1

0 THE SECOND EPISTLE OF PETER

ABOUT A.D. 66 OR 67

BY WAY OF INTRODUCTION

MOST DOUBTFUL NEW TESTAMENT BOOK

Every book in the New Testament is challenged by some one, as indeed the historicity of Jesus Christ himself is and the very existence of God. But it is true that more modern scholars deny the genuineness of II Peter than that of any single book in the canon. This is done by men like F. H. Chase, J. B. Mayor, and R. D. Strachan, who are followers of Christ as Lord and Saviour. One has to admit that the case concerning II Peter has problems of peculiar difficulty that call for careful consideration and balanced judgment. One other word needs to be said, which is that an adverse decision against the authenticity of II Peter stands by itself and does not affect the genuineness of the other books. It is easy to take an extreme position for or against it without full knowledge of all the evidence.

SLOW IN GENERAL ACCEPTANCE

It was accepted in the canon by the council at Laodicea (372) and at Carthage (397). Jerome accepted it for the Vulgate, though it was absent from the Peshito Syriac Version. Eusebius placed it among the disputed books, while Origen was inclined to accept it. Clement of Alexandria accepted it and apparently wrote a commentary on it. It is probable that the so-called Apocalypse of Peter (early second century) used it and the Epistle of Jude either used it or II Peter used Jude. There are undoubted allusions also to phrases in II Peter in Aristides, Justin Martyr, Irenaeus, Ignatius, Clement of Rome. When one considers the brevity of the Epistle, the use of it is really as strong as one can expect. Athanasius and Augustine accepted it as genuine, as did Luther, while Calvin doubted and Erasmus rejected it. It may be said for it that it won its way under criticism and was not accepted blindly.

CLAIMS PETRINE AUTHORSHIP

Not only so, but in fuller form than 1Pe 1:1, for the writer terms himself "Simon (Symeon in some MSS.) Peter," a fact that has been used against the genuineness. If no claim had been made, that would have been considered decisive against him. Simon (Symeon was the Jewish form as used by James in Act 15:14) is the real name (Joh 1:42) and Peter merely the Greek for Cephas, the nickname given by Christ. There is no reason why both could not properly be employed here. But the claim to Petrine authorship, if not genuine, leaves the Epistle pseudonymous. That was a custom among some Jewish writers and even Christian writers, as the spurious Petrine literature testifies (Gospel of Peter, Apocalypse of Peter, etc.), works of a heretical or curious nature. Whatever the motive for such a pious fraud, the fact remains that II Peter, if not genuine, has to take its place with this pseudonymous literature and can hardly be deemed worthy of a place in the New Testament. And yet there is no heresy in this Epistle, no startling new ideas that would lead one to use the name of Simon Peter. It is the rather full of edifying and orthodox teaching.

AND PERSONAL EXPERIENCES OF PETER

The writer makes use of his own contact with Jesus, especially at the Transfiguration of Christ (Mar 9:2-8; Mat 17:1-8; Luk 9:28-36). This fact has been used against the genuineness of the Epistle on the plea that the writer is too anxious, anyhow, to show that he is Symeon Peter (2Pe 1:1). But Bigg rightly replies that, if he had only given his name with no personal contacts with Jesus, the name would be called "a forged addition." It is possible also that the experience on the Mount of Transfiguration may have been suggested by Peter's use of εξοδος for his own death (2Pe 1:15), the very word used by Luke (Luk 9:31) as the topic of discussion between Jesus and Moses and Elijah. There is also in 2Pe 1:13 the use of "tent" ( σκηνομα) for the life in the body, like Peter's use of "tents" ( σκηνας) to Jesus at that very time (Mar 9:5; Mat 17:4; Luk 9:33). In 2Pe 1:14 Peter also refers to the plain words of Jesus about his coming death (Joh 21:18). In 2Pe 1:15 Peter speaks of his own plan for preserving the knowledge of Jesus when he is gone (possibly by Mark's Gospel). All this is in perfect keeping with Peter's own nature.

AND YET THE EPISTLE DIFFERS IN STYLE FROM FIRST PETER

This is a fact, though one greatly exaggerated by some scholars. There are many points of similarity, for one thing, like the habit of repeating words ( επιχορηγεω in 2Pe 1:10; 2Pe 1:19, βεβαιος in 2Pe 1:12; 2Pe 1:13; 2Pe 1:15, προφητεια in 2Pe 1:20; 2Pe 3:3, etc.). These repetitions occur all through the Epistle as in I Peter. "This is a matter of very high importance" (Bigg). Again in both Epistles there is a certain dignity of style with a tendency to iambic rhythm. There is more quotation of the Old Testament in I Peter, but frequent allusion to words and phrases in II Peter. There are more allusions to words and facts in the Gospels in I Peter than in II Peter, though some do occur in II Peter. Besides those already given, note 2Pe 1:8 (Luk 13:7), 2Pe 2:1 (Mat 10:33), 2Pe 2:20 (Mat 12:45; Luk 11:26), 2Pe 3:4 (Mat 24:1), and possibly 2Pe 1:3 to Christ's calling the apostles. Both appear to know and use the O.T. Apocrypha. Both are fond of the plural of abstract substantives. Both make sparing use of Greek particles. Both use the article similarly, idiomatically, and sometimes not using it. There are some 361 words in 1 Peter not in II Peter, 231 in II Peter not in I Peter. There are 686 απαξ λεγομενα in N.T., 54 in II Peter instead of the average of 62, a large number when the brevity of the Epistle is considered. There are several ways of explaining these variations. One way is to say that they are written by different men, but difference of subject has to be borne in mind. All writers and artists have an early and a later manner. Another solution is that Peter employed different amanuenses. Silvanus was the one for I Peter (1Pe 5:12). Mark was Peter's usual interpreter, but we do not know who was the amanuensis for II Peter, if indeed one was used. We know from Act 4:13 that Peter and John were considered unlettered men ( αγραμματο κα ιδιωτα). II Peter and the Apocalypse illustrate this statement. II Peter may have more of Peter's real style than I Peter.

HE ACCEPTS PAUL'S EPISTLES AS SCRIPTURE

This fact (2Pe 3:15) has been used as conclusive proof by Baur and his school that Peter could not have written the Epistle after the stern rebuke from Paul at Antioch (Gal 2:11). But this argument ignores one element in Peter's impulsive nature and that is his coming back as he did with Jesus. Paul after that event in Antioch spoke kindly of Peter (1Co 9:5). Neither Peter nor Paul cherished a personal grudge where the Master's work was involved. It is also objected that Peter would not have put Paul's Epistles on the level with the O.T. and call them by implication "Scripture." But Paul claimed the help of the Holy Spirit in his writings and Peter knew the marks of the Holy Spirit's power. Besides, in calling Paul's Epistles Scripture he may not have meant to place them exactly on a par with the Old Testament.

THE RESEMBLANCE TO THE EPISTLE OF JUDE

This is undoubted, particularly between Jude and the second chapter of II Peter. Kuhl argues that 2Pe 2:1-3 is an interpolation, though the same style runs through out the Epistle. "The theory of interpolation is always a last and desperate expedient" (Bigg). In II Peter 2 we have the fallen angels, the flood, the cities of the plain with Lot, Balaam. In Jude we have Israel in the wilderness, the fallen angels, the cities of the plain (with no mention of Lot, Cain, Balaam, Korah). Jude mentions the dispute between Michael and Satan, quotes Enoch by name. There is rather more freshness in Jude than in II Peter, though II Peter is more intelligible. Evidently one had the other before him, besides other material. Which is the earlier? There is no way to decide this point clearly. Every point is looked at differently and argued differently by different writers. My own feeling is that Jude was before (just before) II Peter, though it is only a feeling and not a conviction.

ANACHRONISMS

It used to be said that it was impossible for II Peter to have been written in the first century, because it had the atmosphere of the second. But one fact is strongly against that argument. In 2Pe 3:8 occurs the quotation of Psa 90:4 about the thousand years without any chiliastic turn at all, a thing sure to happen in the second century after chiliasm had come to have such a swing. Peter's use of it suits the first century, not the second. As a matter of fact, the false teachers described in II Peter suit the first century precisely if one recalls Paul's troubles with the Judaizers in Galatia and Corinth and with the Gnostics in Colossae and Ephesus. "Every feature in the description of the false teachers and mockers is to be found in the apostolic age" (Bigg).

THE READERS

The author says that this is his second Epistle to them (2Pe 3:1), and that means that he is writing to the saints in the five Roman provinces in Asia Minor to whom the first Epistle was sent (1Pe 1:1). Spitta and Zahn deny this on the ground that the two Epistles do not discuss the same subjects, surely a flimsy objection. Zahn even holds that II Peter precedes I Peter and that the Epistle referred to in 2Pe 3:1 has been lost. He holds that II Peter was addressed to the church in Corinth. He considers the readers to be Jews while I Peter was addressed to Gentiles. But "there is nothing in II Peter to differentiate its first readers from those of I Peter" (Bigg).

THE PURPOSE

Certainly Peter is here concerned chiefly with the heresies of that general region in Asia Minor that so disturbed Paul (Colossians, Ephesians, Pastoral Epistles) and John (Gospel, Epistles, Apocalypse). Paul early foresaw at Miletus these wolves that would ravish the sheep (Act 20:29). In I Peter he is concerned chiefly with the fiery persecutions that are upon them, but here with the heretics that threaten to lead them astray.

BALANCE OF PROBABILITY

There are difficulties in any decision about the authorship and character of II Peter. But, when all things are considered, I agree with Bigg that the Epistle is what it professes to be by Simon Peter. Else it is pseudonymous. The Epistle more closely resembles the other New Testament books than it does the large pseudepigraphic literature of the second and third centuries.

THE DATE

If we accept the Petrine authorship, it must come before his death, which was probably A.D. 67 or 68. Hence the Epistle cannot be beyond this date. There are those who argue for A.D. 64 as the date of Peter's death, but on insufficient grounds in my opinion.

