Ed Urzi

“Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness” (2 Peter 3:11).

The apocalyptic images described earlier in 2 Peter 3:10 lay the foundation for the practical application given to us here in 2 Peter 3:11. Since all our material possessions will eventually dissolve, our author brings forth a thought-provoking question: “What kind of people ought you to be?” He then provides the answer himself: “You ought to live holy and godly lives.”

Unlike those who choose to disregard the Biblical teachings on this subject, it is important to live with these realities in mind. Consider the following warning from Jesus in the form this parable from the Gospel of Luke…

“Be dressed ready for service and keep your lamps burning, like men waiting for their master to return from a wedding banquet, so that when he comes and knocks they can immediately open the door for him. It will be good for those servants whose master finds them watching when he comes. I tell you the truth, he will dress himself to serve, will have them recline at the table and will come and wait on them. It will be good for those servants whose master finds them ready, even if he comes in the second or third watch of the night.

But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. You also must be ready, because the Son of Man will come at an hour when you do not expect him.

Peter asked, ‘Lord, are you telling this parable to us, or to everyone?’ The Lord answered, ‘Who then is the faithful and wise manager, whom the master puts in charge of his servants to give them their food allowance at the proper time? It will be good for that servant whom the master finds doing so when he returns. I tell you the truth, he will put him in charge of all his possessions.

But suppose the servant says to himself, ‘My master is taking a long time in coming,’ and he then begins to beat the menservants and maidservants and to eat and drink and get drunk. The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him to pieces and assign him a place with the unbelievers” (Luke 12:35-46 NIV).

This parable, along with our text from 2 Peter 3:11, reminds us of the need to live in “holy conduct and godliness” (CSB) with a view towards eternity.

“The day of the Lord will come like a thief. On that day heaven will pass away with a roaring sound. Everything that makes up the universe will burn and be destroyed. The earth and everything that people have done on it will be exposed” (2 Peter 3:10 GW).

The twenty-fourth chapter of the gospel of Matthew is dedicated exclusively to the subject of end-time events. That portion of Scripture also records a message from Jesus to His disciples regarding the importance of being prepared for His eventual return. A closer look at that message reveals an analogy followed by a warning…

“But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into. Therefore you also be ready, for the Son of Man is coming at an hour you do not expect” (Luke 12:39-40).

The Apostle Peter drew upon this imagery of an unexpected thief here in 2 Peter 3:10. As mentioned earlier, Paul the Apostle made use of a similar illustration in the New Testament epistle of 1 Thessalonians, as did the Apostle John in the book of Revelation. These references serve to remind us that we should live in anticipation of Jesus’ return whenever it might take place. As one source observes, “Knowing how to live in preparation for the Lord’s return is more important than knowing the timing of His return (Acts 1:6–7).“ ₍₁₎

Here in 2 Peter 3:10, we’re told that the constituent elements that make up the physical universe will dissolve when that day arrives. This reference to “Everything that makes up the universe…” pertains to the elemental components of physical matter. This probably alludes to some type of dissolution in the atomic structure of material things.

Finally, two sensory events will accompany this cataclysmic event: fire and sound. Taken together, this seems to reflect an event of tremendous explosive power, one that will be seen, heard, (and likely) felt. As with our earlier reference to an unexpected thief, there are other Biblical allusions to this event in the Old Testaments books of Haggai (2:6-7), Isaiah (13:13), and the New Testament epistle to the Hebrews.

2 Peter 3:10 thus completes a quartet of four Biblical witnesses who testify to the reality of this all-encompassing, catastrophic event. Therefore, these passages should inform our thinking regarding the investments we make today with respect to our time, our relationships, our finances, our material possessions, and other aspects of our daily lives.

(1) Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (1 Th 5:1). Bellingham, WA: Lexham Press.

“But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare” (2 Peter 3:10 NIV).

In the context of this passage from 2 Peter 3:10, the “day of the Lord” signifies the future dissolution of the universe, or “space” as we know it today. We find similar expressions of this idea in the book of the Old Testament prophet Isaiah (Isaiah 65:17), as well as the New Testament book of Revelation (Revelation 21:1). The Biblical book of Colossians also touches upon this subject in speaking of Jesus in the following manner: “He is before all things, and by Him all things hold together” (Colossians 1:17).

So Jesus is not only the executor of creation, He is the one who holds creation together. Colossians 1:17 thus provides us with an insight of astonishing proportions: Jesus personally sustains everything that exists in the material realm. This striking reality brings an important perspective to our text from 2 Peter 3:10. If Jesus were to refrain from holding everything together, it would surely generate the result described here in 2 Peter.

