кончины мира, и именно посредством огня, Апостол теперь переходит к вопросу о времени наступления кончины мира, имея в виду опровергнуть лжеучение "ругателей" о замедлении парусии и о не исполнившемся будто бы обещании Господа. Вопреки этому лжеучению, Апостол прежде всего, согласно с учением Самого Господа (Мк 13:32), признает время наступления конца мира тайною Божией всеведения и домостроительства, а затем для веры и назидания истинных христиан останавливает два положения: первое - согласно с изречением псалмопевца (пророка Моисея), Пс LXXXIX:4, что все человеческие измерения времени не имеют никакого значения в очах Вечного, пред Которым уравниваются сроки самой различной длительности, напр., один день и тысяча лет, - ст. 8; второе - уже поэтому нельзя думать о каком-либо промедлении со стороны Господа, Который притом имеет особую благую цель - дать всякую возможность всем людям (не исключая и "ругателей" и им подобных) избегнуть гибели и спастись путем покаяния и исправления, ст. 9. Апостол смиренно и себя самого включает в число людей грешных, требующих долготерпения Божия.

Из слов Апостола ст. 8, где он в несколько расширенном виде приводит изречение псалма (L39), хилиасты заключали, что между днями творения и тысячелетиями существования мира должно быть соотношение, почему 7000-й год от сотворения мира или 1492: г. от Р. X. считали годом конца мира. Но как не сбылось это ожидание, так невозможно и всякое другое вычисление об этом предмете, так как изречение псалмопевца и Апостола не имеет, конечно, буквального, математического смысла, итак как полная неизвестность дня и часа пришествия Господа и кончины мира определенно засвидетельствована Самим Господом (Мф XXIV:36; Мк 13:32).
Adam Clarke: Commentary on the Bible - 1831
3:8: Be not ignorant - Though they are wilfully ignorant, neglect not ye the means of instruction.
One day is with the Lord as a thousand years - That is: All time is as nothing before him, because in the presence as in the nature of God all is eternity; therefore nothing is long, nothing short, before him; no lapse of ages impairs his purposes, nor need he wait to find convenience to execute those purposes. And when the longest period of time has passed by, it is but as a moment or indivisible point in comparison of eternity. This thought is well expressed by Plutarch, Consol. ad Apoll.: "If we compare the time of life with eternity, we shall find no difference between long and short. Τα γαρ χιλια, και τα μυρια ετη, στιγμη τις εστιν αοριστος, μαλλον δε μοριον τι βραχυτατον στιγμης· for a thousand or ten thousand years are but a certain indefinite point, or rather the smallest part of a point." The words of the apostle seem to be a quotation from Psa 90:4.
Albert Barnes: Notes on the Bible - 1834
3:8: But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years - This Pe2 3:8-9 is the second consideration by which the apostle meets the objection of scoffers against the doctrine of the second coming of the Saviour. The objection was, that much time, and perhaps the time which had been supposed to be set for his coming, had passed away, and still all things remained as they were. The reply of the apostle is, that no argument could be drawn from this, for that which may seem to be a long time to us is a brief period with God. In the infinity of his own duration there is abundant time to accomplish his designs, and it can make no difference with him whether they are accomplished in one day or extended to one thousand years. Man has but a short time to live, and if he does not accomplish his purposes in a very brief period, he never will. But it is not so with God. He always lives; and we cannot therefore infer, because the execution of His purposes seems to be delayed, that they are abandoned. With Him who always lives it will be as easy to accomplish them at a far distant period as now. If it is His pleasure to accomplish them in a single day, He can do it; if He chooses that the execution shall be deferred to one thousand years, or that one thousand years shall be consumed in executing them, He has power to carry them onward through what seems, to us, to be so vast a duration. The wicked, therefore, cannot infer that they will escape because their punishment is delayed; nor should the righteous fear that the divine promises will fail because ages pass away before they are accomplished. The expression here used, that "one day is with the Lord as a thousand years, etc.," is common in the Rabbinical writings. See Wetstein in loc. A similar thought occurs in Psa 90:4; "For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: be not: Rom 11:25; Co1 10:1, Co1 12:1
that one: Psa 90:4
Geneva 1599
(7) But, beloved, 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.
(7) The taking away of an objection: in that he seems to desire this judgment for a long time, in respect of us it is true, but not before God, which whom there is no time either long or short.
John Gill
But, beloved, be not ignorant of this one thing,.... Here the apostle addresses the saints he writes unto, and for whom he had a tender affection and regard, and for whose welfare he was concerned, lest they should be stumbled at the length of time since the promise of the coming of Christ was given, and which these scoffers object; and therefore he would have them know, observe, and consider this one thing, which might be of great use to them to make their minds easy, and keep up their faith and expectation of the coming of Christ:
that one day is, with the Lord as a thousand years, and a thousand years as one day; referring either to Ps 90:4; or to a common saying among the Jews, founded on the same passage, , "the day of the holy blessed God is a thousand years" (z); suggesting, that though between thirty and forty years had elapsed since the promise was given out that Christ would come again, and should even a thousand, or two thousand years more, run off, before the coming of Christ, yet this should be no objection to the accomplishment of the promise; for though such a number of years is very considerable among men, ye not "with God", as the Arabic and Ethiopic versions read, with whom a thousand years, and even eternity itself, is but as a day, Is 43:13. Unless this phrase should be thought to refer, as it is by some, to the day of judgment, and be expressive of the duration of that: it is certain that the Jews interpreted days of millenniums, and reckoned millenniums by days, and used this phrase in confirmation of it. Thus they say (a),
"in the time to come, which is in the last days, on the sixth day, which is the sixth millennium, when the Messiah comes, for the day of the holy blessed God is a thousand years.''
And a little after,
""the Lord hath created a new thing in the earth, a woman shall compass a man". This is in the time of the Messiah which is in the sixth day.''
And elsewhere (b),
"the sixth degree is called the sixth day, the day of the holy blessed God is a thousand years. And in that day the King Messiah shall come, and it shall be called the feast of gathering, for the holy blessed God will gather in it the captivity of his people.''
So they call the sabbath, or seventh day, the seventh millennium, and interpret (c).
""the song for the sabbath day", Ps 92:1 title, for the seventh millennium, for one day of the holy blessed God is a thousand years.''
To which agrees the tradition of Elias, which runs thus (d);
"it is the tradition of the house of Elias, that the world shall be six thousand years, two thousand years void (of the law), two thousand years the law, and two thousand years the days of the Messiah;''
for they suppose that the six days of the creation were expressive of the six thousand years in which the world will stand; and that the seventh day prefigures the last millennium, in which will be the day of judgment, and the world to come; for
"the six days of the creation (they say (e)) is a sign or intimation of these things: on the sixth day man was created; and on the seventh his work was finished; so the kings of the nations of the world (continue) five millenniums, answering to the five days, in which were created the fowls, and the creeping things of the waters, and other things; and the enjoyment of their kingdom is a little in the sixth, answerable to the creation of the beasts, and living creatures created at this time in the beginning of it; and the kingdom of the house of David is in the sixth millennium, answerable to the creation of man, who knew his Creator, and ruled over them all; and in the end of that millennium will be the day of judgment, answerable to man, who was judged in the end of it; and the seventh is the sabbath, and it is the beginning of the world to come.''
(z) Bereshit Rabba, sect. 8. fol. 7. 3. Vajikra Rabba, sect. 19. fol. 160. 2. Bemidbar Rabba, sect. 14. fol. 216. 1. Shirhashirim Rabba, fol. 20. 1. Zohar in Exod. fol. 60. 1. Tzeror Hammor, fol. 157. 1. & Nishmet Chayim Orat. 1. c. 5. fol. 12. 1. (a) Zohar in Gen. fol. 13. 4. (b) Ib. fol. 16. 1. (c) Bartenora in Misn. Tamid, c. 7. sect. 4. (d) T. Bab. Sanhedrin, fol. 97. 1. & Avoda Zara, fol. 9. 1. (e) Ceseph Misna in Maimon. Hilchot Teshuva, c. 9. sect. 2.
John Wesley
But be not ye ignorant - Whatever they are. Of this one thing - Which casts much light on the point in hand. That one day is with the Lord as a thousand years, and a thousand years as one day - Moses had said, Ps 90:4, "A thousand years in thy sight are as one day;" which St. Peter applies with regard to the last day, so as to denote both his eternity, whereby he exceeds all measure of time in his essence and in his operation; his knowledge, to which all things past or to come are present every moment; his power, which needs no long delay, in order to bring its work to perfection; and his longsuffering, which excludes all impatience of expectation, and desire of making haste. One day is with the Lord as a thousand years - That is, in one day, in one moment he can do the work of a thousand years. Therefore he "is not slow:" he is always equally ready to fulfil his promise. And a thousand years are as one day - That is, no delay is long to God. A thousand years are as one day to the eternal God. Therefore "he is longsuffering:" he gives us space for repentance, without any inconvenience to himself. In a word, with God time passes neither slower nor swifter than is suitable to him and his economy; nor can there be any reason why it should be necessary for him either to delay or hasten the end of all things. How can we comprehend this? If we could comprehend it, St. Peter needed not to have added, with the Lord.
Robert Jamieson, A. R. Fausset and David Brown
be not ignorant--as those scoffers are (2Pet 3:5). Besides the refutation of them (2Pet 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 (Lk 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 2Pet 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 Å“onologe (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].
3:93:9: Ո՛չ յամեցուսցէ Տէր զաւետիսն՝ որպէս ոմանք յամրն համարին, այլ երկայնամի՛տ լինի առ ձեզ. քանզի ո՛չ կամի՝ եթէ ոք կորիցէ, այլ զամենեցո՛ւն հասանել յապաշխարութիւն[3118]։ դէ [3118] Բազումք. Յամր համարին։ Ոմանք. Լինիցի առ ձեզ... այլ զի ամենեցուն հաստատել յա՛՛։
9 Տէրը չի ուշացնի իր խոստումը, ինչպէս կարծում են ոմանք, թէ ուշացած է, այլ համբերատար է ձեր հանդէպ. քանզի չի ուզում, որ որեւէ մէկը կորստեան մատնուի, այլ ուզում է, որ ամէնքը ապաշխարեն:
9 Տէրը չ’ուշացներ իր խոստումը, ինչպէս ոմանք ուշացուցած կը սեպեն, հապա երկայնամիտ կ’ըլլայ. վասն զի չ’ուզեր որ մէ՛կը կորսուի, հապա որ ամէնքը ապաշխարեն։
Ոչ յամեցուսցէ Տէր զաւետիսն, որպէս ոմանք յամր համարին, այլ երկայնամիտ լինի առ [15]ձեզ. քանզի ոչ կամի եթէ ոք կորիցէ, այլ զամենեցուն հասանել յապաշխարութիւն:

3:9: Ո՛չ յամեցուսցէ Տէր զաւետիսն՝ որպէս ոմանք յամրն համարին, այլ երկայնամի՛տ լինի առ ձեզ. քանզի ո՛չ կամի՝ եթէ ոք կորիցէ, այլ զամենեցո՛ւն հասանել յապաշխարութիւն[3118]։ դէ
[3118] Բազումք. Յամր համարին։ Ոմանք. Լինիցի առ ձեզ... այլ զի ամենեցուն հաստատել յա՛՛։
9 Տէրը չի ուշացնի իր խոստումը, ինչպէս կարծում են ոմանք, թէ ուշացած է, այլ համբերատար է ձեր հանդէպ. քանզի չի ուզում, որ որեւէ մէկը կորստեան մատնուի, այլ ուզում է, որ ամէնքը ապաշխարեն:
9 Տէրը չ’ուշացներ իր խոստումը, ինչպէս ոմանք ուշացուցած կը սեպեն, հապա երկայնամիտ կ’ըլլայ. վասն զի չ’ուզեր որ մէ՛կը կորսուի, հապա որ ամէնքը ապաշխարեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: Не медлит Господь [исполнением] обетования, как некоторые почитают то медлением; но долготерпит нас, не желая, чтобы кто погиб, но чтобы все пришли к покаянию.
3:9  οὐ βραδύνει κύριος τῆς ἐπαγγελίας, ὥς τινες βραδύτητα ἡγοῦνται, ἀλλὰ μακροθυμεῖ εἰς ὑμᾶς, μὴ βουλόμενός τινας ἀπολέσθαι ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι.
3:9. οὐ (Not) βραδύνει (it-delayeth,"Κύριος (Authority-belonged,"τῆς (of-the-one) ἐπαγγελίας, (of-a-messaging-upon-unto) ὥς (as) τινες (ones) βραδυτῆτα (to-a-delayness) ἡγοῦνται , ( they-lead-unto ,"ἀλλὰ (other) μακροθυμεῖ (it-long-passioneth-unto) εἰς (into) ὑμᾶς, (to-ye) μὴ (lest) βουλόμενός ( purposing ) τινας (to-ones) ἀπολέσθαι ( to-have-had-destructed-off ,"ἀλλὰ (other) πάντας ( to-all ) εἰς (into) μετάνοιαν (to-a-considering-with-unto) χωρῆσαι. (to-have-spaced-unto)
3:9. non tardat Dominus promissi sed patienter agit propter vos nolens aliquos perire sed omnes ad paenitentiam revertiThe Lord delayeth not his promise, as some imagine, but dealeth patiently for your sake, not willing that any should perish, but that all should return to penance,
9. The Lord is not slack concerning his promise, as some count slackness; but is longsuffering to you-ward, not wishing that any should perish, but that all should come to repentance.
3:9. The Lord is not delaying his promise, as some imagine, but he does act patiently for your sake, not wanting anyone to perish, but wanting all to be turned back to penance.
3:9. 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, as some men count slackness; but is longsuffering to us- ward, not willing that any should perish, but that all should come to repentance:

9: Не медлит Господь [исполнением] обетования, как некоторые почитают то медлением; но долготерпит нас, не желая, чтобы кто погиб, но чтобы все пришли к покаянию.
3:9  οὐ βραδύνει κύριος τῆς ἐπαγγελίας, ὥς τινες βραδύτητα ἡγοῦνται, ἀλλὰ μακροθυμεῖ εἰς ὑμᾶς, μὴ βουλόμενός τινας ἀπολέσθαι ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι.
3:9. non tardat Dominus promissi sed patienter agit propter vos nolens aliquos perire sed omnes ad paenitentiam reverti
The Lord delayeth not his promise, as some imagine, but dealeth patiently for your sake, not willing that any should perish, but that all should return to penance,
3:9. The Lord is not delaying his promise, as some imagine, but he does act patiently for your sake, not wanting anyone to perish, but wanting all to be turned back to penance.
3:9. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Destruction of the World.A. D. 67.
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. 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.

We are here told that the Lord is not slack--he does not delay beyond the appointed time; as God kept the time that he had appointed for the delivering of Israel out of Egypt, to a day (Exod. xii. 41), so he will keep to the time appointed in coming to judge the world. What a difference is there between the account which God makes and that which men make! Good men are apt to think God stays beyond the appointed time, that is, the time which they have set for their own and the church's deliverance; but they set one time and God sets another, and he will not fail to keep the day which he has appointed. Ungodly men dare charge a culpable slackness upon God, as if he had slipped the time, and laid aside the thoughts of coming. But the apostle assures us,

I. That what men count slackness is truly long-suffering, and that to us-ward; it is giving more time to his own people, whom he has chosen before the foundation of the world, many of whom are not as yet converted; and those who are in a state of grace and favour with God are to advance in knowledge and holiness, and in the exercise of faith and patience, to abound in good works, doing and suffering what they are called to, that they may bring glory to God, and improve in a meetness for heaven; for God is not willing that any of these should perish, but that all of them should come to repentance. Here observe, 1. Repentance is absolutely necessary in order to salvation. Except we repent, we shall perish, Luke xiii. 3, 5. 2. God has no delight in the death of sinners: as the punishment of sinners is a torment to his creatures, a merciful God does not take pleasure in it; and though the principal design of God in his long-suffering is the blessedness of those whom he has chosen to salvation, through sanctification of the spirit, and belief of the truth, yet his goodness and forbearance do in their own nature invite and call to repentance all those to whom they are exercised; and, if men continue impenitent when God gives them space to repent, he will deal more severely with them, though the great reason why he did not hasten his coming was because he had not accomplished the number of his elect. "Abuse not therefore the patience and long-suffering of God, by abandoning yourselves to a course of ungodliness; presume not to go on boldly in the way of sinners, nor to sit down securely in an unconverted impenitent state, as he who said (Matt. xxiv. 48), My Lord delayeth his coming, lest he come and surprise you;" for,

II. The day of the Lord will come as a thief in the night, v. 10. Here we may observe, 1. The certainty of the day of the Lord: though it is now above sixteen hundred years since this epistle was written, and the day has not yet come, it assuredly will come. God has appointed a day wherein he will judge the world in righteousness, and he will keep his appointment. It is appointed to men once to die, and after this the judgment, Heb. ix. 27. "Settle it therefore in your hearts that the day of the Lord will certainly come, and you shall certainly be called to give an account of all things done in the body, whether good or evil; and let your exact walking before God, and your frequent judging yourselves, evidence your firm belief of a future judgment, when many live as if they were never to give any account at all." 2. The suddenness of this day: It will come as a thief in the night, at a time when men are sleeping and secure, and have no manner of apprehension or expectation of the day of the Lord, any more than men have of a thief when they are in a deep sleep, in the dark and silent night. At midnight there was a cry, Behold, the bridegroom comes, (Matt. xxv. 6), and at that time not only the foolish, but also the wise virgins slumbered and slept. The Lord will come in a day when we look not for him, and an hour when men are not aware. The time which men think to be the most improper and unlikely, and when therefore they are most secure, will be the time of the Lord's coming. Let us then beware how we in our thoughts and imaginations put that day far away from us; but rather suppose it to be so much nearer in reality, by how much further off it is in the opinion of the ungodly world. 3. The solemnity of this coming. (1.) The heavens shall pass away with a great noise. The visible heavens, as unable to abide when the Lord shall come in his glory, shall pass away; they shall undergo a mighty alteration, and this shall be very sudden, and with such a noise as the breaking and tumbling down of so great a fabric must necessarily occasion. (2.) The elements shall melt with fervent heat. At this coming of the Lord it shall not only be very tempestuous round about him, so that the very heavens shall pass away as in a mighty violent storm, but a fire shall go before him, that shall melt the elements of which the creatures are composed. (3.) The earth also, and all the works that are therein, shall be burnt up. The earth, and its inhabitants, and all the works that are therein, shall be burnt up. The earth, and its inhabitants, and all the works, whether of nature or art, shall be destroyed. The stately palaces and gardens, and all the desirable things wherein worldly-minded men seek and place their happiness, all of them shall be burnt up; all sorts of creatures which God has made, and all the works of men, must submit, all must pass through the fire, which shall be a consuming fire to all that sin has brought into the world, though it may be a refining fire to the works of God's hand, that the glass of the creation being made much brighter the saints may much better discern the glory of the Lord therein.