BOOKS ON II PETER BESIDES THOSE ON I PETER

ALSO

Abbott, E. A., The Expositor (Jan. to March, 1822). Chase, F. H., Hastings D B (Second Peter). De Zwaan, 2 Peter en Judas (1909). Dietlein, W. O., Der 2 Brief Petri (1851). Grosch, H., Die Echtheit des zweiten Briefes Petri (1889). Henkel, K., Der zweite Brief des Apostelfursten Petrus (1904). Hofmann, J. C., Der zweite Brief Petri und der Brief Juda (1875) Hundhausen, Das zweite Pontifkalschreiben des Apostels Petrus (1873). James, M. R., The Second Epistle of Peter and the Epistle of Jude (Cambridge Greek Testament, 1912). Lumby, J. R., 2 Peter and Jude (in Bible Commentary). Mayor, J. B., The Epistle of St. Jude and the Second Epistle of St. Peter (1907). Plummer, A., The Second Epistle of Peter and the Epistle of Jude (Vol. 3, N.T. Commentary for English Readers by Ellicott). Robson, E. I., Studies in the Second Epistle of St. Peter (1915). Schott, Th., Der zweite Brief Petri und der Brief Juda (1863). Schott, Der 2 Br. Petri und der Br. Juda Erkl. (1863). Schweenhorst, H., Das Verhaltnis des Judasbriefes zum zweiten Petrusbriefe (1904). Snyman, D. R., The Authenticity of the Second Epistle of Peter (thesis in 1923 for Th.D. degree at Southern Baptist Theological Seminary). Spitta, F, Der zweite Brief des Petrus und der Brief des Judas (1885). Strachan, R. D., Expositor's Greek Testament (1910), Ullman, C., Der 2 Brief Petri Krit. untersuch. (1821). Warfield, B. B., A Defence of 2 Peter (Southern Presbyterian Review, January, 1882). ,Dr. Edwin A. Abbott on the Genuineness of Second Peter (Southern Presbyterian Review, 1883). Werdermann, H., Die Irrlehrer des Judasbriefes und 2 Petrusbriefes (1913). Wiesinger, J. T. A., Der zweite Brief des Apostels Petrus und der Brief des Judas_ (1862).

1

1 Simon Peter

( Σιμων Πετρος). Aleph A K L P have Σψμεων as in Act 15:14, while B has Σιμων. The two forms occur indifferently in I Macc. 2:3, 65 for the same man.Servant and apostle

( δουλος κα αποστολος). Like Rom 1:1; Tit 1:1.To them that have obtained

( τοις λαχουσιν). Dative plural articular participle second aorist active of λαγχανω, old verb, to obtain by lot (Luk 1:9), here with the accusative ( πιστιν) as in Act 1:17.Like precious

( ισοτιμον). Late compound adjective ( ισος, equal, τιμη, honor, price), here only in N.T. But this adjective (Field) is used in two ways, according to the two ideas in τιμη (value, honor), either like in value or like in honor. This second idea is the usual one with ισοτιμος (inscriptions and papyri, Josephus, Lucian), while πολυτιμος has the notion of price like τιμη in 2Pe 1:7; 2Pe 1:19; 2Pe 2:4; 2Pe 2:6. The faith which they have obtained is like in honor and privilege with that of Peter or any of the apostles.With us

( ημιν). Associative-instrumental case after ισοτιμον. Equal to τη ημων (the faith of us).In the righteousness

( εν δικαιοσυνη). Definite because of the preposition εν and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη applied to God (Rom 1:17) and here to Christ.Of our God and Saviour Jesus Christ

( του θεου ημων κα σωτηρος Ιησου Χριστου). So the one article ( του) with θεου and σωτηρος requires precisely as with του κυριου ημων κα σωτηρος Ιησου Χριστου (of our Lord and Saviour Jesus Christ), one person, not two, in 2Pe 1:11 as in 2Pe 2:20; 2Pe 3:2; 2Pe 3:18. So in 1Pe 1:3 we have ο θεος κα πατηρ (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: "Grammar demands that one person be meant." Moulton (Prol., p. 84) cites papyri examples of like usage of θεος for the Roman emperors. See the same idiom in Tit 2:13. The use of θεος by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in Joh 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Tit 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (Joh 20:28) and he himself had called him the Son of God (Mat 16:16).

2 Be multiplied

( πληθυνθειη). First aorist passive optative of πληθυνω in a wish for the future (volitive use) as in 1Pe 1:2; Jdg 1:2.In the knowledge

( εν επιγνωσε). Full (additional, επ) knowledge as in 2Pe 1:8 (only γνωσις in 2Pe 1:5; 2Pe 1:6; 2Pe 3:18), but επιγνωσιν again in 2Pe 1:3; 2Pe 1:8; 2Pe 2:20. As in Colossians, so here full knowledge is urged against the claims of the Gnostic heretics to special γνωσις.Of God and of Jesus our Lord

( του θεου κα Ιησου του κυριου ημων). At first sight the idiom here seems to require one person as in 2Pe 1:1, though there is a second article ( του) before κυριου, and Ιησου is a proper name. But the text here is very uncertain. Bengel, Spitta, Zahn, Nestle accept the short reading of P and some Vulgate MSS. and some minuscles with only του κυριου ημων (our Lord) from which the three other readings may have come. Elsewhere in II Peter γνωσις and επιγνωσις are used of Christ alone. The text of II Peter is not in a good state of preservation.

3 Seeing that his divine power hath granted unto us

( ως ημιν της θειας δυναμεως αυτου δεδωρημενης). Genitive absolute with the causal particle ως and the perfect middle participle of δωρεω, old verb, to bestow ( δωρεα, gift), usually middle as here, in N.T. elsewhere only Mar 15:45. Αυτου refers to Christ, who has "divine power" ( της θειας δυναμεως), since he is θεος (2Pe 1:1). Θειος (from θεος) is an old adjective in N.T. here and verse 2Pe 1:4 only, except Act 17:29, where Paul uses το θειον for deity, thus adapting his language to his audience as the papyri and inscriptions show. The use of θειος with an imperial connotation is very common in the papyri and the inscriptions. Deissmann (Bible Studies, pp. 360-368) has shown the singular linguistic likeness between 2Pe 1:3-11 and a remarkable inscription of the inhabitants of Stratonicea in Caria to Zeus Panhemerios and Hecate dated A.D. 22 (in full in C I H ii No. 2715 a b). One of the likenesses is the use of της θειας δυναμεως. Peter may have read this inscription (cf. Paul in Athens) or he may have used "the familiar forms and formulae of religious emotion" (Deissmann), "the official liturgical language of Asia Minor." Peter is fond of δυναμις in this Epistle, and the δυναμις of Christ "is the sword which St. Peter holds over the head of the False Teachers" (Bigg).All things that pertain unto life and godliness

( παντα τα προς ζωην κα ευσεβειαν). "All the things for life and godliness." The new life in Christ who is the mystery of godliness (1Ti 3:16). Ευσεβεια with its cognates ( ευσεβησ, ευσεβωσ, ευσεβεω) occurs only in this Epistle, Acts, and the Pastoral Epistles (from ευ, well, and σεβομα, to worship).Of him that called us

( του καλεσαντος). Genitive of the articular first aorist active participle of καλεω. Christ called Peter and all other Christians.By his own glory and virtue

( δια δοξης κα αρετης). So B K L, but Aleph A C P read ιδια δοξη κα αρετη (either instrumental case "by" or dative "to"). Peter is fond of ιδιος (own, 1Pe 3:1; 1Pe 3:5; 2Pe 2:16; 2Pe 2:22, etc.). "Glory" here is the manifestation of the Divine Character in Christ. For αρετη see on 1Pe 2:9 and Phi 4:8; 2Pe 1:5.

4 Whereby

( δι' ων). Probably the "glory and virtue" just mentioned, though it is possible to take it with παντα τα προς, etc., or with ημιν (unto us, meaning "through whom").He hath granted

( δεδωρητα). Perfect middle indicative of δωρεω, for which see verse 2Pe 1:3.His precious and exceeding great promises

( τα τιμια κα μεγιστα επαγγελματα). Επαγγελμα is an old word (from επαγγελλω) in place of the common επαγγελια, in N.T. only here and 2Pe 3:13. Τιμιος (precious, from τιμη, value), three times by Peter (1Pe 1:7 of faith; 2Pe 1:19 of the blood of Christ; 2Pe 1:4 of Christ's promises). Μεγιστα is the elative superlative used along with a positive adjective ( τιμια).That ye may become

( ινα γενησθε). Purpose clause with ινα and second aorist middle subjunctive of γινομα.Through these

( δια τουτων). The promises.Partakers

( κοινωνο). Partners, sharers in, for which word see 1Pe 5:1.Of the divine nature

( θειας φυσεως). This phrase, like το θειον in Act 17:29, "belongs rather to Hellenism than to the Bible" (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as 1Pe 1:23 ( αναγεγεννημενο). The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan's Vocabulary).Having escaped

( αποφυγοντες). Second aorist active participle of αποφευγω, old compound verb, in N.T. only here and 2Pe 2:18-20, with the ablative here ( φθορας, old word from φθειρω, moral decay as in 2Pe 2:12) and the accusative there.By lust

( εν επιθυμια). Caused by, consisting in, lust. "Man becomes either regenerate or degenerate" (Strachan).

