Part II. Section Second.

Ch. 3. This section warns the readers against the mockers of the final coming of Christ, exhorts to constant expectation of that coming, and, after referring to Paul, urges them to grow in the grace and knowledge of Christ. It is both stimulating and strengthening.

1. This second — a reference to his First Epistle. It aids in confirming the belief that this is not a forgery, but was written by Peter himself.

Beloved — a touch of affection all the more tender after the resounding of the blows laid upon the heretics. He employs the same loving address in 1 Pet. 2:11; 4:12.

Now write. Now qualifies second. This now second Epistle; or, this Epistle I write as already the second.

In both which. Though the English supplies both, it was unnecessary to print it in italics, for which being in the plural number, 'both' is necessary to a clear rendering.

Stir up, etc. See on 1:13. How the anxiety of the aged apostle repeats itself! His longing heart could not rest till it had poured itself out once more, this time embracing the elect of all lands, (1:1)

Pure. The Greek, a beautiful compound word, literally means, judged in sunlight.

2. Here is mentioned that which he desire? them to keep in remembrance: the words 8puken before — in former ages, before the birth of the Saviour.

The holy prophets were therefore those of the former dispensation, (1:19-21; 1 Pet. 1:10-12.)

Us — rather, your, the authority for which is strong. The idea may be expressed thus: and of your apostles' commandment of the Lord and Saviour — that is, of the commandment which your apostles received from the Lord. It is a general expression, including himself as well as other apostles.

Commandment. See on holy commandment in 2:21.

Lord and Saviour — the same being. (2:20.) Peter had not, like some in later times, lost his interest in the Old Testament. We learn here also that in authority the writings of the apostles are equal to the gospels. See on 1 Pet. 2:6.

3. Knowing this first. See on the same phrase in 1:20.

Last days. See on 1 Pet. 1:5. The margin of the Revision says: "Gr. in the last of the days."

Scoffers, mockers — so rendered, Jude 18. According to the Greek now authorized, mockers in mockery — that is, when they mock they are in their element, and the converse is true, that when they are in their element they mock.

Walking after — (according to) their own lusts — their customary mode of life. 'Their own'; in the original a strong expression and seldom found in the Greek of the New Testament. It is also used in ver. 16. The persons here mentioned seem to be different from those described in chap. 2, for their characteristic is denial of the second advent of Christ; yet; like them they have no piety and indulge in the lowest kind of immorality. Compare 1 Tim. 4:1; 2 Tim. 3:1-4.

4. Saying. The spirit of mockery will not restrain itself; it will flash out in taunting words.

Where? — a more contemptuous form of denying than a direct affirmation. See Mal. 2:17; Ps. 42:8. The affirmative, the promise of his coming has failed, would have been too weak to express the spirit of the mockers. Infidelity is a system of stubborn negation; skepticism of contemptuous interrogation. Interrogation often leads to negation.

Of his coming — Christ's second coming, with special reference to the judgment of the wicked.

For. Even skepticism can use the language of inspired reasoners, but its reasoning is neither logical nor Scriptural.

The fathers — the ancestors of the human race, or the founders of the Jewish nation, or the first generation of Christians. The first is the least probable; strong considerations lie against the second; and even the last supposition is not free from difficulty. On the whole is to be preferred those to whom the promise of the second coming was made — that is, the prophets (1:19 compared with 1:10; Heb. 1:1; 1 Pet. 1:10. 11) of ancient times, to whom may be added all who were in hearty sympathy with them. The connection between since the fathers fell asleep and from the beginning of creation is not clear. "From the time when the fathers fell asleep" gives one point of departure, and "from the beginning of the creation" gives, apparently, a different point. Perhaps the idea is this: since the fathers fell asleep all things so continue, and indeed all things so continue from the beginning of creation. The argument of the mockers is this: "From the time when the universe was made, nature has swept on its way with great uniformity"; and, applying this general thought to the case in hand, their argument more specially expressed is, that the uniformity has not been broken since the time when, as Christians affirmed, a promise was made that Christ would come a second time. The question ' Where is the promise of his coming?' is still heard, and, under the broader generalizations of modern discovery, is not less persistently and contemptuously asked than in early Christian times. Even ministers and churches are giving little attention to that blessed event which so fired the heart of our apostle. See on 1 Pet. 4:7.

5. For, The apostle accounts for their skepticism, and at the same time opposes it.

This — what follows — that by the word of God, etc.

