2 Peter 3:14

2Pe 3:14-15. Wherefore, beloved — Bearing these great truths in your minds, give up your whole souls to their influence; and, seeing that ye look for such things — Since you expect the coming of Christ to destroy the present mundane system, and to create a new heaven and earth, and since death, which will confirm your title to this inheritance, or your exclusion from it, for ever, is fast approaching, and may come both very soon and very unexpectedly; be diligent — Σπουδασατε, the same word that is used chap. 2Pe 1:10, which implies not only the diligent use of all the means of grace, and the practice of universal holiness and righteousness, in consequence of repentance toward God, and faith in our Lord Jesus Christ, with the active exertion of every gift of nature and of grace, but the doing all this earnestly and without delay; relying not on any power of your own, but on the influence of the Divine Spirit, for all the help you stand in need of; that ye may be found of him — Christ, when he cometh; in peace — With God, being justified by grace through faith, Rom 5:1; without spot — Cleansed from all filthiness of the flesh and spirit, and renewed after the divine image; and, as an evidence thereof, blameless — In behaviour toward God, your fellow-creatures, and yourselves; having, in consequence of your regeneration, lived soberly, righteously, and godly in this present world, and adorned the doctrine of God your Saviour in all things. And — Instead of considering his delaying to come as a proof that he will never come, account that delay, and his long-suffering — Thereby manifested; salvation — Designed to promote your salvation, and the salvation of many others; giving sinners space for repentance, and an opportunity to prepare for these solemn and awful scenes, and so becoming a precious means of saving many more souls. As our beloved brother Paul also according to the wisdom given unto him — That admirable insight into, and understanding of, the mysteries of the gospel, which appears in all his epistles, and was given to him by the inspiration of the Holy Spirit; hath written to you — This refers not only to the single sentence preceding, but to all that went before. This epistle of Peter being written to those to whom the first epistle was sent, the persons to whom St. Paul wrote concerning the long-suffering of God, and the other subjects here referred to, were the Jewish and Gentile Christians in the Lesser Asia. Accordingly, we know he wrote to the Galatians, the Ephesians, the Colossians, and to Timothy, things which imply that God’s mercy in sparing and bearing with sinners, is intended for their salvation; and that an awful judgment, and an eternal state of happiness or misery, await all mankind.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2. By the true interpretation of time in the prophecies of the second advent believers may be preserved from apostasy, and attain salvation, 2Pe_3:14-18.

Whilst others wrest the apparent non-fulfilment of the immediateness of the second advent to their own apostasy, (especially as predicted in Paul’s epistles,) you, being aware of the true interpretation, will rightly understand God’s long-suffering, and may persevere unto salvation. Commentators seem not generally to have observed that Peter’s intimation of difficulties of interpretation is really limited to this one point, namely, his using terms of immediacy in regard to the possibly very distant second advent.

14. Wherefore—In view of this presentation of the time and nature of the day of judgment.

Found of him—Namely, at his glorious appearing.

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

MAIN HOMILETICS OF THE PARAGRAPH.—2Pe_3:14-18

The Common Teaching of the Apostles.—St. Peter’s reference to St. Paul brings the relations of these two men to mind. At one time they were very strained, and from the human point of view the strain can be very simply explained. To St. Peter was entrusted the work of opening the privilege of the gospel to the Gentiles; but he could not see more than their being allowed to become Jewish Christians, holding the Christian faith, but ordered in religious conduct by Jewish regulations. St. Paul was called to extend and to liberalise his work. When the gospel was preached to men who had no Jewish associations, it was found practically impossible to put them under formal Jewish regulations, and the question immediately arose, “Are we justified in making this particular demand upon our Gentile converts?” Judaism was right enough for Jews, but was it a yoke to be put on everybody? St. Paul took a bold line. So far as Judaism represented great human principles, and broad universal expression of those principles, so far as it concerned man as man, it must be imposed on Gentiles. But so far as it was exclusive, adapted to the education, religious well-being, and ministry, of a particular race, it need have no permanence and no general applications. This was clear to St. Paul, and to his school of thought; and it must always be borne in mind that St. Paul was, throughout his life, a faithful adherent of the Jewish faith and practice. For himself he maintained a loyal allegiance to the customs of his fathers; but since he apprehended Christianity as a Divine life in the soul, rather than as a religion, he saw clearly that a particular dress in which the life must clothe itself, could not be forced upon everybody. But St. Peter never could quite grow out of his Jewish thought-bondages, and consequently the time came when St. Paul had openly to reprove him for what looked very much like a piece of time-serving (Gal_2:14). The passage now before us shows plainly that the estrangement had been removed, though its remarkable sentence, “in which are some things hard to be understood,” etc. (2Pe_3:16) indicates that there were still some things of St. Paul’s teaching which he had to leave. His confidence in him, as a loyal and faithful fellow-servant of Jesus Christ, had been fully restored, if it had been temporarily destroyed, but concerning his teachings be had still to say, “Many men, many minds.” Here St. Peter’s point is, that St. Paul and he were absolutely agreed in their teachings concerning Christ’s second coming, and the attitude which the Christian Church should take in relation to it.

I. St. Paul’s references to the coming of Christ.—These are chiefly to be found in the epistles to the Corinthians and Thessalonians, and they are in some respects more minute than those of St. Peter. It might, however, be shown that St. Paul conceived the coming and the issues of the coming, from such a spiritual point of view as at least prepares for the spiritual apprehension of it which is more and more being revealed to Christ’s Church.

II. St. Paul’s teaching concerning Divine delay.—That is one great point present to St. Peter’s mind; on it the doubting of the scoffers rested. He could safely plead that all the apostles had taught, that any seeming delay in the fulfilment of God’s promise was but incitement to persistency and trust.

III. St. Paul’s perplexing things.—See the hints given in the introductory portion of this Homiletic Note.

IV. The apostolic persuasion to maintain faith, and keep on in Christian growing (2Pe_3:18).—See outline on “The double Christian growth.” The “grace of our Lord” must mean the grace of which He is the Giver; while the “knowledge of our Lord” must mean the knowledge of which He is the object.

SUGGESTIVE NOTES AND SERMON SKETCHES

2Pe_3:18. Never Satisfied.—The artist who is satisfied with his transcript of his ideal will not grow any more. There is a touching story told of a modern sculptor, who was found standing in front of his masterpiece, sunk in sad reverie; and when they asked him why he was so sad, “Because,” he answered, “I am satisfied with it.” “I have embodied,” he would say, “all that I think and feel. There it is. And because there is no discord between what I dream, and what I can do, I feel that the limit of my growth is reached.”—A Maclaren, D.D.

Possibilities of Goodness.—No man knows how much of goodness, nobleness, and wisdom, are possible for any man, or for himself. No bounds can be set to that progress of growth. There is no point on that happy voyage, beyond which icy cliffs and a frozen ocean forbid a passage; but before us, to the verge of our horizon of to-day, stretch the open waters. And when that farthest point of vision lies as far astern as it now gleams ahead, the same boundless, sapphire sea will draw our yearning desires, and bear onwards our advancing powers.—A. Maclaren, D.D.

Growing in Grace.—Standing in the portico of the church of S. Pietro in Vincoli, at Rome, and looking across into a convent of Maronite monks, one sees lifted against the beautiful blue of the Italian sky a magnificent palm-tree. It is very tall. It is straight as any arrow. Its stem is thick, but tapering and exquisitely graceful. And upon its summit there rests, with a real solidity, and yet at the same time with a quite external lightness, a vast and swaying coronal of leaves. As we look at it the images of the Scripture come thronging through the mind—“the righteous shall flourish like the palm-tree.” And if we analyse a little the method of the flourishing of the palm, we shall find it full of analogies of what ought to be the method of advance for a righteous life. It is a tree singularly independent of external circumstances. When, in winter, there fall the copious rains, it is not greatly stimulated; when, in the summer, the fiercest heats beat down, it does not droop and wither. It maintains its uprightness. You cannot shove it much out of a straight line of growth from the earth upwards toward the heavens. The strongest tempests cannot keep it bent out of this straight line, and sometimes men have tried to hinder it from its straightness by hanging heavy weights upon it; but this has failed. It is perfect in its uprightness. Then, too, the palm is a fruitful tree. Always, in its season, does it hang out the rich clusters of its dates. Constantly does it scatter down its benefactions. Also, the palm is a tree which keeps on growing. It grows on from century even into century. It may be slow in growth, but it is sure and steady. And thus constantly, as the years pass, it is more in height and heavenwardness. It is more in bulk. It is firmer fixed in straightness. It is more affluent of shade and fruit. It is more in beauty, more in strength, more in blessing. Thus, full of growth in all directions, it is full of flourishing. Says the Scripture, “The righteous shall flourish like the palm-tree.” Grow thus in grace—that is the Divine injunction. How much have you grown during the past year? How may we flourish in grace, as the palm flourishes?

I. If we would grow thus in grace, it must be the supreme idea of our lives to do it.—As a man thinks, etc., in his heart, so is he. There are such people in the Churches as minimum Christians. Here is the main secret of much of our puny and miserable spiritual growth. We are not, and hardly want to be, maximum Christians. Unless it be our idea to be such, we can never be such.

II. We must grow in grace by prayer.—Prayer in its results is subjective; it brings us into harmony and relation with God. But prayer is more than this, what Dr. Bushnell calls “dumb-bell” notion of it. Prayer is a real grasping of objective benefits. We get by Divine gift what we pray for—chiefly grace.

III. We must grow in grace by knowledge.—The Bible is the sustenance and nutriment of spiritual growth. There are too many spiritual fasters from this Divine nutriment.

IV. We must grow in grace by actual resolving to grow, and by pressing resolution into action.—We dream too much toward nobler grace; we do not enough strenuously do toward nobler grace.—Anon.

