2 Peter 3:7
But the heavens and the earth, which are now, by the same word are kept in store, reserved to fire against the day of judgment and perdition of ungodly men.
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(7) By the same word.—Or, as some first-rate authorities read, by His word. The sense in either case is that the universe is preserved for judgment by the same power that created it. “His word” here does not mean any single utterance of God or passage of Scripture, such as Isaiah 66:15; Daniel 7:9-10; Malachi 4:1. Just as “the world that then was” was destroyed by water, so the present world is being treasured up to be destroyed by fire. Comp. Romans 2:5. Christ Himself, in a discourse which St. Peter heard (Mark 13:3), had made the Flood a type of the Judgment (Matthew 24:37-39). (See below on 2Peter 3:10.) “Unto fire,” or “for fire,” should perhaps be taken with “kept in store” rather than with “reserved.”

2 Peter 3:7. But — Though the destruction of the old world by water shows that the present world may be destroyed, I do not say it will be destroyed by water. No: the heavens and the earth, which are now — This whole sublunary world; by the same word — Which at first created them, and afterward destroyed them, and then again restored them; are kept in storeΤεθησαυρισμενοι εισι πυρι τηρουμενοι, are treasured up and preserved for fire; that is, preserved from a deluge for the purpose of being burned. Therefore the earth is not always to remain, but is to suffer a destruction even more terrible than the former; at the day of judgment and perdition of ungodly men — The day when God will judge the world, and punish the ungodly with everlasting destruction. “In regard that Hammond and some other celebrated commentators understand this prophecy as a prediction of the destruction of Jerusalem, it will be proper here to inform the reader, that in support of their interpretation they appeal to the ancient Jewish prophecies, where, as they contend, the revolutions in the political state of empires and nations are foretold in the same forms of expression with those introduced in St. Peter’s prediction. The following are the prophecies to which they appeal: Isaiah 34:4; Ezekiel 32:7; Joel 2:10; Joel 2:30-31; Amos 8:9; Haggai 2:6; Matthew 24:29. Now it is remarkable, in these prophecies none of the prophets have spoken, as Peter has done, of the entire destruction of this mundane system, nor of the destruction of any part thereof. They mention only the rolling of the heavens together as a scroll, the obscuring of the light of the sun and of the moon, the shaking of the heavens and the earth, and the falling down of the stars. Whereas Peter speaks of the utter destruction of all the parts of this mundane system by fire. This difference affords room for believing that the events foretold by the prophets are different in their nature from those foretold by the apostle; and that they are to be figuratively understood, while those predicted by the apostle are to be understood literally. To this conclusion likewise the phraseology of the prophets, compared with that of the apostle, evidently leads. For the prophetic phraseology, literally interpreted, exhibits impossibilities; such as the rolling of the heavens together as a scroll, the turning of the moon into blood, and the falling down of the stars from heaven as the leaf of a tree. Not so the apostolic phraseology. For the burning of the heavens, or atmosphere, and its passing away with a great noise, and the burning of the earth and the works thereon, together with the burning and melting of the elements, that is, of the constituent parts of which this terraqueous globe is composed, are all things possible, and therefore may be literally understood; while the things mentioned by the prophets can only be taken figuratively. This, however, is not all. There are things in the apostle’s prophecy which show that he intended it to be taken literally. As, 1st, He begins with an account of the perishing of the old world, to demonstrate, against the scoffers, the possibility of the perishing of the present heavens and earth. But that example would not have suited his purpose unless, by the burning of the present heavens and earth, he had meant the destruction of the material fabric. Wherefore the opposition stated in this prophecy between the perishing of the old world by water, and the perishing of the present world by fire, shows that the latter is to be as real a destruction of the material fabric as the former was. 2d, The circumstances of the present heavens and earth being treasured up and kept, ever since the first deluge, from all after deluges, in order to their being destroyed by fire at the day of judgment, shows that the apostle is speaking of a real, and not of a metaphorical destruction of the heavens and the earth. 3d, This appears likewise from the apostle’s foretelling, that after the present heavens and earth are burned, a new heaven and a new earth are to appear, in which the righteous are to dwell for ever. 4th, The time fixed by the apostle for the burning of the heavens and the earth, namely, the day of judgment and punishment of ungodly men, shows that the apostle is speaking, not of the destruction of a single city or nation during the subsistence of the world, but of the earth itself, with all the wicked who have dwelt thereon. These circumstances show that this prophecy, as well as the one recorded 2 Thessalonians 1:9, is not to be interpreted metaphorically of the destruction of Jerusalem, but should be understood literally of the destruction of our mundane system, and of the general judgment.”3:5-10 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 hisown 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.But the heavens and the earth which are now - As they now exist. There is no difficulty here respecting what is meant by the word "earth," but it is not so easy to determine precisely how much is included in the word "heavens." It cannot be supposed to mean "heaven" as the place where God dwells; nor is it necessary to suppose that Peter understood by the word all that would now be implied in it, as used by a modern astronomer. The word is doubtless employed in a popular signification, referring to the "heavens as they appear to the eye;" and the idea is, that the conflagration would not only destroy the earth, but would change the heavens as they now appear to us. If, in fact, the earth with its atmosphere should be subjected to an universal conflagration, all that is properly implied in what is here said by Peter would occur.