Ignorant they are, hidden from them it is; but their ignorance is voluntary, and voluntary in the largest sense of the word — that is, it implies both an act of the will and a depraved state of the affections. "Willing ignorance is conscious ignorance; and this is more nearly universal than most apologizers for human sinfulness are disposed to admit.

That, etc. The point which Peter makes is this: The creation of the earth, and the attendant material heavens, was effected by God; and it was God who, after a long period of apparent sameness in the operations of nature, made a sudden and miraculous change in the condition of the earth and its inhabitants; yet it was unexpected by most of the people then living — nay, they scoffed at it. That change was effected by means of water. However great the disposition to mock, God can, and will, effect another change on the same heavens and earth; and that can be effected by fire. It is at the time of such a change that Christ will come. The word of God — not the second person of the Trinity, as in John 1:1. See Gen. 1:3, 6, 9, 11, 14, etc. (" And God said.") Speaking was equivalent to acting. Even if it should be conceded that the method in which creation came into being was exclusively by "development," that method would have been an expression of the will of an Intelligent and Almighty Being.

Of old is to be referred to the beginning of things. (Gen. 1:1.)

Standing — constituted. "'The earth,' says Peter, 'was constituted out of water,' out of the material contained in the water — not, 'rose up out of water.'"

In the water — by means of water. The earth was formed by means of water (Gen. 1:6, 7, 9, 10) — "i. e., through the action of water, which partly retired to the low places, and partly formed the clouds in the sky." (Winer.) Another view is possible — that water yielded its solid particles for the formation of the earth. The account given by most heathen nations respecting the origin of water and land is very absurd compared with the representation given in the Scriptures.

6. Whereby — by which (means). The reference is doubtful, and is the more so because the pronoun is in the plural. It is referred by some to heavens and earth — by the heavens pouring down their waters, and the earth pouring them forth. But world here means heaven and earth. It is the destruction of the material world, involving, indeed, the destruction of men and animals, to which the writer is referring; and, therefore, he could not have meant to say, by which heavens and earth the heavens and earth were made to perish. Some say: In consequence of which arrangement of things. Others refer it to water, and account for the plural by making a double reference to water "as the material out of which water was formed, and to water as the means by which the earthy part of the globe was made," or, as Huther adds, " which is more natural, to the word of God as well as to water, so that whereby (δῖα ὧν) is to be translated, by which things."

Overflowed. . , perished — not annihilated, but changed. the change was miraculous. It did not occur as a mere development of natural law. It was effected by the direct touch of the hand of God, breaking up the natural order of things. See Crit. Notes.

7. But contrasts destruction by water and destruction by fire.

The heavens, etc. 'The heavens' which are now is contrasted with the world that then was.

Kept in store. . . . fire. The Greek allows 'fire' to be brought in earlier; thus, as in the Revised Version, stored up for fire, or stored up with fire.

Reserved — or, being reserved (while they are reserved). See upon ver. 10. This, with the related statements in ver. 10, 12, 13, is an instance of Peter's originality, though remote allusions to the destruction of the earth even by fire, as connected with God's coming to punish, are numerous. (Ps. 50:3; 97:3; 102:26; Isa. 34:4; 51:6; 66:15.) Such allusion Is made ill the words of Christ: "Heaven and earth shall pass away" (Matt. 24:35), by the writer of Hebrews (12:26, 27), and by Paul. (2 Thess. 1:8.) "Very striking is the implication in Isa. 66:22.

This representation of the certainty of the world's destruction appears to be confirmed by recent scientific conclusions. "Our earth is approaching a finality through various causes of change. Its surface is wearing out, and its lands becoming sea-sediments. Its progressive refrigeration will result in the complete absorption of atmosphere and water. Tidal action will slacken the rate of rotation until each side is turned alternately two weeks toward the scorching sun, and two weeks toward the cold regions of space. If this is not enough, the sun is destined to be extinguished, and the earth to be precipitated upon the central funeral pile of our system. Any one of these contingencies demonstrates that the duration of the habitable globe is limited." (Alexander Winchell, LL.D., Professor, University of Michigan, "Journal of Christian Philosophy," Vol. I, No. 3.) " We can see distinctly many causes in operation which must finally result in an entire change of conditions for the earth, and ultimately, unless the course of affairs is somehow arrested in a way we cannot even guess at now, must terminate in its lifelessness or destruction." (C. A. Young, LL. D., Professor, Princeton College, idem. Vol. I, No. 2.) Says the same distinguished astronomer, when speaking of the one solar problem, "which excites the deepest and most general interest " — "that relating to the solar heat" — "I perceive no reason to doubt the final cessation of the sun's activity, and the consequent death of the system." ("Christian Thought.") The gradual shrinking of the earth's orbit, and the falling of the earth upon the sun, millions of millions of years from the present, seems to be a necessary result of certain existing conditions. It is added that "almost certainly one thing, of great and decisive importance to the planetary system, will happen before the earth has approached the sun a single mile under this meteoric action."

