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.

KJV (with Strong's)

And {G2532} saying {G3004}, Where {G4226} is {G2076} the promise {G1860} of his {G846} coming {G3952}? for {G1063} since {G575}{G3739} the fathers {G3962} fell asleep {G2837}, all things {G3956} continue {G3779}{G1265} as they were from {G575} the beginning {G746} of the creation {G2937}.

Complete Jewish Bible

and asking, “Where is this promised ‘coming’ of his? For our fathers have died, and everything goes on just as it has since the beginning of creation.”

Berean Standard Bible

“Where is the promise of His coming?” they will ask. “Ever since our fathers fell asleep, everything continues as it has from the beginning of creation.”

American Standard Version

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.

Commentary

### SUMMARY
The Apostle Peter articulates the central challenge posed by the scoffers of the last days: a cynical questioning of the promised return of Jesus Christ. These mockers dismiss the eschatological hope of believers by appealing to a perceived uniformitarianism in the natural world, arguing that since the patriarchs died, all things have continued without change from the very beginning of creation, thereby implying the promise of Christ's advent is a delusion or a forgotten decree. This verse sets the stage for Peter's profound theological rebuttal, which grounds Christian hope in God's faithfulness and His sovereign control over time and history.

### CONTEXT
* **Literary Context:** This verse is pivotal, introducing the specific argument of the "scoffers" (Gk. *empaiktai*) first mentioned in [2 Peter 3:3](/2_peter/3-3 "2 Peter 3:3 - Scoffers in the Last Days"). Peter's entire third chapter is dedicated to refuting their claims and bolstering the faith of his readers regarding the certainty of Christ's return and the coming judgment. The preceding verses establish the prophetic foundation for Peter's teaching, reminding them of the words spoken by the holy prophets and the commandment of the apostles. Verse 4 directly quotes the scoffers, presenting their core objection before Peter systematically dismantles it by recalling God's past interventions in creation and the flood ([2 Peter 3:5-7](/2_peter/3-5-7 "2 Peter 3:5-7 - God's Past Judgments")) and by reorienting their understanding of divine time ([2 Peter 3:8-9](/2_peter/3-8-9 "2 Peter 3:8-9 - God's Patience and Timing")).
* **Historical & Cultural Context:** Peter's audience likely faced increasing pressure from within and without the Christian community. Internally, false teachers (addressed extensively in [2 Peter 2](/2_peter/2 "2 Peter 2 - Warnings Against False Teachers")) promoted libertinism and denied the Lordship of Christ, often by dismissing future judgment. Externally, the delay of Christ's *parousia* (coming) was a genuine point of contention and mockery for those who observed the passing of generations since the early apostles and Jesus Himself had promised His return. This skepticism was not unique; ancient philosophical schools, particularly Epicureanism, often promoted a worldview of natural continuity and denied divine intervention or a final judgment, which would have resonated with the scoffers' argument that "all things continue as they were from the beginning." The phrase "since the fathers fell asleep" likely refers to the patriarchs of the faith, or perhaps even the apostles and early believers, whose deaths without the Lord's return fueled the scoffers' cynicism.
* **Key Themes:** [2 Peter 3:4](/2_peter/3-4 "2 Peter 3:4 - The Scoffers' Challenge") contributes significantly to several major themes within the book and the broader New Testament. Firstly, it highlights the theme of **eschatological skepticism**, directly confronting the challenge to Christian hope concerning the Second Coming. Secondly, it introduces the **uniformitarian argument**, where the scoffers deny divine intervention based on their observation of natural processes, contrasting sharply with the biblical emphasis on God's active involvement in creation, judgment (e.g., [Genesis 6-9](/genesis/6-9 "Genesis 6-9 - The Great Flood")), and future consummation. Finally, the verse implicitly sets up Peter's subsequent teaching on **God's unique perception of time**, demonstrating that human impatience and limited temporal understanding cannot define or negate God's eternal purposes and promises, as further elaborated in [2 Peter 3:8](/2_peter/3-8 "2 Peter 3:8 - A Day is As a Thousand Years").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **promise (Greek, _epangelía'_):** This word signifies "an announcement for information, assent, or pledge," specifically a "divine assurance of good." In this context, it refers to the definite, divinely given assurance of Christ's return. The scoffers are not merely questioning a vague hope but a specific, authoritative declaration made by God through Christ and His apostles. Their skepticism is a direct assault on the reliability of God's word.
* **coming (Greek, _parousía'_):** Derived from the present participle of *páreimi* ("to be near"), *parousía* denotes "a being near," "advent," or "presence." It was a common term in the ancient world for the official visit of a king or dignitary. Here, it specifically refers to the personal, authoritative, and visible return of Jesus Christ. The scoffers are mocking the delay of this promised, tangible arrival, implying it will never occur.
* **fell asleep (Greek, _koimáō'_):** This verb literally means "to put to sleep" or "to slumber." In biblical usage, particularly when referring to believers, it is a common and tender euphemism for death, emphasizing that death is a temporary state from which one will awaken, much like sleep. The scoffers use this term to highlight the long period that has elapsed since the "fathers" (early believers, patriarchs, or apostles) died, suggesting that the promise has failed because generations have passed without its fulfillment.
* **continue (Greek, _diaménō'_):** From *diá* (through) and *ménō* (to remain), *diaménō* means "to stay constantly (in being or relation)." It conveys the idea of unbroken continuity or persistence. The scoffers observe the apparent unchanging order of the natural world and extrapolate this continuity indefinitely, denying any future divine disruption or intervention. They assert that the world has always been, and will always be, the same.
* **creation (Greek, _ktísis'_):** This term refers to "original formation," "the act of creating," or "the thing created." The scoffers' argument that "all things continue as they were from the beginning of the creation" implies a static, unalterable cosmos that has operated on the same principles since its inception, without any past or future divine interruptions. This directly challenges the biblical narrative of a dynamic God who actively created and intervenes in His creation.

