2 Peter 3:6

Jde 1:15 ; of David, Psa 1:1 , etc.; and of Daniel, Dan 12:2 , relative to the coming of our Lord to judgment: and he brings in the instructions of the apostles of Christ, by which they were directed how to prepare to meet their God. Verse 3 Knowing this first - Considering this in an especial manner, that those prophets predicted the coming of false teachers: and their being now in the Church proved how clearly they were known to God, and showed the Christians at Pontus the necessity of having no intercourse or connection with them. There shall come - scoffers - Persons who shall endeavor to turn all religion into ridicule, as this is the most likely way to depreciate truth in the sight of the giddy multitude. The scoffers, having no solid argument to produce against revelation, endeavor to make a scaramouch of some parts; and then affect to laugh at it, and get superficial thinkers to laugh with them. Walking after their own lusts - Here is the true source of all infidelity. The Gospel of Jesus is pure and holy, and requires a holy heart and holy life. They wish to follow their own lusts, and consequently cannot brook the restraints of the Gospel: therefore they labor to prove that it is not true, that they may get rid of its injunctions, and at last succeed in persuading themselves that it is a forgery; and then throw the reins on the neck of their evil propensities. Thus their opposition to revealed truth began and ended in their own lusts. There is a remarkable addition here in almost every MS. and version of note: There shall come in the last days, In Mockery, εν εμπαιγμονῃ, scoffers walking after their own lusts. This is the reading of ABC, eleven others, both the Syriac, all the Arabic, Coptic, Ethiopic, Vulgate, and several of the fathers. They come in mockery; this is their spirit and temper; they have no desire to find out truth; they take up the Bible merely with the design of turning it into ridicule. This reading Griesbach has received into the text. The last days - Probably refer to the conclusion of the Jewish polity, which was then at hand. Verse 4 Where is the promise of his coming? - Perhaps the false teachers here referred to were such as believed in the eternity of the world: the prophets and the apostles had foretold its destruction, and they took it for granted, if this were true, that the terrestrial machine would have begun long ago to have shown some symptoms of decay; but they found that since the patriarchs died all things remained as they were from the foundation of the world; that is, men were propagated by natural generation, one was born and another died, and the course of nature continued regular in the seasons, succession of day and night, generation and corruption of animals and vegetables, etc.; for they did not consider the power of the Almighty, by which the whole can be annihilated in a moment, as well as created. As, therefore, they saw none of these changes, they presumed that there would be none, and they intimated that there never had been any. The apostle combats this notion in the following verse. Verse 5 For this they willingly are ignorant of - They shut their eyes against the light, and refuse all evidence; what does not answer their purpose they will not know. And the apostle refers to a fact that militates against their hypothesis, with which they refused to acquaint themselves; and their ignorance he attributes to their unwillingness to learn the true state of the case. By the word of God the heavens were of old - I shall set down the Greek text of this extremely difficult clause: Ουρανοι ησαν εκπαλαι, και γη εξ ὑδατος και δι' ὑδατος συνεστωσα, τῳ του Θεου λογῳ· translated thus by Mr. Wakefield: "A heaven and an earth formed out of water, and by means of water, by the appointment of God, had continued from old time." By Dr. Macknight thus; "The heavens were anciently, and the earth of water: and through water the earth consists by the word of God." By Kypke thus: "The heavens were of old, and the earth, which is framed, by the word of God, from the waters, and between the waters." However we take the words, they seem to refer to the origin of the earth. It was the opinion of the remotest antiquity that the earth was formed out of water, or a primitive moisture which they termed ὑλη, hule, a first matter or nutriment for all things; but Thales pointedly taught αρχην δε των παντως ὑδωρ ειναι, that all things derive their existence from water, and this very nearly expresses the sentiment of Peter, and nearly in his own terms too. But is this doctrine true? It must be owned that it appears to be the doctrine of Moses: In the beginning, says he, God made the heavens and the earth; and the earth was without form and void; and darkness was upon the face of the deep. Now, these heavens and earth which God made in the beginning, and which he says were at first formless and empty, and which he calls the deep, are in the very next verse called waters; from which it is evident that Moses teaches that the earth was made out of some fluid substance, to which the name of water is properly given. And that the earth was at first in a fluid mass is most evident from its form; it is not round, as has been demonstrated by measuring some