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Verse 7. But the heavens and the earth which are now. As they now exist. There is no difficulty here respecting what is meant by the word earth, but it is not so easy to determine precisely how much is included in the word heavens. It cannot be supposed to mean heaven as the place where God dwells; nor is it necessary to suppose that Peter understood by the word all that would now be implied in it, as used by a modern astronomer. The word is doubtless employed in a popular signification, referring to the heavens as they appear to the eye; and the idea is, that the conflagration would not only destroy the earth, but would change the heavens as they now appear to us. If, in fact, the earth with its atmosphere should be subjected to an universal conflagration, all that is properly implied in what is here said by Peter would occur.

By the same word. Dependent solely on the will of God. He has only to give command, and all will be destroyed. The laws of nature have no stability independent of his will, and at his pleasure all things could be reduced to nothing, as easily as they were made. A single word, a breath of command, from one Being, a Being over whom we have no control, would spread universal desolation through the heavens and the earth. Notwithstanding the laws of nature, as they are called, and the precision, uniformity, and power with which they operate, the dependence of the universe on the Creator is as entire as though there were no such laws, and as though all were conducted by the mere will of the Most High, irrespective of such laws. In fact, those laws have no efficiency of their own, but are a mere statement of the way in which God produces the changes which occur, the methods by which He operates who "works all in all." At any moment he could suspend them; that is, he could cease to act, or withdraw his efficiency, and the universe would cease to be.

Are kept in store. Gr., "Are treasured up." The allusion in the Greek word is to anything that is treasured up, or reserved for future use. The apostle does not say that this is the only purpose for which the heavens and the earth are preserved, but that this is one object, or this is one aspect in which the subject may be viewed. They are like treasure reserved for future use.

Reserved unto fire. Reserved or kept to be burned up, See Barnes "2 Pe 3:10".

The first mode of destroying the world was by water, the next will be by fire. That the world would at some period be destroyed by fire was a common opinion among the ancient philosophers, especially the Greek Stoics. What was the foundation of that opinion, or whence it was derived, it is impossible now to determine; but it is remarkable that it should have accorded so entirely with the statements of the New Testament. The authorities in proof that this opinion was entertained may be seen in Wetstein, in loc. See Seneca, N. Q. iii. 28; Cic. N. D. ii. 46; Simplicius in Arist. de Ccelo i. 9; Eusebius, P. xv. 18. It is quite remarkable that there have been among the heathen in ancient and modern times so many opinions that accord with the statements of revelation—opinions, many of them, which could not have been founded on any investigations of science among them, and which must, therefore, have been either the result of conjecture, or handed down by tradition. Whatever may have been their origin, the fact that such opinions prevailed and were believed, may be allowed to have some weight in showing that the statements in the Bible are not improbable.

Against the day of judgment and perdition of ungodly men. The world was destroyed by a flood on account of the wickedness of its inhabitants. It would seem from this passage that it will be destroyed by fire with reference to the same cause; at least, that its destruction by fire will involve the perdition of wicked men. It cannot be inferred from this passage that the world will be all wicked at the general conflagration as it was in the time of Noah; but the idea in the mind of Peter seems to have been, that in the destruction of the world by fire the perdition of the wicked will be involved, or will at that time occur. It also seems to be implied that the fire will accomplish an important agency in that destruction, as the water did on the old world. It is not said, in the passage before us, whether those to be destroyed will be living at that time, or will be raised up from the dead, nor have we any means of determining what was the idea of Peter on that point. All that the passage essentially teaches is, that the world is reserved now with reference to such a consummation by fire; that is, that there are elements kept in store that may be enkindled into an universal conflagration, and that such a conflagration will be attended with the destruction of the wicked.

{a} "unto fire" Ps 1:3; Zep 3:8; 2 Th 1:8

{*} "perdition" "destruction"

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