The Christian’s Double Growth.—At the starting of the religious life of a new year what word may fittingly recall to our minds the responsibilities of our Christian profession? Will this one be helpful which I would suggest as our motto? We want one that at once suggests an estimate of our past, and inspires us to more watchful and earnest endeavour in the days to come. We want one that, during the year, will recall to us our solemn obligations. This text says to each one of us, Have you been growing in the spiritual life this year? And it says to each one of us, Remember, you must grow in the spiritual life, or that life will surely shrivel, and fade, and die. The Revised Version reads the sentence, “Grow in the grace and knowledge of our Lord Jesus Christ.” But the Greek is not quite clear, and the idea suggested by the Authorised Version, on which we now dwell, is fully in accord with the teachings of both Peter and Paul. The growth should be in character, which is the soul’s health, and in knowledge, which is one side of the nourishment of the soul’s health. Grow like your Divine Master, grow in graciousness and grow in wisdom. So growing, grow in favour with God and man. In the Christian life growth is essential, and healthy growth will take two directions, the line of character, and the line of knowledge. Like the trees, there will be growth in the branchings of character, and growth in the rootings of knowledge, and there never can be healthy growing of the one apart from the harmonious, healthy growing of the other. “That we may grow up into Him in all things, which is the head.” Peter, in this epistle, gives the details of character-growth: “Adding on your part all diligence, in your faith supply virtue; and in your virtue knowledge; and in your knowledge temperance; and in your temperance patience; and in your patience godliness; and in your godliness love of the brethren; and in your love of the brethren, love. For if these things are yours and abound, they make you to be not idle nor unfruitful”. Paul, in the epistle to the Colossians, gives suggestions concerning growth in spiritual knowledge: “And to desire that ye might be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.”

I. In the Christian life growth is essential.—It is in all life. We are troubled about our garden plants if they do not grow. There must be something wrong with them. The child that does not grow in body cannot be in health. We call the poor creature an idiot that does not grow in mind. All around us everything is growing, and we share a life whose sign of activity is growth. That must be true of spiritual life which is true of the physical. As a man in Christ, I may say, “While I live I grow, and while I grow I know that I live.” It may be that soul-growth cannot be watched, and sometimes cannot even be discerned. It may even be better for us that it should be impossible for us to trace it, and that we can only get an idea of our progress at long and distant intervals. Something may happen to surprise us by revealing what growth and progress we have made in the spiritual life, just as moments of surprise come to us when we realise that the girl we so long have watched is no longer a child.

“The child is a woman.

The book may close over; now all the lessons are said.”

It is but reminding of familiar things to say that growth depends on nourishment and exercise. And that must be as true of soul-growth as it certainly is of body-growth. There is appropriate soul-food, and suitable soul-exercise; and there cannot be spiritual health and development where these are neglected or misused. And we have been reminded that growth depends upon healthy surroundings, sanitary atmospheres, and inspiriting daily conditions. Growth depends on cherished cheerfulness of spirit, pleasant toil, kept within wise limitations, and the brightening influence of daily friendships. Pure homes, judicious and well-ordered measures, help to secure both physical and moral growth; and spiritual atmospheres, surroundings, and associations are in every way as essential for securing soul-growth. This is very familiar truth, but we may set it before us once again. It is not so familiar to say that moral and spiritual growth depend on will and effort. We grow if we want to grow. The athlete who wants to grow muscle for the strain of the coming contest, puts his will into the matter, makes the necessary effort, and grows by force of will. You remember how one of our greatest novel writers makes one of his characters die simply because “she would not make an effort.” It would help us if we clearly realised that the soul-growth which is essential to soul-life is no happy accident, no unconscious process, going on in a natural way, whether we will it or not. It is a growth under conditions, just as truly as is the growth of the vines you are training in the glass houses, and the arrangement of those conditions is a matter of our will and effort. A man who means to ensure the growth of his soul must use the means, and he has no right to complain of flaccid spiritual muscles, and the terrible feeling of soul-weakness, if he makes little or no effort to ensure the conditions of spiritual growth. “If we be living Christians—true men—we are growing.” What happens when living things cease to grow? You can see what happens in the trees. Deadly fungus comes upon the branch that will not grow. There is no possible halting place for us. To stop is to go back. Fail to use power and you must lose the power; and losing our power is but death in its beginnings. Sometimes one inclines to ask, Do old people cease to grow bodily? I think not. They grow right on to the end, only there are forces of decay at work which mate and master the forces of growth. Certainly it is true spiritually that growth never ceases, but while “the outward man perisheth, the inward man is renewed day by day.” Never, while we tarry amid these mortal scenes, do we cease soul-growth. Never do we cease to need the means of soul-growth. Shall we look seriously at this matter? We are alive unto God. The sign of life is growth. Growth depends on conditions. Those conditions are largely within our control. And therefore the word of the apostle comes close home to us, and should be an inspiration. “Grow in grace, and in the knowledge of our Lord and Saviour, Jesus Christ.”

II. In the Christian life growth takes two directions.—

1. In grace. It is said of the Divine Youth of Nazareth, that he “grew in grace,” and that sums up the development of amiable, high-principled, beautiful, and gracious character. In something of that sense we may venture to take the word “grace” in our text. Bodily life has a tone, a character. Spiritual life has a tone, a character. Sometimes the Christian virtues and graces are spoken of as if they were the garments which the soul was required to put on. Thus the apostle Paul says, “Put on, therefore, as God’s elect, holy and beloved, a heart of compassion, kindness, humility, meekness, long-suffering, forbearing one another, and forgiving one another. And above all these things, put on love, which is the bond of perfectness.” And Peter would have us “be clothed with humility.” But here character is rather thought of as something which we are to grow into. We know how our boys and girls, under the varied influences of their childhood and youth, grow into their characters; get this and that corrected or removed, and this and that settled in, and made their own. We watch the process with the intensest interest, ready with all wise training and gracious help. In the little child we note the possibilities; in the growing boy we see them unfolding; in the young man stepping forth into life we expect to see principles established, and virtue and grace confirmed. And if we get a deeper view of mature life, we find it is still a growing into character, up into the ideal character set before us in the Lord Jesus Christ. What are we with the weight of years upon us but the Lord’s—the Eternal Father’s—boys and girls, who are growing up into our heavenly character? But the word “grace” seems to suggest the characteristic feature of Christian character. It is dominated by the passive virtues. The character-fruits wrought by the Spirit are quiet, modest, patient, gentle things, such as these: “love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.” If natural character develops well, we have all the characteristics of the high-souled gentleman. If the spiritual character develops well, we have all the characteristics of the Christ-toned Christian. And there is no more beautiful thing upon this sin-stained earth of ours than the sanctified, amiable man, unless it be the sanctified, amiable woman. I have known such, and never have lost, and never shall lose, their holy power upon me; women who grew into such lovely, saintly characters that they seemed to have caught the fragrance of Christ, and you breathed it whenever you came near to these lovely flowers. If we could only grow in grace like that! But what a business this character-growth is! Some of us have got very weary of trying to keep it up. It has seemed to be no use trying, so we have let the thing go, become careless about the means of grace which would have helped it, and half said to ourselves, “Never mind if we are no better Christians to end the year than we were to begin it.” I can sympathise with you. More than once I have been almost giving up the struggle, and contentedly letting things go. So we may say to one another, “Forgetting the things that are behind, and reaching forth unto those that are before, let us press toward the mark, for the prize of our high calling in Christ Jesus.” Let us begin again, fully resolved that we will grow in grace, grow into the Christly character, and so win, for Christ’s service, the highest power, the sanctified power that we are—that we have become. Good growth is always slow. So we will not be disheartened if the goal of our hope keeps far away. The very growing is healthy.

2. In knowledge. And the sphere of the knowledge is very clearly defined. “In the knowledge of our Lord and Saviour Jesus Christ.” Ward Beecher says, “While sense is the source of physical or scientific knowledge, disposition is the source of the knowledge of moral truth: it depends upon the exercise of moral feelings.” The apostles constantly urge this growth in the knowledge of God. And their doing so indicated keen observation of some of the most serious perils of Christian life. Growth in knowledge is the great antidote and medicine for some of the gravest Christian diseases. Religion is feeling, and can never be dissociated from feeling; but feeling is a good slave that is always trying to become master, and then works well-nigh irrecoverable mischiefs. Separate growth in knowledge from your Christian life, and you will become sentimental or superstitious. You will take up with a routine of religious observances, or you will pine for crowded and excited religious meetings, and popular preachers, and foolishly imagine that you have gained a real blessing because you have been made to feel. One of the most universally working natural laws is this: overstrain any emotion, and you inevitably weaken, and you may destroy, the capacity of that emotion. Remember this: excited feeling never strengthens the will, never confirms principle. You may enjoy it, but the after-lassitude is the moment for which our soul-tempter keenly watches. Our Lord knew the perils of excited meetings, and studiously avoided them. The apostles never unduly arouse feeling, and they persistently urge growth in Christian knowledge as the necessary accompaniment of growth in grace. But let us see carefully what knowledge it is that the apostle commends. It is precisely this: the knowledge of Christ the Centre; “in whom are hid all the treasures of wisdom and knowledge.” Paul wants to know Him; and our Lord Himself said, “This is life eternal, to know Thee the only true God, and Jesus Christ, whom Thou hast sent.” In our days peculiar attention is being given to the person and mission of the Lord Jesus, and there is no sign of the times more important and more hopeful. But we Christians must throw ourselves fully into the study, and persist in it that the Christ can only be known by the quickened, sanctified, and Divinely guided intellect. This way and that men are trying to shake down our primary beliefs. Our security against criticism, on the one hand, and against religious sentimentality, on the other—the two supreme perils of our age—lies in giving ourselves fully and freely to the understanding of the beautiful and blessed earth-life of our Divine Lord. And it is the knowledge of all that circle of truth of which Christ is the centre. Everything in which Christ was interested interests us. And the circle is broader and larger than we think. Have we not something to regret in the past in relation to this growth in Christian knowledge? Have we really cared about it? Have we longed rather for something emotional, something sensational? Have we enjoyed the services, when we were only told what we knew? Then look at this text. “Grow in the knowledge of our Lord and Saviour Jesus Christ.” But it is well to face this fact: growth in Christian knowledge is a very trying thing; and so many shrink from it, or are afraid of it. It involves leaving past forms of knowledge behind, just as the boys leave behind their little school jackets when they step up into manhood; but nobody says anything evil about the forms of knowledge or the jackets; they belonged to their time, and did very well then. I know a minister who has been thirty years in the ministry, and boasts that he thinks to-day about the great religious verities exactly the same as he thought when he left college. I don’t think I could say that I would express any one of those verities as I did thirty years ago. We must grow. Let us accept the disabilities of our growth, and look kindly upon those thought-forms which properly belonged to our spiritual childhood, but were the steps up which we have passed to gain the higher apprehensions of to-day. Grow—but keep Christ the centre. The twofold growth—in character and knowledge—is essential. Both must go together. Try to conceive the case of a Christian in whom there has been growth of character without growth of knowledge. Keep that plant in the hothouse. It will not do for the workaday world. Try to conceive the case of a Christian in whom there has been growth of knowledge without growth of character. Keep that man in a study. He has no sweet brotherliness and Christly charity for the fellowships of life. Both are imperfect types. There is no fruitage to the glory of God from any tree that does not grow—and keep on growing—two ways—up and down. Let us set all our hearts upon securing the double growth? Then we shall have to mend our ways of private culture. Then we shall have to mend our ways of mutual help. How do we make things grow? Not by any direct action upon them. We do this: we try to give them the right environments, the surroundings and atmosphere which will inspire and help growth. Finding the environment in which our souls can grow is our life-work.

