The Meaning of 2 Peter 3:4 Explained

2 Peter 3:4

KJV: And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.

YLT: and saying, 'Where is the promise of his presence? for since the fathers did fall asleep, all things so remain from the beginning of the creation;'

Darby: and saying, Where is the promise of his coming? for from the time the fathers fell asleep all things remain thus from the beginning of the creation.

ASV: and saying, Where is the promise of his coming? for, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation.

KJV Reverse Interlinear

And  saying,  Where  is  the promise  of his  coming?  for  since  the fathers  fell asleep,  all things  continue  as [they were] from  the beginning  of the creation. 

What does 2 Peter 3:4 Mean?

Verse Meaning

One could hardly find a better summary anywhere of the philosophy of naturalism that so thoroughly permeates contemporary western civilization than what this verse contains. Peter referred to a denial of supernaturalism and an assertion of uniformitarianism. In particular, the scoffers denied the promise of the Lord Jesus that He would return ( John 14:1-3; Acts 1:11; et al.). They assumed that God does not intervene in the world.
"Those who give way to their own lusts will always mock at any incentive to noble living." [1]
The "fathers" are probably physical forefathers, more likely the Old Testament patriarchs rather than the first generation of Christians. This is the normal use of the word in the New Testament.
Peter proceeded to answer the second statement in this verse in 2 Peter 3:5-7 and then responded to the scoffers" rhetorical question in 2 Peter 3:8-10. So this section has a somewhat chiastic structure.

Context Summary

2 Peter 3:1-9 - Longsuffering Delay
Peter does not hesitate to place the commandments of himself and the other Apostles of Jesus on a level with the words which were spoken before by the holy prophets, and he repeats his admonitions because of the urgency of the crisis then threatening the Church. Apparently there was a well-grounded fear that she would relax her attitude of expectancy and give credence to the materialistic philosophy of the age.
Men argued then from the appearances of things, and especially from the regular routine of cause and effect. They did not realize that, from time to time, there had been the intrusion of the divine personal will into the course of history, introducing a higher set of laws and arresting the ordinary succession of events; as for instance, the Flood and the miracles of Old Testament history. Why, then, should not the ordinary course of nature be broken in upon by the Second Advent, when the Lord shall gather His saints about Him and reign gloriously? What God has done He can do again! There is a person and a will behind the slight veil of the present life. [source]

Chapter Summary: 2 Peter 3

1  He assures them of the certainty of Christ's coming to judgment;
8  warning the godly, for the long patience of God, to hasten their repentance
10  He describes also the manner how the world shall be destroyed;
11  exhorting them to all holiness of life;
16  and again to think the patience of God to tend to their salvation, as Paul wrote to them in his epistles

Greek Commentary for 2 Peter 3:4

Where is the promise of his coming? [που εστιν η επαγγελια της παρουσιας αυτου]
This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the παρουσια — parousia in 2 Peter 1:16. Now he faces it squarely. Peter, like Paul (1 Thessalonians 5:1.; 2 Thessalonians 2:1.), preached about the second coming (2 Peter 1:16; Acts 3:20.), as Jesus himself did repeatedly (Matthew 24:34) and as the angels promised at the Ascension (Acts 1:11). Both Jesus and Paul (2 Thessalonians 2:1.) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming, though his language in Matthew 24:34 probably led some to believe that he would certainly come while they were alive. [source]
From the day that [απ ης]
“From which day.” See Luke 7:45.Fell asleep (εκοιμητησαν — ekoimēthēsan). First aorist passive indicative of κοιμαω — koimaō old verb, to put sleep, classic euphemism for death (John 11:11) like our cemetery (sleeping-place).Continue Present active indicative of διαμενω — diamenō to remain through (Luke 1:22). In statu quo.As they were (ουτως — houtōs). “Thus.”From the beginning of creation Precisely so in Mark 10:6, which see. [source]
Fell asleep [εκοιμητησαν]
First aorist passive indicative of κοιμαω — koimaō old verb, to put sleep, classic euphemism for death (John 11:11) like our cemetery (sleeping-place). [source]
Continue [διαμενει]
Present active indicative of διαμενω — diamenō to remain through (Luke 1:22). In statu quo.As they were (ουτως — houtōs). “Thus.”From the beginning of creation Precisely so in Mark 10:6, which see. [source]
As they were [ουτως]
“Thus.” [source]
From the beginning of creation [απ αρχης κτισεως]
Precisely so in Mark 10:6, which see. [source]
From the beginning of the creation [ἀπ ' ἀρχῆς κτίσεως]
Not a common phrase. It occurs only Mark 10:6; Mark 13:19; Revelation 3:14. [source]
Fell asleep [ἐκοιμήθησαν]
A literal and correct translation of the word, which occurs frequently in the New Testament, but only here in Peter. Some have supposed that the peculiarly Christian sense of the word is emphasized ironically by these mockers. It is used, however, in classical Greek to denote death. The difference between the pagan and the Christian usage lies in the fact that, in the latter, it was defined by the hope of the resurrection, and therefore was used literally of a sleep, which, though long, was to have an awaking. See on Acts 7:60. [source]

