2 Peter 3:10-18 More Like Jesus

+2 Peter 3 Verses 10 to 18 More Like Jesus June 28, 2026 Lesson 13

Find Us Faithful series Class Presentation Notes AAAAA

Background Scriptures:

· Matthew 24:43–44 (NASB95)

          43      “But be sure of this, that if the head of the house had known at what time of the night the thief was coming, he would have been on the alert and would not have allowed his house to be broken into.

          44      “For this reason you also must be ready; for the Son of Man is coming at an hour when you do not think He will.

· Revelation 11:15 (NASB95)

          15      Then the seventh angel sounded; and there were loud voices in heaven, saying,

“The kingdom of the world has become the kingdomof our Lord and of His Christ; and He will reign forever and ever.”

· Revelation 21:1–5 (NASB95)

1        Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and there is no longer any sea.

          2        And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband.

          3        And I heard a loud voice from the throne, saying, “Behold, the tabernacle of God is among men, and He will dwell among them, and they shall be His people, and God Himself will be among them,

          4        and He will wipe away every tear from their eyes; and there will no longer be anydeath; there will no longer be anymourning, or crying, or pain; the first things have passed away.”

5        And He who sits on the throne said, “Behold, I am making all things new.” And He said, “Write, for these words are faithful and true.”

· James 1:27 (NASB95)

          27      Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, andto keep oneself unstained by the world.

· 1 Corinthians 10:13 (NASB95)

          13      No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it.

· 2 Timothy 2:15 (NASB95)

          15      Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth.

Main Idea:

· As we look to the future hope of Christ's return, we are called to live distinctly in the present, deepening our relationship with Him, and maintaining peace with God through righteous living.

Study Aim:

· To understand that once you make peace with God, then you maintain peace with God through your living, loving relationship with Him.

Create Interest:

· This passage emphasizes the importance of living with the end in mind, encouraging believers to anticipate the coming of the Lord and to live righteously in the present.

· By understanding the transient nature of this world and the hope of the new creation, Christians can be motivated to lead lives characterized by holiness and godliness, fostering a deeper relationship with God that impacts their daily interactions and decisions.

· This lesson encourages believers to actively look forward to Christ's return, live differently through holy conduct, and seek a closer knowledge of Jesus, thereby transforming how they engage with the present.

Lesson in Historical Context:

· Peter addressed believers facing the threat of false teachers[1], and this threat formed the crucial backdrop for understanding 2 Peter 3:10-18. The apostle refered to the conditions that will preface the Lord’s return; there will be false teachers who will enter the assembly. They will be known by their false teaching by which they deny the Master who bought them (2 Pet. 2:1). False teachers will also be characterized by their immorality (2 Pet. 2:14). They lead the unsuspecting astray but will be judged by Christ at His return (2 Pet. 2:9).[1][2], creating an urgent pastoral crisis that shapes the entire letter’s argument.

· These heretics were skeptical about divine judgment, partly because they saw no evidence of God’s past intervention in the world[1]. This skepticism about eschatology—specifically doubt about Christ’s return and final judgment—directly prompted Peter’s response in chapter 3. Rather than dismissing their concerns, Peter acknowledged God’s apparent delay in judgment but reframed it as an opportunity for repentance, warning that the day of judgment will arrive unexpectedly[1].

· The passage itself functions as Peter’s climactic exhortation. The vivid imagery of cosmic destruction—heavens passing away with a roar, elements melting with intense heat—serves to motivate holy living and godliness in the present (2 Pet 3:10–18). This wasn’t abstract theology but practical ethics: if the world faces imminent transformation, believers must align their conduct accordingly. Peter then warned his readers against being “carried away by the error of unprincipled men,” explicitly referencing Paul’s letters and noting that some distort them to their own destruction (2 Pet 3:10–18)—a direct jab at the false teachers’ misuse of Scripture.

· The letter concluded by calling believers to holiness[1], making the passage’s final exhortations—to grow in grace and knowledge of Christ—the natural endpoint of Peter’s argument against false teaching. The historical context is thus one of ecclesiastical crisis: Peter wrote to stabilize communities threatened by heresy by anchoring Christian hope and conduct in the certainty of Christ’s return and God’s ultimate judgment.