5 Yea, and for this very cause

( κα αυτο τουτο δε). Adverbial accusative ( αυτο τουτο) here, a classic idiom, with both κα and δε. Cf. κα τουτο (Phi 1:29), τουτο μεν--τουτο δε (Heb 10:33). "The soul of religion is the practical part" (Bunyan). Because of the new birth and the promises we have a part to play.Adding on your part

( παρεισενεγκαντες). First aorist active participle of παρεισφερω, old double compound, to bring in ( εισφερω), besides ( παρα), here only in N.T.All diligence

( σπουδην πασαν). Old word from σπευδω to hasten (Luk 19:5). This phrase ( πασαν σπουδην) occurs in Jdg 1:3 with ποιουμενος and on the inscription in Stratonicea (verse 2Pe 1:3) with ισφερεσθα (certainly a curious coincidence, to say the least, though common in the Koine).In your faith

( εν τη πιστε υμων). Faith or πιστις (strong conviction as in Heb 11:1; Heb 11:3, the root of the Christian life Eph 2:8) is the foundation which goes through various steps up to love ( αγαπη). See similar lists in Jas 1:30; 1Th 1:3; 2Th 1:3; Gal 5:22; Rom 5:3; Rom 8:29. Hermas (Vis. iii. 8. 1-7) has a list called "daughters" of one another. Note the use of εν (in, on) with each step.Supply

( επιχορηγησατε). First aorist active imperative of επιχορηγεω, late and rare double compound verb ( επ and χορηγεω 1Pe 4:11 from χορηγος, chorus-leader, χορος and ηγεομα, to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2Pe 1:11 and already in 2Co 9:10; Gal 3:5; Col 2:19.Virtue

( αρετην). Moral power, moral energy, vigor of soul (Bengel). See 2Pe 1:3.Knowledge

( γνωσιν). Insight, understanding (1Co 16:18; Joh 15:15).

6 Temperance

( την εγκρατειαν). Self-control. Old word (from εγκρατης, εν and κρατος, one holding himself in as in Tit 1:8), in N.T. only here, Act 24:25; Gal 5:23. The opposite of the πλεονεξια of the heretics.Patience

( την υπομονην). For which see Jas 1:3.Godliness

( την ευσεβειαν). For which see verse 2Pe 1:3.

7 Love of the brethren

( την φιλαδελφιαν). See 1Pe 1:22.Love

( την αγαπην). By deliberate choice (Mat 5:44). Love for Christ as the crown of all (1Pe 1:8) and so for all men. Love is the climax as Paul has it (1Co 13:13).

8 For if these things are yours and abound

( ταυτα γαρ υμιν υπαρχοντα κα πλεοναζοντα). Present active circumstantial (conditional) participles neuter plural of υπαρχω and πλεοναζω (see 1Th 3:12) with dative case υμιν, "these things existing for you (or in you) and abounding."They make you to be

( καθιστησιν). "Render" (present active indicative of καθιστημ, old verb, Jas 3:6), singular because ταυτα neuter plural.Not idle nor unfruitful

( ουκ αργους ουδε ακαρπους). Accusative predicative plural with υμας understood, both adjectives with alpha privative, for αργος see Jas 2:20 and for ακαρπος Mat 13:22.Knowledge

( επιγνωσιν). "Full (additional) knowledge" as in 2Pe 1:2.

9 He that lacketh these things

( ω μη παρεστιν ταυτα). "To whom (dative case of possession) these things are not ( μη because a general or indefinite relative clause)."Seeing only what is near

( μυωπαζων). Present active participle of μυωπαζω, a rare verb from μυωπς (in Aristotle for a near-sighted man) and that from μυεω τους ωπας (to close the eyes in order to see, not to keep from seeing). The only other instance of μυωπαζω is given by Suicer from Ps. Dion. Eccl. Hier. ii. 3 ( μυωπασουση κα αποστρεφομενη) used of a soul on which the light shines (blinking and turning away). Thus understood the word here limits τυφλος as a short-sighted man screwing up his eyes because of the light.Having forgotten

( ληθην λαβων). "Having received forgetfulness." Second aorist active participle of λαμβανω and accusative ληθην, old word, from ληθομα, to forget, here only in N.T. See 2Ti 1:5 for a like phrase υπομνησιν λαβων (having received remembrance).The cleansing

( του καθαρισμου). See Heb 1:3 for this word for the expiatory sacrifice of Christ for our sins as in 1Pe 1:18; 1Pe 2:24; 1Pe 3:18. In 1Pe 3:21 Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense.Old

( παλα). Of the language as in Heb 1:1.

10 Wherefore

( διο). Because of the exhortation and argument in verses 2Pe 1:5-9.Give the more diligence

( μαλλον σπουδασατε). "Become diligent (first aorist ingressive active imperative of σπουδαζω as in 2Ti 2:15; 2Pe 1:15) the more" ( μαλλον, not less).To make

( ποιεισθα). Present middle infinitive of ποιεω, to make for yourselves.Calling and election

( κλησιν κα εκλογην). Both words ( κλησιν, the invitation, εκλογην, actual acceptance). See for εκλογη 1Th 1:4; Rom 9:11.If ye do

( ποιουντες). Present active circumstantial (conditional) participle of ποιεω, "doing."Ye shall never stumble

( ου μη πταισητε ποτε). Strong double negative ( ου μη ποτε) with first aorist active subjunctive of πταιω, old verb to stumble, to fall as in Jas 2:10; Jas 3:2.

11 Thus

( ουτως). As shown in verse 2Pe 1:10.Shall be supplied

( επιχορηγηθησετα). Future passive of επιχορηγεω, for which see verse 2Pe 1:5. You supply the virtues above and God will supply the entrance ( η εισοδος, old word already in 1Th 1:9, etc.).Richly

( πλουσιως). See Col 3:16 for this adverb.Into the eternal kingdom

( εις την αιωνιον βασιλειαν). The believer's inheritance of 1Pe 1:4 is here termed kingdom, but "eternal" ( αιωνιον feminine same as masculine). Curiously again in the Stratonicea inscription we find της αιωνιου αρχης (of the eternal rule) applied to "the lords of Rome." But this is the spiritual reign of God in men's hearts here on earth (1Pe 2:9) and in heaven.Of our Lord and Saviour Jesus Christ

( του κυριου ημων κα σωτηρος Ιησου Χριστου). For which idiom see on 2Pe 1:1.

12 Wherefore

( διο). Since they are possessed of faith that conduces to godliness which they are diligently practising now he insists on the truth and proposes to do his part by them about it.I shall be ready always

( μελλησω αε). Future active of μελλω (Mat 24:6), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn).To put you in remembrance

( υμας υπομιμνησκειν). Present active infinitive of υπομιμνησκω, old causative compound ( υπο, μιμνησκω, like our suggest), either with two accusatives (Joh 14:26) or περ with the thing as here), "to keep on reminding you of those things" ( περ τουτων).Though ye know them

( καιπερ ειδοτας). Second perfect active concessive participle of οιδα, agreeing (acc. plural), with υμας. Cf. Heb 5:8.Are established

( εστηριγμενους). Perfect passive concessive participle of στηριζω (1Pe 5:10). The very verb ( στηρισον) used by Jesus to Peter (Luk 22:32).In the truth which is with you

( εν τη παρουση αληθεια). "In the present truth" (the truth present to you), παρουση present active participle of παρειμ, to be beside one. See Col 1:6 for this use of παρων. Firmly established in the truth, but all the same Peter is eager to make them stronger.

13 I think it right

( δικαιον ηγουμα). Peter considers this to be his solemn duty, "right" ( δικαιον). Cf. Phi 3:1; Eph 6:1.So long as

( εφ' οσον). For this phrase see Mat 9:15; Rom 11:13.Tabernacle

( σκηνωματ). Old word, in literal sense in Deu 33:18 for the usual σκηνη (Peter's word at the Transfiguration, Mar 9:5), earliest use (in N.T. only here, verse 2Pe 1:14; Act 7:46 of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1Pe 1:1; 1Pe 2:11), though Paul has σκηνος, so in 2Co 5:1; 2Co 5:4. Peter feels the nearness of death and the urgency upon him.To stir you up

( διεγειρειν υμας). Present active infinitive of διεγειρω, late (Arist., Hippocr., Herodian, papyri), perfective ( δια = thoroughly) compound, to wake out of sleep (Mar 4:39), "to keep on rousing you up."By putting you in remembrance

( εν υπομνησε). Old word, from υπομιμνησκω (verse 2Pe 1:12), in N.T. only here, 2Pe 3:1; 2Ti 1:5. "By way of reminding you."

14 The putting off of my tabernacle

( η αποθεσις του σκηννωματος μου). For αποθεσις see on 1Pe 3:21 and for σκηνωμα verse 2Pe 1:13. For the metaphor see 2Co 5:3.Cometh swiftly

( ταχινη εστιν). Late adjective (Theocritus, LXX, inscription), in N.T. only here and 2Pe 2:1. It is not clear whether ταχινος means soon or speedy as in Isa 59:7 and like ταχυς in Jas 1:19, or sudden, like ταχυς in Plato (Republ. 553 D). Either sense agrees with the urgent tone of Peter here, whether he felt his death to be near or violent or both.Signified unto me

( εδηλωσεν μο). First aorist active indicative of δηλοω, old verb (from δελος), as in 1Pe 1:11. Peter refers to the incident told in Joh 21:18, which he knew by personal experience before John wrote it down.

15 Peter may also have had an intimation by vision of his approaching death (cf. the legend Domine quo vadis) as Paul often did (Act 16:9; Act 18:9; Act 21:11; Act 23:11; Act 27:23).At every time

( εκαστοτε). As need arises, old adverb, here alone in N.T.After my decease

( μετα την εμην εξοδον). For εξοδος meaning death see Luk 9:31, and for departure from Egypt (way out, εξ, οδος) see Heb 11:22, the only other N.T. examples. Here again Peter was present on the Transfiguration mount when the talk was about the "exodus" of Jesus from earth.That ye may be able

( εχειν υμας). Literally, "that ye may have it," the same idiom with εχω and the infinitive in Mar 14:8; Mat 18:25. It is the object-infinitive after σπουδασω (I will give diligence, for which see verse 2Pe 1:10).To call these things to remembrance

( την τουτων μνημην ποιεισθα). Present middle infinitive of ποιεω (as in verse 2Pe 1:10). Μνημη is an old word (from μναομα), here alone in N.T. This idiom, like the Latin mentionem facere, is common in the old writers (papyri also both for "mention" and "remembrance"), here only in N.T., but in Rom 1:20 we have μνειαν ποιουμα (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I. I) thought, that Peter had in mind Mark's Gospel, which would help them after Peter was gone. Mark's Gospel was probably already written at Peter's suggestion, but Peter may have that fact in mind here.

