2 Peter Chapter 3
Living Like a “Last Days Christian”
A. The Certainty of the Last Days and God’s Promise
1. 2 Peter 3:1–2 — Another Reference to the Importance of Being Reminded
"Beloved, I now write to you this second epistle (in both of which I stir up your pure minds by way of reminder), that you may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us, the apostles of the Lord and Savior." (2 Peter 3:1–2, NKJV)
Peter begins this section with affectionate language, calling his audience "Beloved," affirming his pastoral care for them. He states plainly that this is his second epistle to them — the first being 1 Peter — and that his intent in both letters is to "stir up" their pure minds. The verb used here (Greek: diegeirō) suggests awakening someone from sleep — implying a spiritual drowsiness that must be shaken off.
Peter’s concern is not to introduce new doctrine, but to remind them of what has already been revealed: the inspired words of the Old Testament prophets and the commandment of the apostles, the New Testament witnesses of Jesus Christ. He affirms that both carry divine authority and must be remembered together.
“The purest minds need stirring up at times. It would be a great pity to stir up impure minds. That would only be to do mischief; but pure minds may be stirred as much as you please, and the more the better.” – Charles Spurgeon
This verse demonstrates Peter’s high view of Scripture. He does not merely say to remember the general message, but the very words spoken. Like Spurgeon warned, to say that only the “inward sense” matters is to destroy the structure that holds truth — much like cracking eggs to preserve only the life inside, and ending up killing the chick in the process.
By putting the apostolic commandments on the same level as the prophets’ words, Peter emphasizes that the New Testament is not a secondary revelation, but equally authoritative. Jesus Himself established the apostles’ authority (Matthew 16:19), entrusting them with the keys of the kingdom and doctrinal authority under His headship.
“Peter is referring here to the ‘apostles of Jesus Christ’. It is they and they alone who are put on a level with the Old Testament prophets.” – Michael Green
Notably, Peter does not elevate himself above the other apostles, giving no evidence of papal authority. Rather, he includes himself among them, affirming a plurality of apostolic leadership — consistent with the pattern of New Testament ecclesiology.
2. 2 Peter 3:3–4 — The Message of Scoffers
"Knowing this first: that scoffers will come in the last days, walking according to their own lusts, and saying, ‘Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation.’" (2 Peter 3:3–4, NKJV)
Peter now turns to prepare believers for opposition, saying "knowing this first" — making it a priority. He warns of scoffers who will mock the promise of Jesus’ return. These scoffers are not merely intellectually skeptical; they are morally compromised, "walking according to their own lusts." Their rejection of Christ is not based on evidence but on a desire for unrestrained sin.
“Every time a blasphemer opens his mouth to deny the truth of revelation, he will help to confirm us in our conviction of the very truth which he denies. The Holy Ghost told us, by the pen of Peter, that it would be so; and now we see how truly he wrote.” – Charles Spurgeon
The phrase "in the last days" refers to the entire church age, beginning with Christ’s ascension (see Hebrews 1:2). We have been in the last days for two thousand years — not because God is slack, but because He is patient.
“With the advent of Jesus the last chapter of human history had opened, though it was not yet completed.” – Michael Green
The scoffers’ mocking question — “Where is the promise of His coming?” — is rooted in the flawed assumption that uniformity of experience equals denial of divine intervention. They argue that nothing has changed since “the fathers fell asleep,” a reference to the patriarchs. They ignore historical acts of God, including creation and judgment, because they want to be free from accountability.
“The argument of the false teachers is essentially a naturalistic one — a kind of uniformitarianism that rules out divine intervention in history.” – Edwin Blum
Their theology is driven by their morality: they want to sin without fear of divine consequence, so they craft a worldview that dismisses judgment and mocks eschatology.
3. The Error of Scoffers (2 Peter 3:5–7)
"For this they willfully forget: that by the word of God the heavens were of old, and the earth standing out of water and in the water, by which the world that then existed perished, being flooded with water. But the heavens and the earth which are now preserved by the same word, are reserved for fire until the day of judgment and perdition of ungodly men." (2 Peter 3:5–7, NKJV)
Peter exposes the intellectual dishonesty of the scoffers by saying they “willfully forget”. Their ignorance is not accidental—it is a deliberate suppression of truth. Specifically, they choose to ignore two foundational realities: the creation of the world by the word of God, and the cataclysmic judgment by flood in the days of Noah. Their denial of future divine judgment is rooted in their rejection of past divine intervention. Peter insists that the same word of God that created the universe also brought about the global flood, and by that same word, the present heavens and earth are preserved but also reserved—not for water, but for fire. This coming fire will bring judgment and perdition upon the ungodly, revealing God's righteous wrath against sin. The denial of a literal Creation and a global Flood is not a minor issue—it undermines the moral fabric and authority of God's revealed Word. Sadly, many today who claim Christ also reject the literal history of Genesis, placing themselves squarely in the company of the scoffers Peter describes.
