Annotations for 2 Peter
1:1–2 Greeting. Peter’s greeting—which mentions faith, grace, peace, and knowledge—sets the stage for the letter’s purpose: to encourage his readers to “grow in the grace and knowledge of . . . Christ” (3:18) in the face of false teaching.
1:1 Simon. The author’s Jewish name. Peter. His Greek name. our God and Savior Jesus Christ. The construction in Greek explicitly identifies Jesus as God (Titus 2:13; cf. John 1:1; 20:28; Rom 9:5; Heb 1:8; 1 John 5:20). faith. A gift from God (Eph 2:8) rooted in Jesus’ saving righteousness. ours. Probably Peter and other Christians; the readers, mostly Gentile Christians, have an equal standing before God in the new covenant community of Christians.
1:2 knowledge. An intimate, informed relationship resulting from conversion and growth (cf. vv. 3, 5, 8; 2:20–21; 3:18).
1:3–11 Confirming One’s Calling and Election. Because God has given Christians all they need to become spiritually mature (vv. 3–4), they must actively pursue spiritual maturity (vv. 5–9) if they expect to receive a rich welcome into God’s eternal kingdom (vv. 10–11).
1:3 godly life. How God expects Christians to behave. Throughout this letter, Peter stresses the importance of living out the values of God’s kingdom. He begins by reminding his readers that God is powerfully at work to enable them to live such a life. called. Effectively summoned (see notes on Rom 1:6; 8:28; Gal 1:6; Eph 4:1). glory. Unique excellence; see “The Glory of God.” goodness. Moral perfection.
1:4 Through these. Christ fulfills God’s “promises” (probably ones in the OT about how God would save and bless his people through the Messiah) by his glory and goodness (see note on v. 3). participate in the divine nature. Share God’s holy character, especially qualities that help Christians resist sin.
1:5–7 This stair-step structure (add goodness to faith, knowledge to goodness, etc.) was a common literary device that emphasizes the items but not the sequence (e.g., goodness does not necessarily precede knowledge). But “faith” (the list’s first item) is a Christian’s foundational gift (cf. v. 1), and “love” (the final item) is the supreme virtue that holds the rest together (1 Cor 13; Col 3:14).
1:5 goodness. Moral excellence; virtue. knowledge. Discerning God’s will and living accordingly (cf. note on v. 2).
1:6 self-control. Avoiding temptations, especially sexual ones. perseverance. Endurance, especially through trials such as illness, broken relationships, financial pressures, and persecution. godliness. Pleasing God in every phase of life.
1:7 mutual affection. Love expressed among fellow Christians.
1:8–9 The issue is not merely whether Christians possess the virtues of vv. 5–7 (all Christians do to some degree) but whether they are continually growing in them. In contrast, spurious Christians, who claim that Christ has cleansed them but have shut their eyes to the truth, lack these virtues (cf. the false teachers in ch. 2, especially 2:20–22).
1:10–11 Striving for spiritual maturity is not optional for Christians.
1:10 confirm. Christians validate that God called and elected them by cultivating the virtues of vv. 5–7. stumble. Probably apostatize, i.e., forsake God (cf. Jude 24).
1:11 receive a rich welcome. Enter into the blessing of the life to come.
1:12–21 Prophecy of Scripture. Peter writes as if on his deathbed, reminding his readers one last time of the truth they must embrace (vv. 12–15). Christians can have absolute confidence that Jesus will come again: at Jesus’ transfiguration Peter and other apostles glimpsed Jesus’ future glory (vv. 16–18), and the prophets—who are utterly reliable because the Spirit speaks through them—confirm the same truth (vv. 19–21). See “Prophets and Prophecy.”
1:12 So. Connects vv. 3–11 and vv. 12–15: because their ultimate reward depends on earnestly striving for godliness, Peter continues to “remind [them] of these things” (v. 15). you know them and are firmly established. Peter commends his readers for their spiritual maturity.
1:13 tent of this body. Cf. 2 Cor 5:1, 4.
1:14 Peter knows that he will die soon. Perhaps Jesus communicated this to him in a vision, but Peter is more likely referring to Jesus’ prophecy that Peter would die by crucifixion as a martyr (John 21:18–19).