[1] Greg Kame, Predestination: An Introduction to Reformed Soteriology (Eugene, Oregon: Resource Publications, 2021). [See here, here, here, here.] [2] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 129.

Bible Study:

2 Peter 3:10–11 (NASB95) Anticipate with Holy Action

10     But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up.

11     Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness,

What does 2 Peter 3:10 say about the day of the Lord?

· 3:10 the day of the Lord This is an ot concept that describes Yahweh’s full judgment of and reconciliation with the world. Peter’s relation of the Day of the Lord to Jesus’ second coming further adds to the evidence that Peter identifies Jesus with Yahweh Himself. This fits with the imagery from the book of Daniel (Dan 7:13). Amos 5:18–20; Joel 2.

· like a thief Jesus’ return will be an unexpected event. See 1 Thess 5:2 and note; Matt 24:43–44; Luke 12:39–40; Rev 3:3; 16:15.

· the heavens will disappearJesus also refers to the passing away of the heavens (or the sky), contrasting it with the permanence of His words (Matt 24:35; Mark 13:31; Luke 21:33). The same image is used toward the end of Revelation (Rev 21:1; compare Rev 6:14).

· celestial bodies will be destroyed by being burned up The Greek word stoicheia can refer to the physical elements (earth, air, fire, water), the heavenly bodies (sun, moon, stars), or spiritual powers (see Gal 4:9; Col 2:8, 20).

· will be disclosed While some Greek manuscripts read katakaēsetai (often translated “burned up”) here, the more likely original reading is heurethēsetai (often translated “found” or “laid bare”). The implication is that on the day of judgment all of the deeds done on earth will be brought to light.

· 3:11 in holy behavior and godliness Peter is primarily interested in the present-day ethical implications of Christ’s coming rather than trying to explain exactly what it would look like. Here, he refocused his readers on the issue at hand: living as people who honor God in contrast to the immoral urgings of the false teachers.[2].[1]

· The day of the Lord functions like a coin with two sides—a day of blessing for the righteous and judgment for the ungodly, with the experience depending entirely on one’s relationship to God.[3] This is the day when everything will be done to abase man and exalt the Lord. In some places, the day is described as a day of wrath and as a day of vengeance. However, it also coincides with the millennial reign of Christ on earth. The Millennium begins with a battle and ends with a battle (Rev. 16:12–21; 19:11–21; 20:7–10).

· The end-times holocaust described both here by Peter and by John in the Apocalypse (Rev. 20:11) gives way to “the day of God” and to the creation of a new heaven and a new earth (Rev. 21:1–8). The Lord Jesus will deliver up the kingdom to God, “that God may be all in all” (1 Cor. 15:26–28).[3]

· [4] Peter presents novel ideas about the cosmic implications of Christ’s return, closely associating it with the final conflagration of creation, after which a new heaven and earth will emerge in which righteousness dwells.[5]

[1] John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016). [See here, here.] [2] Craig A. Blaising, “The Day of the Lord Will Come: An Exposition of 2 Peter 3:1–18,” Bibliotheca Sacra (2012), 395. [3] Larry R. Helyer, The Life and Witness of Peter (Downers Grove, IL; Nottingham, England: IVP Academic: An Imprint of InterVarsity Press; Apollos, 2012), 266. [4] John Phillips, Exploring the Epistles of Peter: An Expository Commentary, The John Phillips Commentary Series (Kregel Publications; WORDsearch Corp., 2009). [See here.] [5] Larry J. Kreitzer, “Parousia,” in Dictionary of the Later New Testament and Its Developments, ed. Ralph P. Martin and Peter H. Davids (Downers Grove, IL: InterVarsity Press, 1997), 866.

Thoughts to Soak On:

· The unexpected nature of the Lord's return is outlined in these verses. Note how this unpredictability should inspire believers to live holy and godly lives consistently. Believers should constantly reassess their actions and motivations considering impending eternity, using this awareness to foster a deeper relationship with Christ and maintain peace with God. By living with integrity and spiritual vigilance, Christians can reflect their anticipation of the new creation in their everyday conduct.

