Chapter 3

1 He assureth them of the certainty of Christ’s coming to judgment, against those scorners who dispute against it: 8 warning the godly, for the long patience of God, to hasten their repentance. 10 He describeth also the manner how the world shall be destroyed: 11 exhorting them, from the expectation thereof, to all holiness of life: 15 and again, to think the patience of God to tend to their salvation, as Paul wrote to them in his epistles.

1. This second epistle. It is natural to read in these words a reference to 1 Peter as being the first of the apostle’s epistles, and the present letter as being the second of the pair. No conclusive arguments have yet been presented against this view, and Peter’s words may be taken as incidental proof of the common authorship of the two epistles.

Beloved. The apostle has now left the distasteful subject of the false teachers (ch. 2) and turns to exhort his readers concerning last-day events. In doing so he naturally employs the term “beloved,” here and in vs. 8, 14, 17 (cf. on 1 John 3:2).

Now. Or, “already.” The opening clause reads literally, “This already, beloved, a second epistle I am writing to you,” which may suggest that the second epistle was written soon after the first.

In both which. That is, in both of which, referring to both letters, the first and the second.

I stir up. Gr. diegeiroµ (see on ch. 1:13).

Pure minds. Gr. eilikrineµs dianoia, used in classical Greek for “pure reason,” but here in the sense of an unsullied or sincere mind. For comment on eilikrineµs see on Phil. 1:10. Dianoia is the mind as the faculty of understanding, feeling, desiring. Peter is crediting his readers with having a mind (singular) that is unpolluted by sensuality, in happy contrast with the minds of the false teachers.

By way of remembrance. The same Greek phrase occurs in ch. 1:13 (see comment there). In this instance Peter wishes to remind his readers of previous instruction concerning the return of their Lord in power and glory.

2. That ye may be mindful. Literally, “to remind,” expressing Peter’s purpose in writing his epistle. He intended to emphasize past instruction rather than to impart new teaching. Compare the parallel passage in Jude 17.

Holy prophets. Peter refers in this verse to what is in the OT and to what had thus far been written of the NT.

Commandment. See on ch. 2:21.

Us the apostles. Textual evidence attests (cf. p. 10) the reading “your apostles,” and the final clause of the sentence may be then rendered “and of the commandment of the Lord and Saviour from [or, “given by”] your apostles.” The commandment, or instruction, came from the Lord but was delivered by the apostles.

3. Knowing this first. Compare on ch. 1:20, where the same phrase occurs. Here the apostle uses the phrase as a preface to the statement he is about to make, which must be considered against the background of the combined teachings of the prophets and the apostles. Peter does not cite any specific passage from the prophets or the apostles, but assumes that what he is about to say will be recognized as consonant with the general tenor of their teachings on the subject under discussion. Compare the parallel passage in Jude 18.

There shall come. On the basis of the teachings of the prophets and the apostles, Peter’s readers already knew what to expect “in the last days.” The apostle had warned them that “the end of all things is at hand” (see on 1 Peter 4:7), and apparently considers his counsel timely and appropriate. See below under “in the last days.” Compare on 1 John 2:18; Jude 18.

In the last days. Literally, “upon [the] last days.” The word “last” may be taken in the singular sense as referring to one last day, or, as textual evidence favors (cf. p. 10), in the plural, “the last days.” It is his purpose to enlighten his readers so that they will not be led astray by those who scoff at the thought of a soon return of the Saviour. He is not here making specific statements regarding the time of Christ’s coming, but is bent on preparing his flock for “the last days” whenever those days may appear. See Additional Note on Rom. 13; see on 1 Peter 4:7; Rev. 1:1.

Scoffers. Or, “mockers.” Important textual evidence may be cited (cf. p. 10) for the inclusion of the words “in mockery” before “scoffers.” This would strengthen Peter’s description of the skeptics as “mockers” and show that they were exercising their evil gift in ridiculing the idea of the second coming.