“The lesson taught by the flood was this is a moral universe, that sin will not forever go unpunished; and Jesus Himself used the flood to point to this moral.” — Matthew 24:37–39
4. Truths That Scoffers Deny but God’s People Cling To (2 Peter 3:8–10)
"But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance. But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up." (2 Peter 3:8–10, NKJV)
Peter now encourages believers not to misunderstand divine timing. He reminds them that with the Lord one day is as a thousand years, and a thousand years as one day, quoting Psalm 90:4: "For a thousand years in Your sight are like yesterday when it is past, and like a watch in the night." God is not bound by time the way we are. His perspective transcends our linear experience—He is eternally present, the I AM (Exodus 3:14), simultaneously existing in past, present, and future. Just as God is omnipresent in space, so too is He omnipresent in time.
God is not slack concerning His promise, as some interpret delay. His apparent delay is not evidence of apathy or impotence but of longsuffering mercy. The Lord’s desire is clear: He is not willing that any should perish but that all should come to repentance. This is not a decree of universal salvation but an expression of God's compassionate heart, echoing Ezekiel 33:11: "Say to them: 'As I live,' says the Lord GOD, 'I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.'" Likewise, John 3:16 proclaims: "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life."
This verse dismantles the false notion that God has predestined anyone to damnation. Rather, God has made salvation available to all and withholds judgment so that as many as possible may respond in faith. As John Calvin put it, “So wonderful is His love towards mankind, that He would have them all to be saved.” Adam Clarke further notes that “He has never devised nor decreed the damnation of any man.”
But while God’s mercy delays judgment, it does not cancel it. The day of the Lord will come as a thief in the night—suddenly and unexpectedly. When it comes, the effect will be cataclysmic: the heavens will pass away with a great noise, the elements will melt with fervent heat, and the earth and all its works will be burned up. This speaks not just of judgment but of a complete transformation of the physical order. God has promised not to flood the earth again, but He will purge it with fire (see Revelation 20:11 and Revelation 21:1).
“There is still water enough to drown the earth, and there is iniquity enough to induce God to destroy it and its inhabitants.” — Adam Clarke
The righteous cling to these truths, not with fear, but with holy expectation. The final judgment is not only the end of sin, but the beginning of new heavens and a new earth in which righteousness dwells.
1. Holy and Godly Living in Anticipation of a New Created Order (2 Peter 3:11–13)
"Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the elements will melt with fervent heat? Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells." (2 Peter 3:11–13, NKJV)
In light of the coming fiery judgment and the total dissolution of the current created order, Peter challenges believers with a question of moral urgency: “What manner of persons ought you to be in holy conduct and godliness?” The answer is not speculative or abstract—it is the call to practical, observable holiness in daily life. This world, with all its material structures, systems, and sinful enticements, will be utterly dismantled by the righteous judgment of God. That which seems stable—the heavens and earth—is temporary. Yet the human soul is eternal, and believers must live with this reality in mind. Jesus emphasized the same truth in Matthew 6:33: "But seek first the kingdom of God and His righteousness, and all these things shall be added to you."
Peter's language reminds us of the Old Testament's prophetic language, especially from Isaiah. God declares in Isaiah 65:17, “For behold, I create new heavens and a new earth; and the former shall not be remembered or come to mind.” The transformation will not be symbolic—it will be literal. The “elements” refers to the fundamental components of the physical universe. This fiery transformation is in harmony with Revelation 21:1: “Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away.”
Peter also says believers are to be “looking for and hastening the coming of the day of God.” This is a profound mystery—how can we hasten the return of God? In context, Peter indicates that we do this through holy conduct and godliness. In a broader biblical context, the return of Christ is linked with the fulfillment of the Great Commission. As the Apostle Paul said in Romans 11:25, “For I do not desire, brethren, that you should be ignorant of this mystery… that blindness in part has happened to Israel until the fullness of the Gentiles has come in.” God’s prophetic timeline advances with the ingathering of the Gentiles.
