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2-3: Be the more mindful thereof, because ye know
scoffers will come first - Before the Lord comes. Walking after
their own evil desires - Here is the origin of the error, the
root of libertinism. Do we not see this eminently fulfilled?
4: Saying, Where is the promise of his coming - To judgment
(They do not even deign to name him.) We see no sign of any
such thing. For ever since the fathers - Our first ancestors.
Fell asleep, all things - Heaven. water, earth. Continue as they
were from the beginning of the creation - Without any such material
change as might make us believe they will ever end.
5: For this they are willingly ignorant of - They do not
care to know or consider. That by the almighty word of God
- Which bounds the duration of all things, so that it cannot be
either longer or shorter. Of old - Before the flood. The aerial
heavens were, and the earth - Not as it is now, but standing out
of the water and in the water - Perhaps the interior globe of
earth was fixed in the midst of the great deep, the abyss of
water; the shell or exterior globe standing out of the water,
covering the great deep. This, or some other great and manifest
difference between the original and present constitution of the
terraqueous globe, seems then to have been so generally known,
that St. Peter charges their ignorance of it totally upon their
6: Through which - Heaven and earth, the windows of heaven
being opened, and the fountains of the great deep broken up.
The world that then was - The whole antediluvian race. Being
overflowed with water, perished - And the heavens and earth
themselves, though they did not perish, yet underwent a great
change. So little ground have these scoffers for saying that
all things continue as they were from the creation.
7: But the heavens and the earth, that are now - Since the
flood. Are reserved unto fire at the day wherein God will judge
the world, and punish the ungodly with everlasting destruction.
8: But be not ye ignorant - Whatever they are. Of this one
thing - Which casts much light on the point in hand. That one day
is with the Lord as a thousand years, and a thousand years as
one day - Moses had said,(Ps 90:4), "A thousand years in thy sight are as one day;"
which St. Peter applies with regard to the last day, so as to
denote both his eternity, whereby he exceeds all measure of time
in his essence and in his operation; his knowledge, to which all
things past or to come are present every moment; his power,
which needs no long delay, in order to bring its work to
perfection; and his longsuffering, which excludes all impatience
of expectation, and desire of making haste. One day is with
the Lord as a thousand years - That is, in one day, in one moment
he can do the work of a thousand years. Therefore he "is not
slow:" he is always equally ready to fulfil his promise. And
a thousand years are as one day - That is, no delay is long to
God. A thousand years are as one day to the eternal God.
Therefore "he is longsuffering:" he gives us space for
repentance, without any inconvenience to himself. In a word,
with God time passes neither slower nor swifter than is suitable
to him and his economy; nor can there be any reason why it
should be necessary for him either to delay or hasten the end of
all things. How can we comprehend this? If we could comprehend
it, St. Peter needed not to have added, with the Lord.
9: The Lord is not slow - As if the time fixed for it were
past. Concerning his promise - Which shall surely be fulfilled in
its season. But is longsuffering towards us - Children of men.
Not willing that any soul, which he hath made should perish.
10: But the day of the Lord will come as a thief - Suddenly,
unexpectedly. In which the heavens shall pass away with a great
noise - Surprisingly expressed by the very sound of the original
word. The elements shall melt with fervent heat - The elements
seem to mean, the sun, moon, and stars; not the four, commonly
so called; for air and water cannot melt, and the earth is
mentioned immediately after. The earth and all the works
- Whether of nature or art. That are therein shall be burned up
- And has not God already abundantly provided for this? 1. By
the stores of subterranean fire which are so frequently bursting
out at Aetna, Vesuvius, Hecla, and many other burning mountains.
2. By the ethereal (vulgarly called electrical) fire, diffused
through the whole globe; which, if the secret chain that now
binds it up were loosed, would immediately dissolve the whole
frame of nature. 3. By comets, one of which, if it touch the
earth in its course toward the sun, must needs strike it into
that abyss of fire; if in its return from the sun, when it is
heated, as a great man computes, two thousand times hotter than
a red - hot cannonball, it must destroy all vegetables and animals
long before their contact, and soon after burn it up.
11: Seeing then that all these things are dissolved - To
the eye of faith it appears as done already. All these things
- Mentioned before; all that are included in that scriptural
expression, "the heavens and the earth;" that is, the universe.
On the fourth day God made the stars, (Ge 1:16), which will be
dissolved together with the earth. They are deceived, therefore,
who restrain either the history of the creation, or this
description of the destruction, of the world to the earth and
lower heavens; imagining the stars to be more ancient than the
earth, and to survive it. Both the dissolution and renovation
are ascribed, not to the one heaven which surrounds the earth,
but to the heavens in general, (2Peter 3:10,13), without any
restriction or limitation. What persons ought ye to be in all
holy conversation - With men. And godliness - Toward your Creator.
12: Hastening on - As it were by your earnest desires and
fervent prayers. The coming of the day of God - Many myriads of
days he grants to men: one, the last, is the day of God himself.
13: We look for new heavens and a new earth - Raised as it
were out of the ashes of the old; we look for an entire new state
of things. Wherein dwelleth righteousness - Only righteous
spirits. How great a mystery!
14: Labour that whenever he cometh ye may be found in
peace - May meet him without terror, being sprinkled with his
blood, and sanctified by his Spirit, so as to be without spot
and blameless.(Isa 65:17,66:22).
15: And account the longsuffering of the Lord salvation
- Not only designed to lead men to repentance, but actually
conducing thereto: a precious means of saving many more souls.
As our beloved brother Paul also hath written to you - This
refers not only to the single sentence preceding, but to all
that went before. St. Paul had written to the same effect
concerning the end of the world, in several parts of his
epistles, and particularly in his Epistle to the Hebrews.(Ro 2:4).
16: As also in all his epistles - St. Peter wrote this
a little before his own and St. Paul's martyrdom. St. Paul
therefore had now written all his epistles; and even from
this expression we may learn that St. Peter had read them all,
perhaps sent to him by St. Paul himself. Nor was he at all
disgusted by what St. Paul had written concerning him in the
Epistle to the Galatians. Speaking of these things - Namely, of
the coming of our Lord, delayed through his longsuffering, and
of the circumstances preceding and accompanying it. Which
things the unlearned - They who are not taught of God. And the
unstable - Wavering, double - minded, unsettled men. Wrest - As
though Christ would not come. As they do also the other
scriptures - Therefore St Paul's writings were now part of the
scriptures. To their own destruction - But that some use the
scriptures ill, is no reason why others should not use them at
18: But grow in grace - That is, in every Christian temper.
There may be, for a time, grace without growth; as there may
be natural life without growth. But such sickly life, of soul
or body, will end in death, and every day draw nigher to it.
Health is the means of both natural and spiritual growth. If
the remaining evil of our fallen nature be not daily mortified,
it will, like an evil humour in the body, destroy the whole man.
But "if ye through the Spirit do mortify the deeds of the body,"
(only so far as we do this,) "ye shall live" the life of faith,
holiness, happiness. The end and design of grace being
purchased and bestowed on us, is to destroy the image of the
earthy, and restore us to that of the heavenly. And so far as
it does this, it truly profits us; and also makes way for more
of the heavenly gift, that we may at last be filled with all
the fulness of God. The strength and well - being of a Christian
depend on what his soul feeds on, as the health of the body
depends on whatever we make our daily food. If we feed on what
is according to our nature, we grow; if not, we pine away and
die. The soul is of the nature of God, and nothing but what is
according to his holiness can agree with it. Sin, of every
kind, starves the soul, and makes it consume away. Let us not
try to invert the order of God in his new creation: we shall
only deceive ourselves. It is easy to forsake the will of God,
and follow our own; but this will bring leanness into the soul.
It is easy to satisfy ourselves without being possessed of the
holiness and happiness of the gospel. It is easy to call these
frames and feelings, and then to oppose faith to one and Christ
to the other. Frames (allowing the expression) are no other
than heavenly tempers, "the mind that was in Christ." Feelings
are the divine consolations of the Holy Ghost shed abroad in the
heart of him that truly believes. And wherever faith is, and
wherever Christ is, there are these blessed frames and feelings.
If they are not in us, it is a sure sign that though the
wilderness became a pool, the pool is become a wilderness again.
And in the knowledge of Christ - That is, in faith, the root of
all. To him be the glory to the day of eternity - An expression
naturally flowing from that sense which the apostle had felt
in his soul throughout this whole chapter. Eternity is a day
without night, without interruption, without end.