16 We did not follow

( ουκ εξακολουθησαντες). First aorist active participle of εξακολουθεω, late compound verb, to follow out (Polybius, Plutarch, LXX, papyri, inscriptions as of death following for any Gentile in the temple violating the barrier), with emphatic negative ουκ, "not having followed." See also 2Pe 2:2 for this verb.Cunningly devised fables

( σεσοφισμενοις μυθοις). Associative instrumental case of μυθος (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1Ti 1:4, etc.). Perfect passive participle of σοφιζω, old word (from σοφος), only twice in N.T., in causative sense to make wise (2Ti 3:15), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. 2Pe 2:3 for "feigned words."When we made known unto you

( εγνωρισαμεν υμιν). First aorist active indicative of γνωριζω, to make known unto you. Possibly by Peter himself.The power and coming

( την δυναμιν κα παρουσιαν). These words can refer (Chase) to the Incarnation, just as is true of επιφανεια in 2Ti 1:10 (second coming in 1Ti 6:14), and is true of παρουσια (2Co 7:6 of Titus). But elsewhere in the N.T. παρουσια (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2Pe 3:4; 2Pe 3:12).But we were eye-witnesses

( αλλ' εποπτα γενηθεντες). First aorist passive participle of γινομα, "but having become eye-witnesses." Εποπτα, old word (from εποπτω like εποπτευω in 1Pe 2:12; 1Pe 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης in Luk 1:2.Of his majesty

( της εκεινου μεγαλειοτητος). Late and rare word (LXX and papyri) from μεγαλειος (Act 2:11), in N.T. only here, Luk 9:43 (of God); Act 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου as in 2Ti 2:26.

17 For he received

( λαβων γαρ). Second aorist active participle nominative singular of λαμβανω, "he having received," but there is no finite verb, anacoluthon, changing in verse 2Pe 1:19 (after parenthesis in 2Pe 1:18) to εχομεν βεβαιοτερον rather than εβεβαιωσεν.When there came such a voice to him

( φωνης ενεχθεισης αυτω τοιασδε). Genitive absolute with first aorist passive participle feminine singular of φερω (cf. 1Pe 1:13), repeated ενεχθεισαν in verse 2Pe 1:18. Φωνη (voice) is used also of Pentecost (Act 2:6). Τοιοσδε (classical demonstrative) occurs here alone in the N.T.From the excellent glory

( υπο της μεγαλοπρεπους δοξης). "By the majestic glory." Μεγαλοπρεπης, old compound ( μεγας, great, πρεπε, it is becoming), here only in N.T., several times in O.T., Apocr. (II Macc. 8:15), adverb in the inscriptions. Probably a reference to νεφελη φωτεινη (bright cloud, shekinah) in Mat 17:5. The words given here from the "voice" agree exactly with Mat 17:5 except the order and the use of εις ον rather than εν ω. Mark (Mar 9:7) and Luke (Luk 9:35) have ακουετε. But Peter did not need any Gospel for his report here.

18 This voice

( ταυτην την φωνην). The one referred to in verse 2Pe 1:17.We heard

( ηκουσαμεν). First aorist active indicative of ακουω, a definite experience of Peter.Brought

( ενεχθεισαν). "Borne" as in verse 2Pe 1:17.When we were with him

( συν αυτω οντες). Present active participle of ειμ, "being with him."In the holy mount

( εν τω αγιω ορε). Made holy by the majestic glory. See Eze 28:14 for "holy mount of God," there Sinai, this one probably one of the lower slopes of Hermon. Peter's account is independent of the Synoptic narrative, but agrees with it in all essentials.

19 The word of prophecy

( τον προφητικον λογον). "The prophetic word." Cf. 1Pe 1:10, a reference to all the Messianic prophecies.Made more sure

( βεβαιοτερον). Predicate accusative of the comparative adjective βεβαιος (2Pe 1:10). The Transfiguration scene confirmed the Messianic prophecies and made clear the deity of Jesus Christ as God's Beloved Son. Some with less likelihood take Peter to mean that the word of prophecy is a surer confirmation of Christ's deity than the Transfiguration.Whereunto

( ω). Dative of the relative referring to "the prophetic word made more sure."That ye take heed

( προσεχοντες). Present active participle with νουν (mind) understood, "holding your mind upon" with the dative ( ω).As unto a lamp

( ως λυχνω). Dative also after προσεχοντες of λυχνος, old word (Mat 5:15).Shining

( φαινοντ). Dative also present active participle of φαινω, to shine (Joh 1:5). So of the Baptist (Joh 5:35).In a dark place

( εν αυχμηρω τοπω). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy.Until the day dawn

( εως ου ημερα διαυγαση). First aorist active subjunctive of διαυγαζω with temporal conjunction εως ου, usual construction for future time. Late compound verb διαυγαζω (Polybius, Plutarch, papyri) from δια and αυγη, to shine through, here only in N.T.The day-star

( φωσφορος). Old compound adjective ( φως, light, φερω, to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word φοσφορυς is this word. In the LXX εωσφορος occurs. Cf. Mal 4:2; Luk 1:76-79; Rev 22:16 for "dawn" applied to the Messiah.Arise

( ανατειλη). First aorist active subjunctive of ανατελλω (Jas 1:11; Mat 5:45).

20 Knowing this first

( τουτο πρωτον γινωσκοντες). Agreeing with ποιειτε like προσεχοντες in verse 2Pe 1:19.No prophecy of Scripture

( πασα προφητεια ου). Like the Hebrew lo-kol, but also in the papyri as in 1Jn 2:21 (Robertson, Grammar, p. 753).Is

( γινετα). Rather "comes," "springs" (Alford), not "is" ( εστιν).Of private interpretation

( ιδιας επιλυσεως). Ablative case of origin or source in the predicate as with γνωμης in Act 20:3 and with του θεου and εξ ημων in 2Co 4:7. "No prophecy of Scripture comes out of private disclosure," not "of private interpretation." The usual meaning of επιλυσις is explanation, but the word does not occur elsewhere in the N.T. It occurs in the papyri in the sense of solution and even of discharge of a debt. Spitta urges "dissolved" as the idea here. The verb επιλυω, to unloose, to untie, to release, occurs twice in the N.T., once (Mar 4:34) where it can mean "disclose" about parables, the other (Act 19:39) where it means to decide. It is the prophet's grasp of the prophecy, not that of the readers that is here presented, as the next verse shows.

21 For

( γαρ). The reason for the previous statement that no prophet starts a prophecy himself. He is not a self-starter.Came

( ηνεχθη). First aorist passive indicative of φερω (verses 2Pe 1:17).By the will of man

( θεληματ ανθρωπου). Instrumental case of θελημα. Prophecy is of divine origin, not of one's private origination ( ιδιας επιλυσεως).Moved by the Holy Ghost

( υπο πνευματος αγιου φερομενο). Present passive participle of φερω, moved from time to time. There they "spoke from God." Peter is not here warning against personal interpretation of prophecy as the Roman Catholics say, but against the folly of upstart prophets with no impulse from God.

2

1 But there arose

( εγενοντο δε). Second aorist middle indicative of γινομα (cf. γινετα in 2Pe 1:20).False prophets also

( κα ψευδοπροφητα). In contrast with the true prophets just pictured in 2Pe 1:20. Late compound in LXX and Philo, common in N.T. (Mat 7:15). Allusion to the O.T. times like Balaam and others (Jer 6:13; Jer 28:9; Eze 13:9).False teachers

( ψευδοδιδασκαλο). Late and rare compound ( ψευδησ, διδασκαλος) here alone in N.T. Peter pictures them as in the future here ( εσοντα, shall be) and again as already present ( εισιν, are, verse 2Pe 2:17), or in the past ( επλανηθησαν, they went astray, verse 2Pe 2:15).Shall privily bring in

( παρεισαξουσιν). Future active of παρεισαγω, late double compound παρεισαγω, to bring in ( εισαγω), by the side ( παρα), as if secretly, here alone in N.T., but see παρεισακτους in Gal 2:4 (verbal adjective of this same verb).Destructive heresies

( αιρεσεις απωλειας). Descriptive genitive, "heresies of destruction" (marked by destruction) as in Luk 16:8. Hαιρεσις (from αιρεω) is simply a choosing, a school, a sect like that of the Sadducees (Act 5:17), of the Pharisees (Act 15:5), and of Christians as Paul admitted (Act 24:5). These "tenets" (Gal 5:20) led to destruction.Denying

( αρνουμενο). Present middle participle of αρνεομα. This the Gnostics did, the very thing that Peter did, alas (Mat 26:70) even after Christ's words (Mat 10:33).Even the Master

( κα τον δεσποτην). Old word for absolute master, here of Christ as in Jdg 1:4, and also of God (Act 4:24). Without the evil sense in our "despot."That bought them

( τον αγορασαντα αυτους). First aorist active articular participle of αγοραζω, same idea with λυτροω in 1Pe 1:18. These were professing Christians, at any rate, these heretics.Swift destruction

( ταχινην απωλειαν). See 2Pe 1:14 for ταχινην and note repetition of απωλειαν. This is always the tragedy of such false prophets, the fate that they bring on ( επαγοντες) themselves.

2 Lascivious doings

( ασελγειαις). Associative instrumental ease after εξακολουθησουσιν (future active, for which verb see 2Pe 1:16). See 1Pe 4:3 for this word.By reason of whom

( δι' ους). "Because of whom" (accusative case of relative, referring to πολλο, many). Αυτων (their) refers to ψευδοδιδασκαλο (false teachers) while πολλο to their deluded followers. See Rom 2:23 for a picture of such conduct by Jews (quotation from Isa 52:5, with βλασφημεω used as here with δι' υμας, because of you).The way of truth

( η οδος της αληθειας). Hοδος (way) occurs often in N.T. for Christianity (Act 9:2; Act 16:17; Act 18:25; Act 22:4; Act 24:14). This phrase is in Gen 24:48 as "the right road," and that is what Peter means here. So Psa 119:30. See again 2Pe 2:15; 2Pe 2:21.