ILLUSTRATIONS TO CHAPTER 3

2Pe_3:16. Bible Difficulties.—An old man once said, “For a long period I puzzled myself about the difficulties of Scripture, until at last I came to the resolution that reading the Bible was like eating fish. When I find a difficulty, I lay it aside and call it a bone. Why should I choke over the bone when there is so much nutritious meat for me? Some day, perhaps, I may find that even the bone may afford me nourishment.” I remember reading that, in cutting down an oak, that must have been two hundred years old at the very least, there was found, in the very heart of the oak, a musket bullet. When it was stated to the peasants and villagers that it was so, they said it must be a trick—that the woodmen must have stuck it in, and pretended that it was found in the oak. But when men of science and practical knowledge investigated it, they found it was beyond all doubt that the bullet was in the very heart of the oak, and there was no opening by which it could be inserted, and no symptoms of a rent by which it could have been admitted. But a country gentleman in the place turned over the leaves of his history, and he discovered that in that very forest, when that tree must have been a mere sapling, a great battle was fought; that the presumption, nay, the certainty, was, that a bullet had fastened in the sapling; that, as it grew and broadened in bulk, in size, in form, for two hundred years, it had grown over the bullet, and the bullet had come to be imbedded and inserted in the very heart of it, without any opening by which it could have entered in past times; and thus the difficulty, that perplexed at first, became solved and easily explained by further and more extensive research. In the same manner, when we meet with difficulties in Scripture, when we cannot explain them today, lay them up for investigation to-morrow; and you will find that, as we grow in light, in practical experience, in research, in study, the things which seemed impossible a few years ago, will only seem difficult and hard to be understood to-day, and that, in the course of a year or two, all will be so plain that a wayfaring man can understand it, and need not err therein.—Dr. Cumming.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

2 Peter

BE DILIGENT

2Pe 3:14.

As we pass the conventional boundary of another year, most of us, I suppose, cast glances into the darkness ahead. To those of us who have the greater part of our lives probably before us, the onward look will disclose glad possibilities. To some of us, who have life mostly behind us, the prospect will take ‘a sober colouring from an eye that hath kept watch over man’s mortality,’ and there will be little on the lower levels to attract. My text falls in with the mood which the season fosters. It directs our onward look to a blessed certainty instead of a peradventure, and it deduces important practical consequences from the hope. These three things are in the words of our text: a clear vision that should fill the future; a definite aim for life, drawn from the vision; and an earnest diligence in the pursuit of that aim, animated by that hope.

Now these three--a bright hope, a sovereign purpose, and a diligent earnestness--are the three conditions of all noble life. They themselves are strength, and they will bring us buoyancy and freshness which will prolong youth into old age, and forbid anything to appear uninteresting or small.

So I ask you to look at these three points, as suggested by my text.

I. First, then, the clear hope which should fill our future.

‘Seeing that ye look for such things.’ What things? Peter has been drawing a very vivid and solemn picture of the end, in two parts, one destructive, the other constructive. Anticipating the predictions of modern science, which confirm his prophecy, he speaks of the dissolution of all things by fervent heat, and draws therefrom the lesson: ‘What manner of persons ought ye to be in all holy conversation and godliness?’

But that dissolution by fire is not, as people often call it, the ‘final conflagration.’ Rather is it a regenerating baptism of fire, from which ‘the heavens and the earth that now are’--like the old man in the fable, made young in the flame--shall emerge renewed and purified. The lesson from that prospect is the words of our text.

Now I am not going to dwell upon that thought of a new heaven and a new earth renewed by means of the fiery change that shall pass upon them, but simply to remark that there is a great deal in the teaching of both Old and New Testaments which seems to look in that direction. It is, at least, a perfectly tenable belief, and in my humble judgment is something more, that this earth, the scene of man’s tragedy and crime, the theatre of the display of the miracle of redeeming love, emancipated from the bondage of corruption, shall be renewed and become the seat of the blessed. They who dwell in it, and it on which they dwell pass through analogous changes, and as for the individuals, the ‘new creation’ is the old self purified by the fire of the Divine Spirit into incorruption and righteousness, so the world in which they live shall, in like manner, be ‘that new world which is the old,’ only having suffered the fiery transformation and been glorified thereby.

But passing from that thought, which, however interesting it may be as a matter of speculation, is of very small practical importance, notice, still further, the essential part of the hope which the Apostle here sets forth--viz., that that order of things towards which we may look is one permeable only for feet that have been washed and made clean. ‘Therein dwelleth righteousness.’ Righteousness there, of course, is the abstract for the concrete; the quality is put for the persons that exhibit it. And just as the condition of being at home in this present material world is the possession of flesh and blood, which puts creatures into relationships therewith, and just as it is impossible for a finite, bodyless spirit to move amongst, and influence, and be influenced by, the gross materialities of the heavens and the earth that now are, so is it impossible for anything but purity to be at rest in, or even to enter into that future world. ‘The gates’ of the New Jerusalem ‘shall not be closed day nor night’; but through the ever-open gates none can pass except they who have washed their robes and made them white in the blood of the Lamb. There stand at the gates of that Paradise unseen, the repulsions of the angel with the flaming sword, and none can enter except the righteous. Light kills the creatures of the darkness.

‘How pure that soul must be

Which, placed within Thy piercing sight,

Shall shrink not, but with calm delight

Can live, and look on Thee!’

Thus, then, brethren, an order of things free from all corruption, and into which none can pass but the pure, should be the vision that ever flames before us. Peter takes it for granted that the anticipation of that future is an inseparable part of the Christian character. The word which he employs, by its very form, expresses that that expectance is habitual and continuous. I am afraid that a great many so-called Christians very seldom send their thoughts, and still less frequently their desires, onwards to that end. In all your dreams of the future, how much space has been filled by this future which is no dream? Have you, in these past days, and do you, as a matter of habitual and familiar occupation of your mind, let your eyes travel on beyond and above the low levels of earth and peradventures, to fix them on that certainty?

Opticians make glasses with three ranges, and write upon a little bar which shifts their eyepieces, ‘Theatre,’ ‘Field,’ ‘Marine.’ Which of the three is your glass set to? The turn of a button determines its range. You can either look at the things close at hand, or, if you set the eyepiece right and use the strongest, you can see the stars. Which is it to be? The shorter range shows you possibilities; the longer will show you certainties. The shorter range shows you trifles; the longer, all that you can desire. The shorter range shows you hopes that are destined to be outgrown and left behind; the longer, the far-off glories, a pillar of light which will move before you for ever. Oh, how many of the hopes that guided our course, and made our objective points in the past, are away down below the backward horizon! How many hopes we have outgrown, whether they were fulfilled or disappointed. But we may have one which will ever move before us, and ever draw our desires. The greater vision, if we were only wise enough to bring our lives habitually under its influence, would at once dim and ennoble all the near future.

Let us then, dear friends, not desecrate that wondrous faculty of looking before as well as after which God has given to us, by wasting it upon the nothings of this world, but heave it higher, and anchor it more firmly in the very Throne of God Himself. And for us let one solemn, blessed thought more and more fill with its substance and its light the else dim and questionable and insufficient future, and walk evermore as seeing Him who is invisible, and as hasting unto the coming of the day of the Lord.

II. Then, secondly, note the definite aim which this clear hope should impress upon life.

If you knew that you were going to emigrate soon, and spend all your life on the other side of the world, in circumstances the outlines of which you knew, you would be a fool if you did not set yourself to get ready for them. The more clearly we see and the more deeply we feel that future hope, which is disclosed for us in the words of my text, the more it will prescribe a dominant purpose which will give unity, strength, buoyancy, and blessedness to any life. ‘Seeing that ye look for such things, be diligent.’ For what? ‘That ye may be found of Him in peace, without spot, and blameless.’

Now mark the details of the aim which this great hope impresses upon life, as they are stated in the words of my text. Every word is weighty here. ‘That ye may be found.’ That implies, if not search, at least investigation. It suggests the idea of the discovery of the true condition, character, or standing of a man which may have been hidden or partially obscured before--and now, at last, is brought out clearly. With the same suggestion of investigation and discovery, the same phrase is employed in other places; as, for instance, when the Apostle Paul speaks about being ‘found naked,’ or as when he speaks about being ‘found in Him, not having mine own righteousness.’ So, then, there is some process of examination or investigation, resulting in the discovery, possibly for the first time, of what a man really is.

