2 Peter 3:9-13
9. The Lord is not slack concerning his promise, as some men count but is long-suffering toward us, not willing that any should perish, but that all should come to repentance.
9. Non tardat Dominus in promissione, sicuti quidam tarditatem slackness; existimant; sed tolerantem se praebet erga nos, nolens ullos perire, sed omnes ad poenitentiam recipere (aut, colligi, vel, aggregari.)
10. But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also, and the works that are therein, shall be burnt up.
10. Veniet autem dies Domini tanquam fur in nocte, in qua coeli in modum procellae transibunt, elementa autem ardore solventur; et terra, quaeque in ea sunt opera ardebunt.
11. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness;
11. Quum Haec igitur omnia solvantur, quales oportet nos esse in sanctis conversationibus et pietatibus;
12. Looking for and hasting unto the coming of the day of God, Wherein the heavens, being on fire, shall be dissolved, and the elements shall melt with fervent heat?.
12. Expectantes properando adventum diei Dei, propter quem coeli solventur, et elementa ardore consumentur?
13. Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.
13. Novos autem coelos et terram novam juxta promissum ejus expectamus, ín quibus habitat justitia.
This is a very necessary admonition, so that we may learn to employ time aright, as we shall otherwise suffer a just punishment for our idleness.
But it may be asked, If God wishes none to perish, why is it that so many do perish? To this my answer is, that no mention is here made of the hidden purpose of God, according to which the reprobate are doomed to their own ruin, but only of his will as made known to us in the gospel. For God there stretches forth his hand without a difference to all, but lays hold only of those, to lead them to himself, whom he has chosen before the foundation of the world. 1
But as the verb
What afterwards follows, respecting the burning of heaven and earth, requires no long explanation, if indeed we duly consider what is intended. For it was not his purpose to speak refinedly of fire and storm, and other things, but only that he might introduce an exhortation, which he immediately adds, even that we ought to strive after newness of life. For he thus reasons, that as heaven and earth are to be purged by fire, that they may correspond with the kingdom of Christ, hence the renovation of men is much more necessary. Mischievous, then, arc those interpreters who consume much labor on refined speculations, since the Apostle applies his doctrine to godly exhortations.
Heaven and earth, he says, shall pass away for our sakes; is it meet, then, for us to be engrossed with the things of earth, and not, on the contrary, to attend to a holy and godly life? The corruptions of heaven and earth will be purged by fire, while yet as the creatures of God they are pure; what then ought to be done by us who are full of so many pollutions? As to the word
1 A similar view was taken by Estius, Piscator, and Beza. -- Ed.
2 The previous word is also in the plural number, "in holy conversations." What seems to be meant is, that every part of the conduct should be holy, and that every part of godliness should be attended to: "In every part of a holy life, and every act of godliness;" that is, we are not to be holy in part or pious in part, but attend to every branch of duty towards man, and every branch of duty towards God. -- Ed.
4 The first meaning of