Exegetical and Hermeneutical Commentary of 2 Peter 3:7
But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.
7. but the heavens and the earth, which are now, by the same word ] Some of the better MSS. give by His word, but the received reading rests on sufficient authority.
are kept in store, reserved unto fire ] Literally, are treasured up. The use of the word in reference to punishment has a parallel in Rom 2:5. In naming “fire” as the instrument of that “destruction” of the existing framework of the world, which is, like that by water, to be the starting-point of a new and purified order, the Apostle follows in the track of 2Th 1:8, and Dan 7:9-11. It may be noted, though not as pointing to the source from which the Apostle derived his belief, that this destruction of the world by fire entered into the physical teaching of the Stoics. It is not without interest to note that it was specially prominent in the teaching of Zeno of Tarsus, who succeeded Chrysippus as the leading teacher of the School (Euseb. Praep. Evang. xv. 18). It appears also, in a book probably familiar to the Apostle, the Book of Enoch, c. xc. 11.
against the day of judgment and perdition of ungodly men ] The word for “perdition” is the same as that rendered “destruction” in chap. 2Pe 2:1, and is identical in meaning with the verb “perished” in the preceding verse. We cannot accordingly infer from it that the “ungodly” will cease to exist, but only that there will be a great and penal change in their condition. An interesting parallel to the teaching of this passage, probably in great part derived from it, is found in an Oration of Melito of Sardis, translated from the Syriac by Dr Cureton in a. d. 1855. “There was a flood of water. There will be a flood of fire, and the earth will be burnt up together with its mountains and the just shall be delivered from its fury, as their fellows in the Ark were saved from the waters of the Deluge.”
Fuente: The Cambridge Bible for Schools and Colleges
But the heavens and the earth which are now – As they now exist. There is no difficulty here respecting what is meant by the word earth, but it is not so easy to determine precisely how much is included in the word heavens. It cannot be supposed to mean heaven as the place where God dwells; nor is it necessary to suppose that Peter understood by the word all that would now be implied in it, as used by a modern astronomer. The word is doubtless employed in a popular signification, referring to the heavens as they appear to the eye; and the idea is, that the conflagration would not only destroy the earth, but would change the heavens as they now appear to us. If, in fact, the earth with its atmosphere should be subjected to an universal conflagration, all that is properly implied in what is here said by Peter would occur.
By the same word – Dependent solely on the will of God. He has only to give command, and all will be destroyed. The laws of nature have no stability independent of his will, and at his pleasure all things could be reduced to nothing, as easily as they were made. A single word, a breath of command, from one Being, a Being over whom we have no control, would spread universal desolation through the heavens and the earth. Notwithstanding the laws of nature, as they are called, and the precision, uniformity, and power with which they operate, the dependence of the universe on the Creator is as entire as though there were no such laws, and as though all were conducted by the mere will of the Most High, irrespective of such laws. In fact, those laws have no efficiency of their own, but are a mere statement of the way in which God produces the changes which occur, the methods by which He operates who works all in all. At any moment he could suspend them; that is, he could cease to act, or withdraw his efficiency, and the universe would cease to be.
Are kept in store – Greek, Are treasured up. The allusion in the Greek word is to anything that is treasured up, or reserved for future use. The apostle does not say that this is the only purpose for which the heavens and the earth are preserved, but that this is one object, or this is one aspect in which the subject may be viewed. They are like treasure reserved for future use.
Reserved unto fire – Reserved or kept to be burned up. See the notes at 2Pe 3:10. The first mode of destroying the world was by water, the next will be by fire. That the world would at some period be destroyed by fire was a common opinion among the ancient philosophers, especially the Greek Stoics. What was the foundation of that opinion, or whence it was derived, it is impossible now to determine; but it is remarkable that it should have accorded so entirely with the statements of the New Testament. The authorities in proof that this opinion was entertained may be seen in Wetstein, in loc. See Seneca, N. Q. iii. 28; Cic. N. D. ii. 46; Simplicius in Arist. de Coelo i. 9; Eusebius, P. xv. 18. It is quite remarkable that there have been among the pagan in ancient and modern times so many opinions that accord with the statements of revelation – opinions, many of them, which could not have been founded on any investigations of science among them, and which must, therefore, have been either the result of conjecture, or handed down by tradition. Whatever may have been their origin, the fact that such opinions prevailed and were believed, may be allowed to have some weight in showing that the statements in the Bible are not improbable.
Against the day of judgment and perdition of ungodly men – The world was destroyed by a flood on account of the wickedness of its inhabitants. It would seem from this passage that it will be destroyed by fire with reference to the same cause; at least, that its destruction by fire will involve the perdition of wicked men. It cannot be inferred from this passage that the world will be as wicked at the general conflagration as it was in the time of Noah; but the idea in the mind of Peter seems to have been, that in the destruction of the world by fire the perdition of the wicked will be involved, or will at that time occur. It also seems to be implied that the fire will accomplish an important agency in that destruction, as the water did on the old world. It is not said, in the passage before us, whether those to be destroyed will be living at that time, or will be raised up from the dead, nor have we any means of determining what was the idea of Peter on that point. All that the passage essentially teaches is, that the world is reserved now with reference to such a consummation by fire; that is, that there are elements kept in store that may be enkindled into an universal conflagration, and that such a conflagration will be attended with the destruction of the wicked.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. But the heavens and the earth, which are now] The present earth and its atmosphere, which are liable to the same destruction, because the same means still exist, (for there is still water enough to drown the earth, and there is iniquity enough to induce God to destroy it and its inhabitants,) are nevertheless kept in store, , treasured up, kept in God’s storehouse, to be destroyed, not by water, but by fire at the day of judgment.
