2 Petrus 2:6

2:6 and if he turned to ashes the cities of Sodom and Gomorrah when he condemned them to destruction, ¹  having appointed ²  them to serve as an example ³  to future generations of the ungodly, ⁴ 

2 Petrus 2:12

2:12 But ⁵  these men, ⁶  like irrational animals – creatures of instinct, born to be caught and destroyed ⁷  – do not understand whom ⁸  they are insulting, and consequently ⁹  in their destruction they will be destroyed, ¹⁰ 

2 Petrus 1:19

1:19 Moreover, ¹¹  we ¹²  possess the prophetic word as an altogether reliable thing. ¹³  You do well if you pay attention ¹⁴  to this ¹⁵  as you would ¹⁶  to a light shining in a murky place, until the day dawns and the morning star ¹⁷  rises in your hearts. ¹⁸ 

2 Petrus 2:20

2:20 For if after they have escaped the filthy things ¹⁹  of the world through the rich knowledge of our Lord and Savior Jesus Christ, ²⁰  they ²¹  again get entangled in them and succumb to them, ²²  their last state has become worse for them than their first.

2 Petrus 2:1

The False Teachers’ Ungodly Lifestyle

2:1 But false prophets arose among the people, just as there will be false teachers among you. ²³  These false teachers ²⁴  will ²⁵  infiltrate your midst ²⁶  with destructive heresies, ²⁷  even to the point of ²⁸  denying the Master who bought them. As a result, they will bring ²⁹  swift destruction on themselves.

2 Petrus 3:14

Exhortation to the Faithful

3:14 Therefore, dear friends, since you are waiting for ³⁰  these things, strive to be found ³¹  at peace, without spot or blemish, when you come into his presence. ³² 

2 Petrus 2:9

2:9 – if so, ³³  then the Lord knows how to rescue the godly from their trials, ³⁴  and to reserve the unrighteous for punishment ³⁵  at the day of judgment,

2 Petrus 2:4

2:4 For if God did not spare the angels who sinned, ³⁶  but threw them into hell ³⁷  and locked them up ³⁸  in chains ³⁹  in utter darkness, ⁴⁰  to be kept until the judgment,

2 Petrus 2:10

2:10 especially those who indulge their fleshly desires ⁴¹  and who despise authority.

Brazen and insolent, ⁴²  they are not afraid to insult ⁴³  the glorious ones, ⁴⁴ 

2 Petrus 3:7

3:7 But by the same word the present heavens and earth have been reserved for fire, by being kept for the day of judgment and destruction of the ungodly. ⁴⁵ 

2 Petrus 3:17

3:17 Therefore, dear friends, since you have been forewarned, ⁴⁶  be on your guard that you do not get led astray by the error of these unprincipled men ⁴⁷  and fall from your firm grasp on the truth. ⁴⁸ 

2 Petrus 3:16

3:16 speaking of these things in all his letters. ⁴⁹  Some things in these letters ⁵⁰  are hard to understand, things ⁵¹  the ignorant and unstable twist ⁵²  to their own destruction, as they also do to the rest of the scriptures. ⁵³ 

2 Petrus 1:6-8

1:6 to knowledge, self-control; to self-control, perseverance; ⁵⁴  to perseverance, godliness; 1:7 to godliness, brotherly affection; to brotherly affection, unselfish ⁵⁵  love. ⁵⁶  1:8 For if ⁵⁷  these things are really yours ⁵⁸  and are continually increasing, ⁵⁹  they will keep you from becoming ⁶⁰  ineffective and unproductive in your pursuit of ⁶¹  knowing our Lord Jesus Christ more intimately. ⁶² 

2 Petrus 2:8

2:8 (for while he lived among them day after day, that righteous man was tormented in his righteous soul ⁶³  by the lawless deeds he saw and heard ⁶⁴ )