2 Peter 3:12–13 (NASB95) Await the Promised Future

12     looking for and hastening the coming of the day of God, because of which the heavens will be destroyed by burning, and the elements will melt with intense heat!

13     But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells.

How does Peter describe the new heavens and new earth?

· Peter describes the new heavens and new earth as a place “in which righteousness dwells.” (2 Pet 3:13) This characterization emphasizes that the future creation will be fundamentally transformed—a realm where all things align with God’s standards and moral order.

· Peter presents this renewal as the ultimate outcome of Christ’s redemptive work, wherein Christians will inhabit these “new heavens” and “new earth.”[1] He joins his readers in eager, expectant waiting for this promised new creation according to God’s word.[1] The emphasis on “new” itself carries significance—Peter structures his description using a chiastic pattern that highlights the adjective “new” at both the beginning and end of his statement.[1]

· Importantly, Peter makes clear that believers do not construct or contribute to building the new heavens and earth; rather, they “are waiting for” them.[2] This judgment opens the way for God to create new heavens and a new earth. Peter continues, “But we are looking forward to the new heavens and new earth he has promised, a world where everyone is right with God” (2 Pet. 3:13). In the book of Revelation, we learn that the new Jerusalem comes down from heaven to earth (Rev. 21:2, 10) and forms the eternal dwelling place of God and His people.

· This recovery or renewal is eagerly awaited by all creation. Paul writes, “For all creation is waiting eagerly for that future day when God will reveal who his children really are,” (Rom. 8:19) because “all creation anticipates the day when it will join God’s children in glorious freedom from death and decay” (Rom. 8:21). One day, we will be free from sickness, death, and the worries of this world; we will have joy, fellowship, and everlasting unconditional love.[4] The renewed heaven refers to the physical universe itself, while the new Jerusalem descends from heaven to earth, forming the eternal dwelling place of God and His people.[3]

· Peter’s vision thus centers on a future reality defined by righteousness, divine dwelling, and the complete restoration of creation—outcomes that depend entirely on God’s initiative rather than human effort.

[1] Curtis P. Giese, 2 Peter and Jude, ed. Dean O. Wenthe and Curtis P. Giese, Concordia Commentary (Saint Louis, MO: Concordia Publishing House, 2012), 195–196. [2] Kevin DeYoung and Greg Gilbert, What Is the Mission of the Church? Making Sense of Social Justice, Shalom, and the Great Commission (Wheaton, IL: Crossway, 2011), 204–205. [3] Eugene E. Carpenter and Philip W. Comfort, in Holman Treasury of Key Bible Words: 200 Greek and 200 Hebrew Words Defined and Explained (Nashville, TN: Broadman & Holman Publishers, 2000), 343.

Thoughts to Soak On:

· Consider the expectation of new heavens and a new earth where righteousness dwells as a powerful motivation to persevere. Believers should actively wait, demonstrating faith through deeds that align with God's eternal plan. We are encouraged to adopt an eternal perspective, seeing daily challenges as opportunities to embody Christ-like hope and righteousness, which can inspire others and bring glory to God. This anticipated future reality should transform how Christians view their present roles and responsibilities, continually seeking to grow in righteousness.

2 Peter 3:14–16 (NASB95) Aspire for Peace and Purity

14     Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless,

15     and regard the patience of our Lord assalvation; just as also our beloved brother Paul, according to the wisdom given him, wrote to you,

16     as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they doalso the rest of the Scriptures, to their own destruction.

What does Peter warn about misinterpreting Paul’s letters?

· Peter identifies certain individuals as “untaught and unstable” who “distort” Paul’s letters, and he emphasizes that this distortion leads to their own destruction. (2 Pet 3:15–16) The core of Peter’s warning centers on a interpretation problem: Paul’s letters contain material that is “hard to understand,”[1] and this complexity creates vulnerability to misinterpretation.

· The doctrinal issue underlying these distortions involves controversies about the timing of Christ’s return, which become entangled with how people interpret Paul’s correspondence.[2] Some ignorant and unstable people distort the teaching of Paul’s writings, twisting it for their own purposes, as they do the other Scriptures.[5].[3] Peter’s warning suggests that such misreading isn’t merely an intellectual error—it carries spiritual consequences.