By the same word - Dependent solely on the will of God. He has only to give command, and all will be destroyed. The laws of nature have no stability independent of his will, and at his pleasure all things could be reduced to nothing, as easily as they were made. A single word, a breath of command, from one Being, a Being over whom we have no control, would spread universal desolation through the heavens and the earth. Notwithstanding the laws of nature, as they are called, and the precision, uniformity, and power with which they operate, the dependence of the universe on the Creator is as entire as though there were no such laws, and as though all were conducted by the mere will of the Most High, irrespective of such laws. In fact, those laws have no efficiency of their own, but are a mere statement of the way in which God produces the changes which occur, the methods by which He operates who "works all in all." At any moment he could suspend them; that is, he could cease to act, or withdraw his efficiency, and the universe would cease to be.

Are kept in store - Greek, "Are treasured up." The allusion in the Greek word is to anything that is treasured up, or reserved for future use. The apostle does not say that this is the only purpose for which the heavens and the earth are preserved, but that this is one object, or this is one aspect in which the subject may be viewed. They are like treasure reserved for future use.

Reserved unto fire - Reserved or kept to be burned up. See the notes at 2 Peter 3:10. The first mode of destroying the world was by water, the next will be by fire. That the world would at some period be destroyed by fire was a common opinion among the ancient philosophers, especially the Greek Stoics. What was the foundation of that opinion, or whence it was derived, it is impossible now to determine; but it is remarkable that it should have accorded so entirely with the statements of the New Testament. The authorities in proof that this opinion was entertained may be seen in Wetstein, in loc. See Seneca, N. Q. iii. 28; Cic. N. D. ii. 46; Simplicius in Arist. de Coelo i. 9; Eusebius, P. xv. 18. It is quite remarkable that there have been among the pagan in ancient and modern times so many opinions that accord with the statements of revelation - opinions, many of them, which could not have been founded on any investigations of science among them, and which must, therefore, have been either the result of conjecture, or handed down by tradition. Whatever may have been their origin, the fact that such opinions prevailed and were believed, may be allowed to have some weight in showing that the statements in the Bible are not improbable.

Against the day of judgment and perdition of ungodly men - The world was destroyed by a flood on account of the wickedness of its inhabitants. It would seem from this passage that it will be destroyed by fire with reference to the same cause; at least, that its destruction by fire will involve the perdition of wicked men. It cannot be inferred from this passage that the world will be as wicked at the general conflagration as it was in the time of Noah; but the idea in the mind of Peter seems to have been, that in the destruction of the world by fire the perdition of the wicked will be involved, or will at that time occur. It also seems to be implied that the fire will accomplish an important agency in that destruction, as the water did on the old world. It is not said, in the passage before us, whether those to be destroyed will be living at that time, or will be raised up from the dead, nor have we any means of determining what was the idea of Peter on that point. All that the passage essentially teaches is, that the world is reserved now with reference to such a consummation by fire; that is, that there are elements kept in store that may be enkindled into an universal conflagration, and that such a conflagration will be attended with the destruction of the wicked.

