2 Peter

Salutation have been granted a faith just as precious as ours.

1:2 May grace and peace be lavished on you as
1:1 From Simeon Peter, a slave and apostle you grow in the rich knowledge10 of God and of
  

of Jesus Christ, to those who through the righ- Jesus our Lord!11
teousness of our God and Savior, Jesus Christ,
 tc Several witnesses, a few of them very important (Ì72 B
Believers’ Salvation and the Work of God
Ψ 69 81 614 623 630 1241 1243 2464 al vg co), read Σίμων 1:3 I can pray this because his divine power12
(Simwn, “Simon”) for Συμεών (Sumewn, “Simeon”). However,
this appears to be a motivated reading as it is the more com-
mon spelling. Συμεών occurs only here and in Acts 15:14 as
a spelling for the apostle’s name. The reading Συμεών enjoys
ample and widespread support among the mss, strongly sug- there have been 200 years of attempts to dislodge Sharp’s
gesting its authenticity. Further, this Hebraic spelling is a sub- rule, all attempts have been futile. Sharp’s rule stands vindi-
tle argument for the authenticity of this letter, since a forger cated after all the dust has settled. For more information on
would almost surely follow the normal spelling of the name (1 the application of Sharp’s rule to 2 Pet 1:1, see ExSyn 272,
Peter begins only with “Peter” giving no help either way). 276-77, 290. See also Titus 2:13 and Jude 4.
 tn Grk “Simeon Peter.” The word “from” is not in the  tn The verb λαγχάνω (lancanw) means “obtain by lot,”
Greek text, but has been supplied to indicate the sender of “receive.” A literal translation would put it in the active, but
the letter. some of the richness of the term would thereby be lost. It
 tn Though δοῦλος (doulos) is normally translated “ser- is used in collocation with κλῆρος (klhros, “lot”) frequently
vant,” the word does not bear the connotation of a free indi- enough in the LXX to suggest the connotation of reception of
vidual serving another. BDAG notes that “‘servant’ for ‘slave’ a gift, or in the least reception of something that one does not
is largely confined to Biblical transl. and early American deserve. H. Hanse’s statement (TDNT 4:1) that “Even where
times…in normal usage at the present time the two words are there is no casting of lots, the attainment is not by one’s own
carefully distinguished” (BDAG 260 s.v.). At the same time, effort or as a result of one’s own exertions, but is like ripe fruit
perhaps “servant” is apt in that the δοῦλος of Jesus Christ falling into one’s lap” is apt for this passage. The author’s
took on that role voluntarily, unlike a slave. The most accurate opening line is a reminder that our position in Christ is not
translation is “bondservant” (sometimes found in the ASV for due to merit, but grace.
 tn Grk “equal in value/honor.”
δοῦλος), in that it often indicates one who sells himself into
slavery to another. But as this is archaic, few today under- sn A faith just as precious. The author’s point is that the
stand its force. Gentile audience has been blessed with a salvation that is in
sn Undoubtedly the background for the concept of being no way inferior to that of the Jews.
the Lord’s slave or servant is to be found in the Old Testament  tn Grk “May grace and peace be multiplied to you.”
scriptures. For a Jew this concept did not connote drudgery,  tn The words “as you grow” are not in the Greek text, but
but honor and privilege. It was used of national Israel at times seem to be implied.
(Isa 43:10), but was especially associated with famous OT 10 tn The word ἐπίγνωσις (epignwsis) could simply mean
personalities, including such great men as Moses (Josh 14:7), knowledge, but J. B. Mayor (Jude and Second Peter, 171-74)
David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all has suggested that it is often a fuller knowledge, especially
these men were “servants (or slaves) of the Lord.” in reference to things pertaining to spiritual truth. R. Bauck-
 tc A few mss (‫ א‬Ψ pc vgmss syph sa) read κυρίου (kuriou, ham (Jude, 2 Peter [WBC], 169-70) argues that it refers to
“Lord”) for θεοῦ (qeou, “God”) in v. 1, perhaps due to con- the knowledge of God that is borne of conversion, but this is
fusion of letters (since both words were nomina sacra), or probably saying too much and is asking questions of the au-
perhaps because “our God and Savior, Jesus Christ” is an thor that are foreign to his way of thinking. The term is used
unusual expression (though hardly because of theological ob- in 1:2, 3, 8; 2:20 (the verb form occurs twice, both in 2:21).
jections to θεοῦ). In every instance it evidently involves being in the inner circle
 tn The terms “God and Savior” both refer to the same per- of those who connect to God, though it does not necessar-
son, Jesus Christ. This is one of the clearest statements in the ily imply such a direct and relational knowledge of God for
NT concerning the deity of Christ. The construction in Greek each individual within that circle. An analogy would be Judas
is known as the Granville Sharp rule, named after the English Iscariot: Even though he was a disciple of the Lord, he was
philanthropist-linguist who first clearly articulated the rule in not converted.
1798. Sharp pointed out that in the construction article-noun- 11 tn A comma properly belongs at the end of v. 2 instead
καί-noun (where καί [kai] = “and”), when two nouns are sin- of a period, since v. 3 is a continuation of the same sentence.
gular, personal, and common (i.e., not proper names), they al- With the optative in v. 2, the author has departed from Paul’s
ways had the same referent. Illustrations such as “the friend normal greeting (in which no verb is used), rendering the
and brother,” “the God and Father,” etc. abound in the NT greeting a full-blown sentence. Nevertheless, this translation
to prove Sharp’s point. In fact, the construction occurs else- divides the verses up along thematic lines in spite of breaking
where in 2 Peter, strongly suggesting that the author’s idiom up the sentence structure. For more explanation, see note on
was the same as the rest of the NT authors’ (cf., e.g., 1:11 “power” in v. 3.
[“the Lord and Savior”], 2:20 [“the Lord and Savior”]). The 12 tn The verse in Greek starts out with ὡς (Jws) followed by
only issue is whether terms such as “God” and “Savior” could a genitive absolute construction, dependent on the main verb
be considered common nouns as opposed to proper names. in v. 2. Together, they form a subordinate causal clause. A
Sharp and others who followed (such as T. F. Middleton in his more literal rendering would be “because his divine power…”
masterful The Doctrine of the Greek Article) demonstrated The idea is that the basis or authority for the author’s prayer in
that a proper name in Greek was one that could not be plu- v. 2 (that grace and peace would abound to the readers) was
ralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, that God’s power was manifested in their midst. The author’s
swthr) were occasionally found in the plural, they did not con- sentence structure is cumbersome even in Greek; hence, the
stitute proper names, and hence, do fit Sharp’s rule. Although translation has broken this up into two sentences.
2367
2 Peter 1:4 2368
has bestowed on us everything necessary for 
your faith excellence,12 to excellence, knowledge;
life and godliness through the rich knowledge 1:6 to knowledge, self-control; to self-control, per-
of the one who called us by his own glory severance;13 to perseverance, godliness; 1:7 to god-
and excellence. 1:4 Through these things he liness, brotherly affection; to brotherly affection,
has bestowed on us his precious and most mag- unselfish14 love.15 1:8 For if16 these things are really
nificent promises, so that by means of what was yours17 and are continually increasing,18 they will
promised you may become partakers of the di- keep you from becoming19 ineffective and unpro-
vine nature, after escaping the worldly cor- ductive in your pursuit of20 knowing our Lord Jesus
ruption that is produced by evil desire. 1:5 For Christ more intimately.21 1:9 But22 concerning the
this very reason,10 make every effort11 to add to one who lacks such things23 – he is blind. That is to
 tn The word “necessary” is not in the Greek, but is im- say, he is24 nearsighted, since he has forgotten about
plied by the preposition πρός (pros).
 tn See the note on “rich knowledge” in v. 2.
 sn Called. The term καλέω (kalew), used here in its parti- as an infinitive. This is in accord with English idiom.
12 tn Or “moral excellence,” “virtue”; this is the same word
cipial form, in soteriological contexts when God is the subject,
always carries the nuance of effectual calling. That is, the one used in v. 3 (“the one who has called us by his own glory and
who is called is not just invited to be saved – he is also and excellence”).