After their own lusts. Literally, “according to their own lusts,” that is, as their lusts prompted them. These scoffers are akin to the false teachers in that they are governed by their own passions (cf. on ch. 2:2, 10). Their passions decided their theology—sensual-minded men cannot ardently desire the return of the Sinless One.

4. And saying. It is clear that the church had been well instructed concerning Christ’s return and that the scoffers were openly ridiculing the teaching of the apostles concerning that event.

Where is the promise? This is not a reference to one particular promise but to the combined declarations of the prophets and the apostles as to the certainty of the second coming. The scoffers’ question indicates their skepticism—they did not expect the promises to be fulfilled.

Coming. Gr. parousia, a common NT word for Christ’s return (see on Matt. 24:3).

The fathers. This may be interpreted in two ways: as a reference (1) to the patriarchs (cf. on Rom. 9:5; 1 Cor. 10:1; Heb.1:1) or (2) to the immediately previous generation of Christians who personally heard Jesus and the apostles proclaiming the promises of the Lord’s return.

Fell asleep. Gr. koimaomai, “to sleep.” Of the 18 occurrences of koimaomai in the NT, 14 refer to the sleep of death (see on John 11:11; 1 Thess. 4:13; etc.).

All things. The clause reads literally, “all things so remain through from the beginning of creation.” The argument has a strangely modern ring. Its secular, skeptical tone seems to echo the thinking of our own day. By appealing to such a wide span of history, from creation to their own day, the mockers seem to have a most plausible argument. They say, in effect: The laws of nature continue to function season after season with amazing uniformity and regularity, and have done so throughout history; why should they not continue to do so? In v. 5 Peter replies to this line of reasoning.

5. This. The clause reads literally, “this escapes their notice by their own will.” The scoffers knew of the Flood but deliberately chose to ignore the cataclysm and its message to mankind. By so doing they closed their minds against the idea of the possibility of further divine intervention when Christ should return.

By the word of God. Peter believes in the same creative power as do the other Bible writers, that is, the spoken word of God (cf. on Gen. 1:3; Ps. 33:6, 9; etc.).

The heavens. Gr. ouranoi, simply “heavens.” Peter here refers to the atmospheric “heavens.” Some commentators see in the plural, “heavens,” a reference to the Jewish concept of seven heavens above the earth. But Peter is concerned with Scripture and not with tradition. However, the Hebrew word for “heavens” never occurs in the singular, though in the OT reference is frequently to the atmospheric envelope that surrounds the earth. In form the word is plural, but in meaning it is generally singular. Peter here undoubtedly reflects this common idiomatic Hebrew usage. The plural form ouranoi, “heavens,” often occurs in the Greek but in the KJV of Matt. 5:45; Mark 1:11; Luke 10:20; Eph. 3:15 etc., is translated in the singular form “heaven.” Peter so uses it five times in this epistle (here and vs. 7, 10, 12, 13).

Of old. Or, “from long past.” Some commentators interpret the phrase as “originally,” that is, from creation, which is clearly Peter’s meaning.

The earth. Rather, “earth.”

Standing. The clause may be translated, “compounded out of water and by means of water.” One of the steps in preparing the earth as an abode for man was the gathering of the waters into one place (Gen. 1:9). Peter is not attempting to describe creation in modern scientific terms, but seeks to explain God’s creative work to the men of his own day.

6. Whereby. Literally, “by means of which things,” that is, the waters that were above and on the earth. These, used first in creation, are now shown to have been used also for destruction.

The world that then was. Literally, “the then world,” the antediluvian world. Here Peter is probably referring to the wicked inhabitants of the antediluvian world and their civilization.

Overflowed. Gr. katakluzoµ, “to overwhelm with water,” “to flood,” “to deluge,” a forceful word not used elsewhere in the NT.

Perished. Gr. apollumi, “to destroy utterly,” “to demolish and lay waste,” a fitting word to describe the desolation caused by the Flood. See Gen. 7:11–24.

7. The heavens. The phrase reads literally, “the now heavens and the earth,” that is, our present heavens and earth, in contrast with “the then world” (see on v. 6).

