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LECTIO DIVINA

2 Peter 3:8-15

2nd

Sunday of Advent

Year B

Fr. Michael Brizio, IMC

www.shareinhisloveministries.com

1) OPENING PRAYER:

Come Holy Spirit, fill the hearts of your faithful and kindle in them the

fire of your love. Send forth your Spirit and they shall be created. And

you shall renew the face of the earth.

O, God, who by the light of the Holy Spirit, did instruct the hearts of the

faithful, grant that by the same Holy Spirit we may be truly wise and

ever enjoy His consolations. Through Christ our Lord. Amen.

2) READING OF THE WORD (What the Word says): 2 Peter 3:8-

15

8 But do not ignore this one fact, beloved, that with the Lord one day is

like a thousand years and a thousand years like one day.

9 The Lord does not delay his promise, as some regard “delay,” but he is

patient with you, not wishing that any should perish but that all should

come to repentance.

10 But the day of the Lord will come like a thief, and then the heavens will pass away with a mighty roar and

the elements will be dissolved by fire, and the earth and everything done on it will be found out.

11 Since everything is to be dissolved in this way, what sort of persons ought you to be, conducting yourselves

in holiness and devotion,

12 waiting for and hastening the coming of the day of God, because of which the heavens will be dissolved in

flames and the elements melted by fire.

13 But according to his promise we await new heavens and a new earth in which righteousness dwells.

14 Therefore, beloved, since you await these things, be eager to be found without spot or blemish before him, at

peace.

15 And consider the patience of our Lord as salvation.

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3) EXPLANATION (What the Word means):

Context

Peter is writing to encourage Christians to live Godly lives (1:3) that

they “may come to share in the divine nature, after escaping from the

corruption that is in the world because of evil desire” (1:4). He

encourages them to live according to a list of virtues that begins with

faith, proceeds to moral excellence, and ends in brotherly affection and

love (1:5-7).

He assures them that if they will “for, in doing so, (they) will never

stumble, and will have entry into the eternal kingdom of our Lord and

savior Jesus Christ will be richly provided for (them) (1:10-11).

Peter has addressed the problem of false teachers who are denying

Christ’s Second Coming (3:4-7), and are accusing the apostles of

fomenting “cleverly devised myths” (1:16). They have been saying,

“Where is the promise of his coming?” (3:4).

Undermining belief in the Second Coming would remove an important incentive for Christians to live moral

and ethical lives. If Christ is not coming again, people would be less motivated to live holy lives as preparation

for his coming. This is one of Peter’s primary concerns.

The problem, of course, was that it had been thirty years since Jesus’ resurrection and ascension. Christians had

been expecting his return soon, but “soon” had come and gone. Some Christians had died in the intervening

years, and their loved ones were concerned about their fate (1 Thessalonians 4:13-18). Some were even

teaching that Jesus’ return had already taken place (2 Thessalonians 2:1-2).

So these false teachers have been sowing their malignant seed in fertile soil, and have succeeded in undermining

the belief of some Christians in Christ’s Second Coming.

Now Peter is writing to counter the influence of those false teachers, and to restore their faith in Jesus’ Second

Coming.

Peter calls these Christians to look forward to “the day of the Lord (which) will come like a thief, and then the

heavens will pass away with a mighty roar and the elements will be dissolved by fire, and the earth and

everything done on it will be found out” (3:10). He calls them to prepare for that day “in holiness and

devotion” (3:11).

Peter accuses his opponents of “having eyes full of adultery” - not being able to “cease from sin,” “enticing

unsettled souls,” “having (hearts) trained in greed,” and being “children of cursing” (2:14-15).

Peter characterizes them as “scoffers…living according to their own desires (3:3).

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v.8: But do not ignore this one fact, beloved, that with the Lord one

day is like a thousand years and a thousand years like one day.

Peter now turns his attention to the readers; he exhorts and encourages

them by teaching them the significance of time. He addresses them as

“beloved.” The readers are people whom Peter loves and for whom he

cares as a pastor.

In a single sentence, Peter discloses the relativity of time. He teaches the readers that they should keep one

thing in mind: God views time from a perspective that differs from that of man.

This is the first of two arguments that Peter raises to counter the claim of the false teachers regarding Christ’s

Second Coming.