13 tn Perhaps “steadfastness,” though that is somewhat
always saved (cf. Rom 8:30). Calling takes place at the mo-
ment of conversion, while election takes place in eternity past archaic. A contemporary colloquial rendering would be “stick-
(cf. Eph 1:4). to-it-iveness.”
 tn The datives ἰδίᾳ δόξῃ καὶ ἀρετῇ (idia doxh kai 14 sn The final virtue or character quality in this list is “love”
areth) could be taken either instrumentally (“by [means of] (ἀγάπη, agaph). The word was not used exclusively of Chris-
his own glory and excellence”) or advantage (“for [the benefit tian or unselfish love in the NT (e.g., the cognate, ἀγαπάω
of] his own glory and excellence”). Both the connection with [agapaw], is used in John 3:19 of the love of darkness), but in
divine power and the textual variant found in several early a list such as this in which ἀγάπη is obviously the crescendo,
and important witnesses (διὰ δόξης καὶ ἀρετῆς in Ì72 B unselfish love is evidently in view. R. Bauckham (Jude, 2 Peter
0209vid) argues for an instrumental meaning. The instrumen- [WBC], 187) notes that as the crowning virtue, ἀγάπη encom-
tal notion is also affirmed by the meaning of ἀρετῇ (“excel- passes all the previous virtues.
lence”) in contexts that speak of God’s attributes (BDAG 130 15 tn Each item in Greek begins with “and.” The conjunction
s.v. ἀρετή 2 in fact defines it as “manifestation of divine pow- is omitted for the sake of good English style, with no change
er” in this verse). in meaning.
 tn Verse 4 is in Greek a continuation of v. 3, “through sn Add to your faith excellence…love. The list of virtues
which things.” found in vv. 5-7 stands in tension to the promises given in vv.
sn The phrase these things refers to God’s glory and excel- 2-4. What appears to be a synergism of effort or even a con-
lence. tradiction (God supplies the basis, the promises, the grace,
 tn Grk “through them.” The implication is that through the power, etc., while believers must also provide the faith,
inheriting and acting on these promises the believers will in- excellence, etc.) in reality encapsulates the mystery of sanc-
creasingly become partakers of the divine nature. tification. Each believer is responsible before God for his con-
 sn Although the author has borrowed the expression duct and spiritual growth, yet that growth could not take place
partakers of the divine nature from paganism, his meaning without God’s prior work and constant enabling. We must not
is clearly Christian. He does not mean apotheosis (man be- neglect our responsibility, yet the enabling and the credit is
coming a god) in the pagan sense, but rather that believers God’s. Paul says the same thing: “Continue working out your
have an organic connection with God. Because of such a con- salvation with humility and dependence, for the one bringing
nection, God can truly be called our Father. Conceptually, this forth in you both the desire and the effort…is God” (Phil 2:12-
bears the same meaning as Paul’s “in Christ” formula. The 13).
16 tn The participles are evidently conditional, as most
author’s statement, though startling at first, is hardly different
from Paul’s prayer for the Ephesians that they “may be filled translations render them.
17 tn The participle ὑπάρχοντα (Juparconta) is stronger
up to all the fullness of God” (3:19).
 tn The aorist participle ἀποφυγόντες (apofugontes) is than the verb εἰμί (eimi), usually implying a permanent state.
often taken as attendant circumstance to the preceding verb Hence, the addition of “really” is implied.
18 sn Continually increasing. There are evidently degrees of
γένησθε (genhsqe). As such, the sense is “that you might
become partakers…and might escape…” However, it does ownership of these qualities, implying degrees of productiv-
not follow the contours of the vast majority of attendant cir- ity in one’s intimacy with Christ. An idiomatic rendering of the
cumstance participles (in which the participle precedes the first part of v. 8 would be “For if you can claim ownership of
main verb, among other things). Further, attendant circum- these virtues in progressively increasing amounts…”
stance participles are frequently confused with result parti- 19 tn Grk “cause [you] not to become.”
ciples (which do follow the verb). Many who take this as at- 20 tn Grk “unto,” “toward”; although it is possible to trans-
tendant circumstance are probably viewing it semantically as late the preposition εἰς (eis) as simply “in.”
result (“that you might become partakers…and [thereby] es- 21 tn Grk “the [rich] knowledge of our Lord Jesus Christ.”
cape…”). But this is next to impossible since the participle is Verse 8 in Greek does not make a full stop (period), for v. 9
aorist: Result participles are categorically present tense. begins with a subordinate relative pronoun. Contemporary
 tn Grk “the corruption in the world (in/because of) lust.” English convention requires a full stop in translation, how-
10 tn The Greek text begins with “and,” a typical Semitism. ever.
sn The reason given is all the provisions God has made for 22 tn Grk “for.” The connection, though causal, is also ad-
the believer, mentioned in vv. 3-4. versative.
11 tn The participle is either means (“by making every ef- 23 tn Grk “to the one for whom these things are not pres-
fort”) or attendant circumstance (“make every effort”). Al- ent.”
though it fits the normal contours of attendant circumstance 24 tn The words “that is to say, he is” are not in Greek. The
participles, the semantics are different. Normally, attendant word order is unusual. One might expect the author to have
circumstance is used of an action that is a necessary prelude said “he is nearsighted and blind” (as the NIV has so con-
to the action of the main verb. But “making every effort” is strued it), but this is not the word order in Greek. Perhaps the
what energizes the main verb here. Hence it is best taken as author begins with a strong statement followed by a clarifica-
means. However, for the sake of smoothness the translation tion, i.e., that being nearsighted in regard to these virtues is
has rendered it as a command with the main verb translated as good as being blind.
 2369 2 Peter 1:18
the cleansing of his past sins. 1:10 Therefore, 1:16 For we did not follow cleverly con-
brothers and sisters, make every effort to be sure cocted fables when we made known to you the
of your calling and election. For by doing this power and return12 of our Lord Jesus Christ;13
you will never stumble into sin. 1:11 For thus an no,14 we were15 eyewitnesses of his16 grandeur.17
entrance into the eternal kingdom of our Lord and 1:17 For he received honor and glory from God
Savior, Jesus Christ, will be richly provided for the Father, when that18 voice was conveyed to
you. him by the Majestic Glory: “This is my dear
Son, in whom I am delighted.”19 1:18 When this
Salvation Based on the Word of God
1:12 Therefore, I intend to remind you con-
stantly of these things even though you know
them and are well established in the truth that you
now have. 1:13 Indeed, as long as I am in this tab-
ernacle, I consider it right to stir you up by way σπουδάσω (spoudasw) as referring to 2 Peter itself (the pres-
of a reminder, 1:14 since I know that my tabernacle ent or aorist would have been expected, i.e., “I have made
will soon be removed, because our Lord Jesus every effort,” or “I am making every effort”). Some have sug-
Christ revealed this to me.10 1:15 Indeed, I will also gested that Mark’s Gospel is in view. The difficulty with this is
threefold: (1) Mark is probably to be dated before 2 Peter, (2)
make every effort that, after my departure, you early patristic testimony seems to imply that Peter was the un-
have a testimony of these things.11 witting source behind Mark’s Gospel; and (3) “these things”
would seem to refer, in the least, to the prophecy about Pe-
 tn Grk “brothers,” but the Greek word may be used for ter’s death (absent in Mark). A more plausible suggestion
“brothers and sisters” or “fellow Christians” as here (cf. BDAG might be that the author was thinking of the ending of John’s
18 s.v. ἀδελφός 1., where considerable nonbiblical evidence Gospel. This is possible because (1) John 21:18-19 is the only
for the plural ἀδελφοί [adelfoi] meaning “brothers and sis- other place in the NT that refers to Peter’s death; indeed, it
ters” is cited). fleshes out the cryptic statement in v. 14 a bit more; (2) both
 tn Grk “make your calling and election sure.” 2 Peter and John were apparently written to Gentiles in and
sn Make sure of your calling and election. The author is not around Asia Minor; (3) both books were probably written after
saying that virtue and holiness produce salvation, but that vir- Paul’s death and perhaps even to Paul’s churches (cf. 2 Pet
tue and holiness are the evidence of salvation. 3:1-2, 15-16); and (4) John 21 gives the appearance of be-
 tn Grk “these things.” ing added to the end of a finished work. There is thus some
 tn In Greek οὐ μή (ou mh) followed by the subjunctive is possibility that this final chapter was added at the author’s
normally the strongest way to negate an action. Coupled with request, in part to encourage Gentile Christians to face im-
πότε (pote, “ever”), the statement is even more emphatic. pending persecution, knowing that the martyrdom of even
The author is offering sage advice on how to grow in grace. (Paul and) Peter was within the purview of God’s sovereignty.
 tn The words “into sin” are not in the Greek text, but the That 2 Pet 1:15 alludes to John 21 is of course by no means
Greek word πταίω (ptaiw) is used in soteriological contexts for certain, but remains at least the most plausible of the sug-
more than a mere hesitation or stumbling. BDAG 894 s.v. 2 gestions put forth thus far.
suggests that here it means “be ruined, be lost,” referring to 12 tn Grk “coming.”
loss of salvation, while also acknowledging that the meaning 13 tn Grk “for we did not make known to you the power and
“to make a mistake, go astray, sin” is plausible in this context. coming of our Lord Jesus Christ by following cleverly concoct-
Alternatively, the idea of πταίω here could be that of “suffer ed fables.”
misfortune” (so K. L. Schmidt, TDNT 6:884), as a result of sin- 14 tn Grk “but, instead.”
ning. 15 tn Grk “became.”
 tn Grk “always.” 16 tn Grk “that one’s.” That is, “eyewitnesses of the gran-
 tn Or “tent.” The author uses this as a metaphor for his deur of that one.” The remote demonstrative pronoun is used
physical body. perhaps to indicate esteem for Jesus. Along these lines it is
sn The use of the term tabernacle for the human body is interesting to note that “the Pythagoreans called their master
reminiscent both of John’s statements about Jesus (“he tab- after his death simply ἐκεῖνος” as a term of reverence and
ernacled among us” in John 1:14; “the temple of his body” in endearment (BDAG 302 s.v. ἐκεῖνος a.γ).
