2 Peter 3:12

3:12 looking forward to the day of God and hurrying it along: God’s people can hasten the end by their repentance and godly living (cp. Acts 3:19-20). • the elements will melt away: Cp. Mic 1:3-4; see also Isa 63:19–64:1.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Pe 3:12. Τὴν παρουσίαν, the coming) This depends upon looking for and hastening, taken together: when ye offer prayers for His speedy coming. He who eagerly desires anything, urges forward the matter itself, if he is able, to a speedy accomplishment. Σπεύδω is used with an Accusative, Septuagint; Est 5:5; Isa 16:5. The participle includes the statement of the cause, as in 2Pe 3:14.—τοῦ Θεοῦ, of God) The expression, the day of God, is of rare occurrence. For diei Dei (the day of God), the Latin translator, or a very early copyist, wrote diei Domini[23] (the day of the Lord), probably for the sake of a more easy pronunciation. This reading was adopted in some Greek manuscripts, which everywhere follow the Latin readings. On the other hand, one Latin manuscript at Lovain has in the margin diei Dei. God grants to men many thousand days: one, and that the last, is the great day of God Himself.—διʼ ἣν, on account of which) viz. coming. An instance of the figure Chiasmus, consisting of four parts: what manner of persons—looking for—on account of which—but new heavens. The first part is deduced from the third, and the second from the fourth.—πυρούμενοι· καυσούμενα) In other places, πυροῦσθαι applies rather to a dry body, καυσοῦσθαι to a moist one.

[23] AB Vulg., in some MSS. have Θεοῦ. But C and Amiat. MS. (the oldest) of Vulg. have κυρίου.—E.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Pe 3:12 . σπεύδοντας . Either (1) “earnestly desiring,” cf. Isa 16:5 , σπεύδων δικαιοσύνην , or (2) preferably, “hastening the coming”. “The Church may be said to bring the day nearer when it prays, ‘Thy kingdom come’ ” (Bigg). The writer is here referring to the Jewish idea that the sins of men prevented Messiah from appearing. “Si Judaei poenitentiam facerent una die, statim veniret Messias, films David.”

The words are capable of a still more spiritual meaning, which, however, is rather beyond the consciousness of this writer. The kingdom of God is “within” us, and Christians may be said to hasten this coming by holiness of life. Christian conduct is itself both a rebuke to vice and a realisation of the presence of Christ in the hearts of His disciples.

τήκεται . Again present for future. The phrases in this verse are repeated from 2Pe 3:10 in order to introduce the more impressively the idea in 2Pe 3:13 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He requireth patience of us, yet such patience as is not slothful.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

hasting unto--with the utmost eagerness desiring [WAHL], praying for, and contemplating, the coming Saviour as at hand. The Greek may mean "hastening (that is, urging onward [ALFORD]) the day of God"; not that God's eternal appointment of the time is changeable, but God appoints us as instruments of accomplishing those events which must be first before the day of God can come. By praying for His coming, furthering the preaching of the Gospel for a witness to all nations, and bringing in those whom "the long-suffering of God" waits to save, we hasten the coming of the day of God. The Greek verb is always in New Testament used as neuter (as English Version here), not active; but the Septuagint uses it actively. Christ says, "Surely I come quickly. Amen." Our part is to speed forward this consummation by praying, "Even so, come, Lord Jesus" (Rev 22:20).

the coming--Greek, "presence" of a person: usually, of the Saviour.

the day of God--God has given many myriads of days to men: one shall be the great "day of God" Himself.

wherein--rather as Greek, "on account of (or owing to) which" day.

heavens--the upper and lower regions of the sky.

melt--Our igneous rocks show that they were once in a liquid state.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. The heavens being on fire] 2Pet 3:10. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