1:15 Peter hopes that he will have an enduring ministry to his readers (probably through what he writes in this letter).
1:16 For. Connects vv. 12–15 and vv. 16–21: the readers must remember that Christ will return in power (see “The Consummation”). Peter returns to this theme in 3:1–13, so it frames ch. 2. we. Occurs five times in vv. 16–18 and refers to Peter and the other apostles (in contrast to the first-person singulars in vv. 12–15). cleverly devised stories. Cf. 2:3; false teachers (ch. 2) viewed Christ’s return as a fable (3:3–4). eyewitnesses of his majesty. Peter, James, and John witnessed Jesus’ transfiguration, which prefigured his return by revealing him as the glorious King (see NIV text note on v. 17; see also Matt 17:1–8; Mark 9:2–8; Luke 9:28–36).
1:17 Majestic Glory. God the Father.
1:19 prophetic message. Probably the OT. light. Cf. Ps 119:105. day. The day of the Lord, i.e., when God saves his people and judges his enemies (see note on Amos 2:16). morning star. Cf. Num 24:17; Rev 22:16. The night-day (dark-light) contrast refers to Jesus’ return (cf. Rom 13:12; 1 Thess 5:4–9).
1:20–21 Whereas 2 Tim 3:16 (see note) presents the nature of Scripture’s inspiration, this passage presents the method: the human authors of Scripture did not think up what they wrote on their own (contrast “cleverly devised stories” [v. 16] and “fabricated stories” [2:3]); God is the origin of what they prophesied. Humans used their own words (“prophets, though human, spoke”), and those words were just what God wanted them to use (“from God as they were carried along by the Holy Spirit”).
2:1–22 False Teachers and Their Destruction. Peter denounces false teachers in four stages (vv. 1–3, 4–10a, 10b–16, 17–22). See “Wrath.”
2:1–3 Peter introduces and describes false teachers: They are subversive (see “secretly,” v. 1), immoral (see “depraved conduct” (v. 2), which probably refers to sexual sin), avaricious (see “greed” (v. 3), i.e., they commercialize Christianity [cf. vv. 14–15; 2 Cor 2:17]), and dishonest (see “false,” v. 1; “fabricated,” v. 3). Their false teaching is “destructive” (v. 1) and will result in their own “destruction” (v. 3).
2:1 there were. In OT times. there will be false teachers. Cf. Matt 24:4–5, 11, 24; Mark 13:22; Acts 20:29–31; 2 Tim 3:1–6. denying. Cf. Titus 1:16; Jude 4. bought. May mean (1) Christ’s death paid the penalty for the sins of the false teachers (although God did not apply that payment to them because they rejected Christ as Savior); (2) Christ’s death only appeared to pay the penalty for their sins because they initially appeared to know Christ (vv. 15, 20–22; cf. Heb 10:29; 1 John 2:19); or (3) God (or Christ) owned these ungrateful false teachers (alluding to Deut 32:6).
2:2 False teachers mislead many and thus defame the Christian way of life (“the way of truth”; cf. vv. 15, 21).
2:4–10a Three examples (vv. 4–8) show that God will rescue the godly and judge the ungodly (vv. 9–10a). (Cf. Luke 17:26–29, where Jesus pairs examples 2 and 3.)
2:4 Example 1 (see note on vv. 4–10a): God judged sinful angels. Jewish tradition understands “the sons of God” in Gen 6:1–4 as angels who had intercourse with women and whom God therefore judged (1 Enoch 6–19; cf. Jude 6). Or, less likely, this may refer to the fall of Satan and the evil angels before Adam and Eve fell (cf. Rev 12:7–9). hell. Tartarus (see NIV text note), a term Jewish writers borrowed from Greek mythology, is a temporary holding place (“held for judgment”), not a place of final punishment. chains of darkness. A common way the ancient world described the underworld; probably a metaphor for punishment.