John 2:21) and Paul’s statements about believers (e.g., “you 17 sn The term grandeur was used most frequently of God’s
are God’s building” in 1 Cor 3:9; “you are God’s temple” in 1 majesty. In the 1st century, it was occasionally used of the
Cor 3:16; “your body is the temple of the Holy Spirit” in 1 Cor divine majesty of the emperor. 2 Pet 1:1 and 1:11 already
6:19; “holy temple” in Eph 2:21). It is precisely because the include hints of a polemic against emperor-worship (in that
Shekinah glory has been transferred from the OT temple to “God and Savior” and “Lord and Savior” were used of the em-
the person of Jesus Christ and, because he inhabits believ- peror).
ers, to them, that the author can speak this way. His life on 18 tn Grk “such a.” The pronoun τοιᾶσδε (toiasde) most
earth, his physical existence, is a walking tabernacle, a mani- likely refers to what follows, connoting something of the
festation of the glory of God. uniqueness of the proclamation.
 tn Grk “since I know that the removal of my tabernacle is 19 tn The verb εὐδόκησα (eudokhsa) in collocation with εἰς
[coming] soon.” ὅν (eis Jon) could either mean “in whom I am well-pleased,
 tn Grk “just as.” delighted” (in which case the preposition functions like ἐν
10 sn When the author says our Lord Jesus Christ revealed [en]), or “on whom I have set my favor.”
this to me, he is no doubt referring to the prophecy that is par- sn This is my beloved Son, in whom I am delighted alludes
tially recorded in John 21:18-19. to the Transfiguration. However, the author’s version is mark-
11 sn There are various interpretations of v. 15. For exam- edly different from the synoptic accounts (in particular his
ple, the author could be saying simply, “I will make every ef- introductory phrase, “when that voice was conveyed to him,”
fort that you remember these things.” But the collocation of an unusual expression [perhaps used to avoid naming God
σπουδάζω (spoudazw) with μνήνη (mnhnh) suggests a more directly as the one who spoke from heaven]). The most natu-
specific image. R. Bauckham (Jude, 2 Peter [WBC], 201-2) is ral explanation for such differences is that he was unaware of
right when he notes that these two words together suggest the exact wording of the Gospels. This is, of course, easier to
a desire to write some sort of letter or testament. Most com- explain if 2 Peter is authentic than if it is a late document, writ-
mentators recognize the difficulty in seeing the future verb ten in the 2nd century.
2 Peter 1:19 2370
voice was conveyed from heaven, we our- would to a light shining in a murky place, un-
selves heard it, for we were with him on the til the day dawns and the morning star rises
holy mountain. 1:19 Moreover, we possess the in your hearts.10 1:20 Above all, you do well if
prophetic word as an altogether reliable thing. you recognize11 this:12 No prophecy of scripture
You do well if you pay attention to this as you ever comes about by the prophet’s own imagi-
nation,13 1:21 for no prophecy was ever borne of
 tn The “we” in v. 18 is evidently exclusive, that is, it refers  tn Grk “as”; ὡς (Jws) clauses after imperatives or implied
to Peter and the other apostles. commands (as here) make a comparison of what should be
 tn 2 Pet 1:17-18 comprise one sentence in Greek, with true (imperative) to what is true (indicative). This is the case
the main verb “heard” in v. 18. All else is temporally subor- even when the verb of the ὡς clause is only implied. Cf. Matt
dinate to that statement. Hence, more literally these verses 6:10 (“may your will be done on earth as [it is] in heaven”);
read as follows: “For when he received honor and glory from 10:16 (“be wise as serpents [are], and be as gentle as doves
God the Father, when that voice was conveyed to him by the [are]”); 22:39 (“love your neighbor as [you already do] love
Majestic Glory: ‘This is my beloved Son, in whom I am delight- yourself”).
ed,’ we ourselves heard this voice when it was conveyed from  sn The reference to the morning star constitutes a double
heaven, when we were with him on the holy mountain.” entendre. First, the term was normally used to refer to Ve-
 tn Grk “and.” The use of καί (kai) is of course quite elas- nus. But the author of course has a metaphorical meaning
tic. Only the context can determine if it is adversative, continu- in mind, as is obvious from the place where the morning star
ative, transitional, etc. is to rise – “in your hearts.” Most commentators see an allu-
 sn We in v. 19 is apparently an inclusive “we” (the author sion to Num 24:17 (“a star shall rise out of Jacob”) in Peter’s
and his audience). Such shifts in the first person plural are words. Early Christian exegesis saw in that passage a proph-
quite common in epistolary literature (cf., e.g., 2 Cor 10-13, ecy about Christ’s coming. Hence, in this verse Peter tells his
passim). audience to heed the OT scriptures which predict the return
 tn The comparative adjective βεβαιότερον (bebaioteron) of Christ, then alludes to one of the passages that does this
is the complement to the object τὸν προφητικὸν λόγον (ton very thing, all the while running the theme of light on a paral-
profhtikon logon). As such, the construction almost surely lel track. In addition, it may be significant that Peter’s choice
has the force “The prophetic word is (more certain/altogeth- of terms here is not the same as is found in the LXX. He has
er certain) – and this is something that we all have.” Many used a Hellenistic word that was sometimes used of emper-
scholars prefer to read the construction as saying “we have ors and deities, perhaps as a further polemic against the pa-
the prophetic word made more sure,” but such a nuance is ganism of his day.
unparalleled in object-complement constructions (when the 10 sn The phrase in your hearts is sometimes considered
construction has this force, ποιέω [poiew] is present [as in 2 an inappropriate image for the parousia, since the coming
Pet 1:10]). The meaning, as construed in the translation, is of Christ will be visible to all. But Peter’s point has to do with
that the Bible (in this case, the OT) that these believers had full comprehension of the revelation of Christ, something only
in their hands was a thoroughly reliable guide. Whether it was believers will experience. Further, his use of light imagery is
more certain than was even Peter’s experience on the Mount doing double-duty, suggesting two things at once (i.e., inter-
of Transfiguration depends on whether the adjective should nal guidance to truth or illumination, and OT prophecy about
be taken as a true comparative (“more certain”) or as an ela- Christ’s return) and hence can not be expected to be consis-
tive (“very certain, altogether certain”). Some would categori- tent with every point he wishes to make.
cally object to any experience functioning as a confirmation 11 tn Grk “knowing this [to be] foremost.” Τοῦτο πρῶτον
of the scriptures and hence would tend to give the adjective (touto prwton) constitute the object and complement of
a comparative force. Yet the author labors to show that his γινώσκοντες (ginwskontes). The participle is dependent on
gospel is trustworthy precisely because he was an eyewit- the main verb in v. 19 (“you do well [if you pay attention]”),
ness of this great event. Further, to say that the OT scriptures probably in a conditional usage. An alternative is to take it im-
(the most likely meaning of “the prophetic word”) were more perativally: “Above all, know this.” In this rendering, πρῶτον
trustworthy an authority than an apostle’s own experience of is functioning adverbially. Only here and 2 Pet 3:3 is τοῦτο
Christ is both to misconstrue how prophecy took place in the πρῶτον found in the NT, making a decision more difficult.
OT (did not the prophets have visions or other experiences?) 12 tn The ὅτι (Joti) clause is appositional (“know this,
and to deny the final revelation of God in Christ (cf. Heb 1:2). that”). English usage can use the colon with the same force.