But the reason why the heavens and the earth are reserved is yet to be stated: they are reserved with reference to the day of judgment, and of the destruction of godless men. The day of judgment will indeed be the day of perdition (destruction, not annihilation) for the godless.

8. The apostle proves from the nature of the divine mind in relation to time, that the objection of the scoffers (ver. 4) is groundless. They say: All things so continue from the beginning of creation; there has been delay in Christ's coming, and the delay has been so great that we have the right to believe that Christ will never come at all But, says the apostle, the Lord's conception of duration is such that the argument from long delay is without force. To his infinite mind a thousand years are as one day: not that even the Lord sees no more duration in a thousand years than he sees in one day, but so far as respects the accomplishment of his purposes, a thousand years' delay is no more to him than one hour's delay. The first part of the reply, one day as a thousand years, was doubtless suggested to the apostle by Ps. 90:4 (perhaps he intended it as a quotation); but not seeming to be a pertinent reply to the skeptics, he adds, as his own conception, a thousand years as one day. Peter's estimate of this view is such that he gives it much prominence in the words, this one thing, and also in the emphatic position which he gives them. In the Greek, thus: But this one thing permit not to be hidden from you (do not lose sight of it).

9. That there has been delay in the fulfillment of the promise is clear; but has this delay been of the nature of dilatoriness? Has the Lord shown slackness? Slackness is the result of indifference or of inability; has the delay resulted from either? Not slack, says our apostle with characteristic positiveness. Man has not the "standard" time.

As some men count slackness — not as some think it (the delay) to be slackness, but as some judge what slackness is. Some think delay to be slackness; not by such a "standard" is God to be judged. Is the delay, then, the result of arbitrariness? May not the Lord have some benevolent end in view?

Long-suffering. God's tender forbearance toward men is the true explanation. (1 Pet. 3:20; Luke 18:7.)

To us-ward — toward you, according to the better reading, 'you' referring to the readers; but as the remainder of the verse refers to men in general, it is most natural to suppose that these also are included.

Not willing. Purposing that none shall perish would be neither a fair expression of the meaning, nor a justifiable inference. The original expresses inclination, disposition. God's disposition is such that he has no desire in itself that men perish; and hence, to affirm, as does the theological system of Dr. Emmons, that God creates sinful volitions in men (in Pharaoh, for example) for the purpose of "damning" them, is untrue, and in the highest degree derogatory to the character of God. Peter here has nothing to say concerning that eternal and loving purpose by which the sufferings of the Son are prevented from being borne in vain; but he is accounting for the delay of Christ's coming to judge the world. The judgment is delayed, in order that, if possible, all men may be saved. If men are lost before Christ comes, it is not because no opportunity to be saved is given them.

Should come — to repentance; should enter into repentance. And by 'repentance' is meant a change of mind, and also a corresponding change of conduct, and in relation to God not less than in relation to men. The attempt has been made to apply the last clause to the elect, thus: not willing that any of the elect should perish, but that all of them should enter into repentance. Theology must not attempt to overmaster interpretation; nor will Scriptural theology make the attempt. The words cannot be restricted to the elect. Compare Mark 16:15; 1 Tim. 2:4; Ezek. 18:23; 33:11. The reference to men in general is so much more natural that it is to be preferred. Disharmony between the view which the apostle gives here and that in 1 Pet. 1:2 cannot be shown. The lesson from this verse is twofold: encouragement to Christians — for the delay does not spring from dilatoriness; and to all men — for it gives opportunity for repentance.