Then note, ‘Found in Him,’ or as the Revised Version reads it, ‘in His sight.’ Then Christ is the Investigator, and it is before ‘those pure eyes and perfect judgment’ that they have to pass, who shall be admitted into the new heavens and the new earth, ‘wherein dwelleth righteousness.’

Then mark what is the character which, discovered on investigation by Jesus Christ, admits there: ‘without spot and blameless.’ There must be the entire absence of every blemish, stain, or speck of impurity. The purer the white the more conspicuous the black. Soot is never so foul as when it lies on driven snow. They who enter there must have nothing in them akin to evil. ‘Blameless’ is the consequence of ‘spotless.’ That which in itself is pure attracts no censure, whether from the Judge or from the assessors and onlookers in His court.

But, further, these two words, in almost the same identical form--one of them absolutely the same, and the other almost so--are found in Peter’s other letter as a description of Jesus Christ Himself. He was a Lamb ‘without blemish and without spot.’ And thus the character that qualifies for the new heavens is the copy of us in Jesus Christ.

Still further, only those who thus have attained to the condition of absolute, speckless purity and conformity to Jesus Christ will meet His searching eye in calm tranquillity and be ‘found of Him in peace.’

The steward brings his books to his master. If he knows that there has been trickery with the figures and embezzlement, how the wretch shakes in his shoes, though he may stand apparently calm, as the master’s keen eye goes down the columns! If he knows that it is all right, how calmly he waits the master’s signature at the end, to pass the account! The soldiers come back with victory on their helmets, and are glad to look their captain in the face. But if they come back beaten, they shrink aside and hide their shame. If we are to meet Jesus Christ with quiet hearts, and we certainly shall meet Him, we must meet Him ‘without spot and blameless.’ The discovery, then, of what men truly are will be like the draining of the bed of a lake. Ah, what ugly, slimy things there are down in the bottom! What squalor and filth flung in from the houses, and covered over many a day by the waters! All that surface work will be drained off from the hearts of men. Shall we show slime and filth, or shall we show lovely corals and silver sands without a taint or a speck?

These are the details of the life’s aim of a Christian man. And they may all be gathered up into one. The end which we should seek as sovereign and high above all others is the conformity of our character to Jesus Christ our Lord. Never mind about anything else; let us leave all in God’s hands. He will do better for us than we can do for ourselves. Let us trust Him for the contingent future; and let us set ourselves to secure this, that, whether joy or sorrow, whether wealth or poverty, whether success or failure, whether sweet companionship or solitary tears be our lot for the rest of our lives, we may grow in grace, and in the knowledge and likeness of our Lord and Saviour Jesus Christ. Make that your aim, and freshness, buoyancy, enthusiasm, the ennobling of everything in this world, and the bending of all to be contributory of it, will gladden your days. Make anything else your aim, and you fail of your highest purpose, and your life, however successful, will be dreary and disappointed, and its end will be shame.

III. Lastly, notice the earnest diligence with which that aim should be pursued, in the light of that hope.

Peter is fond of using the word which is here translated ‘be diligent.’ Hard work, honest effort, continuous and persevering, is His simple recipe for all nobleness. You will find He employs it, for instance, at least three times in this letter, in such connections as, ‘Besides this, giving all diligence, add to your faith virtue,’ and so on through the whole glorious series; and again, ‘Wherefore the rather, brethren, give diligence to make your calling and election sure.’ So, then, there is no mystery about the way of securing the aim; work towards it, and you will get it.

Now, of course, there are a great many other considerations to be brought in in reference to the Christian man’s means of becoming Christlike. We should have to speak of the gifts of a Divine Spirit, of the dependence upon God for it, and the like; but for the present purpose we may confine ourselves to Peter’s own prescription, ‘be diligent,’ and that will secure it. But then the word itself opens out into further meanings than that. It not only implies diligence: there may be diligence of a very mechanical and ineffective sort. The word also includes in its meaning earnestness, and it very frequently includes that which is the ordinary consequence of earnestness--viz., haste and economy of time.

So I venture, in closing, just to throw my remarks into three simple exhortations. Be in earnest in cultivating a Christlike character. Half-and-half Christians, like a great many of us, are of no use either to God or to men or to themselves. Dawdling and languid, braced up and informed by no earnestness of purpose, and never having had enthusiasm enough to set themselves fairly alight, they do no good and they come to nothing. ‘I would thou wert cold or hot.’ One thing sorely wanted in the average Christianity of this day is that professing Christians should give the motives which their faith supplies for earnest consecration due weight and power. Nothing else will succeed. You will never grow like Christ unless you are in earnest about it any more than you could pierce a tunnel through the Alps with a straw. It needs an iron bar tipped with diamond to do it. Unless your whole being is engaged in the task, and you gather your whole self together into a point, and drive the point with all your force, you will never get through the rock barrier that rises between you and the fair lands beyond. Be in earnest, or give it up altogether.

Then another thing I would venture to say is, Make it your business to cultivate a character like that of Jesus Christ. If you would go to the work of growing a Christ-like spirit one-hundredth part as systematically as you will go to your business to-morrow, and stick at it, there would be a very different condition of things in most of our hearts. No man becomes noble and good and like the dear Lord ‘by a jump,’ without making a systematic and conscious effort towards it.

I would say, lastly, Make haste about cultivating a Christlike character. The harvest is great, the toil is heavy, the sun is drawing to the west, the evening shadows are very long with some of us, the reckoning is at hand, and the Master waits to count your sheaves. There is no time to lose, brother; set about it as you have never done before, and say, ‘This one thing I do.’

And so let us not fill our minds with vain hopes which, whether they be fulfilled or not, will not satisfy us, but lift our eyes to and stay our anticipations on those glories beyond, as real as God is real, and as certain as His word is true. Let these hopes concentrate and define for us the aims of our life; and let the aims, clearly accepted and recognised, be pursued with earnestness, with ‘diligence,’ with haste, with the enthusiasm of which they, and they only, are worthy. Let us listen to our Master, ‘I must work the works of Him that sent Me while it is day; the night cometh.’ And let us listen to the words of the servant, which reverse the metaphor, and teach the same lesson in a trumpet call which anticipates the dawn and rouses the sleeping soldiers: ‘The night is far spent, the day is at hand. Let us cast off the works of darkness and put on the armour of light.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Chapter 30

"BE YE STEADFAST, UNMOVABLE"

2Pe_3:14-18

IN these solemn closing words the Apostle sums up his exhortations and warnings. His admonition is of a twofold character. First, he urges the brethren to strive after steadfastness, but to beware of sinking into a careless security which may make them an easy prey to false guides. "Stand fast," he would say, "and be ever watchful against falling." Then, let your Christian life be one of steady, constant, temperate progress; let it imitate Gods works in nature, which wax, man sees not how or when, by drawing constantly from the hidden, sources which minister life and increase. Let believers seek thus that in their lives there may grow from Gods seed of faith, first the blade, then the ear, then the full corn in the ear, to yield some thirty, some sixty, some a hundredfold, to the praise and glory of the Lord of the harvest.

"Wherefore, beloved, seeing that ye look for these things, give diligence that ye may be found in peace, without spot and blameless in His sight." The whole passage runs over with Christian affection; a very working out it is in a believers life of Christs teaching, "By this shall all men know that ye are My disciples, if ye love one another." Love to the brethren, love to his fellow-Apostle, breathes in every line of these final sentences. Beloved are the Churches, beloved his fellow-laborer. And he is never weary of repeating that word "looking for," which marks the true attitude of the Christian pilgrim: Seeing that ye look for the coming of the day of God. Before he had said, We look for it; now he brings the lesson nearer home to every one of them: Ye are looking for these things. Be ye therefore ready. Give diligence that ye may be found in peace by Christ when He appears.

Peace is the bond which clasps together the brotherhood of Christ. But things which need a bond are prone to break asunder, and St. Paul marks the care which is needed in this matter by using the same word (σπουδαζοντες) which St. Peter employs here. And his list of the virtues which make for peace shows how much anxiety is needed: "With all lowliness and meekness, with longsuffering forbearing one another in love, giving diligence to keep the unity of the Spirit in the bond of peace." {Eph_4:2-3} Such are the graces to be fostered by those who look for the Lords coming. The Hebrew knew no nobler word to use for blessing than "Peace be with you." Christ at His parting says to His disciples, "My peace I leave with you; My peace I give unto you." It embraces reconciliation with God and union with the brethren; it is a treasure worthy of all striving for, and when attained it passeth all understanding.

They who are looking for Christ will strive to become like Him. Christ came down from heaven and assumed humanity that His brethren might take courage for this lofty aim. The Apostle {1Pe_1:19} has spoken of Him as a lamb without spot and blemish, and this ideal purity he now sets before the brethren. For he knows that to strive after it will sunder them from the corruptions of those false teachers whom he has called "spots and blemishes" {2Pe_2:13} in the Christian society. Instead of denying the Master that bought them, they will be hearkening constantly for His voice. Thus will they become clean through the word which He speaks unto them. {Joh_15:3} For His voice is ever helpful; and abiding in Him they will bring forth much fruit.

"And account that the long-suffering of our Lord is salvation." The mockers had made the delay of Gods day the subject of their scoffing. "It tarries," said they, "because it is never coming." Their speech was, in fact, a challenge: "If it is to come, let it come now." The Christian is of another mind. His heart is full of thankfulness for the mercy which allows time for that diligence which his preparation demands. St. Paul expresses this feeling concerning Gods dealings with himself: "For this cause I obtained mercy, that in me as chief might Jesus Christ show forth all His long-suffering, for an example of them which should hereafter believe on Him unto eternal life". {1Ti_1:16} And the opportunity thus granted him that Apostle used to the full; yet ever mindful was he not only from whom was the mercy, but also from whom came the power which was with him in his diligence: "I labored more abundantly than they all, yet not I, but the grace of God which was with me." And in another place, {Php_1:21-22} though he longs to be released from life and to be with Christ, he recognizes that there may be a Divine purpose in delaying that day of God also, that to live in the flesh may be the fruit of his labor; and if this be so, he is content. For the believer thinks not only of his own salvation and his own opportunities. The Christians faith is not selfish. He beholds how large a part of the world is not yet subject unto Christ, and owns in the delay of the day of the Lord a wealth of abundant grace, offering salvation still to all who will accept it.

