2 Peter 3:5

5. Refutation of their scoffing from Scripture history. willingly--wilfully; they do not wish to know. Their ignorance is voluntary. they ... are ignorant of--in contrast to 2Pe 3:8, "Be not ignorant of this." Literally, in both verses, "This escapes THEIR notice (sagacious philosophers though they think themselves)"; "let this not escape YOUR notice." They obstinately shut their eyes to the Scripture record of the creation and the deluge; the latter is the very parallel to the coming judgment by fire, which Jesus mentions, as Peter doubtless remembered. by the word of God--not by a fortuitous concurrence of atoms [Alford]. of old--Greek, "from of old"; from the first beginning of all things. A confutation of their objection, "all things continue as they were FROM THE BEGINNING OF CREATION." Before the flood, the same objection to the possibility of the flood might have been urged with the same plausibility: The heavens (sky) and earth have been FROM OF OLD, how unlikely then that they should not continue so! But, replies Peter, the flood came in spite of their reasonings; so will the conflagration of the earth come in spite of the "scoffers" of the last days, changing the whole order of things (the present "world," or as Greek means, "order"), and introducing the new heavens and earth (2Pe 3:13). earth standing out of--Greek, "consisting of," that is, "formed out of the water." The waters under the firmament were at creation gathered together into one place, and the dry land emerged out of and above, them. in, &c.--rather, "by means of the water," as a great instrument (along with fire) in the changes wrought on the earth's surface to prepare it for man. Held together BY the water. The earth arose out of the water by the efficacy of the water itself [Tittmann].

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 5. For this they willingly are ignorant of. λανθανειγαραυτουςτουτοθελοντας. There is some considerable variety in the translation of this passage. In our common version the Greek word (θελοντας) is rendered as if it were an adverb, or as if it referred to their ignorance in regard to the event; meaning, that while they might have known this fact, they took no pains to do it, or that they preferred to have its recollection far from their minds. So Beza and Luther render it. Others, however, take it as referring to what follows, meaning, "being so minded; being of that opinion; or affirming." So Bloomfield, Robinson, (Lex.,) Mede, Rosenmuller, etc. According to this interpretation the sense is, "They who thus will or think; that is, they who hold the opinion that all things will continue to remain as they were, are ignorant of this fact that things have not always thus remained; that there has been a destruction of the world once by water." The Greek seems rather to demand this interpretation; and then the sense of the passage will be, "It is concealed or hidden from those who hold this opinion, that the earth has been once destroyed." It is implied, whichever interpretation is adopted, that the will was concerned in it; that they were influenced by that rather than by sober judgment and by reason; and whether the word refers to their ignorance, or to their holding that opinion, there was obstinacy and perverseness about it. The will has usually more to do in the denial and rejection of the doctrines of the Bible than the understanding has. The argument which the apostle appeals to in reply to this objection is a simple one. The adversaries of the doctrine affirmed that the laws of nature had always remained the same, and they affirmed that they always would. The apostle denies the fact which they assumed, in the sense in which they affirmed it, and maintains that those laws have not been so stable and uniform that the world has never been destroyed by an overwhelming visitation from God. It has been destroyed by a flood; it may be again by fire. There was the same improbability that the event would occur, so far as the argument from the stability of the laws of nature is concerned, in the one case that there is in the other, and consequently the objection is of no force.

That by the word of God. By the command of God. "He spake, and it was done." Comp. Gen 1:6,9, Ps 33:9. The idea here is, that everything depends on his word or will. As the heavens and the earth were originally made by his command, so by the same command they call be destroyed.

The heavens were of old. The heavens were formerly made, Gen 1:1. The word heaven in the Scriptures sometimes refers to the atmosphere, sometimes to the starry worlds as they appear above us, and sometimes to the exalted place where God dwells. Here it is used, doubtless, in the popular signification, as denoting the heavens as they appear, embracing the sun, moon, and stars.

And the earth standing out of the water and in the water. Marg., consisting. Gr., συνεστωσα. The Greek word, when used in an intransitive sense, means to stand with, or together; then tropically, to place together, to constitute, place, bring into existence. --Robinson. The idea which our translators seem to have had is, that, in the formation of the earth, a part was out of the water, and a part under the water; and that the former, or the inhabited portion, became entirely submerged, and that thus the inhabitants perished. This was not, however, probably the idea of Peter. He doubtless has reference to the account given in Gen 1 of the creation of the earth, in which water performed so important a part. The thought in his mind seems to have been, that water entered materially into the formation of the earth, and that in its very origin there existed the means by which it was afterwards destroyed. The word which is rendered "standing" should rather be rendered consisting of, or constituted of; and the meaning is, that the creation of the earth was the result of the Divine agency acting on the mass of elements which in Genesis is called waters, Gen 1:2,6,7,9. There was at first a vast fluid, an immense unformed collection of materials, called waters, and from that the earth arose. The point of time, therefore, in which Peter looks at the earth here, is not when the mountains, and continents, and islands, seem to be standing partly out of the water and partly in the water, but when there was a vast mass of materials called waters from which the earth was formed. The phrase "out of the water" (εξυδατος) refers to the origin of the earth. It was formed from, or out of, that mass. The phrase "in the water" (διυδατος) more properly means through or by. It does not mean that the earth stood in the water in the sense that it was partly submerged; but it means not only that the earth arose from that mass that is called water in Gen 1, but that that mass called water was in fact the grand material out of which the earth was formed. It was through or by means of that vast mass of mingled elements that the earth was made as it was. Everything arose out of that chaotic mass; through that, or by means of that, all things were formed, and from the fact that the earth was thus formed out of the water, or that water entered so essentially into its formation, there existed causes which ultimately resulted in the deluge.