· What makes Peter’s caution particularly significant is his implicit standard for correct interpretation. According to 2 Peter 3:15–16, Paul’s letters filled with divine wisdom should be subject to church Scripture interpretation, whereas the “ignorant” and “unstable” heretics “twist” the apostle’s letters to their own destruction.[4] The only correct interpretation follows the faith-knowledge given to the apostles, and Spirit-inspired Holy Scriptures are properly interpreted only when read within the framework of apostolic faith in Christ.[4] Peter essentially warns that detaching Paul’s letters from their moorings in apostolic tradition—reading them through private agendas rather than the church’s faith—produces theological and spiritual ruin.

[1] Gregory R. Lanier, Apocryphal Prophets and Athenian Poets: Noncanonical Influences on the New Testament (Brentwood, TN: B&H Academic, 2024), 732. [2] Denis Farkasfalvy, Inspiration & Interpretation: A Theological Introduction to Sacred Scripture (Washington, D.C.: The Catholic University of America Press, 2010), 44. [3] Norman Hillyer, 1 and 2 Peter, Jude, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2011), 222–223. [4] Peter Stuhlmacher, Biblical Theology of the New Testament, ed. and trans. Daniel P. Bailey and Jostein Ådna (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2018), 550–551.

Thoughts to Soak on:

· Explore the idea of maintaining peace with God through disciplined spiritual practices and ongoing repentance. Consider how this diligent pursuit can guard against spiritual complacency, urging you to grow in grace and knowledge of Jesus. Interpreting Paul's writings remind us that they ultimately point to the transformative power of Christ's return and its relevance to our lives.

2 Peter 3:17–18 (NASB95) Advance in Grace and Knowledge

17     You therefore, beloved, knowing this beforehand, be on your guard so that you are not carried away by the error of unprincipled men and fall from your own steadfastness,

18     but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen.

What does 2 Peter 3:18 mean by ‘grow in the grace and knowledge’?

· Peter’s closing exhortation combines two interconnected dimensions of spiritual maturation. The word “in” indicates the sphere in which believers are to grow—two spheres where the Holy Spirit wants development: in grace and in knowledge.[1]

· Growing in grace means deepening your reliance on Christ’s undeserved favor rather than self-sufficiency. God wants believers to grow in the entire sphere of understanding and application of the grace principle to their lives.[1] So then, if you are a Christian, you ought to be continually realizing a deeper and more blessed consciousness of Christ’s love and favor as yours. You ought to be, if I may so, say, nestling every day nearer and nearer to His heart, and getting more and more sure, and more and more happily sure, of more and more of His mercy and love to you.[6]. Grace is the foundation of the lives of believers and is entirely God’s gift, and yet believers are exhorted to grow in it, to be nurtured in it, and to be strengthened by it. Grace is not a static reality. Believers are to grow in it until the day they die.[2]

· Growing in knowledge means developing an increasingly intimate understanding of Christ himself.  Jesus Christ is clearly the one whom believers know. Again, a theme that has been prominent in the entire letter is echoed at the end. In 1:2 grace and peace will be amplified in knowing Jesus Christ as God and Savior. Everything needed for life and godliness is available through knowing God (1:3). Growing in knowledge is necessary for living the Christian life (1:5–6). Only those who progress in godly virtues reveal that their knowledge of Jesus Christ is fruitful (1:8). Conversely, those who renounce Christ after coming to know him are worse off than those who never professed faith in Christ (2:20–21). Growing in the knowledge of Jesus Christ, then, is not optional. It is essential for eternal life, and Peter fittingly placed this theme at the conclusion of the letter.[7].[3]

· Critically, these two dimensions work together. While the direction of growth is twofold, the process is one—both grace and knowledge are realized by one act of progress and both refer to Jesus Christ Himself, with grace being more moral and spiritual while knowledge is more intellectual.[2] Grace is the foundation of believers’ lives and entirely God’s gift, yet believers are exhorted to grow in it, to be nurtured in it, and to be strengthened by it—grace is not static, and believers are to grow in it until the day they die.[3]

[1] Grant Richison, Verse by Verse through the Books of 1 & 2 Peter (Bellingham, WA: Logos Research Systems, 2006). [See here, here.] [2] Alexander MacLaren, Expositions of Holy Scripture: 1 and 2 Peter, 1 John 1–4 (Bellingham, WA: Logos Bible Software, 2009), 235–236. [3] Thomas R. Schreiner, 1, 2 Peter, Jude, The New American Commentary (Nashville: Broadman & Holman Publishers, 2003), 37:401.

