2 Pietro 3:12 Commento

The apostle drawing towards the conclusion of his second epistle, begins this last chapter with repeating the account of his design and scope in writing a second time to them (Pe2 3:1-2). II. He proceeds to mention one thing that induced him to write this second epistle, namely, the coming of scoffers, whom he describes (Pe2 3:3-7). III. He instructs and establishes them in the coming of our Lord Jesus Christ to judgment (Pe2 3:8-10). IV. He sets forth the use and improvement which Christians ought to make of Christ's second coming, and that dissolution and renovation of things which will accompany that solemn coming of our Lord (Pe2 3:11-18).

INTRODUCTION TO 2 PETER 3 In this chapter the apostle makes mention of the end and design of his writing this second epistle; foretells that there would be scoffers at the coming of Christ in the last days; describes the coming of Christ and the burning of the world; and closes with the use saints should make of these things. The end of his writing both this and the former epistle was to put the persons he writes unto in mind of the doctrines and ordinances of the Gospel, delivered by the prophets and apostles, Pe2 3:1; and then, agreeably to what the prophets had said, he predicts that there would be scoffers in the last day; who are described by their sinful course of life, and by their words, what they would say concerning the coming of Christ, and their reasoning about it, Pe2 3:3; which arose from their ignorance of the creation of the heavens and the earth, and of the situation of them; and is refuted by showing that things have not remained as they were from the creation; that the earth standing in and out of the water, as it was capable of being overflowed with a flood, so it perished by one; and that the present heavens and earth are reserved and prepared for a general burning at the day of judgment, in which wicked men will be destroyed, Pe2 3:5; but let these men scoff as they will, the length of time since the promise of Christ's coming was made should be no objection with the saints to the performance of it; since the longest term of time is nothing with God, however considerable it may be with men, Pe2 3:8; besides, the reason of the coming of Christ being deferred, is not owing to any dilatoriness in the performance of the promise, but to the longsuffering of God towards his elect, being unwilling that anyone of them should be lost, but that all should be brought to repentance, Pe2 3:9; but as for the coming of Christ, that is certain, and will be sudden; at which time will be the general conflagration, which is described in a very awful manner, Pe2 3:10; and the use to be made of such a tremendous dispensation by the saints is to live a holy and godly conversation, Pe2 3:11; to be eagerly looking for the coming of Christ, Pe2 3:12, and to expect, according to his promise, new heavens and a new earth, in which will dwell righteous persons, Pe2 3:13; and to be diligent to be found in peace at that day, Pe2 3:14; and to account the longsuffering of God salvation; and the whole of this account, and the use of it, is strengthened by the testimony of the Apostle Paul, of whom, and of his epistles, a character is given, Pe2 3:15; and the epistle is concluded with some cautions and exhortations to the saints, to beware lest they should be carried away with the errors of wicked men, and so fall from any degree of steadfastness in the faith; and to be concerned for a growth in grace, and in the knowledge of Christ Jesus, to whom glory is to be ascribed for ever and ever, Pe2 3:17.

Looking for and hasting unto the coming of the day of God,.... The same with the day of the Lord, Pe2 3:10, and so the Vulgate Latin and Arabic versions here read; and it intends the day of Christ's second coming to judgment, and so is a proof of the deity of Christ; and is called "the day of God", in distinction from man's day, or human judgment, Co1 4:3, which is often fallacious; whereas the judgment of God is according to truth; and because in that day Christ will appear most clearly to be truly and properly God, by the manifest display of his omniscience, omnipotence, and other glorious perfections of his; and because it will be, as the day of God is, a thousand years; and also the day in which God will finish all his works, as on the seventh day the works of creation, on this the works of Providence; when all his purposes, promises, and threatenings, relating to the final state of all persons and things, will be fulfilled, and every work be brought to light, and into judgment, and everything will stand in a clear light; for the day will declare it, either respecting God, or men; and there will be a display, as of his grace and mercy, to his church and people; for it will be the day of his open espousals to them, and of the gladness of his heart; so of his wrath and anger towards the wicked: for this great and dreadful day of the Lord shall burn like an oven, and destroy the wicked, root and branch: and it will be the day of Christ's glorious appearing, and of his kingdom, in which he will reign, before his ancients, gloriously; and when it is ended, God, Father, Son and Spirit, will be all in all: now "the coming" of this day saints should be "looking for" by faith; believing that it certainly will come, since the patriarchs, prophets, Christ himself, the angels of heaven, and the apostles of the Lamb, have all declared and asserted the coming of this day; and they should look for it, and love it, as with the strongest affection for it, and most vehement desire of it, since they will then appear with Christ in glory; and they should look out, and keep looking out for it, as what will be quickly; and though it is not as soon as they desire and expect, yet should still look wistly for it, and with patience and cheerfulness wait for it: yea, they should be "hasting unto" it, or "hastening" it; for though the day is fixed for the coming of Christ, nor can it be altered, as his coming will not be longer, it cannot be sooner, yet it becomes the saints to pray earnestly for it, that it may be quickly, and for the accomplishment of all things that go before it, prepare for it, and lead unto it; such as the conversion of the Jews, and the bringing in of the fulness of the Gentiles; and by putting him in mind of, and pleading with him, his promises concerning these things, and giving him no rest till they are accomplished; there seems to be some reference to the prayers of the Jews for the Messiah's coming, which they desire may be "in haste"; which will show that they are in haste for the coming of this day; and all which things God will hasten, though it will be in his own time: and moreover, saints should be hasting to it by their readiness for it, having their loins girt, and their lights burning, and their lamps trimmed, and they waiting for their Lord's coming, and going forth in acts of faith and love, and in the duties of religion, to meet him, and not slumber and sleep: wherein; in which day, as in Pe2 3:10; or by which; by which coming of Christ, or of the day of God, the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat; at whose coming and presence, and from whose face the heavens and earth shall flee away, just as the earth shook, and the heavens dropped, and Sinai itself moved, when God appeared upon it; see Rev 20:11. This is a repetition of what is said in Pe2 3:10, exciting attention to the exhortation given.