2 Petrus 2:15

2:15 By forsaking the right path they have gone astray, because they followed the way of Balaam son of Bosor, ⁶⁵  who loved the wages of unrighteousness, ⁶⁶ 

2 Petrus 3:18

3:18 But grow in the grace and knowledge ⁶⁷  of our Lord and Savior Jesus Christ. To him be the honor both now and on ⁶⁸  that eternal day. ⁶⁹ 

2 Petrus 3:9

3:9 The Lord is not slow concerning his promise, ⁷⁰  as some regard slowness, but is being patient toward you, because he does not wish ⁷¹  for any ⁷²  to perish but for all to come to repentance. ⁷³ 

[2:6]  ¹ tc Several important witnesses omit καταστροφῇ (katastrofh, “destruction”; such as Ì^72* B C* 1241 1739 1881 pc), but this is probably best explained as an accidental omission due to homoioarcton (the word following is κατέκρινεν [katekrinen, “he condemned”]).

[2:6]  tn Or “ruin,” or “extinction.” The first part of this verse more literally reads “And [if] he condemned to annihilation the cities of Sodom and Gomorrah, by turning them to ashes.”

[2:6]  sn The destruction of Sodom and Gomorrah is detailed in Gen 18:16—19:29.

[2:6]  ² tn The perfect participle τεθεικώς (teqeikw") suggests an antecedent act. More idiomatically, the idea seems to be, “because he had already appointed them to serve as an example.”

[2:6]  ³ tn “To serve as” is not in Greek but is implied in the object-complement construction.

[2:6]  ⁴ tn Grk “an example of the things coming to the ungodly,” or perhaps “an example to the ungodly of coming [ages].”

[2:12]  ⁵ tn 2 Pet 2:12 through 16 constitute one cumbersome sentence in Greek. It is difficult to tell whether a hard break belongs in the middle of v. 13, as the translation has it, or whether the compounding of participles is meant in a loosely descriptive sort of way, without strong grammatical connection. Either way, the sentence rambles in a way that often betrays a great “vehemence of spirit” (A. T. Robertson, Grammar, 435). The author is obviously agitated at these false teachers who are to come.

[2:12]  ⁶ tn The false teachers could conceivably be men or women, but in v. 14 they are said to have eyes “full of an adulteress.” This can only refer to men. Hence, both here and in v. 17 the false teachers are described as “men.”

[2:12]  ⁷ tn Grk “born for capture and destruction.”

[2:12]  ⁸ tn Grk “with [reference to] whom.”

[2:12]  ⁹ tn There is no conjunction joining this last clause of v. 12 to the preceding (i.e., no “and consequently”). The argument builds asyndetically (a powerful rhetorical device in Greek), but cannot be naturally expressed in English as such.

[2:12]  ¹⁰ tn This cryptic expression has been variously interpreted. (1) It could involve a simple cognate dative in which case the idea is “they will be utterly destroyed.” But the presence of αὐτῶν (autwn; their, of them) is problematic for this view. Other, more plausible views are: (2) the false teachers will be destroyed at the same time as the irrational beasts, or (3) in the same manner as these creatures (i.e., by being caught); or (4) the false teachers will be destroyed together with the evil angels whom they insult. Because of the difficulties of the text, it was thought best to leave it ambiguous, as the Greek has it.

[1:19]  ¹¹ tn Grk “and.” The use of καί (kai) is of course quite elastic. Only the context can determine if it is adversative, continuative, transitional, etc.

[1:19]  ¹² sn We in v. 19 is apparently an inclusive “we” (the author and his audience). Such shifts in the first person plural are quite common in epistolary literature (cf., e.g., 2 Cor 10-13, passim).