Same word. That is, the word of God (v. 5).

Kept in store. Gr. theµsaurizoµ, “to treasure up,” whence our word “thesaurus.” The tense implies that the heavens have been, and are being preserved.

Reserved. Or, “being kept” (cf. ch. 2:4, 9).

Unto fire. Rather, “for fire,” or “with fire.” According to the Greek text the words can be linked with “reserved” or with “kept in store,” but most scholars prefer to construe them with theµsaurizoµ. The translation would thus read, “are being treasured up for fire,” that is, for fire to work its destruction as water did its destructive work at the time of the Flood (cf. on Mal. 4:1; 2 Thess. 1:8).

Against the day of judgment. Literally, “unto a day of judging” (see on 1 Peter 4:17; 2 Peter 2:4–9).

Perdition. Gr. apoµleia (see on ch. 2:1, 3).

Ungodly men. Literally, “the ungodly men.” For comment on “ungodly” see on ch. 2:5. It is animate sinners, not inanimate matter, that is to be judged and punished.

8. But. The opening clause may be translated, “but let not this one thing escape your notice, beloved” (cf. v. 5). In other words, scoffers deliberately shut their eyes to facts, but Christians should never fall into that grievous error. “This one thing” is defined in the following clause.

One day. Peter’s thought is derived from the truth expressed in Ps. 90:4. God is eternal. With Him there is no past, no future; all things are eternally present. He has no need for our limited concept of time, and we cannot confine Him or His ideas to our scale of days and years. In stressing this truth Peter is rebuking the skeptical impatience of the scoffers, who, judging God by their own puny standards, doubt whether He will fulfill His promises connected with the end of the world.

The context makes clear that Peter is not here setting up a prophetic yardstick for computing time periods. Verse 7 deals with the fact that God is patiently awaiting the day of judgment, and v. 9 that He is “long-suffering to us-ward.”

9. The Lord. It is difficult to decide to which person of the Godhead this refers. In v. 15 “our Lord” could very well refer to Jesus, and in v. 18 Jesus is called “our Lord”; but “the day of the Lord” (v. 10) is also described as “the day of God” (v. 12). Nor does it matter which person is here designated, for the purposes and promises of the Father and the Son are identical. All that Peter ascribes to one may be equally applied to the other. But judging by Peter’s usage in this epistle (chs. 1:2, 8, 11, 16; 2:1; 3:2), the weight of evidence suggests that in this instance “the Lord” is Christ.

Slack. Gr.bradunoµ, “to delay,” “to loiter,” used only here and in 1 Tim. 3:15 in the NT.

His promise. That is, the promise of His coming (v. 4), which was the point at issue with the scoffers.

Some men. That is, the mockers (v. 3).

Slackness. Or, “delay.” The Greek noun is derived from the same root as the verb bradunoµ (see above under “slack”). The skeptics supposed that God’s plans had been hindered or changed because Christ had not yet returned. They failed to realize that God is almighty and unchangeable and that His designs will all fulfilled in due time (DA 32).

But. Gr. alla, a strong adversative, which may here be rendered “on the contrary,” and thus point out the contrast between the mockers’ accusation and the facts concerning the Lord’s trustworthiness.

Longsuffering. Gr. makrothumeoµ, from makros, “long,” and thumos, “passion,” “anger,” hence, “to be slow to anger,” “to be patient” (see on Rom. 2:4; for the noun makrothumia see on 2 Cor. 6:6). For inspired descriptions of the Lord’s character see Ex. 34:6; Ps. 86:5, 15; 103:8.

To us-ward. Textual evidence favors (cf. p. 10) the reading “to you,” that is, the readers, the Christian saints who need to remind themselves of God’s patient watch-care over them, especially in times when they are tempted to doubt His control of affairs.

