Chapter 3 (2)

Chapter 3 (2)

2 Peter 3:9-13

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.

9. Non tardat Dominus in promissione, sicuti quidam tarditatem slackness; existimant; sed tolerantem se praebet erga nos, nolens ullos perire, sed omnes ad poenitentiam recipere (aut, colligi, vel, aggregari.)

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 burnt up.

10. Veniet autem dies Domini tanquam fur in nocte, in qua coeli in modum procellae transibunt, elementa autem ardore solventur; et terra, quaeque in ea sunt opera ardebunt.

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. Quum Haec igitur omnia solvantur, quales oportet nos esse in sanctis conversationibus et pietatibus;

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?

12. Expectantes properando adventum diei Dei, propter quem coeli solventur, et elementa ardore consumentur?

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

13. Novos autem coelos et terram novam juxta promissum ejus expectamus, ín quibus habitat justitia.

9. But the Lord is not slack, or, delays not. He checks extreme and unreasonable haste by another reason, that is, that the Lord defers his coming that he might invite all mankind to repentance. For our minds are always prurient, and a doubt often creeps in, why he does not come sooner. But when we hear that the Lord, in delaying, shews a concern for our salvation, and that he defers the time because he has a care for us, there is no reason why we should any longer complain of tardiness. He is tardy who allows an occasion to pass by through slothfulness: there is nothing like this in God, who in the best manner regulates time to promote our salvation. And as to the duration of the whole world, we must think exactly the same as of the life of every individual; for God by prolonging time to each, sustains him that he may repent. In the like manner he does not hasten the end of the world, in order to give to all time to repent.

This is a very necessary admonition, so that we may learn to employ time aright, as we shall otherwise suffer a just punishment for our idleness.

Not willing that any should perish. So wonderful is his love towards mankind, that he would have them all to be saved, and is of his own self prepared to bestow salvation on the lost. But the order is to be noticed, that God is ready to receive all to repentance, so that none may perish; for in these words the way and manner of obtaining salvation is pointed out. Every one of us, therefore, who is desirous of salvation, must learn to enter in by this way.

But it may be asked, If God wishes none to perish, why is it that so many do perish? To this my answer is, that no mention is here made of the hidden purpose of God, according to which the reprobate are doomed to their own ruin, but only of his will as made known to us in the gospel. For God there stretches forth his hand without a difference to all, but lays hold only of those, to lead them to himself, whom he has chosen before the foundation of the world.

Note 179. A similar view was taken by Estius, Piscator, and Beza. — Ed.

But as the verb χωρὢσαι is often taken passively by the Greeks, no less suitable to this passage is the verb which I have put in the margin, that God would have all, who had been before wandering and scattered, to be gathered or come together to repentance.

10. But the day of the Lord will come. This has been added, that the faithful might be always watching, and not promise to-morrow to themselves. For we all labor under two very different evils — too much haste, and slothfulness. We are seized with impatience for the day of Christ already expected; at the same time we securely regard it as afar off. As, then, the Apostle has before reproved an unreasonable ardor, so he now shakes off our sleepiness, so that we may attentively expect Christ at all times, lest we should become idle and negligent, as it is usually the case. For whence is it that flesh indulges itself except that there is no thought of the near coming of Christ?

What afterwards follows, respecting the burning of heaven and earth, requires no long explanation, if indeed we duly consider what is intended. For it was not his purpose to speak refinedly of fire and storm, and other things, but only that he might introduce an exhortation, which he immediately adds, even that we ought to strive after newness of life. For he thus reasons, that as heaven and earth are to be purged by fire, that they may correspond with the kingdom of Christ, hence the renovation of men is much more necessary. Mischievous, then, are those interpreters who consume much labor on refined speculations, since the Apostle applies his doctrine to godly exhortations.

Heaven and earth, he says, shall pass away for our sakes; is it meet, then, for us to be engrossed with the things of earth, and not, on the contrary, to attend to a holy and godly life? The corruptions of heaven and earth will be purged by fire, while yet as the creatures of God they are pure; what then ought to be done by us who are full of so many pollutions? As to the word godlinesses (pietatibus,) the plural number is used for the singular, except you take it as meaning the duties of godliness. Of the elements of the world I shall only say this one thing, that they are to be consumed, only that they may be renovated, their substance still remaining the same, as it may be easily gathered from Romans 8:21, and from other passages.

Note 180. The previous word is also in the plural number, “in holy conversations.” What seems to be meant is, that every part of the conduct should be holy, and that every part of godliness should be attended to: “In every part of a holy life, and every act of godliness;” that is, we are not to be holy in part or pious in part, but attend to every branch of duty towards man, and every branch of duty towards God. — Ed.

Note 181. All that is said here is, that there will be new heavens and a new earth, and not that the present heavens and the present earth will be renovated. See Revelation 20:11; 21:1. — Ed.

