3:1 {Beloved} (\agapýtoi\). With this vocative verbal (four times
in this chapter), Peter "turns away from the Libertines and their
victims" (Mayor). {This is now the second epistle that I write
unto you} (\tautýn ýdý deuteran humin graphÏ epistolýn\).
Literally, "This already a second epistle I am writing to you."
For \ýdý\ see #Joh 21:24. It is the predicate use of \deuteran
epistolýn\ in apposition with \tautýn\, not "this second
epistle." Reference apparently to I Peter. {And in both of them}
(\en hais\). "In which epistles." {I stir up} (\diegeirÏ\).
Present active indicative, perhaps conative, "I try to stir up."
See #1:13. {Mind} (\dianoian\). Understanding (Plato) as in #1Pe
1:13. {Sincere} (\eilikriný\). Old adjective of doubtful
etymology (supposed to be \heilý\, sunlight, and \krinÏ\, to
judge by it). Plato used it of ethical purity (\psuchý
eilikrinýs\) as here and #Php 1:10, the only N.T. examples. {By
putting you in remembrance} (\en hupomnýsei\). As in #1:13.

3:2 {That ye should remember} (\mnýsthýnai\). First aorist
passive (deponent) infinitive of \mimnýskÏ\, to remind. Purpose
(indirect command) is here expressed by this infinitive.
Imperative in #Jude 1:17. {Spoken before} (\proeirýmenÏn\).
Perfect passive participle of \proeipon\ (defective verb).
Genitive case \rýmatÏn\ after \mnýsthýnai\. {And the commandment}
(\kai týs entolýs\). Ablative case with \hupo\ (agency). {Of the
Lord and Saviour through your apostles} (\tÏn apostolÏn humÏn tou
kuriou kai sÏtýros\). \HumÏn\ (your) is correct, not \hýmÏn\
(our). But the several genitives complicate the sense. If \dia\
(through) occurred before \tÏn apostolÏn\, it would be clear. It
is held by some that Peter would not thus speak of the twelve
apostles, including himself, and that the forger here allows the
mask to slip, but Bigg rightly regards this a needless inference.
The meaning is that they should remember the teaching of their
apostles and not follow the Gnostic libertines.

3:3 {Knowing this first} (\touto prÏton ginÏskontes\). Present
active participle of \ginÏskÏ\. See #1:20 for this identical
phrase. Nominative absolute here where accusative \ginÏskontas\
would be regular. Peter now takes up the \parousia\ (#1:16)
after having discussed the \dunamis\ of Christ. {In the last
days} (\ep' eschatÏn tÏn hýmerÏn\). "Upon the last of the days."
#Jude 1:18 has it \ep' eschatou chronou\ (upon the last time).
In #1Pe 1:5 it is \en kairÏi eschatÏi\ (in the last time), while
#1Pe 1:20 has \ep' eschatou tÏn chronÏn\ (upon the last of the
times). John has usually \týi eschatýi hýmerŠi\ (on the last day,
#6:39f.). Here \eschatÏn\ is a predicate adjective like \summus
mons\ (the top of the mountain). {Mockers with mockery}
(\empaigmonýi empaiktai\). Note Peter's play on words again, both
from \empaizÏ\ (#Mt 2:16), to trifle with, and neither found
elsewhere save \empaiktýs\ in #Jude 1:18; Isa 3:4 (playing like
children).