We also hasten His coming through prayer. Just as Daniel prayed for the fulfillment of prophecy in Daniel chapter 9, the church echoes the prayer of Revelation 22:20, “Even so, come, Lord Jesus!” The anticipation of Christ’s return should not produce passive waiting but active obedience, evangelism, and earnest prayer.
The ultimate hope of the believer is not just escape from judgment, but entrance into a new heaven and new earth in which righteousness dwells. Unlike the present world, stained by sin and injustice, the new creation will be marked by perfect righteousness—no more corruption, no more rebellion, no more sorrow. This is the eternal state, following the millennial reign of Christ on earth, as revealed in Revelation chapters 20 and 21.
2. Be Diligent and Do Not Resent the Lord’s Longsuffering (2 Peter 3:14–15a)
"Therefore, beloved, looking forward to these things, be diligent to be found by Him in peace, without spot and blameless; and consider that the longsuffering of our Lord is salvation." (2 Peter 3:14–15a, NKJV)
Peter now turns from eschatological truth to personal application. The expectation of Christ’s return and the coming judgment should lead believers to diligent preparation. This diligence is not merely passive waiting but a focused pursuit of peace with others and purity before God—“without spot and blameless.” These same words reflect the description of Christ as a Lamb “without blemish and without spot” (1 Peter 1:19), and remind us that believers are to reflect the holiness of Christ.
Peter urges us to look forward to these things—anticipation should fuel our sanctification. If we truly long for the world to come, we will not be entangled by the corruption of this one. This future-facing orientation should impact every decision, relationship, and ambition.
He then makes a remarkable theological point: “Consider that the longsuffering of our Lord is salvation.” The perceived delay in Christ’s return is not due to slackness, but mercy. Every moment He withholds His return is another opportunity for someone to repent and be saved. This echoes the earlier statement in 2 Peter 3:9, “The Lord is not slack concerning His promise… but is longsuffering toward us, not willing that any should perish but that all should come to repentance.”
Spurgeon insightfully warns that Christians often lack patience toward the lost. He writes, “We are puzzled at the longsuffering which causes so weary a delay… We prove ourselves to be more like Jonah than Jesus.” Jonah resented God’s mercy toward Nineveh, while Jesus wept over Jerusalem. Like James and John, we may want fire to fall on the ungodly, forgetting that we too were once rebels. God’s longsuffering is not weakness—it is salvific love in action.
3. A Word Concerning Paul’s Epistles and the Danger of Twisting Scripture (2 Peter 3:15b–16)
"As also our beloved brother Paul, according to the wisdom given to him, has written to you, as also in all his epistles, speaking in them of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures." (2 Peter 3:15b–16, NKJV)
Peter now affirms the inspiration and authority of Paul’s writings. He refers to Paul as “our beloved brother,” not only expressing warmth and unity, but also countering any claims that there was division between the apostles. This is especially meaningful considering Paul’s public rebuke of Peter in Galatians 2:11–21. Rather than resenting Paul, Peter honors him, stating that he wrote “according to the wisdom given to him.” This affirms that Paul’s writings were not human opinion but Spirit-given revelation.
Peter then acknowledges that Paul’s writings contain “some things hard to understand.” This does not diminish their truth or inspiration but recognizes that deep theology can be challenging—especially regarding topics such as eschatology, justification, and God’s dealings with Israel and the church. The problem is not with the Scripture but with the untaught and unstable who twist them “to their own destruction.”
This phrase—“twist to their own destruction”—is severe. The Greek word used here implies torturing, distorting, or putting on the rack. It refers to the deliberate manipulation of Scripture to serve heretical or sinful purposes. These people are not sincere seekers who misunderstand—they are self-deceived or deceiving, wrenching Scripture out of context to support false doctrine.
Importantly, Peter equates Paul’s letters with “the rest of the Scriptures.” This is a clear declaration of Paul’s epistles as divinely inspired Scripture. This is a significant affirmation of the canon of the New Testament forming even during the apostolic era.
Peter’s warning underscores the need for believers to approach the Word of God with reverence and sound interpretation. We must be like the Bereans in Acts 17:11: “These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so.” False teachers may quote Scripture, but they twist it to support doctrines that deny Christ, pervert grace, and exploit others. Sound doctrine, rooted in the full counsel of God, is the safeguard for every faithful believer.