"Even as our beloved brother Paul also, according to the wisdom given to him, wrote unto you." Some, who have restricted the allusion of St. Peter here to the "long-suffering" of God, have thought that the Epistle to the Romans is intended. That letter is the only one in which St. Paul speaks generally on this subject. In Rom_2:4 he asks, "Despisest thou the riches of Gods goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance?" and, again, asks another question: "What if God, willing to show His wrath and to make His power known, endured with much long-suffering vessels of wrath fitted unto destruction, and that He might make known the riches of His glory upon vessels of mercy?". {Rom_9:22-23} Others, considering the great subject of the day of God to be specially present to St. Peters mind, have found parallels in the two Epistles to the Thessalonians. It has also been pointed out that Silvanus was with St. Paul when these letters were written, and that through him {1Pe_5:12} their import might have been brought to the knowledge of the Asiatic congregations. But we know too little of the intercommunication of the Churches of Europe and Asia to arrive at a conclusion, while the definite statement "wrote unto you" seems certainly to refer to some letter addressed to the Churches of Asia. Among these, beside the Galatians, were the Ephesians and the Colossians. Reference has already been made to the way in which St. Paul speaks in his First Epistle to Timothy of the long-suffering of God towards himself. Would the letter to the bishop of Ephesus be held too personal for its contents in some form to be imparted to the whole Church? Then in the Ephesian epistle such a passage as Eph_2:4-7 may well have been in St. Peters thoughts: "God, being rich in mercy…quickened us together with Christ that in the ages to come He might show the exceeding riches of His grace in kindness towards us in Jesus Christ," or Col_1:19-20 : "It was the good pleasure of the Father that in Him should all the fullness dwell, and through Him to reconcile all things unto Himself, having made peace through the blood of His cross." But there is no reason from St. Peters words to assume that he is referring to an extant epistle. He may have known of a letter to the brethren in Asia of which we have no trace. Of one thing we may be sure: that his words had a definite sense for those to whom they were written.

But his reference to St. Paul has much interest for other reasons. Among these brethren there would be current many memories of the great Apostle to whose labor the formation of these Churches was chiefly due. His name would for them add weight to St. Peters admonitions. The mention of the wisdom divinely given to him would remind the Galatians at least how foolish had been their doubts and waverings in bygone days. While, as they knew how one apostle had withstood the other when he saw that he was to be blamed, such words as these from St. Peter would come with double force. Most of all, while the teachers of error were perverting St. Pauls language for an occasion to the flesh, it was good that the Churches should be reminded that he ever taught men to strive after lives without spot and blemish and had given no license to the excesses for which his words were offered as a warrant.

"As also in all his epistles, speaking in them of these things." From this it appears that it is the whole drift of St. Peters letter, its warnings as well as its counsels, which is in harmony with the words of St. Paul. But we need not assume that St. Peters readers were acquainted with all the fellow-Apostles writings. He is telling them what his own experience has proved.

"Wherein are some things hard to be understood, which the ignorant and unsteadfast wrest, as they do also the other Scriptures, unto their own destruction." This passage is noteworthy as the only place in the New Testament in which the writings of the Apostles are regarded as ranking with the Scriptures of the old Covenant. Everywhere else "Scripture" means the Old Testament. Yet, as the Apostles were passing away, it must have begun to be felt that a time was coming when great authority would attach to their words, as of persons who had seen the Lord. St. Peter has just spoken of the wisdom which was given to St. Paul. That wisdom came from the same source as the illumination of the prophets; and it is not unnatural, after such an allusion, that his writings should be classed with those of old time. Both were subjected to the same treatment. So perversely had the Old Testament been read that when He came of whom it spake-came to those who held the volume in their hands, and who regarded it with much show of reverence-He was not recognized. His people had blinded their eyes. Just so was it faring with that freedom of which St. Paul had said so much to the Galatian Church. Wrested from its true meaning, it was put forward as if it gave warranty and encouragement for the life of the libertine.

That many things in the writings of St. Paul are difficult to comprehend is beyond question. He more than any of the New Testament writers works out the principles of Christs teaching in their consequences. He deals most fully with the great questions which circle round the doctrine of redemption; with election and justification; with the casting off of Gods ancient people and the certainty of their restoration; with the objects of faith, the things hoped for, but as yet unseen; with the resurrection of the body and the changes which shall pass upon it; and with the nature of the life to come. He of all men realized to the full the length, and breadth, and depth, and height of the love of God, and spake in his letters of much which passeth knowledge.

But in St. Peters word (δυσνοητα) "hard to be understood" there appears to be the thought that mens difficulties arise in part because they look on these subjects as studies for the intellect (νους) alone, and fail for this reason to attain to the best knowledge that is given to man. It is of Gods order that for the lessons which come from Him, He also imparts the power of true discernment. Those who approach the study of Christian truth as a cold intellectual exercise in the comprehension of which heart and soul bear no part, will go away empty, and as dark almost as they come.

The "wresting" of which St. Peter here speaks may come either of the misuse of single terms, just as the apostles of license put a wrong sense, for their own ends, on St. Pauls "liberty," or it may be the effect of severing a lesson from its occasion and its context. Such perversion also happened to St. Pauls doctrine. To those who, like the Galatians, had been drawn back to an undue estimate of the legal ordinances of Judaism, the Apostle, as a corrective, had exalted faith far above outward observances; and there soon arose those who under his language sheltered themselves in a dissolute Antinomianism. The same befell in later days when Agricola and the Solifidians perverted Luthers teaching of justification by faith. And when such misleading guides find hearers who are "ignorant and unsteadfast," the false lessons, which always have the frailties of humanity to back them, gain many adherents. To the thoughtless such teaching is seductive, and is unsuspected because it puts on a semblance of affinity with truth. Hence grow those ruptures of the Christian body, those heresies which lead to destruction. {2Pe_2:1}

"Ye therefore, beloved, knowing these things beforehand, beware lest, being carried away with the error of the wicked, ye fall from your own steadfastness." In the first chapter the Apostle has already (2Pe_1:12) addressed the converts as those who knew the things of which he wrote and needed only to be put in mind, who were established in the truth, and not to be classed with the ignorant and unsteadfast. Yet for all there is need of watchfulness. The lies which are abroad clothe themselves in the garb of truth, wresting the Scriptures. "Therefore," says he, "guard yourselves" (φυλασσεσθε). The word is not only a notice against dangers from without, but an admonition to watchfulness within. The wandering of the lawless may beguile; to many it has attractions. But if they join that company and follow with them, the end will be a shipwreck of the whole Christian life. The verb (εκπιπτειν) is that which we find {Act_27:26; Act_27:29} in the description of the wreck at Melita, when the sailors feared lest they should be cast ashore on rocky ground. It is against a moral peril of even more terrible character that St. Peter warns the Churches; and the contrast is most instructive which is pictured in the two words by which he defines error and steadfastness. The former (πλανη) betokens a ceaseless wandering, a life without a plan, a voyage without rudder or compass, every stage made in doubt, uncertainty, and peril; the other word (στηριγμος) tells of a firmness, fixity, and strength, and comes fitly into the exhortation of that Apostle whose charge was, "When thou art converted, strengthen" (στηριξον) "thy brethren". {Luk_22:32} "This steadfastness," he says, "is now your own" (ιδιου); "barter it not away for any illusions of wayward error."

"But grow in the grace and knowledge of our Lord and Savior Jesus Christ." As if to attest his own steadfastness, he ends as he had begun." Grace unto you and peace be multiplied," was the opening greeting of his first letter, to which in his second he adds, "through the knowledge of God and of Jesus our Lord." But there is great significance in the way in which St. Peters words hang together in this verse. The structure of the sentence shows that he intends to say not only that grace is the gift of Jesus Christ, but that from Him comes also all knowledge that is worthy of the name, a lesson most fitting and most necessary in those days, when teachers, who claimed to be possessors of a special higher knowledge, were denying Jesus altogether both as Master and as Judge. "Root yourselves in Christ," is the Apostolic charge; "seek His help; walk by His light. Thus only can your power increase; thus only can your way be safe."

"To Him be the glory both now and forever. Amen." This is the end of the Apostles labor: that Christ may be glorified in His servants; that they may know Him here as the Way, the Truth, and the Life, hereafter as the Highpriest of His people, but deigning to become the Firstborn among many brethren. For those who find Him here and there also eternity will be too short to show forth all His praise.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

2Pe 3:14. Προσδοκῶντες, expecting) with trembling and with joy. This word has a wide meaning—αὐτῷ, of Him) God.

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

2Pe_3:14. διὸ, ἀγαπητοὶ, ταῦτα προσδοκῶντες] The participle does not give the explanation of the διό: wherefore, because we expect this (Wiesinger, Schott), but the waiting for it belongs to the exhortation (Dietlein, Brückner, Steinfass).

σπουδάσατε ἄσπιλοι … ἐν εἰρήνῃ] ἄσπιλοι, cf. 1Pe_1:19 : ἀμώμητοι, besides here only in Php_2:15, unblamable (Deu_32:5 : τέκνα μώμητα); reverse of the false teachers: σπῖλοι καὶ μῶμοι, chap. 2Pe_2:13.

αὐτῷ] not equal to ὑπʼ αὐτοῦ, nor is it the dat. comm. (Schott); and as little: with reference to him (Hofmann); but: according to His (i.e. Gods) judgment.

εὑρεθῆναι] refers not to the future time of the judgment, but to the present time of the expectation.