In sum, since syntactically the meaning that “we have con- 13 tn Verse 20 is variously interpreted. There are three key
firmed the prophetic word by our experience” is improbable, terms here that help decide both the interpretation and the
and since contextually the meaning that “we have something translation. As well, the relation to v. 21 informs the meaning
that is a more reliable authority than experience, namely, the of this verse. (1) The term “comes about” (γίνεται [ginetai])
Bible” is unlikely, we are left with the meaning “we have a very is often translated “is a matter” as in “is a matter of one’s
reliable authority, the Old Testament, as a witness to Christ’s own interpretation.” But the progressive force for this verb is
return.” No comparison is thus explicitly made. This fits both far more common. (2) The adjective ἰδίας (idias) has been
the context and normal syntax quite well. The introductory understood to mean (a) one’s own (i.e., the reader’s own), (b)
καί (kai) suggests that the author is adding to his argument. its own (i.e., the particular prophecy’s own), or (c) the proph-
He makes the statement that Christ will return, and backs et’s own. Catholic scholarship has tended to see the refer-
it up with two points: (1) Peter himself (as well as the other ence to the reader (in the sense that no individual reader can
apostles) was an eyewitness to the Transfiguration, which is a understand scripture, but needs the interpretations handed
precursor to the Parousia; and (2) the Gentile believers, who down by the Church), while older Protestant scholarship has
were not on the Mount of Transfiguration, nevertheless have tended to see the reference to the individual passage being
the Old Testament, a wholly reliable authority that also prom- prophesied (and hence the Reformation doctrine of analogia
ises the return of Christ. fidei [analogy of faith], or scripture interpreting scripture). But
 tn Grk “paying attention” (the adverbial participle is either neither of these views satisfactorily addresses the relation-
conditional [“if you pay attention”] or instrumental [“by paying ship of v. 20 to v. 21, nor do they do full justice to the meaning
attention”]; though there is difference in translation, there is of γίνεται. (3) The meaning of ἐπίλυσις (epilusis) is difficult
virtually no difference in application). On a lexical level, “pay to determine, since it is a biblical hapax legomenon. Though it
attention to” (προσέχω [prosecw]) does not, in a context is sometimes used in the sense of interpretation in extra-bibli-
such as this, mean merely observe or notice, but follow, give cal Greek, this is by no means a necessary sense. The basic
heed to, obey. idea of the word is unfolding, which can either indicate an ex-
 tn “To this” is a relative pronoun in Greek. The second half planation or a creation. It sometimes has the force of solution
of v. 19 is thus a relative clause. Literally it reads “to which or even spell, both of which meanings could easily accom-
you do well if you pay attention.” modate a prophetic utterance of some sort. Further, even the
 2371 2 Peter 2:4
human impulse; rather, men carried along by the As a result, they will bring swift destruction on


Holy Spirit spoke from God. themselves. 2:2 And many will follow their de-
bauched lifestyles. Because of these false teach-
The False Teachers’ Ungodly Lifestyle ers,10 the way of truth will be slandered.11 2:3 And
2:1 But false prophets arose among the peo- in their greed they will exploit you with deceptive
ple, just as there will be false teachers among words. Their12 condemnation pronounced long
you. These false teachers will infiltrate your
   ago 13
is not sitting idly by;14 their15 destruction is
midst with destructive heresies, even to the not asleep.
 

point of denying the Master who bought them. 2:4 For if God did not spare the angels who
sinned,16 but threw them into hell17 and locked
them up18 in chains19 in utter darkness,20 to be

 tn Grk “bringing.” The present participle ἐπάγοντες (ep-

agontes) indicates the result of the preceding clause.
 tn “Debauched lifestyles” is literally “licentiousnesses,”
“sensualities,” “debaucheries.”
10 tn Grk “because of whom,” introducing a subordinate
clause to the first part of the verse.
11 tn Or “blasphemed,” “reviled,” “treated with contempt.”
12 tn Grk “to whom,” introducing a subordinate relative
meaning explanation or interpretation easily fits a prophetic clause.
utterance, for prophets often, if not usually, explained visions 13 tn Grk “the ancient judgment.”
and dreams. There is no instance of this word referring to the 14 tn Grk “is not idle.”
interpretation of scripture, however, suggesting that if inter- 15 tn Greek has “and their.” As introducing a synonymous
pretation is the meaning, it is the prophet’s interpretation parallel, it is superfluous in English.
of his own vision. (4) The γάρ (gar) at the beginning of v. 21 16 tn The participle ἁμαρτησάντων (Jamarthsantwn) could
gives the basis for the truth of the proposition in v. 20. The either be attributive (“who sinned”) or adverbial (“when they
connection that makes the most satisfactory sense is that sinned”). The relation to the judgment of the false teachers
prophets did not invent their own prophecies (v. 20), for their in v. 3 suggests that the objects of God’s judgment are not in
impulse for prophesying came from God (v. 21). question, but the time frame for the execution of justice is. If
sn No prophecy of scripture ever comes about by the proph- the participle is taken temporally, the point of comparison is
et’s own imagination. 2 Pet 1:20-21, then, form an inclusio not as acute. The objection that the illustrations following (the
with v. 16: The Christian’s faith and hope are not based on flood, Sodom and Gomorrah) are viewed temporally does not
cleverly concocted fables but on the sure Word of God – one mitigate this translation, for in both instances only the time of
which the prophets, prompted by the Spirit of God, spoke. Pe- executing judgment is in view. Further, in both instances the
ter’s point is the same as is found elsewhere in the NT, i.e., OT notes that God withheld punishment for a long time.
that human prophets did not originate the message, but they 17 tn Grk “casting them into Tartarus” or “holding them cap-
did convey it, using their own personalities in the process. tive in Tartarus.” This verb, ταρταρόω (tartarow), occurs only
 tn If, as seems probable, the “prophecy” mentioned here
here in the NT, but its meaning is clearly established in both
is to be identified with the “prophecy of scripture” mentioned Hellenistic and Jewish literature. “Tartarus [was] thought of by
in the previous verse, then the Greek term ἄνθρωποι (anqr- the Greeks as a subterranean place lower than Hades where
wpoi, “men”) would refer specifically to the human authors of divine punishment was meted out, and so regarded in Israel-
scripture, who (as far as we know) were all men. Thus “men” ite apocalyptic as well” (BDAG 991 s.v.). Grammatically, it has
has been used here in the translation. If, on the other hand, been translated as an indicative because it is an attendant
the “prophecy” mentioned in the present verse is not limited circumstance participle.
to scripture but refers to oral prophecy as well, then women 18 tn Grk “handed them over.”
would be included, since Joel 2:20 specifically mentions 19 tc The reading σειραῖς (seirais, “chains”) is found in
“sons and daughters” as having the ability to prophesy, and Ì72 P Ψ 33 1739 Ï vg sy, while σιροῖς (sirois [or σειροῖς,
the NT clearly mentions prophetesses (Luke 2:36; Acts 21:9). seirois], “pits”) is found in ‫ א‬A B C 81 pc. The evidence is thus
 sn There will be false teachers among you. Peter uses the
fairly evenly divided. Internally, the reading adopted here
same verb, γίνομαι (ginomai), in 2 Pet 2:1 as he had used (σειραῖς) is a rarer term, perhaps prompting some scribes to
in 1:20 to describe the process of inspiration. He may well be replace it with the more common word. However, this more
contrasting, by way of a catchword, the two kinds of prophets. common term is not a synonym and hence does not follow
 tn Grk “who”; verse 1 is one sentence in Greek, the sec-
the normal pattern of scribes. As well, the use of the geni-
ond half constituting a relative clause. tive ζόφου (zofou) in “chains of darkness” is a bit awkward
 sn By the use of the future tense (will infiltrate), Peter is (a rare genitive of place), perhaps prompting some scribes
boldly prophesying the role that false teachers will have be- to change the imagery to “pits of darkness” (in which case
fore these Gentile believers. It was necessary for him to es- ζόφου is an attributive genitive). A further point that compli-
tablish both his own credentials and to anchor his audience’s cates the issue is the relationship of 2 Peter to Jude. Jude’s
faith in the written Word before he could get to this point, for parallel (v. 6) has δεσμοῖς (desmois, “chains”). Apart from
these false teachers will question both. the issue of whether 2 Peter used Jude or Jude used 2 Pe-
 tn Grk “will bring in,” often with the connotation of secre- ter, this parallel suggests one of two possibilities: either (1)
tiveness; “your midst” is implied. since these two books obviously have a literary relationship,
 tn Or “destructive opinions,” “destructive viewpoints.” The σειραῖς is original, or (2) early scribes, recognizing that these
genitive ἀπωλείας (apwleias) could be taken either attribu- two books shared their material, changed σειροῖς to σειραῖς
tively (“destructive”) or as a genitive of destination (“leading to conform the wording, at least conceptually, to Jude 6. On
to destruction”). Although the preferable interpretation is a balance, σειραῖς looks to be original because scribes were
genitive of destination, especially because of the elaboration not prone to harmonize extensively between books other
given at the end of the verse (“bringing swift destruction on than the Gospels (although 2 Peter and Jude do display some
themselves”), translating it attributively is less cumbersome of this harmonizing). Further, such harmonization is often, if
in English. Either way, the net result is the same. not usually, verbally exact, but δεσμοῖς is not a variant here.
 tn Grk “even.” The καί (kai) is ascensive, suggesting that 20 tn The genitive ζόφου (zofou) is taken as a genitive of
the worst heresy is mentioned in the words that follow. place. See previous note for discussion.