[1:19]  ¹³ tn The comparative adjective βεβαιότερον (bebaioteron) is the complement to the object τὸν προφητικὸν λόγον (ton profhtikon logon). As such, the construction almost surely has the force “The prophetic word is (more certain/altogether certain) – and this is something that we all have.” Many scholars prefer to read the construction as saying “we have the prophetic word made more sure,” but such a nuance is unparalleled in object-complement constructions (when the construction has this force, ποιέω [poiew] is present [as in 2 Pet 1:10]). The meaning, as construed in the translation, is that the Bible (in this case, the OT) that these believers had in their hands was a thoroughly reliable guide. Whether it was more certain than was even Peter’s experience on the Mount of Transfiguration depends on whether the adjective should be taken as a true comparative (“more certain”) or as an elative (“very certain, altogether certain”). Some would categorically object to any experience functioning as a confirmation of the scriptures and hence would tend to give the adjective a comparative force. Yet the author labors to show that his gospel is trustworthy precisely because he was an eyewitness of this great event. Further, to say that the OT scriptures (the most likely meaning of “the prophetic word”) were more trustworthy an authority than an apostle’s own experience of Christ is both to misconstrue how prophecy took place in the OT (did not the prophets have visions or other experiences?) and to deny the final revelation of God in Christ (cf. Heb 1:2). In sum, since syntactically the meaning that “we have confirmed the prophetic word by our experience” is improbable, and since contextually the meaning that “we have something that is a more reliable authority than experience, namely, the Bible” is unlikely, we are left with the meaning “we have a very reliable authority, the Old Testament, as a witness to Christ’s return.” No comparison is thus explicitly made. This fits both the context and normal syntax quite well. The introductory καί (kai) suggests that the author is adding to his argument. He makes the statement that Christ will return, and backs it up with two points: (1) Peter himself (as well as the other apostles) was an eyewitness to the Transfiguration, which is a precursor to the Parousia; and (2) the Gentile believers, who were not on the Mount of Transfiguration, nevertheless have the Old Testament, a wholly reliable authority that also promises the return of Christ.

[1:19]  ¹⁴ tn Grk “paying attention” (the adverbial participle is either conditional [“if you pay attention”] or instrumental [“by paying attention”]; though there is difference in translation, there is virtually no difference in application). On a lexical level, “pay attention to” (προσέχω [prosecw]) does not, in a context such as this, mean merely observe or notice, but follow, give heed to, obey.

[1:19]  ¹⁵ tn “To this” is a relative pronoun in Greek. The second half of v. 19 is thus a relative clause. Literally it reads “to which you do well if you pay attention.”

[1:19]  ¹⁶ tn Grk “as”; ὡς (Jws) clauses after imperatives or implied commands (as here) make a comparison of what should be true (imperative) to what is true (indicative). This is the case even when the verb of the ὡς clause is only implied. Cf. Matt 6:10 (“may your will be done on earth as [it is] in heaven”); 10:16 (“be wise as serpents [are], and be as gentle as doves [are]”); 22:39 (“love your neighbor as [you already do] love yourself”).

[1:19]  ¹⁷ sn The reference to the morning star constitutes a double entendre. First, the term was normally used to refer to Venus. But the author of course has a metaphorical meaning in mind, as is obvious from the place where the morning star is to rise – “in your hearts.” Most commentators see an allusion to Num 24:17 (“a star shall rise out of Jacob”) in Peter’s words. Early Christian exegesis saw in that passage a prophecy about Christ’s coming. Hence, in this verse Peter tells his audience to heed the OT scriptures which predict the return of Christ, then alludes to one of the passages that does this very thing, all the while running the theme of light on a parallel track. In addition, it may be significant that Peter’s choice of terms here is not the same as is found in the LXX. He has used a Hellenistic word that was sometimes used of emperors and deities, perhaps as a further polemic against the paganism of his day.

[1:19]  ¹⁸ sn The phrase in your hearts is sometimes considered an inappropriate image for the parousia, since the coming of Christ will be visible to all. But Peter’s point has to do with full comprehension of the revelation of Christ, something only believers will experience. Further, his use of light imagery is doing double-duty, suggesting two things at once (i.e., internal guidance to truth or illumination, and OT prophecy about Christ’s return) and hence can not be expected to be consistent with every point he wishes to make.