degrees near the north pole, and under the equator; the result of which proved that the figure of the earth was that of an oblate spheroid, a figure nearly resembling that of an orange. And this is the form that any soft or elastic body would assume if whirled rapidly round a center, as the earth is around its axis. The measurement to which I have referred shows the earth to be flatted at the poles, and raised at the equator. And by this measurement it was demonstrated that the diameter of the earth at the equator was greater by about twenty-five miles than at the poles. Now, considering the earth to be thus formed εξ ὑδατος, of water, we have next to consider what the apostle means by δι' ὑδατος, variously translated by out of, by means of, and between, the water. Standing out of the water gives no sense, and should be abandoned. If we translate between the waters, it will bear some resemblance to Gen 1:6 , Gen 1:7 : And God said, Let there be a firmament in the midst of, בתוך bethoch, between, the waters; and let it divide the waters from the waters: and God divided the waters which were under the firmament from the waters which were above the firmament; then it may refer to the whole of the atmosphere, with which the earth is everywhere surrounded, and which contains all the vapours which belong to our globe, and without which we could neither have animal nor vegetative life. Thus then the earth, or terraqueous globe, which was originally formed out of water, subsists by water; and by means of that very water, the water compacted with the earth - the fountains of the great deep, and the waters in the atmosphere - the windows of heaven, Gen 7:11 , the antediluvian earth was destroyed, as St. Peter states in the next verse: the terraqueous globe, which was formed originally of water or a fluid substance, the chaos or first matter, and which was suspended in the heavens - the atmosphere, enveloped with water, by means of which water it was preserved; yet, because of the wickedness of its inhabitants, was destroyed by those very same waters out of which it was originally made, and by which it subsisted. 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, τεθησαυρισμενοι, 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, etc., which were then formed, had perished by the flood; and that the present earth, etc., which were formed out of the preceding, should, at the day of judgment, perish by the fire of God's wrath. Verse 8 Be not ignorant - Though they are wilfully ignorant, neglect not ye the means of instruction. One day is with the Lord as a thousand years - That is: All time is as nothing before him, because in the presence as in the nature of God all is eternity; therefore nothing is long, nothing short, before him; no lapse of ages impairs his purposes, nor need he wait to find convenience to execute those purposes. And when the longest period of time has passed by, it is but as a moment or indivisible point in comparison of eternity. This thought is well expressed by Plutarch, Consol. ad Apoll.: "If we compare the time of life with eternity, we shall find no difference between long and short. Τα γαρ χιλια, και τα μυρια ετη, στιγμη τις εστιν αοριστος, μαλλον δε μοριον τι βραχυτατον στιγμης· for a thousand or ten thousand years are but a certain indefinite point, or rather the smallest part of a point." The words of the apostle seem to be a quotation from Psa 90:4 . Verse 9 The Lord is not slack - They probably in their mocking said, "Either God had made no such promise to judge the world, destroy the earth, and send ungodly men to perdition; or if he had, he had forgotten to fulfill it, or had not convenient time or leisure." To some such mocking the apostle seems to refer: and he immediately shows the reason why deserved punishment is not inflicted on a guilty world. But is long-suffering - It is not slackness, remissness, nor want of due displacence at sin, that induced God to prolong the respite of ungodly men; but his long-suffering, his unwillingness that any should perish: and therefore he spared them, that they might have additional offers of grace, and be led to repentance - to deplore their sins, implore God's mercy, and find redemption through the blood of the Lamb. As God is not willing that any should perish, and as he is willing that all should come to repentance, consequently he has never devised nor decreed the damnation of any man, nor has he rendered it impossible for any soul to be saved, either by necessitating him to do evil, that he might die for it, or refusing him the means of recovery, without which he could not be saved. Verse 10 The day of the Lord will come - See Mat 24:43 , to which the apostle seems to allude. The heavens shall pass away with a great noise - As the heavens mean here, and in the passages above, the whole atmosphere, in which all the terrestrial vapours are lodged; and as water itself is composed of two gases, eighty-five parts in weight of oxygen, and fifteen of hydrogen, or two parts in volume of the latter, and one of the former; (for if these quantities be put together, and several electric sparks passed through them, a chemical union takes place, and water is the product; and, vice versa, if the galvanic spark be made to pass through water, a portion of the fluid is immediately decomposed into its two constituent gases, oxygen and hydrogen); and as the electric or ethereal fire is that which, in all likelihood, God will use in the general conflagration; the noise occasioned by the application of this fire to such an immense congeries of aqueous particles as float in the atmosphere, must be terrible in the extreme. Put a drop of water on an anvil, place over it a piece of iron red hot, strike the iron with a hammer on the part above the drop of water, and the report will be as loud as a musket; when, then, the whole strength of those opposite agents is brought together into a state of conflict, the noise, the thunderings, the innumerable explosions, (till every particle of water on the earth and in the atmosphere is, by the action of the fire, reduced into its component gaseous parts), will be frequent, loud, confounding, and terrific, beyond every comprehension but that of God himself. The elements shalt melt with fervent heat - When the fire has conquered and decomposed the water, the elements, στοιχεια, the hydrogen and oxygen airs or gases, (the former of which is most highly inflammable, and the latter an eminent supporter of all combustion), will occupy distinct regions of the atmosphere, the hydrogen by its very great levity ascending to the top, while the oxygen from its superior specific gravity will keep upon or near the surface of the earth; and thus, if different substances be once ignited, the fire, which is supported in this case, not only by the oxygen which is one of the constituents of atmospheric air, but also by a great additional quantity of oxygen obtained from the decomposition of all aqueous vapours, will rapidly seize on all other substances, on all terrestrial particles, and the whole frame of nature will be necessarily torn in pieces, and thus the earth and its works be burned up. Verse 11 All these things shall be dissolved - They will all be separated, all decomposed; but none of them destroyed. And as they are the original matter out of which God formed the terraqueous globe, consequently they may enter again into the composition of a new system; and therefore the apostle says, 2Pet 3:13 : we look for new heavens and a new earth - the others being decomposed, a new system is to be formed out of their materials. There is a wonderful philosophic propriety in the words of the apostle in describing this most awful event. What manner of persons ought ye to be - Some put the note of interrogation at the end of this clause, and join the remaining part with the 12th verse, thus: Seeing then that all these things shall be dissolved, what manner of persons ought ye to be? By holy conversation and godliness, expecting and earnestly desiring the coming of the day of God, etc. Only those who walk in holiness, who live a godly and useful life, can contemplate this most awful time with joy. The word σπευδοντας, which we translate hasting unto, should be tendered earnestly desiring, or wishing for; which is a frequent meaning of the word in the best Greek writers. Verse 12 The heavens being on fire - See on 2Pet 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. Verse 13 We, according to his promise, look for new heavens - The promise to which it is supposed the apostle alludes, is found Isa 65:17 : Behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind; and Isa 66:22 : For as the new heavens and the new earth which I will make shall remain before me, saith the Lord, so shall your seed, etc. Now, although these may be interpreted of the glory of the Gospel dispensation, yet, if St. Peter refer to them, they must have a more extended meaning. It does appear, from these promises, that the apostle says here, and what is said Rev 21:27 ; Rev 22:14 , Rev 22:15 , that the present earth, though destined to be burned up, will not be destroyed, but be renewed and refined, purged from all moral and natural imperfection, and made the endless abode of blessed spirits. But this state is certainly to be expected after the day of judgment; for on this the apostle is very express, who says the conflagration and renovation are to take place at the judgment of the great day; see 2Pet 3:7 , 2Pet 3:8 , 2Pet 3:10 , 2Pet 3:12 . That such an event may take place is very possible; and, from the terms used by St. Peter, is very probable. And, indeed, it is more reasonable and philosophical to conclude that the earth shall be refined and restored, than finally destroyed. But this has nothing to do with what some call the millennium state; as this shall take place when time, with the present state and order of things, shall be no more. Verse 14 Seeing that ye look for such things - As ye profess that such a state of things shall take place, and have the expectation of enjoying the blessedness of it, be diligent in the use of every means and influence of grace, that ye may be found of him - the Lord Jesus, the Judge of quick and dead, without spot - any contagion of sin in your souls, and blameless - being not only holy and innocent, but useful in your lives. Verse 15 And account that the long-suffering of our Lord - Conclude that God's long-suffering with the world is a proof that he designs men to be saved; even as our beloved brother Paul. "This epistle being written to those to whom the first epistle was sent, the persons to whom the Apostle Paul wrote concerning the long-suffering of God were the Jewish and Gentile Christians in Pontus, Galatia, Cappadocia, Asia, and Bithynia. Accordingly, we know he wrote to the Ephesians, ( Eph 2:3-5 ), to the Colossians, ( Col 1:21 ), and to Timothy, ( 1Tim 2:3 , 1Tim 2:4 ), things which imply that God's bearing with sinners is intended for their salvation. The persons to whom Peter's epistles were sent were, for the most part, Paul's converts." - Macknight. According to the wisdom given unto him - That is, according to the measure of the Divine inspiration, by which he was qualified for the Divine work, and by which he was so capable of entering into the deep things of God. It is worthy of remark that Paul's epistles are ranked among the Scriptures; a term applied to those writings which are divinely inspired, and to those only. Verse 16 As also in all his epistles, speaking in them of these things - Paul, in all his epistles, says Dr. Macknight, has spoken of the things written by Peter in this letter. For example, he has spoken of Christ's coming to judgment; 1Thes 3:13 ; 1Thes 4:14-18 ; 2Thes 1:7-10 ; Tit 2:13 . And of the resurrection of the dead, 1Cor 15:22 ; Phi 3:20 , Phi 3:21 . And of the burning of the earth; 2Thes 1:8 . And of the heavenly country; 2Cor 5:1-10 . And of the introduction of the righteous into that country; 1Thes 4:17 ; Heb 4:9 ; Heb 12:14 , Heb 12:18 , Heb 12:24 . And of the judgment of all mankind by Christ; Rom 14:10 . In which are some things hard to be understood - Δυσνοητα τινα· That is, if we retain the common reading εν οἱς, in or among which things, viz., what he says of the day of judgment, the resurrection of the body etc., etc., there are some things difficult to be comprehended, and from which a wrong or false meaning may be taken. But if we take the reading of AB, twelve others, with both the Syriac, all the Arabic, and Theophylact, εν αἱς, the meaning is more general, as εν αἱς must refer to επιστολαις, epistles, for this would intimate that there were difficulties in all the epistles of St. Paul; and indeed in what ancient writings are there not difficulties? But the papists say that the decision of all matters relative to the faith is not to be expected from the Scriptures on this very account, but must be received from the Church; i.e. the Popish or Romish Church. But what evidence have we that that Church can infallibly solve any of those difficulties? We have none! And till we have an express, unequivocal revelation from heaven that an unerring spirit is given to that Church, I say, for example, to the present Church of Rome, with the pope called Pius VII. at its head, we are not to receive its pretensions. Any Church may pretend the same, or any number of equally learned men as there are of cardinals and pope in the conclave; and, after all, it would be but the opinion of so many men, to which no absolute certainty or infallibility could be attached. This verse is also made a pretext to deprive the common people of reading the word of God; because the unlearned and unstable have sometimes wrested this word to their own destruction: but if it be human learning, and stability in any system of doctrine, that qualifies men to judge of these difficult things, then we can find many thousands, even in Europe, that have as much learning and stability as the whole college of cardinals, and perhaps ten thousand times more; for that conclave was never very reputable for the learning of its members: and to other learned bodies we may, with as much propriety, look up as infallible guides, as to this conclave. Besides, as it is only the unlearned and the unestablished (that is, young Christian converts) that are in danger of wresting such portions; the learned, that is, the experienced and the established in the knowledge and life of God, are in no such danger; and to such we may safely go for information: and these abound everywhere, especially in Protestant countries; and by the labors of learned and pious men on the sacred writings there is not one difficulty relative to the things which concern our salvation left unexplained. If the members of the Romish Church have not these advantages, let them go to those who have them; and if their teachers are afraid to trust them to the instruction of the Protestants, then let them who pretend to have infallibly written their exposition of these difficult places, also put them, with a wholesome text in the vulgar language, into the hands of their people, and then the appeal will not lie to Rome, but to the Bible, and those interpretations will be considered according to their worth, being weighed with other scriptures, and the expositions of equally learned and equally infallible men. We find, lastly, that those who wrest such portions, are those who wrest the other scriptures to their destruction; therefore they are no patterns, nor can such form any precedent for withholding the Scriptures from the common people, most of whom, instead of wresting them to their destruction, would become wise unto salvation by reading them. We may defy the Romish Church to adduce a single instance of any soul that was perverted, destroyed, or damned, by reading of the Bible; and the insinuation that they may is blasphemous. I may just add that the verb στρεβλοω, which the apostle uses here, signifies to distort, to put to the rack, to torture, to overstretch and dislocate the limbs; and hence the persons here intended are those who proceed according to no fair plan of interpretation, but force unnatural and sophistical meanings on the word of God: a practice which the common simple Christian is in no danger of following. I could illustrate this by a multitude of interpretations from popish writers. Verse 17 Seeing ye know - before - Seeing that by prophets and apostles you have been thus forewarned, beware, φυλασσεσθε, keep watch, be on your guard; cleave to God and the word of his grace, lest ye be led away from the truth delivered by the prophets and apostles, by the error of the wicked, αθεσμων, of the lawless - those who wrest the Scriptures to make them countenance their lusts, exorbitant exactions, and lawless practices. Fall from your own steadfastness - From that faith in Christ which has put you in possession of that grace which establishes the heart. Verse 18 But grow in grace - Increase in the image and favor of God; every grace and Divine influence which ye have received is a seed, a heavenly seed, which, if it be watered with the dew of heaven from above, will endlessly increase and multiply itself. He who continues to believe, love, and obey, will grow in grace, and continually increase in the knowledge of Jesus Christ, as his sacrifice, sanctifier, counsellor, preserver, and final Savior. The life of a Christian is a growth; he is at first born of God, and is a little child; becomes a young man, and a father in Christ. Every father was once an infant; and had he not grown, he would have never been a man. Those who content themselves with the grace they received when converted to God, are, at best, in a continual state of infancy: but we find, in the order of nature, that the infant that does not grow, and grow daily, too, is sickly and soon dies; so, in the order of grace, those who do not grow up into Jesus Christ are sickly, and will soon die, die to all sense and influence of heavenly things. There are many who boast of the grace of their conversion; persons who were never more than babes, and have long since lost even that grace, because they did not grow in it. Let him that readeth understand. To him - The Lord Jesus, be glory - all honor and excellency attributed, both now - in this present state, and for ever, εις ἡμεραν αιωνος, to the day of eternity - that in which death, and misery, and trial, and darkness, and change, and time itself, are to the righteous for ever at an end: it is eternity; and this eternity is one unalterable, interminable, unclouded, and unchangeable Day! Amen - So let it be! and so it shall be! Though this word is wanting in some reputable MSS., get it should be retained, as it has here more than usual authority in its support. Subscriptions to this epistle in the Versions: The end of the Second Epistle of Peter the apostle. - Syriac. The Second Epistle of Peter the apostle is ended. - Syriac Philoxenian. Nothing in the printed Vulgate. The end of the epistles of blessed Peter the apostle, the rock of the faith. - Arabic. The Second Epistle of Peter is ended; and glory be to God for ever and ever! - Aethiopic. Nothing in the Coptic. The end of the Second catholic Epistle of St. Peter. - Complutensian Polyglot. The end of the Second Epistle of St. Peter. - Bib. Lat., edit. antiq. Subscriptions in the Manuscripts; Of the second of Peter. - Codex Alexandrius, and Codex Vaticanus. Of the catholic epistle of Peter. - Codex Ephrem. The Second Epistle of the holy Apostle Peter. - Other MSS. We have now passed over all the canonical writings of Peter that are extant; and it is worthy of remark that, in no place of the two epistles already examined, nor in any of this apostle's sayings in any other parts of the sacred writings do we find any of the peculiar tenets of the Romish Church: not one word of his or the pope's supremacy; not one word of those who affect to be his successors; nothing of the infallibility claimed by those pretended successors; nothing of purgatory, penances, pilgrimages, auricular confession, power of the keys, indulgences, extreme unction, masses, and prayers for the dead; and not one word on the most essential doctrine of the Romish Church, transubstantiation. Now, as all these things have been considered by themselves most essential to the being of that Church; is it not strange that he, from whom they profess to derive all their power, authority, and influence, in spiritual and secular matters, should have said nothing of these most necessary things? Is it not a proof that they are all false and forged; that the holy apostle knew nothing of them; that they are no part of the doctrine of God; and, although they distinguish the Church of Rome, do not belong to the Church of Christ? It is no wonder that the rulers of this Church endeavor to keep the Scriptures from the common people; for, were they permitted to consult these, the imposture would be detected, and the solemn, destructive cheat at once exposed.

The Cavils of Infidels; Destruction of the World. ( a. d. 67.) 3 Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, 4 And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. 5 For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: 6 Whereby the world that then was, being overflowed with water, perished: 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. To quicken and excite us to a serious minding and firm adhering to what God has revealed to us by the prophets and apostles, we are told that there will be scoffers, men who will make a mock of sin, and of salvation from it. God's way of saving sinners by Jesus Christ is what men will scoff at, and that in the last days, under the gospel. This indeed may seem very strange, that the New-Testament dispensation of the covenant of grace, which is spiritual and therefore more agreeable to the nature of God than the Old, should be ridiculed and reproached; but the spirituality and simplicity of New-Testament worship are directly contrary to the carnal mind of man, and this accounts for what the apostle seems here to hint at, namely, that scoffers shall be more numerous and more bold in the last days than ever before. Though in all ages those who were born and walked after the flesh persecuted, reviled, and reproached those who were born and did walk after the Spirit, yet in the last days there will be a great improvement in the art and impudence of bantering serious godliness, and those who firmly adhere to the circumspection and self-denial which the gospel prescribes. This is what is mentioned as a thing well known to all Christians, and therefore they ought to reckon upon it, that they may not be surprised and shaken, as if some strange thing happened unto them. Now to prevent the true Christian's being overcome, when attacked by these scoffers, we are told, I. What sort of persons they are: they walk after their own lusts, they follow the devices and desires of their own hearts, and carnal affections, not the dictates and directions of right reason and an enlightened well-informed judgment. This they do in the course of their conversation, they live as they list, and they speak as they list; it is not only their inward minds that are evil and opposite to God, as the mind of every unrenewed sinner is ( Rom. viii. 7 ), alienated from God, ignorant of him, and averse to him; but they have grown to such a height of wickedness that they proclaim openly what is in the hearts of others who are yet carnal; they say, "Our tongues are our own, and our strength, and time, and who is lord over us? Who shall contradict or control us, or ever call us to an account for what we say or do?" And, as they scorn to be confined by any laws of God in their conversation, so neither will they bear that the revelation of God should dictate and prescribe to them what they are to believe; as they will walk in their own way, and talk their own language, so will they also think their own thoughts, and form principles which are altogether their own: here also their own lusts alone shall be consulted by them. None but such accomplished libertines as are here described can take a seat, at least they cannot sit in the seat of the scornful. "By this you shall know them, that you may the better be upon your guard against them." II. We also are forewarned how far they will proceed: they will attempt to shake and unsettle us, even as to our belief of Christ's second coming; they will scoffingly say, Where is the promise of his coming? v. 4 . Without this, all the other articles of the Christian faith will signify very little; this is that which fills up and gives the finishing stroke to all the rest. The promised Messiah has come, he was made flesh, and dwelt among us; he is altogether such a one as in stated before, and has done all that for us which has been before taken notice of. These principles the enemies of Christianity have all along endeavoured to overturn; but as these all rest upon facts which are already past, and of which this and the other apostles have given us the most sure and satisfying evidence, it is probable that they will at last grow weary of their opposition to them; and yet, while one very principal article of our faith refers to what is still behind, and only has a promise to rest upon, here they will still attack us, even to the end of time. Till our Lord shall have come, they will not themselves believe that he will come; nay, they will laugh at the very mention of his second coming, and do what in them lies to put all out of countenance who seriously believe and wait for it. Now therefore let us see how this point stands, both on the believer's part and on the part of these seducers: the believer not only desires that he may come, but, having a promise that he will come, a promise that he himself has made and often repeated, a promise received and reported by faithful witnesses, and left upon sure record, he is also firmly and fully persuaded that he will come: on the other hand, these seducers, because they wish he never may, therefore do all that in them lies to cheat themselves and others into a persuasion that he will never come. If they cannot deny that there is a promise, yet they will laugh at that very promise, which argues much higher degrees of infidelity and contempt: Where is the promise, say they, of his coming? III. We are also forewarned of the method of their reasoning, for while they laugh they will pretend to argue too. To this purpose they add that since the fathers fell asleep all things continue as they were from the beginning of the creation, v. 4 . This is a subtle, though not a solid way of reasoning; it is apt to make impressions upon weak minds, and especially upon wicked hearts. Because sentence against them is not speedily executed, therefore they flatter themselves that it never will, whereupon their hearts are fully set in them to do evil ( Eccl. viii. 11 ); thus they act themselves, and thus they would persuade others to act; so here, say they, " The fathers have fallen asleep, those are all dead to whom the promise was made, and it was never made good in their time, and there is no likelihood that it ever will be in any time; why should we trouble ourselves about it? If there had been any truth or certainty in the promise you speak of, we should surely have seen somewhat of it before this time, some signs of his coming, some preparatory steps in order to it; whereas we find to this very day all things continue as they were, without any change, even from the beginning of the creation. Since the world has undergone no changes in the course of so many thousand years, why should we affright ourselves as if it were to have an end?" Thus do these scoffers argue. Because they see no changes, therefore they fear not God, Ps. lv. 19 . They neither fear him nor his judgments; what he never has done they would conclude he never can do or never will. IV. Here is the falsehood of their argument detected. Whereas they confidently had said there had not been any change from the beginning of the creation, the apostle puts us in remembrance of a change already past, which, in a manner, equals that which we are called to expect and look for, which was the drowning of the world in the days of Noah. This these scoffers had overlooked; they took no notice of it. Though they might have known it, and ought to have known it, yet this they willingly are ignorant of ( v. 5 ), they choose to pass it over in silence, as if they had never heard or known any thing of it; if they knew it, they did not like to retain it in their knowledge; they did not receive this truth in the love of it, neither did they care to own it. Note, It is hard to persuade men to believe what they are not willing to find true; they are ignorant, in many cases, because they are willing to be ignorant, and they do not know because they do not care to know. But let not sinners think that such ignorance as this will be admitted as an excuse for whatever sin it may betray them into. Those who crucified Christ did not know who he was; for had they known they would not have crucified the Lord of glory ( 1 Cor. ii. 8 ); but, though ignorant, they were not therefore innocent; their ignorance itself was a sin, willing and wilful ignorance, and one sin can be no excuse for another. So it is here; had these known of the dreadful vengeance with which God swept away a whole world of ungodly wretches at once, they would not surely have scoffed at his threatenings of any after equally terrible judgment; but here they were willingly ignorant, they did not know what God had done because they had no mind to know it. Now therefore we shall proceed to consider the representation which the apostle here lays down both of the destruction of the old world by water and that which awaits this present world at the final conflagration. He mentions the one as what God has done, to convince and persuade us the rather to believe that the other both may be and will be. 1. We begin with the apostle's account of the destruction which has once already come upon the world ( v. 5, 6 ): By the word of God the heavens were of old, and the earth standing out of the water and in the water, whereby the world that then was, being overflowed with water, perished. Originally the world was otherwise situated, the waters were most wisely divided at the creation and most beneficially for us; some of the waters had proper repositories above the firmament, here called the heavens (as it is also Gen. i. 8 ), and others, under the firmament, gathered together unto one place; there were then both sea and dry land, commodious habitation for the children of men. But now, at the time of the universal deluge, the case is strangely altered; the waters which God had divided before, assigning to each part its convenient receptacle, now does he, in anger, throw together again in a heap. He breaks up the fountain of the great deep, and throws open the windows (that is, the clouds) of heaven ( Gen. vii. 11 ), till the whole earth is overflowed with water, and not a spot can be found upon the highest mountains but what is fifteen cubits under water, Gen. vii. 20 . Thus he made known at once his terrible power and his fierce anger, and made an end of a whole world at once: The world that then was, being overflowed with water, perished, v. 6 . Is not here a change and a most awful change! And then it is to be observed that all this was done by the word of God; it was by his powerful word that the world was made at first, and made in so commodious and beautiful a frame and order, Heb. xi. 3 , Katertisthai . He said, Let there be a firmament, &c., Gen. i. 6, 7 . And let the waters under the heaven be gathered together unto one place, &c., v. 9, 10 . Thus he spoke, and it was done, Ps. xxxiii. 9 . Thus, says our apostle, by the word of the Lord the heavens were, as they were of old (that is, at first creation) and the earth (as it was at first a terraqueous globe) standing out of the water and in the water. Not is it only the first frame and order of the world that is here said to be by the word of God, but the after-confusion and ruin of the world, as well as the utter destruction of its inhabitants, were also by the same word; none but that God who stretched out the heavens and laid the foundation of the earth could destroy and overthrow such a vast fabric at once. This was done by the word of his power, and it was also done according to the word of his promise; God had said that he would destroy man, even all flesh, and that he would do it by bringing a flood of waters upon the earth, Gen. vi. 7 , 13 , 17 . This was the change which God had before brought upon the world, and which these scoffers had overlooked; and now we are to consider, 2. What the apostle says of the destructive change which is yet to come upon it: The heavens and the earth, which now are, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men, v. 7 . Here we have an awful account of the final dissolution of the world, and which we are yet more nearly concerned in. The ruin that came upon the world and its inhabitants by the flood, we read, and hear, and think of, with concern, though those who were swept away by it were such as we never knew; but the judgment here spoken of is yet to come, and will surely come, though we know not when, nor upon what particular age or generation of men; and therefore we are not, we cannot be, sure that it may not happen in our own times: and this makes a very great difference, though it should be admitted that they were equal in every other respect, which yet must not be allowed, for there were some, though very few, who escaped that deluge, but not one can escape in this conflagration. Besides, we were not in reach of the one, but are not sure that we shall not be included in the other calamity. Now therefore to see the world to which we belong destroyed at once—not a single person