The early Christians thought of the coming of the Lord as something that will happen in their generation. It was an awaited event that gave rise to a lot of expectations (good for those who believe, bad for the wicked) and understandably to a lifestyle that was forged according to the requirements of that event. But the "parousia" seemed to delay. Days and months and years came and went by but the awaited Day of Vindication and Judgment did not. There were groups who began to feel disappointed; others even began to feel disappointment. "Where is His promised Advent?" they said. And others: "No, the changes we expect will not come." Out of this disappointment, even bitterness, Christians began to backslide. Faith began to cool down. It is in the light of this situation that 2 Peter 3:8-14 is to be understood.
The verses are best understood within the whole of 2 Peter 3:1-16. Below is an outline of the chapter:
| 1-2 | Introduction: "I write this to stir up your sincerest disposition" |
| 3-4 | The Problem: Negative reactions to the supposed "delay" of the Lord's Coming |
| 5-7 | Answer to those who say nothing has or will ever change |
| 8-10 | Response to those who scoff at the expectation of the Parousia |
| 11-14 | Ethical consequences of our hope for the coming Day of the Lord |
| 15-16 | PostScriptum: Consult Paul's letters |
The section 2 Peter 3:8-14 therefore has two clear parts. The first part, vv. 8-10 is an answer to those scoffers who make fun of the expectation of Advent while the second part (11-14) covers the ethical consequences of the Advent-belief.
In verses 8-10, the author of 2 Peter declares the belief in the Parousia but states what the gospels already declare: it is not something that is calculated by any human calendar. "A thousand day" "one day", this is insignificant in the eyes of the Lord. In the Bible, there are two concepts of time: one is chronological, and the other is kairological; the first is quantitative in nature, while the other is qualitative. The Day of the Lord is qualitative time; it will come "in the fulness of time." Or to put it in ordinary terms, it will be like the birth of a child: it comes WHEN it comes. In Filipino we have a very pregnant expression: "Basta darating na lang yan."
The ethical consequences that are pointed out in this letter are hinged on the "character" of the Day of the Lord.
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.
Once more the unexpectedness of the hour of the coming of the Lord is pointed out and the passing away of the heavens and of the earth with fire as the main agent of their dissolution is described in apocalyptic terms. "The earth ... will be found out" is a statement about the revelatory character of the last days. The "earth" is seen as the place of humanity and a symbol of humanity itself. Catholic tradition has always emphasized the relationship between the Final Judgment and the Day of the Lord. The RSV translation "and the earth and the works upon it will be burned up" harmonizes the statement with "the elements will be dissolved by fire" The NIV puts it this way: "the earth and everything on it will be laid bare" and gives this explanation: "Either the earth and its contents will disappear and not be seen anymore, or the earth and all man's works will appear before God's judgment seat." Thus indicating that the renderings of the NAB and RSV are both possible.
The ethical consequences of waiting for the Day of the Lord is spelled out by the author in no uncertain terms, employing participles, i.e., a whole life-style of holiness and devotion worthy of an "Advent-people".
The author points out that the community of faith should be "waiting and hastening the Day of the Lord." The Advent-lifestyle, therefore, is a combination of "waiting" and "making happen" ("to hasten"). In Acts 3:19-20 we find this statement: Repent, therefore, and be converted that your sins may be wiped away and the Lord may grant you times of refreshment and send you the Messiah already appointed for you, Jesus Note that here "times of refreshment" is made to depend on the previous actions of "repent" and "be converted." This is very Jewish: eschatological hopes are "realized" in the conduct of those who await it. Thus, in 2 Peter 3: 10-14: the life that characterizes holiness and devotion is the door that opens up for the entrance of the Lord's Day. Or in the words of the author "We await a new heavens and a new earth in which righteousness dwells."