He alludes to a psalm that says, “For a thousand years in your sight are

just like yesterday when it is past, like a watch in the night” (Psalm

90:4). Peter’s point is that, because God sees things from a different

perspective, it is sometimes difficult for us to understand his timing.

Of course, Peter refrains from speculating when the end will come. He

knows the word of Jesus on this subject: “No one knows about that day

or hour, not even the angels in heaven, nor the Son, but only the Father” (Matthew 24:36).

In the first two centuries of the Christian era, however, some writers explained this verse in terms of a thousand-

year period. These authors used only the words, “With the Lord a day is like a thousand years,” and developed a

millennial doctrine.

Thus the unknown author of the Epistle of Barnabas writes that “the Lord will make an end of everything in six

thousand years, for a day with him means a thousand years.” And Irenaeus says, “For the day of the Lord is as

a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to

an end at the sixth thousand year.”

Peter is not interested in such theories. He faces the taunts of scoffers who express their doubt about the

promise of the Lord’s eventual return

v.9: The Lord does not delay his promise, as some regard “delay,”

but he is patient, makrothymeo, with you, not wishing that any

should perish but that all should come to repentance.

Because the Christians of the first century expected the imminent return

of the Lord and waited patiently, they needed a word of encouragement

from Peter.

Peter alludes to the Old Testament prophecy of Habakkuk: “For the

revelation awaits an appointed time; it speaks of the end and will not

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prove false. Though it lingers, wait for it; it will certainly come and will not delay” (Habakkuk 2:3).

This is Peter’s second argument in favor of Christ’s Second Coming - the delay that these Christians have

experienced is due to God’s makrothymeo - his patience - his forbearance.

The cause of the delay stems not from indifference or inattentiveness on the part of God. It lies in God’s grace,

mercy and patience, makrothymia, toward sinners. He allows them time to repent of their sins.

Jesus will return when God’s patience has ended, when the time allotted has expired, and when the last believer

has believed in Christ. Not human sin, but divine forbearance, which cannot be constrained, determines the

delay. It is the sovereign God who graciously grants an interval for repentance. God works out his plan and

purpose even though we express doubts.

The delay, then, has been due, not to God’s failure to fulfill his promise, but rather to God’s love.

God provides time for man to repent, but repentance is an act that we must perform.

The idea of God’s forbearance is rooted in the Old Testament. God is “ready to pardon, gracious and merciful,

slow to anger, and abundant in loving kindness” (Nehemiah 9:17; Exodus 34:6; Psalm 86:15; 103:8; Joel 2:13).

The New Testament continues that theme. God “desires all people to be saved and come to full knowledge of

the truth” (1 Timothy 2:4). Jesus said, “If the Lord had not shortened those days, no one would be saved; but

for the sake of the elect whom he chose, he did shorten the days” (Mark 13:20); “is the will of the one who sent

me, that everyone who sees the Son, and believes in him, should have eternal life” (John 6:39).

But that doesn’t mean that God will stay his hand forever. The Day of Judgment will come. On that day, “God

will judge the secrets of men” (Romans 2:16). The righteous will be saved, but the unrighteous will suffer

eternal punishment.

v.10a: But the day of the Lord will come like a thief,

The idea of Christ’s Second Coming has its roots in the Old Testament

understanding of “the Day of the Lord” (Isaiah 13:6, 9; 58:13; Jeremiah

46:10; Ezekiel 13:5; 30:3; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18, 20;

Obadiah 1:15; Zephaniah 1:7-8, 14, 18; 2:2-3; Malachi 4:5).

It was to be a day when God would save the faithful and judge the

wicked.

In the New Testament, “the Day of the Lord” came to mean the day when God would bring an end to the

current age and institute the age to come (Ladd, 138-139).

As a contrast to God’s patience with the sinner, Peter emphatically states that the Day of the Lord will come

like a thief.

In response to a question concerning the coming of the Lord, Paul writes, “You know very well that the day of

the Lord will come like a thief in the night” (1 Thessalonians 5:2).

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The coming of this day will be marked by an unexpected suddenness. When a thief strikes under cover of

darkness, he provides no warning. Similarly, Christ will come unexpectedly.

Paul appealed to live in readiness for that day:1 Thessalonians 5:2-6; Romans 2:16; 1 Corinthians 1:8; 5:5;

Philippians 1:6.

v.10b: and then the heavens will pass away with a mighty roar

Peter describes the events that will take place when Jesus returns.