#### Verse Breakdown
* **"And saying, Where is the promise of his coming?"**: This clause introduces the direct challenge from the scoffers. It is a rhetorical question, laden with sarcasm and doubt, implying that the promise of Christ's return (*parousia*) is either non-existent, forgotten, or simply a false hope. They are mocking the core eschatological expectation of the Christian faith.
* **"for since the fathers fell asleep,"**: This provides the basis for the scoffers' skepticism. The phrase "the fathers" likely refers to the revered figures of Christian history, perhaps the patriarchs of the Old Testament, but more immediately, the apostles and early believers who had died. Their "falling asleep" (a euphemism for death) signifies the passage of a significant amount of time since the initial promise of Christ's return was made, leading the scoffers to conclude that the delay negates the promise.
* **"all things continue as [they were] from the beginning of the creation."**: This is the scoffers' uniformitarian argument. They observe the apparent constancy of natural processes and extrapolate this backward to "the beginning of the creation" and forward indefinitely. Their worldview denies any past divine interventions (like the Flood, which Peter addresses next) or future disruptions (like the Second Coming and final judgment), asserting that the world operates on immutable, self-sustaining principles, making divine intervention unnecessary or impossible.

#### Literary Devices
The verse employs several significant literary devices. **Rhetorical Question** is evident in "Where is the promise of his coming?", which is not a genuine inquiry but a sarcastic challenge designed to express doubt and ridicule. **Euphemism** is used with "fell asleep" (κοιμάομαι) to refer to death, a common biblical idiom that softens the harshness of death and hints at a future awakening. **Irony** is subtly present, as the scoffers, in their attempt to dismiss divine intervention, inadvertently highlight the very patience of God that Peter will later explain as a means to repentance. Furthermore, the scoffers' argument itself presents a form of **False Analogy** or **Fallacy of Uniformitarianism**, where they assume that because things appear constant in their limited observation, they must always have been and always will be constant, disregarding the possibility of divine, supernatural intervention.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse lays bare a fundamental tension between human perception of time and God's eternal perspective, a tension that echoes throughout Scripture. The scoffers' argument is rooted in a naturalistic worldview that denies God's active involvement in creation and history, contrasting sharply with the biblical narrative where God is sovereign over all, including time and judgment. Their skepticism about Christ's return is a direct attack on the *parousia*, a central tenet of Christian hope and motivation for holy living. Peter will address this by reminding his readers of God's past judgments (the Flood) and His unique relationship with time, emphasizing that the delay is not a sign of forgetfulness but of divine patience, allowing more time for repentance before the inevitable day of the Lord.