And now who can but observe what a difference there will be between the first coming of Christ and the second! Yet that is called the great and dreadful day of the Lord, Mal. iv. 5. How much more dreadful must this coming to judgment be! May we be so wise as to prepare for it, that it may not be a day of vengeance and destruction unto us. O! what will become of us, if we set our affections on this earth, and make it our portion, seeing all these things shall be burnt up? Look out therefore, and make sure of a happiness beyond this visible world, which must all be melted down.
Adam Clarke: Commentary on the Bible - 1831
3:9: The Lord is not slack - They probably in their mocking said, "Either God had made no such promise to judge the world, destroy the earth, and send ungodly men to perdition; or if he had, he had forgotten to fulfill it, or had not convenient time or leisure." To some such mocking the apostle seems to refer: and he immediately shows the reason why deserved punishment is not inflicted on a guilty world.
But is long-suffering - It is not slackness, remissness, nor want of due displacence at sin, that induced God to prolong the respite of ungodly men; but his long-suffering, his unwillingness that any should perish: and therefore he spared them, that they might have additional offers of grace, and be led to repentance - to deplore their sins, implore God's mercy, and find redemption through the blood of the Lamb.
As God is not willing that any should perish, and as he is willing that all should come to repentance, consequently he has never devised nor decreed the damnation of any man, nor has he rendered it impossible for any soul to be saved, either by necessitating him to do evil, that he might die for it, or refusing him the means of recovery, without which he could not be saved.
Albert Barnes: Notes on the Bible - 1834
3:9: The Lord is not slack concerning his promise - That is, it should not be inferred because His promise seems to be long delayed that therefore it will fail. When people, after a considerable lapse of time, fail to fulfil their engagements, we infer that it is because they have changed their plans, or because they have forgotten their promises, or because they have no ability to perform them, or because there is a lack of principle which makes them fail, regardless of their obligations. But no such inference can be drawn from the apparent delay of the fulfillment of the divine purposes. Whatever may be the reasons why they seem to be deferred, with God, we may be sure that it is from no such causes as these.
As some men count slackness - It is probable that the apostle here had his eye on some professing Christians who had become disheartened and impatient, and who, from the delay in regard to the coming of the Lord Jesus, and from the representations of those who denied the truth of the Christian religion, arguing from that delay that it was false, began to fear that his promised coming would indeed never occur. To such he says that it should not be inferred from his delay that he would not return, but that the delay should be regarded as an evidence of his desire that men should have space for repentance, and an opportunity to secure their salvation. See the notes at Pe2 3:15.
But is long-suffering to us-ward - Toward us. The delay should be regarded as a proof of His forbearance, and of His desire that all human beings should be saved. Every sinner should consider the fact that he is not cut down in his sins, not as a proof that God will not punish the wicked, but as a demonstration that He is now forbearing, and is willing that he should have an ample opportunity to obtain eternal life. No one should infer that God will not execute His threats, unless he can look into the most distant parts of a coming eternity, and demonstrate that there is no suffering appointed for the sinner there; anyone who sins, and who is spared even for a moment, should regard the respite as only a proof that God is merciful and forbearing now.
Not willing that any should perish - That is, He does not desire it or wish it. His nature is benevolent, and He sincerely desires the eternal happiness of all, and His patience toward sinners "proves" that He is willing that they should be saved. If He were not willing, it would be easy for Him to cut them off, and exclude them from hope immediately. This passage, however, should not be adduced to prove:
(1) that sinners never will in fact perish; because:
(a) the passage does not refer to what God will do as the final Judge of mankind, but to what are His feelings and desires now toward men.
(b) One may have a sincere desire that others should not perish, and yet it may be that, in entire consistency with that, they will perish. A parent has a sincere wish that his children should not be punished, and yet he himself may be under a moral necessity to punish them. A lawgiver may have a sincere wish that no one should ever break the laws, or be punished, and yet he himself may build a prison, and construct a gallows, and cause the law to be executed in a most rigorous manner. A judge on the bench may have a sincere desire that no man should be executed, and that everyone arraigned before him should be found to be innocent, and yet even he, in entire accordance with that wish, and with a most benevolent heart, even with tears in his eyes, may pronounce the sentence of the law.
(c) It cannot be inferred that all that the heart of infinite benevolence would desire will be accomplished by his mere will. It is evidently as much in accordance with the benevolence of God that no one should be miserable in this world, as it is that no one should suffer in the next, since the difficulty is not in the question Where one shall suffer, but in the fact itself that any should suffer; and it is just as much in accordance with His nature that all should be happy here, as that they should be happy hereafter. And yet no man can maintain that the fact that God is benevolent proves that no one will suffer here. As little will that fact prove that none will suffer in the world to come.
(2) the passage should not be adduced to prove that God has no purpose, and has formed no plan, in regard to the destruction of the wicked; because:
(a) the word here used has reference rather to His disposition, or to His nature, than to any act or plan.
(b) There is a sense, as is admitted by all, in which He does will the destruction of the wicked - to wit, if they do not repent - that is, if they deserve it.
(c) Such an act is as inconsistent with His general benevolence as an eternal purpose in the matter, since His eternal purpose can only have been to do what He actually does; and if it be consistent with a sincere desire that sinners should be saved to do this, then it is consistent to determine beforehand to do it - for to determine beforehand to do what is in fact right, can only be a lovely trait in the character of anyone.
(3) The passage then proves:
(a) that God has a sincere desire that people should be saved;
(b) that any purpose in regard to the destruction of sinners is not founded on mere will, or is not arbitrary;
(c) that it would be agreeable to the nature of God, and to His arrangements in the plan of salvation, if all human beings should come to repentance, and accept the offers of mercy;
(d) that if any come to Him truly penitent, and desirous to be saved, they will not be cast off;
(e) that, since it is in accordance with His nature, that He should desire that all people may be saved, it may be presumed that He has made an arrangement by which it is possible that they should be; and,
(f) that, since this is His desire, it is proper for the ministers of religion to offer salvation to every human being. Compare Eze 33:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: is not: Isa 46:13; Hab 2:3; Luk 18:7, Luk 18:8; Heb 10:37
but is: Pe2 3:15; Exo 34:6; Psa 86:15; Isa 30:18; Rom 9:22; Ti1 1:16; Pe1 3:20
not willing: Exo 18:23, Exo 32:32, Exo 33:11
but that: Rom 2:4; Ti1 2:4; Rev 2:21
Geneva 1599
(8) The Lord is not slack concerning his promise, as some men count slackness; (9) but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.
(8) The Lord will surely come, because he has promised: and neither sooner nor later than he has promised. (9) A reason why the last day does not come too soon, because God patiently waits until all the elect are brought to repentance, that none of them may perish.
John Gill
The Lord is not slack concerning his promise,.... The Syriac version reads in the plural, "his promises", any of his promises; though the words seem rather to regard the particular promise of Christ's coming, either to take vengeance on the Jewish nation, of which coming there was a promise made, and is often referred to by Christ, and his apostles; see Mk 9:1 Heb 10:37; and it now being upwards of thirty years since it was given out, some men began to charge God with slackness and dilatoriness; whereas the true reason of the delay of it was, that there might be time for the gathering in of his elect among them by his angels, or apostles and ministers, sent into the several parts of Judea, that so none of them might perish, but be brought to faith and repentance; and thus as the time of Christ's coming was prolonged more than was thought it would, so when the days of afflictions were come, they were shortened also for these elect's sake: or this promise regards the second coming of Christ, to judge the quick and dead at the last day, of which the former was a prelude, presage, and pledge; that Christ would come again, and appear a second time in person, was promised by himself, and often spoken of by his apostles; and many of the primitive Christians thought it would be very soon, and which might be occasioned by the hints that were given of his coming in the other sense. Now this being deferred longer than was expected, the scoffers or mockers take upon them to charge the Lord with slackness in the fulfilment of his promise:
as some men count slackness; as if he had either changed his purpose, or had prolonged it beyond the appointed time, or was unmindful of his promise, and would never fulfil it; whereas he is in one mind, and none can turn him, nor will he delay the fulfilment of his promise beyond the set time; he has fixed a day for his coming, in which he will judge the world in righteousness, and he will keep it: he is not dilatory,
but is longsuffering to us-ward: not to all the individuals of human nature, for the persons intended by us are manifestly distinguished from "some men" in the text, and from scoffers, mocking at the promise of Christ's coming, in the context, 2Pet 3:3; and are expressly called beloved, 2Pet 3:1; and God's longsuffering towards them is their salvation, 2Pet 3:15, nor is it true of all men, that God is not willing that any of them should perish, and that everyone of them should come to repentance, since many of them do perish in their sins, and do not come to repentance, which would not be the case, if his determining will was otherwise; besides, a society or company of men are designed, to which the apostle himself belonged, and of which he was a part; and who are described, in his epistles, as the elect of God, called out of darkness, into marvellous light, and having obtained like precious faith with the apostles; and must be understood either of God's elect among the Jews, for Peter was a Jew, and they were Jews he wrote to; and then the sense is, that the delay of Christ's coming is not owing to any slackness in him, but to his longsuffering to his elect among the Jews, being unwilling that any of that number among them should perish, but that all of them repent of their sins, and believe in him; and therefore he waits till their conversion is over, when a nation shall be born at once, and they that have pierced him look on him and mourn, and so all Israel shall be saved; or rather of the elect in general, whether among Jews or Gentiles, upon whom the Lord waits to be gracious, and whose longsuffering issues in their conversion and salvation. And upon account of these the Lord stays his coming till their number is complete in the effectual calling; and for their sakes he is longsuffering to others, and bears with a wicked world, with the idolatry, superstition, heresy, profaneness, and impiety, with which it abounds; but when the last man that belongs to that number is called, he will quickly descend in flames of fire, and burn the world, and the wicked in it, and take his chosen ones to himself. The Alexandrian copy reads, "for you", or your sakes; and so the Vulgate Latin, Syriac, and Ethiopic versions. A passage somewhat like to this is met with in a book of the Jews (f), esteemed by them very ancient.
"God prolongs or defers his anger with men; and one day, which is a thousand years, is fixed, besides the seventy years he delivered to David the king.--And he does not judge man by his evil works which he continually does, for if so, the world would not stand; but the holy blessed God defers his anger with the righteous, and the wicked, that they may return, by perfect repentance, and be established in this world, and in the world to come.''
And it is an observation of theirs (g), that when God is said to be "longsuffering", it is not written , but , intimating, that he is longsuffering both to the righteous and the wicked; but then he bears with the latter, for the sake of the former: compare with this passage Rev_ 6:9;
not willing that any should perish; not any of the us, whom he has loved with an everlasting love, whom he has chosen in his Son, and given to him, and for whom he has died, and who are brought to believe in him. These, though they were lost in Adam, did not perish; and though in their own apprehensions, when awakened and convinced, are ready to perish; and though their peace, joy, and comfort, may perish for a while, and they may fear a final and total perishing; yet they shall never perish as others do, or be punished with everlasting destruction: and that this is the will of God, appears by his choice of them to salvation; by the provisions of grace for them in an everlasting covenant; by the security of their persons in the hands of Christ; by sending his Son to obtain salvation for them, and his Spirit to apply it to them; and by his keeping them by his power, through faith, unto salvation.
But that all should come to repentance; not legal, but evangelical, without which all must perish; and which all God's elect stand in need of, as well as others, being equally sinners; and which they cannot come to of themselves, and therefore he not only calls them to it, in his word, and by his spirit and grace, but bestows it upon them; he has exalted Christ at his own right hand, to give it to them; and repentance is a grant from him, a free gift of his grace; and the Spirit is sent down into their hearts to work it in them, to take away the stony heart, and give an heart of flesh; without which, whatever time and space may be given, or means afforded, even the most awful judgments, the greatest mercies, and the most powerful ministry, will be of no avail.
(f) Zohar in Gen. fol. 83. 3. (g) T. Hieros, Taanioth, fol. 65. 2. T. Bab. Bava Kama, fol. 50. 2.
John Wesley
The Lord is not slow - As if the time fixed for it were past. Concerning his promise - Which shall surely be fulfilled in its season. But is longsuffering towards us - Children of men. Not willing that any soul, which he hath made should perish.
Robert Jamieson, A. R. Fausset and David Brown
slack--slow, tardy, late; exceeding the due time, as though that time were already come. Heb 10:37, "will not tarry."
his promise--which the scoffers cavil at. 2Pet 3:4, "Where is the promise?" It shall be surely fulfilled "according to His promise" (2Pet 3:13).
some--the "scoffers."
count--His promise to be the result of "slackness" (tardiness).
long-suffering--waiting until the full number of those appointed to "salvation" (2Pet 3:15) shall be completed.
to us-ward--The oldest manuscripts, Vulgate, Syriac, &c., read, "towards YOU."
any--not desiring that any, yea, even that the scoffers, should perish, which would be the result if He did not give space for repentance.
come--go and be received to repentance: the Greek implies there is room for their being received to repentance (compare Greek, Mk 2:2; Jn 8:37).
3:103:10: Այլ եկեսցէ օր Տեառն իբրեւ զգո՛ղ. յորում երկինք տագնապա՛ւ անցցեն, եւ բնութիւնք հրո՛վ կիզեալ լուծցին, եւ երկիր՝ եւ որ միանգամ ՚ի նմա՛ գործք գտանիցին[3119]։ [3119] Ոմանք. Տագնապաւ անցանեն. կամ՝ անցանիցեն... եւ որ ՚ի նմա գործք ըստգտանիցին։
10 Բայց Տիրոջ օրը պիտի գայ ինչպէս մի գող, երբ երկինքը պիտի անցնի չքանայ շառաչիւնով, եւ տարերքը, հրով կիզուած, պիտի լուծուի, եւ երկիրն ու ինչ գործեր, որ կան նրա վրայ, յայտնի պիտի լինեն:
10 Սակայն Տէրոջը օրը գողի* պէս պիտի գայ, այն ատեն երկինք սաստիկ շառաչիւնով պիտի անցնի ու տարերքները բռնկած պիտի լուծուին. երկիրն ալ ու ինչ որ անոր մէջ կը գտնուի, պիտի այրուին։
Այլ եկեսցէ օր Տեառն իբրեւ [16]զգող, յորում երկինք տագնապաւ անցցեն, եւ բնութիւնք հրով կիզեալ լուծցին, եւ երկիր եւ որ միանգամ ի նմա գործք [17]գտանիցին:

3:10: Այլ եկեսցէ օր Տեառն իբրեւ զգո՛ղ. յորում երկինք տագնապա՛ւ անցցեն, եւ բնութիւնք հրո՛վ կիզեալ լուծցին, եւ երկիր՝ եւ որ միանգամ ՚ի նմա՛ գործք գտանիցին[3119]։
[3119] Ոմանք. Տագնապաւ անցանեն. կամ՝ անցանիցեն... եւ որ ՚ի նմա գործք ըստգտանիցին։
10 Բայց Տիրոջ օրը պիտի գայ ինչպէս մի գող, երբ երկինքը պիտի անցնի չքանայ շառաչիւնով, եւ տարերքը, հրով կիզուած, պիտի լուծուի, եւ երկիրն ու ինչ գործեր, որ կան նրա վրայ, յայտնի պիտի լինեն:
10 Սակայն Տէրոջը օրը գողի* պէս պիտի գայ, այն ատեն երկինք սաստիկ շառաչիւնով պիտի անցնի ու տարերքները բռնկած պիտի լուծուին. երկիրն ալ ու ինչ որ անոր մէջ կը գտնուի, պիտի այրուին։
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: Придет же день Господень, как тать ночью, и тогда небеса с шумом прейдут, стихии же, разгоревшись, разрушатся, земля и все дела на ней сгорят.
3:10  ἥξει δὲ ἡμέρα κυρίου ὡς κλέπτης, ἐν ᾗ οἱ οὐρανοὶ ῥοιζηδὸν παρελεύσονται, στοιχεῖα δὲ καυσούμενα λυθήσεται, καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται.
3:10. Ἥξει (It-shall-arrive) δὲ (moreover,"ἡμέρα (a-day) Κυρίου (of-Authority-belonged,"ὡς (as) κλέπτης, (a-stealer,"ἐν (in) ᾗ (unto-which) οἱ (the-ones) οὐρανοὶ (skies) ῥοιζηδὸν (to-whizzedly) παρελεύσονται , ( they-shall-come-beside ,"στοιχεῖα (processionlets-of) δὲ (moreover) καυσούμενα ( being-en-burned ) λυθήσεται, (it-shall-be-loosed,"καὶ (and) γῆ (a-soil) καὶ (and) τὰ (the-ones) ἐν (in) αὐτῇ (unto-it) ἔργα (works) εὑρεθήσεται. (it-shall-be-found)
3:10. adveniet autem dies Domini ut fur in qua caeli magno impetu transient elementa vero calore solventurBut the day of the Lord shall come as a thief, in which the heavens shall pass away with great violence and the elements shall be melted with heat and the earth and the works which are in it shall be burnt up.
10. But the day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up.
3:10. Then the day of the Lord shall arrive like a thief. On that day, the heavens shall pass away with great violence, and truly the elements shall be dissolved with heat; then the earth, and the works that are within it, shall be completely burned up.
3:10. 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; 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:

10: Придет же день Господень, как тать ночью, и тогда небеса с шумом прейдут, стихии же, разгоревшись, разрушатся, земля и все дела на ней сгорят.
3:10  ἥξει δὲ ἡμέρα κυρίου ὡς κλέπτης, ἐν ᾗ οἱ οὐρανοὶ ῥοιζηδὸν παρελεύσονται, στοιχεῖα δὲ καυσούμενα λυθήσεται, καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται.
3:10. adveniet autem dies Domini ut fur in qua caeli magno impetu transient elementa vero calore solventur
But the day of the Lord shall come as a thief, in which the heavens shall pass away with great violence and the elements shall be melted with heat and the earth and the works which are in it shall be burnt up.
3:10. Then the day of the Lord shall arrive like a thief. On that day, the heavens shall pass away with great violence, and truly the elements shall be dissolved with heat; then the earth, and the works that are within it, shall be completely burned up.
3:10. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Упомянув (ст. 9) о долготерпении Божием, зовущем всех людей к покаянию и спасению, Апостол сейчас же предостерегает, что никто не должен на этом основании предаваться беспечности: этого не допускает внезапность наступления пришествия Господа и кончины мира. "Чтобы объяснить неизвестность и неожиданность пришествия Господня, Апостол сравнивает оное с приходом вора и ночи. Ночь указывает на неизвестность, а вор - на неожиданность; ибо никто, ожидающий вора, не будет ограблен" (блаж. Феофил.). Во второй половине ст. 10: подробнее раскрывает мысль ст. 7: о будущей гибели мира от огня, различая в общем представлении об этом три момента: 1) "нeбeca c шумом (roizhdon) прейдут", причем выражением "с шумом" обозначается представление о страшной, разрушительной стихийной силе; 2) "стихии - основные элементы природы (огонь, вода, воздух, земля, ср. Прем 7:17) - разгоревшись, разрушатся"; 3) "земля и все дела на ней сгорят". Апостол сказал: земля и дела на ней сгорят, а не люди; следовательно, он говорит только о погибели нечестивых или их дел нечестивых: ибо погибнет путь нечестивых (Пс 1:7), а не вместе и сам нечестивый" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
3:10: The day of the Lord will come - See Mat 24:43, to which the apostle seems to allude.
The heavens shall pass away with a great noise - As the heavens mean here, and in the passages above, the whole atmosphere, in which all the terrestrial vapours are lodged; and as water itself is composed of two gases, eighty-five parts in weight of oxygen, and fifteen of hydrogen, or two parts in volume of the latter, and one of the former; (for if these quantities be put together, and several electric sparks passed through them, a chemical union takes place, and water is the product; and, vice versa, if the galvanic spark be made to pass through water, a portion of the fluid is immediately decomposed into its two constituent gases, oxygen and hydrogen); and as the electric or ethereal fire is that which, in all likelihood, God will use in the general conflagration; the noise occasioned by the application of this fire to such an immense congeries of aqueous particles as float in the atmosphere, must be terrible in the extreme. Put a drop of water on an anvil, place over it a piece of iron red hot, strike the iron with a hammer on the part above the drop of water, and the report will be as loud as a musket; when, then, the whole strength of those opposite agents is brought together into a state of conflict, the noise, the thunderings, the innumerable explosions, (till every particle of water on the earth and in the atmosphere is, by the action of the fire, reduced into its component gaseous parts), will be frequent, loud, confounding, and terrific, beyond every comprehension but that of God himself.
The elements shalt melt with fervent heat - When the fire has conquered and decomposed the water, the elements, στοιχεια, the hydrogen and oxygen airs or gases, (the former of which is most highly inflammable, and the latter an eminent supporter of all combustion), will occupy distinct regions of the atmosphere, the hydrogen by its very great levity ascending to the top, while the oxygen from its superior specific gravity will keep upon or near the surface of the earth; and thus, if different substances be once ignited, the fire, which is supported in this case, not only by the oxygen which is one of the constituents of atmospheric air, but also by a great additional quantity of oxygen obtained from the decomposition of all aqueous vapours, will rapidly seize on all other substances, on all terrestrial particles, and the whole frame of nature will be necessarily torn in pieces, and thus the earth and its works be burned up.
Albert Barnes: Notes on the Bible - 1834
3:10: But the day of the Lord - The day of the Lord Jesus. That is, the day in which he will be manifested. It is called his day, because he will then be the grand and prominent object as the Judge of all. Compare Luk 17:27.
Will come as a thief in the night - Unexpectedly; suddenly. See the notes at Th1 5:2.
In the which the heavens shall pass away with a great noise - That is, what seems to us to be the heavens. It cannot mean that the holy home where God dwells will pass away; nor do we need to suppose that this declaration extends to the starry worlds and systems as disclosed by modern astronomy. The word is doubtless used in a popular sense - that is, as things appear to us; and the fair interpretation of the passage would demand only such a change as would occur by the destruction of this world by fire. If a conflagration should take place, embracing the earth and its surrounding atmosphere, all the phenomena would occur which are here described; and, if this would be so, then this is all that can be proved to be meant by the passage. Such a destruction of the elements could not occur without "a great noise."
And the elements shall melt with fervent heat - Greek: "the elements being burned, or burning, (καυσούμενα kausoumena,) shall be dissolved." The idea is, that the cause of their being "dissolved" shall be fire; or that there will be a conflagration extending to what are here called the "elements," that shall produce the effects here described by the word "dissolved." There has been much difference of opinion in regard to the meaning of the word here rendered "elements," (στοιχεῖα stoicheia.) The word occurs in the New Testament only in the following places: Gal 4:3, Gal 4:9; Pe2 3:10, Pe2 3:12, in which it is rendered "elements;" Col 2:8, Col 2:20, in which it is rendered "rudiments;" and in Heb 5:12, where it is rendered "principles." For the general meaning of the word, see the notes at Gal 4:3. The word denotes the "rudiments" of anything; the minute parts or portions of which anything is composed, or which constitutes the simple portions out of which anything grows, or of which it is compounded.
Here it would properly denote the component parts of the material world; or those which enter into its composition, and of which it is made up. It is not to be supposed that the apostle used the term with the same exact signification with which a chemist would use it now, but in accordance with the popular use of the term in his day. In all ages, and in all languages, some such word, with more or less scientific accuracy, has been employed to denote the primary materials out of which others were formed, just as, in most languages, there have been characters or letters to denote the elementary sounds of which language is composed. In general, the ancients supposed that the elements out of which all things were formed were four in number - air, earth, fire, and water. Modern science has overturned this theory completely, and has shown that these, so far from being simple elements, are themselves compounds; but the tendency of modern science is still to show that the elements of all things are in fact few in number.
The word, as used here by Peter, would refer to the elements of things as then understood in a popular sense; it would now not be an improper word to be applied to the few elements of which all things are composed, as disclosed by modern chemistry. In either case, the use of the word would be correct. Whether applied to the one or the other, science has shown that all are capable of combustion. Water, in its component parts, is inflammable in a high degree; and even the diamond has been shown to be combustible. The idea contained in the word "dissolved," is, properly, only the change which heat produces. Heat changes the forms of things; dissolves them into their elements; dissipates those which were solid by driving them off into gases, and produces new compounds, but it annihilates nothing. It could not be demonstrated from this phrase that the world would be annihilated by fire; it could be proved only that it will undergo important changes. So far as the action of fire is concerned, the form of the earth may pass away, and its aspect be changed; but unless the direct power which created it interposes to annihilate it, the matter which now composes it will still be in existence.
The earth also, and the works that are therein, shall be burned up - That is, whether they are the works of God or man - the whole vegetable and animal creation, and all the towers, the towns, the palaces, the productions of genius, the paintings, the statuary, the books, which man has made:
"The cloud-capp'd towers, the gorgeous palaces,
The solemn temples, the great globe itself,
And all that it inherits, shall dissolve,
And, like the baseless fabric of a vision,
Leave not one wreck behind."
The word rendered "burned up," like the word just before used and rendered "fervent heat" - a word of the same origin, but here intensive - means that they will undergo such a change as fire will produce; not, necessarily, that the matter composing them will be annihilated. If the matter composing the earth is ever to be destroyed entirely, it must be by the immediate power of God, because only He who created can destroy. There is not the least evidence that a particle of matter originally made has been annihilated since the world began; and there are no fires so intense, no chemical powers so mighty, as to cause a particle of matter to cease wholly to exist. So far as the power of man is concerned, and so far as one portion of matter can prey on another, matter is as imperishable as mind, and neither can be destroyed unless God destroys it. Whether it is His purpose to annihilate any portion of the matter which He has made, does not appear from His Word; but it is clear that He intends that the universe shall undergo important changes. As to the possibility or probability of such a destruction by fire as is predicted here, no one can have any doubt who is acquainted with the disclosures of modern science in regard to the internal structure of the earth.
Even the ancient philosophers, from some cause, supposed that the earth would still be destroyed by fire (see my notes at Pe2 3:7), and modern science has made it probable that the interior of the earth is a melted and intensely-heated mass of burning materials; that the habitable world is only a comparatively thin crust (shell) over those internal fires; that earthquakes are caused by the vapors engendered by that heated mass when water comes in contact with it; and that volcanoes are only openings and vent-holes through which those internal flames make their way to the surface. Whether these fires will everywhere make their way to the surface, and produce an universal conflagration, perhaps could not be determined by science, but no one can doubt that the simple command of God would be all that is necessary to pour those burning floods over the earth, just as He once caused the waters to roll over every mountain and through every valley.
As to the question whether it is probable that such a change will be produced by fire, bringing the present order of things to a close, it may be further remarked that there is reason to believe that such changes are in fact taking place in other worlds. "During the last two or three centuries, upwards of thirteen fixed stars have disappeared. One of them, situated in the northern hemisphere, presented a special brilliancy, and was so bright as to be seen by the naked eye at mid-day. It seemed to be on fire, appearing at first of a dazzling white, then of a reddish yellow, and lastly of an ashy pale color. LaPlace supposes that it was burned up, as it has never been seen since. The conflagration was visible about sixteen months." The well-known astronomer, Von Littrow, in the section of his work on "New and Missing Stars" (entitled, Die Wunder der Himmels oder Gemeinfassliche Darstellung der Weltsystems, Stuttgart, 1843, Section 227), observes: "Great as may be the Rev_olutions which take place on the surface of those fixed stars, which are subject to this alternation of light, what entirely different changes may those others have experienced, which in regions of the firmament where no star had ever been before, appeared to blaze up in clear flames, and then to disappear, perhaps foRev_er."
He then gives a brief history of those stars which have excited the particular attention of astronomers. "In the year 1572, on the 11th of November," says he, "Tycho, on passing from his chemical laboratory to the observatory, through the court of his house, observed in the constellation Cassiopeia, at a place where before he had only seen very small stars, a new star of uncommon magnitude. It was so bright that it surpassed even Jupiter and Venus in splendor, and was visible even in the daytime. During the whole time in which it was visible, Tycho could observe no parallax or change of position. At the end of the year, however, it gradually diminished; and at length, in March 1574, sixteen months after its discovery, entirely disappeared, since which all traces of it have been lost. When it first appeared, its light was of a dazzling white color; in January 1573, two months after its Rev_iving, it became yellowish; in a few months it assumed a reddish hue, like Mars or Aldebaran; and in the beginning of the year 1574, two or three months before its total disappearance, it glimmered only with a gray or lead-colored light, similar to that of Saturn." See Bibliotheca Sacra, III., p. 181. If such things occur in other worlds, there is nothing improbable or absurd in the supposition that they may yet occur on the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: the day: Isa 2:12; Joe 1:15, Joe 2:1, Joe 2:31, Joe 3:14; Mal 4:5; Co1 5:5; Co2 1:14; Jde 1:6
as a: Mat 24:42, Mat 24:43; Luk 12:39; Th1 5:2; Rev 3:3, Rev 16:15
in the which: Psa 102:26; Isa 51:6; Mat 24:35; Mar 13:31; Rom 8:20; Heb 1:11, Heb 1:12; Rev 20:11, Rev 21:1
the elements: Pe2 3:12
melt: Psa 46:6, Psa 97:5; Amo 9:5, Amo 9:13; Nah 1:5
the earth: Pe2 3:7
Geneva 1599
(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 (d) noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.
(10) A very short description of the last destruction of the world, but in such sort as nothing could be spoken more gravely.
(d) With the violence of a storm.
John Gill
But the day of the Lord will come as a thief in the night,.... That is, the Lord will come in that day, which he has fixed, according to his promise, than which nothing is more certain; and he will come as a thief in the night: he will come "in the night", which may be literally understood; for as his first coming was in the night; see Lk 2:8; so perhaps his second coming may be in the night season; or figuratively, when it will be a time of great darkness; when there will be little faith in the earth, and both the wise and foolish virgins will be slumbering and sleeping; when it will be a season of great security, as it was in the days of Noah, and at the time of the burning of Sodom and Gomorrah. The Vulgate Latin, Syriac, and Ethiopic versions, leave out the phrase, "in the night": and the Alexandrian copy uses the emphatic article, "in the night": and he will come, "as a thief", in the dark, indiscernibly; it will not be known what hour he will come; he will come suddenly, at an unawares, when he is not expected, to the great surprise of men, and especially of the scoffers; when the following awful things will be done:
in the which the heavens shall pass away with a great noise; not the third heaven, the seat of angels and glorified saints, and even of God himself; but the starry and airy heavens, which shall pass away, not as to their matter and substance, but as to some of their accidents and qualities, and the present use of them; and that with a great noise, like that of a violent storm, or tempest; though the Ethiopic version renders it, "without a noise"; and which is more agreeable to his coming as a thief, which is not with noise, but in as still a manner as possible; and some learned men observe, that the word signifies swiftly, as well as with a noise; and, accordingly, the Syriac version renders it "suddenly"; and the Arabic version "presently", immediately; that is, as soon as Christ shall come, immediately, at once, from his face shall the earth and heavens flee away, as John in a vision saw, Rev_ 20:11;
and the elements shall melt with fervent heat: not what are commonly called the four elements, earth, air, tire, and water, the first principles of all things: the ancient philosophers distinguished between principles and elements; principles, they say (h), are neither generated, nor corrupted; "but the elements will be corrupted, or destroyed by the conflagration"; which exactly agrees with what the apostle here says: by the elements seem to be meant the host of heaven, being distinguished from the heavens, as the works of the earth are distinguished from the earth in the next clause; and design the firmament, or expanse, with the sun, moon, and stars in it, which will be purged and purified by this liquefaction by fire;
the earth also will be purged and purified from everything that is noxious, hurtful, unnecessary, and disagreeable; though the matter and substance of it will continue:
and the works that are therein shall be burnt up; all the works of nature, wicked men, cattle, trees, &c. and all the works of men, cities, towns, houses, furniture, utensils, instruments of arts of all sorts, will be burnt by a material fire, breaking out of the earth and descending from heaven, for which the present heavens and earth are reserved: this general conflagration was not only known to the Jews, but to the Heathens, to the poets, and Platonist and Stoic philosophers, who frequently (i) speak of it in plain terms. Some are of opinion that these words refer to the destruction of Jerusalem; and so the passing away of the heavens may design the removal of their church state and ordinances, Heb 12:26, and the melting of the elements the ceasing of the ceremonial law, called the elements of the world, Gal 4:3, and the burning of the earth the destruction of the land of Judea, expressed in such a manner in Deut 29:23, and particularly of the temple, and the curious works in that, which were all burnt up and destroyed by fire, though Titus endeavoured to prevent it, but could not (k): which sense may be included, inasmuch as there was a promise of Christ's coming to destroy the Jewish nation, and was expected; and which destruction was a prelude of the destruction of the world, and is sometimes expressed in such like language as that is; but then this must not take place, to the exclusion of the other sense: and whereas this sense makes the words to he taken partly in a figurative, and partly in a literal way; and seeing the heavens and the earth are in the context only literally taken, the former sense is to be preferred; and to which best agrees the following use to be made of these things.
(h) Diog. Laert. l. 7. in Vita Zenonis. (i) Vid. Diog. Laert ib. & l. 9. in Vita Heraclit. & Hesych. de Philos. p. 36. Arrian. Epict. l. 3. c. 13. Phurut. de Natura Deorum, p. 39. Ovid. Metamorph, fab. 7. Min. Felix, p. 37. & Justin. Martyr. Apol. 2. p. 66. (k) Vid. Joseph. de Bello Jud. l. 3. c. 9, 10. & l. 7. c. 14, 16.
John Wesley
But the day of the Lord will come as a thief - Suddenly, unexpectedly. In which the heavens shall pass away with a great noise - Surprisingly expressed by the very sound of the original word. The elements shall melt with fervent heat - The elements seem to mean, the sun, moon, and stars; not the four, commonly so called; for air and water cannot melt, and the earth is mentioned immediately after. The earth and all the works - Whether of nature or art. That are therein shall be burned up - And has not God already abundantly provided for this? 1. By the stores of subterranean fire which are so frequently bursting out at Aetna, Vesuvius, Hecla, and many other burning mountains. 2. By the ethereal (vulgarly called electrical) fire, diffused through the whole globe; which, if the secret chain that now binds it up were loosed, would immediately dissolve the whole frame of nature. 3. By comets, one of which, if it touch the earth in its course toward the sun, must needs strike it into that abyss of fire; if in its return from the sun, when it is heated, as a great man computes, two thousand times hotter than a red - hot cannonball, it must destroy all vegetables and animals long before their contact, and soon after burn it up.
Robert Jamieson, A. R. Fausset and David Brown
The certainty, suddenness, and concomitant effects, of the coming of the day of the Lord. FABER argues from this that the millennium, &c., must precede Christ's literal coming, not follow it. But "the day of the Lord" comprehends the whole series of events, beginning with the pre-millennial advent, and ending with the destruction of the wicked, and final conflagration, and general judgment (which last intervenes between the conflagration and the renovation of the earth).
will--emphatical. But (in spite of the mockers, and notwithstanding the delay) come and be present the day of the Lord SHALL.
as a thief--Peter remembers and repeats his Lord's image (Lk 12:39, Lk 12:41) used in the conversation in which he took a part; so also Paul (Th1 5:2) and John (Rev_ 3:3; Rev_ 16:15).
the heavens--which the scoffers say' shall "continue" as they are (2Pet 3:4; Mt 24:35; Rev_ 21:1).
with a great noise--with a rushing noise, like that of a whizzing arrow, or the crash of a devouring flame.
elements--the component materials of the world [WAHL]. However, as "the works" in the earth are mentioned separately from "the earth," so it is likely by "elements," mentioned after "the heavens," are meant "the works therein," namely, the sun, moon, and stars (as THEOPHILUS OF ANTIOCH [p. 22, 148, 228]; and JUSTIN MARTYR [Apology, 2.44], use the word "elements"): these, as at creation, so in the destruction of the world, are mentioned [BENGEL]. But as "elements" is not so used in Scripture Greek, perhaps it refers to the component materials of "the heavens," including the heavenly bodies; it clearly belongs to the former clause, "the heavens," not to the following, "the earth," &c.
melt--be dissolved, as in 2Pet 3:11.
the works . . . therein--of nature and of art.
3:113:11: Եւ ՚ի լուծանել այսպէս այսր ամենայնի, որպիսի՞ ինչ պարտ իցէ ձեզ գտանել. այլ սուրբ եւ աստուածապա՛շտ կարգաւ՝ ակն ունել[3120], [3120] Ոմանք. Եւ լուծանել այսպէս այսմ ամենայնի, որպէս ինչ պարտ է ձեզ.. կարգաւք ակն ունել։
11 Եւ քանի որ այս ամէնն այսպէս պիտի լուծուի, ուրեմն ինչպիսի՜ մարդիկ պէտք է լինէք դուք. սուրբ վարմունքով եւ աստուածապաշտ ընթացքով՝
11 Ուստի քանի որ այս բոլոր բաները պիտի լուծուին, ձեզի ի՞նչպիսի մարդիկ ըլլալ կը վայելէ՝ սուրբ վարմունքով ու բարեպաշտութեամբ, սպասելով
Եւ ի լուծանել այսպէս այսր ամենայնի, որպիսի՞ ինչ պարտ իցէ ձեզ գտանել, այլ սուրբ եւ աստուածապաշտ կարգաւ ակն ունել:

3:11: Եւ ՚ի լուծանել այսպէս այսր ամենայնի, որպիսի՞ ինչ պարտ իցէ ձեզ գտանել. այլ սուրբ եւ աստուածապա՛շտ կարգաւ՝ ակն ունել[3120],
[3120] Ոմանք. Եւ լուծանել այսպէս այսմ ամենայնի, որպէս ինչ պարտ է ձեզ.. կարգաւք ակն ունել։
11 Եւ քանի որ այս ամէնն այսպէս պիտի լուծուի, ուրեմն ինչպիսի՜ մարդիկ պէտք է լինէք դուք. սուրբ վարմունքով եւ աստուածապաշտ ընթացքով՝
11 Ուստի քանի որ այս բոլոր բաները պիտի լուծուին, ձեզի ի՞նչպիսի մարդիկ ըլլալ կը վայելէ՝ սուրբ վարմունքով ու բարեպաշտութեամբ, սպասելով
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: Если так всё это разрушится, то какими должно быть в святой жизни и благочестии вам,
3:11  τούτων οὕτως πάντων λυομένων ποταποὺς δεῖ ὑπάρχειν [ὑμᾶς] ἐν ἁγίαις ἀναστροφαῖς καὶ εὐσεβείαις,
3:11. Τούτων (Of-the-ones-these) οὕτως (unto-the-one-this) πάντων ( of-all ) λυομένων ( of-being-loosed ) ποταποὺς ( to-whither-also-whither ) δεῖ (it-bindeth) ὑπάρχειν (to-first-under) [ὑμᾶς] "[to-ye]"ἐν (in) ἁγίαις ( unto-hallow-belonged ) ἀναστροφαῖς (unto-beturnings-up) καὶ (and) εὐσεβείαις, (unto-goodly-reverings-of,"
3:11. cum haec igitur omnia dissolvenda sint quales oportet esse vos in sanctis conversationibus et pietatibusSeeing then that all these things are to be dissolved, what manner of people ought you to be in holy conversation and godliness?
11. Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be in holy living and godliness,
3:11. Therefore, since all these things will be dissolved, what kind of people ought you to be? In behavior and in piety, be holy,
3:11. [Seeing] then [that] all these things shall be dissolved, what manner [of persons] ought ye to be in [all] holy conversation and godliness,
then [that] all these things shall be dissolved, what manner [of persons] ought ye to be in [all] holy conversation and godliness:

11: Если так всё это разрушится, то какими должно быть в святой жизни и благочестии вам,
3:11  τούτων οὕτως πάντων λυομένων ποταποὺς δεῖ ὑπάρχειν [ὑμᾶς] ἐν ἁγίαις ἀναστροφαῖς καὶ εὐσεβείαις,
3:11. cum haec igitur omnia dissolvenda sint quales oportet esse vos in sanctis conversationibus et pietatibus
Seeing then that all these things are to be dissolved, what manner of people ought you to be in holy conversation and godliness?
3:11. Therefore, since all these things will be dissolved, what kind of people ought you to be? In behavior and in piety, be holy,
3:11. [Seeing] then [that] all these things shall be dissolved, what manner [of persons] ought ye to be in [all] holy conversation and godliness,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Живо переносясь мыслию ко дню конца мира, Апостол туда же устремляет мысль, волю и сердце всех христиан и убеждает их ревновать о святости жизни и благочестии в ожидания и даже желании грядущего дня Господня. В ст. 12: Апостол еще раз возвращается к мысли (ст. 7-10) о будущей гибели мира от огня, причем упоминает о совершенном тогда расплавлении (thketai) стихии (ст. 12). "И современная наука склоняется к такому же представлению. Постепенное уменьшение влаги и воды на земле невольно приводит к той мысли, что мир наш окончит свое существование через горение или огонь" (еп. Георгий).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solemn Exhortations.A. D. 67.
11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, 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? 13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 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. 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; 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. 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 stedfastness. 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.

The apostle, having instructed them in the doctrine of Christ's second coming,

I. Takes occasion thence to exhort them to purity and godliness in their whole conversation: all the truths which are revealed in scripture should be improved for our advancement in practical godliness: this is the effect that knowledge must produce, or we are never the better for it. If you know these things, happy are you if you do them. Seeing all these things must be dissolved, how holy should we be, that are assured of it, departing from and dying to sin, that has so corrupted and defiled all the visible creation that there is an absolute need of its dissolution! All that was made for man's use is subject to vanity by man's sin: and if the sin of man has brought the visible heavens, and the elements and earth, under a curse, from which they cannot be freed without being dissolved, what an abominable evil is sin, and how much to be hated by us! And, inasmuch as this dissolution is in order to their being restored to their primitive beauty and excellency, how pure and holy should we be, in order to our being fit for the new heaven and new earth, wherein dwelleth righteousness! It is a very exact and universal holiness that he exhorts to, not resting in any lower measure or degree, but labouring to be eminent beyond what is commonly attained--holy in God's house and in our own, holy in our worshipping of God and in our conversing with men. All our conversation, whether with high or low, rich or poor, good or bad, friends or enemies, must be holy. We must keep ourselves unspotted from the world in all our converses with it. We must be perfecting holiness in the fear of God, and in the love of God too. We must exercise ourselves unto godliness of all sorts, in all its parts, trusting in God and delighting in God only, who continues the same when the whole visible creation shall be dissolved, devoting ourselves to the service of God, and designing the glorifying and enjoyment of God, who endures for ever; whereas what worldly men delight in and follow after must all be dissolved. Those things which we now see must in a little while pass away, and be no more as they now are: let us look therefore at what shall abide and continue, which, though it be not present, is certain and not far off. This looking for the day of God is one of the directions the apostle gives us, in order to our being eminently holy and godly in all manner of conversation. "Look for the day of God as what you firmly believe shall come, and what you earnestly long for." The coming of the day of God is what every Christian must hope for and earnestly expect; for it is a day when Christ shall appear in the glory of the Father, and evidence his divinity and Godhead even to those who counted him a mere man. The first coming of our Lord Jesus Christ, when he appeared in the form of a servant, was what the people of God earnestly waited and looked for: that coming was for the consolation of Israel, Luke ii. 25. How much more should they wait with expectation and earnestness for his second coming, which will be the day of their complete redemption, and of his most glorious manifestation! Then he shall come to be admired in his saints, and glorified in all those that believe. For though it cannot but terrify and affright the ungodly to see the visible heavens all in a flame, and the elements melting, yet the believer, whose faith is the evidence of things not seen, can rejoice in hope of more glorious heavens after these have been melted and refined by that dreadful fire which shall burn up all the dross of this visible creation. Here we must take notice, 1. What true Christians look for: new heavens and a new earth, in which a great deal more of the wisdom, power and goodness of our great God and Saviour Jesus Christ will be clearly discerned than we are able to discover in what we now see; for in these new heavens and earth, freed from the vanity the former were subject to, and the sin they were polluted with, only righteousness shall dwell; this is to be the habitation of such righteous persons as do righteousness, and are free from the power and pollution of sin; all the wicked shall be turned into hell; those only who are clothed with a righteousness of Christ, and sanctified by the Holy Ghost, shall be admitted to dwell in this holy place. 2. What is the ground and foundation of this expectation and hope--the promise of God. To look for any thing which God has not promised is presumption; but if our expectations are according to the promise, both as to the things we look for and the time and way of their being brought about, we cannot meet with a disappointment; for he is faithful who has promised. "See therefore that you raise and regulate your expectations of all the great things that are to come according to the word of God; and, as to the new heaven and new earth, look for them as God has allowed and directed by the passages we have in this portion of scripture how before you, and in Isa. lxv. 17; lxvi. 22, to which the apostle may be thought to allude."

II. As in v. 11 he exhorts to holiness from the consideration that the heavens and the earth shall be dissolved, so in v. 14 he resumes his exhortation from the consideration that they shall be again renewed. "Seeing you expect the day of God, when our Lord Jesus Christ will appear in his glorious majesty, and these heavens and earth shall be dissolved and melted down, and, being purified and refined, shall be erected and rebuilt, prepare to meet him. It nearly concerns you to see in what state you will be when the Judge of all the world shall come to pass sentence upon men, and to determine how it shall be with them to all eternity. This is the court of judicature whence there lies no appeal; whatever sentence is here passed by this great Judge is irreversible; therefore get ready to appear before the judgment-seat of Christ: and see to it,"

1. "That you be found of him in peace, in a state of peace and reconciliation with God through Christ, in whom alone God is reconciling the world to himself. All that are out of Christ are in a state of enmity, and reject and oppose the Lord and his anointed, and shall therefore be punished with everlasting destruction from the presence of the Lord, and the glory of his power. Those whose sins are pardoned and their peace made with God are the only safe and happy people; therefore follow after peace, and that with all." (1.) Peace with God through our Lord Jesus Christ. (2.) Peace in our own consciences, through the Spirit of grace witnessing with our spirits that we are the children of God. (3.) Peace with men, by having a calm and peaceable disposition wrought in us, resembling that of our blessed Lord.

2. That you be found of Christ without spot, and blameless. Follow after holiness as well as peace: and even spotless and perfect; we must not only take heed of all spots which are not the spots of God's children (this only prevents our being found of men without spot), we must be pressing towards spotless purity, absolute perfection. Christians must be perfecting holiness, that they may be not only blameless before men, but also in the sight of God; and all this deserves and needs the greatest diligence; he who does this work negligently can never do it successfully. "Never expect to be found at that day of God in peace, if you are lazy and idle in this your day, in which we must finish the work that is given us to do. It is only the diligent Christian who will be the happy Christian in the day of the Lord. Our Lord will suddenly come to us, or shortly call us to him; and would you have him find you idle?" Remember there is a curse denounced against him who does the work of the Lord negligently, Marg. Jer. xlviii. 10. Heaven will be a sufficient recompence for all our diligence and industry; therefore let us labour and take pains in the work of the Lord; he will certainly reward us if we be diligent in the work he has allotted us; now, that you may be diligent, account the long-suffering of our Lord to be salvation. "Does your Lord delay his coming? Do not think this is to give more time to make provision for your lusts, to gratify them; it is so much space to repent and work out your salvation. It proceeds not from a want of concern or compassion for his suffering servants, nor is it designed to give countenance and encouragement to the world of the ungodly, but that men may have time to prepare for eternity. Learn then to make a right use of the patience of our Lord, who does as yet delay his coming. Follow after peace and holiness, or else his coming will be dreadful to you." And inasmuch as it is difficult to prevent men's abuse of God's patience, and engage them in the right improvement thereof, our apostle quotes St. Paul as directing men to make the same good use of the divine forbearance, that in the mouth, or from the pen, of two apostles the truth might be confirmed. And we may here observe with what esteem and affection he speaks of him who had formerly publicly withstood and sharply reproved Peter. If a righteous man smite one who is truly religious, it shall be received as a kindness; and let him reprove, it shall be as an excellent oil, which shall soften and sweeten the good man that is reproved when he does amiss. What an honourable mention does this apostle of the circumcision make of that very man who had openly, before all, reproved him, as not walking uprightly according to the truth of the gospel! (1.) He calls him brother, whereby he means not only that he is a fellow-christian (in which sense the word brethren is used 1 Thess. v. 27), or a fellow-preacher (in which sense Paul calls Timothy the evangelist a brother, Col. i. 1), but a fellow-apostle, one who had the same extraordinary commission, immediately from Christ himself, to preach the gospel in every place, and to disciple all nations. Though many seducing teachers denied Paul's apostleship, yet Peter owns him to be an apostle. (2.) He calls him beloved; and they being both alike commissioned, and both united in the same service of the same Lord, it would have been very unseemly if they had not been united in affection to one another, for the strengthening of one another's hands, mutually desirous of, and rejoicing in, one another's success. (3.) He mentions Paul as one who had an uncommon measure of wisdom given unto him. He was a person of eminent knowledge in the mysteries of the gospel, and did neither in that nor any other qualification come behind any of all the other apostles. How desirable is it that those who preach the same gospel should treat one another according to the pattern Peter here sets them! It is surely their duty to endeavour, by proper methods, to prevent or remove all prejudices that hinder ministers' usefulness, and to beget and improve the esteem and respect in the minds of people towards their ministers that may promote the success of their labours. And let us also here observe, [1.] The excellent wisdom that was in Paul is said to be given him. The understanding and knowledge that qualify men to preach the gospel are the gift of God. We must seek for knowledge, and labour to get understanding, in hopes that it shall be given us from above, while we are diligent in using proper means to attain it. [2.] The apostle imparts to men according as he had received from God. He endeavours to lead others as far as he himself was led into the knowledge of the mysteries of the gospel. He is not an intruder into the things he had not seen or been fully assured of, and yet he does not fail to declare the whole counsel of God, Acts xx. 27. [3.] The epistles which were written by the apostle of the Gentiles, and directed to those Gentiles who believed in Christ, are designed for the instruction and edification of those who from among the Jews were brought to believe in Christ; for it is generally thought that what is here alluded to is contained in the epistle to the Romans (ch. ii. 4), though in all his epistles there are some things that refer to one or other of the subjects treated of in this and the foregoing chapter; and it cannot seem strange that those who were pursuing the same general design should in their epistles insist upon the same things. But the apostle Peter proceeds to tell us that in those things which are to be met with in Paul's epistles there are some things hard to be understood. Among the variety of subjects treated of in scripture, some are not easy to be understood because of their own obscurity, such are prophecies; others cannot be so easily understood because of their excellency and sublimity, as the mysterious doctrines; and others are with difficulty taken in because of the weakness of men's minds, such are the things of the Spirit of God, mentioned 1 Cor. ii. 14. And here the unlearned and unstable make wretched work; for they wrest and torture the scriptures, to make them speak what the Holy Ghost did not intend. Those who are not well instructed and well established in the truth are in great danger of perverting the word of God. Those who have heard and learned of the Father are best secured from misunderstanding and misapplying any part of the word of God; and, where there is a divine power to establish as well as to instruct men in divine truth, persons are effectually secured from falling into errors. How great a blessing this is we learn by observing what is the pernicious consequence of the errors that ignorant and unstable men fall into--even their own destruction. Errors in particular concerning the holiness and justice of God are the utter ruin of multitudes of men. Let us therefore earnestly pray for the Spirit of God to instruct us in the truth, that we may know it as it is in Jesus, and have our hearts established with grace, that we may stand firm and unshaken, even in the most stormy times, when others are tossed to and fro with every wind of doctrine.