12 Looking for and hasting unto, or, waiting for by hastening; so I render the words, though they are two participles; for what we had before separately he gathers now into one sentence, that is, that we ought hastily to wait. Now this contrarious hope possesses no small elegance, like the proverb, “Hasten slowly,” (festina lente.) When he says, “Waiting for,” he refers to the endurance of hope; and he sets hastening in opposition to topor; and both are very apposite. For as quietness and waiting are the peculiarities of hope, so we must always take heed lest the security of the flesh should creep in; we ought, therefore, strenuously to labor in good works, and run quickly in the race of our calling. What he before called the day of Christ (as it is everywhere called in Scripture) he now calls the day of God, and that rightly, for Christ will then restore the kingdom to the Father, that God may be all in all.

Note 182. The first meaning of σπεύδω is to hasten, and it is often used, when connected with another verb, adverbially as proposed by Calvin; but when followed as here by an accusative case, it has often the secondary meaning of earnestly desiring a thing. It is so taken here by Schleusner, Parkhurst, and Macknight; “Expecting and earnestly desiring the coming of the day of God.” — Ed

2 Peter 3:14-18

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.

14. Quare, dilecti, quum Haec expectetis, studete incontaminati et irreprehensibiles ab eo inyeniri in pace:

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;

15. Et Domini nostri tolerantiam salutem existimate, quemadmodum et dilectus frater noster Paulus, secundum datam sibi sapientiam scripsit vobis;

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.

16. Sicuti in omnibus Epistolis, loquens de iis in quibus sunt quaedam difficilia intellectu, quae indocti et instabiles invertunt (ut et caeteras Scripturas) ad suam perniciem.

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.

17. Vos igitur, dilecti, praemoniti cavete, ut ne simul nefariorum errore abacti, excidatis à vestra firmitate.

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.

18. Crescite autem in gratia et notitia Domini nostri et Servatoris Jesu Christi; ipsi gloria et nunc et in diem seternitatis

14. Wherefore. He justly reasons from hope to its effect, or the practice of a godly life; for hope is living and efficacious; therefore it cannot be but that it will attract us to itself. He, then, who waits for new heavens, must begin with renewal as to himself, and diligently aspire after it; but they who cleave to their own filth, think nothing, it is certain, of God's kingdom, and have no taste for anything but for this corrupt world.

But we must notice that he says, that we ought to be found blameless by Christ; for by these words he intimates, that while the world engages and engrosses the minds of others, we must cast our eyes on the Lord, and he shews at the same time what is real integrity, even that which is approved by his judgment, and not that which gains the Praise of men.

Note 183. He says, “Expecting these things, be diligent,” etc.; σπουδάσατε, hasten, make speed, diligently strive, earnestly labor, carefully endeavor: “Therefore, beloved, since ye expect these things, diligently strive to be found by him in peace, unspotted and unblamable;” that is, having no stain, and not chargeable with crime. — Ed

The word peace seems to be taken for a quiet state of conscience, founded on hope and patient waiting. For as so few turn their attention to the judgment of Christ, hence it is, that while they are carried headlong by their importunate lusts, they are at the same time in a state of disquietude. This peace, then, is the quietness of a peaceable soul, which acquiesces in the word of God.

Note 184. Some say, “peace” with God; but the view of Calvin is more suitable here. — Ed.

It may be asked, how any one can be found blameless by Christ, when we all labor under so many deficiencies. But Peter here only points out the mark at which the faithful ought all to aim, though they cannot reach it, until having put off their flesh they become wholly united to Christ.

15. The long-suffering of our Lord. He takes it as granted that Christ defers the day of his coming, because he has a regard for our salvation. He hence animates the faithful, because in a longer delay they have an evidence as to their own salvation. Thus, what usually disheartens others through weariness, he wisely turns to a contrary purpose.

Even as our beloved brother Paul. We may easily gather from the Epistle to the Galatians, as well as from other places, that unprincipled men, who went about everywhere to disturb the churches, in order to discredit Paul, made use of this pretense, that he did not well agree with the other Apostles. It is then probable that Peter referred to Paul in order to shew their consent; for it was very necessary to take away the occasion for such a calumny. And yet, when I examine all things more narrowly, it seems to me more probable that this Epistle was composed by another according to what Peter communicated, than that it was written by himself, for Peter himself would have never spoken thus. But it is enough for me that we have a witness of his doctrine and of his goodwill, who brought forward nothing contrary to what he would have himself said.

16. In which are some things. The relative which does not refer to epistles, for it is in the neuter gender. The meaning is, that in the things which he wrote there was sometimes an obscurity, which gave occasion to the unlearned to go astray to their own ruin. We are reminded by these words, to reason soberly on things so high and obscure; and further, we are here strengthened against this kind of offense, lest the foolish or absurd speculations of men should disturb us, by which they entangle and distort simple truth, which ought to serve for edification.