Not willing. Or, “not wishing.” Peter here employs the verb boulomai, which often expresses the inclination of the mind, as “to want,” “to desire,” and does not use theloµ, which generally refers to a set purpose, “to will,” “to determine.” God, far from actively willing the death of sinner, has done all in His power to save him from death (John 3:16). Nevertheless, Peter realizes that some will reject God’s plan of salvation and thereby be lost (2 Peter 3:7).

Perish. Gr. apollumi (see on v. 6).

But. Gr. alla, a strong adversative (cf. above under “but”) used here to emphasize the contrast between the misinterpretation of God’s nature, namely, that He might be willing for some to perish, and the truth that He wishes all to be saved.

Should come. Gr. choµreoµ, “to make room,” in this case, for repentance; or, “to advance,” that is, to move on to repentance.

Repentance. Gr. metanoia (see on 2 Cor. 7:9).

In vs. 8, 9 Peter makes it clear that God’s promise respecting Christ’s return is certain of fulfillment. Any apparent delay in the Lord’s coming is due to God’s unwillingness to close the door of salvation while there is hope of any sinner’s repentance.

10. The day of the Lord. The same as “the day of God” (v. 12). For comment see on Acts 2:20; Phil. 1:6; 1 Thess. 5:2.

Will come. In the Greek the verb is placed in an emphatic position. The fact that the day of the Lord will come is beyond doubt.

Thief. Gr.klepteµs (see on John 10:1). The same figure is used by Jesus (Matt. 24:43), by Paul (1 Thess. 5:2), and by John (Rev. 3:3; 16:15) to stress the unexpectedness of the Lord’s return. He who wishes to be saved must be right with God before the day of the Lord arrives, for there will be no opportunity for repentance on that great day.

In the night. Textual evidence favors (cf. p. 10) the omission of these words.

In the which. That is, in the day of the Lord.

The heavens. See on v. 5.

Pass away. Gr. parerchomai, “to pass away,” “to perish” (cf. Matt. 5:18; 24:35; Rev. 21:1).

With a great noise. Gr. rhoizeµdon, an onomatopoeic adverb indicating the noise made by birds’ wings or by an object hurtling through the air. Peter probably uses the word to represent the sound made by roaring flames.

Elements. Gr. stoicheia, “things arranged in rows,” applied to the letters of the alphabet as being set in rows; and, later, to the celestial bodies, the sun, moon, and stars (cf. on Gal. 4:3). It is probable, though not certain, that Peter here speaks of the physical elements of which our world is composed, matter that will “melt” under the cleansing fires of the last day.

Melt. Gr. luoµ, generally translated “to loosen,” but rendered “to dissolve” in vs. 11, 12, in the sense of “to break up,” or “to break down.” The KJV idea of “to melt” is doubtless drawn from the mention of “fervent heat.”

With fervent heat. Gr. kausooµ, a medical term, “to be parched with fever,” hence here and in v. 12, “to burn up.” For the association of fire and heat with Christ’s appearing see on Ps. 50:3; Mal. 4:1; 2 Thess. 1:8; cf. on Rev. 20:9; etc.

The earth … therein. That is, all earthly things the works of man and of nature.

Burned up. Textual evidence is divided (cf. p. 10) between this reading and “shall be found.” The reading of the KJV suits the context, but the alternate reading is also possible, giving the thought that the worthlessness of earthly, material things will be discovered and displayed before the universe.

11. Seeing then. In view of the certainty that every evidence of sin is to be destroyed, it behooves those who know of the impending day when the present world will be dissolved in a holocaust of fire, to be diligent that they separate every trace of sin from their thoughts and their lives.

What manner of persons? Or, “what sort of men?” from an older word meaning “from what country?” Here Peter reveals that his great concern is not with events but with men, that is, with the characters of his readers. He has gone into detail about last-day events in order to bring before them the imperative need for holiness, and now devotes the remainder of his epistle to impressing this need upon them.

Ought ye to be. That is, with special reference to character.

In all … godliness. Literally, “in holy behaviors and godliness,” both nouns being in the plural in Greek, since Peter is making his thought as comprehensive as possible and wishes his readers to bring every part of their conduct into conformity to the highest Christian standards. For comment on “conversation” (anastropheµ) see on ch. 2:7; for “godliness” (eusebeia) see on Tim. 2:2.