3 In covetousness

( εν πλεονεξια). As did Balaam (verse 2Pe 2:15). These licentious Gnostics made money out of their dupes. A merely intellectual Gnosticism had its fruit in immorality and fraud.With feigned words

( πλαστοις λογοις). Instrumental case. Πλαστος is verbal adjective (from πλασσω, to mould as from clay, for which see Rom 9:20), here only in N.T. "With forged words." See sample in 2Pe 3:4.Shall make merchandise of you

( υμας εμπορευσοντα). Future middle of εμπορευομα (from εμπορος, a travelling merchant), old word, to go in for trade, in N.T. only here and Jas 4:13, which see. Cf. our emporium (Joh 2:16, market house).Whose sentence

( οις το κριμα). "For whom (dative case) the sentence" (verdict, not process κρισις).Now from of old

( εκπαλα). Late and common compound adverb, in N.T. only here and 2Pe 3:5.Lingereth not

( ουκ αργε). "Is not idle," old verb, αργεω (from αργος not working, alpha privative and εργον), here only in N.T.Slumbereth not

( ου νυσταζε). Old and common verb (from νυω to nod), in N.T. only here and Mat 25:5. Note απωλεια (destruction) three times in verses 2Pe 2:1-3.

4 For if God spared not

( ε γαρ ο θεος ουκ εφεισατο). First instance ( γαρ) of certain doom, that of the fallen angels. Condition of the first class precisely like that in Rom 11:21 save that here the normal apodosis ( υμων ου φεισετα) is not expressed as there, but is simply implied in verse 2Pe 2:9 by οιδεν κυριος ρυεσθα (the Lord knows how to deliver) after the parenthesis in verse 2Pe 2:8.Angels when they sinned

( αγγελων αμαρτησαντων). Genitive case after εφεισατο (first aorist middle indicative of φειδομα) and anarthrous (so more emphatic, even angels), first aorist active participle of αμαρτανω, "having sinned."Cast them down to hell

( ταρταρωσας). First aorist active participle of ταρταροω, late word (from ταρταρος, old word in Homer, Pindar, LXX Job 40:15; Job 41:23, Philo, inscriptions, the dark and doleful abode of the wicked dead like the Gehenna of the Jews), found here alone save in a scholion on Homer. Ταρταρος occurs in Enoch 20:2 as the place of punishment of the fallen angels, while Gehenna is for apostate Jews.Committed

( παρεδωκεν). First aorist active indicative of παραδιδωμ, the very form solemnly used by Paul in Rom 1:21; Rom 1:26; Rom 1:28.To pits of darkness

( σειροις ζοφου). Ζοφος (kin to γνοφοσ, νεφος) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, verse 2Pe 2:17; Jdg 1:13; Heb 12:18. The MSS. vary between σειραις ( σειρα, chain or rope) and σειροις ( σειρος, old word for pit, underground granary). Σειροις is right (Aleph A B C), dative case of destination.To be reserved unto judgment

( εις κρισιν τηρουμενους). Present (linear action) passive participle of τηρεω. "Kept for judgment." Cf. 1Pe 1:4. Aleph A have κολαζομενους τηρειν as in verse 2Pe 2:9. Note κρισις (act of judgment).

5 The ancient world

( αρχαιου κοσμου). Genitive case after εφεισατο (with ε understood) repeated (the second example, the deluge). This example not in Jude. Absence of the article is common in the prophetic style like II Peter. For αρχαιος see Luk 9:8.Preserved

( εφυλαξεν). Still part of the long protasis with ε, first aorist active indicative of φυλασσω.With seven others

( ογδοον). "Eighth," predicate accusative adjective (ordinal), classic idiom usually with αυτον. See 1Pe 3:20 for this same item. Some take ογδοον with κηρυκα (eighth preacher), hardly correct.A preacher of righteousness

( δικαιοσυνης κηρυκα). "Herald" as in 1Ti 2:7; 2Ti 1:11 alone in N.T., but κηρυσσω is common. It is implied in 1Pe 3:20 that Noah preached to the men of his time during the long years.When he brought

( επαξας). First aorist active participle (instead of the common second aorist active επαγαγων) of εισαγω, old compound verb to bring upon, in N.T. only here and Act 5:28 (by Peter here also).A flood

( κατακλυσμον). Old word (from κατακλυζω, to inundate), only of Noah's flood in N.T. (Mat 24:38; Luk 17:27; 2Pe 2:5).Upon the world of the ungodly

( κοσμο ασεβων). Anarthrous and dative case κοσμω. The whole world were "ungodly" ( ασεβεις as in 1Pe 4:18) save Noah's family of eight.

6 Turning into ashes

( τεφρωσας). First aorist participle of τεφροω, late word from τεφρα, ashes (in Dio Cassius of an eruption of Vesuvius, Philo), here alone in N.T.The cities of Sodom and Gomorrah

( πολεις Σοδομων κα Γομορρας). Genitive of apposition after πολεις (cities), though it makes sense as possessive genitive, for Jdg 1:7 speaks of the cities around these two. The third example, the cities of the plain. See Gen 19:24.Condemned them

( κατεκρινεν). First aorist active indicative of κατακρινω, still part of the protasis with ε.With an overthrow

( καταστροφη). Instrumental case or even dative like θανατω with κατακρινω in Mat 20:18. But Westcott and Hort reject the word here because not in B C Coptic.Having made them

( τεθεικως). Perfect active participle of τιθημ.An example

( υποδειγμα). For which see Jas 5:10; Joh 13:15. Cf. 1Pe 2:21.Unto those that should live ungodly

( μελλοντων ασεβεσιν). Rather, "unto ungodly men of things about to be" (see Heb 11:20 for this use of μελλοντων). But Aleph A C K L read ασεβειν (present active infinitive) with μελλοντων= ασεβησοντων (future active participle of ασεβεω), from which we have our translation.

7 And delivered

( κα ερυσατο). First aorist middle of ρυομα as in Mat 6:13, still part of the protasis with ε.Righteous Lot

( δικαιον Λοτ). This adjective δικαιος occurs three times in verses 2Pe 2:7; 2Pe 2:8. See Wisdom 10:6.Sore distressed

( καταπονουμενον). Present passive participle of καταπονεω, late and common verb, to work down, to exhaust with labor, to distress, in N.T. only here and Act 7:24.By the lascivious life of the wicked

( υπο της των αθεσμων εν ασελγεια αναστροφης). "By the life in lasciviousness of the lawless." Αθεσμος (alpha privative and θεσμος), late and common adjective (cf. αθεμιτος 1Pe 4:3) for rebels against law (of nature and conscience here). Αναστροφη is frequent in I Peter.

8 For

( γαρ). Parenthetical explanation in verse 2Pe 2:8 of the remark about Lot.Dwelling

( ενκατοικων). Present active participle of ενκατοικεω, old but rare double compound, here only in N.T.In seeing and hearing

( βλεμματ κα ακοη). "By sight (instrumental case of βλεμμα, old word, from βλεπω to see, here only in N.T.) and hearing" (instrumental case of ακοη from ακουω, to hear, common as Mat 13:14).From day to day

( ημεραν εξ ημερας). "Day in day out." Accusative of time and ablative with εξ. Same idiom in Psa 96:2 for the more common εξ ημερας εις ημεραν.Vexed

( εβασανιζεν). Imperfect active (kept on vexing) of βασανιζω, old word, to test metals, to torment (Mat 8:29).With their lawless deeds

( ανομοις εργοις). Instrumental case of cause, "because of their lawless (contrary to law) deeds." For ανομος see 2Th 2:8.

9 The Lord knoweth how

( οιδεν κυριος). The actual apodosis of the long protasis begun in verse 2Pe 2:4. God can deliver his servants as shown by Noah and Lot and he will deliver you. The idiomatic use of οιδα and the infinitive ( ρυεσθα present middle and see verse 2Pe 2:7) for knowing how as in Mat 7:11; Jas 4:17.The godly

( ευσεβεις). Old anarthrous adjective (from ευ and σεβομα, to worship), in N.T. only here and Act 10:2; Act 10:7 (by Peter). Fortemptation

( πειρασμου) see Jas 1:2; Jas 1:12; 1Pe 1:6.To keep

( τηρειν). Present active infinitive of τηρεω after οιδεν.Unrighteous

( αδικους). As in 1Pe 3:18.Under punishment

( κολαζομενους). Present passive participle of κολαζω, old verb (from κολος, lopped off), in N.T. only here and Act 4:21. Present tense emphasises continuity of the punishment. See κολασιν αιωνιον in Mat 25:46.

10 Chiefly

( μαλιστα). Especially. He turns now to the libertine heretics (verses 2Pe 2:2; 2Pe 2:7).After the flesh

( οπισω σαρκος). Hebraistic use of οπισω as with αμαρτιων (sins) in Isa 65:2. Cf. Mat 4:19; 1Ti 5:15.Of defilement

( μιασμου). Old word (from μιαινω Tit 1:15), here only in N.T.Despise dominion

( κυριοτητος καταφρονουντας). Κυριοτης is late word for lordship (perhaps God or Christ) (from Κυριος), in Col 1:16; Eph 1:21; Jdg 1:8. Genitive case after καταφρουντας (thinking down on, Mat 6:24).Daring

( τολμητα). Old substantive (from τολμαω, to dare), daring men, here only in N.T.Self-willed

( αυθαδεις). Old adjective (from αυτος and ηδομα), self-pleasing, arrogant, in N.T. only here and Tit 1:7.They tremble not to rail at dignities

( δοξας ου τρεμουσιν βλασφημουντες). "They tremble not blaspheming dignities." Τρεμω is old verb (Mar 5:33), used only in present as here and imperfect. Here with the complementary participle βλασφημουντες rather than the infinitive βλασφημειν. See Jdg 1:8. Perhaps these dignities ( δοξας) are angels ( εςιλ).