10. But the day of the Lord will come warns against the presumption that in consequence of the long-suffering of God the coming of Christ may never occur. The emphasis is remarkable: But come will the day of the Lord. It is possible that but was intended to direct back to ver. 4. The scoffers say: 'Where?' 'But,' says the apostle, ' that day will come.' 'The day of the Lord'; a striking expression, since all days are days of the Lord In ver. 12 it is called 'the day of God,' yet God's day is the day of the coming of Christ. (Ver. 4.) See James 5:7; 2 Thess. 2:2. ("The day of Christ.") The phrase was used in the times of the prophets. (Joel 1:15; Ezek. 13:5; Isa. 2:12.) To the elect the day of the Lord will be resplendent with joy; to scoffers and sleepers a day of dismay and despair.

As a thief — unexpectedly and suddenly. Our apostle's Divine Teacher used the same comparison (Matt. 24:43, 44); and Paul. (1 Thess. 5:2.) To those who have in continual expectation of the coming of Christ, that coming cannot be sudden (1 Thess. 5:4); and in that state of expectancy it is most precious to be. A name to live while one is dead will make Christ's coming like the coming of a thief. (Rev. 3:3.) See the letter to the Church in Sardis.

In the night — the Greek not found in the best manuscripts.

In the which — in the which day.

The heavens — the visible heavens surrounding the earth

Will pass away — compare comments on ver. 13.

With a great noise — the rendering of but one word (an adverb), and used in the New Testament by Peter only (ῥοιζηδὸν).. Farrar ("Early Days of Christianity") gives it the remarkable rendering, hurtlingly! The Revised Version adheres to the more simple rendering of the Common Version. Like rasp, rattling, and many other words, the sound of the Greek word, in pronunciation, corresponds with the sound of the act intended to be expressed. The English seems to have no word which is like it in both sense and sound. "The crackling of destructive fire," "the noise of falling houses," "crashing roar," have all been suggested as expressive of the sense.

The elements — "the component parts of the physical world" (Robinson); perhaps, as some say, the stars, sun, and moon. Revision, in the margin, "Or, heavenly bodies."

Shall melt, etc. — literally, the elements being burnt, shall be dissolved; that is, they shall be destroyed by being burnt.

The works that are therein — both the works of man, and the natural material found upon and within the earth. "This grand epoch in the physical world, represented by the burning of the earth and the melting of the elements, preparatory to a new cycle of the divine manifestations, which the glorified will see, but which it is not permitted us to understand, is connected with the coming of Christ, the resurrection of the dead, and the final judgment." Professor Samuel Harris, D. D., LL. D. ("Bib. Sac," Jan., 1873). There is in the text no intimation that these great events are to be followed by a millennium. Compare 2 Tim. 4:1. The wide prevalence of Christianity, with the consequent prevalence of holiness and peace, is to precede the dissolution of the earth, the resurrection, and the general judgment. One of the theories of the premillenial advent of Christ is "that the righteous dead will be

raised, living believers changed, and yet the race be continued by natural generation; all, or nearly all, who are born, being converted in early life. In the millennium, therefore, Christ will reign with his saints in their glorified bodies over the race of mankind in their natural bodies. It" [the above view] "is inconsistent with the language of Peter. (2 Pet. 3:10-13.) For this language predicts such a dissolving of the earth by fire as will make it a new earth, if the new earth be not rather wholly distinct from it." (President Hovey.)

11. Seeing, etc. — literally, all these things dissolving, in view of the fact that they are dissolving, the apostle conceives the change as even now in the process of accomplishment; either, 1. Because dissolution is inherent in the nature of things (Winer), or, 2. Because God, having willed it, it is certain to occur. "Winer gives the participle (λυομένων) the sense of the present. Buttmann would justify the Revisers; for he says that present participles are frequently used in a future sense, and adduces this very case, (§ 137, p. 206.) The word here translated 'dissolved' is the same as is rendered in ver. 10 ' shall melt.' The researches of modern science afford a striking confirmation of those inspired representations. See the citations in the comments on ver. 7.

What manner — possibly a question, perhaps an exclamation. Assuming the former, some make the question end at be, and consider all that follows to the end of ver. 12 as the answer; but others extend the question to godliness. 'What manner ' refers to quality of Christian character.

Ought — here the obligation seems to be put only on the ground of the dissolution of the earth; but the context shows that with this are connected the other great final events, including (ver. m) even their own entrance into the peace and purity of heaven.

Holy conversation and godliness. The Greek words are in the plural: all forms of holy deportment and piety. Query: How much are the people of God to-day incited by such a motive to seek such a character?