12. Looking for. Gr. prosdokaoµ, “to expect,” “to wait for,” used three times in vs. 12–14, always implying eager anticipation. The believers were ever to be on the alert for their Lord’s return (cf. on Matt. 24:42, 44).

Hasting unto. Rather, “hastening,” that is, expediting the arrival of “the day of God”; or, “earnestly desiring” that day. Those who have confessed their sins can eagerly anticipate Christ’s coming and can devote their energies to spreading the gospel, thus preparing the way for His appearing (see COL 69).

Coming. Gr. parousia (see on Matt. 24:3).

Day of God. There is some textual evidence (cf. p. 10) for the reading “day of the Lord,” but see on v. 10, where it is suggested that “the day of the Lord” and “the day of God” are synonymous phrases.

Wherein. Rather, “by reason of which,” that is, because of the coming of the day of God.

Heavens. That is, the atmospheric heavens (see on v. 5).

Being on fire. See on v. 10.

Dissolved. Gr. luoµ (see on v. 10).

Elements. See on v. 10.

Melt. Gr. teµkoµ, “to make liquid,” that is, to melt. In the Greek the tense is present, giving dramatic vividness to the narrative.

With fervent heat. See on v. 10. Peter has repeated his exposition of events associated with his Lord’s return in order to impress their certainty and solemnity on the minds of his readers. He now turns to happier matters that follow the dissolution of earthly things.

13. His promise. No matter what the scoffers may have thought of the Lord’s promise (v. 4), Peter shows (v. 9 and here) that he implicitly trusts it and orders his own life in accordance with it.

Look for. See on v. 12.

New. Gr. kainos, “new” in the sense of being different, new in kind, rather than neos, which generally means “recent,” new in point of time. Here Peter is anticipating the renovated heavens and earth that have been cleansed from all defilement (cf. on Rev. 21:1).

Dwelleth. Or, “makes its home,” with a suggestion of permanency. Righteousness is depicted as being the permanent resident of the new heavens and new earth (see on Isa. 11:9).

14. Beloved. The apostle uses the affectionate address (see on v. 1) by way of special appeal.

Seeing that ye look. The clause reads literally, “these things expecting.” A knowledge and anticipation of the end of earthly history places upon the believer a spiritual responsibility that Peter now emphasizes.

Be diligent. Gr. spoudazoµ (see on ch. 1:10).

Found of him. The Christian lives in expectation of coming face to face with his Lord. The prospect stimulates him to prepare for the event, that Christ may find him faultless.

Peace. See on Rom. 5:1.

Without spot, and blameless. Compare on Eph. 1:4; Phil. 2:15; Rev. 14:5. He whom Christ so finds will certainly be “in peace,” that is, possessed of the inner calm that comes from sinlessness. Such a one will be at peace with God and with his fellow men. In contrast, notice Peter’s description of the false teachers (2 Peter 2:13). Compare the remorse of the wicked (see on Jer. 8:20).

15. Longsuffering. Gr. makrothumia, the related noun form of the verb makrothumeoµ (see on v. 9).

Our Lord. Probably referring to Christ (see on v. 9).

Salvation. Not that Christ’s long-suffering is salvation, but it makes salvation possible. The scoffers were accounting the Lord’s delay as proof that His promises would never be fulfilled, but Peter shows that it is rather an evidence of the Saviour’s merciful patience. He waits that all who will may have the opportunity to accept salvation.

Our beloved brother Paul. If it be assumed that Peter is not using “our” in an editorial sense, then his words imply that Paul was well known and well loved by the readers. Even if “our” is used like the editorial “we,” the words establish Peter’s affection for Paul, in spite of any past difference of opinion (see on Gal. 2:11–14).

Wisdom given. Peter here implies that Paul had no inherent supply of spiritual wisdom but was dependent upon the divine gift, even as were his brethren.