ἐν εἰρήνῃ] This adjunct does not belong to προσδοκῶντες, as Beza considers probable, but to εὑρεθῆναι ἄσπιλοι κ.τ.λ.; it gives the life-element, in which the Christian must move (so, too, Brückner); cf. Eph_1:4 : ἐν ἀγάπῃ; 1Th_3:13 : ἐν ἁγιωσύνῃ, if he would be found an ἄσπιλος: εἰρήνῃ is here not concord (Pott, Augusti), nor is it the good conscience, but peace, in the full meaning of the word; the addition is explained from 2Pe_3:15. Dietlein incorrectly takes ἐν εἰρήνῃ as the object to be supplied to ἄσπιλοι καὶ ἀμώμητοι, which are here used not as relative, but as absolute adjectives; at the same time, too, he limits εἰρήνη, in the conception of it, to peace of the church, especially to peace in relation to the church authorities. Not less erroneous is it to regard, with Steinfass, ἐν εἰρήνῃ as the opposite of all division between the Jewish and the Gentile elements. The interpretation of de Wette: to your peace, equivalent to εἰς εἰρήνην (Beza: vestro bono, clementem illum videlicet ac pacificum experturi), cannot be justified on linguistic grounds.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Pe 3:14 . ἄσπιλοι καὶ ἀμώμητοι αὐτῷ . αὐτῷ is dative = “in relation to Him,” or “in His sight”. Cf. Rom 7:10 . εὑρέθη μοι ἡ ἐντολὴ ἡ εἰς ζωὴν αὕτη εἰς θάνατον ; Eph 1:4 , εἶναι ἀμώμους κατενώπιον αὐτοῦ . For ἄσπιλοι καὶ ἀμώμητοι , cf. note on 2Pe 3:13 . ἀμώμητος occurs in Epistle of Aristeas (ed. Wendland), with reference to sacrificial victims. ἐν εἰρήνῃ . Peace and righteousness are one. Cf. Psa 85:10 . The “welldoers” will be able to meet the Parousia with calm expectation.

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

That you may try to your profit, how gentle and peaceable he is.

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

that ye . . . be found of him--"in His sight" [ALFORD], at His coming; plainly implying a personal coming.

without spot--at the coming marriage feast of the Lamb, in contrast to Pe2 2:13, "Spots they are and blemishes while they feast," not having on the King's pure wedding garment.

blameless-- (Co1 1:8; Phi 1:10; Th1 3:13; Th1 5:23).

in peace--in all its aspects, towards God, your own consciences, and your fellow men, and as its consequence eternal blessedness: "the God of peace" will effect this for you.

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 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.

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

14. Wherefore. He justly reasons from hope to its effect, or the practice of a godly life; for hope is living and efficacious; therefore it cannot be but that it will attract us to itself. He, then, who waits for new heavens, must begin with renewal as to himself, and diligently aspire after it; but they who cleave to their own filth, think nothing, it is certain, of God's kingdom, and have no taste for anything but for this corrupt world.

But we must notice that he says, that we ought to be found blameless by Christ; for by these words he intimates, that while the world engages and engrosses the minds of others, we must cast our eyes on the Lord, and he shews at the same time what is real integrity, even that which is approved by his judgment, and not that which gains the Praise of men.

The word peace seems to be taken for a quiet state of conscience, founded on hope and patient waiting. For as so few turn their attention to the judgment of Christ, hence it is, that while they are carried headlong by their importunate lusts, they are at the same time in a state of disquietude. This peace, then, is the quietness of a peaceable soul, which acquiesces in the word of God.

It may be asked, how any one can be found blameless by Christ, when we all labor under so many deficiencies. But Peter here only points out the mark at which the faithful ought all to aim, though they cannot reach it, until having put off their flesh they become wholly united to Christ.

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.

(14) Be found of him in peace, without spot, and blameless.—Rather, Be found spotless and blameless in His sight. “Be found of Him,” i.e., “by Him” (comp. 2Pe_2:19), cannot stand; the construction is parallel to “be found unto you” (2Co_12:20), i.e., “in your judgment,” or “in your sight.” The pair of epithets, “spotless and blameless,” should be noticed as coinciding with 1Pe_1:19, and also as forming a marked contrast to the false teachers, who are called “spots and blemishes” (2Pe_2:13). “In peace” cannot well refer to differences between Jewish and Gentile Christians, a subject quite foreign to this Epistle. It may possibly refer to the false teachers and the discord caused by them; but more probably it has no special reference. It expresses at once the condition and the consequence of being “spotless and blameless.” “There is no peace, saith my God, for the wicked.”

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

14. be diligent that ye may be found of him in peace …] The language, like that of 2Pe_3:8, is that of one who still lives in the expectation that he and those to whom he writes may yet survive to witness the coming of the Lord. The hour of death has not yet taken the place in the Apostle’s thoughts, as it has done since, of the day of that Coming. In the exhortation that men should be diligent (better, be earnest) to be found in peace at that day, we may trace an echo of our Lord’s words, “Blessed is that servant, whom his Lord when he cometh shall find so doing” (Mat_24:46). “Peace” is used in its widest Hebrew sense, as including every element of blessedness, peace with God, and therefore peace with man, the peace which Christ gives, not as the world gives (Joh_14:27), the peace which passes understanding (Php_4:7).

without spot, and blameless …] The words are nearly identical with those which describe the character of Christ as “a lamb without blemish and without spot” in 1Pe_1:19, and their re-appearance is a fresh link in the chain of evidence as to identity of authorship. They who expect the coming of Christ should be like Him in their lives. The first of the two words may be noticed as used also by St James (Jas_1:27).

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.

Wherefore, beloved, seeing ye look for these things,.... For the burning of the heavens and the earth, for the coming of Christ, and for the new heavens and new earth,

be diligent that ye may be found of him; Christ, or "in him", as in Phi 3:9; for such as are in Christ will have an undoubted right to the new heavens and the new earth, and will certainly dwell in them, because they will be found not in their own righteousness, but in the righteousness of Christ: or "before him", as the Arabic version renders it; before him the Judge of all, at whose tribunal they must stand; but being clothed with his righteousness, and so without spot and blemish, they will not be ashamed before him: or "by him"; Christ first finds his in redemption, and next in the effectual calling, and last of all at his coming, when all the elect will be looked up, gathered in, and presented first to himself, and then to his Father, complete and perfect, not one wanting: and thus to be found in him, and before him, and by him, should be the concern of all that look for the glorious things here spoken of, and particularly that they be found in the following situation and circumstances: in peace; interested in that peace Christ has made by the blood of his cross; for such as are reconciled to God by his death, shall be saved by his life, and live with him in the new heavens and new earth, and for ever in the ultimate glory; and in enjoying that peace of conscience which he himself gives, and which flows from his blood, righteousness, and atonement; so that the day of his coming by death, or at judgment, will not be terrifying to them, but they will look for these things with great delight and satisfaction: or

in peace one with another; for peace makers and keepers are called the children of God, and so heirs of God, and joint-heirs with Christ; or in happiness and glory, expressed by peace, which is the end of the righteous man, which he enters into at death, and will rest in to all eternity:

without spot and blemish; no man is so in himself, sanctification is imperfect, and many are the slips and falls of the saints, though their desire is to be harmless and inoffensive, and to give no just occasion for blame or scandal; but the saints are so in Christ Jesus, being washed in his blood, and clothed with his righteousness, and will be found so by him when he comes again, when he will present them to himself a glorious church, without spot or wrinkle, and also before the presence of his Father's glory, as faultless, with exceeding joy; and so will they be fit and meet to be the inhabitants of the new heavens and new earth, and reign with him therein, and be with him to all eternity.

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

14 Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.

Ver. 14. That ye may be found of him] Watching, working, well doing. {See Trapp on "Mat 24:42"} {See Trapp on "Mat 24:44"}

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.

Wherefore, beloved, seeing that ye look for such things, be diligent - That is, in securing your salvation. The effect of such hopes and prospects should be to lead us to an earnest inquiry whether we are prepared to dwell in a holy world, and to make us diligent in performing the duties, and patient in bearing the trials of life. He who has such hopes set before him, should seek earnestly that he may be enabled truly to avail himself of them, and should make their attainment the great object of his life. He who is so soon to come to an end of all weary toil, should be willing to labor diligently and faithfully while life lasts. He who is so soon to be relieved from all temptation and trial, should he willing to bear a little longer the sorrows of the present world. What are all these compared with the glory that awaits us? Compare the 1Co 15:58 note; Rom 8:18 note, following; 2Co 4:16-18 notes.

That ye may be found of him in peace - Found by him when he returns in such a state as to secure your eternal peace.

Without spot, and blameless - See the notes at Eph 5:27. It should be an object of earnest effort with us to have the last stain of sin and pollution removed from our souls. A deep feeling that we are soon to stand in the presence of a holy God, our final Judge, cannot but have a happy influence in making us pure.

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

Such things; Christ’s coming to judgment; the destruction of this world; a new heaven and a new earth, in which dwells righteousness.

Of him; Christ the Judge.

In peace; at peace with God, from whence proceeds peace of conscience, and an amicable, peaceable disposition toward others; all which may here be comprehended.

Without spot, and blameless: either:

1. By these words he means absolute perfection; and then he shows what we are to design and aim at in this life, though we attain it not till we come into the other: or:

2. A thorough sanctification through faith in Christ, a being got above fleshly lusts, and the pollutions of the world, and any such carriage as our hearts may reproach us for, 1Ti 6:14. If it be objected, that such, having sin still in them, cannot be said to be without spot, and blameless, in the sight of God; it may be answered, that though they have sin in them, yet being, through the righteousness of Christ imputed to them, justified in the sight of God, and accepted in the Beloved, Eph 1:6, he overlooks their infirmities, and imputes no sin to them, sees no spot in them, so as to condemn them for it. The apostle seems here to reflect on the seducers before mentioned, whom, 2Pe 2:13, he had called spots and blemishes; and he persuades these saints to look to themselves, that they might be found of Christ (not such as the other were, but) without spot, and blameless; or, as it is translated, Eph 5:27, without blemish, i.e. in a state of sanctification, as well as justification.