only, not a particular family only, nor yet a nation (even that which we are most nearly interested in and concerned for), but the whole world, I say, sinking at once, and no ark provided, no possible way left of escaping for any one from the common ruin, this makes a difference between the desolation that has been and what we yet are to expect. The one is already past, and never to return upon us any more (for God has said expressly that there shall never any more be a flood to destroy the earth, Gen. ix. 11-17 ); the other is still behind, and is as certain to come as the truth and the power of God can make it: the one came gradually upon the world, and was growing upon its inhabitants forty days, before it made an utter end of them ( Gen. vii. 12 , 17 ); this other will come upon them swiftly and all at once ( 2 Pet. ii. 1 ): besides, there were in that overthrow (as we have said) a few who escaped, but the ruin which yet awaits this world, whenever it comes, will be absolutely a universal one; there will not be any part but what the devouring flames will seize upon, not a sanctuary left any where for the inhabitants to flee to, not a single spot in all this world where any one of them can be safe. Thus, whatever differences may be assigned between that destruction of the world and this here spoken of, they do indeed represent the approaching as the most terrible judgment; yet that the world has once been destroyed by a universal deluge renders it the more credible that it may be again ruined by a universal conflagration. Let therefore the scoffers, who laugh at the coming of our Lord to judgment, at least consider that it may be. There is nothing said of it in the word of God but what is within reach of the power of God, and, though they still should laugh, they shall not put us out of countenance; we are well assured that it will be, because he has said it, and we can depend upon his promise. They err, not knowing (at least not believing) the scriptures, nor the power of God; but we know, and we do or ought to depend upon, both. Now that which he has said, and which he will certainly make good, is that the heavens and the earth which now are (which we are now related to, which still subsist in all the beauty and order in which we see them, and which are so agreeable and useful to us, as we find they are) are kept in store, not to be, what earthly minds would wish to have them, treasures for us, but to be what God will have them, in his treasury, securely lodged and kept safely for his purposes. It follows, they are reserved unto fire. Observe, God's following judgments are more terrible than those which went before; the old world was destroyed by water, but this is reserved unto fire, which shall burn up the wicked at the last day; and, though this seems to be delayed, yet, as this wicked world is upheld by the word of God, so it is only reserved for the vengeance of him to whom vengeance belongs, who will at the day of judgment deal with an ungodly world according to their deserts, for the day of judgment is the day of the perdition of ungodly men. Those who now scoff at a future judgment shall find it a day of vengeance and utter destruction. "Beware therefore of being among these scoffers; never question but the day of the Lord will come; give diligence therefore to be found in Christ, that that may be a time of refreshment and day of redemption to you which will be a day of indignation and wrath to the ungodly world."

ronoun here is in the plural number, and there has been much difference of opinion as to what it refers. Some suppose that it refers to the heavens mentioned in the preceding verse, and to the fact that the windows of heaven were opened in the deluge, ( Doddridge;) others that the Greek phrase is taken in the sense of (διο) whence. Wetstein supposes that it refers to the "heavens and the earth." But the most obvious reference, though the plural number is used, and the word water in the antecedent is in the singular, is to water. The fact seems to be that the apostle had the waters mentioned in Genesis prominently in his eye, and meant to describe the effect produced by those waters. He has also twice, in the same sentence, referred to water " out of the water and in the water." It is evidently to these waters mentioned in Genesis, out of which the world was originally made, that he refers here. The world was formed from that fluid mass; by these waters which existed when the earth was made, and out of which it arose, it was destroyed. The antecedent to the word in the plural number is rather that which was in the mind of the writer, or that of which he was thinking, than the word which he had used. The world that then was, etc. Including all its inhabitants. Rosenmuller supposes that the reference here is to some universal catastrophe which occurred before the deluge in the time of Noah, and indeed before the earth was fitted up in its present form, as described by Moses in Gen 1. It is rendered more than probable, by the researches of geologists in modern times, that such changes have occurred; but there is no evidence that Peter was acquainted with them, and his purpose did not require that he should refer to them. All that his argument demanded was the fact that the world had been once destroyed, and that therefore there was no improbability in believing that it would be again. They who maintained that the prediction that the earth would be destroyed was improbable, affirmed that there were no signs of such an event; that the laws of nature were stable and uniform; and that as those laws had been so long and so uniformly unbroken, it was absurd to believe that such an event could occur. To meet this, all that was necessary was to show that, in a case where the same objections substantially might be urged, it had actually occurred, that the world had been destroyed. There was, in itself considered, as much improbability in believing that the world could be destroyed by water as that it would be destroyed by fire, and consequently the objection had no real force. Notwithstanding the apparent stability of the laws of nature, the world had been once destroyed; and there is, therefore, no improbability that it may be again. On the objections which might have been plausibly urged against the flood, Heb 11:7. (c) "water" Gen 7:11 Verse 7. But the heavens and the earth which are now. As they now exist.

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.