12 Looking for and hasting unto, or, waiting for by hastening; so I render the words, though they are two participles; for what we had before separately he gathers now into one sentence, that is, that we ought hastily to wait. Now this contrarious hope possesses no small elegance, like the proverb, “Hasten slowly,” (festina lente.) When he says, “Waiting for,” he refers to the endurance of hope; and he sets hastening in opposition to topor; and both are very apposite. For as quietness and waiting are the peculiarities of hope, so we must always take heed lest the security of the flesh should creep in; we ought, therefore, strenuously to labor in good works, and run quickly in the race of our calling. What he before called the day of Christ (as it is everywhere called in Scripture) he now calls the day of God, and that rightly, for Christ will then restore the kingdom to the Father, that God may be all in all.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(12) Hasting unto.—There is no “unto” in the Greek. The margin is probably right, hasting the coming—i.e., hastening Christ’s coming by holy lives, by helping to make the Gospel known to all nations (Mat_24:14), so as to “accomplish the number of the elect,” and by praying “Thy kingdom come.” (Comp. 2Ti_4:8; Rev_22:20.) The thought is singularly parallel to St. Peter’s speech in Solomon’s Porch (Act_3:19-21, where see Notes); and as the thought is striking and unusual—perhaps nowhere else in the New Testament distinctly—this coincidence may fairly be admitted as a note of genuineness.

The coming of the day of God.—A phrase which occurs here only. It is doubly remarkable: (1) “coming,” in the special sense indicated by the particular word used in the Greek, is elsewhere used of Christ Himself, not of the day; (2) “the day of God” is a very unusual expression.

Wherein.—Rather, by reason of which, either “the day” or “the coming” being meant.

Shall melt.—“Melt” is here correct, being quite a different word from that rendered “melt” in 2Pe_3:10, which is the same as that here translated “be dissolved.” In the so-called Second Epistle of Clement (chap. 16) we have a somewhat similar passage—“The day of judgment cometh even now as a burning oven (Mal_4:1), and [the powers] of the heavens shall melt, and all the earth as lead melting on the fire.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. looking for and hasting unto the coming of the day of God …] The English versions follow the Vulgate and Luther in this rendering. It is doubtful, however, whether the Greek verb for “hasten,” followed by an accusative without a preposition, can have this meaning, and its natural transitive force (as e.g. in the LXX. of Isa_16:5, and Herod. i. 38) would give the sense hastening the day. So taken, the thought of the Apostle is that the “day of God” is not immutably fixed by a Divine decree, but may be accelerated by the readiness of His people or of mankind at large. In proportion to that readiness there is less occasion, if we may so speak, for the “long-suffering of God,” to postpone the fulfilment of His promise.

wherein the heavens being on fire shall be dissolved] More accurately, on account of which, viz. “the day of God,” the destruction of the present order being for the sake of that which is to usher in a new and better state. On the words that follow see note on 2Pe_3:10, which is almost verbally reproduced. Mic_1:4 may be referred to as presenting the same picture of destruction.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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

wherein; in which day, as in Pe2 3:10; or by which; by which coming of Christ, or of the day of God,

the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat; at whose coming and presence, and from whose face the heavens and earth shall flee away, just as the earth shook, and the heavens dropped, and Sinai itself moved, when God appeared upon it; see Rev 20:11. This is a repetition of what is said in Pe2 3:10, exciting attention to the exhortation given.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?

Ver. 12. Looking for] As Sisera’s mother looked out at a window, and expecting the return of her son, said, "Why are his chariots so long in coming?" so should we look up and long for Christ coming in the clouds, those chariots that carried him up, and shall bring him back again.

And hasting unto] Votis accelerantes, speeding and accelerating. True it is that God hath set the day wherein he will judge the world in righteousness, Act 17:31, and we cannot alter it; yet we may be said to hasten it by our preparations and prayers. O mora! Christe, veni, " Come, Lord Jesus, come quickly."

The heavens being on fire, &c.] A far greater fire than that at Constantinople, where 7000 houses are said to have been on fire at once, A. D. 1633. (Blount’s Voyage.)