Peter declares that the heavens will disappear “with a mighty roar.”

That is, the atmospheric heavens will vanish, as John describes the

events of the last day: “The sky receded like a scroll, rolling up”

(Revelation 6:14; Isaiah 34:4).

v.10c: and the elements will be dissolved by fire,

As the sky passes away, a crackling sound as of roaring flames will be

heard.

Peter relies on Isaiah 34:4: “All the stars of the heavens will be

dissolved and the sky rolled up like a scroll; all the starry host will fall.”

The “elements” are the celestial bodies - the sun, moon, and stars.

This reflects the Jewish belief that in the last day even the stars will be

destroyed: Joel 2:10.

As sun, moon, and stars are mentioned in the creation account (Genesis 1:16), so in the day of consummation

these celestial light-bearers will disappear.

v.10d: and the earth and everything done on it will be found out.

Because the day of the Lord is seen as the judgment day, it means that

the earth and all human works will appear before God’s judgment seat.

The purpose of these cataclysmic events will not be destruction, but

purification. The fire will be that of a refiner - separating gold from

dross (Malachi 3:3), trees that bear good fruit from those that don’t

(Matthew 7:17-19), the fruit of good seed from that of bad seed

(Matthew 13:24-30, 36-43), the righteous from the unrighteous

(Matthew 25:31-46), so that, in the end, “the righteous will shine forth like the sun in the Kingdom of their

Father” (Matthew 13:43).

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Therefore, God’s people need not fear the coming of the Day of the Lord, but can look forward to it with joyful

anticipation.

Paul used the Aramaic word marana’tha, “Our Lord, come!” (1 Corinthians 16:22; Philippians 4:5).

When Jesus says, “Yes, I come quickly,” we should respond, “Yes, come, Lord Jesus” (Revelation 22:20).

v.11: Since everything is to be dissolved in this way, what sort of

persons ought you to be, conducting yourselves in holiness and

devotion,

What impact does the information about the end of the world have upon

us, since we are part of that world?

Peter exhorts the readers to live in the sphere of God’s holiness, so that

when that great and awful day appears they continue to live in the

presence of God.

Knowing that the purpose of the cataclysm will be to separate the

righteous from the unrighteous, the holy from the unholy, should

motivate the believer to respond with holy living and godliness.

v.12a: waiting for and hastening, speudo, the coming, parousia, of

the day of God,

The phrase, “the Day of God,” is found only here and in Revelation

16:14. The more common phrase is “the Day of the Lord” (v.10).

“Day of God” and “day of the Lord” are essentially synonymous.

The word speudo can mean “earnestly desiring” something. However,

the more usual meaning of speudo is to “urge on, hasten.”

This is a startling statement indeed. The idea here could be that Peter is encouraging these Christians to engage

in “holiness and devotion” (v.11) as a way of persuading God to hasten “the coming of the day of God” (v. 12).

In later Judaism, the teaching is prominent that repentance hastens the coming of the Messiah. For instance,

here is a statement from a Jewish rabbi of about A.D. 300: “If the Israelites were to repent for one day, then the

Son of David (the Messiah) would come.”

After all, Jesus taught us to pray, “Let your Kingdom come” (Matthew 6:10). Presumably, he wouldn’t have

done that if our prayers would have no effect on God’s actions.

Also, in the book of Acts, Peter urged Christians to repent “that (God) may send Christ Jesus” (Acts 3:19-20).

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It seems counter-intuitive that anyone would earnestly desire the coming of burning heavens and high heat that

would cause the elements to melt.

However, this is reminiscent of Isaiah’s prayer: “As when brushwood is set ablaze, or fire makes the water boil!

Then your name would be made known to your enemies and the nations would tremble before you, while you

worked awesome deeds we could not hope for” (Isaiah 64:1-2).

That was a prayer that the Lord would, by means of a refiner’s fire, set things right - that God would restore this

ungodly world to the Godly state that he created it to be.

That is why Christians would earnestly desire the coming of the Day of

God. The purpose of that day won’t be destruction but purification. It

will be a day when “the prince of this world will be cast out” (John

12:31); when “The huge dragon, the ancient serpent, who is called the

Devil and Satan, who deceived the whole world, (will be) thrown down

to earth, and its angels (will be) thrown down with it” (Revelation 12:9).