From all this it appears that those mockers affected to be ignorant of the Mosaic account of the formation of the earth, and of its destruction by the waters of the deluge; and indeed this is implied in their stating that all things continued as they were from the creation. But St. Peter calls them back to the Mosaic account, to prove that this was false; for the earth, c., which were then formed, had perished by the flood and that the present earth, &c., which were formed out of the preceding, should, at the day of judgment, perish by the fire of God’s wrath.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The heavens; the ethereal, or starry heaven, as well as aerial; for, 2Pe 3:10,12, he distinguisheth the heavens that are to perish by fire, from the elements; and 2Pe 3:13, he opposeth a new heaven to that heaven which is to be consumed; but the new heaven is not meant merely of the aerial heaven. And why should not this be meant of the same heavens, which elsewhere in Scripture are said to perish? Job 14:12; Psa 102:26; All of them wax old, & c.
By the same word; the same as 2Pe 3:5.
Are kept in store; are kept safe as in a treasury, and untouched for a time, that they may be destroyed at last.
Reserved unto fire; that they may be consumed by it. The destruction of the world by fire at the last day, is opposed to the destruction of it by water in the flood.
Against the day of judgment; the general judgment.
And perdition of ungodly men; this the apostle speaks with an emphasis, because they were ungodly against whom he here bends his discourse.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. (Compare Job28:5, end).
which are now“thepostdiluvian visible world.” In contrast to “that thenwas,” 2Pe 3:6.
the sameOther oldestmanuscripts read, “His” (God’s).
kept in storeGreek,“treasured up.”
reserved“kept.”It is only God’s constantly watchful providence which holds togetherthe present state of things till His time for ending it.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But the heavens and the earth which are now,…. In being, in distinction from, and opposition to the heavens that were of old, and the earth standing in and out of the water, and the world that then was when the waters of the flood overflowed it:
by the same word are kept in store; that is, by the word of God, as in 2Pe 3:5; and the Syriac, Arabic, and Ethiopic versions read, “by his word”; by the same word that the heavens and the earth were made of old, or in the beginning, are they kept, preserved, and upheld in their being; or “are treasured up”; the heavens and the earth are a rich treasure, they are full of the riches God, as the God of nature and providence; and they are kept with care, as a treasure is, not to be touched or meddled with at present, but must continue in the same position and use; or they are laid up in the stores, and scaled up among the treasures of divine wrath and vengeance, and will be brought out another day, and made use of, to the destruction of the ungodly inhabitants of the world, and to aggravate and increase their misery and ruin: for it is further said of them, that they are
reserved unto fire; for though the world is, and has been preserved a long time without any visible alteration in it, yet it will not be always so preserved: and though it is, and will be kept from being drowned by water again, through the promise and power of God, yet it is kept and reserved for a general conflagration; see 2Pe 3:10. And as the old world was put into a natural situation, so as to be drowned by water, there are now preparations making in nature, in the present world, for the burning of it; witness the fiery meteors, blazing stars, and burning comets in the heavens, and the subterraneous fires in the bowels of the earth, which in some places have already broke out: there are now many volcanos, burning mountains and islands, particularly in Sicily, Italy, and the parts adjacent, the seat of the beast, and where it is very likely the universal conflagration will begin, as Aetna, Vesuvius, Strombilo, and other volcanos; and even in our own island we have some symptoms and appearances of these fires under ground, as fiery eruptions in some places, and the hot waters at the Bath, and elsewhere, show; from all which it is plain that the heavens and earth, that now are, are not as they always were, and will be, but are reserved and prepared for burning; and that things are ripening apace, as men’s sins also are, for the general conflagration. Josephus w relates, that Adam foretold that there would be a destruction of all things, once by the force of fire, and once by the power and multitude of water; and it is certain the Jews had knowledge of the destruction of the earth by fire, as by water: they say x,
“that when the law was given to Israel, his (God’s) voice went from one end of the world to the other, and trembling laid hold on all the nations of the world in their temples, and they said a song, as it is said, Ps 29:9, “and in his temple doth everyone speak of his glory”: all of them gathered together to wicked Balaam, and said to him, what is the voice of the multitude which we hear, perhaps a flood is coming upon the world? he said unto them, “the Lord sitteth upon the flood, yea, the Lord sitteth King for ever”, Ps 29:10. Thus hath the Lord swore, that he will not bring a flood upon the world; they replied to him, a flood of water he will not bring, but
, “a flood of fire” he will bring, as it is said, Isa 66:16, “for by fire will the Lord plead”,”
or judge: and hence they speak y of the wicked being judged with two sorts of, judgments, by water, and by fire: and, according to our apostle, the heavens and earth are kept and reserved to fire,
against the day of judgment, and perdition of ungodly men; the time when God will judge the world is fixed, though it is not known; and it is called a “day”, because of the evidence and light in which things will appear, and the quick dispatch of business in it; and the “judgment” spoken of is the future judgment, and which is certain, and will be universal, righteous, and eternal, and when wicked and ungodly men will be punished with everlasting destruction: the bodies of those that will be alive at the general conflagration will be burnt in it, though not annihilated, and will be raised again, and both soul and body will be destroyed in hell.
w Antiqu. Jud. l. 1. c. 2. sect. 3. x T. Bab. Zebachim, fol. 116. 1. y Zohar in Gen. fol. 50. 4. & 51. 1.
Fuente: John Gill’s Exposition of the Entire Bible
That now are (). “The now heavens” over against “the then world” ( verse 6).
By the same word ( ). Instrumental case again referring to in verse 6.
Have been stored up ( ). Perfect passive indicative of , for which verb see Matt 6:19; Luke 12:21.
For fire (). Dative case of , not with fire (instrumental case). The destruction of the world by fire is here pictured as in Joel 2:30; Ps 50:3.
Being reserved (). Present passive participle of , for which see 2:4.
Against (). Unto. As in 2Pet 2:4; 2Pet 2:9 and see 1Pe 1:4 for the inheritance reserved for the saints of God.
Fuente: Robertson’s Word Pictures in the New Testament
The heavens – which now are [ ] . A construction similar to the then world (ver. 6). The now heavens, or the present heavens. Kept in store [] . Rev., stored up. Lit., treasured up. The same word which is used in Luk 12:21, layeth up treasure. Sometimes with the kindred noun qhsaurouv, treasures, as Mt 6:19; lit., treasure treasures.