For the river of fire shall come forth in fury like an angry sea, and shall burn up mountains and hills, and shall make the sea vanish, and shall dissolve the atmosphere with its heat like wax.

You are waiting for the end as the virgins waited for the bridegroom.

The apostle shows his design in writing this and the preceding epistle, Pe2 3:1, Pe2 3:2. Describes the nature of the heresies which should take place in the last times, Pe2 3:3-8. A thousand years with the Lord are but as a day, Pe2 3:9. He will come and judge the world as he has promised, and the heavens and the earth shall be burnt up, Pe2 3:10. How those should live who expect these things, Pe2 3:11, Pe2 3:12. Of the new heavens and the new earth, and the necessity of being prepared for this great change, Pe2 3:13, Pe2 3:14. Concerning some difficult things in St. Paul 's epistles, Pe2 3:15, Pe2 3:16. We must watch against the error of the wicked, grow in grace, and give all glory to God, Pe2 3:17, Pe2 3:18.

The heavens being on fire - See on Pe2 3:10. (note). It was an ancient opinion among the heathens that the earth should be burnt up with fire; so Ovid, Met., lib. i. v. 256. Esse quoque in fatis reminiscitur, adfore tempus, Quo mare, quo tellus, correptaque regia coeli Ardeat; et mundi moles operosa laboret. "Remembering in the fates a time when fire Should to the battlements of heaven aspire, And all his blazing world above should burn, And all the inferior globe to cinders turn." Dryden. Minucius Felix tells us, xxxiv. 2, that it was a common opinion of the Stoics that, the moisture of the earth being consumed, the whole world would catch fire. The Epicureans held the same sentiment; and indeed it appears in various authors, which proves that a tradition of this kind has pretty generally prevailed in the world. But it is remarkable that none have fancied that it will be destroyed by water. The tradition, founded on the declaration of God, was against this; therefore it was not received.

SURENESS OF CHRIST'S COMING, AND ITS ACCOMPANIMENTS, DECLARED IN OPPOSITION TO SCOFFERS ABOUT TO ARISE. GOD'S LONG SUFFERING A MOTIVE TO REPENTANCE, AS PAUL'S EPISTLES SET FORTH; CONCLUDING EXHORTATION TO GROWTH IN THE KNOWLEDGE OF CHRIST. (2Pe. 3:1-18) now--"This now a second Epistle I write." Therefore he had lately written the former Epistle. The seven Catholic Epistles were written by James, John, and Jude, shortly before their deaths; previously, while having the prospect of being still for some time alive, they felt it less necessary to write [BENGEL]. unto you--The Second Epistle, though more general in its address, yet included especially the same persons as the First Epistle was particularly addressed to. pure--literally, "pure when examined by sunlight"; "sincere." Adulterated with no error. Opposite to "having the understanding darkened." ALFORD explains, The mind, will, and affection, in relation to the outer world, being turned to God [the Sun of the soul], and not obscured by fleshly and selfish regards. by way of--Greek, "in," "in putting you in remembrance" (Pe2 1:12-13). Ye already know (Pe2 3:3); it is only needed that I remind you (Jde 1:5).

hasting unto--with the utmost eagerness desiring [WAHL], praying for, and contemplating, the coming Saviour as at hand. The Greek may mean "hastening (that is, urging onward [ALFORD]) the day of God"; not that God's eternal appointment of the time is changeable, but God appoints us as instruments of accomplishing those events which must be first before the day of God can come. By praying for His coming, furthering the preaching of the Gospel for a witness to all nations, and bringing in those whom "the long-suffering of God" waits to save, we hasten the coming of the day of God. The Greek verb is always in New Testament used as neuter (as English Version here), not active; but the Septuagint uses it actively. Christ says, "Surely I come quickly. Amen." Our part is to speed forward this consummation by praying, "Even so, come, Lord Jesus" (Rev 22:20). the coming--Greek, "presence" of a person: usually, of the Saviour. the day of God--God has given many myriads of days to men: one shall be the great "day of God" Himself. wherein--rather as Greek, "on account of (or owing to) which" day. heavens--the upper and lower regions of the sky. melt--Our igneous rocks show that they were once in a liquid state.