12. Looking for — expecting it.

Hasting unto — hastening. The Greek has no word for 'unto.' See Matt. 22:42, 44; 1 Thess. 1:10. The readers are exhorted to hasten the coming, etc. The day was fixed in the purpose of God; yet, \iy constant growth in holiness (ver. is), and by effort, in accordance with God's longsuffering (ver. 9), to turn men to Christ, they are to hasten its coming. Compare Phil. 3:20; Tit. 2:13. As always, so here, the point of harmony between God's purpose and man's activity eludes us.

Wherein — on account of which day, or, perhaps, on account of the coming of which day. The meaning is, that the coming of the day will be the occasion of the destruction of the heavens and the earth. As to the remainder, see on ver. 10.

13. Nevertheless expresses the contrast too strongly; but is preferable

New heavens and a new earth is put first in the Greek for emphasis; but new heavens and earth new, according to his promise, we look for.

Promise, (Isa. 65:17; 66:22.)

Righteousness — to the exclusion forever of all unrighteousness is certainly implied. It cannot, therefore, refer to the condition of human society on earth, after the supposed second advent of Christ, during what some regard as the Millennium; for Premillenarianism teaches that toward the end of the period unrighteousness will again arise. 'New heavens and a new earth' — a figurative representation of the resurrection bliss of that heaven to which Christ ascended, where he now is, and will be forever. There is, neither here nor elsewhere in the Epistles of Peter, evidence that the earth, after its destruction, will be refitted as a dwelling-place for the elect. Innumerable passages show that heaven has already an actual existence, and the supposition that that will be deserted for another, or that there will be at length two heavens, the one there and the other here, is groundless. That heaven, strictly so called, is now elsewhere. See, among many other passages, Matt. 6:9; John 14:2, 3; 16:28; 17:24; Acts 7:56; Phil. 1:28; 1 Tim. 6:7.

14. Wherefore — a sign of inference. In view of what is said in the preceding verse as the object of their expectation.

Seeing that ye look — looking for, expecting — the same form as in ver. 12.

Be diligent (earnest), as in 1:10, 15; translated in Hebrews, "let us labor."

That ye may be found of him. What Peter meant to express by the pronoun is not clear. The meaning will depend on the connection supposed to exist. Does he mean to say, blameless by him? or, may be found by him? The former, probably. But possibly the rendering should be, for him,. Consult Winer § 31, 10, p. 219, and Buttmann § 138, p. 179, and § 134, p. 187. It is rendered in the Revised Version, "in his sight," and is connected with blameless. Notice the doubleness of the motive: 1. The dissolution of the earth (ver. 11); 2. The possession of a new earth, (ver. 13.)

In peace. Compare John 14:27. How different with the wicked, first in this life (Isa. 57:20, 21), and then in the next! (Rev. 14:11.) Sorrow over the immoralities and errors of men, and even indignation at the more Satanic forms of sin, are possible in connection with habitual desire to be found by Christ in peace.

15. The long-suffering — already referred to in ver. 9.

Is salvation — equivalent to salvation, for it gives them time to make their calling and election sure. (1:10.) Such delay for such a purpose is not, however, absolutely necessary; otherwise the converted robber (Luke 23:40-43) needed more evidence that he would be saved than his brief period of repentance gave him. Very beautiful and magnanimous is the reference to Paul, and the more so inasmuch as Peter was once the object of Paul's rebuke. (Gal. 2:11,12.) Peter's fault was serious, and had not God already raised up a man having broad views and a decided will, and had Peter been willful and stubborn, it is impossible to say what harm the infant religion might not have suffered. A note in the Douay Version calls Peter's act "only a certain imprudence"; which is intended to save the reputation of "the founder" of the Romish Church, but, as it detracts proportionally from the value of Peter's allusion to Paul, little is gained for "the founder."

Wisdom given him — partly' natural, chiefly supernatural.

Hath written — wrote.

Unto you. See 1:1. What epistle or epistles Peter means cannot be determined. It has been assumed by too many that he must refer to an epistle sent to Christians of Asia Minor; but the present Epistle was not sent to them alone, but to all who had obtained like precious faith. The epistle or epistles intended may have been written to the Ephesians or to the Colossians, but they must be presumed to have come into circulation among those to whom Peter's Second Epistle was sent. This supposition will explain the 'you.'

16. All his epistles. Probably all Paul's epistles were written before this time, and most of them must have attained circulation among other churches besides those to which they were sent. Nearly all of them touch some of the subjects which Peter presents, and some make extended allusion to them.

In which — either among which things, or, with another form of the Greek pronoun (more probably correct), in which epistles.