Unto fire. Some construe this with treasured up; as Rev., stored up for fire; others with reserved, as A. V.; others again give the sense stored with fire, indicating that the agent for the final destruction is already prepared.
Fuente: Vincent’s Word Studies in the New Testament
1) “But the heavens and the earth which are now.” (Greek oi de nun ouranoi kai he ge) undestroyed heavens and earth.
2) “By the same word.” (to auto logo) “by means, power, or instrument of the same Word” that spoke the heavens and earth into existence, and later spoke flood judgment upon them. Gen 1:6; Gen 1:9; Heb 11:3; Heb 11:7.
3) “Are kept in store.” (Greek tethesaurismenoi) are being held, reserved or kept” with a view in purpose of the keeper, Ecc 8:11.
4) “Reserved unto fire against the day of judgment.” (puri teroumenoi) “For fire they are being held together, reserved” (eis hameran kriseos) with reference or relation to a day of judgment, or a crises day,” Mat 24:35; 1Jn 4:17; Mat 10:15.
5) “And perdition of ungodly men.” (kai apoleias) and or even unloosing, undoing, or coming-unglued time” (Greek ton asebon anthropon) “of ungodly, or impious, out-of-touch with God, kind of men.” This time seems to culminate at the great white throne judgment hour. Rev 20:9-15.
Fuente: Garner-Howes Baptist Commentary
7. But the heavens and the earth which are now. He does not infer this as the consequence; for his purpose was no other than to dissipate the craftiness of scoffers respecting the perpetual state of nature, and we see many such at this day who being slightly embued with the rudiments of philosophy, only hunt after profane speculations, in order that they may pass themselves off as great philosophers.
But it now appears quite evident from what has been said, that there is nothing unreasonable in the declaration made by the Lord, that the heaven and the earth shall hereafter be consumed by fire, because the reason for the fire is the same as that for the water. For it was a common saying even among the ancients, that from these two chief elements all things have proceeded. But as he had to do with the ungodly, he speaks expressly of their destruction.
Fuente: Calvin’s Complete Commentary
2Pe. 3:7 but the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men.
Expanded Translation
but when God decides to destroy the earth a second time, the case will be different. The heavens that exist now and the earth (land), by means of the same word (which word caused the antediluvians to perish by water), have been kept in store (preserved) for fire, being kept, guarded and reserved unto the day of judgment and (the day of the) destruction (perishing) of ungodly and irreverent men.
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but the heavens that now are, and the earth, by the same word have been stored up for fire
The earth (ge) in this passage can only refer to this globe. The word literally means land or groundterra firma (comp. 2Pe. 3:5) and is frequently used to refer to our planet as a whole, as opposed to the heavens (Mat. 5:18; Mat. 5:35; Mat. 6:10, etc.). But how limited is the term heavens here (or in 2Pe. 3:10; 2Pe. 3:12-13)?
The Jews divided the heaven into three parts, viz., (1) The air or atmosphere, where clouds gather and birds fly; (2) The firmament, in which the sun, moon, and stars are fixed; and (3) the upper heaven, the abode of God and his angels, the presently invisible realm of holiness and happiness, the home of the children of God.
It is this classification which is needed to explain Pauls third heaven of 2Co. 12:2. But which of these three is meant by Peter in this chapter? Surely not the third, so we must either choose between the first and second, or combine them.
It is a debated question as to whether there is any real Biblical evidence that the second coming of Christ and the destruction of the world will involve any planets or heavenly bodies outside of our own. The references in Mat. 24:29, Mar. 13:24-25; Luk. 21:25-26, so commonly taken to refer to the second coming of Christ, speak of stars falling from heaven and the powers of the heavens being shaken. But many would limit these passages to the destruction of Jerusalem, making the stars, sun, etc., figurative, representing the rulers of Jerusalem and Judea. The coming of the Son of man, while referring to Christ, does not (according to these interpreters) refer to his second coming, but the presence and manifestation of his wrath upon the rebellious Jews.[75] Similarly, the sun, moon, and stars of the sixth seal (Rev. 6:12-17) are now thought by many exegetes to be symbolic of rulers and others of high political rank. If the student would take the time to carefully examine each of the above passages contextually, I believe you will agree that in each case the evidence is weighty against attaching a literal significance to the various celestial bodies mentioned.
[75] Compare our notes on the term day of visitation (1Pe. 2:12). See also 1Pe. 4:7 under the phrase, The end of all things is at hand.
In 2Pe. 3:10 the marginal reading, heavenly bodies for elements has caused others to believe that even Peter taught that planets and stars will be involved in the destruction of the world, But see notes on that passage, The marginal reading is not preferred.
It is my conclusion, based on the evidence of this chapter and the apparent teachings of Scripture elsewhere, that the heavens mentioned here have only to do with the atmosphere which surrounds our own globe. The evidence that other planets (or even the moon) will be involved in that great catastrophe seems, at best, to be shaky and uncertain.
by the same word have been stored up for fire
Just as Gods Word brought the world into existence (2Pe. 3:5), and caused it to perish by the flood (2Pe. 3:6, compare Gen. 6:7), so he has, by that same infallible and unchangeable word, proclaimed that the world would be destroyed by fire. In that day long ago, God said yet shall his days be a hundred and twenty years (Gen. 6:3). But we do not know what day God has set aside for the great conflagration spoken of in this passage. We do know its coming is certain!
being reserved against the day of judgment and destruction of ungodly men
All will appear at the Judgment Day (2Co. 5:10). For the righteous it will be a day of acquittal. But for the unrighteous it will be the day their doom is pronounced. The word destruction (apoleia) is discussed in the previous verse.