While it may be unsettling to contemplate a future that ends with universal destruction, this should not lead to hopelessness or despair. God has better things in store, as we’ll learn shortly. Instead, these future realities should motivate us to act proactively and make choices that honor God today. To illustrate this, our author will pose a question in the following verse and then proceed to answer it himself…

“Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives” (2 Peter 3:11 NIV).

We’ll return to this verse from 2 Peter 3:11 shortly. But for now, we can also approach this reference to the day of the Lord from a different perspective. You see, “the day of the Lord” also arrives in a multitude of human lives each day. In this sense, the day of the Lord occurs whenever someone departs from this earthly life and enters the realm of eternity.

For some, that day arrives “like a thief” in the form of a sudden or untimely death. Thus, the day of the Lord did not represent a distant event in the far-off future for those who pass in this manner. Instead, it became the day when someone was abruptly summoned to face his or her Creator with no further opportunity to reverse the choices and decisions of life.

Since every material possession we own will eventually dissolve, those who act upon this message from 2 Peter 3:10-11 will be well prepared to answer that call to eternity whenever it arrives.

Image Credit: “The countdown clock struck zero and the launch happened and” by G0SUB is licensed under CC BY-SA 2.0.

“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 3:10).

Considering how often the “day of the Lord” appears within the Scriptures, this term is one that warrants careful consideration. For instance, this phrase appears in both the Old and New Testaments to describe God’s wrath (Isaiah 13:9), God’s judgment (1 Thessalonians 5:3), a time of destruction (Joel 1:15), and a day of reprisal for those who have committed transgressions (Obadiah 1:15).

The prophet Joel depicted the day of the Lord as a “great and very terrible” event (Joel 2:11). Several other Biblical authors shared that characterization, including the Old Testament prophets Ezekiel, Amos, Zephaniah, and Malachi. Those writers associated the “day of the Lord” with corresponding descriptions such as, “doom,” “darkness,” “trouble and distress,” and “dreadful.”

In the New Testament epistle of 1 Thessalonians, the day of the Lord is linked with the events that will accompany Jesus’ return (1 Thessalonians 4:13-5:2). Three commentators add their insights into this important Biblical concept…

“The prominent idea associated with that Day in the Old Testament, and in this passage as well, is that of ‘judgment’ and destruction upon the enemies of God. This stands in striking contrast to the previous passage (4:13–18), where the emphasis was hope and resurrection. The difference of course is one of focus; it depends upon whether believers or unbelievers are in view.” ₍₁₎

“In the OT the writers saw two ages, an evil age and a coming age of righteousness, the age of the Spirit. God would intervene in history through His Messiah to set up this new age. This event was known as the ‘Day of the Lord.’ Notice that NT writers attribute this to Christ. His first coming, the Incarnation, was foretold in many OT texts. The Jews did not expect a divine person, just a divine intervention. The two comings of the Messiah, one as suffering servant and savior, one as Judge and Lord, were not obvious to OT people.” ₍₂₎

“Christ has already passed through the judgment of the day of the Lord for believers, so they need not fear His return (Heb. 9:27, 28). Unbelievers, however, will feel the wrath of God when the day of the Lord is consummated at the second coming of Christ.” ₍₃₎

Portions of this study originally appeared here.

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2480). Nashville: Thomas Nelson.

(2) Dr. Bob Utley. Free Bible Commentary, 1 Thessalonians 5:2 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07B_05.html

(3) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2138). Orlando, FL: Reformation Trust.

“The Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you, because he does not wish for any to perish but for all to come to repentance” (2 Peter 3:9 NET).

We can work through several challenging aspects of this passage with the help of various commentators. Our first source sets an appropriate foundation for our look at this verse…

“[The Lord] can’t be waiting for everyone to be saved, since the emphasis is that He will destroy the world and the ungodly. Those who do perish and go to hell, go because they are depraved and worthy only of hell and have rejected the only remedy, Jesus Christ, not because they were created for hell and predetermined to go there. The path to damnation is the path of a non-repentant heart; it is the path of one who rejects the person and provision of Jesus Christ and holds on to sin (cf. Is 55:1; Jer 13:17; Eze 18:32; Mt 11:28; 23:37; Lk 13:3; Jn 3:16; 8:21, 24; 1Ti 2:3, 4; Rev 22:17).” ₍₁₎

Another commentary directs our attention to the tension between God’s desire (or His desiderative will), and what He decrees (or His decretive will)…

“Unless God’s will is viewed on the two planes of his desiderative and decretive will (what he desires and what he decrees), hopeless confusion will result. The scriptures amply illustrate both that God sometimes decrees things that he does not desire and desires things that he does not decree. It is not that his will can be thwarted, nor that he has limited his sovereignty. But the mystery of God’s dealings with humanity is best seen if this tension is preserved. Otherwise, either God will be perceived as good but impotent or as a sovereign taskmaster. Here the idea that God does not wish for any to perish speaks only of God’s desiderative will, without comment on his decretive will.” ₍₂₎

Our final commentator addresses this reference to “those who perish” in response to an age-old question: “How can a good God send people to hell?”