[2:20]  ¹⁹ tn Grk “defilements”; “contaminations”; “pollutions.”

[2:20]  ²⁰ sn Through the rich knowledge of our Lord and Savior Jesus Christ. The implication is not that these people necessarily knew the Lord (in the sense of being saved), but that they were in the circle of those who had embraced Christ as Lord and Savior.

[2:20]  ²¹ tn Grk “(and/but) they.”

[2:20]  ²² tn Grk “they again, after becoming entangled in them, are overcome by them.”

[2:1]  ²³ sn There will be false teachers among you. Peter uses the same verb, γίνομαι (ginomai), in 2 Pet 2:1 as he had used in 1:20 to describe the process of inspiration. He may well be contrasting, by way of a catchword, the two kinds of prophets.

[2:1]  ²⁴ tn Grk “who”; verse 1 is one sentence in Greek, the second half constituting a relative clause.

[2:1]  ²⁵ sn By the use of the future tense (will infiltrate), Peter is boldly prophesying the role that false teachers will have before these Gentile believers. It was necessary for him to establish both his own credentials and to anchor his audience’s faith in the written Word before he could get to this point, for these false teachers will question both.

[2:1]  ²⁶ tn Grk “will bring in,” often with the connotation of secretiveness; “your midst” is implied.

[2:1]  ²⁷ tn Or “destructive opinions,” “destructive viewpoints.” The genitive ἀπωλείας (apwleia") could be taken either attributively (“destructive”) or as a genitive of destination (“leading to destruction”). Although the preferable interpretation is a genitive of destination, especially because of the elaboration given at the end of the verse (“bringing swift destruction on themselves”), translating it attributively is less cumbersome in English. Either way, the net result is the same.

[2:1]  ²⁸ tn Grk “even.” The καί (kai) is ascensive, suggesting that the worst heresy is mentioned in the words that follow.

[2:1]  ²⁹ tn Grk “bringing.” The present participle ἐπάγοντες (epagonte") indicates the result of the preceding clause.

[3:14]  ³⁰ tn Grk “dear friends, waiting for.” See note in v. 13 on “waiting for.”

[3:14]  ³¹ sn The Greek verb used in the phrase strive to be found is the same as is found in v. 10, translated “laid bare.” In typical Petrine fashion, a conceptual link is made by the same linkage of terms. The point of these two verses thus becomes clear: When the heavens disappear and the earth and its inhabitants are stripped bare before the throne of God, they should strive to make sure that their lives are pure and that they have nothing to hide.

[3:14]  ³² tn “When you come into” is not in Greek. However, the dative pronoun αὐτῷ (autw) does not indicate agency (“by him”), but presence or sphere. The idea is “strive to found {before him/in his presence}.”

[2:9]  ³³ tn The Greek is one long conditional sentence, from v. 4 to v. 10a. 2Pet 2:4-8 constitute the protasis; vv. 9 and 10a, the apodosis. In order to show this connection more clearly, a resumptive summary protasis – “if so,” or “if God did these things” – is needed in English translation.

[2:9]  ³⁴ tn Grk “from trial,” or possibly “from temptation” (though this second meaning for πειρασμός (peirasmo") does not fit the context in which Noah and Lot are seen as in the midst of trials, not temptation).