III. The apostle gives them a word of caution, v. 17, 18, where,

1. He intimates that the knowledge we have of these things should make us very wary and watchful, inasmuch as there is a twofold danger, v. 17. (1.) We are in great danger of being seduced, and turned away from the truth. The unlearned and unstable, and they are very numerous, do generally wrest the scripture. Many who have the scriptures and read them do not understand what they read; and too many of those who have a right understanding of the sense and meaning of the word are not established in the belief of the truth, and all these are liable to fall into error. Few attain to the knowledge and acknowledgment of doctrinal Christianity; and fewer find, so as to keep in the way of practical godliness, which is the narrow way, which only leadeth unto life. There must be a great deal of self-denial and suspicion of ourselves, and submitting to the authority of Christ Jesus our great prophet, before we can heartily receive all the truths of the gospel, and therefore we are in great danger of rejecting the truth. (2.) We are in great danger by being seduced; for, [1.] So far as we are turned from the truth so far are we turned out of the way to true blessedness, into the path which leads to destruction. If men corrupt the word of God, it tends to their own utter ruin. [2.] When men wrest the word of God, they fall into the error of the wicked, men without law, who keep to no rules, set no bounds to themselves, a sort of free-thinkers, which the psalmist detests. Ps. cxix. 113, I hate vain thoughts, but thy law do I love. Whatever opinions and thoughts of men are not conformable to the law of God, and warranted by it, the good man disclaims and abhors; they are the conceits and counsels of the ungodly, who have forsaken God's law, and, if we imbibe their opinions, we shall too soon imitate their practices. [3.] Those who are led away by error fall from their own stedfastness. They are wholly unhinged and unsettled, and know not where to rest, but are at the greatest uncertainty, like a wave of the sea, driven with the wind and tossed. It nearly concerns us therefore to be upon our guard, seeing the danger is so great.

2. That we may the better avoid being led away, the apostle directs us what to do, v. 18. And, (1.) We must grow in grace. He had in the beginning of the epistle exhorted us to add one grace to another, and here he advises us to grow in all grace, in faith, and virtue, and knowledge. By how much the stronger grace is in us, by so much the more stedfast shall we be in the truth. (2.) We must grow in the knowledge of our Lord Jesus Christ. "Follow on to know the Lord. Labour to know him more clearly and more fully, to know more of Christ and to know him to better purpose, so as to be more like him and to love him better." This is the knowledge of Christ the apostle Paul reached after and desired to attain, Phil. iii. 10. Such a knowledge of Christ as conforms us more to him, and endears him more to us, must needs be of great use to us, to preserve us from falling off in times of general apostasy; and those who experience this effect of the knowledge of the Lord and Saviour Jesus Christ will, upon receiving such grace from him, give thanks and praise to him, and join with our apostle in saying, To him be glory both now and for ever. Amen.
Adam Clarke: Commentary on the Bible - 1831
3:11: All these things shall be dissolved - They will all be separated, all decomposed; but none of them destroyed. And as they are the original matter out of which God formed the terraqueous globe, consequently they may enter again into the composition of a new system; and therefore the apostle says, Pe2 3:13 : we look for new heavens and a new earth - the others being decomposed, a new system is to be formed out of their materials. There is a wonderful philosophic propriety in the words of the apostle in describing this most awful event.
What manner of persons ought ye to be - Some put the note of interrogation at the end of this clause, and join the remaining part with the 12th verse, thus: Seeing then that all these things shall be dissolved, what manner of persons ought ye to be? By holy conversation and godliness, expecting and earnestly desiring the coming of the day of God, etc. Only those who walk in holiness, who live a godly and useful life, can contemplate this most awful time with joy.
The word σπευδοντας, which we translate hasting unto, should be tendered earnestly desiring, or wishing for; which is a frequent meaning of the word in the best Greek writers.
Albert Barnes: Notes on the Bible - 1834
3:11: Seeing then that all these things shall be dissolved - Since this is an undoubted truth.
What manner of persons ought ye to be in all holy conversation and godliness - In holy conduct and piety. That is, this fact ought to be allowed to exert a deep and abiding influence on us, to induce us to lead holy lives. We should feel that there is nothing permanent on the earth that this is not our abiding home; and that our great interests are in another world. We should be serious, humble, and prayerful; and should make it our great object to be prepared for the solemn scenes through which we are soon to pass. An habitual contemplation of the truth, that all that we see is soon to pass away, would produce a most salutary effect on the mind. It would make us serious. It would repress ambition. It would lead us not to desire to accumulate what must so soon be destroyed. It would prompt us to lay up our treasures in heaven. It would cause us to ask with deep earnestness whether we are prepared for these amazing scenes, should they suddenly burst upon us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: all these: Pe2 3:12; Psa 75:3; Isa 14:31, Isa 24:19, Isa 34:4
what: Mat 8:27; Th1 1:5; Jam 1:24
in all: Psa 37:14, Psa 50:23; Co2 1:12; Phi 1:27, Phi 3:20; Ti1 4:12; Heb 13:5; Jam 3:13; Pe1 1:15, Pe1 2:12
godliness: Pe2 1:3, Pe2 1:6; Ti1 3:16, Ti1 6:3, Ti1 6:6, Ti1 6:11
Geneva 1599
(11) [Seeing] then [that] all these things shall be dissolved, what manner [of persons] ought ye to be in [all] holy conversation and godliness,
(11) An exhortation to purity of life, setting before us that horrible judgment of God, both to bridle our wantonness, and also to comfort us, so that we are found watching and ready to meet him at his coming.
John Gill
Seeing then that all these things shall be dissolved,.... By fire; the heaven with all its host, sun, moon, and stars, clouds, meteors, and fowls of the air; the earth, and all that is upon it, whether of nature, or art; and, since nothing is more certain than such a dissolution of all things,
what manner of persons ought ye to be in all holy conversation and godliness? not as the scoffers and profane sinners, who put away this evil day far from them, but as men, who have their loins girt, and their lights burning, waiting for their Lord's coming; being continually in the exercise of grace, and in the discharge of their religious duties, watching, praying, hearing, reading; living soberly, righteously, and godly; guarding against intemperance and worldly mindedness, and every worldly and hurtful lust.
John Wesley
Seeing then that all these things are dissolved - To the eye of faith it appears as done already. All these things - Mentioned before; all that are included in that scriptural expression, "the heavens and the earth;" that is, the universe. On the fourth day God made the stars, Gen 1:16, which will be dissolved together with the earth. They are deceived, therefore, who restrain either the history of the creation, or this description of the destruction, of the world to the earth and lower heavens; imagining the stars to be more ancient than the earth, and to survive it. Both the dissolution and renovation are ascribed, not to the one heaven which surrounds the earth, but to the heavens in general, 2Pet 3:10, 2Pet 3:13, without any restriction or limitation. What persons ought ye to be in all holy conversation - With men. And godliness - Toward your Creator.
Robert Jamieson, A. R. Fausset and David Brown
Your duty, seeing that this is so, is to be ever eagerly expecting the day of God.
then--Some oldest manuscripts substitute "thus" for "then": a happy refutation of the "thus" of the scoffers, 2Pet 3:4 (English Version, "As they were," Greek, "thus").
shall be--Greek, "are being (in God's appointment, soon to be fulfilled) dissolved"; the present tense implying the certainty as though it were actually present.
what manner of men--exclamatory. How watchful, prayerful, zealous!
to be--not the mere Greek substantive verb of existence (einai), but (huparchein) denoting a state or condition in which one is supposed to be [TITTMANN]. What holy men ye ought to be found to be, when the event comes! This is "the holy commandment" mentioned in 2Pet 3:2.
conversation . . . godliness--Greek, plural: behaviors (towards men), godlinesses (or pieties towards God) in their manifold modes of manifestation.
3:123:12: եւ փութա՛լ հասանել գալստեան աւուրն Տեառն. յորում երկինք հրայրեացք լուծանիցին, եւ բնութիւնք հրդեհեալ հալիցին[3121]։ [3121] Յօրինակին. Հրարեացք լուծա՛՛։ Ոմանք. Հրդեհեալ լուծցին։
12 սպասելով եւ հասնել ջանալով Տիրոջ օրուայ գալստեան, երբ հրավառ երկինքը պիտի չքանայ, եւ տարերքը հրկիզուելով պիտի հալուի:
12 Ու արտորալով Աստուծոյ օրուանը գալուն, որուն մէջ երկինք կրակով այրուած պիտի լուծուի, տարրերը բռնկած պիտի հալին։
եւ փութալ հասանել գալստեան աւուրն Տեառն. յորում երկինք հրայրեացք լուծանիցին, եւ բնութիւնք հրդեհեալ հալիցին:

3:12: եւ փութա՛լ հասանել գալստեան աւուրն Տեառն. յորում երկինք հրայրեացք լուծանիցին, եւ բնութիւնք հրդեհեալ հալիցին[3121]։
[3121] Յօրինակին. Հրարեացք լուծա՛՛։ Ոմանք. Հրդեհեալ լուծցին։
12 սպասելով եւ հասնել ջանալով Տիրոջ օրուայ գալստեան, երբ հրավառ երկինքը պիտի չքանայ, եւ տարերքը հրկիզուելով պիտի հալուի:
12 Ու արտորալով Աստուծոյ օրուանը գալուն, որուն մէջ երկինք կրակով այրուած պիտի լուծուի, տարրերը բռնկած պիտի հալին։
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: ожидающим и желающим пришествия дня Божия, в который воспламененные небеса разрушатся и разгоревшиеся стихии растают?
3:12  προσδοκῶντας καὶ σπεύδοντας τὴν παρουσίαν τῆς τοῦ θεοῦ ἡμέρας, δι᾽ ἣν οὐρανοὶ πυρούμενοι λυθήσονται καὶ στοιχεῖα καυσούμενα τήκεται.
3:12. προσδοκῶντας ( to-toward-thinking-unto ) καὶ (and) σπεύδοντας ( to-hastening ) τὴν (to-the-one) παρουσίαν (to-a-being-beside-unto) τῆς (of-the-one) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἡμέρας, (of-a-day,"δι' (through) ἣν (to-which) οὐρανοὶ ( skies ) πυρούμενοι ( being-en-fired ) λυθήσονται (they-shall-be-loosed) καὶ (and) στοιχεῖα (processionlets-of) καυσούμενα ( being-en-burned ) τήκεται : ( it-be-melted )
3:12. expectantes et properantes in adventum Dei diei per quam caeli ardentes solventur et elementa ignis ardore tabescentLooking for and hasting unto the coming of the day of the Lord, by which the heavens being on fire shall be dissolved, and the elements shall melt with the burning heat?
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?
3:12. waiting for, and hurrying toward, the advent of the day of the Lord, by which the burning heavens shall be dissolved, and the elements shall melt from the heat of the fire.
3:12. 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, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat:

12: ожидающим и желающим пришествия дня Божия, в который воспламененные небеса разрушатся и разгоревшиеся стихии растают?
3:12  προσδοκῶντας καὶ σπεύδοντας τὴν παρουσίαν τῆς τοῦ θεοῦ ἡμέρας, δι᾽ ἣν οὐρανοὶ πυρούμενοι λυθήσονται καὶ στοιχεῖα καυσούμενα τήκεται.
3:12. expectantes et properantes in adventum Dei diei per quam caeli ardentes solventur et elementa ignis ardore tabescent
Looking for and hasting unto the coming of the day of the Lord, by which the heavens being on fire shall be dissolved, and the elements shall melt with the burning heat?
3:12. waiting for, and hurrying toward, the advent of the day of the Lord, by which the burning heavens shall be dissolved, and the elements shall melt from the heat of the fire.
3:12. 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?
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:12: The heavens being on fire - See on Pe2 3:10. (note). It was an ancient opinion among the heathens that the earth should be burnt up with fire; so Ovid, Met., lib. i. v. 256.
Esse quoque in fatis reminiscitur, adfore tempus,
Quo mare, quo tellus, correptaque regia coeli
Ardeat; et mundi moles operosa laboret.
"Remembering in the fates a time when fire
Should to the battlements of heaven aspire,
And all his blazing world above should burn,
And all the inferior globe to cinders turn."
Dryden.
Minucius Felix tells us, xxxiv. 2, that it was a common opinion of the Stoics that, the moisture of the earth being consumed, the whole world would catch fire. The Epicureans held the same sentiment; and indeed it appears in various authors, which proves that a tradition of this kind has pretty generally prevailed in the world. But it is remarkable that none have fancied that it will be destroyed by water. The tradition, founded on the declaration of God, was against this; therefore it was not received.
Albert Barnes: Notes on the Bible - 1834
3:12: Looking for - Not knowing when this may occur, the mind should be in that state which constitutes "expectation;" that is, a belief that it will occur, and a condition of mind in which we would not be taken by surprise should it happen at any moment. See the notes at Tit 2:13.
And hasting unto the coming - Margin, as in Greek: ""hasting the coming."" The Greek word rendered "hasting," (σπεύδω speudō,) means to urge on, to hasten; and then to hasten after anything, to await with eager desire. This is evidently the sense here - Wetstein and Robinson. The state of mind which is indicated by the word is that when we are anxiously desirous that anything should occur, and when we would hasten or accelerate it if we could. The true Christian does not dread the coming of that day. He looks forward to it as the period of his redemption, and would welcome, at any time, the return of his Lord and Saviour. While he is willing to wait as long as it shall please God for the advent of His Redeemer, yet to Him the brightest prospect in the future is that hour when he shall come to take him to Himself.
The coming of the day of God - Called "the day of God," because God will then be manifested in his power and glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: Looking: Co1 1:7; Tit 2:13; Jde 1:21
hasting unto the coming: or, hasting the coming, Pe2 3:10; Co1 1:8; Phi 1:6
the heavens: Pe2 3:10; Psa 50:3; Isa 34:4; Rev 6:13, Rev 6:14
melt: Pe2 3:10; isa 2:1-22, Isa 64:1-12; Mic 1:4
Geneva 1599
Looking for and (e) 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?
(e) He requires patience from us, yet such patience as is not slothful.
John Gill
Looking for and hasting unto the coming of the day of God,.... The same with the day of the Lord, 2Pet 3:10, and so the Vulgate Latin and Arabic versions here read; and it intends the day of Christ's second coming to judgment, and so is a proof of the deity of Christ; and is called "the day of God", in distinction from man's day, or human judgment, 1Cor 4:3, which is often fallacious; whereas the judgment of God is according to truth; and because in that day Christ will appear most clearly to be truly and properly God, by the manifest display of his omniscience, omnipotence, and other glorious perfections of his; and because it will be, as the day of God is, a thousand years; and also the day in which God will finish all his works, as on the seventh day the works of creation, on this the works of Providence; when all his purposes, promises, and threatenings, relating to the final state of all persons and things, will be fulfilled, and every work be brought to light, and into judgment, and everything will stand in a clear light; for the day will declare it, either respecting God, or men; and there will be a display, as of his grace and mercy, to his church and people; for it will be the day of his open espousals to them, and of the gladness of his heart; so of his wrath and anger towards the wicked: for this great and dreadful day of the Lord shall burn like an oven, and destroy the wicked, root and branch: and it will be the day of Christ's glorious appearing, and of his kingdom, in which he will reign, before his ancients, gloriously; and when it is ended, God, Father, Son and Spirit, will be all in all: now "the coming" of this day saints should be "looking for" by faith; believing that it certainly will come, since the patriarchs, prophets, Christ himself, the angels of heaven, and the apostles of the Lamb, have all declared and asserted the coming of this day; and they should look for it, and love it, as with the strongest affection for it, and most vehement desire of it, since they will then appear with Christ in glory; and they should look out, and keep looking out for it, as what will be quickly; and though it is not as soon as they desire and expect, yet should still look wistly for it, and with patience and cheerfulness wait for it: yea, they should be "hasting unto" it, or "hastening" it; for though the day is fixed for the coming of Christ, nor can it be altered, as his coming will not be longer, it cannot be sooner, yet it becomes the saints to pray earnestly for it, that it may be quickly, and for the accomplishment of all things that go before it, prepare for it, and lead unto it; such as the conversion of the Jews, and the bringing in of the fulness of the Gentiles; and by putting him in mind of, and pleading with him, his promises concerning these things, and giving him no rest till they are accomplished; there seems to be some reference to the prayers of the Jews for the Messiah's coming, which they desire may be "in haste"; which will show that they are in haste for the coming of this day; and all which things God will hasten, though it will be in his own time: and moreover, saints should be hasting to it by their readiness for it, having their loins girt, and their lights burning, and their lamps trimmed, and they waiting for their Lord's coming, and going forth in acts of faith and love, and in the duties of religion, to meet him, and not slumber and sleep:
wherein; in which day, as in 2Pet 3:10; or by which; by which coming of Christ, or of the day of God,
the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat; at whose coming and presence, and from whose face the heavens and earth shall flee away, just as the earth shook, and the heavens dropped, and Sinai itself moved, when God appeared upon it; see Rev_ 20:11. This is a repetition of what is said in 2Pet 3:10, exciting attention to the exhortation given.
John Wesley
Hastening on - As it were by your earnest desires and fervent prayers. The coming of the day of God - Many myriads of days he grants to men: one, the last, is the day of God himself.
Robert Jamieson, A. R. Fausset and David Brown
hasting unto--with the utmost eagerness desiring [WAHL], praying for, and contemplating, the coming Saviour as at hand. The Greek may mean "hastening (that is, urging onward [ALFORD]) the day of God"; not that God's eternal appointment of the time is changeable, but God appoints us as instruments of accomplishing those events which must be first before the day of God can come. By praying for His coming, furthering the preaching of the Gospel for a witness to all nations, and bringing in those whom "the long-suffering of God" waits to save, we hasten the coming of the day of God. The Greek verb is always in New Testament used as neuter (as English Version here), not active; but the Septuagint uses it actively. Christ says, "Surely I come quickly. Amen." Our part is to speed forward this consummation by praying, "Even so, come, Lord Jesus" (Rev_ 22:20).
the coming--Greek, "presence" of a person: usually, of the Saviour.
the day of God--God has given many myriads of days to men: one shall be the great "day of God" Himself.
wherein--rather as Greek, "on account of (or owing to) which" day.
heavens--the upper and lower regions of the sky.
melt--Our igneous rocks show that they were once in a liquid state.
3:133:13: Նորոյ երկնից՝ եւ նորո՛յ երկրի՛ ըստ աւետեացն հայեցեալ սպասեմք, յորս արդարութի՛ւնն բնակէ[3122]։ [3122] Ոմանք. Նորոց երկնից... հայեցեալ սպասիցեմք։
13 Բայց մենք, Աստծու խոստման համաձայն, աչքներս յառած սպասում ենք նոր երկնքի եւ նոր երկրի, որոնցում արդարութիւնն է բնակւում:
13 Սակայն իր խոստումին համեմատ, նոր երկնքի ու նոր երկրի մը կը սպասենք, որոնց մէջ արդարութիւնը կը բնակի։
Նորոյ երկնից եւ նորոյ երկրի ըստ աւետեացն հայեցեալ սպասեմք, յորս արդարութիւնն բնակէ:

3:13: Նորոյ երկնից՝ եւ նորո՛յ երկրի՛ ըստ աւետեացն հայեցեալ սպասեմք, յորս արդարութի՛ւնն բնակէ[3122]։
[3122] Ոմանք. Նորոց երկնից... հայեցեալ սպասիցեմք։
13 Բայց մենք, Աստծու խոստման համաձայն, աչքներս յառած սպասում ենք նոր երկնքի եւ նոր երկրի, որոնցում արդարութիւնն է բնակւում:
13 Սակայն իր խոստումին համեմատ, նոր երկնքի ու նոր երկրի մը կը սպասենք, որոնց մէջ արդարութիւնը կը բնակի։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: Впрочем мы, по обетованию Его, ожидаем нового неба и новой земли, на которых обитает правда.
3:13  καινοὺς δὲ οὐρανοὺς καὶ γῆν καινὴν κατὰ τὸ ἐπάγγελμα αὐτοῦ προσδοκῶμεν, ἐν οἷς δικαιοσύνη κατοικεῖ.
3:13. καινοὺς ( to-fresh ) δὲ ( moreover ) οὐρανοὺς ( to-skies ) καὶ ( and ) γῆν ( to-a-soil ) καινὴν ( to-fresh ) κατὰ (down) τὸ (to-the-one) ἐπάγγελμα (to-a-messaging-upon-to) αὐτοῦ (of-it) προσδοκῶμεν, (we-toward-think-unto,"ἐν (in) οἷς ( unto-which ) δικαιοσύνη (a-course-belongedness) κατοικεῖ. (it-houseth-down-unto)
3:13. novos vero caelos et novam terram et promissa ipsius expectamus in quibus iustitia habitatBut we look for new heavens and a new earth according to his promises, in which justice dwelleth.
13. But, according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness.
3:13. Yet truly, in accord with his promises, we are looking forward to the new heavens and the new earth, in which justice lives.
3:13. Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.
Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness:

13: Впрочем мы, по обетованию Его, ожидаем нового неба и новой земли, на которых обитает правда.
3:13  καινοὺς δὲ οὐρανοὺς καὶ γῆν καινὴν κατὰ τὸ ἐπάγγελμα αὐτοῦ προσδοκῶμεν, ἐν οἷς δικαιοσύνη κατοικεῖ.
3:13. novos vero caelos et novam terram et promissa ipsius expectamus in quibus iustitia habitat
But we look for new heavens and a new earth according to his promises, in which justice dwelleth.
3:13. Yet truly, in accord with his promises, we are looking forward to the new heavens and the new earth, in which justice lives.
3:13. Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Но гибель мира от огня не будет совершенным его уничтожением, превращением в ничто. Христиане, по обетованиям Божиим (Ис 65:17; 66:22; Откр 21:1), ожидают нового неба и новой земли. И эти последние не будут новым, вновь созданным миром, а миром воссозданным, обновленным, улучшенным, но в основе тем же миром, какой существует и теперь. "Господь устроит новое небо и новую землю, "новые" не по сущности и веществу; ибо кто строит новый дом, то это не значит еще, что он строит его и из вещества, не существовавшего прежде. Нет, Бог однажды создал вещество и образовал оное во всевозможные виды и составы, и что было необходимо для здешней лишь жизни, а для тамошней нетленной бесполезно и излишне, то он отменит, а что полезно, тому даст новый образ с красотою нетленною и неувядаемою и дозволит наполнять другой и нетленный мир" (блаж. Феофил.). Отличительною особенностью нового мира Апостол указывает вселение там правды. Принесенная в мир Христом правда - в смысле соответствия святой и блаженной жизни человеческой со святою и блаженною жизнью Божией - в новом, будущем мире получит полноту проявления во всем: и в ведении, и в чувстве и во всей жизни его обитателей, где Бог будет всяческая во всех (1Кор.15:28; ср. Откр 21:3, 27).
Adam Clarke: Commentary on the Bible - 1831
3:13: We, according to his promise, look for new heavens - The promise to which it is supposed the apostle alludes, is found Isa 65:17 : Behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind; and Isa 66:22 : For as the new heavens and the new earth which I will make shall remain before me, saith the Lord, so shall your seed, etc. Now, although these may be interpreted of the glory of the Gospel dispensation, yet, if St. Peter refer to them, they must have a more extended meaning.
It does appear, from these promises, that the apostle says here, and what is said Rev 21:27; Rev 22:14, Rev 22:15, that the present earth, though destined to be burned up, will not be destroyed, but be renewed and refined, purged from all moral and natural imperfection, and made the endless abode of blessed spirits. But this state is certainly to be expected after the day of judgment; for on this the apostle is very express, who says the conflagration and renovation are to take place at the judgment of the great day; see Pe2 3:7, Pe2 3:8, Pe2 3:10, Pe2 3:12. That such an event may take place is very possible; and, from the terms used by St. Peter, is very probable. And, indeed, it is more reasonable and philosophical to conclude that the earth shall be refined and restored, than finally destroyed. But this has nothing to do with what some call the millennium state; as this shall take place when time, with the present state and order of things, shall be no more.
Albert Barnes: Notes on the Bible - 1834
3:13: Nevertheless we, according to his promise - The allusion here seems to be, beyond a doubt, to two passages in Isaiah, in which a promise of this kind is found. Isa 65:17; "for, behold, I create new heavens, and a new earth: and the former shall not be remembered, nor come into mind." Isa 66:22; "for as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord," etc. Compare Rev 21:1, where John says he had a vision of the new heaven and the new earth which was promised: "And I saw a new heaven and a new earth; for the first heaven and the first earth were passed away, and there was no more sea." See the notes at Isa 65:17.
Look for new heavens and a new earth - It may not be easy to answer many of the questions which might be asked respecting the "new heaven and earth" here mentioned. One of those which are most naturally asked is, whether the apostle meant to say that this earth, after being purified by fire, would be suited again for the home of the redeemed; but this question it is impossible to answer with certainty. The following remarks may perhaps embrace all that is known, or that can be shown to be probable, on the meaning of the passage before us.
I. The "new heavens and the new earth" referred to will be such as will exist after the world shall have been destroyed by fire; that is, after the general judgment. There is not a word expressed, and not a hint given, of any "new heaven and earth" pRev_ious to this, in which the Saviour will reign personally over his saints, in such a renovated world, through a long millennial period. The order of events, as stated by Peter, is:
(a) that the heavens and earth which are now, are "kept in store, reserved unto fire "against the day of judgment," and perdition of ungodly men," Pe2 3:7;
(b) that the day of the Lord will come suddenly and unexpectedly, Pe2 3:10; that then the heavens and earth will pass away with a great noise, the elements will melt, and the earth with all its works be burned up, Pe2 3:10; and,
(c) that after this Pe2 3:13 we are to expect the "new heavens and new earth."
Nothing is said of a personal reign of Christ; nothing of the resurrection of the saints to dwell with him on the earth; nothing of the world's being fitted up for their home pRev_ious to the final judgment. If Peter had any knowledge of such events, and believed that they would occur, it is remarkable that he did not even allude to them here. The passage before us is one of the very few places in the New Testament where allusion is made to the manner in which the affairs of the world will be closed; and it cannot be explained why, if he looked for such a glorious personal reign of the Saviour, the subject should have been passed over in total silence.
II. The word "new," applied to the heavens and the earth that are to succeed the present, might express one of the following three things - that is, either of these things would correspond with all that is fairly implied in that word:
(a) If a new world was literally created out of nothing after this world is destroyed; for that would be in the strictest sense "new." That such an event is possible no one can doubt, though it is not Rev_ealed.
(b) If an inhabitant of the earth should dwell after death In any other of the worlds now existing, it would be to him a "new" abode, and everything would appear new. Let him, for instance, be removed to the planet "Saturn," with its wonderful ring, and its seven moons, and the whole aspect of the heavens, and of the world on which he would then dwell, would be new to him. The same thing would occur if he were to dwell on any other of the heavenly bodies, or if he were to pass from world to world. See this illustrated at length in the works of Thomas Dick, LL. D. - "Celestial Scenery," etc. Compare the notes at Pe1 1:12.
(c) If the earth should be renovated, and suited for the home of man after the universal conflagration, it would then be a new abode.
III. This world, thus renovated, may be, from time to time, the temporary abode of the redeemed, after the final judgment. No one can prove that this may not be, though there is no evidence that it will be their permanent and eternal home or that even all the redeemed will at any one time find a home on this globe, for no one can suppose that the earth is spacious enough to furnish a dwelling-place for all the unnumbered millions that are to be saved. But that the earth may again be Rev_isited from time to time by the redeemed; that in a purified and renovated form it may be one of the "many mansions" which are to be fitted up for them Joh 14:2, may not appear wholly improbable from the following suggestions:
(1) It seems to have been a law of the earth that in its progress it should be "prepared" at one period for the dwelling-place of a higher order of beings at another period. Thus, according to the disclosures of geology, it existed perhaps for countless ages before it was fitted to be an abode for man; and that it was occupied by the monsters of an inferior order of existence, who have now passed away to make room for a nobler race. Who can tell but the present order of thing may pass away to make place for the manifestations of a more exalted mode of being?
(2) there is no certain evidence that any world has been annihilated, though some have disappeared from human view. Indeed, as observed above, (see the notes at Pe2 3:10) there is no proof that a single particle of matter ever has been annihilated, or ever will be. It may change its form, but it may still exist.
(3) it seems also to accord most with probability, that, though the earth may undergo important changes by flood or fire, it will not be annihilated. It seems difficult to suppose that, as a world, it will be wholly displaced from the system of which it is now a part, or that the system itself will disappear. The earth, as one of the worlds of God, has occupied too important a position in the history of the universe to make it to be easily believed that the place where the Son of God became incarnate and died, shall be utterly swept away It would, certainly, accord more with all the feelings which we can have on such a subject, to suppose that a world once so beautiful when it came from the hand of its Maker. should be restored to primitive loveliness; that a world which seems to have been made primarily (see the notes at Pe1 1:12) with a view to illustrate the glory of God in redemption, should be preserved in some appropriate form to be the theater of the exhibition of the developement of that plan in far distant ages to come.
(4) to the redeemed, it would be most interesting again to visit the spot where the great work of their redemption was accomplished; where the Son of God became incarnate and made atonement for sin; and where there would be so many interesting recollections and associations, even after the purification by fire, connected with the infancy of their existence, and their preparation for eternity. Piety would at least "wish" that the world where Gethsemane and Calvary are should never be blotted out from the universe.
(5) however, if, after their resurrection and reception into heaven, the redeemed shall ever Rev_isit a world so full of interesting recollections and associations, where they began their being, where their Redeemer lived and died, where they were renewed and sanctified, and where their bodies once rested in the grave, there is no reason to suppose that this will be their permanent and unchanging home. It may be mere speculation, but it seems to accord best with the goodness of God, and with the manner in which the universe is made, to suppose that every portion of it may be visited, and become successively the home of the redeemed; that they may pass from world to world, and survey the wonders and the works of God as they are displayed in different worlds. The universe, so vast, seems to have been suited for such a purpose, and nothing else that we can conceive of will be so adapted to give employment without weariness to the minds that God has made, in the interminable duration before them.
IV. The new heavens and earth will be "holy." They will be the home of righteousness foRev_er.
(a) This fact is clearly Rev_ealed in the verse before us; "wherein dwelleth righteousness." It is also the correct statement of the Scriptures, Rev 21:27; Co1 6:9-10; Heb 12:14.
(b) This will be in strong contrast with what has occurred on earth, The history of this world has been almost entirely a history of sin - of its nature, developements, results. There have been no perfectly holy beings on the earth, except the Saviour, and the angels who have occasionally visited it. There has been no perfectly holy place - city, village, hamlet; no perfectly holy community. But the future world, in strong contrast with this, will be perfectly pure, and will be a fair illustration of what religion in its perfect form will do.
(c) It is for this that the Christian desires to dwell in that world, and waits for the coming of his Saviour. It is not primarily that he may be happy, desirable as that is, but that he may be in a world where he himself will be perfectly pure, and where all around him will be pure; where every being that he meets shall be "holy as God is holy," and every place on which his eye rests, or his foot treads, shall be uncontaminated by sin. To the eye of faith and hope, how blessed is the prospect of such a world!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: according: Isa 65:17, Isa 66:22; Rev 21:1, Rev 21:27
Geneva 1599
Nevertheless we, according to his promise, look for new heavens and a new earth, (f) wherein dwelleth righteousness.
(f) In which heavens.
John Gill
Nevertheless we, according to his promise,.... Or promises, as the Alexandrian copy, and the Vulgate Latin version; namely those in Is 65:17;
look for new heavens and a new earth; not figuratively, the world to come in distinction from the Jewish world or state; a new church state, the Gospel dispensation, with new ordinances, as baptism and the Lord's supper, all legal ceremonies and ordinances being gone, and everything new; for these things had taken place already, and were not looked for as future: but these phrases are to be understood literally, as the heavens and the earth are in every passage in the context, 2Pet 3:5; and designs not new heavens and earth for substance, but for qualities; the heavens and elements being melted and dissolved, and so purged and purified by fire, and the earth and its works being burnt up with it, and so cleared of everything noxious, needless, and disagreeable, new heavens and a new earth will appear, refined and purged from everything which the curse brought thereon for man's sin: and such heavens and earth the saints look for by faith and hope, and earnest expectation, and with desire and pleasure; and therefore are not distressed, as they have no reason to be, with the burning of the present heavens and earth, as awful as these things will be; and they expect them not upon their own fancies and imaginations, or the vain conjectures and cunningly devised fables of men, but according to the promises of God recorded in the above passages, and in which they may be confirmed by the words of Christ, and by the vision of John, Rev_ 20:1. The Alexandrian copy reads, "and his promises"; as if it respected other promises the saints looked for besides the new heavens and earth; namely, the resurrection of the dead, eternal life, the in corruptible inheritance, the ultimate glory and happiness:
wherein dwelleth righteousness; meaning not the heavenly felicity, called sometimes the crown of righteousness, and the hope of righteousness, to which righteousness gives a right, and where it will be perfect, for the apostle is not speaking of the ultimate glory of the saints; nor the righteousness of Christ, as dwelling in the saints, as if the sense was this, we in whom righteousness dwells, look for new heavens and a new earth; for though the righteousness of Christ is unto and upon them that believe, yet it is not in them; it is in Christ, and dwells in him, and not in them; it is not inherent in them, but imputed to them: by "righteousness" is meant righteous men; such as are so not in and of themselves, or by the deeds of the law, or by works of righteousness done by them, but who are made righteous by the obedience of Christ, and are righteousness itself in him; see Jer 33:16; now these, and these only, will be the inhabitants of the new heavens and the new earth; there will be no unrighteous persons there, as in the present world, which lies in wickedness, and is full of wicked men; and they will be stocked with inhabitants after this manner; all the elect will now be gathered in, and Christ, when he comes, will bring all his saints with him from heaven, and will raise their bodies, and reunite them to their souls; and those that are alive will be caught up to meet the Lord in the air, and will make up together the general assembly and church of the firstborn, whose names are written in heaven; and whereas, upon the coming of Christ, the present heavens and earth will be burnt or purified by fire, and so made new and fit for the spirits of just men made perfect, who being again embodied, will fill the face of them, and shall inherit the earth, and reign with Christ on it for a thousand years, during which time there will not be a wicked man in them; for the wicked that will be alive at Christ's coming will be burnt with the earth, and the wicked dead shall not rise till the thousand years are ended, and who being raised, will, together with the devils, make the Gog and Magog army; wherefore none but righteous persons can look for these new heavens and earth, for to these only are they promised, and such only shall dwell in them; so the Targum on Jer 23:23 paraphrases the words,
"I God have created the world from the beginning, saith the Lord, I God will "renew the world for the righteous":''
and this will be, the Jews say, for the space of a thousand years;
"it is a tradition (they say (l)) of the house of Elias, that the righteous, whom the holy blessed God will raise from the dead shall not return to their dust, as is said, Is 4:3, and it shall come to pass, &c. as the Holy One continues for ever, so they shall continue for ever; and if you should say those years (some editions read, "those thousand years", and so the gloss upon the place) in which the holy blessed God "renews the world": as it is said Is 2:11, and the Lord alone; &c. what shall they do? the holy blessed God will make them wings as eagles, and they shall fly upon the face of the waters:''
and this renovation of the heavens and the earth, they say, will be in the seventh millennium;
"in the seventh thousand year (they assert (m)) there will be found new heavens and a new earth;''
which agree with these words of Peter.
(l) T. Bab. Sanhedrin, fol. 92. 1, 2. Ed. Coch. p. 317. (m) Zohar in Gen. fol. 35. 3.
John Wesley
We look for new heavens and a new earth - Raised as it were out of the ashes of the old; we look for an entire new state of things. Wherein dwelleth righteousness - Only righteous spirits. How great a mystery!
Robert Jamieson, A. R. Fausset and David Brown
Nevertheless--"But": in contrast to the destructive effects of the day of God stand its constructive effects. As the flood was the baptism of the earth, eventuating in a renovated earth, partially delivered from "the curse," so the baptism with fire shall purify the earth so as to be the renovated abode of regenerated man, wholly freed from the curse.
his promise-- (Is 65:17; Is 66:22). The "we" is not emphatical as in English Version.
new heavens--new atmospheric heavens surrounding the renovated earth.
righteousness--dwelleth in that coming world as its essential feature, all pollutions having been removed.
3:143:14: Վասն որոյ սի՛րելիք՝ այսոցիկ սպասեալ, փո՛յթ յանձին ունիջիք՝ անբի՛ծք եւ անարատք գտանել նմա ՚ի խաղաղութիւն[3123]. [3123] Ոմանք. Այսոցիկ սպասելոց փոյթ յանձին ունիցիք ամբիծք եւ անարատք երեւել նմա։
14 Ուստի, սիրելինե՛ր, սպասելով այս բաներին, ջա՛նք թափեցէք, որ Նա գտնի ձեզ անբիծ եւ անարատ, խաղաղութեան մէջ:
14 Ուստի, սիրե՛լիներ, ասոնց սպասելով ջանացէ՛ք որ ան ձեզ անբիծ ու անարատ գտնէ խաղաղութիւնով։
Վասն որոյ, սիրելիք, այսոցիկ սպասեալ, փոյթ յանձին ունիջիք անբիծք եւ անարատք գտանել նմա ի խաղաղութիւն:

3:14: Վասն որոյ սի՛րելիք՝ այսոցիկ սպասեալ, փո՛յթ յանձին ունիջիք՝ անբի՛ծք եւ անարատք գտանել նմա ՚ի խաղաղութիւն[3123].
[3123] Ոմանք. Այսոցիկ սպասելոց փոյթ յանձին ունիցիք ամբիծք եւ անարատք երեւել նմա։
14 Ուստի, սիրելինե՛ր, սպասելով այս բաներին, ջա՛նք թափեցէք, որ Նա գտնի ձեզ անբիծ եւ անարատ, խաղաղութեան մէջ:
14 Ուստի, սիրե՛լիներ, ասոնց սպասելով ջանացէ՛ք որ ան ձեզ անբիծ ու անարատ գտնէ խաղաղութիւնով։
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: Итак, возлюбленные, ожидая сего, потщитесь явиться пред Ним неоскверненными и непорочными в мире;
3:14  διό, ἀγαπητοί, ταῦτα προσδοκῶντες σπουδάσατε ἄσπιλοι καὶ ἀμώμητοι αὐτῶ εὑρεθῆναι ἐν εἰρήνῃ,
3:14. Διό, (Through-which," ἀγαπητοί , ( Excessed-off-unto ,"ταῦτα (to-the-ones-these) προσδοκῶντες ( toward-thinking-unto ) σπουδάσατε (ye-should-have-hastened-to) ἄσπιλοι ( un-smirched ) καὶ (and) ἀμώμητοι ( un-blameable ) αὐτῷ (unto-it) εὑρεθῆναι (to-have-been-found) ἐν (in) εἰρήνῃ, (unto-a-peace,"
3:14. propter quod carissimi haec expectantes satis agite inmaculati et inviolati ei inveniri in paceWherefore, dearly beloved, waiting for these things, be diligent that you may be found before him unspotted and blameless in peace.
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.
3:14. Therefore, most beloved, while awaiting these things, be diligent, so that you may be found to be immaculate and unassailable before him, in peace.
3:14. 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, be diligent that ye may be found of him in peace, without spot, and blameless:

14: Итак, возлюбленные, ожидая сего, потщитесь явиться пред Ним неоскверненными и непорочными в мире;
3:14  διό, ἀγαπητοί, ταῦτα προσδοκῶντες σπουδάσατε ἄσπιλοι καὶ ἀμώμητοι αὐτῶ εὑρεθῆναι ἐν εἰρήνῃ,
3:14. propter quod carissimi haec expectantes satis agite inmaculati et inviolati ei inveniri in pace
Wherefore, dearly beloved, waiting for these things, be diligent that you may be found before him unspotted and blameless in peace.
3:14. Therefore, most beloved, while awaiting these things, be diligent, so that you may be found to be immaculate and unassailable before him, in peace.
3:14. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Суммируя все сказанное о кончине мира и о том, как христиане должны относиться к этому предмету, Апостол еще раз убеждает верующих - в ожидании явления своего пред Судиею Господом быть "неоскверненными и непорочными в мире" (ст. 14) и памятовать ранее (см. 9) сказанное Апостолом, что единственно по долготерпению Своему и по желанию спасения всем людям Господь медлит с Своим судом над миром, и что все христиане, считая это спасительным для себя, должны соответствующим образом пользоваться временем для своего духовного совершенствования (ст. 15а).

Теперь (ст. 15б) после ряда собственных доводов и увещаний Апостол Петр, для утверждения читателей и всех христиан в святости жизни в ожидании второго пришествия Господня, ссылается на авторитет "возлюбленного брата", т. е. соапостола, Павла, который "по данной ему премудрости" написал им, т. е. малоазийским христианам, о подобных же вероучительных предметах, что может относиться, например, к посланиям: к Ефесянам, к Галатам, к Колоссянам, к Тимофею - все в Малой Азии. А так как далее (ст. 16а) Апостол привлекает и все вообще послания Апостола, то, по контексту речи, естественно разуметь также оба послания к Солунянам с их учением о втором пришествии Господа и его признаках, о воскресении мертвых, о тайне беззакония, об антихристе. Сославшись на свидетельство Ап. Павла, Ап. Петр одновременно и утверждает великое церковно-каноническое значение посланий великого Апостола языков ("по данной ему премудрости") и, вместе с тем, предостерегает против неправильного понимания этих посланий и возвышенных вероучительных и нравоучительных предметов (напр., о законе, благодати и христианской свободе и под.), замечая: в них "есть нечто неудобовразумительное, что невежды и неутвержденные, к собственной своей погибели, превращают, как и прочие Писания". Известно, что и сам Ап. Павел жаловался, что некоторые лжеучители для оправдания своего лжеучения искажали смысл его посланий (2: Сол 2:2). Таким образом, святое желание Ап. Петра послужить общему делу спасения христиан побудило его упомянуть об Ап. Павле и его писаниях. Совершенно превратно усматривали некоторые (представители новотюбингенской школы) в этом упоминании Ап. Петра об Ап. Павле намерение поддержать свое достоинство, будто бы униженное заметкою Ап. Павла об Ап. Петре в Гал 2:11: сл. Уже самое название "возлюбленный брат", усвояемое Ап. Петром великому Апостолу языков, говорит о совершенном отсутствии какой-либо борьбы между двумя первоцерковными апостолами, о полном братстве обоих апостолов во Христе и о совершенном согласии и взаимном содействии в деле проповеди Евангелия. Что Апостол Петр знает все послания Павловы (кроме, быть может, второго послания к Тимофею, написанного Ап. Павлом в самом конце жизни), это не удивительно при взаимообщении обоих апостолов, и фактическое сходство первого послания Ап. Петра с Павловыми посланиями к Римлянам и Ефесянам "объяснимо только при предположении знакомствам Петра с писаниями Апостола языков" (проф. прот. Д. И. Богдашевский). Вполне понятна и известность Павловых посланий читателям посланий Ап. Петра при широком обмене отдельных поместных церквей апостольскими произведениями, свидетельство о чем имеется в послании к Колоссянам. (Кол 4:16).
Adam Clarke: Commentary on the Bible - 1831
3:14: Seeing that ye look for such things - As ye profess that such a state of things shall take place, and have the expectation of enjoying the blessedness of it, be diligent in the use of every means and influence of grace, that ye may be found of him - the Lord Jesus, the Judge of quick and dead, without spot - any contagion of sin in your souls, and blameless - being not only holy and innocent, but useful in your lives.
Albert Barnes: Notes on the Bible - 1834
3:14: Wherefore, beloved, seeing that ye look for such things, be diligent - That is, in securing your salvation. The effect of such hopes and prospects should be to lead us to an earnest inquiry whether we are prepared to dwell in a holy world, and to make us diligent in performing the duties, and patient in bearing the trials of life. He who has such hopes set before him, should seek earnestly that he may be enabled truly to avail himself of them, and should make their attainment the great object of his life. He who is so soon to come to an end of all weary toil, should be willing to labor diligently and faithfully while life lasts. He who is so soon to be relieved from all temptation and trial, should he willing to bear a little longer the sorrows of the present world. What are all these compared with the glory that awaits us? Compare the Co1 15:58 note; Rom 8:18 note, following; Co2 4:16-18 notes.
That ye may be found of him in peace - Found by him when he returns in such a state as to secure your eternal peace.
Without spot, and blameless - See the notes at Eph 5:27. It should be an object of earnest effort with us to have the last stain of sin and pollution removed from our souls. A deep feeling that we are soon to stand in the presence of a holy God, our final Judge, cannot but have a happy influence in making us pure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: seeing: Phi 3:20; Heb 9:28
be diligent: Pe2 1:5-10; Jo1 3:3
in peace: Mat 24:26; Luk 2:29, Luk 12:43; Co1 1:8, Co1 15:58; Phi 1:10; Th1 3:13, Th1 5:23
Geneva 1599
Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in (g) peace, without spot, and blameless.
(g) that you may try to your benefit, how gently and profitable he is.
John Gill
Wherefore, beloved, seeing ye look for these things,.... For the burning of the heavens and the earth, for the coming of Christ, and for the new heavens and new earth,
be diligent that ye may be found of him; Christ, or "in him", as in Phil 3:9; for such as are in Christ will have an undoubted right to the new heavens and the new earth, and will certainly dwell in them, because they will be found not in their own righteousness, but in the righteousness of Christ: or "before him", as the Arabic version renders it; before him the Judge of all, at whose tribunal they must stand; but being clothed with his righteousness, and so without spot and blemish, they will not be ashamed before him: or "by him"; Christ first finds his in redemption, and next in the effectual calling, and last of all at his coming, when all the elect will be looked up, gathered in, and presented first to himself, and then to his Father, complete and perfect, not one wanting: and thus to be found in him, and before him, and by him, should be the concern of all that look for the glorious things here spoken of, and particularly that they be found in the following situation and circumstances: in peace; interested in that peace Christ has made by the blood of his cross; for such as are reconciled to God by his death, shall be saved by his life, and live with him in the new heavens and new earth, and for ever in the ultimate glory; and in enjoying that peace of conscience which he himself gives, and which flows from his blood, righteousness, and atonement; so that the day of his coming by death, or at judgment, will not be terrifying to them, but they will look for these things with great delight and satisfaction: or
in peace one with another; for peace makers and keepers are called the children of God, and so heirs of God, and joint-heirs with Christ; or in happiness and glory, expressed by peace, which is the end of the righteous man, which he enters into at death, and will rest in to all eternity:
without spot and blemish; no man is so in himself, sanctification is imperfect, and many are the slips and falls of the saints, though their desire is to be harmless and inoffensive, and to give no just occasion for blame or scandal; but the saints are so in Christ Jesus, being washed in his blood, and clothed with his righteousness, and will be found so by him when he comes again, when he will present them to himself a glorious church, without spot or wrinkle, and also before the presence of his Father's glory, as faultless, with exceeding joy; and so will they be fit and meet to be the inhabitants of the new heavens and new earth, and reign with him therein, and be with him to all eternity.
John Wesley
Labour that whenever he cometh ye may be found in peace - May meet him without terror, being sprinkled with his blood, and sanctified by his Spirit, so as to be without spot and blameless. Is 65:17; Is 66:22.
Robert Jamieson, A. R. Fausset and David Brown
that ye . . . be found of him--"in His sight" [ALFORD], at His coming; plainly implying a personal coming.
without spot--at the coming marriage feast of the Lamb, in contrast to 2Pet 2:13, "Spots they are and blemishes while they feast," not having on the King's pure wedding garment.
blameless-- (1Cor 1:8; Phil 1:10; Th1 3:13; Th1 5:23).
in peace--in all its aspects, towards God, your own consciences, and your fellow men, and as its consequence eternal blessedness: "the God of peace" will effect this for you.
3:153:15: եւ զՏեառն երկայնմտութիւնն՝ փրկութիւն համարեսջի՛ք։ Զոր օրինակ եւ սիրելի եղբայրն մեր Պաւղոս, ըստ շնորհելոյ իմաստութեանն նմա յԱստուծոյ՝ գրեա՛ց ձեզ[3124]. [3124] ՚Ի լուս՛՛. Համարիջիք. համաձայն ոմանց։ Ոմանք. Ըստ շնորհելոյ նմա իմաստութեանն գրեաց ձեզ։
15 Եւ Տիրոջ համբերատարութիւնը փրկութի՛ւն համարեցէք, ինչպէս որ մեր սիրելի եղբայր Պօղոսն էլ գրեց ձեզ, ըստ Աստծուց իրեն շնորհուած իմաստութեան,
15 Մեր Տէրոջը երկայնմտութիւնը փրկութիւն սեպեցէք ինչպէս մեր սիրելի եղբայրը՝ Պօղոս ալ՝ իրեն տրուած իմաստութիւնովը գրեց ձեզի.
եւ զՏեառն երկայնմտութիւնն փրկութիւն համարեսջիք. զոր օրինակ եւ սիրելի եղբայրն մեր Պաւղոս ըստ շնորհելոյ իմաստութեանն նմա [18]յԱստուծոյ գրեաց ձեզ:

3:15: եւ զՏեառն երկայնմտութիւնն՝ փրկութիւն համարեսջի՛ք։ Զոր օրինակ եւ սիրելի եղբայրն մեր Պաւղոս, ըստ շնորհելոյ իմաստութեանն նմա յԱստուծոյ՝ գրեա՛ց ձեզ[3124].
[3124] ՚Ի լուս՛՛. Համարիջիք. համաձայն ոմանց։ Ոմանք. Ըստ շնորհելոյ նմա իմաստութեանն գրեաց ձեզ։
15 Եւ Տիրոջ համբերատարութիւնը փրկութի՛ւն համարեցէք, ինչպէս որ մեր սիրելի եղբայր Պօղոսն էլ գրեց ձեզ, ըստ Աստծուց իրեն շնորհուած իմաստութեան,
15 Մեր Տէրոջը երկայնմտութիւնը փրկութիւն սեպեցէք ինչպէս մեր սիրելի եղբայրը՝ Պօղոս ալ՝ իրեն տրուած իմաստութիւնովը գրեց ձեզի.
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: и долготерпение Господа нашего почитайте спасением, как и возлюбленный брат наш Павел, по данной ему премудрости, написал вам,
3:15  καὶ τὴν τοῦ κυρίου ἡμῶν μακροθυμίαν σωτηρίαν ἡγεῖσθε, καθὼς καὶ ὁ ἀγαπητὸς ἡμῶν ἀδελφὸς παῦλος κατὰ τὴν δοθεῖσαν αὐτῶ σοφίαν ἔγραψεν ὑμῖν,
3:15. καὶ (and) τὴν (to-the-one) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) μακροθυμίαν (to-a-long-passioning-unto) σωτηρίαν (to-a-savioring-unto) ἡγεῖσθε , ( ye-should-lead-unto ,"καθὼς (down-as) καὶ (and) ὁ (the-one) ἀγαπητὸς (excessed-off-unto) ἡμῶν (of-us) ἀδελφὸς (brethrened) Παῦλος (a-Paulos) κατὰ (down) τὴν (to-the-one) δοθεῖσαν (to-having-been-given) αὐτῷ (unto-it) σοφίαν (to-a-wisdoming-unto) ἔγραψεν (it-scribed) ὑμῖν, (unto-ye,"
3:15. et Domini nostri longanimitatem salutem arbitramini sicut et carissimus frater noster Paulus secundum datam sibi sapientiam scripsit vobisAnd account the longsuffering of our Lord, salvation: as also our most dear brother Paul, according to the wisdom given him, hath written to you:
15. And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also, according to the wisdom given to him, wrote unto you;
3:15. And let the longsuffering of our Lord be considered salvation, as also our most beloved brother Paul, according to the wisdom given to him, has written to you,
3:15. 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;
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:

15: и долготерпение Господа нашего почитайте спасением, как и возлюбленный брат наш Павел, по данной ему премудрости, написал вам,
3:15  καὶ τὴν τοῦ κυρίου ἡμῶν μακροθυμίαν σωτηρίαν ἡγεῖσθε, καθὼς καὶ ὁ ἀγαπητὸς ἡμῶν ἀδελφὸς παῦλος κατὰ τὴν δοθεῖσαν αὐτῶ σοφίαν ἔγραψεν ὑμῖν,
3:15. et Domini nostri longanimitatem salutem arbitramini sicut et carissimus frater noster Paulus secundum datam sibi sapientiam scripsit vobis
And account the longsuffering of our Lord, salvation: as also our most dear brother Paul, according to the wisdom given him, hath written to you:
3:15. And let the longsuffering of our Lord be considered salvation, as also our most beloved brother Paul, according to the wisdom given to him, has written to you,
3:15. 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;
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Adam Clarke: Commentary on the Bible - 1831
3:15: And account that the long-suffering of our Lord - Conclude that God's long-suffering with the world is a proof that he designs men to be saved; even as our beloved brother Paul. "This epistle being written to those to whom the first epistle was sent, the persons to whom the Apostle Paul wrote concerning the long-suffering of God were the Jewish and Gentile Christians in Pontus, Galatia, Cappadocia, Asia, and Bithynia. Accordingly, we know he wrote to the Ephesians, (Eph 2:3-5), to the Colossians, (Col 1:21), and to Timothy, (Ti1 2:3, Ti1 2:4), things which imply that God's bearing with sinners is intended for their salvation. The persons to whom Peter's epistles were sent were, for the most part, Paul's converts." - Macknight.
According to the wisdom given unto him - That is, according to the measure of the Divine inspiration, by which he was qualified for the Divine work, and by which he was so capable of entering into the deep things of God. It is worthy of remark that Paul's epistles are ranked among the Scriptures; a term applied to those writings which are divinely inspired, and to those only.
Albert Barnes: Notes on the Bible - 1834
3:15: And account - that "the long-suffering of our Lord" is "salvation." Regard his delay in coming to judge the world, not as an evidence that he never will come, but as a proof of his desire that we should be saved. Many had drawn a different inference from the fact that the Saviour did not return, and had supposed that it was a proof that he would never come, and that his promises had failed. Peter says that that conclusion was not authorized, but that we should rather regard it as an evidence of his mercy, and of his desire that we should be saved. This conclusion is as proper now as it was then. Wicked men should not infer, because God does not cut them down, that therefore they never will be punished, or that God is not faithful to his threatenings. They should rather regard it as a proof that he is willing to save them; because:
(1) He might justly cut them off for their sins;
(2) the only reason of which we have knowledge why he spares the wicked is to give them space for repentance; and,
(3) as long as life is prolonged a sinner has the opportunity to repent, and may turn to God. We may therefore, in our own case, look on all the delays of God to punish - on all his patience and forbearance toward us, notwithstanding our sins and provocations - on the numberless tokens of his kindness scattered along our way, as evidence that he is not willing that we should perish.
What an accumulated argument in any case would this afford of the willingness of God to save! Let any man look on his own sins, his pride, and selfishness, and sensuality; let him contemplate the fact that he has sinned through many years, and against many mercies; let him endeavor to estimate the number and magnitude of his offences, and upon God's patience in bearing with him while these have been committed, and who can overrate the force of such an argument in proof that God is slow to anger, and is willing to save? Compare the notes at Rom 2:4.
Even as our beloved brother Paul also - From this reference to Paul the following things are clear:
(1) that Peter was acquainted with his writings;
(2) that Peter presumed that those to whom he wrote were also acquainted with them;
(3) that Peter regarded Paul as a "beloved brother," notwithstanding the solemn rebuke which Paul had had occasion to administer to him, Gal 2:2 ff.
(4) that Peter regarded Paul as an authority in inculcating the doctrines and duties of religion; and,
(5) that Peter regarded Paul as an inspired man, and his writings as a part of divine truth. See the notes at Pe2 3:16.
That Peter has shown in his Epistles that he was acquainted with the writings of Paul, has been abundantly proved by Eichhorn (Einleitung in das N. Tes. viii. 606ff), and will be apparent by a comparison of the following passages: Eph 1:3, with Pe1 3:1; Col 3:8, with Pe1 2:1; Eph 5:22, with Pe1 3:1; Eph 5:21, with Pe1 5:5; Th1 5:6, with Pe1 5:8; Co1 16:20, with Pe1 5:14; Rom 8:18, with Pe1 5:1; Rom 4:24, with Pe1 1:21; Rom 13:1, Rom 13:3-4, with Pe1 2:13-14; Ti1 2:9, with Pe1 3:3; Ti1 5:5, with Pe1 3:5. The writings of the apostles were doubtless extensively circulated; and one apostle, though himself inspired, could not but feel a deep interest in the writings of another. There would be cases also, as in the instance before us, in which one would wish to confirm his own sentiments by the acknowledged wisdom, experience, and authority of another.
According to the wisdom given unto him - Peter evidently did not mean to disparage that wisdom, or to express a doubt that Paul was endowed with wisdom; he meant undoubtedly that, in regard to Paul, the same thing was true which he would have affirmed of himself or of any other man, that whatever wisdom he had was to be traced to a higher than human origin. This would at the same time tend to secure more respect for the opinion of Paul than if he had said it was his own, and would keep up in the minds of those to whom he wrote a sense of the truth that all wisdom is from above. In reference to ourselves, to our friends, to our teachers, and to all men, it is proper to bear in remembrance the fact that all true wisdom is from the "Father of lights." Compare the notes at Jam 1:5, Jam 1:17.
Hath written unto you - It is not necessary to suppose that Paul had written any epistles addressed specifically, and by name, to the persons to whom Peter wrote. It is rather to be supposed that the persons to whom Peter wrote Pe1 1:1 lived in the regions to which some of Paul's epistles were addressed, and that they might be regarded as addressed to them. The epistles to the Galatians, Ephesians, and Colossians were of this description, all addressed to churches in Asia Minor, and all, therefore, having reference to the same people to whom Peter addressed his epistles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: account: Pe2 3:9; Rom 2:4; Ti1 1:16; Pe1 3:20
our beloved: Act 15:25
according: Exo 31:3, Exo 31:6, Exo 35:31, Exo 35:35; Kg1 3:12, Kg1 3:28, Kg1 4:29; Ezr 7:25; Pro 2:6, Pro 2:7; Ecc 2:26; Dan 2:20, Dan 2:21; Luk 21:15; Act 7:10; Co1 2:13, Co1 12:8; Jam 1:5, Jam 3:17
Geneva 1599
And account [that] the longsuffering of our Lord [is] salvation; (12) even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;
(12) Paul's epistles are allowed by the express testimony of Peter.
John Gill
And account that the longsuffering of our Lord,.... Not his longsuffering towards the wicked, and his forbearance with them, for that is not the means of, nor the way to, nor does it issue in, their salvation, but in their sorer punishment and greater damnation, see Rom 2:4; but towards the elect, as in 2Pet 3:9; whom he bears much and long with before conversion, while in their sins, and in a state of unregeneracy, and waits to be gracious to them, as he is in their calling, and to make known and apply his great salvation to them; and as with particular persons, so with the whole body of them, till they are all gathered in, and even with the world for their sakes; and particularly the Lord's longsuffering here intends the deferring of his coming, or his seeming slackness in the performance of his promise: the reason of which is,
salvation: the salvation of all his chosen ones, and in that it issues; he waits, he stays, that none of them might perish, but that they might be all brought to faith and repentance, and so be saved: wherefore the apostle would have the saints consider it in this light, and not imagine and conclude, with the scoffing infidels, that he is slack and dilatory, and will not come, but that his view in it is the salvation of all his people, which by this means is brought about: in confirmation of which, and other things he had delivered, he produces the testimony of the Apostle Paul;
even as our beloved brother Paul also; he calls him a "brother", both on account of his being a believer in Christ, one that belonged to the same family with him, and was of the household of faith, born of the same Father, and related to the same Redeemer, the firstborn among many brethren, and likewise on account of his being a fellow apostle; for though he was not one of the twelve apostles, but his call and mission were later than theirs, yet Peter does not disdain to put him among them, and upon an equal foot with them, nor was he a whit behind the chief of them: he styles him a "beloved" brother; expressing his affection for him, which the relation between them called for, and which he bore to him, notwithstanding his public opposition to him, and sharp reproof of him, Gal 2:11, and perhaps loved him the more for it; see Ps 141:5; and he makes mention of him, and that under these characters, partly to show their agreement and consent in doctrine; and partly to recommend him to the Jews, to whom he writes, who had, upon report of his doctrine and ministry, entertained an ill, at least a mean opinion, of him; as also to set us an example to speak well of one another, both as ministers and private believers:
according to the wisdom given unto him, hath written unto you; meaning not all his epistles, as being written for the general good of all the saints, as well as for those particular churches or men to whom they were sent; for what Peter speaks of is what was particularly written to them, and is distinguished in 2Pet 3:16 from the rest of Paul's epistles; nor does he intend the epistle of Paul to the Romans, for the longsuffering of God spoken of in that, as in Rom 2:4, is his longsuffering to the wicked, which issues in their destruction, and not his longsuffering to his elect, which is salvation, as here; but he seems manifestly to have in view the epistle to the Hebrews, for Peter wrote both his first and second epistles to Jews; wherefore, since none of Paul's epistles but that were written particularly to them, it should seem that that is designed, and serves to confirm his being the author of it; in which he writes to the Hebrews concerning the coming of Christ, and of the deferring of it a little while, and of the need they had of patience to wait for it, Heb 10:36; and in it also are some things difficult to be understood concerning Melchizedek, the old and new covenant, the removing of the Aaronic priesthood, and the abrogation of the whole ceremonial law, &c. things not easily received by that nation; and the whole is written with great wisdom, respecting the person and office of Christ, the nature of his priesthood, and the glory of the Gospel dispensation; and in a most admirable manner is the whole Mosaic economy laid open and explained: he was indeed a wise master builder, and whatever he wrote was "according to wisdom"; not fleshly wisdom, the wisdom of this world, nor with enticing words of men's wisdom, but according to the divine wisdom, under the influence of the spirit of wisdom and revelation; for he had not this of himself naturally, nor did he learn it at Gamaliel's feet, but it was what was "given to him"; it came from above, from God, who gives it liberally; and as he himself always owned it to be a free grace gift of God bestowed on him, and that all his light and knowledge were by the revelation of Christ, so Peter ascribes it to the same, that God might have all the glory, and all boasting in man be stopped.
John Wesley
And account the longsuffering of the Lord salvation - Not only designed to lead men to repentance, but actually conducing thereto: a precious means of saving many more souls. As our beloved brother Paul also hath written to you - This refers not only to the single sentence preceding, but to all that went before. St. Paul had written to the same effect concerning the end of the world, in several parts of his epistles, and particularly in his Epistle to the Hebrews. Rom 2:4.
Robert Jamieson, A. R. Fausset and David Brown
account . . . the long-suffering . . . is salvation--is designed for the salvation of those yet to be gathered into the Church: whereas those scoffers "count it (to be the result of) slackness" on the Lord's part (2Pet 3:9).
our beloved brother Paul--a beautiful instance of love and humility. Peter praises the very Epistles which contain his condemnation.
according to the wisdom given unto him--adopting Paul's own language, 1Cor 3:10, "According to the grace of God which is given unto me as a wise master-builder." Supernatural and inspired wisdom "GIVEN" him, not acquired in human schools of learning.
hath written--Greek aorist, "wrote," as a thing wholly past: Paul was by this time either dead, or had ceased to minister to them.
to you--Galatians, Ephesians, Colossians, the same region as Peter addresses. Compare "in peace," 2Pet 3:14, a practical exhibition of which Peter now gives in showing how perfectly agreeing Paul (who wrote the Epistle to the Galatians) and he are, notwithstanding the event recorded (Gal 2:11-14). Col 3:4 refers to Christ's second coming. The Epistle to the Hebrews, too (addressed not only to the Palestinian, but also secondarily to the Hebrew Christians everywhere), may be referred to, as Peter primarily (though not exclusively) addresses in both Epistles the Hebrew Christians of the dispersion (see on 1Pet 1:1). Heb 9:27-28; Heb 10:25, Heb 10:37, "speak of these things" (2Pet 3:16) which Peter has been handling, namely, the coming of the day of the Lord, delayed through His "long-suffering," yet near and sudden.
3:163:16: որպէս եւ յամենայն իսկ թուղթսն խօսի վասն այսոցիկ. յորս գտանի ինչ ինչ դժուարիմա՛ց, զոր անուսմունքն եւ յողդողդքն կամակորեն. որպէս եւ զամենա՛յն իսկ գիրս առ իւրեանց անձանցն կորուստ[3125]։ [3125] Ոմանք. Յամենայն իսկ ՚ի թուղթսն... յորս գտանի ինչ դժուարիմաց, զոր անուսքն եւ յողդյողդքն։ Օրինակ մի. Յորս գտանի ոչինչ դժուարիմաց, զոր անյոյսքն եւ յող՛՛։ Ուր Ոսկան. գտանին ոչ ինչ դժուարիմացք։ Յօրինակին պակասէր. Անուսմունքն եւ յողդողդքն կամա՛՛։
16 եւ ինչպէս որ իր բոլոր թղթերում էլ խօսում է դրանց մասին. դրանց մէջ կան ինչ-ինչ դժուարիմաց բաներ, որ անուսներն ու տատանուողները ծուռ են մեկնում. նրանք այդպէս են մեկնում նաեւ բոլոր Գրուածքները՝ իրենց անձերի կորստեան համար:
16 Ինչպէս բոլոր թուղթերուն մէջ ալ այս բաներուն վրայով կը խօսի. որոնց մէջ քանի մը դժուարիմաց խօսքեր կը գտնուին, որոնք տգէտներն ու անհաւատները ծուռ կը մեկնեն, ինչպէս ուրիշ գրքեր ալ՝ իրենց անձին կորուստին համար։
որպէս եւ յամենայն իսկ թուղթսն խօսի վասն այսոցիկ. յորս գտանի ինչ ինչ դժուարիմաց, զոր անուսմունքն եւ յողդողդքն կամակորեն, որպէս եւ զամենայն իսկ գիրս առ իւրեանց անձանցն կորուստ:

3:16: որպէս եւ յամենայն իսկ թուղթսն խօսի վասն այսոցիկ. յորս գտանի ինչ ինչ դժուարիմա՛ց, զոր անուսմունքն եւ յողդողդքն կամակորեն. որպէս եւ զամենա՛յն իսկ գիրս առ իւրեանց անձանցն կորուստ[3125]։
[3125] Ոմանք. Յամենայն իսկ ՚ի թուղթսն... յորս գտանի ինչ դժուարիմաց, զոր անուսքն եւ յողդյողդքն։ Օրինակ մի. Յորս գտանի ոչինչ դժուարիմաց, զոր անյոյսքն եւ յող՛՛։ Ուր Ոսկան. գտանին ոչ ինչ դժուարիմացք։ Յօրինակին պակասէր. Անուսմունքն եւ յողդողդքն կամա՛՛։
16 եւ ինչպէս որ իր բոլոր թղթերում էլ խօսում է դրանց մասին. դրանց մէջ կան ինչ-ինչ դժուարիմաց բաներ, որ անուսներն ու տատանուողները ծուռ են մեկնում. նրանք այդպէս են մեկնում նաեւ բոլոր Գրուածքները՝ իրենց անձերի կորստեան համար:
16 Ինչպէս բոլոր թուղթերուն մէջ ալ այս բաներուն վրայով կը խօսի. որոնց մէջ քանի մը դժուարիմաց խօսքեր կը գտնուին, որոնք տգէտներն ու անհաւատները ծուռ կը մեկնեն, ինչպէս ուրիշ գրքեր ալ՝ իրենց անձին կորուստին համար։
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: как он говорит об этом и во всех посланиях, в которых есть нечто неудобовразумительное, что невежды и неутвержденные, к собственной своей погибели, превращают, как и прочие Писания.
3:16  ὡς καὶ ἐν πάσαις ἐπιστολαῖς λαλῶν ἐν αὐταῖς περὶ τούτων, ἐν αἷς ἐστιν δυσνόητά τινα, ἃ οἱ ἀμαθεῖς καὶ ἀστήρικτοι στρεβλοῦσιν ὡς καὶ τὰς λοιπὰς γραφὰς πρὸς τὴν ἰδίαν αὐτῶν ἀπώλειαν.
3:16. ὡς (as) καὶ (and) ἐν (in) πάσαις ( unto-all ) ἐπιστολαῖς (unto-settings-upon) λαλῶν (speaking-unto) ἐν (in) αὐταῖς (unto-them) περὶ (about) τούτων, (of-the-ones-these,"ἐν (in) αἷς ( unto-which ) ἐστὶν (it-be) δυσνόητά ( onerously-considered ) τινα, (ones," ἃ ( which ) οἱ (the-ones) ἀμαθεῖς ( un-learned ) καὶ (and) ἀστήρικτοι ( un-stablished ) στρεβλοῦσιν (they-en-wrenched) ὡς (as) καὶ (and) τὰς (to-the-ones) λοιπὰς ( to-remaindered ) γραφὰς (to-scribings) πρὸς (toward) τὴν (to-the-one) ἰδίαν (to-private-belonged) αὐτῶν (of-them) ἀπώλειαν. (to-a-destructing-off-of)
3:16. sicut et in omnibus epistulis loquens in eis de his in quibus sunt quaedam difficilia intellectu quae indocti et instabiles depravant sicut et ceteras scripturas ad suam ipsorum perditionemAs also in all his epistles, speaking in them of these things; in which are certain things hard to be understood, which the unlearned and unstable wrest, as they do also the other scriptures, to their own destruction.
16. as also in all epistles, speaking in them of these things; wherein are some things hard to be understood, which the ignorant and unstedfast wrest, as also the other scriptures, unto their own destruction.
3:16. just as he also spoke in all of his epistles about these things. In these, there are certain things which are difficult to understand, which the unlearned and the unsteady distort, as they also do the other Scriptures, to their own destruction.
3:16. 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; 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:

16: как он говорит об этом и во всех посланиях, в которых есть нечто неудобовразумительное, что невежды и неутвержденные, к собственной своей погибели, превращают, как и прочие Писания.
3:16  ὡς καὶ ἐν πάσαις ἐπιστολαῖς λαλῶν ἐν αὐταῖς περὶ τούτων, ἐν αἷς ἐστιν δυσνόητά τινα, ἃ οἱ ἀμαθεῖς καὶ ἀστήρικτοι στρεβλοῦσιν ὡς καὶ τὰς λοιπὰς γραφὰς πρὸς τὴν ἰδίαν αὐτῶν ἀπώλειαν.
3:16. sicut et in omnibus epistulis loquens in eis de his in quibus sunt quaedam difficilia intellectu quae indocti et instabiles depravant sicut et ceteras scripturas ad suam ipsorum perditionem
As also in all his epistles, speaking in them of these things; in which are certain things hard to be understood, which the unlearned and unstable wrest, as they do also the other scriptures, to their own destruction.
3:16. just as he also spoke in all of his epistles about these things. In these, there are certain things which are difficult to understand, which the unlearned and the unsteady distort, as they also do the other Scriptures, to their own destruction.
3:16. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:16: As also in all his epistles, speaking in them of these things - Paul, in all his epistles, says Dr. Macknight, has spoken of the things written by Peter in this letter. For example, he has spoken of Christ's coming to judgment; Th1 3:13; Th1 4:14-18; Th2 1:7-10; Tit 2:13. And of the resurrection of the dead, Co1 15:22; Phi 3:20, Phi 3:21. And of the burning of the earth; Th2 1:8. And of the heavenly country; Co2 5:1-10. And of the introduction of the righteous into that country; Th1 4:17; Heb 4:9; Heb 12:14, Heb 12:18, Heb 12:24. And of the judgment of all mankind by Christ; Rom 14:10.
In which are some things hard to be understood - Δυσνοητα τινα· That is, if we retain the common reading εν οἱς, in or among which things, viz., what he says of the day of judgment, the resurrection of the body etc., etc., there are some things difficult to be comprehended, and from which a wrong or false meaning may be taken. But if we take the reading of AB, twelve others, with both the Syriac, all the Arabic, and Theophylact, &##x3b5;ν αἱς, the meaning is more general, as εν αἱς must refer to επιστολαις, epistles, for this would intimate that there were difficulties in all the epistles of St. Paul; and indeed in what ancient writings are there not difficulties? But the papists say that the decision of all matters relative to the faith is not to be expected from the Scriptures on this very account, but must be received from the Church; i.e. the Popish or Romish Church.
But what evidence have we that that Church can infallibly solve any of those difficulties? We have none! And till we have an express, unequivocal revelation from heaven that an unerring spirit is given to that Church, I say, for example, to the present Church of Rome, with the pope called Pius VII. at its head, we are not to receive its pretensions. Any Church may pretend the same, or any number of equally learned men as there are of cardinals and pope in the conclave; and, after all, it would be but the opinion of so many men, to which no absolute certainty or infallibility could be attached.
This verse is also made a pretext to deprive the common people of reading the word of God; because the unlearned and unstable have sometimes wrested this word to their own destruction: but if it be human learning, and stability in any system of doctrine, that qualifies men to judge of these difficult things, then we can find many thousands, even in Europe, that have as much learning and stability as the whole college of cardinals, and perhaps ten thousand times more; for that conclave was never very reputable for the learning of its members: and to other learned bodies we may, with as much propriety, look up as infallible guides, as to this conclave.
Besides, as it is only the unlearned and the unestablished (that is, young Christian converts) that are in danger of wresting such portions; the learned, that is, the experienced and the established in the knowledge and life of God, are in no such danger; and to such we may safely go for information: and these abound everywhere, especially in Protestant countries; and by the labors of learned and pious men on the sacred writings there is not one difficulty relative to the things which concern our salvation left unexplained. If the members of the Romish Church have not these advantages, let them go to those who have them; and if their teachers are afraid to trust them to the instruction of the Protestants, then let them who pretend to have infallibly written their exposition of these difficult places, also put them, with a wholesome text in the vulgar language, into the hands of their people, and then the appeal will not lie to Rome, but to the Bible, and those interpretations will be considered according to their worth, being weighed with other scriptures, and the expositions of equally learned and equally infallible men.
We find, lastly, that those who wrest such portions, are those who wrest the other scriptures to their destruction; therefore they are no patterns, nor can such form any precedent for withholding the Scriptures from the common people, most of whom, instead of wresting them to their destruction, would become wise unto salvation by reading them. We may defy the Romish Church to adduce a single instance of any soul that was perverted, destroyed, or damned, by reading of the Bible; and the insinuation that they may is blasphemous. I may just add that the verb στρεβλοω, which the apostle uses here, signifies to distort, to put to the rack, to torture, to overstretch and dislocate the limbs; and hence the persons here intended are those who proceed according to no fair plan of interpretation, but force unnatural and sophistical meanings on the word of God: a practice which the common simple Christian is in no danger of following. I could illustrate this by a multitude of interpretations from popish writers.
Albert Barnes: Notes on the Bible - 1834
3:16: As also in all his epistles - Not only in those which he addressed to the churches in Asia Minor, but in his epistles generally. It is to be presumed that they might have had an acquaintance with some of the other epistles of Paul, as well as those sent to the churches in their immediate vicinity.
Speaking in them of these things - The things which Peter had dwelt upon in his two epistles. The great doctrines of the cross; of the depravity of man; of the divine purposes; of the new birth; of the consummation of all things; of the return of the Saviour to judge the world, and to receive his people to himself; the duty of a serious, devout and prayerful life, and of being prepared for the heavenly world. These things are constantly dwelt upon by Paul, and to his authority in these respects Peter might appeal with the utmost confidence.
In which - The common reading in this passage is ἐν οἷς en hois, and according to this the reference is to the "subjects" treated of - "in which things" - referring to what he had just spoken of - "speaking of these things." This reading is found in the common editions of the New Testament, and is supported by far the greater number of mss., and by most commentators and critics. It is found in Griesbach, Tittman, and Hahn, and has every evidence of being the genuine reading. Another reading, however, (ἐν αἷς en hais,) is found in some valuable mss., and is supported by the Syriac and Arabic versions, and adopted by Mill (Prolegomena 1484), and by Beza. According to this, the reference is to the "epistles" themselves - as would seem to be implied in our common version. The true construction, so far as the evidence goes, is to refer it not directly to the "epistles," but to the "things" of which Peter says Paul wrote; that is, not to the style and language of Paul, but to the great truths and doctrines which he taught. Those doctrines were indeed contained in his epistles, but still, according to the fair construction of the passage before us, Peter should not be understood as accusing Paul of obscurity of style. He refers not to the difficulty of understanding what Paul meant, but to the difficulty of comprehending the great truths which he taught. This is, generally, the greatest difficulty in regard to the statements of Paul. The difficulty is not that the meaning of the writer is not plain, but it is either:
(a) that the mind is overpowered by the grandeur of the thought, and the incomprehensible nature of the theme, or
(b) that the truth is so unpalatable, and the mind is so prejudiced against it, that we are unwilling to receive it.
Many a man knows well enough what Paul means, and would receive his doctrines without hesitation if the heart was not opposed to it; and in this state of mind Paul is charged with obscurity, when the real difficulty lies only in the heart of him who makes the complaint. If this be the true interpretation of this passage, then it should not be adduced to prove that Paul is an obscure writer, whatever may be true on that point. There are, undoubtedly, obscure things in his writings, as there are in all other ancient compositions, but this passage should not be adduced to prove that he had not the faculty of making himself understood. An honest heart, a willingness to receive the truth, is one of the best qualifications for understanding the writings of Paul; and when this exists, no one will fail to find truth that may be comprehended, and that will be eminently adapted to sanctify and save the soul.
Are some things hard to be understood - Things pertaining to high and difficult subjects, and which are not easy to be comprehended. Peter does not call in question the truth of what Paul had written; he does not intimate that he himself would differ from him His language is rather that which a man would use who regarded the writings to which he referred as true, and what he says here is an honorable testimony to the authority of Paul. It may be added,
(1) that Peter does not say that all the doctrines of the Bible, or even all the doctrines of Paul, are hard to be understood, or that nothing is plain.
(2) he says nothing about withholding the Bible, or even the writings of Paul, from the mass of Christians, on the ground of the difficulty of understanding the Scriptures; nor does he intimate that that was the design of the Author of the Bible.
(3) it is perfectly manifest, from this very passage, that the writings of Paul were in fact in the hands of the people, else how could they wrest and pervert them?
(4) Peter says nothing about an infallible interpreter of any kind, nor does he intimate that either he or his "successors" were authorized to interpret them for the church.
(5) with what propriety can the pretended successor of Peter - the pope - undertake to expound those difficult doctrines in the writings of Paul, when even Peter himself did not undertake it, and when he did not profess to be able to comprehend them? Is the Pope more skilled in the knowledge of divine things than the apostle Peter? Is he better qualified to interpret the sacred writings than an inspired apostle was?
(6) those portions of the writings of Paul, for anything that appears to the contrary, are just as "hard to be understood" now, as they were before the "infallible" church undertook to explain them. The world is Little indebted to any claims of infallibility in explaining the meaning of the oracles of God. It remains yet to be seen that any portion of the Bible has been made clearer by "any" mere authoritative explanation. And,
(7) it should be added, that without any such exposition, the humble inquirer after truth may find enough in the Bible to guide his feet in the paths of salvation. No one ever approached the sacred Scriptures with a teachable heart, who did not find them "able to make him wise unto salvation." Compare the notes at Ti2 3:15.
Which they that are unlearned - The evil here adverted to is that which arises in cases where those without competent knowledge undertake to become expounders of the word of God. It is not said that it is not proper for them to attempt to become instructed by the aid of the sacred writings; but the danger is, that without proper views of interpretation, of language, and of ancient customs, they might be in danger of perverting and abusing certain portions of the writings of Paul. Intelligence among the people is everywhere in the Bible presumed to be proper in understanding the sacred Scriptures; and ignorance may produce the same effects in interpreting the Bible which it will produce in interpreting other writings. Every good thing is liable to abuse; but the proper way to correct this evil, and to remove this danger, is not to keep the people in ignorance, or to appoint some one to be an infallible interpreter; it is to remove the ignorance itself by enlightening the people, and rendering them better qualified to understand the sacred oracles. The way to remove error is not to perpetuate ignorance it is to enlighten the mind, so that it may be qualified to appreciate the truth.
And unstable - Who have no settled principles and views. The evil here adverted to is that which arises where those undertake to interpret the Bible who have no established principles. They regard nothing as settled. They have no landmarks set up to guide their inquiries. They have no stability in their character, and of course nothing can be regarded as settled in their methods of interpreting the Bible. They are under the control of feeling and emotion, and are liable to embrace one opinion to-day, and another directly opposite to-morrow. But the way to pRev_ent This evil is not by attempting to give to a community an authoritative interpretation of the Bible; it is to diffuse abroad just principles, that men may obtain from the Bible an intelligent view of what it means.
Wrest - Pervert - στρεβλοῦσιν streblousin. The word here used occurs nowhere else in the New Testament. It is derived from a word meaning a windlass, winch, instrument of torture στρεβλή streblē and means to roll or wind on a windlass; then to wrench, or turn away, as by the force of a windlass; and then to wrest or pervert. It implies a turning out of the way by the application of force. Here the meaning is, that they apply those portions of the Bible to a purpose for which they were never intended. It is doubtless true that this may occur. Men may abuse and pervert anything that is good. But the way to pRev_ent this is not to set up a pretended infallible interpreter. With all the perversities arising from ignorance in the interpretation of the Bible; in all the crude, and weak, and fanciful expositions which could be found among those who have interpreted the Scriptures for themselves - and they are many - if they were all collected together, there would not be found so many adapted to corrupt and ruin the soul, as have come from the interpretations attempted to be palmed upon the world by the one church that claims to be the infallible expounder of the word of God.
As they do also the other scriptures - This is an unequivocal declaration of Peter that he regarded the writings of Paul as a part of the holy Scriptures, and of course that he considered him as inspired. The word "Scriptures," as used by a Jew, had a technical signification - meaning the inspired writings, and was the common word which was applied to the sacred writings of the Old Testament. As Peter uses this language, it implies that he regarded the writings of Paul as on a level with the Old Testament; and as far as the testimony of one apostle can go to confirm the claim of another to inspiration, it proves that the writings of Paul are entitled to a place in the sacred canon. It should be remarked, also, that Peter evidently speaks here of the common estimate in which the writings of Paul were held. He addresses those to whom he wrote, not in such a way as to declare to them that the writings of Paul were to be regarded as a part of the inspired volume, but as if this were already known, and were an admitted point.
Unto their own destruction - By embracing false doctrines. Error destroys the soul; and it is very possible for a man so to read the Bible as only to confirm himself in error. He may find passages which, by a perverted interpretation, shall seem to sustain his own views; and, instead of embracing the truth, may live always under delusion, and perish at last. It is not to be inferred that every man who reads the Bible, or even every one who undertakes to be its public expounder, will certainly be saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: in all: Pe1 1:1
speaking: Rom. 8:1-39; 1Cor. 15:1-58; 1Thes. 4:1-5:28; 2Kings 1:1-18
hard: Kg1 10:1; Heb 5:11
unstable: Pe2 2:14; Gen 49:4; Ti2 3:5-7; Jam 1:8
wrest: Exo 23:2, Exo 23:6; Deu 16:19; Psa 56:5; Hab 1:4
the other: Jer 23:36; Mat 15:3, Mat 15:6, Mat 22:29
unto their own: Pe2 2:1; Phi 3:19; Pe1 2:8; Jde 1:4
Geneva 1599
As also in all [his] epistles, speaking in them of these things; (13) 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.
(13) There are some things that are obscure and dark which the ignorant use to overthrow men who are not established, wrestling the testimony of the scripture for their own destruction. But this is the remedy against such deceit, to labour that we may daily more and more grow up and increase in the knowledge of Christ.
John Gill
As also in all his epistles,.... From whence it appears, that the Apostle Paul had, by this time, wrote several of his epistles, if not all of them; and they were all written according to the same wisdom, and under the influence of the same spirit, as his epistle to the Hebrews:
speaking in them of those things; of the same things, Peter had been speaking of, of the coming of Christ, as that he should appear a second time to them that look for him, and would come as a thief in the night, and that the fashion, scheme, and form of this world should pass away, and that saints should look and wait for his coming, and love it: something of this kind is said in all his epistles; see Heb 9:28; and also of mockers, scoffers, seducers, and wicked men that would arise in the last days; see Ti1 4:1,
in which are some things hard to be understood. The phrase, "in which", refers either to the epistles, or the things spoken in them. The Alexandrian manuscript, and three of Robert Stephens's copies, read , "in which" epistles, but the generality of copies read , "in", or "among which things", spoken of in them, concerning the subject here treated of, the coming of Christ; as the time of Christ's coming, which is sometimes represented by the apostle, as if it would be while he was living; and the manner of his coming in person with all his saints, and his mighty angels, with a shout, the voice of the archangel, and trump of God, things not easily understood; and the destruction of antichrist at his coming, which will be with the breath of his mouth, and the brightness of his coming; as also the resurrection of the dead, of the saints that will rise first, and that with spiritual bodies; and likewise the change of the living saints, and the rapture both of living and raised saints together, in the, clouds, to meet the Lord in the air; and the standing of them before the judgment seat of Christ, and the account that everyone must give to him, Th1 4:15 1Cor 15:44;
which they that are unlearned; untaught of God, who have never learned of the Father, nor have learned Christ, nor have that anointing which teacheth all things; who, though they may have been in the schools of men, were never in the school of Christ; and though they have been ever learning, yet will never come to the knowledge of the truth; for men may have a large share of human literature, and yet be unlearned men in the sense of the apostle; and very often it is, that such wrest and pervert the Scriptures to the ruin of themselves, and others:
and unstable; unsettled in their principles, who are like children tossed to and fro with every wind of doctrine; the root of the matter is not in them; nor are they rooted and built up in Christ, and so are not established in the faith; they are not upon the foundation Christ, nor do they build upon, and abide by the sure word of God, or form their notions according to it, but according to their own carnal reasonings, and fleshly lusts; and so
wrest the word of God, distort it from its true sense and meaning, and make it speak that which it never designed; dealing with it as innocent persons are sometimes used, put upon a rack, and tortured, and so forced to speak what is contrary to their knowledge and consciences; and so were the words of the Apostle Paul wrested by ill designing men, as about the doctrines of grace and works, so concerning the coming of Christ; see Rom 3:8;
as they do also the other Scriptures; the writings of Moses, and the prophets of the Old Testament, the Gospels, the Acts of the Apostles, and the other epistles of the apostles of the New Testament: and which is eventually
unto their own destruction; for by so doing they either add unto, or detract from the Scriptures, and so bring the curse of God upon them; and they give into doctrines of devils, and into heresies, which are damnable, and bring upon themselves swift destruction, which lingers not, and slumbers not. Now from hence it does not follow, that the Scriptures are not to be read by the common people; for not all the parts of Scripture, and all things in it, are hard to be understood, there are many things very plain and easy, even everything respecting eternal salvation; there is milk for babes, as well as meat for strong men: besides, not the Scriptures in general, but Paul's epistles only, are here spoken of, and not all of them, or anyone whole epistle among them, only some things in them, and these not impossible, only difficult to be understood; and which is no reason why they should be laid aside, but rather why they should be read with greater application and diligence, and be followed with fervent prayer, and frequent meditation; and though unlearned and unstable men may wrest them to their perdition, those that are taught of God, though otherwise illiterate, may read them to great profit and advantage.
John Wesley
As also in all his epistles - St. Peter wrote this a little before his own and St. Paul's martyrdom. St. Paul therefore had now written all his epistles; and even from this expression we may learn that St. Peter had read them all, perhaps sent to him by St. Paul himself. Nor was he at all disgusted by what St. Paul had written concerning him in the Epistle to the Galatians. Speaking of these things - Namely, of the coming of our Lord, delayed through his longsuffering, and of the circumstances preceding and accompanying it. Which things the unlearned - They who are not taught of God. And the unstable - Wavering, double - minded, unsettled men. Wrest - As though Christ would not come. As they do also the other scriptures - Therefore St Paul's writings were now part of the scriptures. To their own destruction - But that some use the scriptures ill, is no reason why others should not use them at all.
Robert Jamieson, A. R. Fausset and David Brown
also in all his epistles-- Rom 2:4 is very similar to 2Pet 3:15, beginning. The Pauline Epistles were by this time become the common property of all the churches. The "all" seems to imply they were now completed. The subject of the Lord's coming is handled in Th1 4:13; Th1 5:11; compare 2Pet 3:10 with Th1 5:2. Still Peter distinguishes Paul's Epistle, or Epistles, "TO YOU," from "all his (other) Epistles," showing that certain definite churches, or particular classes of believers, are meant by "you."
in which--Epistles. The oldest manuscripts read the feminine relative (hais); not as Received Text (hois), "in which things."
some things hard to be understood--namely, in reference to Christ's coming, for example, the statements as to the man of sin and the apostasy, before Christ's coming. "Paul seemed thereby to delay Christ's coming to a longer period than the other apostles, whence some doubted altogether His coming" [BENGEL]. Though there be some things hard to be understood, there are enough besides, plain, easy, and sufficient for perfecting the man of God. "There is scarce anything drawn from the obscure places, but the same in other places may be found most plain" [AUGUSTINE]. It is our own prejudice, foolish expectations, and carnal fancies, that make Scripture difficult [JEREMY TAYLOR].
unlearned--Not those wanting human learning are meant, but those lacking the learning imparted by the Spirit. The humanly learned have been often most deficient in spiritual learning, and have originated many heresies. Compare Ti2 2:23, a different Greek word, "unlearned," literally, "untutored." When religion is studied as a science, nothing is more abstruse; when studied in order to know our duty and practice it, nothing is easier.
unstable--not yet established in what they have learned; shaken by every seeming difficulty; who, in perplexing texts, instead of waiting until God by His Spirit makes them plain in comparing them with other Scriptures, hastily adopt distorted views.
wrest--strain and twist (properly with a hand screw) what is straight in itself (for example, Ti2 2:18).
other scriptures--Paul's Epistles were, therefore, by this time, recognized in the Church, as "Scripture": a term never applied in any of the fifty places where it occurs, save to the Old and New Testament sacred writings. Men in each Church having miraculous discernment of spirits would have prevented any uninspired writing from being put on a par with the Old Testament word of God; the apostles' lives also were providentially prolonged, Paul's and Peter's at least to thirty-four years after Christ's resurrection, John's to thirty years later, so that fraud in the canon is out of question. The three first Gospels and Acts are included in "the other Scriptures," and perhaps all the New Testament books, save John and Revelation, written later.
unto their own destruction--not through Paul's fault (2Pet 2:1).
3:173:17: Դուք այսուհետեւ ս՛իրելիք՝ իբրեւ զկանխագէ՛տս զգուշասջիք, զի մի՛ անառակ մոլորութեամբն զգածեալք՝ անկանիջիք յաստեաց հաստատութեանն[3126]։ [3126] Ոմանք. Անկանիցիք յաստեաց։ Ոսկան. Յատեացս հաստատութենէ։
17 Դուք ուրեմն, սիրելինե՛ր, իբրեւ նախապէս տեղեակ դարձած մարդիկ, զգուշացէ՛ք, որ անառակ մոլորութեամբ տարուած՝ չկորցնէք ձեր վստահութիւնը:
17 Ուրեմն դուք, սիրելիներ, առաջուընէ գիտնալով զգոյշ եղէ՛ք, որ չըլլայ թէ անօրէններուն խաբէութենէն բռնուած՝ ձեր հաստատութենէն իյնաք.
Դուք այսուհետեւ, սիրելիք, իբրեւ զկանխագէտս զգուշասջիք, զի մի՛ անառակ մոլորութեամբն զգածեալք` անկանիջիք [19]յաստեաց հաստատութեանն:

3:17: Դուք այսուհետեւ ս՛իրելիք՝ իբրեւ զկանխագէ՛տս զգուշասջիք, զի մի՛ անառակ մոլորութեամբն զգածեալք՝ անկանիջիք յաստեաց հաստատութեանն[3126]։
[3126] Ոմանք. Անկանիցիք յաստեաց։ Ոսկան. Յատեացս հաստատութենէ։
17 Դուք ուրեմն, սիրելինե՛ր, իբրեւ նախապէս տեղեակ դարձած մարդիկ, զգուշացէ՛ք, որ անառակ մոլորութեամբ տարուած՝ չկորցնէք ձեր վստահութիւնը:
17 Ուրեմն դուք, սիրելիներ, առաջուընէ գիտնալով զգոյշ եղէ՛ք, որ չըլլայ թէ անօրէններուն խաբէութենէն բռնուած՝ ձեր հաստատութենէն իյնաք.
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: Итак вы, возлюбленные, будучи предварены о сем, берегитесь, чтобы вам не увлечься заблуждением беззаконников и не отпасть от своего утверждения,
3:17  ὑμεῖς οὗν, ἀγαπητοί, προγινώσκοντες φυλάσσεσθε ἵνα μὴ τῇ τῶν ἀθέσμων πλάνῃ συναπαχθέντες ἐκπέσητε τοῦ ἰδίου στηριγμοῦ,
3:17. Ὑμεῖς (Ye) οὖν, (accordingly," ἀγαπητοί , ( Excessed-off-unto ," προγινώσκοντες ( acquainting-before ) φυλάσσεσθε ( ye-should-guard ) ἵνα (so) μὴ (lest) τῇ (unto-the-one) τῶν (of-the-ones) ἀθέσμων ( of-un-decreed ) πλάνῃ (unto-a-wandering) συναπαχθέντες ( having-been-led-off-together ) ἐκπέσητε (ye-might-have-had-fallen-out) τοῦ (of-the-one) ἰδίου (of-private-belonged) στηριγμοῦ, (of-a-stablishing-of)
3:17. vos igitur fratres praescientes custodite ne insipientium errore transducti excidatis a propria firmitateYou therefore, brethren, knowing these things before, take heed, lest being led aside by the error of the unwise, you fall from your own steadfastness.
17. Ye therefore, beloved, knowing beforehand, beware lest, being carried away with the error of the wicked, ye fall from your own stedfastness.
3:17. But since you, brothers, know these things beforehand, be cautious, lest by being drawn into the error of the foolish, you may fall away from your own steadfastness.
3:17. 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 stedfastness.
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 stedfastness:

17: Итак вы, возлюбленные, будучи предварены о сем, берегитесь, чтобы вам не увлечься заблуждением беззаконников и не отпасть от своего утверждения,
3:17  ὑμεῖς οὗν, ἀγαπητοί, προγινώσκοντες φυλάσσεσθε ἵνα μὴ τῇ τῶν ἀθέσμων πλάνῃ συναπαχθέντες ἐκπέσητε τοῦ ἰδίου στηριγμοῦ,
3:17. vos igitur fratres praescientes custodite ne insipientium errore transducti excidatis a propria firmitate
You therefore, brethren, knowing these things before, take heed, lest being led aside by the error of the unwise, you fall from your own steadfastness.
3:17. But since you, brothers, know these things beforehand, be cautious, lest by being drawn into the error of the foolish, you may fall away from your own steadfastness.
3:17. 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 stedfastness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Заключением послания является увещание Апостола читателям беречься от обольщения лжеучений беззаконников, быть твердым в истине (ср. I:12) и возрастать в благодати и познании Господа Иисуса Христа. "Познание составляли существенный предмет речи Апостола с самого начала послания, так как еретики обольщали христиан своим мнимым званием и себя выдавали за людей, особенно сведущих во всех тайнах; о нем он несколько раз говорит в послании. Им он и заканчивает послание. Посему можно сказать, что научение богопознанию было главным содержанием послания, так что к этому главному предмету сводятся и все прочие предметы речи послания"
Adam Clarke: Commentary on the Bible - 1831
3:17: Seeing ye know - before - Seeing that by prophets and apostles you have been thus forewarned, beware, φυλασσεσθε, keep watch, be on your guard; cleave to God and the word of his grace, lest ye be led away from the truth delivered by the prophets and apostles, by the error of the wicked, αθεσμων, of the lawless - those who wrest the Scriptures to make them countenance their lusts, exorbitant exactions, and lawless practices.
Fall from your own steadfastness - From that faith in Christ which has put you in possession of that grace which establishes the heart.
Albert Barnes: Notes on the Bible - 1834
3:17: Seeing that ye know these things before - Being aware of this danger, and knowing that such results may follow. People should read the Bible with the feeling that it is possible that they may fall into error, and be deceived at last. This apprehension will do much to make them diligent, and candid, and prayerful, in studying the Word of God.
With the error of the wicked - Wicked men. Such as he had referred to in 2 Pet. 2, who became public teachers of religion.
Fall from your own steadfastness - Your firm adherence to the truth. The particular danger here referred to is not that of falling from grace, or from true religion, but from the firm and settled principles of religious truth into error.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: seeing: Pe2 1:12; Pro 1:17; Mat 24:24, Mat 24:25; Mar 13:23; Joh 16:4
beware: Mat 7:15, Mat 16:6, Mat 16:11; Phi 3:2; Col 2:8; Ti2 4:15
being: Pe2 2:18-20; Mat 24:24; Mar 13:22; Rom 16:18; Co2 11:3, Co2 11:13-15
from: Pe2 1:10, Pe2 1:11, Pe2 2:18-22; Act 2:42; Co1 15:58; Eph 4:14; Col 2:5; Heb 3:14; Pe1 5:9
John Gill
Ye therefore, beloved, seeing ye know these things before,.... As that there will be such mockers and scoffers in the last days, and such unlearned and unstable men that will deprave the Scriptures, and wrest them in such a miserable manner:
beware lest ye also, being led away with the error of the wicked; from the simplicity of the Gospel, along with such wicked men, that wax worse and worse, deceivers and being deceived, by giving into any of their errors which respect the grace of God, or the person and offices of Christ, or particularly his second coming; be upon the watch and guard against them, having previous notice of them, for they lie in wait to deceive: lest ye
fall from your own steadfastness; which was proper to them, and which, by the grace of God, they had, and retained, both in the faith of Christ and doctrine of the Gospel; for though the saints can never finally and totally fall into sin, or from the truth, yet they may fall from their steadfastness, both as to the exercise of the grace of faith, and as to their profession of the doctrine of faith; and to be fluctuating, hesitating, and doubting in either respect, must be very uncomfortable and dishonourable.
Robert Jamieson, A. R. Fausset and David Brown
Ye--warned by the case of those "unlearned and unstable" persons (2Pet 3:16).
knowing . . . before--the event.
led away with--the very term, as Peter remembers, used by Paul of Barnabas' being "carried," Greek, "led away with" Peter and the other Jews in their hypocrisy.
wicked--"lawless," as in 2Pet 2:7.
fall from--(grace, Gal 5:4 : the true source of) "steadfastness" or stability in contrast with the "unstable" (2Pet 3:16): "established" (2Pet 1:12): all kindred Greek terms. Compare Jude 1:20-21.
3:183:18: Աճեցէ՛ք շնորհօք եւ գիտութեամբն Տեառն մերոյ եւ Փրկչին Յիսուսի Քրիստոսի։ նմա փա՛ռք՝ եւ այժմ եւ յօրն յաւիտենից. ամէն[3127]։Տունք ճծդ̃[3128]։[3127] Յօրինակին պակասէր. Տեառն մերոյ, եւ Փրկչին Յիսուսի... փառք եւ այժմ։ Ոմանք. Այժմ եւ յաւիտեանս յաւիտենից. ամէն։[3128] ՚Ի վախճանի ոմանք. Կատարումն Աստուծով Երկրորդ թղթոյն Պետրոսի. այլ բազումք՝ համաձայն մերումս ոչինչ նշանակեն բաց ՚ի թուահամարոյ տանց։
18 Աճեցէ՛ք մեր Տիրոջ եւ Փրկչի՝ Յիսուս Քրիստոսի շնորհով եւ գիտութեամբ: Նրան փա՜ռք թէ՛ այժմ եւ թէ՛ մինչեւ յաւիտենութեան օրը: Ամէն:
18 Հապա աճեցէ՛ք մեր Տէր ու Փրկիչ Յիսուս Քրիստոսին շնորհքովը ու գիտութիւնովը։ Անոր փառք հիմա ու մինչեւ յաւիտեան։ Ամէն։
Աճեցէք շնորհօք եւ գիտութեամբն Տեառն մերոյ եւ Փրկչին Յիսուսի Քրիստոսի. նմա փառք ե՛ւ այժմ ե՛ւ յօրն յաւիտենից: Ամէն:

3:18: Աճեցէ՛ք շնորհօք եւ գիտութեամբն Տեառն մերոյ եւ Փրկչին Յիսուսի Քրիստոսի։ նմա փա՛ռք՝ եւ այժմ եւ յօրն յաւիտենից. ամէն[3127]։
Տունք ճծդ̃[3128]։
[3127] Յօրինակին պակասէր. Տեառն մերոյ, եւ Փրկչին Յիսուսի... փառք եւ այժմ։ Ոմանք. Այժմ եւ յաւիտեանս յաւիտենից. ամէն։
[3128] ՚Ի վախճանի ոմանք. Կատարումն Աստուծով Երկրորդ թղթոյն Պետրոսի. այլ բազումք՝ համաձայն մերումս ոչինչ նշանակեն բաց ՚ի թուահամարոյ տանց։
18 Աճեցէ՛ք մեր Տիրոջ եւ Փրկչի՝ Յիսուս Քրիստոսի շնորհով եւ գիտութեամբ: Նրան փա՜ռք թէ՛ այժմ եւ թէ՛ մինչեւ յաւիտենութեան օրը: Ամէն:
18 Հապա աճեցէ՛ք մեր Տէր ու Փրկիչ Յիսուս Քրիստոսին շնորհքովը ու գիտութիւնովը։ Անոր փառք հիմա ու մինչեւ յաւիտեան։ Ամէն։
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3:1818: но возрастайте в благодати и познании Господа нашего и Спасителя Иисуса Христа. Ему слава и ныне и в день вечный. Аминь.
3:18  αὐξάνετε δὲ ἐν χάριτι καὶ γνώσει τοῦ κυρίου ἡμῶν καὶ σωτῆρος ἰησοῦ χριστοῦ. αὐτῶ ἡ δόξα καὶ νῦν καὶ εἰς ἡμέραν αἰῶνος. [ἀμήν.]
3:18. αὐξάνετε (ye-should-procure) δὲ (moreover) ἐν (in) χάριτι (unto-a-granting) καὶ (and) γνώσει (unto-an-acquainting) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) καὶ (and) σωτῆρος (of-a-Savior) Ἰησοῦ (of-an-Iesous) Χριστοῦ. (of-Anointed) αὐτῷ (Unto-it) ἡ (the-one) δόξα (a-recognition) καὶ (and) νῦν (now) καὶ (and) εἰς (into) ἡμέραν (to-a-day) αἰῶνος. (of-an-age)
3:18. crescite vero in gratia et in cognitione Domini nostri et salvatoris Iesu Christi ipsi gloria et nunc et in die aeternitatis amen.But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and unto the day of eternity, Amen.
18. But grow in the grace and knowledge of our Lord and Saviour Jesus Christ. To him the glory both now and for ever. Amen.
3:18. Yet truly, increase in grace and in the knowledge of our Lord and Savior Jesus Christ. To him be glory, both now and in the day of eternity. Amen.
3:18. 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.
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:

18: но возрастайте в благодати и познании Господа нашего и Спасителя Иисуса Христа. Ему слава и ныне и в день вечный. Аминь.
3:18  αὐξάνετε δὲ ἐν χάριτι καὶ γνώσει τοῦ κυρίου ἡμῶν καὶ σωτῆρος ἰησοῦ χριστοῦ. αὐτῶ ἡ δόξα καὶ νῦν καὶ εἰς ἡμέραν αἰῶνος. [ἀμήν.]
3:18. crescite vero in gratia et in cognitione Domini nostri et salvatoris Iesu Christi ipsi gloria et nunc et in die aeternitatis amen.
But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and unto the day of eternity, Amen.
3:18. Yet truly, increase in grace and in the knowledge of our Lord and Savior Jesus Christ. To him be glory, both now and in the day of eternity. Amen.
3:18. 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.
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Adam Clarke: Commentary on the Bible - 1831
3:18: But grow in grace - Increase in the image and favor of God; every grace and Divine influence which ye have received is a seed, a heavenly seed, which, if it be watered with the dew of heaven from above, will endlessly increase and multiply itself. He who continues to believe, love, and obey, will grow in grace, and continually increase in the knowledge of Jesus Christ, as his sacrifice, sanctifier, counsellor, preserver, and final Savior. The life of a Christian is a growth; he is at first born of God, and is a little child; becomes a young man, and a father in Christ. Every father was once an infant; and had he not grown, he would have never been a man. Those who content themselves with the grace they received when converted to God, are, at best, in a continual state of infancy: but we find, in the order of nature, that the infant that does not grow, and grow daily, too, is sickly and soon dies; so, in the order of grace, those who do not grow up into Jesus Christ are sickly, and will soon die, die to all sense and influence of heavenly things.
There are many who boast of the grace of their conversion; persons who were never more than babes, and have long since lost even that grace, because they did not grow in it. Let him that readeth understand.
To him - The Lord Jesus, be glory - all honor and excellency attributed, both now - in this present state, and for ever, εις ἡμεραν αιωνος, to the day of eternity - that in which death, and misery, and trial, and darkness, and change, and time itself, are to the righteous for ever at an end: it is eternity; and this eternity is one unalterable, interminable, unclouded, and unchangeable Day!
Amen - So let it be! and so it shall be! Though this word is wanting in some reputable MSS., get it should be retained, as it has here more than usual authority in its support.
Subscriptions to this epistle in the Versions:
The end of the Second Epistle of Peter the apostle. - Syriac.
The Second Epistle of Peter the apostle is ended. - Syriac Philoxenian.
Nothing in the printed Vulgate.
The end of the epistles of blessed Peter the apostle, the rock of the faith. - Arabic.
The Second Epistle of Peter is ended; and glory be to God for ever and ever! - Aethiopic.
Nothing in the Coptic.
The end of the Second catholic Epistle of St. Peter. - Complutensian Polyglot.
The end of the Second Epistle of St. Peter. - Bib. Lat., edit. antiq.
Subscriptions in the Manuscripts;
Of the second of Peter. - Codex Alexandrius, and Codex Vaticanus.
Of the catholic epistle of Peter. - Codex Ephrem.
The Second Epistle of the holy Apostle Peter. - Other MSS.
We have now passed over all the canonical writings of Peter that are extant; and it is worthy of remark that, in no place of the two epistles already examined, nor in any of this apostle's sayings in any other parts of the sacred writings do we find any of the peculiar tenets of the Romish Church: not one word of his or the pope's supremacy; not one word of those who affect to be his successors; nothing of the infallibility claimed by those pretended successors; nothing of purgatory, penances, pilgrimages, auricular confession, power of the keys, indulgences, extreme unction, masses, and prayers for the dead; and not one word on the most essential doctrine of the Romish Church, transubstantiation. Now, as all these things have been considered by themselves most essential to the being of that Church; is it not strange that he, from whom they profess to derive all their power, authority, and influence, in spiritual and secular matters, should have said nothing of these most necessary things? Is it not a proof that they are all false and forged; that the holy apostle knew nothing of them; that they are no part of the doctrine of God; and, although they distinguish the Church of Rome, do not belong to the Church of Christ? It is no wonder that the rulers of this Church endeavor to keep the Scriptures from the common people; for, were they permitted to consult these, the imposture would be detected, and the solemn, destructive cheat at once exposed.
Albert Barnes: Notes on the Bible - 1834
3:18: But grow in grace - Compare Col 1:10. Religion in general is often represented as "grace," since every part of it is the result of grace, or of unmerited favor; and to "grow in grace" is to increase in that which constitutes true religion. Religion is as susceptible of cultivation and of growth as any other virtue of the soul. It is feeble in its beginnings, like the grain of mustard seed, or like the germ or blade of the plant, and it increases as it is cultivated. There is no piety in the world which is not the result of cultivation, and which cannot be measured by the degree of care and attention bestowed upon it. No one becomes eminently pious, any more than one becomes eminently learned or rich, who does not intend to; and ordinarily men in religion are what they design to be. They have about as much religion as they wish, and possess about the character which they intend to possess. When men reach extraordinary elevations in religion, like Baxter, Payson, and Edwards, they have gained only what they meant to gain; and the gay and worldly professors of religion who have little comfort and peace, have in fact the characters which they designed to have. If these things are so, then we may see the propriety of the injunction "to grow in grace;" and then too we may see the reason why so feeble attainments are made in piety by the great mass of those who profess religion.
And in the knowledge of our Lord and Saviour Jesus Christ - See the notes at Joh 17:3. Compare the notes at Col 1:10. To know the Lord Jesus Christ - to possess just views of his person, character, and work - is the sum and essence of the Christian religion; and with this injunction, therefore, the apostle appropriately closes this epistle. He who has a saving knowledge of Christ, has in tact all that is essential to his welfare in the life that is, and in that which is to come; he who has not this knowledge, though he may be distinguished in the learning of the schools, and may be profoundly skilled in the sciences, has in reality no knowledge that will avail him in the great matters pertaining to his eternal welfare.
To him be glory ... - Compare the Rom 16:27 note; Ti2 4:18 note. With the desire that honor and glory should be rendered to the Redeemer, all the aspirations of true Christians appropriately close. There is no wish more deeply cherished in their hearts than this; there is nothing that will enter more into their worship in heaven. Compare Rev 1:5-6; Rev 5:12-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: grow: Psa 92:12; Hos 14:5; Mal 4:2; Eph 4:15; Col 1:10; Th2 1:3; Pe1 2:2
knowledge: Pe2 1:3, Pe2 1:8, Pe2 2:20; Joh 17:3; Co2 4:6; Eph 1:17; Phi 3:8; Col 1:10, Col 3:10
To him: Joh 5:23; Ti2 4:18; Pe1 5:10, Pe1 5:11; Jde 1:25; Rev 1:6, Rev 5:9-14
Amen: Mat 6:13, Mat 28:20
John Gill
But grow in grace,.... In the gifts of grace, which, under a divine blessing, may be increased by using them: gifts neglected decrease, but stirred up and used, are improved and increase. And though men are to be thankful for their gifts, and be contented with them, yet they may lawfully desire more, and in the use of means seek an increase of them, which may be a means of preserving themselves, and others, from the error of the wicked. Moreover, by "grace" may be meant internal grace. The work of grace is gradual; it is like a grain of mustard seed, or like seed cast into the earth, which springs up, it is not known how, first the blade, then the ear, then the full corn in the ear; saints are first babes, and from children they grow to young men, and from young men to fathers. There is such a thing as growth in grace, in this sense; every grace, as to its act and exercise, is capable of growing and increasing; faith may grow exceedingly, hope abound, love increase, and patience have its perfect work, and saints may grow more humble, holy, and self-denying: this is indeed God's work, to cause them to grow, and it is owing to his grace; yet saint, should show a concern for this, and make use of means which God owns and blesses for this purpose, such as prayer, attending on the word, and looking over the promises of God, for an increase of faith; recollecting past experiences, and looking to the death and resurrection of Christ for the encouragement of hope, and to the love of God and Christ, for the stirring up of love to both, and to the saints; considering the sufferings of Christ, the desert of sin, and the glories of another world, to promote patience and self-denial, and the pattern of Christ, to excite to humility; though "grace" may also intend the Gospel, the knowledge of which is imperfect, and may be increased in the use of means, and which is a special preservative against error, a growth in which saints should be concerned for:
and in the knowledge of our Lord and Saviour Jesus Christ; of his person, office, and grace, than which nothing is more valuable, and is to be preferred to everything; it is the principal thing in grace, and is the beginning and pledge of eternal life, and will issue in it; for an increase of which, and a growth in it, the word and ordinances are designed; and nothing can be a greater security against error than an experimental growing knowledge of Christ. The Syriac version adds, "and of God the Father"; and so some copies read:
to him be glory, both now, and for ever; or "to the day of eternity"; that is, to Christ, who is truly God, or otherwise such a doxology would not belong to him, be ascribed the glory of deity, of all divine perfections; the glory of all his offices and work as Mediator; the glory of man's salvation; and the glory of all that grace, and the growth of it, together with the knowledge of himself, which saints have from him; and that both in this world, and that which is to come.
Amen; so be it.
John Wesley
But grow in grace - That is, in every Christian temper. There may be, for a time, grace without growth; as there may be natural life without growth. But such sickly life, of soul or body, will end in death, and every day draw nigher to it. Health is the means of both natural and spiritual growth. If the remaining evil of our fallen nature be not daily mortified, it will, like an evil humour in the body, destroy the whole man. But "if ye through the Spirit do mortify the deeds of the body," (only so far as we do this,) "ye shall live" the life of faith, holiness, happiness. The end and design of grace being purchased and bestowed on us, is to destroy the image of the earthy, and restore us to that of the heavenly. And so far as it does this, it truly profits us; and also makes way for more of the heavenly gift, that we may at last be filled with all the fulness of God. The strength and well - being of a Christian depend on what his soul feeds on, as the health of the body depends on whatever we make our daily food. If we feed on what is according to our nature, we grow; if not, we pine away and die. The soul is of the nature of God, and nothing but what is according to his holiness can agree with it. Sin, of every kind, starves the soul, and makes it consume away. Let us not try to invert the order of God in his new creation: we shall only deceive ourselves. It is easy to forsake the will of God, and follow our own; but this will bring leanness into the soul. It is easy to satisfy ourselves without being possessed of the holiness and happiness of the gospel. It is easy to call these frames and feelings, and then to oppose faith to one and Christ to the other. Frames (allowing the expression) are no other than heavenly tempers, "the mind that was in Christ." Feelings are the divine consolations of the Holy Ghost shed abroad in the heart of him that truly believes. And wherever faith is, and wherever Christ is, there are these blessed frames and feelings. If they are not in us, it is a sure sign that though the wilderness became a pool, the pool is become a wilderness again. And in the knowledge of Christ - That is, in faith, the root of all. To him be the glory to the day of eternity - An expression naturally flowing from that sense which the apostle had felt in his soul throughout this whole chapter. Eternity is a day without night, without interruption, without end.
Robert Jamieson, A. R. Fausset and David Brown
grow--Not only do not "fall from" (2Pet 3:17), but grow onward: the true secret of not going backward. Eph 4:15, "Grow up into Him, the Head, Christ."
grace and . . . knowledge of . . . Christ--"the grace and knowledge of Christ" [ALFORD rightly]: the grace of which Christ is the author, and the knowledge of which Christ is the object.
for ever--Greek, "to the day of eternity": the day that has no end: "the day of the Lord," beginning with the Lord's coming.