“This question assumes that God sends people to hell against their will. But this is not the case. God desires everyone to be saved (see 2 Peter 3:9). Those who are not saved do not will to be saved. Jesus said, ‘O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing’ (Matthew 23:37). As C. S. Lewis put it, ‘The door of hell is locked on the inside.’ All who go there choose to do so. Lewis added: ‘There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says, in the end,’ Thy will be done.’ All that are in hell, choose it.'” ₍₃₎

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 2 Pe 3:9.

(2) NET Bible notes on 2 Peter 3:9 https://netbible.org/bible/2+Peter+3

(3) Zacharias, R., & Geisler, N. L. (2003). Who Made God?: And Answers to Over 100 Other Tough Questions of Faith. Zondervan. [pg. 30]

“The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Peter 3:9).

While this passage is notable for the controversy it stirs with regard to the relationship between God’s sovereignty and human responsibility, there is another aspect of this verse that may go virtually unnoticed from a 21st century perspective.

Among the heretical teachers of the first century, there were undoubtedly some who viewed the acquisition of “secret knowledge” as the key to spiritual enlightenment. However, 2 Peter 3:9 tells us that God does not hide His plan of salvation from a larger audience in favor of a select few. Instead, God’s call to salvation through Christ is open to all who will accept it.

Thankfully, God is patient with the members of the human family and not willing that any should perish, as we are told in the passage quoted above. For instance, we can illustrate the depth of God’s patience with a look at His attitude toward the people of Old Testament Israel. Consider the following lament as expressed through the pen of the Biblical prophet Isaiah: “But concerning Israel he says, ‘All day long I have held out my hands to a disobedient and obstinate people'” (Isaiah 65:2 NIV).

With unparalleled patience, God continues to extend His hands to us through Christ. But let’s approach this gracious gesture from a human point of view and reflect upon our own relationships with others. If one person extends his or her hand to another in a gesture of friendship, it would be highly offensive to ignore or reject it. If such is the case among human beings in their relationships with one another, how much more insulting is it for the Creator of humanity to be rejected in a similar manner?

Furthermore, we should note that God stretches forth His hands in an offer of friendship even to those who are obstinate and disobedient. One pastoral commentator adds the following insight…

“We understand that God is not willing that any should perish not in the sense of a divine decree, as if God has declared that no sinners will perish. Rather, Peter’s statement reflects God’s heart of love for the world (John 3:16), and His compassionate sorrow even in the righteous judgment of the wicked. It is the same thought as expressed in Ezekiel 33:11: 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.” ₍₁₎

(1) Enduring Word. (2022, July 13). Enduring Word Bible Commentary 2 Peter Chapter 3. https://enduringword.com/bible-commentary/2-peter-3/

“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” (2 Peter 3:9).

Earlier in verse three, Peter the Apostle addressed a question from scoffers who ridiculed those who were awaiting Jesus’ return: “Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation.” One commentary highlights the distinction between those who adopt that dismissive attitude and others who raise valid concerns about the perceived delay in Jesus’ return…

“There is considerable difference between the question ‘where is the promise of His coming?’ and ‘when is the Lord coming?’ The former is of the unbeliever and the latter is of a perplexed believer.” ₍₁₎

With this in mind, we should recognize that it is neither wrong nor inappropriate to ask questions regarding this subject. For instance, the following commentator defines this reference to “slackness”: “The word implies, besides delay, the idea of lateness with reference to an appointed time.” ₍₂₎ If we are similarly puzzled by this apparent delay, then perhaps we may benefit from a change of perspective.

If we desire to know why Jesus has not returned in the centuries that have elapsed since His death and resurrection, we need look no further than 2 Peter 3:9 for the answer. As seen in the passage quoted above, “…he is patient with you, not wanting anyone to perish, but everyone to come to repentance” (NIV). This directs our attention to an important point. Instead of focusing on the apparent delay in Christ’s return, we may do better to set our sights on what He seeks to accomplish during this interim period.

One source highlights the beneficial nature of this approach…

“The point of 2 Peter 3 is that, no matter how long it takes, God will keep His word—’the Lord is not slow in keeping his promises’ (verse 8)—specifically, He will return one day to judge the world and rescue His people. The fact that it has not happened yet is absolutely no indication that He will not do it.” ₍₃₎

While it may seem as if Jesus’ second advent is taking longer than expected, we can be confident that there is a justifiable reason for any apparent delay. We can be certain that Christ will fulfill His promise to return, for we have His personal assurance in this regard…

“And after I go and prepare a place for you, I will come back and take you to myself, so that you will be where I am” (John 14:3 GNT).