11 Whereas

( οπου). Loose use of οπου (in Xenophon) = "wherein."Though greater

( μειζονες οντες). Than the evil δοξα. Concessive participle and comparative adjective.In might and strength

( ισχυ κα δυναμε). Locative case. Both indwelling strength ( ισχυς, Mar 12:30) and ability ( δυναμις, Mat 25:15).Railing judgment

( βλασφεμον κρισιν). "Blasphemous accusation."Against them

( κατ' αυτων). The evil angels ( δοξα).Before the Lord

( παρα κυριω). In God's presence. See Jdg 1:9 and possibly Enoch 9.

12 But these

( ουτο δε). The false teachers of verse 2Pe 2:1.As creatures

( ζωα). Living creatures, old word, from ζωος (alive), Jdg 1:10; Rev 4:6-9.Without reason

( αλογα). Old adjective, in N.T. only here, Jdg 1:10; Act 25:27. Brute beasts like θηρια (wild animals).Born

( γεγεννημενα). Perfect passive participle of γενναω.Mere animals

( φυσικα). Old adjective in -ικος (from φυσις, nature), natural animals, here only in N.T.To be taken

( εις αλωσιν). "For capture" (old substantive, from αλοω, here only in N.T.).And destroyed

( κα φθοραν). "And for destruction" just like a beast of prey caught. See 2Pe 1:4.In matters whereof they are ignorant

( εν οις αγνοουσιν). "In which things they are ignorant." Here εν οις = εν τουτοις α (in those things which), a common Greek idiom. For αγνοεω (present active indicative) see 1Th 4:13; 1Ti 1:7 for a like picture of loud ignoramuses posing as professional experts.Shall in their destroying surely be destroyed

( εν τη φθορα αυτων φθαρησοντα). Second future passive of φθειρω. Rhetorical Hebraism in the use of εν φθορα (same root as φθειρω), word four times in II Peter. See Jdg 1:10.

13 Suffering wrong

( αδικουμενο). Present middle or passive participle of αδικεω to do wrong. So Aleph B P, but A C K L have κομιουμενο (future middle participle of κομιζω), shall receive.As the hire of wrong-doing

( μισθον αδικιας). The Elephantine papyrus has the passive of αδικεω in the sense of being defrauded, and that may be the idea here. Peter plays on words again here as often in II Peter. The picture proceeds now with participles like ηγουμενο (counting).Pleasure

( ηδονην). See Jas 4:1; Jas 4:3.To revel in the daytime

( την εν ημερα τρυφην). "The in the daytime revel" (old word τρυφη from θρυπτω, to enervate, in N.T. only here and Luk 7:25).Spots

( σπιλο). Old word for disfiguring spot, in N.T. only here and Eph 5:27.Blemishes

( μωμο). Old word for blot (kin to μυω), only here in N.T. See 1Pe 1:19 for αμωμος κα ασπιλος.Revelling

( εντρυφωντες). Present active participle of εντρυφαω, old compound for living in luxury, only here in N.T.In their love-feasts

( εν ταις αγαπαις). So B Sah, but Aleph A C K L P read απαταις (in their deceivings). If αγαπαις is genuine as it is in Jdg 1:12, they are the only N.T. examples of this use of αγαπη.While they feast with you

( συνευωχουμενο). Present passive participle of late and rare verb συνευωχεω ( συν, together, and ευωχεω, to feed abundantly) to entertain with. Clement of Alex. (Paed. ii. I. 6) applies ευωχια to the αγαπη.

14 Of adultery

( μοιχαλιδος). Rather, "of an adulteress," like Jas 4:4. Vivid picture of a man who cannot see a woman without lascivious thoughts toward her (Mayor). Cf. Mat 5:28.That cannot cease

( ακαταπαστους). Reading of A B in place of ακαταπαυστους (alpha privative and verbal of καταπαυω, to cease). "Unable to stop." This a late verbal, only here in N.T. It is probable that ακαταπαστους is merely a misspelling of ακαταπαυστους.From sin

( αμαρτιας). Ablative case as in 1Pe 4:1 ( αμαρτιας). Insatiable lust.Enticing

( δελεαζοντες). Present active participle of δελεαζω, to catch by bait as in verse 2Pe 2:18; Jas 1:14.Unsteadfast

( αστηρικτους). Late verbal adjective (alpha privative and στηριζω), in Longinus and Vettius Valens, here alone in N.T.Exercised

( γεγυμνασμενην). Perfect passive predicate participle with εχοντες, from γυμναζω precisely as in Heb 5:14. Rhetorical metaphor from the gymnasium.In covetousness

( πλεονεξιας). Genitive case after the participle.Children of cursing

( καταρας τεκνα). Hebraism like τεκνα υπακοης in 1Pe 1:14 = accursed ( καταρατο).

15 Forsaking

( καταλειποντες). Present active participle of καταλειπω (continually leaving) or καταλιποντες (second aorist active), having left.The right way

( ευθειαν οδον). "The straight way" of 1Sa 12:23 (cf. Mat 7:13 for this use of οδος), "the way of truth" (2Pe 2:2).They went astray

( επλανηθησαν). First aorist passive indicative of πλαναω, like Mar 12:24.The way of Balaam

( τη οδω του Βαλααμ). Associative instrumental case after εξακολουθησαντες, for which verb see 2Pe 1:16; 2Pe 2:2. These false teachers, as shown in verse 2Pe 2:13, followed the way of Balaam, "who loved the hire of wrong-doing" ( ος μισθον αδικιας ηγαπησεν).

16 But he was rebuked

( ελεγξιν δε εσχεν). "But he had rebuke." Second aorist active indicative of εχω and accusative of ελεγξις (late word from ελεγχω, a periphrasis for ελεγχω, here only in N.T.For his own transgression

( ιδιας παρανομιας). Objective genitive of παρανομια, old word (from παρανομος lawbreaker), here only in N.T.A dumb ass

( υποζυγιον αφωνον). Dumb is without voice, old word for idols and beasts. The adjective υποζυγιος ( υπο ζυγον ον) "being under a yoke," is applied to the ass as the common beast of burden (papyri, Deissmann, Bible Studies, p. 160), in N.T. only here and Mat 21:5.Spake

( φθεγξαμενον). First aorist middle participle of φθεγγομα, old verb, to utter a sound, in N.T. only here, verse 2Pe 2:18; Act 4:18.Stayed

( εκωλυσεν). First aorist active indicative of κωλυω, to hinder.Madness

( παραφρονιαν). Only known example of this word instead of the usual παραφροσυνη or παραφρονησις. It is being beside one's wits.

17 Without water

( ανυδρο). As in Mat 12:43; Luk 11:24. Old word for common and disappointing experience of travellers in the orient.Mists

( ομιχλα). Old word for fog, here alone in N.T.Driven by a storm

( υπο λαιλαπος ελαυνομενα). Λαιλαπς is a squall (Mar 4:37; Luk 8:23, only other N.T. examples). See Jas 3:4 for another example of ελαυνω for driving power of wind and waves.For whom

( οις). Dative case of personal interest.The blackness

( ο ζοφος). See verse 2Pe 2:4 for this word.Hath been reserved

( τετηρητα). Perfect passive participle of τηρεω, for which see verses 2Pe 2:4; 2Pe 2:9.

18 Great swelling words

( υπερογκα). Old compound adjective ( υπερ and ογκος, a swelling, swelling above and beyond), in N.T. only here and Jdg 1:16.Of vanity

( ματαιοτητος). Late and rare word (from ματαιος, empty, vain), often in LXX, in N.T. here, Rom 8:20; Eph 4:17.By lasciviousness

( ασελγειαις). Instrumental plural, "by lascivious acts." Note asyndeton as in 2Pe 1:9; 2Pe 1:17.Those who are just escaping

( τους ολιγως αποφευγοντας). So A B read ολιγως (slightly, a little), while Aleph C K L P read οντως (actually). Ολιγως late and rare, only here in N.T. So again the Textus Receptus has αποφυγοντας (second aorist active participle, clean escaped) while the correct text is the present active αποφευγοντας.From them that live in error

( τους εν πλανη αναστρεφομενους). Accusative case after αποφευγοντας (escaping from) according to regular idiom. Peter often uses αναστρεφω and αναστροφη.

19 Liberty

( ελευθεριαν). Promising "personal liberty," that is license, after the fashion of advocates of liquor today, not the freedom of truth in Christ (Joh 8:32; Gal 5:1; Gal 5:13).Themselves bondservants

( αυτο δουλο). "Themselves slaves" of corruption and sin as Paul has it in Rom 6:20.Of whom

( ω). Instrumental case, but it may mean "of what."Is overcome

( ηττητα). Perfect passive indicative of ητταω (from ηττων, less) old verb, in N.T. only here, verse 2Pe 2:20; 2Co 12:13.Of the same

( τουτω). "By this one (or thing)."Is brought into bondage

( δεδουλωτα). Perfect passive indicative of δουλοω. Like Paul again (Rom 6:16; Rom 6:18; Rom 8:21).

20 After they have escaped

( αποφυγοντες). Second aorist active participle here (see verse 2Pe 2:18).The defilements

( τα μιασματα). Old word miasma, from μιαινω, here only in N.T. Our "miasma." The body is sacred to God. Cf. μιασμου in verse 2Pe 2:10.They are again entangled

( παλιν εμπλακεντες). Second aorist passive participle of εμπλεκω, old verb, to inweave (noosed, fettered), in N.T. only here and 2Ti 2:4.Overcome

( ηττωντα). Present passive indicative of ητταοω, for which see verse 2Pe 2:19, "are repeatedly worsted." Predicate in the condition of first class with ε. It is not clear whether the subject here is "the deluded victims" (Bigg) or the false teachers themselves (Mayor). See Heb 10:26 for a parallel.Therein

( τουτοις). So locative case (in these "defilements"), but it can be instrumental case ("by these," Strachan).With them

( αυτοις). Dative of disadvantage, "for them."Than the first

( των πρωτων). Ablative case after the comparative χειρονα. See this moral drawn by Jesus (Mat 12:45; Luk 11:26).