[2:9]  ³⁵ tn The adverbial participle κολαζομένους (kolazomenou") can refer either to contemporaneous time or subsequent time. At stake is the meaning of the following prepositional phrase (at the day of judgment or until the day of judgment). If the participle is contemporaneous, the idea is “to keep the ungodly in a state of punishment until the day of judgment.” If subsequent, the meaning is “to keep the ungodly to be punished at the day of judgment.” Many commentators/translations opt for the first view, assuming that the present participle cannot be used of subsequent time. However, the present participle is the normal one used for result, and is often used of purpose (cf., e.g., for present participles suggesting result, Mark 9:7; Luke 4:15; John 5:18; Eph 2:15; 2 Pet 2:1, mentioned above; for present participles indicating purpose, note Luke 10:25; John 12:33; Acts 3:26; 2 Pet 2:10 [as even most translations render it]). Further, the context supports this: 2:1-10 forms something of an inclusio, in which the final end of the false teachers is mentioned specifically in v. 1, then as a general principle in v. 9. The point of v. 3 – that the punishment of the false teachers is certain, even though the sentence has not yet been carried out, is underscored by a participle of purpose in v. 9.

[2:4]  ³⁶ tn The participle ἁμαρτησάντων (Jamarthsantwn) could either be attributive (“who sinned”) or adverbial (“when they sinned”). The relation to the judgment of the false teachers in v. 3 suggests that the objects of God’s judgment are not in question, but the time frame for the execution of justice is. If the participle is taken temporally, the point of comparison is not as acute. The objection that the illustrations following (the flood, Sodom and Gomorrah) are viewed temporally does not mitigate this translation, for in both instances only the time of executing judgment is in view. Further, in both instances the OT notes that God withheld punishment for a long time.

[2:4]  ³⁷ tn Grk “casting them into Tartarus” or “holding them captive in Tartarus.” This verb, ταρταρόω (tartarow), occurs only here in the NT, but its meaning is clearly established in both Hellenistic and Jewish literature. “Tartarus [was] thought of by the Greeks as a subterranean place lower than Hades where divine punishment was meted out, and so regarded in Israelite apocalyptic as well” (BDAG 991 s.v.). Grammatically, it has been translated as an indicative because it is an attendant circumstance participle.

[2:4]  ³⁸ tn Grk “handed them over.”

[2:4]  ³⁹ tc The reading σειραῖς (seirai", “chains”) is found in Ì⁷² P Ψ 33 1739 Ï vg sy, while σιροῖς (sirois [or σειροῖς, seirois], “pits”) is found in א A B C 81 pc. The evidence is thus fairly evenly divided. Internally, the reading adopted here (σειραῖς) is a rarer term, perhaps prompting some scribes to replace it with the more common word. However, this more common term is not a synonym and hence does not follow the normal pattern of scribes. As well, the use of the genitive ζόφου (zofou) in “chains of darkness” is a bit awkward (a rare genitive of place), perhaps prompting some scribes to change the imagery to “pits of darkness” (in which case ζόφου is an attributive genitive). A further point that complicates the issue is the relationship of 2 Peter to Jude. Jude’s parallel (v. 6) has δεσμοῖς (desmois, “chains”). Apart from the issue of whether 2 Peter used Jude or Jude used 2 Peter, this parallel suggests one of two possibilities: either (1) since these two books obviously have a literary relationship, σειραῖς is original, or (2) early scribes, recognizing that these two books shared their material, changed σειροῖς to σειραῖς to conform the wording, at least conceptually, to Jude 6. On balance, σειραῖς looks to be original because scribes were not prone to harmonize extensively between books other than the Gospels (although 2 Peter and Jude do display some of this harmonizing). Further, such harmonization is often, if not usually, verbally exact, but δεσμοῖς is not a variant here.

[2:4]  ⁴⁰ tn The genitive ζόφου (zofou) is taken as a genitive of place. See previous note for discussion.

[2:10]  ⁴¹ tn Grk “those who go after the flesh in [its] lust.”

[2:10]  ⁴² tn There is no “and” in Greek; it is supplied for the sake of English convention.

[2:10]  ⁴³ tn The translation takes βλασφημοῦντες (blasfhmounte") as an adverbial participle of purpose, as most translations do. However, it is also possible to see this temporally (thus, “they do not tremble when they blaspheme”).