Let’s look at the effect Peter’s letter had on the early Christians who took it to heart.

· Early Christians understood holiness not as an abstract moral principle but as a response grounded in the eschatological(final judgement and reality of Christ’s resurrection and return).[1] Paul consistently drew on Jewish understandings of world history—reframed around the Messiah’s resurrection—when urging believers toward holy living.[1] This connection between future hope and present conduct shaped how the earliest communities approached both personal transformation and communal witness.

· With conviction in Jesus’s death and resurrection, early Christians believed the end times had invaded the present age, and they lived as those already in the final days awaiting Christ’s return.[2] Jesus’s resurrection functioned as the first fruits of the age to come—an anticipation of the future hope already breaking into the old age—signaling that the future fulfillment was already beginning to unfold.[3] This “already-not yet” tension became the engine for ethical transformation. Believers were not simply obeying timeless rules; they were living out the reality of a new creation already dawning.

· The eschatological vision created an alternative reality by which the present world should be perceived and understood, projecting hope for ultimate judgment into the present moment.[2] Eschatology motivated Christian obedience while simultaneously shaping the church’s ethical vision and understanding of God’s kingdom.[1] Personal holiness mattered because believers were already participating in God’s future kingdom; communal holiness demonstrated that the Spirit’s transformative power was genuinely at work. Without this eschatological foundation, exhortations to godliness lack their deepest rationale.[1] Early Christian ethics was fundamentally forward-looking—believers pursued righteousness not from obligation alone but from the conviction that they were living between the resurrection that had occurred and the consummation still to come.

[1] Trevin Wax, Eschatological Discipleship: Leading Christians to Understand Their Historical and Cultural Context (Nashville, TN: B&H Academic, 2018), 78. [2] Helen Rhee, “Wealth, Poverty, and Eschatology: Pre-Constantine Christian Social Thought and the Hope for the World to Come,” in Reading Patristic Texts on Social Ethics: Issues and Challenges for Twenty-First-Century Christian Social Thought, ed. Johan Leemans et al., CUA Studies in Early Christianity (Washington, D.C.: The Catholic University of America Press, 2011), 66. [3] Christopher Rowland, Christian Origins: An Account of the Setting and Character of the Most Important Messianic Sect of Judaism (London: Society for Promoting Christian Knowledge, 2002), 110–111.

Thoughts to Soak On:

· We have a call to grow in grace and knowledge of Jesus.    Consider the importance of spiritual maturity warning us against distractions and deceit that can lead believers astray.  We must have a continual pursuit of Christ, convinced that knowledge of Him informs every aspect of life.  This growth sustains one's ability to live a life pleasing to God and maintains peace with Him. Regular engagement with Scripture and community deepen this relationship, keeping Christ central as we await His glorious return.

Dr. Tom Wright shares a concept of patience with us.

· The answer is that, by the time this letter was written, Paul’s letters had already been circulating for some while in many of the churches, both in Turkey and Greece (where all of Paul’s letters except Romans were addressed), and possibly further afield as well. Many early Christians were energetic travelers, and there is every indication that texts—letters, gospels and so on—were copied, taken from place to place, and studied. And what Peter is saying here fits closely with a theme which, though not all readers of Paul now realize it, is in fact very important in his writings as well. We have already spoken of the patience to which we are called: patience in our dealings with one another, patience with God as we wait for the day of the Lord. Now we must consider God’s own patience.