2 Peter 2:5 2372
kept until the judgment, 2:5 and if he did not spare those who indulge their fleshly desires15 and who
the ancient world, but did protect Noah, a herald despise authority.
of righteousness, along with seven others, when Brazen and insolent,16 they are not afraid to
God brought a flood on an ungodly world, 2:6 and insult17 the glorious ones,18 2:11 yet even19 an-
if he turned to ashes the cities of Sodom and Go- gels, who are much more powerful,20 do not
morrah when he condemned them to destruction, bring a slanderous21 judgment against them be-
having appointed them to serve as an example fore the Lord.22 2:12 But23 these men,24 like
to future generations of the ungodly, 2:7 and if he
rescued Lot, a righteous man in anguish over the
debauched lifestyle of lawless men, 2:8 (for while
he lived among them day after day, that righteous
man was tormented in his righteous soul10 by the
lawless deeds he saw and heard11) 2:9 – if so,12 then
the Lord knows how to rescue the godly from their text supports this: 2:1-10 forms something of an inclusio, in
which the final end of the false teachers is mentioned specifi-
trials,13 and to reserve the unrighteous for punish- cally in v. 1, then as a general principle in v. 9. The point of v.
ment14 at the day of judgment, 2:10 especially 3 – that the punishment of the false teachers is certain, even
though the sentence has not yet been carried out, is under-
 tn “Along with seven others” is implied in the cryptic, “the
scored by a participle of purpose in v. 9.
eighth, Noah.” A more literal translation thus would be, “he 15 tn Grk “those who go after the flesh in [its] lust.”
did protect Noah [as] the eighth…” 16 tn There is no “and” in Greek; it is supplied for the sake
 tn Grk “he”; the referent (God) has been repeated here
of English convention.
for clarity, although this is somewhat redundant with the be- 17 tn The translation takes βλασφημοῦντες (blasfh-
ginning of v. 4. mountes) as an adverbial participle of purpose, as most
 tn Grk “a world of the ungodly.”
translations do. However, it is also possible to see this tempo-
 tc Several important witnesses omit καταστροφῇ
rally (thus, “they do not tremble when they blaspheme”).
(katastrofh, “destruction”; such as Ì72* B C* 1241 1739 18 tn Δόξας (doxas) almost certainly refers to angelic be-
1881 pc), but this is probably best explained as an acci- ings rather than mere human authorities, though it is difficult
dental omission due to homoioarcton (the word following is to tell whether good or bad angels are in view. Verse 11 seems
κατέκρινεν [katekrinen, “he condemned”]). to suggest that wicked angels is what the author intends.
tn Or “ruin,” or “extinction.” The first part of this verse more 19 tn Grk “whereas.”
literally reads “And [if] he condemned to annihilation the cit- 20 tn Grk “who are greater in strength and power.” What is
ies of Sodom and Gomorrah, by turning them to ashes.” being compared, however, could either be the false teachers
sn The destruction of Sodom and Gomorrah is detailed in or “the glorious ones,” in which case “angels” would refer to
Gen 18:16—19:29. good angels and “the glorious ones” to evil angels.
 tn The perfect participle τεθεικώς (teqeikws) suggests 21 tn Or “insulting.” The word comes from the same root as
an antecedent act. More idiomatically, the idea seems to be, the term found in v. 10 (“insult”), v. 12 (“insulting”), and v. 2
“because he had already appointed them to serve as an ex- (“will be slandered”). The author is fond of building his case
ample.” by the repetition of a word in a slightly different context so that
 tn “To serve as” is not in Greek but is implied in the object-
the readers make the necessary connection. English usage
complement construction. cannot always convey this connection because a given word
 tn Grk “an example of the things coming to the ungodly,”
in one language cannot always be translated the same way
or perhaps “an example to the ungodly of coming [ages].” in another.
 tn Or “unprincipled.” 22 tc ‡ Some witnesses lack παρὰ κυρίῳ (para kuriw; so
 tn This verse more literally reads “And [if] he rescued righ-
A Ψ 33 81 1505 1881 2464 al vg co), while others have the
teous Lot, who was deeply distressed by the lifestyle of the genitive παρὰ κυρίου (para kuriou; so Ì72 1241 al syph,h**).
lawless in [their] debauchery.” The majority of witnesses (including ‫ א‬B C P 1739 Ï) read
10 tn Grk “that righteous man tormented his righteous soul.” the dative παρὰ κυρίῳ. The genitive expression suggests
11 tn Grk “by lawless deeds, in seeing and hearing [them].” that angels would not pronounce a judgment on “the glorious
12 tn The Greek is one long conditional sentence, from v. 4 ones” from the Lord, while the dative indicates that angels
to v. 10a. 2 Pet 2:4-8 constitute the protasis; vv. 9 and 10a, would not pronounce a judgment on “the glorious ones” in
the apodosis. In order to show this connection more clearly, the presence of the Lord. The parallel in Jude 9 speaks of a
a resumptive summary protasis – “if so,” or “if God did these reviling judgment against the devil in which the prepositional
things” – is needed in English translation. phrase is entirely absent. At the same time, in that parallel
13 tn Grk “from trial,” or possibly “from temptation” (though Michael does say, “The Lord rebuke you.” (Hence, he is offer-
this second meaning for πειρασμός (peirasmos) does not fit ing something of a judgment from the Lord.) The best options
the context in which Noah and Lot are seen as in the midst of externally are the dative or the omission of the phrase, but a
trials, not temptation). decision is difficult. Internally, the omission may possibly be a
14 tn The adverbial participle κολαζομένους (kolazom- motivated reading in that it finds a parallel in Jude 9 (where
enous) can refer either to contemporaneous time or subse- no prepositional phrase is used). All things considered, the
quent time. At stake is the meaning of the following prepo- dative is to be preferred, though with much reservation.
sitional phrase (at the day of judgment or until the day of 23 tn 2 Pet 2:12 through 16 constitute one cumbersome
judgment). If the participle is contemporaneous, the idea is sentence in Greek. It is difficult to tell whether a hard break
“to keep the ungodly in a state of punishment until the day belongs in the middle of v. 13, as the translation has it, or
of judgment.” If subsequent, the meaning is “to keep the un- whether the compounding of participles is meant in a loosely
godly to be punished at the day of judgment.” Many commen- descriptive sort of way, without strong grammatical connec-
tators/translations opt for the first view, assuming that the tion. Either way, the sentence rambles in a way that often be-
present participle cannot be used of subsequent time. How- trays a great “vehemence of spirit” (A. T. Robertson, Gram-
ever, the present participle is the normal one used for result, mar, 435). The author is obviously agitated at these false
and is often used of purpose (cf., e.g., for present participles teachers who are to come.
suggesting result, Mark 9:7; Luke 4:15; John 5:18; Eph 2:15; 24 tn The false teachers could conceivably be men or wom-
2 Pet 2:1, mentioned above; for present participles indicat- en, but in v. 14 they are said to have eyes “full of an adulter-
ing purpose, note Luke 10:25; John 12:33; Acts 3:26; 2 Pet ess.” This can only refer to men. Hence, both here and in v. 17
2:10 [as even most translations render it]). Further, the con- the false teachers are described as “men.”
 2373 2 Peter 2:20
irrational animals – creatures of instinct, born to 2:16 yet was rebuked16 for his own transgression
be caught and destroyed – do not understand (a dumb donkey,17 speaking with a human voice,18
whom they are insulting, and consequently in restrained the prophet’s madness).19
their destruction they will be destroyed, 2:13 suf- 2:17 These men20 are waterless springs and
fering harm as the wages for their harmful ways. mists driven by a storm, for whom the utter depths
By considering it a pleasure to carouse in broad of darkness21 have been reserved. 2:18 For by
daylight, they are stains and blemishes, indulg- speaking high-sounding but empty words22 they
ing in their deceitful pleasures when they feast are able to entice,23 with fleshly desires and with
together with you. 2:14 Their eyes, full of adul- debauchery,24 people25 who have just escaped26
tery, never stop sinning;10 they entice11 unsta- from those who reside in error.27 2:19 Although
ble people.12 They have trained their hearts for these false teachers promise28 such people29 free-
greed, these cursed children!13 2:15 By forsak- dom, they themselves are enslaved to30 immoral-
ing the right path they have gone astray, because ity.31 For whatever a person succumbs to, to that
they followed the way of Balaam son of Bo- he is enslaved.32 2:20 For if after they have escaped
sor,14 who loved the wages of unrighteousness,15 the filthy things33 of the world through the rich
knowledge of our Lord and Savior Jesus Christ,34
they35 again get entangled in them and succumb to
 tn Grk “born for capture and destruction.”
 tn Grk “with [reference to] whom.”
 tn There is no conjunction joining this last clause of v. 12
to the preceding (i.e., no “and consequently”). The argument
builds asyndetically (a powerful rhetorical device in Greek),
but cannot be naturally expressed in English as such.
 tn This cryptic expression has been variously interpreted.