[2:10]  ⁴⁴ tn Δόξας (doxas) almost certainly refers to angelic beings rather than mere human authorities, though it is difficult to tell whether good or bad angels are in view. Verse 11 seems to suggest that wicked angels is what the author intends.

[3:7]  ⁴⁵ tn Grk “the ungodly people.”

[3:17]  ⁴⁶ tn Grk “knowing beforehand.”

[3:17]  ⁴⁷ tn Or “lawless ones.”

[3:17]  sn These unprincipled men. The same word is used in 2:7, suggesting further that the heretics in view in chapter 3 are the false teachers of chapter 2.

[3:17]  ⁴⁸ tn Grk “fall from your firmness.”

[3:16]  ⁴⁹ tn Grk “as also in all his letters speaking in them of these things.”

[3:16]  ⁵⁰ tn Grk “in which are some things hard to understand.”

[3:16]  ⁵¹ tn Grk “which.” The antecedent is the “things hard to understand,” not the entirety of Paul’s letters. A significant principle is seen here: The primary proof texts used for faith and practice ought to be the clear passages that are undisputed in their meaning. Heresy today is still largely built on obscure texts.

[3:16]  ⁵² tn Or “distort,” “wrench,” “torture” (all are apt descriptions of what heretics do to scripture).

[3:16]  ⁵³ sn This one incidental line, the rest of the scriptures, links Paul’s writings with scripture. This is thus one of the earliest affirmations of any part of the NT as scripture. Peter’s words were prophetic and were intended as a preemptive strike against the heretics to come.

[1:6]  ⁵⁴ tn Perhaps “steadfastness,” though that is somewhat archaic. A contemporary colloquial rendering would be “stick-to-it-iveness.”

[1:7]  ⁵⁵ sn The final virtue or character quality in this list is “love” (ἀγάπη, agaph). The word was not used exclusively of Christian or unselfish love in the NT (e.g., the cognate, ἀγαπάω [agapaw], is used in John 3:19 of the love of darkness), but in a list such as this in which ἀγάπη is obviously the crescendo, unselfish love is evidently in view. R. Bauckham (Jude, 2 Peter [WBC], 187) notes that as the crowning virtue, ἀγάπη encompasses all the previous virtues.

[1:7]  ⁵⁶ tn Each item in Greek begins with “and.” The conjunction is omitted for the sake of good English style, with no change in meaning.

[1:7]  sn Add to your faith excellence…love. The list of virtues found in vv. 5-7 stands in tension to the promises given in vv. 2-4. What appears to be a synergism of effort or even a contradiction (God supplies the basis, the promises, the grace, the power, etc., while believers must also provide the faith, excellence, etc.) in reality encapsulates the mystery of sanctification. Each believer is responsible before God for his conduct and spiritual growth, yet that growth could not take place without God’s prior work and constant enabling. We must not neglect our responsibility, yet the enabling and the credit is God’s. Paul says the same thing: “Continue working out your salvation with humility and dependence, for the one bringing forth in you both the desire and the effort…is God” (Phil 2:12-13).

[1:8]  ⁵⁷ tn The participles are evidently conditional, as most translations render them.

[1:8]  ⁵⁸ tn The participle ὑπάρχοντα (Juparconta) is stronger than the verb εἰμί (eimi), usually implying a permanent state. Hence, the addition of “really” is implied.

[1:8]  ⁵⁹ sn Continually increasing. There are evidently degrees of ownership of these qualities, implying degrees of productivity in one’s intimacy with Christ. An idiomatic rendering of the first part of v. 8 would be “For if you can claim ownership of these virtues in progressively increasing amounts…”

[1:8]  ⁶⁰ tn Grk “cause [you] not to become.”

[1:8]  ⁶¹ tn Grk “unto,” “toward”; although it is possible to translate the preposition εἰς (eis) as simply “in.”