(a) "by the word" Gen 1:6,9 (1) "earth standing" "consisting" (b) "water" Ps 24:2

Albert Barnes, 1834 · public domain

Verse 5 For this they willingly are ignorant of - They shut their eyes against the light, and refuse all evidence; what does not answer their purpose they will not know. And the apostle refers to a fact that militates against their hypothesis, with which they refused to acquaint themselves; and their ignorance he attributes to their unwillingness to learn the true state of the case. By the word of God the heavens were of old - I shall set down the Greek text of this extremely difficult clause: Ουρανοι ησαν εκπαλαι, και γη εξ ὑδατος και δι' ὑδατος συνεστωσα, τῳ του Θεου λογῳ· translated thus by Mr. Wakefield: "A heaven and an earth formed out of water, and by means of water, by the appointment of God, had continued from old time." By Dr. Macknight thus; "The heavens were anciently, and the earth of water: and through water the earth consists by the word of God." By Kypke thus: "The heavens were of old, and the earth, which is framed, by the word of God, from the waters, and between the waters." However we take the words, they seem to refer to the origin of the earth. It was the opinion of the remotest antiquity that the earth was formed out of water, or a primitive moisture which they termed ὑλη, hule, a first matter or nutriment for all things; but Thales pointedly taught αρχην δε των παντως ὑδωρ ειναι, that all things derive their existence from water, and this very nearly expresses the sentiment of Peter, and nearly in his own terms too. But is this doctrine true? It must be owned that it appears to be the doctrine of Moses: In the beginning, says he, God made the heavens and the earth; and the earth was without form and void; and darkness was upon the face of the deep. Now, these heavens and earth which God made in the beginning, and which he says were at first formless and empty, and which he calls the deep, are in the very next verse called waters; from which it is evident that Moses teaches that the earth was made out of some fluid substance, to which the name of water is properly given. And that the earth was at first in a fluid mass is most evident from its form; it is not round, as has been demonstrated by measuring some degrees near the north pole, and under the equator; the result of which proved that the figure of the earth was that of an oblate spheroid, a figure nearly resembling that of an orange. And this is the form that any soft or elastic body would assume if whirled rapidly round a center, as the earth is around its axis. The measurement to which I have referred shows the earth to be flatted at the poles, and raised at the equator. And by this measurement it was demonstrated that the diameter of the earth at the equator was greater by about twenty-five miles than at the poles. Now, considering the earth to be thus formed εξ ὑδατος, of water, we have next to consider what the apostle means by δι' ὑδατος, variously translated by out of, by means of, and between, the water. Standing out of the water gives no sense, and should be abandoned. If we translate between the waters, it will bear some resemblance to Gen 1:6, Gen 1:7 : And God said, Let there be a firmament in the midst of, בתוך bethoch, between, the waters; and let it divide the waters from the waters: and God divided the waters which were under the firmament from the waters which were above the firmament; then it may refer to the whole of the atmosphere, with which the earth is everywhere surrounded, and which contains all the vapours which belong to our globe, and without which we could neither have animal nor vegetative life. Thus then the earth, or terraqueous globe, which was originally formed out of water, subsists by water; and by means of that very water, the water compacted with the earth - the fountains of the great deep, and the waters in the atmosphere - the windows of heaven, Gen 7:11, the antediluvian earth was destroyed, as St. Peter states in the next verse: the terraqueous globe, which was formed originally of water or a fluid substance, the chaos or first matter, and which was suspended in the heavens - the atmosphere, enveloped with water, by means of which water it was preserved; yet, because of the wickedness of its inhabitants, was destroyed by those very same waters out of which it was originally made, and by which it subsisted.

Adam Clarke, 1831 · public domain

Had these scoffers considered the dreadful vengeance with which God swept away a whole world of ungodly men at once, surely they would not have scoffed at his threatening an equally terrible judgment. The heavens and the earth which now are, by the same word, it is declared, will be destroyed by fire. This is as sure to come, as the truth and the power of God can make it. Christians are here taught and established in the truth of the coming of the Lord. Though, in the account of men, there is a vast difference between one day and a thousand years, yet, in the account of God, there is no difference. All things past, present, and future, are ever before him: the delay of a thousand years cannot be so much to him, as putting off any thing for a day or for an hour is to us. If men have no knowledge or belief of the eternal God, they will be very apt to think him such as themselves. How hard is it to form any thoughts of eternity! What men count slackness, is long-suffering, and that to us-ward; it is giving more time to his own people, to advance in knowledge and holiness, and in the exercise of faith and patience, to abound in good works, doing and suffering what they are called to, that they may bring glory to God. Settle therefore in your hearts that you shall certainly be called to give an account of all things done in the body, whether good or evil. And let a humble and diligent walking before God, and a frequent judging of yourselves, show a firm belief of the future judgment, though many live as if they were never to give any account at all. This day will come, when men are secure, and have no expectation of the day of the Lord. The stately palaces, and all the desirable things wherein wordly-minded men seek and place their happiness, shall be burned up; all sorts of creatures God has made, and all the works of men, must pass through the fire, which shall be a consuming fire to all that sin has brought into the world, though a refining fire to the works of God's hand. What will become of us, if we set our affections on this earth, and make it our portion, seeing all these things shall be burned up? Therefore make sure of happiness beyond this visible world.

Matthew Henry, 1706 · public domain