7. (Compare Job 28:5, end).

which are now—"the postdiluvian visible world." In contrast to "that then was," 2Pe 3:6.

the same—Other oldest manuscripts read, "His" (God's).

kept in store—Greek, "treasured up."

reserved—"kept." It is only God's constantly watchful providence which holds together the present state of things till His time for ending it.

The heavens; the ethereal, or starry heaven, as well as aerial; for, 2 Peter 3:10,12, he distinguisheth the heavens that are to perish by fire, from the elements; and 2 Peter 3:13, he opposeth a new heaven to that heaven which is to be consumed; but the new heaven is not meant merely of the aerial heaven. And why should not this be meant of the same heavens, which elsewhere in Scripture are said to perish? Job 14:12 Psalm 102:26: All of them wax old, & c.

By the same word; the same as 2 Peter 3:5.

Are kept in store; are kept safe as in a treasury, and untouched for a time, that they may be destroyed at last.

Reserved unto fire; that they may be consumed by it. The destruction of the world by fire at the last day, is opposed to the destruction of it by water in the flood.

Against the day of judgment; the general judgment.

And perdition of ungodly men; this the apostle speaks with an emphasis, because they were ungodly against whom he here bends his discourse. But the heavens and the earth which are now,.... In being, in distinction from, and opposition to the heavens that were of old, and the earth standing in and out of the water, and the world that then was when the waters of the flood overflowed it:

by the same word are kept in store; that is, by the word of God, as in 2 Peter 3:5; and the Syriac, Arabic, and Ethiopic versions read, "by his word"; by the same word that the heavens and the earth were made of old, or in the beginning, are they kept, preserved, and upheld in their being; or "are treasured up"; the heavens and the earth are a rich treasure, they are full of the riches God, as the God of nature and providence; and they are kept with care, as a treasure is, not to be touched or meddled with at present, but must continue in the same position and use; or they are laid up in the stores, and scaled up among the treasures of divine wrath and vengeance, and will be brought out another day, and made use of, to the destruction of the ungodly inhabitants of the world, and to aggravate and increase their misery and ruin: for it is further said of them, that they are

reserved unto fire; for though the world is, and has been preserved a long time without any visible alteration in it, yet it will not be always so preserved: and though it is, and will be kept from being drowned by water again, through the promise and power of God, yet it is kept and reserved for a general conflagration; see 2 Peter 3:10. And as the old world was put into a natural situation, so as to be drowned by water, there are now preparations making in nature, in the present world, for the burning of it; witness the fiery meteors, blazing stars, and burning comets in the heavens, and the subterraneous fires in the bowels of the earth, which in some places have already broke out: there are now many volcanos, burning mountains and islands, particularly in Sicily, Italy, and the parts adjacent, the seat of the beast, and where it is very likely the universal conflagration will begin, as Aetna, Vesuvius, Strombilo, and other volcanos; and even in our own island we have some symptoms and appearances of these fires under ground, as fiery eruptions in some places, and the hot waters at the Bath, and elsewhere, show; from all which it is plain that the heavens and earth, that now are, are not as they always were, and will be, but are reserved and prepared for burning; and that things are ripening apace, as men's sins also are, for the general conflagration. Josephus (w) relates, that Adam foretold that there would be a destruction of all things, once by the force of fire, and once by the power and multitude of water; and it is certain the Jews had knowledge of the destruction of the earth by fire, as by water: they say (x),