Reverse Greek Commentary Search for 2 Peter 3:4

Matthew 24:3 Coming [παρουσίας]
Originally, presence, from παρεῖναι , to be present. In this sense in Philemon 2:12; 2 Corinthians 10:10. Also arrival, as in 1 Corinthians 16:17; 2 Corinthians 7:6, 2 Corinthians 7:7; 2 Thessalonians 2:9; 2 Peter 3:12. Of the second coming of Christ: James 5:8; 1 John 2:28; 2 Peter 3:4; 1 Thessalonians 4:15. [source]
Matthew 24:48 My lord tarrieth [χρονιζει μου ο κυριος]
That is the temptation and to give way to indulge in fleshly appetites or to pride of superior intellect. Within a generation scoffers will be asking where is the promise of the coming of Christ (2 Peter 3:4). They will forget that God‘s clock is not like our clock and that a day with the Lord may be a thousand years or a thousand years as one day (2 Peter 3:8). [source]
John 11:11 Sleepeth [κεκοίμηται]
More correctly, as Rev., hath fallen asleep. See on Acts 7:60; see on 2 Peter 3:4. [source]
1 Corinthians 7:39 Be dead [κοιμηθῇ]
Lit., have fallen asleep. See on Acts 7:60; see on 2 Peter 3:4; compare Romans 7:2, where the usual word for die, ἀποθάνῃ is used. In that passage Paul is discussing the abstract question. Here the inference is more personal, which is perhaps the reason for his using the more tender expression. [source]
1 Corinthians 11:30 Many sleep [κοιμῶνται ἱκανοί]
The word for many means, primarily, adequate, sufficient. See on Romans 15:23. Rev., not a few hardly expresses the ominous shading of the word: quite enough have died. Sleep. Better, are sleeping. Here simply as a synonym for are dead, without the peculiar restful sense which christian sentiment so commonly conveys into it. See on Acts 7:60; see on 2 Peter 3:4. [source]
1 Thessalonians 4:13 Them which are asleep [τῶν κοιμωμένων]
Or, who are sleeping. See on Acts 7:60; see on 2 Peter 3:4, and comp. 1 Corinthians 7:39; 1 Corinthians 11:30; 1 Corinthians 15:6, 1 Corinthians 15:18, 1 Corinthians 15:20, 1 Corinthians 15:51; John 11:11, etc. The dead members of the Thessalonian church. [source]
2 Peter 1:16 Coming [παρουσίαν]
Or presence. Compare 2 Peter 3:4. Another word, ἀποκάλυψις , revelation, is used in 1 Peter 1:7, 1 Peter 1:13; 1 Peter 4:13, to describe the appearing of Christ. [source]
2 Peter 1:16 Cunningly devised fables [σεσοπισμενοις μυτοις]
Associative instrumental case of μυτος — muthos (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1 Timothy 1:4, etc.). Perfect passive participle of σοπιζω — sophizō old word (from σοπος — sophos), only twice in N.T., in causative sense to make wise (2 Timothy 3:15), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. 2 Peter 2:3 for “feigned words.”When we made known unto you (εγνωρισαμεν υμιν — egnōrisamen humin). First aorist active indicative of γνωριζω — gnōrizō to make known unto you. Possibly by Peter himself.The power and coming These words can refer (Chase) to the Incarnation, just as is true of επιπανεια — epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια — parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια — parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες — all' epoptai genēthentes). First aorist passive participle of γινομαι — ginomai “but having become eye-witnesses.” Εποπται — Epoptai old word (from εποπτω — epoptō like εποπτευω — epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης — autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος — megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου — ekeinou as in 2 Timothy 2:26. [source]
2 Peter 1:16 The power and coming [την δυναμιν και παρουσιαν]
These words can refer (Chase) to the Incarnation, just as is true of επιπανεια — epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια — parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια — parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες — all' epoptai genēthentes). First aorist passive participle of γινομαι — ginomai “but having become eye-witnesses.” Εποπται — Epoptai old word (from εποπτω — epoptō like εποπτευω — epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης — autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος — megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου — ekeinou as in 2 Timothy 2:26. [source]
2 Peter 2:3 With feigned words [πλαστοις λογοις]
Instrumental case. Πλαστος — Plastos is verbal adjective (from πλασσω — plassō to mould as from clay, for which see Romans 9:20), here only in N.T. “With forged words.” See sample in 2 Peter 3:4.Shall make merchandise of you (υμας εμπορευσονται — humas emporeusontai). Future middle of εμπορευομαι — emporeuomai (from εμπορος — emporos a travelling merchant), old word, to go in for trade, in N.T. only here and James 4:13, which see. Cf. our emporium (John 2:16, market house).Whose sentence “For whom (dative case) the sentence” (verdict, not process κρισις — krisis).Now from of old (εκπαλαι — ekpalai). Late and common compound adverb, in N.T. only here and 2 Peter 3:5.Lingereth not “Is not idle,” old verb, αργεω — argeō (from αργος — argos not working, alpha privative and εργον — ergon), here only in N.T.Slumbereth not (ου νυσταζει — ou nustazei). Old and common verb (from νυω — nuō to nod), in N.T. only here and Matthew 25:5. Note απωλεια — apōleia (destruction) three times in 2 Peter 2:1-3. [source]