3:4 {Where is the promise of his coming?} (\pou estin hý
epaggelia týs parousias autou;\). This is the only sample of the
questions raised by these mockers. Peter had mentioned this
subject of the \parousia\ in #1:16. Now he faces it squarely.
Peter, like Paul (#1Th 5:1f.; 2Th 2:1f.), preached about the
second coming (#1:16; Ac 3:20f.), as Jesus himself did
repeatedly (#Mt 24:34) and as the angels promised at the
Ascension (#Ac 1:11). Both Jesus and Paul (#2Th 2:1f.) were
misunderstood on the subject of the time and the parables of
Jesus urged readiness and forbade setting dates for his coming,
though his language in #Mt 24:34 probably led some to believe
that he would certainly come while they were alive. {From the day
that} (\aph' hýs\). "From which day." See #Lu 7:45. {Fell
asleep} (\ekoimýthýsan\). First aorist passive indicative of
\koimaÏ\, old verb, to put sleep, classic euphemism for death
(#Joh 11:11) like our cemetery (sleeping-place). {Continue}
(\diamenei\). Present active indicative of \diamenÏ\, to remain
through (#Lu 1:22). _In statu quo_. {As they were} (\houtÏs\).
"Thus." {From the beginning of creation} (\ap' archýs ktiseÏs\).
Precisely so in #Mr 10:6, which see.

3:5 {For this they wilfully forget} (\lanthanei gar autous touto
thelontas\). Literally, "for this escapes them being willing."
See this use of \lanthanÏ\ (old verb, to escape notice of, to be
hidden from) in #Ac 26:26. The present active participle
\thelontas\ (from \thelÏ\, to wish) has almost an adverbial sense
here. {Compacted} (\sunestÏsa\). See Paul's \sunestýken\ (#Col
1:17) "consist." Second perfect active (intransitive) participle
of \sunistými\, feminine singular agreeing with \gý\ (nearest to
it) rather than with \ouranoi\ (subject of \ýsan\ imperfect
plural). There is no need to make Peter mean the Jewish mystical
"seven heavens" because of the plural which was used
interchangeably with the singular (#Mt 5:9f.). {Out of water and
amidst water} (\ex hudatos kai di' hudatos\). Out of the primeval
watery chaos (#Ge 1:2), but it is not plain what is meant by
\di' hudatos\, which naturally means "by means of water," though
\dia\ with the genitive is used for a condition or state (#Heb
12:1). The reference may be to #Ge 1:9, the gathering together
of the waters. {By the word of God} (\tÏi tou theou logÏi\).
Instrumental case \logÏi\, "by the fiat of God" (#Ge 1:3; Heb
11:3 \rýmati theou\).

3:6 {By which means} (\di' hÏn\). The two waters above or the
water and the word of God. Mayor against the MSS. reads \di' hou\
(singular) and refers it to \logÏi\ alone. {Being overshadowed}
(\kataklustheis\). First aorist passive participle of
\katakluzÏ\, old compound, here only in N.T., but see
\kataklusmos\ in #2:5. {With water} (\hudati\). Instrumental
case of \hudÏr\. {Perished} (\apÏleto\). Second aorist middle
indicative of \apollumi\.

3:7 {That now are} (\nun\). "The now heavens" over against "the
then world" (\ho tote kosmos\ verse #6). {By the same word}
(\tÏi autÏi logÏi\). Instrumental case again referring to \logÏi\
in verse #6. {Have been stored up} (\tethýsaurismenoi eisin\).
Perfect passive indicative of \thýsaurizÏ\, for which verb see
#Mt 6:19; Lu 12:21. {For fire} (\puri\). Dative case of \pur\,
not with fire (instrumental case). The destruction of the world
by fire is here pictured as in #Joe 2:30f.; Ps 50:3. {Being
reserved} (\týroumenoi\). Present passive participle of \týreÏ\,
for which see #2:4. {Against} (\eis\). Unto. As in #2:4,9 and
see #1Pe 1:4 for the inheritance reserved for the saints of God.

3:8 {Forget not this one thing} (\hen touto mý lanthanetÏ
humas\). Rather, "let not this one thing escape you." For
\lanthanetÏ\ (present active imperative of \lanthanÏ\) see verse
#5. The "one thing" (\hen\) is explained by the \hoti\ (that)
clause following. Peter applies the language of #Ps 90:4 about
the eternity of God and shortness of human life to "the
impatience of human expectations" (Bigg) about the second coming
of Christ. "The day of judgment is at hand (#1Pe 4:7). It may
come tomorrow; but what is tomorrow? What does God mean by a day?
It may be a thousand years" (Bigg). Precisely the same argument
applies to those who argue for a literal interpretation of the
thousand years in #Re 20:4-6. It may be a day or a day may be a
thousand years. God's clock (\para kuriÏi\, beside the Lord) does
not run by our timepieces. The scoffers scoff ignorantly.