Fuente: College Press Bible Study Textbook Series
(7) By the same word.Or, as some first-rate authorities read, by His word. The sense in either case is that the universe is preserved for judgment by the same power that created it. His word here does not mean any single utterance of God or passage of Scripture, such as Isa. 66:15; Dan. 7:9-10; Mal. 4:1. Just as the world that then was was destroyed by water, so the present world is being treasured up to be destroyed by fire. Comp. Rom. 2:5. Christ Himself, in a discourse which St. Peter heard (Mar. 13:3), had made the Flood a type of the Judgment (Mat. 24:37-39). (See below on 2Pe. 3:10.) Unto fire, or for fire, should perhaps be taken with kept in store rather than with reserved.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Which are now In antithesis to then was, in 2Pe 3:6.
By the same word Same as the word of 2Pe 3:6. By that word the cosmos was created; by this, it is retained in existence.
Kept in store Literal Greek, are treasured.
Perdition Same Greek word as perished, in 2Pe 3:6.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men.’
And he wants all to realise that in the same way as that Flood arrived and took the world that then was by surprise, so in the future will God’s fiery judgment come and take men by surprise, once His restraining word is again removed. It is His word that is keeping back the world’s fiery end (He is ‘upholding all things by His word of power’ – Heb 1:3). And it is that same word which will bring it on both the heavens and the earth when it finally comes. For the earth is stored up for fire, being reserved by God for that very purpose, that is, for the day of judgment and destruction of ungodly men.
It is probable that Peter has in mind here God’s judgment on Sodom and Gomorrah as a forerunner of what is to come. In 2Pe 2:5-6 he had spoken first of the Flood and then of the destruction of Sodom and Gomorrah by fire. And now here we have the destruction by the Flood, followed by destruction by fire. So he clearly sees that prior destruction by fire of Sodom and Gomorrah as being a kind of foretaste of what is to happen at the end of the world when all men of lust will also be consumed by fire, as they were then in microcosm (compare Eze 38:22, ‘I will rain upon him (Gog), and on his hordes, and on the many peoples who are with him, an overflowing shower, and great hailstones, fire and brimstone’).
He had good reason to do so. The Scriptures regularly depict the coming end in those terms. Joel, for example, foresaw a time when God would visit the world with blood, and fire, and pillars of smoke (Joe 2:30; compare 2Pe 1:19-20; 2Pe 2:3), words which were brought to mind by Peter himself at Pentecost (Act 2:17). The Psalmist depicts God as coming with a devouring fire preceding Him at the time when He comes to judge (Psa 50:3). Isaiah speaks of ‘the spirit of judgment and the spirit of burning’ when God purifies the world at the last day (Isa 4:4), and of a flame of devouring fire when He brings about His judgments (Isa 29:6). Indeed he declares that the LORD is to come with fire, to render His rebuke by flames of fire, so that by fire and by his sword He will plead with all flesh (Isa 66:15-16). Ezekiel declares, speaking of the last days, ‘I will send a fire on Magog, and on those who dwell securely in the coastlands, and they will know that I am YHWH’ (Eze 39:6). And Malachi says that the Day of the LORD will burn as an oven (Mal 4:1). Compare also Amo 1:4 to Amo 2:2. Furthermore Paul had revealed in his letters the fiery nature of the judgment that was coming (2Th 1:8). So with Sodom and Gomorrah already in mind Peter had good Scriptural grounds for considering that the final destruction must be by fire, as it had been for Sodom and Gomorrah. He did not need to look elsewhere for his ideas, although it was in fact supported by both Jewish tradition and Greek tradition.
Fuente: Commentary Series on the Bible by Peter Pett
2Pe 3:7. But the heavens, &c. Not only the ancient Jews, but the Stoics, and other philosophers among the Heathens, held that the world was to be destroyed by fire. It was also intimated by some, both of the Greek and Latin poets. By the same word, means, “The same wise will and appointment of God, revealed in his word, which originally constituted the heavens and the earth, 2Pe 3:5.” Some would read the next clause, Are treasured up for fire, reserved against the day of judgment. There seems to be a particular reference in these words to the promise which God made to Noah; namely, that he would destroy the earth no more by a flood, Gen 9:11-15.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Pe 3:7 . ] The , which applies also to , cannot, if by is to be understood the world of living beings, be taken as an antithesis to , but it refers simply to the present continuance of heaven and earth.
[ ] ] points back , 2Pe 3:5 ; if the reading be adopted, this adjunct gives expression to the thought that, like as the originating of the heavens and the earth was dependent on the Word of God, so also is their preservation to annihilation by fire. If, however, be the true reading, the idea seems to be implied that the reservation of the heavens and the earth unto judgment is based already on the words of creation. [93] Though this idea be surprising, it can certainly not, with Hofmann, be said to be paradoxical. It is, however, also possible that is only meant to show that the word by which this keeping of the heavens and the earth takes place, is the Word of God equally with that by which they were created.
] “ are stored up ,” like a treasure, which is kept against a particular time, cf. Rom 2:5 . Dietlein is of opinion that in the word the idea of use must be kept hold of; he defines it thus: “that heaven and earth are to serve as the material for punishment, in such a manner, however, that they at the same time perish themselves;” but this is justified neither by the reference (Rom 2:5 ), nor by the context.
. . . ] “ In that they are reserved for the fire against the day ,” etc.; is more appropriately joined with (Brckner, Fronmller) than with (Wiesinger, Schott, Hofmann); this last term does not require the adjunct, since in itself it corresponds to the , and it is only in the second member of the sentence that mention can be made of the future destruction by fire; otherwise, too, would be somewhat superfluous. The thought alluded to in is further developed in 2Pe 3:10 . Nowhere in the O. T. or N. T. is this idea so definitely expressed as here; yet from this it does not follow that it is to be traced to Greek, more particularly to the Stoic philosophy, or to Oriental mythology. The O. T. makes frequent reference to a future change in the present condition of the world (“Heaven and earth shall pass away,” Psa 102:26-27 ), in connection with the appearance of God to judgment; cf. Isa 34:4 ; Isa 51:6 ; especially Isa 66 , where in Isa 66:22 a new heaven and a new earth is expressly spoken of; thus, too, Job 14:12 . Equally is it more than once set forth that God will come to judgment in the destroying fire, Isa 66:15 , Dan 7:9-10 , etc.; how easily, then, from passages such as these could the conception which finds expression here arise, [94] the more especially that it was promised that the world would never again be destroyed by a flood, and the destruction of Sodom and Gomorrah by fire appeared to be a type of the future judgment of the world.