Note 185. It is in the feminine gender in some MSS. The authority as to the copies and versions is nearly equal. The difference is not much as to the sense, only “in which epistles,” reads better. So thought Beza, Mill, and others. It has been a question as to the particular epistle referred to by Peter; for that he alludes to some particular epistle is evident from the manner in which he writes. The difficulty has arisen from connecting the reference made to Paul, only with the former part of the 15th verse, while that part ought to be viewed only as an addition to the former verse; and the former verse stands connected with the new heavens and the new earth. So that the subjects in hand are the day of judgment, the future state, and the necessity of being prepared for it; and that these are the things referred to is evident from this, that he says, that Paul speaks of them in all his epistles, which is not true, as to what is said at the beginning of the 15th verse. The passage then ought to be thus rendered: — 14. Therefore, beloved, since ye expect these things,
diligently strive to be found by him in peace,
unspotted and unblamable;
15. and deem the long-suffering of our Lord to be for salvation:
even as Paul, our beloved brother, has, according to the wisdom given
16. to him, written to you; as also in all his epistles,
when speaking in them of these things;
in which (epistles) there are some things difficult to be understood,”
etc. Now the special epistle referred to was most probably the epistle to the Hebrews, one particular design of which was to direct the attention of the Jews to the country promised to their fathers. Some, indeed, hold that that epistle was written to the Jews in Judea; but others maintain that it was written to converted Hebrews generally, whether in Judea or elsewhere; and this passage seems to favor the latter opinion. If the view given here is right, that is, that the subjects on which reference is made to Paul, are those mentioned in the 12th, the 13th, and 14th verses, then there is no epistle of Paul which could be more appropriately referred to than that to the Hebrews, as the new heavens and the new earth answer exactly to “the better and heavenly country,” mentioned in the Epistle to the Hebrews. See Hebrews 11:16. Besides, the exhortations and warnings of that epistle wholly coincide with the exhortation given here by Peter. — Ed.

But we must observe, that we are not forbidden to read Paul's Epistles, because they contain some things hard and difficult to be understood, but that, on the contrary, they are commended to us, provided we bring a calm and teachable mind. For Peter condemns men who are trifling and volatile, who strangely turn to their own ruin what is useful to all. Nay, he says that this is commonly done as to all the Scripture: and yet he does not hence conclude, that we are not to read it, but only shews, that those vices ought to be corrected which prevent improvement, and not only so, but render deadly to us what God has appointed for our salvation.

It may, however, be asked, Whence is this obscurity, for the Scripture shines to us like a lamp, and guides our steps? To this I reply, that it is nothing to be wondered at, if Peter ascribed obscurity to the mysteries of Christ's kingdom, and especially if we consider how hidden they are to the perception of the flesh. However the mode of teaching which God has adopted, has been so regulated, that all who refuse not to follow the Holy Spirit as their guide, find in the Scripture a clear light. At the same time, many are blind who stumble at mid-day; others are proud, who, wandering through devious paths, and flying over the roughest places, rush headlong into ruin.

17. Ye, therefore, beloved. After having shewn to the faithful the dangers of which they were to beware, he now concludes by admonishing them to be wise. But he shews that there was need of being watchful, lest they should be overwhelmed. And, doubtless, the craft of our enemy, the many and various treacheries which he employs against us, the cavils of ungodly men, leave no place for security. Hence, vigilance must be exercised, lest the devices of Satan and of the wicked should succeed in circumventing us. It, however seems that we stand on slippery ground, and the certainty of our salvation is suspended, as it were, on a thread, since he declares to the faithful, that they ought to take heed lest they should fall from their own steadfastness.

What, then, will become of us, if we are exposed to the danger of falling? To this I answer, that this exhortation, and those like it, are by no means intended to shake the firmness of that faith which recumbs on God, but to correct the sloth of our flesh. If any one wishes to see more on this subject, let him read what has been said on the tenth chapter of the First Epistle to the Corinthians.

The meaning is this, that as long as we are in the flesh, our tardiness must be roused, and that this is fitly done by having our weakness, and the variety of dangers which surround us, placed before our eyes; but that the confidence which rests on God's promises ought not to be thereby shaken.

18. But grow in grace. He also exhorts us to make progress; for it is the only way of persevering, to make continual advances, and not to stand still in the middle of our journey; as though he had said, that they only would be safe who labored to make progress daily.

The word grace, I take in a general sense, as meaning those spiritual gifts we obtain through Christ. But as we become partakers of these blessings according to the measure of our faith, knowledge is added to grace; as though he had said, that as faith increases, so would follow the increase of grace.

Note 186. “Grace” is the attainment, and “the knowledge” of Christ is the way and means. The chief thing is often mentioned first in Scripture, then that which leads to it: or the cause of it. — Ed.

To him be glory. This is a remarkable passage to prove the divinity of Christ; for what is said cannot belong to any but to God alone. The adverb of the present time, now, is designed for this end, that we may not rob Christ of his glory, during our warfare in the world. He then adds, for ever, that we may now form some idea of his eternal kingdom, which will make known to us his full and perfect glory.

END OF THE SECOND EPISTLE OF PETER