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

Wherefore, beloved, seeing that ye look for such things; rather, these things, the coming of the Lord, the restitution of all things, the new heavens and the new earth. Be diligent that ye may be found of him in peace, without spot, and blameless; literally, give diligence (or, be earnest the same word which is used in (2Pe_1:10) to be found without spot and blameless in his sight in peace. Christians who look for the coming of Christ must earnestly strive to imitate their Lord, the "Lamb without blemish and without spot." In the word aspiloi, "without spot," we have a link withmhtoi 1Pe_1:19. The word for "blameless" (ajmw) is found elsewhere only in Php_2:15. The dative aujtw should be rendered, not "of him" or "by him," but "in his sight" or "before him." Peace is used in its fullest sense peace with God and with man; the peace which Christ giveth; "the peace of God, which passeth all understanding." "In peace" was a common inscription on Christian graves.

Diligence.

Where our versions say, "Be diligent!" or "Give diligence!" the original says, "Hasten!" Yet our word, implying choice, value, love, seems appropriate as a rendering of the Greek. Let the traveler speed him with diligence on his journey; let the ploughman hasten to furrow all the acres of his field; let the sailor diligently take advantage of every favourable wind, and beat to windward when need be, that he may reach the haven where he fain would be. And let the Christian, in like manner, be diligent in his Christian calling, ministry, and life.

I THE SPHERE OF CHRISTIAN DILIGENCE.

1. Properly considered, this includes the whole life. There is no departmentof our lawful activity where negligence, remissness, indolence, are allowable. The boy in his school-work, the woman in her household, the man in his profession, all are called to diligence.

2. Diligence is especially important in the achievement of Christiancharacter. E.g., in the study of God"s Word, in meditation upon Christ"s gospel, in imitating Christ"s example, in the use of all the means of grace. It is thus that we hope to realize the noble aim before us, to reach the stature of the perfect man in Christ. Such an aim can only be achieved by assiduity and perseverance.

3. Diligence should distinguish the efforts put forth to promote the welfareof our fellow-men. In all walks of Christian philanthropy and usefulness there is a loud call for something better than a languid interest or a fitful zeal.

II THE METHODS OF CHRISTIAN DILIGENCE. Good things are worth seeking, and for the most part are not to be had without seeking. The following may be acted upon as rules justified by practical experience.

1. Study the biographies of zealous, successful, useful servants of God.

2. Ponder the searching and stirring maxims of the wise especially thoserecorded in the Book of Proverbs.

3. Form seriously and deliberately, good resolutions for the conduct of life.

4. Pray, especially against the besetting sin (if such it be) of sloth.

5. And with prayer conjoin watchfulness, lest constantly recurringtemptation to indolence prevail.

III THE MOTIVES TO CHRISTIAN DILIGENCE.

1. Foremost among these must be placed the influence of Christ"s love.What can be a stronger impulse in the mind of a true friend of Jesus than a clear understanding of the Saviour"s sacrifice, and a warm response of affection and gratitude evoked by the love, pity, and self-denial of Immanuel? How can a friend of Jesus stand beneath his Master"s cross, listen to his Master"s dying groan, and then be indifferent and remiss in doing that Master"s will?

2. The wish to resemble Christ will lead to diligence in the service of God.When we remember those words which revealed our Saviour"s consecration, "I must work the works of him that sent me;" "How am I straitened until it the baptism be accomplished?" when we remember that it is recorded of him that he "had no leisure so much as to eat; how can we remain or become supine in the fulfillment of our life-mission?

Our Master all the work hath done He asks of us to-day; Sharing his service, every one Share too his Sonship may.

3. Be diligent in preparation for Christ"s return. He will require an account from every one of his servants the trustees of his precious gifts. Then shall the diligent, the faithful, be rewarded, and have praise of God. "Whatsoever thy hand findeth to do, do it with thy might. J.R.T.

Vers. 14-18.

A tender concluding appeal.

In these words the apostle gets near, as a shepherd of souls tending the flock, to those whom he would bless.

I lie MAKES THEIR DISCIPLINE A PLEA FOR REACHING A BLESSED IDEAL.

1. Their discipline. How much is involved in "these things"?

2. Their ideal. "Be found in peace, without spot, and blameless.

3. Their struggle. "Give diligence.

II HE INDICATES THAT THE MYSTERY OF DELAYED JUDGMENT IS A MYSTERY OF DIVINE MERCY GIVING OPPORTUNITY FOR SALVATION.

1. This is taught by Paul.

2. This is affirmed again by Peter.

3. This is the clear teaching of Scripture, even though it has itsthings "hard to be understood.

III HE WARNS THAT EVEN THE BEST MEANS OF BLESSING MAY BE PERVERTED TO HARM. The ignorant and unsteadfast wrest the Scriptures to their own destruction.

IV HE SHOWS THE PERIL THAT COMES TO THE GOOD FROM EVIL MEN. "Carried away with the error of the wicked," etc.

1. Strong influence

2. Great calamity

V HE PROCLAIMS THE METHOD AND HOPE OF TRUE SAFETY. "Grow in grace, and in the knowledge of our Lord and Saviour." This is in harmony with his emphatic teaching: "Add to your faith virtue," etc.

VI HE ASCRIBES PRAISE TO HIM WHO IS ITS RIGHTFUL OBJECT.

1. The glory is Christ"s. "On his head are many crowns." Peter vies with Paul in passionate homage for his Lord.

2. The glory is Christ"s now. Our obedience, our actual service, our praise, today.

3. The glory is Christ"s for ever. There may be new systems of things, and these systems of surpassing grandeur; but his glory shall ever be the diadem on the very brow of the universe, the central sun amid all its constellations. For the moral evermore transcends the material. And he is for ever "the Lord our Righteousness. U.R.T.

Wherefore, beloved, seeing that ye look for such things; rather, these things, the coming of the Lord, the restitution of all things, the new heavens and the new earth. Be diligent that ye may be found of him in peace, without spot, and blameless; literally, give diligence (or, be earnest the same word which is used in (2Pe_1:10) to be found without spot and blameless in his sight in peace. Christians who look for the coming of Christ must earnestly strive to imitate their Lord, the "Lamb without blemish and without spot." In the word aspiloi, "without spot," we have a link withmhtoi 1Pe_1:19. The word for "blameless" (ajmw) is found elsewhere only in Php_2:15. The dative aujtw should be rendered, not "of him" or "by him," but "in his sight" or "before him." Peace is used in its fullest sense peace with God and with man; the peace which Christ giveth; "the peace of God, which passeth all understanding." "In peace" was a common inscription on Christian graves.

Diligence.

Where our versions say, "Be diligent! " or "Give diligence!" the original says, "Hasten!" Yet our word, implying choice, value, love, seems appropriate as a rendering of the Greek. Let the traveler speed him with diligence on his journey; let the ploughman hasten to furrow all the acres of his field; let the sailor diligently take advantage of every favourable wind, and beat to windward when need be, that he may reach the haven where he fain would be. And let the Christian, in like manner, be diligent in his Christian calling, ministry, and life.

I THE SPHERE OF CHRISTIAN DILIGENCE.

1. Properly considered, this includes the whole life. There is no departmentof our lawful activity where negligence, remissness, indolence, are allowable. The boy in his school-work, the woman in her household, the man in his profession, all are called to diligence.

2. Diligence is especially important in the achievement of Christiancharacter. E.g., in the study of God"s Word, in meditation upon Christ"s gospel, in imitating Christ"s example, in the use of all the means of grace. It is thus that we hope to realize the noble aim before us, to reach the stature of the perfect man in Christ. Such an aim can only be achieved by assiduity and perseverance.

3. Diligence should distinguish the efforts put forth to promote the welfareof our fellow-men. In all walks of Christian philanthropy and usefulness there is a loud call for something better than a languid interest or a fitful zeal.

II THE METHODS OF CHRISTIAN DILIGENCE. Good things are worth seeking, and for the most part are not to be had without seeking. The following may be acted upon as rules justified by practical experience.

1. Study the biographies of zealous, successful, useful servants of God.

2. Ponder the searching and stirring maxims of the wise especially thoserecorded in the Book of Proverbs.

3. Form seriously and deliberately, good resolutions for the conduct of life.

4. Pray, especially against the besetting sin (if such it be) of sloth.

5. And with prayer conjoin watchfulness, lest constantly recurringtemptation to indolence prevail.

III THE MOTIVES TO CHRISTIAN DILIGENCE.

1. Foremost among these must be placed the influence of Christ"s love.What can be a stronger impulse in the mind of a true friend of Jesus than a clear understanding of the Saviour"s sacrifice, and a warm response of affection and gratitude evoked by the love, pity, and self-denial of Immanuel? How can a friend of Jesus stand beneath his Master"s cross, listen to his Master"s dying groan, and then be indifferent and remiss in doing that Master"s will?

2. The wish to resemble Christ will lead to diligence in the service of God.When we remember those words which revealed our Saviour"s consecration, "I must work the works of him that sent me;" "How am I straitened until it the baptism be accomplished?" when we remember that it is recorded of him that he "had no leisure so much as to eat; how can we remain or become supine in the fulfillment of our life-mission?

Our Master all the work hath done He asks of us to-day; Sharing his service, every one Share too his Sonship may.

3. Be diligent in preparation for Christ"s return. He will require an account from every one of his servants the trustees of his precious gifts. Then shall the diligent, the faithful, be rewarded, and have praise of God. "Whatsoever thy hand findeth to do, do it with thy might. J.R.T.

Vers. 14-18.

A tender concluding appeal.

In these words the apostle gets near, as a shepherd of souls tending the flock, to those whom he would bless.

I lie MAKES THEIR DISCIPLINE A PLEA FOR REACHING A BLESSED IDEAL.