(1) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1700.

(2) Vincent, Marvin R. DD. “Commentary on 2 Peter 3”. “Vincent’s Word Studies in the New Testament”. https://www.studylight.org/commentaries/eng/vnt/2-peter-3.html. [verse 9[ Charles Schribner’s Sons. New York, USA. 1887.

(3) GotQuestions.org. (2022, September 19). GotQuestions.org. https://www.gotquestions.org/2-Peter-3-8-thousand-years-day.html

“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” (2 Peter 3:8).

In midst of the fiery images that precede and follow this passage, the Apostle Peter was quick to reassure his readers that they were among God’s beloved. Yet, this passage also includes a reminder that provides us with an opportunity to consider the nature of time, a familiar commodity that is often difficult to define.

For instance, we can kill time, buy time, or pass the time. Musicians keep time and athletes call time out. Some have time on their hands, while others never seem to have enough. Employees and others can spend time or steal time. Time can be free or expensive, good or bad, wasted or invested, and lost or found. So we can view time in different ways, but what is it?

Well, the notion of “time” encompasses more than just the measurement of hours and days. Time is a “continuous, measurable quantity in which events occur in a sequence proceeding from the past through the present to the future.” ₍₁₎ But here in 2 Peter 3:8, we’re reminded that God exists outside the constraints of time. Since God is timeless, He does not experience sequential events that proceed from the past through the present to the future as we do.

There are several other factors that highlight the contrast between our experience of time and that of God. For example, things like mass, acceleration, and gravity may affect our measurement of time. Our perception of time may also differ, for time may seem to pass slowly for those who are involved in an unpleasant task, but rapidly for those who are engaged in something they enjoy. So, if finite human beings experience these variations in relation to time, we should not be surprised to learn that the Creator of time also relates differently to it.

To illustrate this, Peter reached back to the Old Testament to bring forth a related reference: “For a thousand years in Your sight Are like yesterday when it is past, And like a watch in the night” (Psalm 90:4). Thus, a seemingly long delay for us may be just be a moment for God. This reminds us that we should not adopt the attitude of a scoffer who assumes “…everything goes on as it has since the beginning of creation” as mentioned earlier in verse three. In the words of one source, “To Him the hours pass away, neither more slowly, nor more quickly, than befits His economy.” ₍₂₎

Image Credit: “Time” by Nick J Webb is licensed under CC BY 2.0.

(1) time. (n.d.) American Heritage® Dictionary of the English Language, Fifth Edition. (2011). Retrieved September 13 2024 from https://www.thefreedictionary.com/time

(2) Jamieson-Fausset-Brown commentary: Second Peter. (n.d.). [verse 8] https://www.ccel.org/j/jfb/jfb/JFB61.htm#Chapter3

“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 3:7).

If we were to subtitle our look at this portion of Scripture, we might do so with the following caption: “That was then, this is now.”

The preceding verse introduced the “then” portion of our fictional subtitle when we were told, “…the world that then existed was deluged with water and perished” (2 Peter 3:6 ESV). The “now” portion references the fact that “…heaven and earth are now held in reserve for fire, kept for the Judgment Day and destruction of ungodly people” (CEB).

Although this cataclysmic end-time event tends to command the most attention, there is another aspect of this passage that also reveals a great display of power: “…the heavens and the earth that now exist are being preserved by the same command of God” (GNT). So just as God spoke creation into existence through His word, this verse tells us that He continues to sustain His creation in a similar manner.

Nevertheless, that sustaining effort will continue only as long as God sees fit. When God ceases to maintain the current form of the heavens and earth, He will use fire as His chosen element of dissolution. This imagery should be familiar to readers of the Old and New Testaments alike. For example, the book of the Old Testament prophet Nahum alludes to the fiery presence of God…

“In his presence the mountains quake, and the hills melt away; the earth trembles, and its people are destroyed. Who can stand before his fierce anger? Who can survive his burning fury? His rage blazes forth like fire, and the mountains crumble to dust in his presence” (Nahum 1:5-6 NLT).

A similar image appears in the New Testament epistle of 2 Thessalonians…

“And so I would say to you who are suffering, God will give you rest along with us when the Lord Jesus appears suddenly from heaven in flaming fire with his mighty angels, bringing judgment on those who do not wish to know God and who refuse to accept his plan to save them through our Lord Jesus Christ” (2 Thessalonians 1:7-8 TLB).

Finally, this catastrophic act of destruction is more than just an event that is destined to occur in the remote future. Instead, the Apostle Peter is building towards a present-day application that he will bring to our attention shortly in verse eleven.

Image Credit: “flaming gold” by paloetic is licensed under CC BY 2.0.