[1:8]  ⁶² tn Grk “the [rich] knowledge of our Lord Jesus Christ.” Verse 8 in Greek does not make a full stop (period), for v. 9 begins with a subordinate relative pronoun. Contemporary English convention requires a full stop in translation, however.

[2:8]  ⁶³ tn Grk “that righteous man tormented his righteous soul.”

[2:8]  ⁶⁴ tn Grk “by lawless deeds, in seeing and hearing [them].”

[2:15]  ⁶⁵ tn Although many modern translations (e.g., NASB, TEV, NIV, CEV, NLT) read “Beor” here, this is due to harmonization with the OT rather than following a variant textual reading. The Greek text of NA²⁷ reads “Bosor,” an otherwise unattested form of the name of Balaam’s father.

[2:15]  ⁶⁶ tn “Wages of unrighteousness” in Greek is the same expression found in v. 13, “wages for harmful ways.” The repetition makes the link between the false teachers and Balaam more concrete.

[3:18]  ⁶⁷ tn The term “knowledge” (γνῶσις, gnwsis) used here is not the same as is found in 2 Pet 1:2, 3, 8; 2:20. This term is found in 1:5 and 1:6.

[3:18]  ⁶⁸ tn Or “until.”

[3:18]  ⁶⁹ tc ‡ The vast bulk of mss add ἀμήν (amhn, “amen”) at the end of this letter, as they do almost all the rest of the NT books (only Acts, James, and 3 John lack a majority of witnesses supporting a concluding ἀμήν). The omission in B 1241 1243 1739* 1881 2298 appears to be original, although the fact that some of the best and earliest Alexandrian witnesses (Ì⁷² א A C P Ψ 33 co), along with the Byzantine text and early versions (vg sy), add the particle renders such a judgment less than iron-clad. NA²⁷ places the word in brackets, indicating doubts as to its authenticity.

[3:18]  tn Grk “day of eternity.”

[3:9]  ⁷⁰ tn Or perhaps, “the Lord is not delaying [the fulfillment of] his promise,” or perhaps “the Lord of the promise is not delaying.” The verb can mean “to delay,” “to be slow,” or “to be hesitant.”

[3:9]  ⁷¹ tn Grk “not wishing.” The participle most likely has a causal force, explaining why the Lord is patient.

[3:9]  ⁷² sn He does not wish for any to perish. This verse has been a battleground between Arminians and Calvinists. The former argue that God wants all people to be saved, but either through inability or restriction of his own sovereignty does not interfere with peoples’ wills. Some of the latter argue that the “any” here means “any of you” and that all the elect will repent before the return of Christ, because this is God’s will. Both of these positions have problems. The “any” in this context means “any of you.” (This can be seen by the dependent participle which gives the reason why the Lord is patient “toward you.”) There are hints throughout this letter that the readership may be mixed, including both true believers and others who are “sitting on the fence” as it were. But to make the equation of this readership with the elect is unlikely. This would seem to require, in its historical context, that all of these readers would be saved. But not all who attend church know the Lord or will know the Lord. Simon the Magician, whom Peter had confronted in Acts 8, is a case in point. This is evident in contemporary churches when a pastor addresses the congregation as “brothers, sisters, saints, etc.,” yet concludes the message with an evangelistic appeal. When an apostle or pastor addresses a group as “Christian” he does not necessarily think that every individual in the congregation is truly a Christian. Thus, the literary context seems to be against the Arminian view, while the historical context seems to be against (one representation of) the Calvinist view. The answer to this conundrum is found in the term “wish” (a participle in Greek from the verb boulomai). It often represents a mere wish, or one’s desiderative will, rather than one’s resolve. 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.

[3:9]  ⁷³ tn Grk “reach to repentance.” Repentance thus seems to be a quantifiable state, or turning point. The verb χωρέω (cwrew, “reach”) typically involves the connotation of “obtain the full measure of” something. It is thus most appropriate as referring to the repentance that accompanies conversion.