What do the individual words in 2 Peter 3:4 mean?

and saying Where is the promise of the coming of Him From [the time] that for the fathers fell asleep all things as they were continue from [the] beginning of creation
καὶ λέγοντες Ποῦ ἐστιν ἐπαγγελία τῆς παρουσίας αὐτοῦ ἀφ’ ἧς γὰρ οἱ πατέρες ἐκοιμήθησαν πάντα οὕτως διαμένει ἀπ’ ἀρχῆς κτίσεως

λέγοντες  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: λέγω 
Sense: to say, to speak.
Ποῦ  Where 
Parse: Adverb
Root: ποῦ  
Sense: somewhere.
ἐπαγγελία  promise 
Parse: Noun, Nominative Feminine Singular
Root: ἐπαγγελία  
Sense: announcement.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
παρουσίας  coming 
Parse: Noun, Genitive Feminine Singular
Root: παρουσία  
Sense: presence.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἧς  [the  time]  that 
Parse: Personal / Relative Pronoun, Genitive Feminine Singular
Root: ὅς 
Sense: who, which, what, that.
πατέρες  fathers 
Parse: Noun, Nominative Masculine Plural
Root: προπάτωρ 
Sense: generator or male ancestor.
ἐκοιμήθησαν  fell  asleep 
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural
Root: κοιμάω  
Sense: to cause to sleep, put to sleep.
πάντα  all  things 
Parse: Adjective, Nominative Neuter Plural
Root: πᾶς  
Sense: individually.
οὕτως  as  they  were 
Parse: Adverb
Root: οὕτως  
Sense: in this manner, thus, so.
διαμένει  continue 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: διαμένω  
Sense: to stay permanently, remain permanently, continue.
ἀρχῆς  [the]  beginning 
Parse: Noun, Genitive Feminine Singular
Root: ἀρχή  
Sense: beginning, origin.
κτίσεως  of  creation 
Parse: Noun, Genitive Feminine Singular
Root: κτίσις  
Sense: the act of founding, establishing, building etc.