Conceptions as to the world’s destruction similar to those in the O. T. are to be found in the N. T. Mat 5:18 (Mat 5:24 ; Mat 5:29 ), Heb 12:27 ; of fire accompanying the judgment, 1Co 3:13 , 2Th 1:8 ; of the new heaven and the new earth, Rev 21:1 .
] The final end against which heaven and earth remain reserved for fire; : the opposite of , cf. Phi 1:28 (chap. 2Pe 2:3 ).
Dietlein erroneously understands as a designation of the whole of mankind, in that, with the exception of the converted, they are ungodly. To any such exception there is here no reference; the phrase has reference rather to the ungodly in contrast to the godly.
[93] Dietlein: “The sense is this, that the same which created the world, assigned also to the post-Noachic world its time and its judgment.”
[94] When Schott denies this, and asserts in opposition that the passages Isa 66:15 ff., together with Mal 3:1-3 ; Mal 4:1 , are “the complete statements of that event,” surely no judicious expositor will agree with him.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2426
THE DAY OF JUDGMENT
2Pe 3:7. The day of judgment and perdition of ungodly men.
A FUTURE state of rewards and punishments is, in theory, universally acknowledged; but, in practice, it is grievously forgotten, and, by not a few, is held in derision. Because God delays to execute his threatenings against ungodly men, they imagine that he never will execute them. Just as in the days of Noah, because the menaced deluge was suspended for one hundred and twenty years, it was to multitudes an object of scorn; so now the idea of an universal conflagration, when the heavens and the earth 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, is deemed a fable; and the destruction which will then come upon the whole ungodly world is disregarded, as the dream of a fanatical or superstitious mind. The day of judgment, it is hoped, will prove alike favourable to all; and no great difference be put between the righteous and the wicked. But the name given to that day deserves particular attention: and I beg you to attend to it, with the humility that becomes you, whilst I open to you,
I.
The terms by which the day of judgment is here designated
It is called The day of the perdition of ungodly men. Let us consider,
1.
Why it is so called
[As, at that period, rewards and punishments will be alike distributed, one would suppose that that day might with equal propriety be called the day of the salvation of godly men. But this designation would by no means be so proper as that which is given to it in my text. For, though the salvation of the godly will be then completed, it will not then be begun: it is begun in this world: the saints, as soon as they believe in Christ, receive the end of their faith, even the salvation of their souls [Note: 1Pe 1:8-9.]: nor is there any one blessing which they shall ever enjoy in heaven, but is now conferred upon them through the medium of faith; insomuch, that they are represented by St. Paul as already sitting in heavenly places in Christ Jesus [Note: Eph 2:6.]. Their bodies will indeed be then partakers with their souls in the felicity of heaven; but, as far as their souls are concerned, they have already, even whilst here upon earth, an earnest and foretaste of their heavenly inheritance. The ungodly, on the other hand, have to wait for their award till the day of judgment. I say not, indeed, but that God does sometimes make them to feel a foretaste of his wrath even here; but, generally speaking, they are left to pass their time here under a fearful delusion, by which they pacify their consciences, and lull themselves asleep in their sins. They are under condemnation now, as much as ever they will be: as it is said, He that believeth not, is condemned already, because he believeth not in the name of the only-begotten Son of God [Note: Joh 3:18.]: but the day of execution is that which is specified in my text: and so St. Jude expressly calls it; Enoch, the seventh from Adam, prophesied, saying, The Lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly of all their ungodly deeds which they have ungodlily committed, and of all their hard speeches which ungodly sinners have spoken against him [Note: Jude, ver. 14, 15.]. And the great use of the judgment will be, to display before the whole assembled universe the justice of God in inflicting on the wicked this punishment, whilst so different a portion is given to the righteous: as St. Paul has said; It is the day of wrath, and of the revelation of the righteous judgment of God [Note: Rom 2:5.]. Hence there is a peculiar propriety in that name, by which the day of judgment is designated, in my text, The day of the perdition of ungodly men.]
2.
That it will so prove
[Doubtless, at the time of our death, a suitable award is made to every man: but at the day of judgment there will be a public assignment of this doom to every individual of mankind, attended with solemnities which will greatly augment the keenness of their perceptions; and the bodies of all will be made partakers of the sentence that shall be accorded to their souls. In that day every child of man, from the very beginning to the end of time, will be called forth, and summoned to appear before their God. The sea will give up the dead which were in it; and death and hell will deliver up the dead which were in them: and all will be judged according to their works: and whosoever is not found written in the book of life, will be cast into the lake of fire [Note: Rev 20:13-15.]. Then will be a separation between the righteous and the wicked, even as a shepherd divideth his sheep from the goats; and then shall the wicked go away into everlasting punishment, but the righteous into life eternal [Note: Mat 25:46.]. Yes, verily, this separation shall take place; for the wicked, whatever they may now imagine, shall not stand in the judgment, nor sinners in the congregation of the righteous [Note: Psa 1:5.].]
And now let me endeavour to place before you,
II.
The considerations which such a view of the judgment should suggest to our minds
And surely it should lead us,
1.
To inquire into our own real character
[At that day, the Judge will not determine according to our partial views, but according to his own most righteous law: and, whatever may have been the line chosen by ourselves, he will bring our conduct to that infallible test, and determine our doom in perfect accordance with is.