"that when the law was given to Israel, his (God's) voice went from one end of the world to the other, and trembling laid hold on all the nations of the world in their temples, and they said a song, as it is said, Psalm 29:9, "and in his temple doth everyone speak of his glory": all of them gathered together to wicked Balaam, and said to him, what is the voice of the multitude which we hear, perhaps a flood is coming upon the world? he said unto them, "the Lord sitteth upon the flood, yea, the Lord sitteth King for ever", Psalm 29:10. Thus hath the Lord swore, that he will not bring a flood upon the world; they replied to him, a flood of water he will not bring, but , "a flood of fire" he will bring, as it is said, Isaiah 66:16, "for by fire will the Lord plead",''

or judge: and hence they speak (y) of the wicked being judged with two sorts of, judgments, by water, and by fire: and, according to our apostle, the heavens and earth are kept and reserved to fire,

against the day of judgment, and perdition of ungodly men; the time when God will judge the world is fixed, though it is not known; and it is called a "day", because of the evidence and light in which things will appear, and the quick dispatch of business in it; and the "judgment" spoken of is the future judgment, and which is certain, and will be universal, righteous, and eternal, and when wicked and ungodly men will be punished with everlasting destruction: the bodies of those that will be alive at the general conflagration will be burnt in it, though not annihilated, and will be raised again, and both soul and body will be destroyed in hell.

(w) Antiqu. Jud. l. 1. c. 2. sect. 3.((x) T. Bab. Zebachim, fol. 116. 1.((y) Zohar in Gen. fol. 50. 4. & 51. 1.

{6} But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.

(6) Thirdly, he pronounces that it will not be harder for God to burn heaven and earth with fire, in that day which is appointed for the destruction of the wicked (which he will also do) than it was for him in times past to create them only with his word, and afterward to overwhelm them with water.

2 Peter 3:7. οἱ δὲ οὐρανοὶ καὶ ἡ γῆ] The νῦν, which applies also to ἡ γῆ, cannot, if by ὁ τότε κόσμος is to be understood the world of living beings, be taken as an antithesis to τότε, but it refers simply to the present continuance of heaven and earth.

τῷ αὐτῷ [αὐτοῦ] λόγῳ] points back τῷ τοῦ Θεοῦ λόγῳ, 2 Peter 3:5; if the reading αὐτοῦ be adopted, this adjunct gives expression to the thought that, like as the originating of the heavens and the earth was dependent on the Word of God, so also is their preservation to annihilation by fire. If, however, αὐτῷ be the true reading, the idea seems to be implied that the reservation of the heavens and the earth unto judgment is based already on the words of creation.[93] Though this idea be surprising, it can certainly not, with Hofmann, be said to be paradoxical. It is, however, also possible that ΑὐΤῷ is only meant to show that the word by which this keeping of the heavens and the earth takes place, is the Word of God equally with that by which they were created.

ΤΕΘΗΣΑΥΡΙΣΜΈΝΟΙ ΕἸΣΊ] “are stored up,” like a treasure, which is kept against a particular time, cf. Romans 2:5. Dietlein is of opinion that in the word the idea of use must be kept hold of; he defines it thus: “that heaven and earth are to serve as the material for punishment, in such a manner, however, that they at the same time perish themselves;” but this is justified neither by the reference (Romans 2:5), nor by the context.

πυρὶ ΤΗΡΟΎΜΕΝΟΙ Κ.Τ.Λ.] “In that they are reserved for the fire against the day,” etc.; πυρί is more appropriately joined with ΤΗΡΟΎΜΕΝΟΙ (Brückner, Fronmüller) than with ΤΕΘΗΣΑΥΡΙΣΜΈΝΟΙ ΕἸΣΊ (Wiesinger, Schott, Hofmann); this last term does not require the adjunct, since in itself it corresponds to the ἮΣΑΝΣΥΝΕΣΤῶΣΑ, and it is only in the second member of the sentence that mention can be made of the future destruction by fire; otherwise, too, ΤΗΡΟΎΜΕΝΟΙ would be somewhat superfluous. The thought alluded to in ΠΥΡῚ ΤΗΡΟΎΜΕΝΟΙ is further developed in 2 Peter 3:10. Nowhere in the O. T. or N. T. is this idea so definitely expressed as here; yet from this it does not follow that it is to be traced to Greek, more particularly to the Stoic philosophy, or to Oriental mythology. The O. T. makes frequent reference to a future change in the present condition of the world (“Heaven and earth shall pass away,” Psalm 102:26-27), in connection with the appearance of God to judgment; cf. Isaiah 34:4; Isaiah 51:6; especially Isaiah 66, where in Isaiah 66:22 a new heaven and a new earth is expressly spoken of; thus, too, Job 14:12. Equally is it more than once set forth that God will come to judgment in the destroying fire, Isaiah 66:15, Daniel 7:9-10, etc.; how easily, then, from passages such as these could the conception which finds expression here arise,[94] the more especially that it was promised that the world would never again be destroyed by a flood, and the destruction of Sodom and Gomorrah by fire appeared to be a type of the future judgment of the world.