1. Their discipline. How much is involved in "these things"?

2. Their ideal. "Be found in peace, without spot, and blameless.

3. Their struggle. "Give diligence.

II HE INDICATES THAT THE MYSTERY OF DELAYED JUDGMENT IS A MYSTERY OF DIVINE MERCY GIVING OPPORTUNITY FOR SALVATION.

1. This is taught by Paul.

2. This is affirmed again by Peter.

3. This is the clear teaching of Scripture, even though it has itsthings "hard to be understood.

III HE WARNS THAT EVEN THE BEST MEANS OF BLESSING MAY BE PERVERTED TO HARM. The ignorant and unsteadfast wrest the Scriptures to their own destruction.

IV HE SHOWS THE PERIL THAT COMES TO THE GOOD FROM EVIL MEN. "Carried away with the error of the wicked," etc.

1. Strong influence

2. Great calamity

V HE PROCLAIMS THE METHOD AND HOPE OF TRUE SAFETY. "Grow in grace, and in the knowledge of our Lord and Saviour." This is in harmony with his emphatic teaching: "Add to your faith virtue," etc.

VI HE ASCRIBES PRAISE TO HIM WHO IS ITS RIGHTFUL OBJECT.

1. The glory is Christ"s. "On his head are many crowns." Peter vies with Paul in passionate homage for his Lord.

2. The glory is Christ"s now. Our obedience, our actual service, our praise, today.

3. The glory is Christ"s for ever. There may be new systems of things, and these systems of surpassing grandeur; but his glory shall ever be the diadem on the very brow of the universe, the central sun amid all its constellations. For the moral evermore transcends the material. And he is for ever "the Lord our Righteousness. U.R.T.

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

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. Isaiah lxv, 17; Isaiah lxvi, 22.

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

An admonition to steadfastness:

v. 14. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of Him in peace, without spot, and blameless.

v. 15. And account that the long-suffering of our Lord is salvation, even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you,

v. 16. as also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction.

v. 17. Ye, therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness.

v. 18. But grow in grace and in the knowledge of our Lord and Savior Jesus Christ. To Him be glory both now and forever. Amen.

In the fact that the new earth will be the abode of righteousness there is included a solemn warning to all believers: Therefore, beloved, because you are expecting these things, use all diligence to be found spotless and blameless in His sight. We Christians know that a life of sanctification, in which we avoid sin and earnestly strive to fulfill the will of God in every respect, will not merit salvation. But as children of God our one desire is to please our heavenly Father by leading such lives as conform to His will. Having been made partakers of the redemption of Christ, we have also received His complete fulfillment of the Law of God, His righteousness has been imputed to us. For this reason it is possible for Christians at least to make a beginning in a life of sanctification.

Of one thing the Christians must never lose sight: And consider the long-suffering of our Lord as salvation. The fact that the Lord has so much patience with the people of the world, also with us, that He does not send punishment as often as we deserve it and in the measure that we deserve it, means salvation for us. The present time is still a time of grace for us, and we should, be earnestly concerned about making the best of this time, knowing that God’s reward of grace will come upon us, be given us, in the end.

St. Peter now refers to the letters of Paul to substantiate his words: Just as also our beloved brother Paul, according to the wisdom given him, has written you, as also in all his letters, speaking in them concerning these things, in which are some difficult passages, which the unlearned and unsteady distort, as also the other Scriptures, to their own destruction. Two points are here evident, the inspiration of the letters of Paul and the agreement between the doctrine as taught by the various apostles. Peter says of Paul that he is a beloved brother, a teacher of the Church with himself, that Paul did not write his own philosophy, but wrote what the Wisdom from on high prompted him to say. Peter may have in mind especially the letters of Paul to the Galatians and to the Ephesians. In these letters, as well as in others which Paul sent to various congregations, he treated of the same doctrines, the same fundamental truths of Christianity; which Peter had here discussed, and taught the same facts. But with a note of sadness the apostle continues, stating that some people who were uneducated, that lacked both mental training and balanced judgment, and some that were unsteady, that were not yet fully and soundly established in Christian doctrine, had distorted or twisted his words and sayings. They had done the same thing also with the other Scriptures, with the writings of the prophets, apostles, and evangelists, and that to their own damnation. It seems strange that the Holy Scriptures, containing, as they do, the fundamental truths of salvation in such simple, unmistakable passages, should yet give a great many people, usually such as lack the training for intensive explanation of the Bible, occasion to teach the greatest heresies. It is but necessary to glance over a few pages in the books published by the most modern sectarians in order to be convinced of the truth of this statement. What Paul and Peter and all the apostles taught of Christian liberty, of sin and grace, of the corruption of man’s nature, of salvation by grace only, all these doctrines are garbled and twisted and modified until it is impossible for the readers to get any satisfaction out of the presentation. And the authors, unless the belief of their heart differs from the belief of their pen, will receive to themselves damnation. We simply follow Luther’s rule and explain the difficult passages in the light of those that are absolutely clear. And where a solution is not possible, we cheerfully teach our hearts patience, knowing that everything shall be made plain to us when we reach our home above.

Incidentally, we heed the warning of the apostle: You, then, beloved, knowing this before, be careful, lest, carried away by the error of lawless men, (you) fall away from your own foundation. It is by means of warnings such as these that Christians are enabled to be on the lookout for sectarians that pervert the gracious Gospel of Jesus Christ. They know what they may expect, and they conduct themselves accordingly. They will not permit the false interpretations of godless and impious men to swamp them, to carry them off their feet, to lose their foundation. They have the trustworthy, the solid basis of the Gospel, and they will not risk the shifting sands of man’s interpretation of the Word. The Word interprets itself, and we should be satisfied with the explanation thus offered, and not seek interpretations which are intended to satisfy human reason.

With this thought in mind the apostle concludes: But grow in the grace and in-the understanding of our Lord and Savior Jesus Christ. That is the Christian’s happiness: to increase in grace, in the conviction founded on the Gospel that we possess the grace of God in Christ Jesus, that His merits have been imputed to us, and that our inheritance is awaiting us above. By becoming more firmly established in this conviction day after day, we also grow in the knowledge of our Lord and Savior Jesus Christ; for those facts are the essential facts for this life and for the world to come. Therefore we join the apostle in his fervent doxology in praise of Christ the Savior: To Him be glory both now and to the day of eternity. Amen.

Summary.In speaking of the certain corning of the day of the Lord, the apostle warns against the scoffers that ridicule the idea, emphasizes the certainty of the Lord’s return, shows what attitude the Christians should assume, and admonishes them to show all steadfastness in faith.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

14–18. Wherefore, beloved. Now follows an earnest exhortation to holiness in view of the coming of the Lord.

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.

do your best to be found spotless and blameless before him, in peace

This can be stated in active form. AT: "do your best to live in a way so that God will find you spotless and blameless, and be at peace with him and each other" (See: Active or Passive)

spotless and blameless

The words "spotless" and "blameless" mean basically the same thing and emphasize moral purity. AT: "completely pure" (See: Doublet)

spotless

Here this stands for "faultless." (See: Metaphor)

consider the patience of our Lord to be salvation

Because the Lord is patient, the day of judgment has not yet happened. This gives people an opportunity to repent and be saved, as he explained in 2 Peter 3:9. AT: "Also, think about the patience of our Lord as giving you an opportunity to repent and be saved" (See: Assumed Knowledge and Implicit Information)

according to the wisdom that was given to him

This can be stated in active form. AT: "according to the wisdom that God gave to him" (See: Active or Passive)

Paul speaks of these things in all his letters

"Paul speaks of the patience of God leading to salvation in all his letters"

in which there are things that are difficult to understand

There are things in Paul's letters that are difficult to understand.

Ignorant and unstable men distort these things

Ignorant and unstable men misinterpret the things that are difficult to understand in Paul's letters.

Ignorant and unstable

"Unlearned and unsteady." These men have not been taught how to properly interpret scripture and are not well established in the truth of the gospel.

to their own destruction

"resulting in their own destruction"

translationWords

beloved

blameless

peace

patient

lord

save

brother

Paul

wise

epistle

word of God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

14. Cf. Jud 1:24 στῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους. The use of εὐρεθῆναι is rather like that in Php 3:9 “that I may be found in Him, not having my own righteousness,” etc.

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.

14.] Exhortation founded on this expectation. Wherefore, beloved, expecting (as ye do) these things (the pres. part. gives the reason of the verb following: and does not, as Huther and Dietlein, belong to the exhortation, προσδοκῶντες σπουδάσατε: for the Apostle has just assumed προσδοκῶμεν as a patent fact), be earnest (σπουδάσατε, aor.: not the daily habit so much, as the one great life-effort which shall accomplish the end, is in the Apostle’s mind) to be found (at His coming. This word shews plainly enough that a personal coming of the Lord, as in ver. 4, is in the view of the Apostle throughout, as connected with the proceedings of the great Day. The form of expression reminds us forcibly of Mat 22:11 ff.) spotless (reff.) and blameless (cf. 2Co 6:3, 2Co 6:8:20; also σπῖλοι κ. μῶμοι, the contrast, above, ch. 2:13. From the connexion there with a feast, it seems very probable that in both passages the parable of the wedding garment was floating before the Apostle’s mind) in His sight (so, and not, “by Him,” or “of Him,” as E. V., must we render: see reff.) in peace (second predicate after εὑρεθῆναι: the ἄσπιλοι κ. ἄμωμοι were with reference to God (αὐτῷ); this, in reference to your own state and lot: in peace among yourselves, in peace with yourselves, in peace for yourselves, with God. But perhaps an expression so familiar to the Eastern tongue as ἐν εἰρήνῃ, may have an onward as well as a present meaning, as in πορεύεσθαι ἐν εἰρήνῃ and εἰς εἰρήνην (reff. and Luk 7:50, Luk 8:48): and be taken of that eternal peace, of which all earthly peace is but a feeble foretaste):

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

Without spot and blameless. See on ch. 2Pe 2:13.

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