21 It were better

( κρειττον ην). Apodosis of a condition of second class without αν, as is usual with clauses of possibility, propriety, obligation (Mat 26:24; 1Co 5:10; Rom 7:7; Heb 9:26).Not to have known

( μη επεγνωκενα). Perfect active infinitive of επιγινωσκω (cf. επιγνωσε, verse 2Pe 2:20) to know fully.The way of righteousness

( την οδον της δικαιοσυνης). For the phrase see Mat 21:33, also the way of truth (2Pe 2:2), the straight way (2Pe 2:15).After knowing it

( επιγνουσιν). Second aorist active participle of επιγινωσκω (just used) in the dative plural agreeing with αυτοις (for them).To turn back

( υποστρεψα). First aorist active infinitive of υποστρεφω, old and common verb, to turn back, to return.From

( εκ). Out of. So in Act 12:25 with υποστρεφω. With ablative case. See Rom 7:12 for αγια applied to η εντολη (cf. 1Ti 6:14). II Peter strikes a high ethical note (2Pe 1:5).Delivered

( παραδοθεισης). First aorist passive participle feminine ablative singular of παραδιδωμ.

22 It has happened

( συμβεβηκεν). Perfect active indicative of συμβαινω, for which see 1Pe 4:12.According to the true proverb

( το της αληθους παροιμιας). "The word ( το used absolutely, the matter of, as in Mat 21:21; Jas 4:14) of the true proverb" ( παροιμια a wayside saying, for which see Joh 10:6; Joh 16:25; Joh 16:29). The first proverb here given comes from Pro 26:11. Εξεραμα is a late and rare word (here only in N.T., in Diosc. and Eustath.) from εξεραω, to vomit.The sow that had washed

( υς λουσαμενη). Hυς, old word for hog, here only in N.T. Participle first aorist direct middle of λουω shows that it is feminine (anarthrous). This second proverb does not occur in the O.T., probably from a Gentile source because about the habit of hogs. Epictetus and other writers moralize on the habit of hogs, having once bathed in a filthy mud-hole, to delight in it.To wallowing

( εις κυλισμον). "To rolling." Late and rare word (from κυλιω, Mar 9:20), here only in N.T.In the mire

( βορβορου). Objective genitive, old word for dung, mire, here only in N.T. J. Rendel Harris (Story of Ahikar, p. LXVII) tells of a story about a hog that went to the bath with people of quality, but on coming out saw a stinking drain and went and rolled himself in it.

3

1 Beloved

( αγαπητο). With this vocative verbal (four times in this chapter), Peter "turns away from the Libertines and their victims" (Mayor).This is now the second epistle that I write unto you

( ταυτην ηδη δευτεραν υμιν γραφω επιστολην). Literally, "This already a second epistle I am writing to you." For ηδη see Joh 21:24. It is the predicate use of δευτεραν επιστολην in apposition with ταυτην, not "this second epistle." Reference apparently to I Peter.And in both of them

( εν αις). "In which epistles."I stir up

( διεγειρω). Present active indicative, perhaps conative, "I try to stir up." See 2Pe 1:13.Mind

( διανοιαν). Understanding (Plato) as in 1Pe 1:13.Sincere

( ειλικρινη). Old adjective of doubtful etymology (supposed to be ειλη, sunlight, and κρινω, to judge by it). Plato used it of ethical purity ( ψυχη ειλικρινης) as here and Phi 1:10, the only N.T. examples.By putting you in remembrance

( εν υπομνησε). As in 2Pe 1:13.

2 That ye should remember

( μνησθηνα). First aorist passive (deponent) infinitive of μιμνησκω, to remind. Purpose (indirect command) is here expressed by this infinitive. Imperative in Jdg 1:17.Spoken before

( προειρημενων). Perfect passive participle of προειπον (defective verb). Genitive case ρηματων after μνησθηνα.And the commandment

( κα της εντολης). Ablative case with υπο (agency).Of the Lord and Saviour through your apostles

( των αποστολων υμων του κυριου κα σωτηρος). Hυμων (your) is correct, not ημων (our). But the several genitives complicate the sense. If δια (through) occurred before των αποστολων, it would be clear. It is held by some that Peter would not thus speak of the twelve apostles, including himself, and that the forger here allows the mask to slip, but Bigg rightly regards this a needless inference. The meaning is that they should remember the teaching of their apostles and not follow the Gnostic libertines.

3 Knowing this first

( τουτο πρωτον γινωσκοντες). Present active participle of γινωσκω. See 2Pe 1:20 for this identical phrase. Nominative absolute here where accusative γινωσκοντας would be regular. Peter now takes up the παρουσια (2Pe 1:16) after having discussed the δυναμις of Christ.In the last days

( επ' εσχατων των ημερων). "Upon the last of the days." Jdg 1:18 has it επ' εσχατου χρονου (upon the last time). In 1Pe 1:5 it is εν καιρω εσχατω (in the last time), while 1Pe 1:20 has επ' εσχατου των χρονων (upon the last of the times). John has usually τη εσχατη ημερα (on the last day, 2Pe 6:39). Here εσχατων is a predicate adjective like συμμυς μονς (the top of the mountain).Mockers with mockery

( εμπαιγμονη εμπαικτα). Note Peter's play on words again, both from εμπαιζω (Mat 2:16), to trifle with, and neither found elsewhere save εμπαικτης in Jdg 1:18; Isa 3:4 (playing like children).

4 Where is the promise of his coming?

( που εστιν η επαγγελια της παρουσιας αυτου;). This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the παρουσια in 2Pe 1:16. Now he faces it squarely. Peter, like Paul (1Th 5:1; 2Th 2:1), preached about the second coming (2Pe 1:16; Act 3:20), as Jesus himself did repeatedly (Mat 24:34) and as the angels promised at the Ascension (Act 1:11). Both Jesus and Paul (2Th 2:1) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming, though his language in Mat 24:34 probably led some to believe that he would certainly come while they were alive.From the day that

( αφ' ης). "From which day." See Luk 7:45.Fell asleep

( εκοιμηθησαν). First aorist passive indicative of κοιμαω, old verb, to put sleep, classic euphemism for death (Joh 11:11) like our cemetery (sleeping-place).Continue

( διαμενε). Present active indicative of διαμενω, to remain through (Luk 1:22). In statu quo.As they were

( ουτως). "Thus."From the beginning of creation

( απ' αρχης κτισεως). Precisely so in Mar 10:6, which see.

5 For this they wilfully forget

( λανθανε γαρ αυτους τουτο θελοντας). Literally, "for this escapes them being willing." See this use of λανθανω (old verb, to escape notice of, to be hidden from) in Act 26:26. The present active participle θελοντας (from θελω, to wish) has almost an adverbial sense here.Compacted

( συνεστωσα). See Paul's συνεστηκεν (Col 1:17) "consist." Second perfect active (intransitive) participle of συνιστημ, feminine singular agreeing with γη (nearest to it) rather than with ουρανο (subject of ησαν imperfect plural). There is no need to make Peter mean the Jewish mystical "seven heavens" because of the plural which was used interchangeably with the singular (Mat 5:9).Out of water and amidst water

( εξ υδατος κα δι' υδατος). Out of the primeval watery chaos (Gen 1:2), but it is not plain what is meant by δι' υδατος, which naturally means "by means of water," though δια with the genitive is used for a condition or state (Heb 12:1). The reference may be to Gen 1:9, the gathering together of the waters.By the word of God

( τω του θεου λογω). Instrumental case λογω, "by the fiat of God" (Gen 1:3; Heb 11:3 ρηματ θεου).

6 By which means

( δι' ων). The two waters above or the water and the word of God. Mayor against the MSS. reads δι' ου (singular) and refers it to λογω alone.Being overshadowed

( κατακλυσθεις). First aorist passive participle of κατακλυζω, old compound, here only in N.T., but see κατακλυσμος in 2Pe 2:5.With water

( υδατ). Instrumental case of υδωρ.Perished

( απωλετο). Second aorist middle indicative of απολλυμ.

7 That now are

( νυν). "The now heavens" over against "the then world" ( ο τοτε κοσμος verse 2Pe 3:6).By the same word

( τω αυτω λογω). Instrumental case again referring to λογω in verse 2Pe 3:6.Have been stored up

( τεθησαυρισμενο εισιν). Perfect passive indicative of θησαυριζω, for which verb see Mat 6:19; Luk 12:21.For fire

( πυρ). Dative case of πυρ, not with fire (instrumental case). The destruction of the world by fire is here pictured as in Joe 2:30; Psa 50:3.Being reserved

( τηρουμενο). Present passive participle of τηρεω, for which see 2Pe 2:4.Against

( εις). Unto. As in 2Pe 2:4; 2Pe 2:9 and see 1Pe 1:4 for the inheritance reserved for the saints of God.

8 Forget not this one thing

( εν τουτο μη λανθανετω υμας). Rather, "let not this one thing escape you." For λανθανετω (present active imperative of λανθανω) see verse 2Pe 3:5. The "one thing" ( εν) is explained by the οτ (that) clause following. Peter applies the language of Psa 90:4 about the eternity of God and shortness of human life to "the impatience of human expectations" (Bigg) about the second coming of Christ. "The day of judgment is at hand (1Pe 4:7). It may come tomorrow; but what is tomorrow? What does God mean by a day? It may be a thousand years" (Bigg). Precisely the same argument applies to those who argue for a literal interpretation of the thousand years in Rev 20:4-6. It may be a day or a day may be a thousand years. God's clock ( παρα κυριω, beside the Lord) does not run by our timepieces. The scoffers scoff ignorantly.