16 tn Grk “but he had a rebuke.”
(1) It could involve a simple cognate dative in which case the 17 tn The Greek word ἄφωνος (afwnos)
idea is “they will be utterly destroyed.” But the presence of means “mute, si-
αὐτῶν (autwn; their, of them) is problematic for this view. Oth- lent” or “incapable of speech.” For reasons of English style
er, more plausible views are: (2) the false teachers will be de- the word “dumb” was used in the translation. Despite the po-
stroyed at the same time as the irrational beasts, or (3) in the tential for misunderstanding (since “dumb” can refer to a lack
same manner as these creatures (i.e., by being caught); or (4) of intellectual capability) more dynamic glosses were judged
the false teachers will be destroyed together with the evil an- to be inelegant.
18 tn Grk “a voice of a (man/person).”
gels whom they insult. Because of the difficulties of the text, it
19 sn Balaam’s activities are detailed in Num 22—24 (see
was thought best to leave it ambiguous, as the Greek has it.
 tn There is a play on words in Greek, but this is difficult to also Num 31:8, 16).
20 tn Although some translations have simply “these” or
express adequately in English. The verb ἀδικέω (adikew) as
a passive means “to suffer harm,” or “to suffer an injustice.” “these people,” since in v. 14 they are described as having
The noun ἀδικία (adikia) means “unrighteousness.” Since eyes “full of an adulteress,” men are in view.
21 tn Grk “utter darkness of darkness.” Verse 4 speaks of
the Greek verb has a wider field of meaning than the Eng-
lish, to translate it as suffer an injustice is unwarranted, for wicked angels presently in “chains of utter darkness,” while
it implicitly attributes evil to God. As R. Bauckham notes, “in the final fate of the false teachers is a darker place still.
22 tn Grk “high-sounding words of futility.”
English it is impossible to translate ἀδικούμενοι as a morally
neutral term and ἀδικίας with a morally pejorative term, while 23 tn Grk “they entice.”
retaining the play on words” (Jude, 2 Peter [WBC], 265). 24 tn Grk “with the lusts of the flesh, with debauchery.”
 tn Grk “considering carousing in the daytime a plea- 25 tn Grk “those.”
sure.” 26 tn Or “those who are barely escaping.”
 tn Or “carousing,” “reveling.” The participle ἐντρυφῶντες 27 tn Or “deceit.”
(entrufwntes) is a cognate to the noun τρυφή (trufh, “ca- 28 tn Verse 19 is a subordinate clause in Greek. The mas-
rousing”) used earlier in the verse. culine nominative participle “promising” (ἐπαγγελλόμενοι,
 tn Grk “having eyes.” See note on “men” at the beginning epangellomenoi) refers back to the subject of vv. 17-18. At
of v. 12. the same time, it functions subordinately to the following par-
 tn Grk “full of an adulteress.” ticiple, ὑπάρχοντες (Juparcontes, “while being”).
10 tn Grk “and unceasing from sin.” Some translate this “in- 29 tn Grk “them.”
satiable for sin,” but such a translation is based on a textual 30 tn Grk “slaves of.” See the note on the word “slave” in
variant with inadequate support. 1:1.
11 tn Grk “enticing.” See note on “men” at the beginning of 31 tn Or “corruption,” “depravity.” Verse 19 constitutes a
v. 12. subordinate clause to v. 18 in Greek. The main verbal compo-
12 tn “People” is literally “souls.” The term ψυχή (yuch) nents of these two verses are: “uttering…they entice…prom-
can refer to one’s soul, one’s life, or oneself. ising…being (enslaved).” The main verb is (they) entice. The
13 tn Grk “having hearts trained in greediness, children of three participles are adverbial and seem to indicate an instru-
cursing.” The participles continue the general description of mental relation (by uttering), a concessive relation (although
the false teachers, without strong grammatical connection. promising), and a temporal relation (while being [enslaved]).
The genitive κατάρας (kataras, “of cursing”) is taken attribu- For the sake of English usage, in the translation of the text
tively here. this is broken down into two sentences.
14 tn Although many modern translations (e.g., NASB, TEV, 32 tn Grk “for by what someone is overcome, to this he is
NIV, CEV, NLT) read “Beor” here, this is due to harmonization enslaved.”
with the OT rather than following a variant textual reading. 33 tn Grk “defilements”; “contaminations”; “pollutions.”
The Greek text of NA27 reads “Bosor,” an otherwise unattest- 34 sn Through the rich knowledge of our Lord and Savior
ed form of the name of Balaam’s father. Jesus Christ. The implication is not that these people neces-
15 tn “Wages of unrighteousness” in Greek is the same ex- sarily knew the Lord (in the sense of being saved), but that
pression found in v. 13, “wages for harmful ways.” The repeti- they were in the circle of those who had embraced Christ as
tion makes the link between the false teachers and Balaam Lord and Savior.
more concrete. 35 tn Grk “(and/but) they.”
2 Peter 2:21 2374
them, their last state has become worse for them

this:13 In the last days blatant scoffers14 will come,
than their first. 2:21 For it would have been bet-being propelled by their own evil urges15 3:4 and
ter for them never to have known the way of saying,16 “Where is his promised return?17 For
righteousness than, having known it, to turn back ever since18 our ancestors19 died,20 all things
from the holy commandment that had been de- have continued as they were21 from the begin-
livered to them. 2:22 They are illustrations of this
ning of creation.” 3:5 For they deliberately sup-
true proverb: “A dog returns to its own vomit,” press this fact,22 that by the word of God23 heav-
and “A sow, after washing herself, wallows in theens existed long ago and an earth24 was formed
mire.” out of water and by means of water. 3:6 Through
these things25 the world existing at that time
The False Teachers’ Denial of the Lord’s Return was destroyed when it was deluged with water.
3:1 Dear friends, this is already the second 3:7 But by the same word the present heavens and
letter I have written you, in which I am try- earth have been reserved for fire, by being kept
ing to stir up your pure mind by way of re-
minder: 3:2 I want you to recall both10 the pre-
dictions11 foretold by the holy prophets and the
commandment of the Lord and Savior through 13 tn Grk “knowing this [to be] foremost.” Τοῦτο πρῶτον
your apostles.12 3:3 Above all, understand (touto prwton) constitute the object and complement of
γινώσκοντες (ginwskontes). The participle is loosely depen-
 tn Grk “they again, after becoming entangled in them, dent on the infinitive in v. 2 (“[I want you] to recall”), perhaps in
are overcome by them.” a telic sense (thus, “[I want you] to recall…[and especially] to
 tn Grk “the [statement] of the true proverb has hap- understand this as foremost”). The following statement then
pened to them.” The idiom in Greek cannot be translated eas- would constitute the main predictions with which the author
ily in English. was presently concerned. An alternative is to take it imperati-
 tn The quotation is a loose rendering of Prov 26:11. This vally: “Above all, know this.” In this instance, however, there is
proverb involves a participle that is translated like a finite verb little semantic difference (since a telic participle and impera-
(“returns”). In the LXX this line constitutes a subordinate and tival participle end up urging an action). Cf. also 2 Pet 1:20.
dependent clause. But since the line has been lifted from its 14 tn The Greek reads “scoffers in their scoffing” for “blatant
original context, it has been translated as an independent scoffers.” The use of the cognate dative is a Semitism de-
statement. signed to intensify the word it is related to. The idiom is foreign
 tn Or “after being washed.” The middle verb may be to English. As a Semitism, it is further incidental evidence of
direct (“wash oneself”) or permissive (“allow oneself to be the authenticity of the letter (see the note on “Simeon” in 1:1
washed”). for other evidence).
 tn The source of this quotation is uncertain. Heraclitus 15 tn Grk “going according to their own evil urges.”
has often been mentioned as a possible source, but this is 16 tn The present participle λέγοντες (legontes, “saying”)
doubtful. Other options on the translation of the second line most likely indicates result. Thus, their denial of the Lord’s re-
include a sow, having (once) bathed herself (in mud), (returns) turn is the result of their lifestyle. The connection to the false
to wallowing in the mire, or a sow that washes herself by wal- teachers of chapter 2 is thus made clear.