Written unto you. Identification of the particular Pauline epistles to which Peter here refers depends on the answer given to the following question: (1) What subject does Peter have in mind? Is it only the apparent delay in the Lord’s coming, is it the question of moral laxness in the church, or is it the general topic of Christ’s return? (2) To whom was Peter’s epistle written? Commentators venture many answers to the problems thus raised, but no definitive solution seems yet possible. If it be accepted that Peter’s epistle was written to Asiatic Christians (see p. 547), then the Pauline epistles referred to would likely be those to the Galatians, the Ephesians, and the Colossians, or to other letters not now preserved. One thing is clear: Paul’s writings were in circulation, they were accepted as authoritative, and Peter could appeal to them in support of his own instruction.

16. All his epistles. In the large cities of the Roman Empire letters were readily copied for a small fee, and their rapid distribution was assured by means of the excellent communications provided by the network of Roman roads. It is therefore well within the bounds of possibility that most, if not all, of Paul’s epistles were in circulation even before his death. There is no way of deciding from these verses whether the great apostle was alive or dead at the time Peter wrote.

These things. As noted in comment on v. 15 it is not certain to which topics Peter is referring, but if the reference is to the general subject of the second coming, that topic finds a place in all of Paul’s major letters, and there is no need for a more specific identification.

Hard to be understood. Although these difficult matters are not identified, most commentators agree that they concern questions of moral laxity arising out of a misconstruction of Paul’s teaching on the second coming and on the Christian’s relation to law, subjects that occupy a prominent place in 1 Thessalonians and Galatians.

Unlearned. In regard to Paul’s writings, or perhaps, simply uninstructed, ignorant, on spiritual matters in general. The religion of Jesus Christ, when taken into the heart, refines and cultivates its possessor; but those who reject its precepts leave themselves a prey to temptations such as were presented by the scoffers and false teachers.

Unstable. Gr. asteµriktoi (see on ch. 2:14).

Wrest. Gr.streblooµ, “to torture,” “to put on the rack,” “to twist.” The unlearned and unstable distort the Scriptures by twisting and straining their meaning as an inquisitor tortures and strains his victim on the rack.

Other scriptures. There has been much speculation as to which particular writings Peter has in mind. Some limit the reference to the OT, while others include what existed of the NT. A final conclusion may not be possible, but this much is clear, that Peter places Paul’s writings on a level with other inspired Scripture (see Vol. V, pp. 185, 186).

Destruction. Gr. apoµleia (see on ch. 2:1, 3). The Scriptures are designed to lead men to salvation (see on John 5:39; 2 Tim. 3:16, 17), but when they are perverted they lose their beneficent power, and he who misuses them follows a course that can end only in his destruction.

17. Ye. The pronoun is emphatic in the Greek. Peter, turning from the foolish ones who have misconstrued Scripture, is addressing his readers, whom he seeks to protect from such errors.

Know … before. The believers have been well instructed, and know in advance about the specious teachings of the false teachers. Hence, they should have nothing to fear in the event the heretical teachings reached them or the wily seducers should come their way.

Beware lest ye also. The believer has a responsibility for his own safety; he cannot afford to fall asleep during the spiritual warfare he is waging (cf. on 1 Cor. 16:13; Eph. 6:10–18).

Being led away with. Gr. sunapagoµ (see on Rom. 12:16).

Error of the wicked. In ch. 2:18 the writer has already spoken of “them who live in error,” that is, the pagan Gentiles. He now implies that the false teachers share in the Gentile sins, or “error,” and urgently entreats his readers not to be ensnared by such conduct. For comment on “wicked” (athesmoi) see on ch. 2:7.

Stedfastness. Gr. steµrigmos, used in contrast with asteµriktoi, “unstable” (v. 16), and here probably best rendered “foundation.” The true Christian has his own sure foundation (cf. 1 Cor. 3:10–14), and has no need to abandon it for any imagined liberty that licentious teachers may seek to offer him.

18. But. This stresses the alternative course offered by the apostle. Instead of being led astray the believer can advance in Christian perfection.