At the coming of the Day of God, “God will wipe away every tear from

their eyes” (Revelation 7:16-17). It will be a world where: “The wolf

shall be a guest of the lamb, and the leopard shall lie down with the

young goat; the calf and the young lion shall browse together, with a little child to guide them. The cow and the

bear shall graze, together their young shall lie down; the lion shall eat hay like the ox. The baby shall play by

the viper’s den, and the child lay his hand on the adder’s lair. They shall not harm or destroy on all my holy

mountain; for the earth shall be filled with knowledge of the Lord, as water covers the sea” (Isaiah 11:6-9).

Once we catch a glimpse of that vision, we will be “waiting for and hastening the coming of the Day of God”;

we will pray fervently, “Our Lord, come!” (1 Corinthians 16:22) and, “Yes, come, Lord Jesus” (Revelation

22:20).

v.12b: because of which the heavens will be dissolved in flames and

the elements melted by fire.

In the Old Testament, the prophets frequently mention fire in connection

with the final judgment: “Surely the day is coming; it will burn like a

furnace. All the arrogant and every evildoer will be stubble, and that

day that is coming will set them on fire” (Malachi 4:1).

There is also an echo of Isaiah’s prophecy: “All the stars of the heavens will be dissolved” (34:4).

Peter relied on the wording of these Old Testament prophecies to write this text.

Fire and smoke are often used as metaphors for God’s anger and judgment (Psalm 18:8; Isaiah 30:27; Jeremiah

4:4; Lamentations 2:3; Matthew 3:12; 13:30; 1 Corinthians 3:15; Revelation 8:7; 17:16; 18:8; 19:20; 21:8).

In the New Testament John mentions fire in the eschatological setting of the final judgment (Revelation 8:7-8;

9:17-18; 16:8; 18:8; 20:9).

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These verses might frighten us, but not if we remember the redemptive purpose behind them.

v.13a: But according to his promise we await new heavens and a new

earth

This alludes to Isaiah: “For, behold, I create new heavens and a new

earth; and the former things shall not be remembered, nor come into

mind” (Isaiah 65:17); and “For as the new heavens and the new earth,

which I will make, shall remain before me, says the Lord, so your seed

and your name shall remain” (Isaiah 66:22).

When scripture talks about “the heavens and the earth,” it is talking

about the totality of the created order rather than two separate realms.

“The heavens and the earth” constitute all of creation.

The book of Genesis began with the story of the creation of the first

heavens and earth (Genesis 1:1). That was an idyllic place where God could say of each stage of creation that

“it was good” (Genesis 1:3, 10, 12, 18, 20, 25, 31).

But sin corrupted the first heaven and earth. We now need for God to create “new heavens and a new earth, in

which righteousness dwells” (v. 13) so that we might once again enjoy the paradise of the original creation.

v.13b: in which righteousness dwells, katoikeo.

The new heavens and earth will be a place where righteousness dwells,

not just occasionally, but always.

In the Old Testament - especially in Isaiah - righteousness has more to

do with right relationships than with adherence to the Law.

Obedience to the law is important, but only as it reflects true devotion to

the Lord. If a person is in a right relationship to the Lord, that person will establish caring relationships to other

people as well, in particular to vulnerable people such as widows, orphans, and the poor.

The law makes special provisions for the care of such people (Leviticus 22:13; Deuteronomy 14:28-29; 16:10-

11, 14; 24:17-22; Isaiah 1:17), but those who follow the law by rote rather than as an outgrowth of devotion to

the Lord are apt to sidestep their obligations to those who are less fortunate (Isaiah 1:23; Ezekiel 22:7; Job 22:9;

24:21; Psalm 94:6).

The word katoikeo, to “dwells,” combines kata (in this context meaning “a place where”) and oikeo (related

to oikos, which means “house, home”).

The sense we get, then, is that the new heavens and new earth that God has promised are a place where

righteousness will feel at home - where righteousness will permeate every corner - where we can feel safe -

where we can trust other people.

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v.14a: Therefore, beloved, since you await these things,

Peter has counseled these Christians to look forward to that day, and to

prepare for it “in holiness and devotion” (v. 11).

Now, Peter assumes that they are doing that - that they are looking for

Christ’s coming - that they are eagerly desiring the new world that his

coming will usher in.

v.14b: be eager, spoudazo, to be found…at peace, eirene.