3:9 {Is not slack concerning his promise} (\ou bradunei týs
epaggelias\). Ablative case \epaggelias\ after \bradunei\
(present active indicative of \bradunÏ\, from \bradus\, slow),
old verb, to be slow in, to fall short of (like \leipetai
sophias\ in #Jas 1:5), here and #1Ti 3:15 only in N.T.
{Slackness} (\bradutýta\). Old substantive from \bradus\ (#Jas
1:19), here only in N.T. God is not impotent nor unwilling to
execute his promise. {To youward} (\eis humas\). \Pros\ rather
than \eis\ after \makrothumei\ in #1Th 5:14 and \epi\ in #Jas
5:7, etc. {Not wishing} (\mý boulomenos\). Present middle
participle of \boulomai\. Some will perish (verse #7), but that
is not God's desire. Any (\tinas\). Rather than "some" (\tines\)
above. Accusative with the infinitive \apolesthai\ (second aorist
middle of \apollumi\. God wishes "all" (\pantas\) to come
(\chÏrýsai\ first aorist active infinitive of \chÏreÏ\, old verb,
to make room). See #Ac 17:30; Ro 11:32; 1Ti 2:4; Heb 2:9 for
God's provision of grace for all who will repent.

3:10 {The day of the Lord} (\hýmera kuriou\). So Peter in #Ac
2:20 (from #Joe 3:4) and Paul in #1Th 5:2,4; 2Th 2:2; 1Co 5:5;
and day of Christ in #Php 2:16 and day of God in #2:12 and day
of judgment already in #2:9; 3:7. This great day will certainly
come (\hýxei\). Future active of \hýkÏ\, old verb, to arrive, but
in God's own time. {As a thief} (\hÏs kleptýs\). That is
suddenly, without notice. This very metaphor Jesus had used (#Lu
12:39; Mt 24:43) and Paul after him (#1Th 5:2) and John will
quote it also (#Re 3:3; 16:15). {In the which} (\en hýi\). The
day when the Lord comes. {Shall pass away} (\pareleusontai\).
Future middle of \parerchomai\, old verb, to pass by. {With a
great noise} (\roizýdon\). Late and rare adverb (from \roizeÏ,
roizos\)-- Lycophron, Nicander, here only in N.T., onomatopoetic,
whizzing sound of rapid motion through the air like the flight of
a bird, thunder, fierce flame. {The elements} (\ta stoicheia\).
Old word (from \stoichos\ a row), in Plato in this sense, in
other senses also in N.T. as the alphabet, ceremonial regulations
(#Heb 5:12; Ga 4:3; 5:1; Col 2:8). {Shall be dissolved}
(\luthýsetai\). Future passive of \luÏ\, to loosen, singular
because \stoicheia\ is neuter plural. {With fervent heat}
(\kausoumena\). Present passive participle of \kausoÏ\, late verb
(from \kausos\, usually medical term for fever) and nearly always
employed for fever temperature. Mayor suggests a conflagration
from internal heat. Bigg thinks it merely a vernacular (Doric)
future for \kausomena\ (from \kaiÏ\, to burn). {Shall be burned
up} (\katakaýsetai\). Repeated in verse #12. Second future
passive of the compound verb \katakaiÏ\, to burn down (up),
according to A L. But Aleph B K P read \heurethýsetai\ (future
passive of \heuriskÏ\, to find) "shall be found." There are
various other readings here. The text seems corrupt.

