3:8 one day is as a thousand years. God understands time much differently from man. From man’s viewpoint, Christ’s coming seems like a long time away (cf. Ps. 90:4). From God’s viewpoint, it will not be long. Beyond that general reference, this may be a specific indication of the fact that there are actually 1,000 years between the first phase of the Day of the Lord at the end of the Tribulation (Rev. 6:17), and the last phase 1,000 years later at the end of the millennial kingdom when the Lord creates the new heaven and new earth (see notes on vv. 10, 13; Rev. 20:1—21:1).
3:9 not slack. That is, not loitering or late (cf. Gal. 4; 4; Titus 2:13; Heb. 6:18; 10:23, 37; Rev. 19:11). longsuffering toward us. “Us” is the saved, the people of God. He waits for them to be saved. God has an immense capacity for patience before He breaks forth in judgment (cf. v. 15; Joel 2:13; Luke 15:20; Rom. 9:22; 1 Pet. 3:15). God endures endless blasphemies against His name, along with rebellion, murders, and the ongoing breaking of His law, waiting patiently while He is calling and redeeming His own. It is not impotence or slackness that delays final judgment; it is patience. not willing that any should perish. The “any” must refer to those whom the Lord has chosen and will call to complete the redeemed, i.e., the “us.” Since the whole passage is about God’s destroying the wicked, His patience is not so He can save all of them, but so that He can receive all His own. He can’t be waiting for everyone to be saved, since the emphasis is that He will destroy the world and the ungodly. Those who do perish and go to hell, go because they are depraved and worthy only of hell and have rejected the only remedy, Jesus Christ, not because they were created for hell and predetermined to go there. The path to damnation is the path of a non-repentant heart; it is the path of one who rejects the person and provision of Jesus Christ and holds on to sin (cf. Is. 55:1; Jer. 13:17; Ezek. 18:32; Matt. 11:28; 23:37; Luke 13:3; John 3:16; 8:21, 24; 1 Tim. 2:3, 4; Rev. 22:17). all should come to repentance. “All” (cf. “us,” “any”) must refer to all who are God’s people who will come to Christ to make up the full number of the people of God. The reason for the delay in Christ’s coming and the attendant judgments is not because He is slow to keep His promise, or because He wants to judge more of the wicked, or because He is impotent in the face of wickedness. He delays His coming because He is patient and desires the time for His people to repent.
3:10 The day of the Lord. See Introduction to Joel: Historical and Theological Themes; see note on 1 Thess. 5:2. “The Day of the Lord” is a technical term pointing to the special interventions of God in human history for judgment. It ultimately refers to the future time of judgment whereby God judges the wicked on earth and ends this world system in its present form. The OT prophets saw the final Day of the Lord as unequaled darkness and damnation, a day when the Lord would act in a climactic way to vindicate His name, destroy His enemies, reveal His glory, establish His kingdom, and destroy the world (cf. Is. 2:10–21; 13:6–22; Joel 1, 2; Amos 5; Obad. 15; Zech. 14; Mal. 4; 2 Thess. 1:7; 2:2). It occurs at the time of the tribulation on earth (Rev. 6:17), and again 1,000 years later at the end of the millennial kingdom before the creation of the new heavens and new earth (v. 13; Rev. 20:1—21:1). as a thief in the night. The Day of the Lord will have a surprise arrival, sudden, unexpected, and disastrous to the unprepared (see notes on 1 Thess. 5:2). the heavens will pass away with a great noise. The “heavens” refer to the physical universe. The “great noise” connotes a whistling or a crackling sound as of objects being consumed by flames. God will incinerate the universe, probably in an atomic reaction that disintegrates all matter as we know it (vv. 7, 11, 12, 13). the elements will melt with fervent heat. The “elements” are the atomic components into which matter is ultimately divisible, which make up the composition of all the created matter. Peter means that the atoms, neutrons, protons, and electrons are all going to disintegrate (v. 11). the earth and the works. The whole of the physical, natural earth in its present form, with its entire universe will be consumed. Cf. Is. 24:19, 20; 34:4.
3:11 what manner of persons ought you to be. This is an exclamation rather than a question. It means, “How astoundingly excellent you ought to be!” This is a straightforward challenge for Christians to conform their lives to God’s standards in light of the reality of coming judgment and eternity (cf. 1 Cor. 4:15; 2 Cor. 5:9). holy conduct and godliness. “Holy conduct” refers to the way a Christian should live life—separate from sin. “Godliness” refers to the spirit of reverence which should permeate a Christian’s attitude—that which rules the heart.
3:12 looking for and hastening. One of the motives for holy conduct and godliness is expectation. “Hastening” means “eagerly desiring” that something will happen. Christians are not to fear the future day of God, but eagerly hope for it (cf. 1 Cor. 1:7; 16:22; 1 John 2:28; 3:3). the day of God. The “day of God” is not the same as the “Day of the Lord.” The “day of God” refers to the eternal state, in preparation of which the heavens and the earth are burned up and the new creation is made. It is likely so named because of what Paul had in mind in 1 Cor. 15:28, the eternal glory of the new creation, with God being all in all. When the day of God comes, man’s “day” will be over. The corrupting of the universe by man and Satan will have been terminated and judged, finally and forever. the heavens will be dissolved. See notes on vv. 7, 10, 11. The new world in which righteousness dwells (v. 13), requires the Lord to first destroy the old, sin-cursed universe (cf. Rom. 8:19–22).
3:13 new heavens and a new earth. The “promise” of a new universe is rooted in the OT (e.g., Ps. 102:25; Is. 65:17; 66:22). The word “new” means new in quality, i.e., different from before, not just new in chronology. righteousness dwells. The universe is new in quality because righteousness has settled in and taken up permanent and exclusive residence (cf. Is. 60:19–22; Rev. 21:1–7).
3:14 in peace. When Christ returns, each Christian should be found enjoying the peace of Christ which knows no worry or fear about the Day of the Lord or the judgment of Christ (cf. Phil. 4:6, 7). To have this peace means that the Christian has a strong sense of assurance of his salvation and a life of obedience to Christ (cf. 1 John 4:17). without spot and blameless. Christians should have a spotless character and a blameless reputation. These characteristics are in graphic contrast to the false teachers (cf. 2:13), but like Christ (1 Pet. 1:19).
3:15 the longsuffering of our Lord is salvation. In addition to what he has already explained in v. 9 about the Lord’s patience being the reason He delays judgment, here he adds that during the time of God’s patience, Christians should engage in seeking the salvation of souls.
3:15b, 16 hard to understand. Since Paul had (by the time Peter wrote) written all his letters and died, the readers of 2 Peter would have already received letters about future events from Paul. Some of Paul’s explanations were difficult (not impossible) to interpret. Nevertheless, Peter uses Paul as a support for his teaching.
3:16 untaught and unstable…twist. In Peter’s day (as today), there was a proliferation of foolish and hurtful perverting of apostolic teaching about the future (cf. vv. 3, 4; 2 Thess. 2:1–5; 3:6–12). to their own destruction. The fact that distorting Paul’s writings leads to eternal damnation proves that Paul’s writings were inspired of God. the rest of the Scriptures. This is one of the most clear-cut statements in the Bible to affirm that the writings of Paul are Scripture. Peter’s testimony is that Paul wrote Scripture, but the false teachers distorted it. The NT apostles were aware that they spoke and wrote the Word of God (1 Thess. 2:13) as surely as did the OT prophets. Peter realized that the NT writers brought the divine truth that completed the Bible (1 Pet. 1:10–12).
3:17 know this beforehand. Since Christians now know that there will be false teachers who will appear, twisting and distorting the Scriptures, they should be all the more on their guard. beware lest you also fall. Any time a believer seriously listens to a false teacher, he runs the risk of being led astray (cf. 2 Tim. 2:14–18; Titus 1:10–16).
3:18 grow in the
grace and knowledge. Peter ends this letter with a summary statement of the same instruction with which he began it (1:2–11). Pursuing Christian maturity and a deepening knowledge of the Lord Jesus Christ will lead to doctrinal stability and prevent a Christian from being led astray. To Him be the glory. Such a call for glory to Christ demonstrates again that Peter considered Jesus Christ to be deity, equal in honor with God the Father (cf. 1:1; John 5:23).
2 Peter 1
1:1 a Gal. 2:8
1:1 b Eph. 4:5
1:1 1 received
1:1 2 faith of the same value
1:2 c Dan. 4:1
1:3 d 1 Pet. 1:5
1:3 e 1 Thess. 2:12; 2 Thess. 2:14; 1 Pet. 5:10
1:4 f 2 Cor. 1:20; 7:1
1:4 g (2 Cor. 3:18)
1:4 3 depravity
1:5 h 2 Pet. 3:18
1:5 i 2 Pet. 1:2
1:6 4 patience
1:7 j Gal. 6:10
1:8 k (John 15:2)
1:8 5 useless
1:9 l 1 John 2:9–11
1:10 m 2 Cor. 13:5; 1 John 3:19
1:12 n Phil. 3:1; 1 John 2:21; Jude 5
1:12 o 1 Pet. 5:12
1:13 p (2 Cor. 5:1, 4); 2 Pet. 1:14
1:13 q 2 Pet. 3:1
1:13 6 Body
1:14 r (2 Cor. 5:1; 2 Tim. 4:6)
1:14 s John 13:36; 21:18, 19
1:14 7 Die and leave this body
1:15 8 Lit. exodus, departure
1:16 t 1 Cor. 1:17
1:16 u (Matt. 28:18; Eph. 1:19–22)
1:16 v (1 Pet. 5:4)
1:16 w Matt. 17:1–5; Luke 1:2
1:17 x Ps. 2:7; Is. 42:1; Matt. 17:5; Mark 9:7; Luke 1:35; 9:35
1:18 y Matt. 17:1
1:19 z (John 1:4, 5, 9)
1:19 a Prov. 4:18
1:19 b Rev. 2:28; 22:16
1:19 c (2 Cor. 4:5–7)
1:19 9 Or We also have the more sure prophetic word
1:20 d (Rom. 12:6)
1:20 10 Or origin
1:21 e Jer. 23:26; (2 Tim. 3:16)
1:21 f 2 Sam. 23:2; Luke 1:70; Acts 1:16; 3:18; 1 Pet. 1:11
1:21 11 NU men spoke from God
2 Peter 2
2:1 a Matt. 24:5, 24; 1 Tim. 4:1, 2
2:3 1 M will not
2:4 2 Lit. Tartarus
2:6 b Gen. 19:1–26; Jude 7
2:7 c Gen. 19:16, 29
2:8 d Ps. 119:139
2:9 e Ps. 34:15–19; 1 Cor. 10:13; Rev. 3:10
2:10 f Jude 4, 7, 8
2:10 g Ex. 22:28; Jude 8
2:10 3 glorious ones, lit. glories
2:11 h Jude 9
2:12 i Jude 10
2:13 j Phil. 3:19
2:13 k Rom. 13:13
2:13 l Jude 12
2:13 m 1 Cor. 11:20, 21
2:13 4 revel
2:13 5 reveling
2:14 n Jude 11
2:14 6 Lit. an adulteress
2:15 o Num. 22:5, 7; Deut. 23:4; Neh. 13:2; Jude 11; Rev. 2:14
2:17 p Jude 12, 13
2:17 7 NU and mists
2:17 8 NU omits forever
2:18 9 NU are barely escaping
2:19 q John 8:34; Rom. 6:16
2:19 10 depravity
2:19 11 slavery
2:20 r Matt. 12:45
2:20 s Luke 11:26; (Heb. 6:4–6)
2:21 t Luke 12:47
2:22 u Prov. 26:11
2 Peter 3
3:1 a 2 Pet. 1:13
3:2 b 2 Pet. 1:21
3:2 c Jude 17
3:2 1 NU, M the apostles of your Lord and Savior or your apostles of the Lord and Savior
3:3 d 2 Pet. 2:10
3:4 e Gen. 6:1–7
3:5 f Gen. 1:6, 9; Heb. 11:3
3:5 g Ps. 24:2; 136:6
3:6 h Gen. 7:11, 12, 21–23; Matt. 24:37–39; Luke 17:26, 27; 2 Pet. 2:5
3:7 i 2 Pet. 3:10, 12
3:7 j Matt. 25:41; (2 Thess. 1:8)
3:7 2 destruction
3:8 k Ps. 90:4
3:9 l Hab. 2:3; Rom. 13:11; Heb. 10:37
3:9 m Ps. 86:15; Is. 30:18
3:9 n Ezek. 33:11
3:9 o Matt. 20:28; (Rom. 2:4)
3:9 3 NU you
3:10 p Matt. 24:42, 43; Luke 12:39; 1 Thess. 5:2; Rev. 3:3; 16:15
3:10 q Gen. 1:6–8; Ps. 102:25, 26; Is. 51:6; Rev. 20:11
3:10 4 NU laid bare, lit. found
3:11 r 1 Pet. 1:15
3:12 s 1 Cor. 1:7, 8; Titus 2:13–15
3:12 t Ps. 50:3
3:12 u Is. 24:19; 34:4; Mic. 1:4
3:13 v Is. 65:17; 66:22
3:13 w (Rom. 8:21); Rev. 21:1
3:14 x 1 Cor. 1:8; 15:58; (1 Thess. 3:12, 13; 5:23)
3:15 y Ps. 86:15; Rom. 2:4; 1 Pet. 3:20
3:16 z Rom. 8:19; 1 Cor. 15:24; 1 Thess. 4:15; 2 Thess. 1:10
3:16 a 2 Tim. 3:16
3:17 b Mark 13:23
3:17 c Eph. 4:14
3:18 d Eph. 4:15
3:18 e Rom. 11:36; 2 Tim. 4:18; Rev. 1:6
Introduction to First John
Title
The epistle’s title has always been “1 John.” It is the first and largest in a series of 3 epistles that bear the Apostle John’s name. Since the letter identifies no specific church, location, or individual to whom it was sent, its classification is as a “general epistle.” Although 1 John does not exhibit some of the general characteristics of an epistle common to that time (e.g., no introduction, greeting, or concluding salutation), its intimate tone and content indicate that the term “epistle” still applies to it.
Author and Date
The epistle does not identify the author, but the strong, consistent and earliest testimony of the church ascribes it to John the disciple and apostle (cf. Luke 6:13, 14). This anonymity strongly affirms the early church’s identification of the epistle with John the apostle, for only someone of John’s well known and preeminent status as an apostle would be able to write with such unmistakable authority, expecting complete obedience from his readers, without clearly identifying himself (e.g., 4:6). He was well known to the readers so he didn’t need to mention his name.
John and James, his older brother (Acts 12:2), were known as “the sons of Zebedee” (Matt. 10:2–4), whom Jesus gave the name “Sons of Thunder” (Mark 3:17). John was one of the 3 most intimate associates of Jesus (along with Peter and James—cf. Matt. 17:1; 26:37), being an eyewitness to and participant in Jesus’ earthly ministry (1:1–4). In addition to the 3 epistles, John also authored the fourth gospel, in which he identified himself as the disciple “whom Jesus loved” and as the one who reclined on Jesus’ breast at the Last Supper (John 13:23; 19:26; 20:2; 21:7, 20). He also wrote the book of Revelation (Rev. 1:1).
Precise dating is difficult because no clear historical indications of date exist in 1 John. Most likely John composed this work in the latter part of the first century. Church tradition consistently identifies John in his advanced age as living and actively writing during this time at Ephesus in Asia Minor. The tone of the epistle supports this evidence since the writer gives the strong impression that he is much older than his readers (e.g., “my little children”—2:1, 18, 28). The epistle and John’s gospel reflect similar vocabulary and manner of expression (see Historical and Theological Themes). Such similarity causes many to date the writing of John’s epistles as occurring soon after he composed his gospel. Since many date the gospel during the later part of the first century, they also prefer a similar date for the epistles. Furthermore, the heresy John combats most likely reflects the beginnings of Gnosticism (see Background and Setting) which was in its early stages during the latter third of the first century when John was actively writing. Since no mention is made of the persecution under Domitian, which began about A.D. 95, it may have been written before that began. In light of such factors, a reasonable date for 1 John is ca. A.D. 90–95. It was likely written from Ephesus to the churches of Asia Minor over which John exercised apostolic leadership.
Background and Setting
Althou
gh he was greatly advanced in age when he penned this epistle, John was still actively ministering to churches. He was the sole remaining apostolic survivor who had intimate, eyewitness association with Jesus throughout His earthly ministry, death, resurrection, and ascension. The church Fathers (e.g., Justin Martyr, Irenaeus, Clement of Alexandria, Eusebius) indicate that after that time, John lived at Ephesus in Asia Minor, carrying out an extensive evangelistic program, overseeing many of the churches that had arisen, and conducting an extensive writing ministry (e.g., epistles, The Gospel of John, and Revelation). One church Father (Papias) who had direct contact with John described him as a “living and abiding voice.” As the last remaining apostle, John’s testimony was highly authoritative among the churches. Many eagerly sought to hear the one who had first-hand experience with the Lord Jesus.
Ephesus (cf. Acts 19:10) lay within the intellectual center of Asia Minor. As predicted years before by the Apostle Paul (Acts 20:28–31), false teachers arising from within the church’s own ranks, saturated with the prevailing climate of philosophical trends, began infecting the church with false doctrine, perverting fundamental apostolic teaching. These false teachers advocated new ideas which eventually became known as “Gnosticism” (from the Gr. word “knowledge”). After the Pauline battle for freedom from the law, Gnosticism was the most dangerous heresy that threatened the early church during the first 3 centuries. Most likely, John was combating the beginnings of this virulent heresy that threatened to destroy the fundamentals of the faith and the churches (see Interpretive Challenges).
The MacArthur Study Bible, NKJV Page 659