Now, in that day, the ungodly, of every class, will be sentenced to perdition. St. Paul appeals to us respecting this: Know ye not that the unrighteous shall not inherit the kingdom of God? And then he guards us against that self-deception to which we are so prone; Be not deceived: and then, enumerating a sad catalogue of persons addicted to wickedness, as fornicators, adulterers, drunkards, revilers, and extortioners, he declares that no one of them shall ever inherit the kingdom of God [Note: 1Co 6:9-10.]. To these may be added the impenitent and unbelieving, as sure to take their part in the lake that burneth with fire and brimstone [Note: Luk 13:3; Luk 13:5. Rev 21:8.]. Nor must we omit the unregenerate, even though their lives may have been as exemplary as that of Nicodemus himself: for, except a man be born again, he cannot enter into the kingdom of God [Note: Joh 3:3; Joh 3:5.]. Care, too, must be taken not to deceive ourselves in relation to our own experience: for there is much hypocrisy in the human heart; and a hypocrite, even though his excellency mount up to the heavens, and reach unto the clouds, will be detected by God, and will perish for ever, like his own dung; so that his former admirers, with a mixture of surprise and grief, will say, Where is he [Note: Job 20:4-7.]? The apostate too, however eminent his profession may have been, will share the same fate. The man who turns back, turns back to inevitable and everlasting perdition [Note: Heb 10:39.]; and plunges himself into deeper misery than he would ever have experienced if he had never known the way of righteousness at all [Note: 2Pe 2:20-21.]. Seeing, then, that so many must perish, is it not of vast importance that we ascertain our true character, in order that we may know what doom we are to expect? Yes, beloved, to all of you I would most affectionately say, Judge yourselves, that ye be not judged of the Lord.]
2.
To realize in our minds the terrors of that day
[St. Paul, knowing the terrors of the Lord, persuaded men [Note: 2Co 5:11.]. And we, too, should meditate upon them, in order to stimulate our souls to a holy activity in the ways of God. Consider how many millions of our fellow-creatures will in that day call upon the rocks to fall upon them, and the hills to cover them from the wrath of that Lamb, whom here they neglected and despised [Note: Rev 6:15-17.]! What fearfulness, too, will surprise the hypocrites, who indulged the vain conceit that their specious conduct would find a happier issue! and with what bitter cries will they exclaim, Who amongst us can dwell with the devouring fire? Who can dwell with everlasting burnings [Note: Isa 33:14.]? In vain will they knock at the gate of heaven, crying, Lord, Lord, open to us; since they were content with the lamp of outward profession, without the oil of true grace in their hearts [Note: Mat 25:3; Mat 25:11-12.]. Some will venture even to expostulate with God, as though they had been hardly treated: Lord, Lord, have we not prophesied in thy name, and in thy name cast out devils, and in thy name done many wonderful works? But they will be repelled with that indignant reproof, I never knew you: depart from me, ye who wrought iniquity [Note: Mat 7:22-23.]. O, the millions, the countless millions, that will perish in that day; all of them drinking of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation, and be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment will ascend up for ever and ever: and they will have no rest day nor night [Note: Rev 14:10-11.]! Who can reflect on this, and not determine, through grace, to shun so awful a doom, and to make the long-suffering of God the means and prelude of everlasting salvation [Note: ver. 15.]?]
3.
To improve to the uttermost the advantages we now enjoy
[This is the day of grace; this is the day of salvation, to every soul that desires to be saved [Note: 2Co 6:2.]. Yes, truly, God is not willing that any should perish, but that all should come to repentance, and live [Note: ver. 9.]. Do but consider this, my brethren: you will never have to cast the blame of your condemnation upon God. If the day of judgment prove the day of perdition to your souls, the fault will be utterly your own. There is no want of sufficiency in Christ to save any who shall come unto God by him. Nor is there in him any want of willingness to save even the chief of sinners. Of those who rejected him in the days of old, and provoked him to abandon them to utter destruction, he complained, How often would I have gathered you, even as a hen gathereth her chickens under her wings, and ye would not! The same may he say of you in the day of judgment. Be diligent, then, in the use of all the appointed means of salvation. Repent of all your sins: believe in the Lord Jesus Christ as the Saviour of the world. Flee to him for refuge: lay hold upon him: hide yourselves under the shadow of his wings: and then, in that awful day, when all who offend and do wickedly shall be cast out, you shall stand before him with great boldness, and be found of him in peace, without spot, and blameless [Note: ver. 14.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.
Ver. 7. Reserved unto fire ] The old world was destroyed with water, propter ardorem libidinis, for the heat of their lust, saith Ludolphus; the world that is now shall be destroyed with fire, propter teporem charitatis, for their lack of love. This latter age of the world is so filthy (saith another) that it cannot be washed with water, and shall therefore be wasted with fire.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7 .] but the new heavens and earth (contrast to : the postdiluvian visible world) by His (God’s: if be read, it must not be pressed to signify any one saying, but must refer generally (as with ) to the prophetic word, which has announced that which comes to be mentioned) word are treasured up (perf. “have been, and are still,” kept in store, put by, against a certain time: see especially ref. Rom. Dietlein fancies that the idea of must be kept hold of, the . being the stored-up material for wrath to be exercised on: but this is mere fancy, and is contradicted by Rom 2:5 , where the reference is the same), being kept (present, denoting that it is only God’s constantly watchful Providence which holds together the present state of things till His time for ending it) for fire ( , dat. commodi) against the day of judgment and perdition of impious men ( does not, as Dietlein imagines, import that , mankind, are : but = ).
Fuente: Henry Alford’s Greek Testament
2Pe 3:7 . . According to the Jewish conception of the rainbow promise, water would not again be the destructive agency. The heaven and the earth are reserved for destruction by fire. : “set apart for”. The writer means that both the rainbow promise and the delay are not to be regarded as implying that there will be no more great cosmical changes.
The idea of the association of a great cosmical change with the coming of Christ is an interesting one. It involves the question of our environment when the natural is exchanged for the spiritual body. This writer evidently expects not complete annihilation of the present environment, but a “new heaven and a new earth, wherein dwelleth righteousness” (2Pe 3:13 ). St. Paul speaks of “the deliverance of the creation itself from the bondage of corruption into the glory of the liberty of the children of God”. “We are not informed as to the nature of our future environment, yet it must be such as to satisfy all the longings, and give scope for all the activities of a perfected humanity” (Mayor, ed. p. 207. See also his most interesting and suggestive note: “ Answer to the objection that no change is possible in the material universe ”; and with whole passage, 2Pe 3:5-7 , cf. Ruskin, Sesame and Lilies , p. 24.)