3:11 {To be dissolved} (\luomenÏn\). Present passive participle
(genitive absolute with \toutÏn pantÏn\, these things all) of
\luÏ\, either the futuristic present or the process of
dissolution presented. {What manner of persons} (\potapous\).
Late qualitative interrogative pronoun for the older \podapos\ as
in #Mt 8:27, accusative case with \dei huparchein\ agreeing with
\humŠs\ (you). See #1:8 for \huparchÏ\. {In all holy living and
godliness} (\en hagiais anastrophais kai eusebeiais\). "In holy
behaviours and pieties" (Alford). Plural of neither word
elsewhere in N.T., but a practical plural in \pŠsa anastrophý\ in
#1Pe 1:15.

3:12 {Looking for} (\prosdokÏntas\). Present active participle of
\prosdokaÏ\ (#Mt 11:3) agreeing in case (accusative plural) with
\humŠs\. {Earnestly desiring} (\speudontas\). Present active
participle, accusative also, of \speudÏ\, old verb, to hasten
(like our speed) as in #Lu 2:16, but it is sometimes transitive
as here either (preferably so) to "hasten on the parousia" by
holy living (cf. #1Pe 2:12), with which idea compare #Mt 6:10;
Ac 3:19f., or to desire earnestly (#Isa 16:5). {Being on fire}
(\puroumenoi\). Present passive participle of \puroÏ\, old verb
(from pur), same idea as in verse #10. {Shall melt} (\týketai\).
Futuristic present passive indicative of \týkÏ\, old verb, to
make liquid, here only in N.T. Hort suggests \týxetai\ (future
middle), though #Isa 34:4 has \takýsontai\ (second future
passive). The repetitions here make "an effective refrain"
(Mayor).

3:13 {Promise} (\epaggelma\). As in #1:4. The reference is to
#Isa 65:17f.; 66:22. See also #Re 21:1. For \kainos\ (new) see
on ÿMt 26:29. For the expectant attitude in \prosdokÏmen\ (we
look for) repeated from verse #12 and again in verse #14, see
\apekdechometha\ (we eagerly look for) in #Php 3:20. {Wherein}
(\en hois\). The new heavens and earth. {Dwelleth} (\katoikei\).
Has its home (\oikos\). Certainly "righteousness" (\dikaiosuný\)
is not at home in this present world either in individuals,
families, or nations.

3:14 {Wherefore} (\dio\). As in #1:10,12. {Give diligence}
(\spoudasate\). As in #1:10. {That ye may be found}
(\heurethýnai\). First aorist passive infinitive (cf.
\heurethýsetai\ in verse #10). For this use of \heuriskÏ\ about
the end see #2Co 5:3; Php 3:9; 1Pe 1:7. {Without spot and
blameless} (\aspiloi kai amÏmýtoi\). Predicate nominative after
\heurethýnai\. See #2:13 for position words \spiloi kai mÏmoi\
and #1Pe 1:19 for \amÏmos\ (so #Jude 1:24) \kai aspilos\ (so
#Jas 1:27). \AmÏmýtos\ (old verbal of \mÏmaomai\) only here in
N.T. save some MSS. in #Php 2:15.

3:15 {In his sight} (\autÏi\). Ethical dative. Referring to
Christ. {Is salvation} (\sÏtýrian\). Predicate accusative after
\hýgeisthe\ in apposition with \makrothumian\ (long-suffering),
an opportunity for repentance (cf. #1Pe 3:20). The Lord here is
Christ. {Our beloved brother Paul} (\ho agapýtos adelphos
Paulos\). Paul applies the verbal \agapýtos\ (beloved) to
Epaphras (#Col 1:7), Onesimus (#Col 4:9; Phm 1:16), to Tychicus
(#Col 4:7; Eph 6:21), and to four brethren in #Ro 16 (Epainetus
#Ro 16:5, Ampliatus #Ro 16:8, Stachys #Ro 16:9, Persis #Ro
16:12). It is not surprising for Peter to use it of Paul in view
of #Gal 2:9f., in spite of #Ga 2:11-14. {Given to him}
(\dotheisan autÏi\). First aorist passive participle of \didÏmi\
with dative case. Peter claimed wisdom for himself, but
recognises that Paul had the gift also. His language here may
have caution in it as well as commendation. "St. Peter speaks of
him with affection and respect, yet maintains the right to
criticise" (Bigg).