Conceptions as to the world’s destruction similar to those in the O. T. are to be found in the N. T. Matthew 5:18 (Matthew 5:24; Mat 5:29), Hebrews 12:27; of fire accompanying the judgment, 1 Corinthians 3:13, 2 Thessalonians 1:8; of the new heaven and the new earth, Revelation 21:1.

εἰς ἡμέρανἀνθρώπων] The final end against which heaven and earth remain reserved for fire; ἈΠΏΛΕΙΑ: the opposite of ΣΩΤΗΡΊΑ, cf. Php 1:28 (chap. 2 Peter 2:3).

Dietlein erroneously understands ΤῶΝ ἈΣΕΒῶΝ ἈΝΘΡΏΠΩΝ as a designation of the whole of mankind, in that, with the exception of the converted, they are ungodly. To any such exception there is here no reference; the phrase has reference rather to the ungodly in contrast to the godly.

[93] Dietlein: “The sense is this, that the same λόγος which created the world, assigned also to the post-Noachic world its time and its judgment.”

[94] When Schott denies this, and asserts in opposition that the passages Isaiah 66:15 ff., together with Malachi 3:1-3; Malachi 4:1, are “the complete statements of that event,” surely no judicious expositor will agree with him.2 Peter 3:7. πυρὶ τηρούμενοι. According to the Jewish conception of the rainbow promise, water would not again be the destructive agency. The heaven and the earth are reserved for destruction by fire. τεθησαυρισμένοι: “set apart for”. The writer means that both the rainbow promise and the delay are not to be regarded as implying that there will be no more great cosmical changes.

The idea of the association of a great cosmical change with the coming of Christ is an interesting one. It involves the question of our environment when the natural is exchanged for the spiritual body. This writer evidently expects not complete annihilation of the present environment, but a “new heaven and a new earth, wherein dwelleth righteousness” (2 Peter 3:13). St. Paul speaks of “the deliverance of the creation itself from the bondage of corruption into the glory of the liberty of the children of God”. “We are not informed as to the nature of our future environment, yet it must be such as to satisfy all the longings, and give scope for all the activities of a perfected humanity” (Mayor, ed. p. 207. See also his most interesting and suggestive note: “Answer to the objection that no change is possible in the material universe”; and with whole passage, 2 Peter 3:5-7, cf. Ruskin, Sesame and Lilies, p. 24.)7. but the heavens and the earth, which are now, by the same word] Some of the better MSS. give by His word, but the received reading rests on sufficient authority.

are kept in store, reserved unto fire] Literally, are treasured up. The use of the word in reference to punishment has a parallel in Romans 2:5. In naming “fire” as the instrument of that “destruction” of the existing framework of the world, which is, like that by water, to be the starting-point of a new and purified order, the Apostle follows in the track of 2 Thessalonians 1:8, and Daniel 7:9-11. It may be noted, though not as pointing to the source from which the Apostle derived his belief, that this destruction of the world by fire entered into the physical teaching of the Stoics. It is not without interest to note that it was specially prominent in the teaching of Zeno of Tarsus, who succeeded Chrysippus as the leading teacher of the School (Euseb. Praep. Evang. xv. 18). It appears also, in a book probably familiar to the Apostle, the Book of Enoch, c. xc. 11.