The word spoudazo means “to be diligent, to be eager, to make every

effort to do their best.”

Peace, eirene, is a significant word in the New Testament. It has its

roots in the Hebrew word shalom – translated by the LXX (the

Septuagint - the Greek translation of the Old Testament) as eirene.

Both eirene (Greek) and shalom (Hebrew) can refer to an inner kind of

peace - the kind of well-being that is derived from a deep relationship with God - the kind of wholeness that

comes from having the image of God, once shattered by sin, restored in the believer.

But both eirene and shalom can also refer to an external kind of peace - the absence of rancor or violence

among individuals or nations.

It is important for Christians to live in harmony and tranquility with each other.

v.14c: without spot or blemish before him.

The believer must follow the example of Jesus, who himself is “without

blemish or defect” (1 Peter 1:19).

The readers are to be the exact opposite of the false teachers who are as

“blots and blemishes” (2:13). By contrast, Christians should pray Paul’s

prayer: that they may be “blameless and holy” in God’s presence when

Jesus returns (1 Thessalonians 3:13; Jude 24).

Peter refers back to the Old Testament sacrificial system, where people were required to sacrifice animals that

were without blemish (Exodus 29:1; Leviticus 1:3, 10; 3:1).

God would not permit people to fulfill their sacrificial obligations by offering an animal of little value. They

were to give God their very best as a symbol of their devotion.

Even the priest making sacrifices had to be without blemish (Leviticus 21:17-18).

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Of course, Peter’s concern in this letter is spiritual rather than physical blemishes. Perfection is an impossibly

high standard, so these Christians could only do their best. To get rid of every spot and blemish, we must

depend on the grace of God.

v.15: And consider the patience, makrothymia, of our Lord as salvation.

As noted above, one of Peter’s chief concerns in this letter was the problem of false teachers who were denying

Christ’s Second Coming (3:4-7) and were accusing the apostles of fomenting “cleverly devised myths” (1:16).

They have been saying, “Where is the promise of his coming?” (3:4).

Peter has offered two arguments in favor of Christ’s Second Coming. The first was that God’s understanding is

dramatically different from our human understanding (v. 8). The second was that Christ’s delay is due to

God’s makrothymia, his patience (v. 9).

Now Peter reinforces that second argument by telling these Christians that they should regard the Lord’s

patience (makrothymia) as an opportunity for salvation. God is waiting patiently for the sinner to come to

repentance and inherit salvation.

They are on borrowed time, but they can use that time to proclaim the Gospel and win new people to faith in

Christ, thus helping them to gain salvation and providing them with the opportunity to help others do so as well.

Yet when the period of grace has come to an end, the door that leads to salvation will be shut.

4) MEDITATION (What the Word suggests to me):

a) We read the Word again.

b) Select the word or a brief phrase which touched you or impressed you. Repeat this word/phrase aloud and

slowly 3 times. Between each repetition allow a moment of silence for the Word to penetrate into our hearts.

c) We will remain silent for a few minutes, and let the Lord speak to us.

d) We now share what the Lord has given us in this word. We avoid discussions or sermons or comments on

what others have said. We share what the Lord has told us personally by using such expressions as, “To me this

word has said …”

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5) QUESTIONS FOR REFLECTION (What the Word asks me):

a) Do I take God’s patience as an excuse for delaying personal repentance?

b) Do I live in readiness for the Lord’s Day?

c) How can I conduct myself more in “holiness and devotion”?

d) How does the promise of a “new heaven and a new earth” influence my life?

6) WORD OF LIFE (What the Word reminds me):

All should come to repentance

7) ACTION (What the Word invites me to do):

I will be more patient with those whom I find difficult.

8) PRAYER (What the Word makes me pray): PSALM 85

Lord, let us see your kindness, and grant us your salvation.

I will hear what God proclaims; the LORD - for he proclaims peace to his people. Near indeed is his salvation to

those who fear him, glory dwelling in our land.

Kindness and truth shall meet; justice and peace shall kiss. Truth shall spring out of the earth, and justice shall

look down from heaven.

The LORD himself will give his benefits; our land shall yield its increase. Justice shall walk before him, and

prepare the way of his steps.

And may the blessing of God the Father, the Son and the Holy Spirit descend upon us and with us remain

forever and ever.