Grow. The tense implies “keep on growing.” Peter’s readers had already made tremendous strides in conduct, but they were not be satisfied. They were to continue their spiritual growth (cf. on Matt. 5:48; Eph. 4:13–15; 1 Peter 2:2).

Growth is characteristic of the true child of God as it is of all living things inasmuch as he has found a new life in Christ Jesus (cf. 1 Cor. 4:15). His goal is a character that resembles the perfect character of his Lord, and a mind that is able to think His thoughts after Him. He aspires to “grow up into him in all things, which is the head, even Christ” (see on Eph. 4:15). In this life, and thereafter in the life to come, the Christian can look forward to endless growth in character and in understanding the will and ways of God. There will ever be new worlds of mind and spirit for him to conquer, new heights to climb, new doors of adventure and opportunity to open.

As Peter has already pointed out (1 Peter 2:2), newborn Christian “babes” grow on the “sincere milk of the word.” But eventually the time comes when they should no longer subsist primarily on a spiritual “milk” diet, but learn to partake of “strong meat” (see on Heb. 5:11–14; 6:1, 2).

Grace. Gr.charis (see on John 1:14; Rom. 1:7; 1 Cor. 1:3). Grace is one of the spheres in which the Christian is to grow; he is to become still more firmly established in a personal experience of Christ’s own gracious kindness.

Knowledge.Gr.gnoµsis (see on 1 Cor. 1:5; 12:8). Here Peter refers to a particular knowledge, the knowledge that makes one fully acquainted with the person, office, work, and power of Jesus Christ. This is a knowledge that can and should increase. Each day of the Christian’s life should add to his understanding of his Master’s mission for the world and for himself. For the comprehensive title here given to Christ, cf. on Matt. 1:1, 21; Luke 2:11; cf. Phil. 3:20; 1 Tim. 1:1; Titus 1:4; 2 Peter 1:1, 11.

To him. That is, to Christ. Throughout this epistle Peter has consistently testified to the deity of Christ (cf. chs. 1:11, 17; 2:20; etc.), and now, in the same spirit, addresses the doxology to Him (cf. on Jude 24, 25).

Glory. Gr.doxa (see on John 1:14; Rom. 3:23; 1 Cor. 11:7). In the Greek, doxa is preceded by the definite article, and implies that all possible glory is to be ascribed to the Saviour.

For ever. Gr. eis heµmeran aioµnos, literally, “unto the day of eternity” (cf. on Rev. 1:6).Amen. See on Matt. 5:18. Important textual evidence may be cited (cf. p. 10) for the omission of this word, but it may well be retained as a fitting close to the epistle.

Ellen G. White comments

3, 4 AA 535; GC 370; PP 102

4     DA 635; TM 233; 1T 57; 2T 195; 5T 10

5–7PP 101

8     PP 170

9     GC 48; 2T 194; 5T 485, 649

9–15AA 536

10   DA 780; EW 54; GC 672; PP 104, 339; SR 428

11   TM 420; 5T 547

11, 12  EW 108; 6T 13

12   COL 69; DA 633

13   MB 17

13, 14  5T 692

14   AA 567; GC x; 1T 340

16   CSW 38; CT 463; Ev 358; FE 308; SC 107; TM 25, 33; 2T 692; 3T 38; 5T 700; 6T 57

17   CT 257; 5T 693

17, 18  AA 537; 5T 483, 537

18   AH 362; CS 165; CSW 30, 69, 106; CT 37, 207, 452, 504; FE 118; ML 101, 103, 171, 249; MM 217; MYP 121; SC 80, 112; SL 59, 93, 95; Te 93, 188; TM 160; 1T 340, 663; 2T 187, 265, 642; 3T 476; 5T 69, 393, 528, 573, 706; 6T 423, 424; 9T 160

Events Leading to the Writing of John’s Literary Productions Gospel: Epistles, Revelation Written Near the End of the 1st Century A.D. During Intense Christian Persecution