lowing in the mire (BDAG 181 s.v. βόρβορος). The advantage 17 tn Grk “Where is the promise of his coming?” The geni-
of this last translation is that no verbs need to be supplied for tive παρουσίας (parousias, “coming, advent, return”) is best
it to make sense. The disadvantage is that in this context it taken as an attributed genitive (in which the head noun,
does not make any contribution to the argument. Since the promise, functions semantically as an adjective; see ExSyn
source of the quotation is not known, there is some guess- 89-91).
work involved in the reconstruction. Most commentators pre- 18 tn The prepositional phrase with the relative pronoun,
fer a translation similar to the one in the text above. ἀφ᾿ ἧς (af’ |hs), is used adverbially or conjunctively without
 tn Grk “I am already writing this [as] a second letter.” The antecedent (see BDAG 727 s.v. ὅς 1.k.).
object-complement construction is more smoothly rendered 19 tn Grk “fathers.” The reference could be either to the OT
in English a bit differently. Further, although the present tense patriarchs or first generation Christians. This latter meaning,
γράφω (grafw) is used here, English convention employs an however, is unattested in any other early Christian literature.
epistolary past tense. (The Greek epistolary aorist might have 20 tn The verb κοιμάω (koimaw) literally means “sleep,” but
been expected here, but it also occurs in situations unlike its it is often used in the Bible as a euphemism for the death of
English counterparts.) a believer.
 tn The relative pronoun is plural, indicating that the follow- 21 tn Grk “thus,” “in the same manner.”
ing statement is true about both letters. 22 tn The Greek is difficult at this point. An alternative is
 tn Or “I have stirred up, aroused.” The translation treats “Even though they maintain this, it escapes them that…” Lit-
the present tense verb as a conative present. erally the idea seems to be: “For this escapes these [men]
 tn Grk “to remember.” “I want you” is supplied to smooth who wish [it to be so].”
out the English. The Greek infinitive is subordinate to the pre- 23 tn The word order in Greek places “the word of God” at
vious clause. the end of the sentence. See discussion in the note on “these
10 tn “Both” is not in Greek; it is supplied to show more clear- things” in v. 6.
ly that there are two objects of the infinitive “to remember” 24 tn Or “land,” “the earth.”
– predictions and commandment. 25 tn The antecedent is ambiguous. It could refer to the
11 tn Grk “words.” In conjunction with πρόειπον (proeipon), heavens, the heavens and earth, or the water and the word.
however, the meaning of the construction is that the prophets If the reference is to the heavens, the author is reflecting on
uttered prophecies. the Genesis account about “the floodgates of the heavens”
12 sn Holy prophets…apostles. The first chapter demonstrat- being opened (Gen 7:11). If the reference is to the heavens
ed that the OT prophets were trustworthy guides (1:19-21) and earth, he is also thinking about the cosmic upheaval that
and that the NT apostles were also authoritative (1:16-18). helped to produce the flood (Gen 6:11). If the reference is to
Now, using the same catch phrase found in the Greek text the water and the word, he is indicating both the means (wa-
of 1:20 (τοῦτο πρῶτον γινώσκοντες, touto prwton ginws- ter) and the cause (word of God). This last interpretation is the
kontes), Peter points to specific prophecies of the prophets as most likely since the final nouns of v. 5 are “water” and “word
an argument against the false teachers. of God,” making them the nearest antecedents.
 2375 2 Peter 3:11
for the day of judgment and destruction of the un- horrific noise, and the celestial bodies10 will
godly. melt away11 in a blaze,12 and the earth and every
3:8 Now, dear friends, do not let this one thing deed done on it13 will be laid bare.14 3:11 Since
escape your notice, that a single day is like a thou- all these things are to melt away15 in this man-
sand years with the Lord and a thousand years are ner,16 what sort of people must we17 be,
like a single day. 3:9 The Lord is not slow concern-
ing his promise, as some regard slowness, but is  tn Or “hissing sound,” “whirring sound,” “rushing sound,”
being patient toward you, because he does not wish or “loud noise.” The word occurs only here in the NT. It was
for any to perish but for all to come to repentance. often used of the crackle of a fire, as would appear appropri-
3:10 But the day of the Lord will come like a thief; ate in this context.
10 tn Grk “elements.” Most commentators are agreed that
when it comes, the heavens will disappear with a “celestial bodies” is meant, in light of this well-worn usage of
στοιχεῖα (stoiceia) in the 2nd century and the probable al-
lusion to Isa 34:4 (text of Vaticanus). See R. Bauckham, Jude,
2 Peter [WBC], 315-16 for discussion.
11 tn Grk “be dissolved.”
12 tn Grk “being burned up.”
13 tn Grk “the works in it.”
 tn Grk “the ungodly people.” 14 tc One of the most difficult textual problems in the NT is
 tn The same verb, λανθάνω (lanqanw, “escape”) used found in v. 10. The reading εὑρεθήσεται (Jeureqhsetai),
in v. 5 is found here (there, translated “suppress”). which enjoys by far the best support (‫ א‬B K P 0156vid 323
 tn Or perhaps, “the Lord is not delaying [the fulfillment 1241 1739txt pc) is nevertheless so difficult a reading that
of] his promise,” or perhaps “the Lord of the promise is not many scholars regard it as nonsensical. (NA27 lists five con-
delaying.” The verb can mean “to delay,” “to be slow,” or “to jectures by scholars, from Hort to Mayor, in this text.) As R.
be hesitant.” Bauckham has pointed out, solutions to the problem are
 tn Grk “not wishing.” The participle most likely has a of three sorts: (1) conjectural emendation (which normally
causal force, explaining why the Lord is patient. speaks more of the ingenuity of the scholar who makes the
 sn He does not wish for any to perish. This verse has proposal than of the truth of the conjecture, e.g., changing
been a battleground between Arminians and Calvinists. The one letter in the previous word, ἔργα [erga] becomes ἄργα
former argue that God wants all people to be saved, but ei- [arga] with the meaning, “the earth and the things in it will be
ther through inability or restriction of his own sovereignty found useless”); (2) adoption of one of several variant read-
does not interfere with peoples’ wills. Some of the latter ar- ings (all of which, however, are easier than this one and sim-
gue that the “any” here means “any of you” and that all the ply cannot explain how this reading arose, e.g., the reading
elect will repent before the return of Christ, because this is of Ì72 which adds λυόμενα [luomena] to the verb – a read-
God’s will. Both of these positions have problems. The “any” ing suggested no doubt by the threefold occurrence of this
in this context means “any of you.” (This can be seen by the verb in the surrounding verses: “the earth and its works will
dependent participle which gives the reason why the Lord is be found dissolved”; or the simplest variant, the reading of
patient “toward you.”) There are hints throughout this letter the Sahidic mss, οὐχ [ouc] preceding ἑυρεθήσεται – “will
that the readership may be mixed, including both true believ- not be found”); or (3) interpretive gymnastics which regards
ers and others who are “sitting on the fence” as it were. But to the text as settled but has to do some manipulation to its nor-
make the equation of this readership with the elect is unlikely. mal meaning. Bauckham puts forth an excellent case that
This would seem to require, in its historical context, that all of the third option is to be preferred and that the meaning of the
these readers would be saved. But not all who attend church term is virtually the equivalent of “will be disclosed,” “will be
know the Lord or will know the Lord. Simon the Magician, manifested.” (That this meaning is not readily apparent may
whom Peter had confronted in Acts 8, is a case in point. This in fact have been the reason for so many variants and conjec-
is evident in contemporary churches when a pastor address- tures.) Thus, the force of the clause is that “the earth and the
es the congregation as “brothers, sisters, saints, etc.,” yet works [done by men] in it will be stripped bare [before God].”
concludes the message with an evangelistic appeal. When an In addition, the unusualness of the expression is certainly in
apostle or pastor addresses a group as “Christian” he does keeping with the author’s style throughout this little book.
not necessarily think that every individual in the congrega- Hence, what looks to be suspect because of its abnormalities,
tion is truly a Christian. Thus, the literary context seems to be upon closer inspection is actually in keeping with the author’s
against the Arminian view, while the historical context seems stylistic idiosyncrasies. The meaning of the text then is that all
to be against (one representation of) the Calvinist view. The but the earth and men’s works will be destroyed. Everything
answer to this conundrum is found in the term “wish” (a par- will be removed so that humanity will stand naked before
ticiple in Greek from the verb boulomai). It often represents God. Textually, then, on both external and internal grounds,
a mere wish, or one’s desiderative will, rather than one’s εὑρεθήσεται commends itself as the preferred reading.
resolve. Unless God’s will is viewed on the two planes of his 15 tn Grk “all these things thus being dissolved.”
desiderative and decretive will (what he desires and what he 16 tn Or “thus.”
decrees), hopeless confusion will result. The scriptures am- 17 tc ‡ Most mss have a pronoun with the infinitive – either
ply illustrate both that God sometimes decrees things that he ὑμᾶς (Jumas, “you”; found in A C[*] P Ψ 048vid 33 1739 Ï,
does not desire and desires things that he does not decree. It as well as the corrector of Ì72 and second corrector of ‫)א‬,
is not that his will can be thwarted, nor that he has limited his ἡμᾶς (Jhmas, “we”; read by ‫ *א‬630 2464 al), or ἑαυτούς
sovereignty. But the mystery of God’s dealings with humanity (Jeautous, “[you your]selves/[we our]selves,” read by 1243).
is best seen if this tension is preserved. Otherwise, either God But the shorter reading (with no pronoun) has the support of
will be perceived as good but impotent or as a sovereign task- Ì72*,74vid B pc. Though slim, the evidence for the omission is
master. Here the idea that God does not wish for any to perish nevertheless the earliest. Further, the addition of some pro-
speaks only of God’s desiderative will, without comment on noun, especially the second person pronoun, seems to be a
his decretive will. clarifying variant. It would be difficult to explain the pronoun’s
 tn Grk “reach to repentance.” Repentance thus seems absence in some witnesses if the pronoun were original. That
to be a quantifiable state, or turning point. The verb χωρέω three different pronouns have shown up in the mss is testimo-
(cwrew, “reach”) typically involves the connotation of “obtain ny for the omission. Thus, on external and internal grounds,
the full measure of” something. It is thus most appropriate as the omission is preferred. For English style requirements,
referring to the repentance that accompanies conversion. however, some pronoun has to be added. NA 27 has ὑμᾶς in
 tn Grk “in which.” brackets, indicating doubt as to its authenticity.
 tn Or “pass away.” tn Or “you.”
2 Peter 3:12 2376
conducting our lives in holiness and godliness, er Paul15 wrote to you,16 according to the wisdom
3:12 while waiting for and hastening the coming given to him, 3:16 speaking of these things in all
of the day of God? Because of this day, the heav- his letters.17 Some things in these letters18 are hard
ens will be burned up and dissolve, and the celes- to understand, things19 the ignorant and unstable
tial bodies will melt away in a blaze! 3:13 But, twist20 to their own destruction, as they also do
according to his promise, we are waiting for new to the rest of the scriptures.21 3:17 Therefore, dear
heavens and a new earth, in which righteousness friends, since you have been forewarned,22 be on
truly resides.10 your guard that you do not get led astray by the
error of these unprincipled men23 and fall from
Exhortation to the Faithful your firm grasp on the truth.24 3:18 But grow in the
3:14 Therefore, dear friends, since you are grace and knowledge of our Lord and Savior Je-
25

waiting for these things, strive to be found at

11 12 sus Christ. To him be the honor both now and on26
peace, without spot or blemish, when you come that eternal day.
27

into his presence.13 3:15 And regard the patience of

our Lord as salvation,14 just as also our dear broth-
15 sn Critics generally assume that 2 Peter is not authen-
tic, partially because in vv. 15-16 Paul is said to have written
scripture. It is assumed that a recognition of Paul’s writings
as scripture could not have happened until early in the 2nd
century. However, in the same breath that Paul is canonized,
Peter also calls him “brother.” This is unparalleled in the 2nd
century apocryphal works, as well as early patristic writings,
in which the apostles are universally elevated above the au-
thor and readers; here, Peter simply says “he’s one of us.”
 tn Grk “in holy conduct and godliness.” 16 sn Paul wrote to you. That Paul had written to these peo-
 tn Or possibly, “striving for,” but the meaning “hasten” ple indicates that they are most likely Gentiles. Further, that
for σπουδάζω (spoudazw) is normative in Jewish apocalyp- Peter is now writing to them suggests that Paul had already
tic literature (in which the coming of the Messiah/the end is died, for Peter was the apostle to the circumcised. Peter ap-
anticipated). Such a hastening is not an arm-twisting of the parently decided to write his two letters to Paul’s churches
divine volition, but a response by believers that has been de- shortly after Paul’s death, both to connect with them person-
creed by God. ally and theologically (Paul’s gospel is Peter’s gospel) and to
 sn The coming of the day of God. Peter elsewhere de- warn them of the wolves in sheep’s clothing that would come
scribes the coming or parousia as the coming of Christ (cf. 2 in to destroy the flock. Thus, part of Peter’s purpose seems to
Pet 1:16; 3:4). The almost casual exchange between “God” be to anchor his readership on the written documents of the
and “Christ” in this little book, and elsewhere in the NT, ar- Christian community (both the Old Testament and Paul’s let-
gues strongly for the deity of Christ (see esp. 1:1). ters) as a safeguard against heretics.
 tn Grk “on account of which” (a subordinate relative 17 tn Grk “as also in all his letters speaking in them of these
clause in Greek). things.”
 tn Grk “being burned up, will dissolve.” 18 tn Grk “in which are some things hard to understand.”
 tn See note in v. 10 on “celestial bodies.” 19 tn Grk “which.” The antecedent is the “things hard to un-
 tn Grk “being burned up” (see v. 10). derstand,” not the entirety of Paul’s letters. A significant prin-
 tn Or possibly, “let us wait for.” The form in Greek ciple is seen here: The primary proof texts used for faith and
(προσδόκωμεν, prosdokwmen) could be either indicative or practice ought to be the clear passages that are undisputed
subjunctive. The present participle in v. 14, however, is best in their meaning. Heresy today is still largely built on obscure
taken causally (“since you are waiting for”), suggesting that texts.
the indicative is to be read here. 20 tn Or “distort,” “wrench,” “torture” (all are apt descrip-
 tn The relative pronoun is plural, indicating that the tions of what heretics do to scripture).
sphere in which righteousness dwells is both the new heav- 21 sn This one incidental line, the rest of the scriptures,
ens and the new earth. links Paul’s writings with scripture. This is thus one of the ear-
10 tn Grk “dwells.” The verb κατοικέω (katoikew) is an in- liest affirmations of any part of the NT as scripture. Peter’s
tensive cognate of οἰκέω (oikew), often with the connotation words were prophetic and were intended as a preemptive
of “taking up residence,” “settling down,” being at home,” etc. strike against the heretics to come.
Cf., e.g., Matt 2:23; Acts 17:26; 22:12; Eph 3:17; Col 1:19; 22 tn Grk “knowing beforehand.”
2:9. Hence, the addition of the adverb “truly” is implicit in the 23 tn Or “lawless ones.”
connotation of the verb in a context such as this. sn These unprincipled men. The same word is used in 2:7,
11 tn Grk “dear friends, waiting for.” See note in v. 13 on suggesting further that the heretics in view in chapter 3 are
“waiting for.” the false teachers of chapter 2.
12 sn The Greek verb used in the phrase strive to be found 24 tn Grk “fall from your firmness.”
is the same as is found in v. 10, translated “laid bare.” In typi- 25 tn The term “knowledge” (γνῶσις, gnwsis) used here is
cal Petrine fashion, a conceptual link is made by the same not the same as is found in 2 Pet 1:2, 3, 8; 2:20. This term is
linkage of terms. The point of these two verses thus becomes found in 1:5 and 1:6.
clear: When the heavens disappear and the earth and its in- 26 tn Or “until.”
habitants are stripped bare before the throne of God, they 27 tc ‡ The vast bulk of mss add ἀμήν (amhn, “amen”) at
should strive to make sure that their lives are pure and that the end of this letter, as they do almost all the rest of the NT
they have nothing to hide. books (only Acts, James, and 3 John lack a majority of wit-
13 tn “When you come into” is not in Greek. However, the da- nesses supporting a concluding ἀμήν). The omission in B
tive pronoun αὐτῷ (autw) does not indicate agency (“by him”), 1241 1243 1739* 1881 2298 appears to be original, al-
but presence or sphere. The idea is “strive to found {before though the fact that some of the best and earliest Alexandri-
him/in his presence}.” an witnesses (Ì72 ‫ א‬A C P Ψ 33 co), along with the Byzantine
14 tn The language here is cryptic. It probably means “regard text and early versions (vg sy), add the particle renders such
the patience of our Lord as an opportunity for salvation.” In a judgment less than iron-clad. NA27 places the word in brack-
the least, Peter is urging his audience to take a different view ets, indicating doubts as to its authenticity.
of the delay of the parousia than that of the false teachers. tn Grk “day of eternity.”