9 Is not slack concerning his promise

( ου βραδυνε της επαγγελιας). Ablative case επαγγελιας after βραδυνε (present active indicative of βραδυνω, from βραδυς, slow), old verb, to be slow in, to fall short of (like λειπετα σοφιας in Jas 1:5), here and 1Ti 3:15 only in N.T.Slackness

( βραδυτητα). Old substantive from βραδυς (Jas 1:19), here only in N.T. God is not impotent nor unwilling to execute his promise.To youward

( εις υμας). Προς rather than εις after μακροθυμε in 1Th 5:14 and επ in Jas 5:7, etc.Not wishing

( μη βουλομενος). Present middle participle of βουλομα. Some will perish (verse 2Pe 3:7), but that is not God's desire. Any ( τινας). Rather than "some" ( τινες) above. Accusative with the infinitive απολεσθα (second aorist middle of απολλυμ. God wishes "all" ( παντας) to come ( χωρησα first aorist active infinitive of χωρεω, old verb, to make room). See Act 17:30; Rom 11:32; 1Ti 2:4; Heb 2:9 for God's provision of grace for all who will repent.

10 The day of the Lord

( ημερα κυριου). So Peter in Act 2:20 (from Joe 3:4) and Paul in 1Th 5:2; 1Th 5:4; 2Th 2:2; 1Co 5:5; and day of Christ in Phi 2:16 and day of God in 2Pe 2:12 and day of judgment already in 2Pe 2:9; 2Pe 3:7. This great day will certainly come ( ηξε). Future active of ηκω, old verb, to arrive, but in God's own time.As a thief

( ως κλεπτης). That is suddenly, without notice. This very metaphor Jesus had used (Luk 12:39; Mat 24:43) and Paul after him (1Th 5:2) and John will quote it also (Rev 3:3; Rev 16:15).In the which

( εν η). The day when the Lord comes.Shall pass away

( παρελευσοντα). Future middle of παρερχομα, old verb, to pass by.With a great noise

( ροιζηδον). Late and rare adverb (from ροιζεω, ροιζος)-- Lycophron, Nicander, here only in N.T., onomatopoetic, whizzing sound of rapid motion through the air like the flight of a bird, thunder, fierce flame.The elements

( τα στοιχεια). Old word (from στοιχος a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Heb 5:12; Gal 4:3; Gal 5:1; Col 2:8).Shall be dissolved

( λυθησετα). Future passive of λυω, to loosen, singular because στοιχεια is neuter plural.With fervent heat

( καυσουμενα). Present passive participle of καυσοω, late verb (from καυσος, usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for καυσομενα (from καιω, to burn).Shall be burned up

( κατακαησετα). Repeated in verse 2Pe 3:12. Second future passive of the compound verb κατακαιω, to burn down (up), according to A L. But Aleph B K P read ευρεθησετα (future passive of ευρισκω, to find) "shall be found." There are various other readings here. The text seems corrupt.

11 To be dissolved

( λυομενων). Present passive participle (genitive absolute with τουτων παντων, these things all) of λυω, either the futuristic present or the process of dissolution presented.What manner of persons

( ποταπους). Late qualitative interrogative pronoun for the older ποδαπος as in Mat 8:27, accusative case with δε υπαρχειν agreeing with υμας (you). See 2Pe 1:8 for υπαρχω.In all holy living and godliness

( εν αγιαις αναστροφαις κα ευσεβειαις). "In holy behaviours and pieties" (Alford). Plural of neither word elsewhere in N.T., but a practical plural in πασα αναστροφη in 1Pe 1:15.

12 Looking for

( προσδοκωντας). Present active participle of προσδοκαω (Mat 11:3) agreeing in case (accusative plural) with υμας.Earnestly desiring

( σπευδοντας). Present active participle, accusative also, of σπευδω, old verb, to hasten (like our speed) as in Luk 2:16, but it is sometimes transitive as here either (preferably so) to "hasten on the parousia" by holy living (cf. 1Pe 2:12), with which idea compare Mat 6:10; Act 3:19, or to desire earnestly (Isa 16:5).Being on fire

( πυρουμενο). Present passive participle of πυροω, old verb (from pur), same idea as in verse 2Pe 3:10.Shall melt

( τηκετα). Futuristic present passive indicative of τηκω, old verb, to make liquid, here only in N.T. Hort suggests τηξετα (future middle), though Isa 34:4 has τακησοντα (second future passive). The repetitions here make "an effective refrain" (Mayor).

13 Promise

( επαγγελμα). As in 2Pe 1:4. The reference is to Isa 65:17; Isa 66:22. See also Rev 21:1. For καινος (new) see on Mat 26:29. For the expectant attitude in προσδοκωμεν (we look for) repeated from verse 2Pe 3:12 and again in verse 2Pe 3:14, see απεκδεχομεθα (we eagerly look for) in Phi 3:20.Wherein

( εν οις). The new heavens and earth.Dwelleth

( κατοικε). Has its home ( οικος). Certainly "righteousness" ( δικαιοσυνη) is not at home in this present world either in individuals, families, or nations.

14 Wherefore

( διο). As in 2Pe 1:10; 2Pe 1:12.Give diligence

( σπουδασατε). As in 2Pe 1:10.That ye may be found

( ευρεθηνα). First aorist passive infinitive (cf. ευρεθησετα in verse 2Pe 3:10). For this use of ευρισκω about the end see 2Co 5:3; Phi 3:9; 1Pe 1:7.Without spot and blameless

( ασπιλο κα αμωμητο). Predicate nominative after ευρεθηνα. See 2Pe 2:13 for position words σπιλο κα μωμο and 1Pe 1:19 for αμωμος (so Jdg 1:24) κα ασπιλος (so Jas 1:27). Αμωμητος (old verbal of μωμαομα) only here in N.T. save some MSS. in Phi 2:15.

15 In his sight

( αυτω). Ethical dative. Referring to Christ.Is salvation

( σωτηριαν). Predicate accusative after ηγεισθε in apposition with μακροθυμιαν (long-suffering), an opportunity for repentance (cf. 1Pe 3:20). The Lord here is Christ.Our beloved brother Paul

( ο αγαπητος αδελφος Παυλος). Paul applies the verbal αγαπητος (beloved) to Epaphras (Col 1:7), Onesimus (Col 4:9; Phm 1:16), to Tychicus (Col 4:7; Eph 6:21), and to four brethren in 2Pe 3:16 (Epainetus Rom 16:5, Ampliatus Rom 16:8, Stachys Rom 16:9, Persis Rom 16:12). It is not surprising for Peter to use it of Paul in view of Gal 2:9, in spite of Gal 2:11-14.Given to him

( δοθεισαν αυτω). First aorist passive participle of διδωμ with dative case. Peter claimed wisdom for himself, but recognises that Paul had the gift also. His language here may have caution in it as well as commendation. "St. Peter speaks of him with affection and respect, yet maintains the right to criticise" (Bigg).

16 As also in all his epistles

( ως κα εν πασαις επιστολαις). We do not know to how many Peter here refers. There is no difficulty in supposing that Peter "received every one of St. Paul's Epistles within a month or two of its publication" (Bigg). And yet Peter does not here assert the formation of a canon of Paul's Epistles.Speaking in them of these things

( λαλων εν αυταις περ τουτων). Present active participle of λαλεω. That is to say, Paul also wrote about the second coming of Christ, as is obviously true.Hard to be understood

( δυσνοητα). Late verbal from δυς and νοεω (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2Ti 2:17) and Spitta holds that Paul's teaching about grace was twisted to mean moral laxity like Gal 3:10; Rom 3:20; Rom 3:28; Rom 5:20 (with which cf. 2Pe 6:1 as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom.Unlearned

( αμαθεις). Old word (alpha privative and μανθανω to learn), ignorant, here only in N.T.Unsteadfast

( αστηρικτο). See on 2Pe 2:14.Wrest

( στρεβλουσιν). Present active indicative of στρεβλοω, old verb (from στρεβλος twisted, στρεφω, to turn), here only in N.T.The other scriptures

( τας λοιπας γραφας). There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1Th 5:27; Col 4:16) just as the prophets of old did (2Pe 1:20). Note λοιπας (rest) here rather than αλλας (other). Peter thus puts Paul's Epistles on the same plane with the O.T., which was also misused (Mat 5:21-44; Mat 15:3-6; Mat 19:3-10).

17 Knowing these things beforehand

( προγινωσκοντες). Present active participle of προγινωσκω as in 1Pe 1:20. Cf. πρωτον γινωσκω (2Pe 1:20; 2Pe 3:1). Hence they are without excuse for misunderstanding Peter or Paul on this subject.Beware

( φυλασσεσθε). Present middle imperative of φυλασσω, common verb, to guard.Lest

( ινα μη). Negative purpose, "that not."Being carried away

( συναπαχθεντες). First aorist passive participle of συναπαγω, old verb double compound, to carry away together with, in N.T. only here and Gal 2:13.With the error

( τη πλανη). Instrumental case, "by the error" (the wandering).Of the wicked

( των αθεσμων). See on 2Pe 2:7.Ye fall from

( εκπεσητε). Second aorist active subjunctive with ινα μη of εκπιπτω, old verb, to fall out of, with the ablative here ( στηριγμου, steadfastness, late word from στηριζω, here alone in N.T.) as in Gal 5:4 ( της χαριτος εξεπεσατε, ye fell out of grace).

18 But grow

( αυξανετε δε). Present active imperative of αυξανω, in contrast with such a fate pictured in verse 2Pe 3:17, "but keep on growing."In the grace and knowledge

( εν χαριτ κα γνωσε). Locative case with εν. Grow in both. Keep it up. See on 2Pe 1:1 for the idiomatic use of the single article ( του) here, "of our Lord and Saviour Jesus Christ."To him

( αυτω). To Christ.For ever

( εις ημεραν αιωνος). "Unto the day of eternity." So Sirach 18:9f. One of the various ways of expressing eternity by the use of αιων. So εις τον αιωνα in Joh 6:5; Joh 12:34.