And the elements shall melt] And fall like scalding lead or burning bell metal on the heads of the wicked, who shall give a terrible account with the world all on fire about their ears. Whether this shall happen in the year 1657 (as some conjecture, because in the year of the world 1657 the old world was drowned, and because the numeral letters in MU-n-DI Conf-L-agrat-I-o, MDCLVII make up the same number), I have nothing to affirm. (Alsted Chron.) Sure it is, the saints shall take no hurt at all by this last fire, but a great deal of benefit. Methodius writeth that Pyragnus (a certain plant so called) grows green and flourishes in the midst of the flames of burning Olympus, as much as if it grew by the banks of a pleasant river. And of this he saith that himself was an eyewitness. Praeclarum sane novissimi diei indicium et documentum.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Looking for - Not knowing when this may occur, the mind should be in that state which constitutes “expectation;” that is, a belief that it will occur, and a condition of mind in which we would not be taken by surprise should it happen at any moment. See the notes at Tit 2:13.

And hasting unto the coming - Margin, as in Greek: ““hasting the coming.”” The Greek word rendered “hasting,” (σπεύδω speudō,) means to urge on, to hasten; and then to hasten after anything, to await with eager desire. This is evidently the sense here - Wetstein and Robinson. The state of mind which is indicated by the word is that when we are anxiously desirous that anything should occur, and when we would hasten or accelerate it if we could. The true Christian does not dread the coming of that day. He looks forward to it as the period of his redemption, and would welcome, at any time, the return of his Lord and Saviour. While he is willing to wait as long as it shall please God for the advent of His Redeemer, yet to Him the brightest prospect in the future is that hour when he shall come to take him to Himself.

The coming of the day of God - Called “the day of God,” because God will then be manifested in his power and glory.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Looking for; patiently waiting for, and expecting.

And hasting unto; by fervent desire of it, and diligent preparation for it.

The coming of the day of God; the day of the Lord, 2Pe 3:10.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. Looking for—Maintaining expectation of; unlike the scoffers, who denied and forgot.

Hasting unto—Intensely earnest in regard to.

Heavens—The atmospheric elements.

Dissolved—Decomposed.

Elements—Material constituents.