3:16 {As also in all his epistles} (\hÏs kai en pasais
epistolais\). We do not know to how many Peter here refers. There
is no difficulty in supposing that Peter "received every one of
St. Paul's Epistles within a month or two of its publication"
(Bigg). And yet Peter does not here assert the formation of a
canon of Paul's Epistles. {Speaking in them of these things}
(\lalÏn en autais peri toutÏn\). Present active participle of
\laleÏ\. That is to say, Paul also wrote about the second coming
of Christ, as is obviously true. {Hard to be understood}
(\dusnoýta\). Late verbal from \dus\ and \noeÏ\ (in Aristotle,
Lucian, Diog. Laert.), here only in N.T. We know that the
Thessalonians persisted in misrepresenting Paul on this very
subject of the second coming as Hymenaeus and Philetus did about
the resurrection (#2Ti 2:17) and Spitta holds that Paul's
teaching about grace was twisted to mean moral laxity like #Ga
3:10; Ro 3:20,28; 5:20 (with which cf. #6:1 as a case in
point), etc. Peter does not say that he himself did not
understand Paul on the subject of faith and freedom. {Unlearned}
(\amatheis\). Old word (alpha privative and \manthanÏ\ to learn),
ignorant, here only in N.T. {Unsteadfast} (\astýriktoi\). See on
ÿ2:14. {Wrest} (\streblousin\). Present active indicative of
\strebloÏ\, old verb (from \streblos\ twisted, \strephÏ\, to
turn), here only in N.T. {The other scriptures} (\tas loipas
graphas\). There is no doubt that the apostles claimed to speak
by the help of the Holy Spirit (#1Th 5:27; Col 4:16) just as the
prophets of old did (#2Pe 1:20f.). Note \loipas\ (rest) here
rather than \allas\ (other). Peter thus puts Paul's Epistles on
the same plane with the O.T., which was also misused (#Mt
5:21-44; 15:3-6; 19:3-10).

3:17 {Knowing these things beforehand} (\proginÏskontes\).
Present active participle of \proginÏskÏ\ as in #1Pe 1:20. Cf.
\prÏton ginÏskÏ\ (#1:20; 3:1). Hence they are without excuse for
misunderstanding Peter or Paul on this subject. {Beware}
(\phulassesthe\). Present middle imperative of \phulassÏ\, common
verb, to guard. {Lest} (\hina mý\). Negative purpose, "that not."
{Being carried away} (\sunapachthentes\). First aorist passive
participle of \sunapagÏ\, old verb double compound, to carry away
together with, in N.T. only here and #Ga 2:13. {With the error}
(\týi planýi\). Instrumental case, "by the error" (the
wandering). {Of the wicked} (\tÏn athesmÏn\). See on #2:7. {Ye
fall from} (\ekpesýte\). Second aorist active subjunctive with
\hina mý\ of \ekpiptÏ\, old verb, to fall out of, with the
ablative here (\stýrigmou\, steadfastness, late word from
\stýrizÏ\, here alone in N.T.) as in #Ga 5:4 (\týs charitos
exepesate\, ye fell out of grace).

3:18 {But grow} (\auxanete de\). Present active imperative of
\auxanÏ\, in contrast with such a fate pictured in verse #17,
"but keep on growing." {In the grace and knowledge} (\en chariti
kai gnÏsei\). Locative case with \en\. Grow in both. Keep it up.
See on ÿ1:1 for the idiomatic use of the single article (\tou\)
here, "of our Lord and Saviour Jesus Christ." {To him} (\autÏi\).
To Christ. {For ever} (\eis hýmeran aiÏnos\). "Unto the day of
eternity." So Sirach 18:9f. One of the various ways of expressing
eternity by the use of \aiÏn\. So \eis ton aiÏna\ in #Joh 6:5;
12:34.