4. Conclusion and Final Exhortation (2 Peter 3:17–18)
"You therefore, beloved, since you know this beforehand, beware lest you also fall from your own steadfastness, being led away with the error of the wicked; but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory both now and forever. Amen." (2 Peter 3:17–18, NKJV)
Peter’s closing words serve as a pastoral warning and a powerful exhortation. He addresses the readers again as “beloved”—a term of deep affection used throughout the letter to remind believers of their identity in Christ and the apostolic love with which Peter shepherds them. Having laid out the reality of the coming judgment, the Day of the Lord, and the certainty of the dissolution of the present world order, he now shifts to practical consequence: “since you know this beforehand, beware.”
This knowledge is not esoteric or speculative; it is revelation from God that has been “made known” by the apostles. Therefore, believers are without excuse if they are caught off guard or swayed by false teaching. The warning is explicit: “beware lest you also fall from your own steadfastness.” The implication is clear—apostasy is real, deception is possible, and spiritual vigilance is essential.
The phrase “being led away with the error of the wicked” recalls Peter’s earlier denunciation of false teachers (2 Peter 2:1–3), who secretly bring in destructive heresies, deny the Lord who bought them, and exploit others with deceptive words. The “wicked” here refers not merely to immoral people, but to those who twist doctrine, promote licentiousness, deny the Second Coming, and scoff at God’s promises (2 Peter 3:3–4). Peter calls believers to guard their steadfastness—a firmness in truth, holiness, and devotion to Christ.
The safeguard against falling is not simply resisting error, but rather continually growing in the positive direction: “but grow in the grace and knowledge of our Lord and Savior Jesus Christ.” Growth is the Christian’s posture until the Lord returns. The Greek verb for “grow” (auxanō) is present tense, indicating ongoing, continuous action. This is not optional—it is necessary for perseverance.
Growth in grace refers to our increasing participation in God’s sanctifying power. Grace is not only how we are saved (Ephesians 2:8–9), but how we continue to live, being transformed into the image of Christ. As Romans 5:2 says, “through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God.” We stand in grace, we grow by grace, and we are sustained by grace. As Spurgeon wisely said, “It does not say that grace grows, but that we grow in grace.” God’s grace is infinite and unchanging; it is the believer who must deepen within it, like a swimmer going farther out into the boundless ocean of divine favor.
Growth in knowledge is not just intellectual—it is relational. This knowledge (gnosis) is rooted in personal fellowship with Jesus Christ. As Philippians 3:10 declares, “that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death.” This is not about accumulating facts about Jesus but about knowing Him more intimately, obeying Him more fully, and depending on Him more completely.
The verse ends with a doxology that brings the entire letter to its climactic crescendo: “To Him be the glory both now and forever. Amen.” The “Him” is none other than our Lord and Savior Jesus Christ—a full affirmation of His deity. To Him belongs glory, which refers to praise, honor, and majesty, not only in the present age but throughout all eternity. This doxology matches the pattern of Paul’s writing (e.g., Romans 11:36; Ephesians 3:21), showing again that Peter and Paul stood united in doctrine and worship.
Spurgeon noted that Peter closes with two trumpet blasts—the first is from heaven to earth: “grow in grace and knowledge”—God’s command to His people. The second is from earth to heaven: “to Him be the glory both now and forever.” This is the response of a heart in worship, a life well lived, and a people ready for their King.
The word “Amen” functions as a seal, a confession of agreement. Biblically, “Amen” means:
It is true – a statement of affirmation.
So be it – a declaration of submission.
I agree – a confirmation of faith.
Let it be done – a cry of anticipation.
Under the Mosaic Covenant, “Amen” was tied to the curses (Deuteronomy 27:14–26), but under the New Covenant it is joined with blessing, promise, and eternal hope. This final Amen affirms all that Peter has written—not only the warning against deception and judgment, but also the call to holiness, hope, and Christ-centered perseverance.
Adam Clarke concludes his commentary on Second Peter with a sharp observation: throughout Peter’s letters, there is no mention whatsoever of Roman Catholic doctrine—no supremacy of Peter, no purgatory, no penance, no indulgences, no Marian veneration, and no transubstantiation. What Peter teaches is simple, Spirit-filled, Christ-exalting truth. It is Scripture saturated with a call to holiness, watchfulness, and growth, awaiting the return of the Chief Shepherd.