Melt—By calorical separation of particles.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Looking for and hasting unto the coming of the day of God. The preposition "unto" is inserted without authority. The second participle speudontav is followed directly by the accusative, and is evidently transitive. In the Septuagint Version ofdwn Isa_16:5, speu dikaiosunhn represents the "hasting righteousness" of our translation (comp. Pindar, "Isthm.," 5:22, where speudein ajretan means "to pursue virtue"). Here the translation "hastening" is most appropriate. The Father hath put the times and seasons in his own power; but as the long-suffering of God waited in the days of Noah, so now he is "long-suffering to us-ward, not willing that any should perish;" and in his gracious mercy waits for the repentance of his chosen. St. Peter seems to represent Christians as "hastening the coming literally, "presence" of the day of God" by working out their own salvation, and helping to spread the knowledge of the gospel, (Mat_24:14) and so rendering the long-suffering patience of God no longer necessary. The words imply also the duty of praying for that coming, as we do in the second petition of the Lord"s Prayer, and in the Funeral Service, "Beseeching thee, that it may please thee, of thy gracious goodness, shortly to accomplish the number of thine elect, and to hasten thy kingdom." Compare St. Peter"s speech in Act 3, where he says, "Repent ye therefore that so (opwv an) there may come seasons of refreshing from the presence of the Lord, and that he may send the Christ" (verses 19, 20, Revised Version). This remarkable coincidence of thought furnishes an argument of considerable weight in favour of the genuineness of this Epistle. Another possible rendering of the word is "earnestly desiring," which is adopted in the text of the Revised Version, and is preferred by some commentators. Wherein the heavens being on fire shall be dissolved. The Greek for "wherein" is dij," hn, on account of which, i.e., on account of the day of God, or, what comes to much the same meaning, on account of the coming, the presence, of that day. Old things must pass away because of the coming of the day of God; the old order must give place to new. And the elements shall melt with fervent heat. The apostle repeats the striking words which he had already used in verse 10, with a different verb. The Greek word for "shall melt" here is not luqhsetai, as in verse 10, but a stronger word thketai, are being melted, or wasted away. The tense is the prophetic present, implying a certain fulfillment. There is probably a reference tomeiv Isa_34:4, where the Septuagint rendering is Kaisontai pasai aiJ duna) twn oujranwn. Looking for and hasting unto the coming of the day of God. The preposition "unto" is inserted without authority. The second participle speudontav is followed directly by the accusative, and is evidently transitive. In the Septuagint Version ofdwn Isa_16:5, speu dikaiosunhn represents the "hasting righteousness" of our translation (comp. Pindar, "Isthm.," 5:22, where speudein ajretan means "to pursue virtue"). Here the translation "hastening" is most appropriate. The Father hath put the times and seasons in his own power; but as the long-suffering of God waited in the days of Noah, so now he is "long-suffering to us-ward, not willing that any should perish;" and in his gracious mercy waits for the repentance of his chosen. St. Peter seems to represent Christians as "hastening the coming literally, "presence" of the day of God" by working out their own salvation, and helping to spread the knowledge of the gospel, (Mat_24:14) and so rendering the long-suffering patience of God no longer necessary. The words imply also the duty of praying for that coming, as we do in the second petition of the Lord"s Prayer, and in the Funeral Service, "Beseeching thee, that it may please thee, of thy gracious goodness, shortly to accomplish the number of thine elect, and to hasten thy kingdom." Compare St. Peter"s speech in Act 3, where he says, "Repent ye therefore that so (opwv an) there may come seasons of refreshing from the presence of the Lord, and that he may send the Christ" (verses 19, 20, Revised Version). This remarkable coincidence of thought furnishes an argument of considerable weight in favour of the genuineness of this Epistle. Another possible rendering of the word is "earnestly desiring," which is adopted in the text of the Revised Version, and is preferred by some commentators. Wherein the heavens being on fire shall be dissolved. The Greek for "wherein" is dij," hn, on account of which, i.e., on account of the day of God, or, what comes to much the same meaning, on account of the coming, the presence, of that day. Old things must pass away because of the coming of the day of God; the old order must give place to new. And the elements shall melt with fervent heat. The apostle repeats the striking words which he had already used in verse 10, with a different verb. The Greek word for "shall melt" here is not luqhsetai, as in verse 10, but a stronger word thketai, are being melted, or wasted away. The tense is the prophetic present, implying a certain fulfillment. There is probably a reference tomeiv Isa_34:4, where the Septuagint rendering is Kaisontai pasai aiJ duna) twn oujranwn.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Having exhorted persons by holiness to prepare for Christ’s coming to judgment in the foregoing vcerse, he now directs them to expect and look for it, to desire and long after it, looking for and hasting unto the coming of the day of God, that joyful day of our perfect deliverance and salvation, when the lower heavens and earth shall be dissolved, and the elements melt with fervent heat.

Learn hence, That there is, or ought to be in all believers, a vehement desire after, and a fervent longing for, the coming and appearance of our Lord Jesus Christ. O Christian! long intensely for Christ’s company, for know assuredly he longs for thine.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

12. Looking for. Looking for, preparing for, and desiring the Lord's coming. Dreadful as that day will be for the impenitent it is a day of relief and of glorious attainment to the saint.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

12. σπεύδοντας. The thought is well compared with Peter’s words in Act 3:19. Repent … ὅπως ἂν ἔλθωσιν καιροὶ ἀναψύξεως. As sins (cf. 2Pe 3:9) delay the coming, so righteousness will accelerate it.

θεοῦ ἡμέρας, usually ἡμ. Κυρίου. In Rev 16:14 we have “the great day of God Almighty.”

διʼ ἣν. ἑν ᾗ above in 2Pe 3:10. We might render “on the occasion of which”: the destruction takes place because the Day has come.

Notice the repetition of words, λυθήσονται, στοιχεῖα, καυσούμενα. We have already encountered many such in our text.