* [Psalm 90:4](/psalms/90-4 "Psalm 90:4 - A Thousand Years as a Day")
* [Habakkuk 2:3](/habakkuk/2-3 "Habakkuk 2:3 - The Vision Awaits Its Appointed Time")
* [Hebrews 10:37](/hebrews/10-37 "Hebrews 10:37 - He Who Is Coming Will Come")

### REFLECTION AND APPLICATION
The scoffers' question in [2 Peter 3:4](/2_peter/3-4 "2 Peter 3:4 - The Scoffers' Challenge") resonates deeply in every generation, including our own. In a world increasingly prone to skepticism and naturalistic explanations, the apparent delay of Christ's return can be a stumbling block for some and an excuse for others to live without accountability. For believers, this verse serves as a powerful call to steadfast faith and diligent living. It reminds us that our hope is not based on human timelines or observable natural patterns, but on the unfailing promises of a faithful God. The scoffers' argument, far from disproving God's word, highlights the very patience of God, who delays His return not out of apathy, but out of a desire for all to come to repentance. Therefore, we are called to live with an eager expectation, allowing the certainty of Christ's coming to purify our lives and motivate our mission, knowing that God's timing is perfect and His word is true.

#### Questions for Reflection
* **How does the scoffers' argument in this verse challenge your own patience or faith regarding God's promises?**
* **In what ways might a "uniformitarian" worldview, which denies divine intervention, subtly influence contemporary thought or even your own perspective?**
* **How does understanding God's perspective on time (as Peter explains later) help you respond to skepticism about Christ's return?**

### FAQ

**What is the "promise of his coming" that the scoffers are mocking?**

Answer: The "promise of his coming" refers to the explicit and repeated New Testament promise of Jesus Christ's Second Coming, or *parousia*. This promise was made by Jesus Himself (e.g., [John 14:3](/john/14-3 "John 14:3 - I Will Come Again")), reaffirmed by angels at His ascension (e.g., [Acts 1:11](/acts/1-11 "Acts 1:11 - Jesus Will Come Back")), and taught consistently by the apostles (e.g., [1 Thessalonians 4:16-17](/1_thessalonians/4-16-17 "1 Thessalonians 4:16-16 - The Lord's Return")). It is the central eschatological hope of the Christian faith, signifying Christ's personal, visible, and triumphant return to establish His full reign and bring about final judgment and redemption. The scoffers are deriding the apparent delay of this promised event.

**Who are "the fathers" mentioned in this verse?**

Answer: "The fathers" (Gk. *patéres*) in this context most likely refers to the patriarchs of the Old Testament, the early generations of believers, or perhaps more specifically, the apostles and other foundational figures of the early Christian church who had died since the promise of Christ's return was first given. The scoffers use their deaths, and the subsequent passage of time without the *parousia*, as evidence that the promise has failed or was never true.

### CHRIST-CENTERED FULFILLMENT
While 2 Peter 3:4 presents the scoffers' cynical challenge to Christ's return, it implicitly points to the absolute necessity and certainty of that return for the full realization of God's redemptive plan in Christ. The "promise of his coming" is not merely an isolated event but the culmination of God's work initiated through Jesus' first advent. His *parousia* is the glorious consummation of the New Covenant, where the Lamb of God, who took away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), will return as the conquering King and righteous Judge ([Revelation 19:11-16](/revelation/19-11-16 "Revelation 19:11-16 - The Rider on the White Horse")). The scoffers' argument that "all things continue as they were from the beginning of the creation" is a denial of God's active role in history, a role supremely demonstrated in Christ's incarnation, crucifixion, resurrection, and ascension. The very existence of the church, the indwelling of the Holy Spirit ([John 14:16-17](/john/14-16-17 "John 14:16-17 - The Promise of the Holy Spirit")), and the ongoing proclamation of the Gospel are all direct results of Christ's finished work and the anticipation of His glorious return, when every knee will bow and every tongue confess that Jesus Christ is Lord ([Philippians 2:9-11](/philippians/2-9-11 "Philippians 2:9-11 - Exaltation of Christ")). Thus, the scoffers' challenge, rather than negating Christ's future coming, underscores its indispensable place in God's sovereign plan for the redemption of creation and the ultimate triumph of His kingdom.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 17:15

Behold, they say unto me, Where [is] the word of the LORD? let it come now.

Malachi 2:17

Ye have wearied the LORD with your words. Yet ye say, Wherein have we wearied [him]? When ye say, Every one that doeth evil [is] good in the sight of the LORD, and he delighteth in them; or, Where [is] the God of judgment?

Jeremiah 5:12

They have belied the LORD, and said, [It is] not he; neither shall evil come upon us; neither shall we see sword nor famine:

Jeremiah 5:13

And the prophets shall become wind, and the word [is] not in them: thus shall it be done unto them.

Ecclesiastes 8:11

Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.

Luke 12:45

But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken;

Isaiah 5:18

¶ Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope: