10 However, as a thief in the night, the day of the Lord will come, in which the heavens3 shall pass away with a great

5

noise, and the elements burning, shall be dissolved, and the earth and the works thereon, shall be utterly burned."

10 However long it may be delayed, as a thief in the night cometh suddenly and unexpectedly, the day of the Lord will come; in which the atmosphere of air being set on fire, (ver. 12.) shall pass away with a predigious noise, and the elements of which it is composed, burning, shall be disunited, and the earth and the works thereon, both of God and man, being set on fire by the flaming air, shall be utterly consumed.

calls the event of which he speaks, the day of the Lord, build their opinion on a very weak foundation, See ver. 6. note 1. and ver. 7. note 3. and Whitby's preface to this epistle toward the end.

3. In which the heavens. In calling the atmosphere of air which surrounds this earth, the heavens, the apostle followed Moses, Gen. i. 8.

4. Shall pass away. The passing away of the heavens and earth, does not mean that they will be removed to another part of space, or that they will be annihilated; but that being burnt, their form and constitution will be changed, as the constitution or form of the old world was by the flood.

5. With a great noise. The word poigndov is an adverb from go sibilo, strideo, and denotes any loud noise, such as that occasioned by the rattling of chariots, the blowing of a storm, &c. Accordingly Erasmus translates it, in morem procellæ, with a storm. That the thundering noise occasioned by the burning of the whole heavens or atmospheré, mentioned ver. 10. 12. will be terrible beyond description, may be conjectured, by considering what a noise is made by these small portions of the air which are burnt when it thunders, or which are set in commotion in a storm.

6. And the elements burning, außnoovra, shall be dissolved. The word 5.Xua translated elements, signifies the first principles, or constituent parts of any thing. Hence it denotes, the principles of science (Heb. v. 12.) as well as the principles of bodies. It signifies likewise the letters of the alphabet, which are the constituent parts of writing; Also the Mosaic form of religion, Gal. iv. 3. 9. And the heathen worship, Col. ii. 8. note 3.—Mede by elements here, understands the planets, because he thinks it improper to say, that fire, which is itself an element, is to be burnt. In support of his opinion, he gives some examples, in which the word denotes the planets. And as it comes from sex to march in order, as soldiers do, he thinks it may have been given to the planets, on account of their regular courses. But as the destruction occasioned by the flood, was that of the earth and air only, it is probable that the destruction of the heavens and earth by fire, which is set in opposition to it, will be of the earth and air only.-Estius, by

11 Seeing then that all these things shall be dis

solved, what manner of

fersons ought ye to be in

11 Τούτων ουν παντων λυ

ομενων, ποταπους δει ἱπαρχειν ὑμας; Εν ἁγίαις ανα

all holy conversation and ςροφαις και ευσέβειαις, godliness,

12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?

12 Προσδοκώντας και σπευ δοντας την παρουσίαν της του Θεου ημερας, δι' ὧν ην ουρανοι πυρούμενοι λυπήσονται, και ςοιχεια καυσούμενα τηκε

ται.

the elements, understands the elements of which this terraqueous globe is composed. But as the melting of these is mentioned, ver. 12. I am of opinion that in this verse, the apostle speaks of the electrical matter, the sulphureous vapours, the clouds, and whatever else floats in the air, together with the air itself; all which burning furiously, will be disunited and separated.

7. The works thereon shall be utterly burned. Εν αυτη εργα, is justly rendered, the works thereon; for chap. i. 18. εν τω όρει τω άγιῳ, evidently signifies, upon, not in, the holy mountain. We are not certain from this expression, whether the things upon the earth only, are to be consumed in the conAagration; or whether the conflagration will penetrate to the centre of the globe and reduce the whole to one homogeneous mass of burning matter.— See a description of the order in which the conflagration will proceed, 2 Thess. i. 8. note 1.-Baxter on this verse saith, "It is marvellous prepos"session that could make any learned man think that all these words, (the “ wards in this ver. 10.) signify nothing but the destruction of Jerusalem.” Ver. 11.-1. All these things. In note 6. on the former verse, we have shewn, that the apostle in describing the destruction of the heavens and the earth by fire, means this earth only with its atmosphere, as in the description of the destruction of the old world by water, he meant only the destruction of the then earth and air. I now add, that in all probability, Moses, in his history, describes the creation of our planetary system only. For though Gen. i. 16. he says, God madle two great lights, the greater light to rule the day, and the lesser light to rule the night. He made the stars also. The words He made, found in the latter clause, are not in the original. Taylor, therefore, thinks the translation should be, the lesser light to rule the night, with the stars; that is, jointly with the stars, they having been made long before. For it is the opinion of many, that the stars are much more. ancient than the earth, and shall remain after it is destroyed.

11 SEEING then, all these things' (λυομένων, verbat. are dissolved) shall be dissolved, what sort of PERSONS Ought ye to be? SUCH AS by holy behaviour and godliness,

1

12 ARE expecting, and earnestly desiring, the coming of the day of God, (d'117.) in which the heavens (upovμsvos) being set on fire, shall be dissolved, and the elements3 burning, shall be melted.*

11 Seeing then the heavens and the earth and all the works thereon are to be burned, what sort of persons ought ye to be? Certainly such as by holy behaviour towards men and piety towards God, shew that ye

12 are expecting, and earnestly desiring, the coming of the day appointed of God, in which the atmosphere, (ver. 10. note 3.) being set on fire, shall be dissolved, and the elcments, of which this terraqueous globe is composed, burning, shall be melted into one fluid mass of fire, so that an end will be put to its existence in its present form.

2. What sort of persons ought ye to be? I have followed Castalio in putting the point of interrogation after the word be, so as to make what follows in the verse the answer to the question.-The burning of the earth and of all the works thereon, shews in the strongest light the absurdity of covetous. 、ness and of all those projects which the men of this world pursue with such earnestness to the neglecting of piety: and so is a most powerful motive to a holy life, See ver. 14. note.

Ver. 12.-1. Earnestly desiring: Exaudovras, literally, hastening. But both in Greek and Latin, the effect is often put for the cause. Wherefore, as baste is commonly the effect of earnest desire, hastening, in this place may well signify earnestly desiring. Of this use of the word Pool in his Synopsis, and Wolf in his note on the passage, have given undoubted examples. See also Parkhurst's Diction. in voce Emuda.

2. The heavens being set on fire, (See 2 Thess. i. 8. note.) That the world is to be destroyed by fire, was the opinion of Anaximander, Anaxagoras, Archelaus, Leucippus, and other ancient philosophers. And Burnet, (Theor. Tellur. Vol. 2. p. 30.) having considered the antiquity and univer. sality of the opinion, says, "We have heard as it were a cry of fire, through "all antiquity, and among all the people of the earth.-Let us examine “what attestation the prophets and apostles give to this ancient doctrine of "the conflagration of the world. The prophets saw the world on fire at a distance, and more imperfectly; as a brightness in the heavens, rather "than as a burning flame. But Peter describes it, as if he had been stand"ing by, and seen the heavens and earth in red fire; heard the cracking flames, and the tumbling mountains.” Then quotes ver. 10, 12. and a lds, This is as lively, as a man would express it, if he had the dreadful spec tacle before his eyes." Benson's translation.

66

13 Nevertheless we, ac

cording to his promise, look for new heavens, and

a new earth, wherein dwelleth righteousness.

13 Καινους δε ουρανους και γην καινήν κατα το επαγγελμα αυτου προσδοκωμεν, εν οἷς δικαιοσυνη κατοικει.

3. And the elements. I think the elements in this verse, are not the elements of the heavens or atmosphere, for the dissolution of these is described, ver. 10; but the elements of which this terraqueous globe is composed, namely, earth, and water, and every thing which enters into the composition of these substances, and on which their constitution and form depend. Accordingly, to shew that he is speaking of these elements, consequently of the destruction of this earth, he adds in the next verse, nevertheless, according to his (God's) promise we expect new heavens and a new

earth.

4. Shall be melted. Tnxeral, for tannostai; as ver. 11. augμerar is put for vrouever. The original word is applied to the melting of metals by fire. Wherefore, as the elements signify the constituent parts of any thing, (See ver. 10. note 9.) the word melted, applied to the constituent parts of the terraqueous globe, intimates that the whole, by the intense heat of the conflagration, is to be reduced into one homogeneous fluid mass of burning matter. Consequently, that it is not the surface of the earth, with all the things thereon, which is to be burnt, as some have imagined, but the whole globe of the earth.

Some commentators, as was formerly observed, contend that the description which St. Peter hath given of the conflagration, is to be understood of the destruction of Jerusalem, and of the Jewish polity. But the impropriety of that interpretation may be understood from the things mentioned note 3. on ver. 7. and note 2. on ver. 13.

Ver. 13.-1. According to his promise. The promise of which the apostle speaks, is that which God made to Abraham, to give to him, and to his seed, all the land of Canaan for an everlasting possession. This promise St. Paul tells us, Rom. iv. 16. must be sure to all the seed not to that only which is of the law, Abraham's natural descendants, but to that also which is of the faith of Abraham, to believers of all nations, his spiritual seed. Wherefore, this promise, in its first and literal sense, pertained to the Jews only, and not to the spiritual seed, who could not all be contained in the earthly country. Or though it could have received them all, the possession of it would have been no blessing to them. From this it follows, that the everlasting possession of Canaan which was promised to all the seed, and which must be sure to them all, means the possession of a greater, and better, and more enduring country than the earthly Canaan, and of which the earthly Canaan was the emblem or type. Now what country can that be, which all believers are to inherit for ever, but the new heavens and the new earth, which Peter in this passage tells us, the righteous expect to dwell in after the destruction of the present material fabric. And, as they are to possess it after they

13 (4f, 100.) Nevertheless, dccording to his promise,1 we expect new heavens and a new earth, 2 wherein dwelleth righ

teousness.

13 Nevertheless, according to God's promise to Abraham, (as explained, Isa. Ixv. 17.) we who believe, firmly expect the creation of new heavens, and of a new earth, wherein righteous men shall dwell for ever.

regain their bodies, it must be a material habitation, suited to the incorrup tible and immortal nature of their new bodies. This also St. Paul hath shewn, by telling us that Abraham and his seed, were made heirs of the world by God's promise, Rom. iv. 13. In like manner, Christ hath shewn this, when in arguing against the Sadducees, he said Luke xx. 35. They which are counted worthy to receive that world and the resurrection from the dead.

The promise to Abraham, and to his seed, of giving them the everlasting possession of Canaan, Isaiah hath explained, by predicting the creation of the new heavens and the new earth, and the happy state of its inhabitants, chap. lxv. 17.-23. Where, under the figure of there being no infant of days there, and of the extreme longevity of all its inhabitants, he hath described the immortality of the righteous; and by representing the animals in this new earth, as entirely stript of all their noxious qualities, and as living in peace with one another, he hath taught us, that in the new creation, there will be nothing to hurt or to offend. This creation of the new heavens and the new earth, our apostle in his sermon to the Jews, hath called the restitution of all things, which God hath spoken by the mouth of all bis holy prophets, since the world began, Acts iii. 21. See Ess. v. Sect. 4. towards the end.

2. New heavens and a new earth. Having, in the former note, explained what the new heavens and the new earth are, it may be proper to mention that the commentators who interpret St. Peter's prophecy of the destruction of Jerusalem, by the new heavens and new earth understand the peaceful state in which the Christians were to live, after the destruction of Jerusalem. But to overturn that interpretation, it needs only be observed, that there was no such alteration in the state of the disciples, after the destruction of Jerusalem, as merited to be called, a new heavens and a new earth; for they were as much persecuted as ever, for near three hundred years, till Constantine embraced the gospel.-Others, by the new heavens and the new earth, understand that state of things called the Millennium, which is supposed to take place before the general judgment. But to confute this opinion, I observe-1. That our Lord himself hath expressly told us, that his disciples are not to be received into the place he hath gone to prepare for them, till he come again.-2. That the Millennium of St. John, is a state peculiar to the martyrs who have suffered death for Christ: Whereas the new heavens and the new earth, as Whitby observes, are the common expectation of all Christians,, who are therefore admonished, ver. 14. to endeavour earnestly to be found of Christ spotless and irreproachable in peace.~ 3. That the apostle speaking of the destruction of the heavens and the