τήκεται is the reading of אABKL. C has τακήσεται, P τακήσονται. Hort conjectures τήξεται, which is found with a passive sense in Hippocrates.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

12.] looking for and hastening (the older Commentators mostly supplied εἰς after σπεύδοντας. So E. V., “hasting unto:” but there seems no reason for this. Two meanings are possible, regarding the accus. as in direct government by the participle: 1. ‘busied about:’ so in reff.; also Pind. Isthm. v. 22, σπεύδειν ἀρετάν. But in each of these, the object of σπεύδειν seems more properly to belong to the action than here. In Isa., and in Pind., it is an abstract substantive: in Hom., it is ταῦτα, matters within the power and personal employment of the speakers. And so in the numerous other examples in Palm and Rost. Whereas the παρουσία κ.τ.λ., a future thing, no matter of human practice, does not appear with equal propriety to be in this sense an object of σπεύδειν. 2. We have the other and cognate meaning of σπεύδειν transitive, to “hasten,” “urge on:” which I agree with De Wette in adopting, and in understanding as he does, “They hasten it by perfecting, in repentance and holiness, the work of the Gospel, and thus diminishing the need of the μακροθυμία ver. 9,” to which the delay of that day is owing. Huther’s objection to this is not difficult to answer. It is true, that the delay or hastening of that day is not man’s matter, but God’s: but it is not uncommon in Scripture to attribute to us those divine acts, or abstinences from acting, which are really and in their depth, God’s own. Thus we read, that “He could not do many mighty works there because of their unbelief,” Mat 13:58 compared with Mar 6:5, Mar 6:6: thus repeatedly of man’s striving with, hindering, quenching, God’s Holy Spirit) the advent (παρουσία elsewhere commonly used of a person, and most usually of the presence or advent of the Lord Himself) of the day of God (= ἡμέρας κυρίου above. De W. compares Clem.-rom. Eph_2 ad Cor. 12, p. 345, οὐκ οἴδαμεν τὴν ἡμέραν τῆς ἐπιφανείας τοῦ θεοῦ. See also Tit 2:13), by reason of which (διʼ ἥν, scil. ἡμέραν; or, but not so well, παρουσίαν, on account of, for the sake of, which) the heavens being on fire (the pres. part. gives the reason of the fut. verb following) shall be dissolved, and the heavenly bodies being scorched up are to be melted (τήκεται, the pres. of destiny: see above on λυομένων, ver. 11. De Wette thinks the meaning is not to be literally pressed, as if the στοιχεῖα were a solid mass which would actually liquefy: but why not? The same liquefaction has actually taken place in the crust of the earth wherever the central fires have acted on it. All our igneous rocks have been in a liquid state: why should not that day, in its purifying process, produce a similar effect on the earth again, and on her cognate planets, if they are to be included?

In this recapitulation, the Apostle mentions that part only of the destruction of that day which concerns the heavens: arguing à majori. The similarity to Isa 34:4 can hardly escape notice, καὶ τακήσονται πᾶσαι αἱ δυνάμεις τῶν οὐρανῶν. See also Mic 1:4).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Looking for [προσδοκωντας] . The same verb as in Luk 1:21, of waiting for Zacharias. Cornelius waited (Act 10:24); the cripple expecting to receive something (Act 3:5).

Hasting unto [σπευδοντας] . Wrong. Rev., earnestly desiring, for which there is authority. I am inclined to adopt, with Alford, Huther, Salmond, and Trench, the transitive meaning, hastening on; i e., "causing the day of the Lord to come more quickly by helping to fulfil those conditions without which it cannot come; that day being no day inexorably fixed, but one the arrival of which it is free to the church to hasten on by faith and by prayer" (Trench, on "The Authorized Version of the New Testament "). See Mt 24:14 : the gospel shall be preached in the whole world," and then shall the end come. "Compare the words of Peter, Act 3:19 :" Repent and be converted, "etc.," that so there may come seasons of refreshing "(so Rev., rightly); and the prayer," Thy kingdom come. "Salmond quotes a rabbincal saying," If thou keepest this precept thou hastenest the day of Messiah. " This meaning is given in margin of Rev.

Wherein [δι ην] . Wrong. Rev., correctly, by reason of which.

Melt [τηκεται] . Literal. Stronger than the word in vv. 10, 11. Not only the resolving, but the wasting away of nature. Only here in New Testament.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.