Hard to be understood — not only some things which are common to Paul and Peter, but some things which only Paul has presented. See for example, the 9th chapter of Romans; 1 Cor. 15; 2 Cor. 12:1-7; Gal. 3:24-28; 4:21-31; 1 Thess. 4:13-17; 2 Thess. 2:1-12; and, assuming that Paul wrote it, many things in Hebrews. A book professing to come from a Being of infinite wisdom, yet with nothing in it which needs to be studied, nothing which, even with hard study, could not be understood in this life, might be presumed to be more human than divine. The Scriptures, as a whole, are easy to be understood — much easier to most men than books originated with men themselves upon philosophy and law.

Unlearned — not learned in spiritual truth.

Unstable. See on 2:14. The adjectives have but one article; they apply, therefore, to the same class of persons. Ignorance and instability — a well-matched pair, but bad for good service. Knowledge of divine things the best foundation.

Wrest — by perverting the meaning, which is often done.

The other scriptures. The article points, apparently, to all the current sacred writings in addition to Paul's — that is, to the Old Testament, the Gospels, the Acts, and perhaps Peter's First Epistle.

Unto indicates result.

Their own destruction. Eternal punishment (Matt. 25:46), is the result to which their perversion of the Scriptures leads. In attempting to destroy the Bible men destroy themselves.

17, 18. These verses condense the exhortation which runs through the Epistle. In the beginning the apostle desires that grace may be multiplied unto them through the knowledge of God, and here, at the end, he exhorts them to grow in grace and knowledge. Therefore — in view of all that I have said.

Seeing ye know — knowing; the same form of expression as in ver. 11, 14. 'Know.' What? For no object is expressed in the original. Know that lustful mockers are to come. (Ver. 3.) They know it beforehand, before they come; for they learn it through this very Epistle. Peter's prophecy will not fail, for it is Christ who speaks through him.

Ye also. 'Also' has no corresponding word in the original, and it makes the contrast between the readers and others too great.

Error. See on the same word. (2:18.)

The wicked — the lawless, as in 2:7.

Fall from — a warning against apostasy. See Query, at the close of comments on 2:22.

Your own steadfastness — not originating with them, for that general virtue is not less the fruit of the Holy Spirit than particular virtue, (Gal. 5:22, 23,) A quiet contrast between their own steadfastness and the instability of those mentioned in ver. 16 may be intended. Steadfastness is not merely continued adherence to the Church, its creeds and rites; but, while including that, adherence to Christ in spiritual life.

But grow — not fall from (ver. 17), but on the contrary, grow. Satisfaction with present attainments may prove the beginning of a fall; growth is the only security.

Grace — holiness, but with reference to its origin as a gift of unmerited mercy, and here called the grace of Christ.

Knowledge. Grow in grace and in the knowledge. The repetition of in before knowledge, and the use of the article in the one case, and not in the other, has the effect to separate growing in grace too widely from growing in knowledge: in the grace and knowledge is better. Growth in the knowledge of Christ is indispensable to growth in the grace of Christ. Ignorance cuts the sinews of spiritual growth. Inference: The more knowledge ministers have the better for their people, as well as for themselves; the more they have, the more, in that respect, are they like God. The church which cares little whether its religious teacher be well furnished with knowledge, dishonors the all-knowing Saviour more than words can express. Preaching which is not instructive, but "saws the air too much," " tearing a passion to tatters," and "o'ersteps the modesty of nature"; preaching which is "overdone or come tardy off," "making the unskillful laugh and the judicious grieve" — "pray you avoid it."

The doxology. See on 1 Peter 1:3; 4:11. The form here employed varies from that found in 1 Pet. 4:11. It is, literally: To whom the glory both now and unto the day of eternity. The remarkable combination of day and eternity may have been unconsciously suggested to the writer by what he had already said in ver. 8. Bengel: "Eternity is a day, without night, unmixed and perpetual." Hutter: "The day in which eternity begins as contrasted with time, but which day is also eternity itself."

Amen. See on 1 Pet. 4:11.

CRITICAL NOTE. — CHAPTER III.

Says Winer: "In 2 Pet. 3:6, ὕδατι [water] would not be superfluous, even if ὑδάτων were supplied with ιδῖ ὧν [whereby]; it would designate water as an element, whereas ὺδατα (comp. Gen. 7:11) would signify the concrete (separate) bodies of water. Comp. further Jude 4."