· This is, after all, the right way round. We might present a somewhat comical sight, stamping our little feet with impatience while the creator and ruler of the universe calmly goes about his own business, knowing infinitely more than we do about how to run his world. No: the proper perspective is to regard anything that looks to us like ‘delay’ as an indication not that we have to be patient with God, but that God is having to be patient with us.[8]

To wrap this study up with a nice bow for you to share succinctly with others, read the following:

Growing in Grace

But grow in the grace and knowledge of our Lord and Savior Jesus Christ.

        (2 Peter 3:18)

· The term growing in grace is most often used to indicate growth in Christian character. While I think that usage has merit, a more accurate meaning is to continually grow in our understanding of God’s grace, especially as it applies to us personally, to become progressively more aware of our own continued spiritual bankruptcy and the unmerited, unearned, and undeserved favor of God. May we all grow in grace in this sense.

· As we grow in grace this way, we will grow in our motivation to obey God out of a sense of gratitude and reverence to Him. Our obedience will always be imperfect in performance in this life. We will never perfectly obey Him until we are made perfect by Him. In the same way, our motives will never be consistently pure; there will frequently be some “merit points” mentality mixed in with our genuine love and reverence for God.

· So don’t be discouraged if you realize your motives have been largely merit-oriented. Just begin now to move toward grace motives. Begin to think daily about the implications of the grace of God in your life. Memorize and meditate frequently on such Scripture passages as Romans 12:1 and 2 Corinthians 5:14–15. Pray about the aspects of truth in those passages and ask God to motivate you by His mercy and love. When you recognize merit-oriented motives at work in you, renounce them and cast yourself completely on the grace of God and the merit of Jesus Christ. As you grow in grace in this way, you will indeed discover that His love compels you to live—not for yourself, but for Him who died for you and was raised again.1

1 Jerry Bridges, Holiness Day by Day: Transformational Thoughts for Your Spiritual Journey, ed. Thomas Womack (Colorado Springs, CO: NavPress, 2008), 140.

Illustrations:

· Imagine a chef preparing a great feast for a royal banquet. He cleans, seasons, and carefully arranges every dish, all while eagerly anticipating the arrival of the guests. Each preparation is made in hope and with purpose. Similarly, we are like that chef, living righteously in anticipation of Christ's return. Our present actions reflect our readiness for His coming, creating a beautiful harmony between hope and daily life.

· The early Christians greeted each day knowing that Christ could return any moment. Instead of hiding indoors, they shared the Gospel, gave to the needy, and embraced each other in love. One of them, Polycarp, even declared, 'I have served Him for 86 years, and He has done me no wrong.' Their hope didn't escape them from the present; it propelled them to live righteously, paving the way for many to see God's grace in action.

Questions to Ponder:

· How does anticipating Christ's return motivate you to make daily decisions that align with a holy and godly life?

· In what practical ways can you reassess your actions and motivations in light of living with eternity in view?

· How can you actively grow in grace and knowledge of Jesus to avoid distractions that lead you away from your faith?

[1]Paul P. Enns, The Moody Handbook of Theology(Chicago, IL: Moody Press, 1989), 129.

[2]John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), 2 Pe 3:10–11.

[3]John Phillips, Exploring the Epistles of Peter: An Expository Commentary, The John Phillips Commentary Series (Kregel Publications; WORDsearch Corp., 2009), 2 Pe 3:10.

[4]Eugene E. Carpenter and Philip W. Comfort, Holman Treasury of Key Bible Words: 200 Greek and 200 Hebrew Words Defined and Explained (Nashville, TN: Broadman & Holman Publishers, 2000), 343.

[5]Norman Hillyer, 1 and 2 Peter, Jude, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2011), 222–223.

[6]Alexander MacLaren, Expositions of Holy Scripture: 1 and 2 Peter, 1 John 1–4 (Bellingham, WA: Logos Bible Software, 2009), 235.

[7]Thomas R. Schreiner, 1, 2 Peter, Jude, vol. 37, The New American Commentary (Nashville: Broadman & Holman Publishers, 2003), 401.

[8]Tom Wright, Early Christian Letters for Everyone: James, Peter, John and Judah, For Everyone Bible Study Guides (London; Louisville, KY: SPCK; Westminster John Knox Press, 2011), 122–123.