Fuente: The Expositors Greek Testament by Robertson
kept in store = treasured up.
unto = for.
against = unto. App-104.
the = a. judgment. App-177.
perdition. See Joh 17:12.
ungodly. See 1Pe 4:18.
men. App-123.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] but the new heavens and earth (contrast to : the postdiluvian visible world) by His (Gods: if be read, it must not be pressed to signify any one saying, but must refer generally (as with ) to the prophetic word, which has announced that which comes to be mentioned) word are treasured up (perf. have been, and are still, kept in store, put by, against a certain time: see especially ref. Rom. Dietlein fancies that the idea of must be kept hold of, the . being the stored-up material for wrath to be exercised on: but this is mere fancy, and is contradicted by Rom 2:5, where the reference is the same), being kept (present, denoting that it is only Gods constantly watchful Providence which holds together the present state of things till His time for ending it) for fire (, dat. commodi) against the day of judgment and perdition of impious men ( does not, as Dietlein imagines, import that , mankind, are : but = ).
Fuente: The Greek Testament
2Pe 3:7. , but the heavens which now are) The heavens are the same and the earth is the same, as of old (although they appear to have undergone no slight change at the deluge): but the mockers speak as though they were not at all the same. The apostle expresses their feeling, , but, makes an antithesis: by water, and, for or unto fire. Fire shall refute the mockers. This verse also depends upon that, 2Pe 3:5.- ) The article is rarely placed before ;[19] but it is thus placed, Heb 2:4; Jam 1:18.-, reserved) Therefore it is that the heavens and the earth do not more quickly grow old.-, unto or for, fire) The Dative. Let those fiery meteors be thought of, which in our time often gleam from the lofty sky.- , of the ungodly) these very persons, and the others.
[19] Nevertheless the reading , which is set down by the margin of the larger Ed. among those not to be approved of, in the margin of Ed. 2 is put on a level with the reading ; and the Germ. Vers. bas durch eben das Wort.-E. B.
is read by AB (according to Lachm.) Vulg. Memph.: and so Lachm. But , by B (according to Tisch.) C: and so Tisch. Stephens Rec. Text omits ; but not so the Elzev. Rec. Text.-E.
Fuente: Gnomon of the New Testament
the heavens: 2Pe 3:10, Psa 50:3, Psa 102:26, Isa 51:6, Zep 3:8, Mat 24:35, Mat 25:41, 2Th 1:8, Rev 20:11, Rev 21:1
against: 2Pe 2:9, Mat 10:15, Mat 11:22, Mat 11:24, Mat 12:36, Mar 6:11, 1Jo 4:17
and perdition: Rom 2:5, Phi 1:28, 2Th 2:3, 1Ti 6:9, Rev 17:8, Rev 17:11
Reciprocal: Gen 6:13 – the earth Gen 8:21 – as I Gen 9:11 – neither shall all Job 14:12 – till the heavens Job 21:30 – the wicked Job 24:1 – seeing Psa 114:4 – General Pro 21:12 – overthroweth Pro 27:12 – General Ecc 3:17 – for Ecc 11:9 – know Isa 1:28 – the destruction Isa 28:17 – and the waters Isa 34:4 – all the Jer 44:22 – could Eze 24:9 – I will Dan 7:9 – his throne Joe 3:14 – for Nah 1:5 – the earth Nah 1:8 – with Zep 1:15 – is Mal 4:1 – the day Luk 21:22 – the days Luk 21:33 – General Joh 16:11 – judgment Act 2:20 – sun Act 17:31 – he hath appointed Rom 5:6 – ungodly 2Th 1:9 – be Heb 1:11 – shall perish Heb 6:2 – eternal Heb 10:39 – unto 1Pe 4:18 – where
Fuente: The Treasury of Scripture Knowledge
2Pe 3:7. Heavens and earth are the same that are in verse 5 which were created by the word of God. After the people living on the earth were destroyed by the flood (except Noah and family), it left the heavens and earth still in existence and again was covered with inhabitants. The same word that created them is keeping them in store, being reserved against (until) the destruction by fire. That will be done on the same day that the ungodly men will be judged and sent into perdition. The earth will be permitted to remain until the day of judgment because man is to live on it that long.
Fuente: Combined Bible Commentary
2Pe 3:7. but the heavens which now are and the earth by the same word have been stored up for fire, being reserved unto the day of judgment and destruction of the ungodly men. The which now are is in direct antithesis to the then world. The form of the phrase also indicates that the world of which the writer has been speaking consists in his view of both heavens and earth. Instead of by the same word there is another reading, by His word, which is also weightily attested. But the sense is practically the same, namely, that the same creative Word of God which first made the old heavens and earth, and afterwards overwhelmed the order of things which it had constructed, is still the sovereign agency that maintains the present heavens and earth and prepares for them their future destiny. The stored up gives the same idea as in the treasurest up unto thyself wrath, etc., in Rom 2:5. The for fire admits of being connected either with the stored up or with the reserved, but on the whole more naturally with the former as in the R. V., than with the latter as in the A. V. As to the reserved see on 1Pe 1:4, and 2Pe 2:4. The idea of perdition, as the A. V. puts it, or destruction, as the R. V. gives it, is expressed by the noun connected with the verb perished in the previous verse, and has the same sense. The subjects of this judgment and perdition are described definitely as the ungodly men the article pointing either to the mockers who are in the writers mind all through, or serving simply to mark off from men generally one particular class, namely, that of the ungodly or impious. As to the epithet see on 1Pe 4:18; 2Pe 2:5.This statement on the destiny of the present system of things is the fullest and most precise of its kind in the N. T. It has parallels so far in the N. T. doctrine, in such passages as Mat 5:18; Mat 5:24; Mat 5:29; 1Co 3:13; 2Th 1:8; Heb 12:27; Rev 21:1. In speaking of fire as the agent in the second judicial destruction of the world, as water was in the first, it founds on the history of the cities of Sodom and Gomorrah as typical of the final judgment of the impious, and on the O. T. conception of God as accompanied by fire when He comes forth to judge (Psa 1:3; Psa 97:3; Isa 66:15-16; Isa 66:24; Dan 7:9-10). Other O. T. passages (e.g. Psa 102:26-27; Job 14:12; Isa 34:4; Isa 2:6; Isa 66:22) speak more generally of the passing away of the present system. And as the O. T. for the most part connects that event with the judgments of Jehovah and the day of His recompense, Peter connects it with the day of Christs Coming. The present form of the world is protected by Gods word of promise (Gen 9:11) against any recurring flood. Yet if it, too, is to perish, there remains now only fire as the element to bring about this destruction; and as, on the ground of Old Testament representations, the wrathful judgment of God is regarded as a consuming fire, it is easy to think that the destruction of the world resulting from the day of judgment will be brought about by fire in a special sense, for which this present form of the world is, so to speak, reserved (Weiss, Bib. Theol. ii. pp. 246, 247, Clarks Trans.).