2:5 Example 2 (see note on vv. 4–10a): God judged the ancient world with a flood and rescued Noah and his family (Gen 6–8). ungodly. See Gen 6:5, 11–12. preacher. The OT does not call Noah this, but intertestamental Jewish writings do. seven others. Noah’s wife, his three sons, and their wives (Gen 6:18; 7:7, 13; cf. 1 Pet 3:20); the godly may be few, but God protects them.
2:6–8 Example 3 (see note on vv. 4–10a): God judged Sodom and Gomorrah with sulfur and rescued Lot (Gen 19).
2:7 righteous man. While far from perfect, Lot demonstrated a fundamental commitment to God by receiving and attempting to protect the angelic visitors and by obediently fleeing the city. He was among the “righteous” people Abraham prayed for in Gen 18 (in the Apocrypha see also Wisdom of Solomon 10:6; 19:17). Lot was “rescued” because of his relation to the Lord, which was demonstrated by the differences between his behavior and that of the other people in Sodom and Gomorrah. Peter’s readers can maintain their “secure position” in Christ (3:17) by similarly separating themselves from the false teachers.
2:9 if this is so, then. Although these words have no explicit counterpart in the Greek, they are necessary to summarize the four “if” clauses in vv. 4–7 and set up the “then” clause beginning in v. 9. If God has acted in the past as these “if” clauses indicate, “then” God will rescue the godly from “trials” (challenges to faith that Christians experience) and judge the ungodly. In particular, God will vindicate Peter’s readers, who face false teachers who “follow the corrupt desire of the flesh and despise authority” (v. 10a; see note).
2:10a follow the corrupt desire of the flesh. Are sexually immoral. despise authority. Are arrogant.
2:10b–16 Peter describes the false prophets as arrogant, sensual, and greedy. This focuses more on how they live than on what they teach; false teaching and evil living often go together (cf. 1 Tim 6:3–10).
2:10b celestial beings. Probably evil angels (demons) in contrast to “angels” (v. 11; cf. Jude 8–10). The astounding arrogance of the false teachers is ignorant and irrational.
2:13 carouse in broad daylight. Cf. Isa 5:11. reveling in their pleasures while they feast with you. Some early Christians ate fellowship meals in connection with the Lord’s Supper (implied in 1 Cor 11:17–34), and these adulterous and greedy false teachers apparently used those meals for sensual self-indulgence.
2:14 adultery. Or “an adulteress.” The false teachers looked at every woman as a potential sexual partner (cf. Matt 5:28).
2:15 Balaam. See Num 22–24. He is a prominent negative example in Scripture (Num 31:16; Deut 23:4–5; Josh 13:22; 24:9–10; Neh 13:1–2; Mic 6:5; Jude 11; Rev 2:14). loved the wages of wickedness. The OT hints that greed motivated Balaam’s prophetic ministry (he wanted the money Balak offered him), and Jewish tradition developed this theme (cf. 1 Tim 6:3–10).
2:17–22 Peter again describes and condemns the false prophets.
2:17 The false teachers promised spiritual vitality but did not deliver it. Two metaphors depict that what they taught was hollow and therefore disillusioning (cf. Prov 25:14; Jude 12): (1) springs without water. Freshwater springs were essential in the dry Mediterranean climate; long stretches of land had little water. (2) mists driven by a storm. Storm clouds that seem to forecast life-giving rain may actually turn into hazy mists that dissipate and become the harbinger of dry weather. The Bible often connects water with wisdom and blessing (e.g., Ps 1:3–4; Prov 13:14; Jer 14:3; Rev 7:17; 21:6; 22:1).
2:18 For. Connects v. 17 with vv. 18–19, which explain how false teachers disillusioned and harmed people with their teaching (v. 17a) and why the darkness of hell is reserved for them (v. 17b). entice people who are just escaping from those who live in error. The false teachers cleverly lured new converts who were in the process of distancing themselves from the values and lifestyle of their pagan society. The false teachers enticed new converts in two ways: (1) mouth empty, boastful words. They spoke showy, persuasive, arrogant words that were actually futile and frustrating (cf. v. 10). (2) appealing to the lustful desires of the flesh. They appealed to the sinful sensual desires of the new converts by promising the hypocritical illusion of “freedom” (v. 19) from moral restraint, especially regarding sex (cf. Rom 6:16; 1 Cor 6:12–13; Gal 5:13; 1 Pet 2:16).
2:20–21 they . . . they . . . them. Possibly the new converts (see note on v. 18), but probably the false teachers. The false teachers knew the truth and initially seemed to be Christians, but they deliberately rejected the truth; so they are more accountable for their sin (cf. Luke 12:47–48) and unlikely to consider the truth again. Willfully turning back from the truth brings terrible consequences. Christians must persevere.
2:21 sacred command that was passed on to them. The totality of Christian instruction traditionally taught to converts (cf. Rom 6:17; 2 Tim 1:14).
2:22 A dog returns to its vomit. The false teachers demonstrate that their fundamental nature has remained unchanged: the unclean return to the unclean. Similarly, those who renounce the Christian faith return to their evil way of life. The test of authenticity is perseverance. dog. Seen not as a friendly family pet but as a wild, filthy beast (Prov 26:11; Phil 3:2). A sow that is washed returns to her wallowing in the mud. This proverb may come from a popular book of sayings from around 500 BC that says, “My son, you have been to me like the pig who went into the hot bath with people of quality, and when it came out of the hot bath, it saw a filthy hole and went down and wallowed in it” (Ahiqar 8:18).
3:1–18 The Day of the Lord. Returning to a topic first introduced in 1:16–21, Peter encourages his readers to remember the teaching of the Lord and the prophets, who clearly predicted the Lord’s coming and the day of judgment (vv. 1–13). The false teachers deny this coming intervention, deliberately forgetting that God has directly intervened before in creation and the flood. Peter closes with a final exhortation and doxology (vv. 14–18).
3:1–2 Peter urges his readers to remember the truth.
3:1 second letter. The first was probably 1 Peter.
3:2 holy prophets. The OT prophets; they predicted that God would bring his plan to its climax through an earth-shaking event at the end of history (see note on Amos 2:16). apostles. They pass on Jesus’ basic moral requirement (“command”) to be holy (cf. 1 Pet 1:15–16; Matt 5:48). Peter places the OT prophets and NT apostles on an equal plane.
3:3 last days. The period from Jesus’ first coming to his second coming (Acts 2:17–18; Heb 1:1–2). This does not merely predict future events; Peter describes his current situation (cf. Acts 20:29–30; 1 Tim 4:1; 1 John 2:18). scoffers . . . scoffing. Dismissing and mocking the truth of Jesus’ second coming rather than arguing with evidence and logic (cf. Prov 1:22; 9:7–8; 13:1). The false teachers foolishly follow “their own evil desires,” claiming that Jesus is not returning (“coming,” v. 4) and therefore will not judge them.
3:4 everything goes on as it has. They asserted that things had not changed and never would (even though God promised to intervene in history).
3:5–7 The scoffers “deliberately forget” (v. 5)—either willfully ignore or fail to notice—that everything has not gone on “as it has since the beginning of creation” (v. 4). God made the world, so he can certainly destroy it. The flood—using the very water God created in the beginning (Gen 1:2, 6–10)—“deluged and destroyed” (v. 6) the earth (Gen 6–8). God spoke this universe into existence with his “word” (v. 5; cf. Gen 1; Pss 33:6; 148:5; Heb 11:3), and by that “same word” (v. 7) he will destroy “the present heavens and earth” (v. 7; see note on v. 10) and judge and destroy “the ungodly” (v. 7), including the false teachers. They will cease to exist in this world and will experience the final and terrible separation from God involved in condemnation (see “Wrath”).
These three events (creation, flood, and final judgment) are connected: (1) the flood bridges creation (occurring at the beginning of human history; see “Creation”) and final judgment (occurring at the end of human history; see “The Consummation”); (2) “water” connects creation and the flood; and (3) worldwide destruction connects the flood and final judgment (which Melito of Sardis, a second-century theologian, referred to as “a flood of water” and “a flood of fire”). The rest of ch. 3 is consistent with the flood theme of salvation through judgment (see vv. 9, 15); the promise of future judgment incites non-Christians to trust Christ and gives hope to suffering Christians.
3:8 a day is like a thousand years. Peter adapts Ps 90:4: the eternal God does not view time the way we do. He follows his own timetable, and Jesus will return right on schedule.
3:9 not slow. What seems to us like a delay (“slowness”; cf. Hab 2:3) is evidence of God’s kind patience (cf. Rom 2:4). anyone. Either (1) all humans without exception or (2) Peter’s readers, Christians (1:1; see “with you, not wanting anyone” [here] and “dear friends” [vv. 1, 8, 14, 17]) whom the false teachers influenced. If the first, then some view this as an example of what God desires as distinct from what God decrees (see note on 1 Tim 2:4).
3:10 like a thief. Sudden and unexpected (cf. Matt 24:43; Luke 12:39; 1 Thess 5:2). elements. Perhaps (1) the sun, moon, and stars (cf. Isa 34:4) but probably (2) the basic components of the physical universe (the next phrase focuses on “the earth”). destroyed by fire. Cf. vv. 7, 12. Fire is an image of God’s judgment associated with the day of the Lord (Isa 30:30; 66:15–16; Nah 1:6; Zeph 1:18; 3:8). On the day of judgment, all things will be manifest (“laid bare”) before God for his scrutinizing assessment. laid bare. There is a debate whether God will replace or transform the earth at the end of history, and some argue that this verse supports the replacement view because some manuscripts read “burned up” instead of “laid bare” (see NIV text note). While this alternative reading (“burned up”) is unlikely, vv. 11–12 use the terms “destroyed” and “melt.” But other passages seem to indicate that God will renovate the earth (e.g., Rom 8:18–22). Rev 21 seems to suggest both replacement (Rev 21:1) and transformation (Rev 21:5). The tension exists because the Bible describes what is beyond our experience with language and analogies drawn from our own world; those analogies fall short of matching the reality and capture only part of the full picture. What is clear, however, is that God’s destruction of this present universe at the end of history does not mean that the material world ends. The shift from the present heavens and earth to the new heaven and earth (see notes on vv. 11–13) involves both continuity and discontinuity.
3:11–13 Peter does not discuss the end times to satisfy our curiosity. His purpose is practical: in light of this future destruction when Jesus returns, we should “live holy and godly lives” (v. 11) now (cf. 1:3, 6–7; 1 Pet 1:15–16).
3:12 look forward. See note on v. 13. speed its coming. Hasten the end (from a human perspective) by repenting (cf. Acts 3:19–20; but see NIV text note). elements will melt in the heat. See note on v. 10; cf. Mic 1:3–4.
3:13 looking forward. Cf. vv. 12, 14. Christians expectantly anticipate that God will vindicate himself and his people and re-create “a new heaven and a new earth” (cf. Isa 65:17; 66:22; Rev 21).
3:14 looking forward. See note on v. 13. Christians who are considering the end times must strive (“make every effort”; cf. 1:5–11) to be holy (“spotless, blameless”)—like Christ (1 Pet 1:19) and unlike the false teachers (2:13).
3:15 our dear brother Paul. Although Paul rebuked Peter for actions he thought were incompatible with the gospel of free grace (Gal 2:11–14), these two apostles agreed about the essentials of the gospel message (cf. Acts 11:2–18; 15:7–11). According to tradition, both apostles were martyred in Rome in the mid-60s AD.
3:16 all his letters. Peter probably knew of all but one or two of Paul’s letters by this time. other Scriptures. Peter equates Paul’s letters with the God-breathed and authoritative OT Scriptures.
3:17–18 Peter concludes with two commands that summarize the letter: (1) be on your guard. The purpose of the letter is to protect them from the false teachers. (2) grow. See 1:5–11 and notes (cf. 1 Pet 2:2; Col 1:10).
3:18 in. Or “by means of.” grace and knowledge. Frames the letter (cf. 1:2). To him be glory both now and forever! Amen. Only two other NT letters end with a doxology: Rom 16:25–27 and Jude 24–25. Only two other NT doxologies praise Christ: 2 Tim 4:18 and Rev 1:5–6 (cf. Rom 9:5). See “The Glory of God.”