2 Peter 3:1–18

Explore the Bible
Dean, School of Christian Studies, University of Mobile

Christ is Coming!
2 Peter 3:1–18
The idea that Christ would return to end human history had no place in the heresy Peter faced down, so he was especially concerned to correct this error.

Prediction of His Coming (1–2)
In the present letter as well as a previous one (1 Peter? Some other letter now lost?), the apostle meant to remind his readers of and lead them along the road to right thinking, here “first and foremost” about the return of Jesus Christ. In the first chapter, he assured them that both the Old Testament prophets (1:19–21) and the New Testament apostles (1:16–18) were dependable. Here Peter used specific predictions by the prophets and the Lord’s commandments through His apostles as arguments against false teachers. Already Peter viewed the Hebrew Scriptures and the Christian writings as a unity.

Denial of His Coming (3–4)
The scoffers are the false teachers. The “last days” is the whole period between Christ’s first coming and His Second Coming. In the context of “creation,” “fathers” probably refers to the patriarchs of Israel.

Certainty of His Coming (5–10)
Here the thought shifts from the return of the Lord to the judgment that goes along with it. The destruction of the world by fire is certain despite denial and delay. The same word of God that predicted the fiery end of the world already brought about its creation and its earlier destruction by water (the flood). Although fire is often used as a symbol of judgment and as an instrument of destruction on a local level, verses 10 and 12 are the only verses in the Bible that predict the end-time destruction of the world by fire.

The earliest Christians assumed Christ would return in their lifetimes, but His coming was delayed much longer. Peter offered two explanations for the delay. First, God does not count time as men do (8). Second, God moves slowly to make time for as many as possible to repent (9–10; cf. 1 Tim. 2:4). Verse 8 echoes Psalm 90:4 and 3:10a reflects Jesus’ saying recorded in Matthew 24:43 and Luke 12:39.

That Christ will return “as a thief” means His return will be an unwelcome surprise.

Textual evidence for 3:10b is notoriously unclear. It may read “the earth and everything in it will be laid bare,” i.e. be made known publicly. Or it may read “will be burned” or “will disappear.”

Motivation of His Coming (11–15a)
The judgment that will take place at His return serves as a powerful motive for holy and godly living.

So also is God’s patience. The idea of speeding up the coming of God’s final Kingdom by doing good works was common in first-century Judaism. If God delays the return of Christ to give people a chance to repent, repentance and godly living remove any reason for further delay.

There is probably no difference between the day of God (12) and the day of the Lord (10).

Conclusion (15b–18)
It seems the false teachers appealed to Paul’s teaching to support their doctrinal positions. Peter insisted that they twisted Paul’s letters and “the other Scriptures.” For early Christians, “Scripture” surely included the Hebrew Bible. Paul’s letters ranked right alongside the Old Testament as the Word of God.

In verse 17, the apostle appealed to his readers to be on guard lest the false teachers rock them from firm and stable positions.

Peter appealed for spiritual growth. “Grow in grace” is a present imperative, commanding continuous growth either “in the realm” of grace or “by means of” grace. If the false teaching was Gnosticism, there was no room for growth in knowledge because either one had the knowledge necessary for salvation or one did not. Gnosticism recognized no halfway stations.

The doxology addressed praise to “our Lord and Savior Jesus Christ” rather than to God (cf. 2 Tim. 4:18), a strong affirmation of His deity and equality with the Father.