Fuente: A Popular Commentary on the New Testament
2Pe 3:7. But Though the destruction of the old world by water shows that the present world may be destroyed, I do not say it will be destroyed by water. No: the heavens and the earth, which are now This whole sublunary world; by the same word Which at first created them, and afterward destroyed them, and then again restored them; are kept in store , are treasured up and preserved for fire; that is, preserved from a deluge for the purpose of being burned. Therefore the earth is not always to remain, but is to suffer a destruction even more terrible than the former; at the day of judgment and perdition of ungodly men The day when God will judge the world, and punish the ungodly with everlasting destruction. In regard that Hammond and some other celebrated commentators understand this prophecy as a prediction of the destruction of Jerusalem, it will be proper here to inform the reader, that in support of their interpretation they appeal to the ancient Jewish prophecies, where, as they contend, the revolutions in the political state of empires and nations are foretold in the same forms of expression with those introduced in St. Peters prediction. The following are the prophecies to which they appeal: Isa 34:4; Eze 32:7; Joe 2:10; Joe 2:30-31; Amo 8:9; Hag 2:6; Mat 24:29. Now it is remarkable, in these prophecies none of the prophets have spoken, as Peter has done, of the entire destruction of this mundane system, nor of the destruction of any part thereof. They mention only the rolling of the heavens together as a scroll, the obscuring of the light of the sun and of the moon, the shaking of the heavens and the earth, and the falling down of the stars. Whereas Peter speaks of the utter destruction of all the parts of this mundane system by fire. This difference affords room for believing that the events foretold by the prophets are different in their nature from those foretold by the apostle; and that they are to be figuratively understood, while those predicted by the apostle are to be understood literally. To this conclusion likewise the phraseology of the prophets, compared with that of the apostle, evidently leads. For the prophetic phraseology, literally interpreted, exhibits impossibilities; such as the rolling of the heavens together as a scroll, the turning of the moon into blood, and the falling down of the stars from heaven as the leaf of a tree. Not so the apostolic phraseology. For the burning of the heavens, or atmosphere, and its passing away with a great noise, and the burning of the earth and the works thereon, together with the burning and melting of the elements, that is, of the constituent parts of which this terraqueous globe is composed, are all things possible, and therefore may be literally understood; while the things mentioned by the prophets can only be taken figuratively. This, however, is not all. There are things in the apostles prophecy which show that he intended it to be taken literally. As, 1st, He begins with an account of the perishing of the old world, to demonstrate, against the scoffers, the possibility of the perishing of the present heavens and earth. But that example would not have suited his purpose unless, by the burning of the present heavens and earth, he had meant the destruction of the material fabric. Wherefore the opposition stated in this prophecy between the perishing of the old world by water, and the perishing of the present world by fire, shows that the latter is to be as real a destruction of the material fabric as the former was. 2d, The circumstances of the present heavens and earth being treasured up and kept, ever since the first deluge, from all after deluges, in order to their being destroyed by fire at the day of judgment, shows that the apostle is speaking of a real, and not of a metaphorical destruction of the heavens and the earth. 3d, This appears likewise from the apostles foretelling, that after the present heavens and earth are burned, a new heaven and a new earth are to appear, in which the righteous are to dwell for ever. 4th, The time fixed by the apostle for the burning of the heavens and the earth, namely, the day of judgment and punishment of ungodly men, shows that the apostle is speaking, not of the destruction of a single city or nation during the subsistence of the world, but of the earth itself, with all the wicked who have dwelt thereon. These circumstances show that this prophecy, as well as the one recorded 2Th 1:9, is not to be interpreted metaphorically of the destruction of Jerusalem, but should be understood literally of the destruction of our mundane system, and of the general judgment.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:7 {6} But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.
(6) Thirdly, he pronounces that it will not be harder for God to burn heaven and earth with fire, in that day which is appointed for the destruction of the wicked (which he will also do) than it was for him in times past to create them only with his word, and afterward to overwhelm them with water.
Fuente: Geneva Bible Notes
C. End-time Events 3:7-10
Next Peter outlined what will surely happen so his readers would understand what will take place.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
God has given orders that the present heavens and earth (2Pe 3:5-6) will experience another judgment yet future. Then God will, with His word, destroy them by fire rather than by water (cf. 2Pe 3:10; 2Pe 3:12). This will evidently take place after the great white throne judgment and before the creation of the new heavens and new earth (cf. Rev 20:11-15; Rev 21:1). [Note: See Gangel, p. 876.] The world is presently "reserved" for fire in the sense that this is its inevitable destiny (cf. Deu 32:22; Isa 34:4 LXX; Isa 66:15-16; Zep 1:18; Mal 4:1).