against the day of judgment and perdition of ungodly men] The word for “perdition” is the same as that rendered “destruction” in chap. 2 Peter 2:1, and is identical in meaning with the verb “perished” in the preceding verse. We cannot accordingly infer from it that the “ungodly” will cease to exist, but only that there will be a great and penal change in their condition. An interesting parallel to the teaching of this passage, probably in great part derived from it, is found in an Oration of Melito of Sardis, translated from the Syriac by Dr Cureton in a. d. 1855. “There was a flood of water.… There will be a flood of fire, and the earth will be burnt up together with its mountains … and the just shall be delivered from its fury, as their fellows in the Ark were saved from the waters of the Deluge.”2 Peter 3:7. Οἱ δὲ νῦν οὐρανοὶ, but the heavens which now are) The heavens are the same and the earth is the same, as of old (although they appear to have undergone no slight change at the deluge): but the mockers speak as though they were not at all the same. The apostle expresses their feeling, δὲ, but, makes an antithesis: by water, and, for or unto fire. Fire shall refute the mockers. This verse also depends upon that, 2 Peter 3:5.—τῷ αὐτοῦ) The article is rarely placed before αὐτοῦ;[19] but it is thus placed, Hebrews 2:4; Jam 1:18.—τεθησαυρισμένοι, reserved) Therefore it is that the heavens and the earth do not more quickly grow old.—πυρὶ, unto or for, fire) The Dative. Let those fiery meteors be thought of, which in our time often gleam from the lofty sky.—τῶν ἀσεβῶν, of the ungodly) these very persons, and the others.

[19] Nevertheless the reading αὐτῷ, which is set down by the margin of the larger Ed. among those not to be approved of, in the margin of Ed. 2 is put on a level with the reading αὐτοῦ; and the Germ. Vers. bas “durch eben das Wort.”—E. B.

Τῷ αὐτῷ is read by AB (according to Lachm.) Vulg. Memph.: and so Lachm. But Τῷ αὐτοῦ, by B (according to Tisch.) C: and so Tisch. Stephens’ Rec. Text omits τῷ; but not so the Elzev. Rec. Text.—E.Verse 7. - But the heavens and the earth, which are now; rather, the heavens which are now, and the earth. The "now" does not refer, as some think, to any change wrought by the Flood, but distinguishes the present heavens and earth from the new heavens and new earth, which Christians are to look for (verse 13). By the same Word are kept in store, reserved unto fire. Several of the better manuscripts have "by his Word," which, on the whole, seems to give the best meaning. The reading in the text may, indeed, be understood in a similar sense, "by the same Word of God;" otherwise it would mean that the original word of creation determined also the duration of the world and the means of its destruction. The words rendered, "are kept in store," are, literally, "have been treasured (τεθησαυρισμένοι εἰσίν)" (comp. Romans 2:5). It seems better to take the dative πυρί ("with fire," or "for fire") with this verb rather than with the following, as in the Authorized Version. If we take the first meaning of the dative, the sense will be that the world has been stored with fire, i.e., that it contains, stored up in its inner depths, the fire which is destined ultimately to destroy it. But the other view seems on the whole more probable; the heavens and the earth are stored up for fire or unto fire, i.e., with the purpose in the counsels of God of their ultimate destruction by fire. This is the clearest prophecy in Holy Scripture of the final conflagration of the universe; but comp. Isaiah 66:15; Daniel 7:10; Malachi 4:1; 2 Thessalonians 1:8. Such a doctrine formed part of the physical theories of the Stoics; it is also found in the 'Book of Enoch.' Against the day of judgment and perdition of ungodly men. The participle "reserved" (τηρούμενοι) is best taken with this clause: "Reserved against the day of judgment and perdition of ungodly men." The heavens - which now are (οἱ νῦν οὐρανοὶ)

A construction similar to the then world (2 Peter 3:6). The now heavens, or the present heavens.

Kept in store (τεθησαυρισμένοι)

Rev., stored up. Lit., treasured up. The same word which is used in Luke 12:21, layeth up treasure. Sometimes with the kindred noun θησαυροὺς, treasures, as Matthew 6:19; lit., treasure treasures.

Unto fire

Some construe this with treasured up; as Rev., stored up for fire; others with reserved, as A. V.; others again give the sense stored with fire, indicating that the agent for the final destruction is already prepared.

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