Whereby the world that then was, being overflowed with water, perished.
δι ων ο τοτε κοσμος υδατι κατακλυσθεις απωλετο
8 Church Fathers comment on this verse
The world perished through heaven and earth. The earth released water from its depths, and the fountains of heaven sent water down upon the earth. Understand 'perished' not of the whole world, but only of the animals. They represent, as it were, the whole world, for the world created without them would not have been a world.
The destruction of the heavens by the flood means that the air passed into the nature of waters.
The aerial heavens, as we read in one of those epistles that are called canonical, once perished by the flood. Of course, the liquid element, which then increased so much that it rose fifty cubits above the highest mountains, could not reach the stars.
But since it filled all, or almost all, the space of the air in which birds fly, it is written in the epistle mentioned that the heavens of that time perished.
I do not know how this can be understood otherwise than that the quality of the denser air was transformed into the nature of waters. Otherwise, the heavens did not perish then, but only rose higher when the water occupied their place.
Therefore, in agreement with the authority of the epistle mentioned, it is better to think that the heavens of that time perished and that new ones were established in their place, with the vapors diminished, as it is written there.
It is not better to think that they rose higher and that the nature of the upper heaven yielded its place to them.
But someone will object: what is the point of resisting, if the world will again come to destruction? We answer: the world will not perish entirely, but will be renewed.
Therefore is more precisely through which, that is, through the heavens and the earth. By their action, or by their power, according to the will and action of God, the heavens and the earth were instruments of the destruction of the earthly world during the flood. That world perished from water and by water.
World is taken not only in the sense of the humanity of that time, but also of everything then destroyed on earth by the flood. Or else, "understand perished not of the whole world, but only of the animals, which represent, as it were, the whole world. For a world created without them would not be a world" (Theophylact).
The apostle uses the word world in the same sense in the preceding chapter, when he speaks of the flood (2 Pet 2:5).
A refutation of the arguments of unbelief (2 Pet 3:5-11). In refuting the heretical arguments, St. Peter points to the example of the antediluvian world, which 'perished, being flooded with water.' This happened suddenly, and also contrary to the confidence of the people of that time in the immutability of the laws of nature and of the being of the universe. See Mt 24:38-39.
Refuting the false inference of the heretics concerning the immutability of the world, the apostle points out that the world received a beginning and has already had a kind of end in the flood.
He shows that this world does not in itself possess the seeds of eternity. This is all the more so because water had the principal role in its formation, and through water its transformation was also accomplished, though not completely.
Therefore a new transformation of the world must occur through a stronger means. This means will be fire, to which the earth and everything surrounding it will be subjected on the day of the universal judgment (cf. Mt 25:41; Rev 20:10).
By speaking of the creation of heaven and earth by the Word of God (v. 5), and of the production of the flood by the power of that same Word (v. 6), the apostle shows that even now the world waits only for the dread word of God to begin the great destruction.
It is as though the world carries within itself the possibility of destruction. If by God's word "Let it be" all that exists was brought into being, then by the word "Let it not be" all can be destroyed.
Only by forgetting the world's dependence on God can one speak of its eternity. But only insolent heretics can forget this, and for them the fire of Gehenna is the inevitable portion.
Many find it remarkable that these words also designate worldly revolutions and changes, for they understand the matter thus. Once, heaven and earth were composed out of water and by water through the Word of God. Through Him the world of that time perished, being flooded with water.
The present heavens and earth, however, have been restored by the Word and are kept for fire. Yet Peter foretells something greater by these words when he says that this creation, which he now surveys, must be destroyed by fire.
For he says that the day of judgment will come secretly, like a thief. Then, with a great rush and without delay, the heavens will pass away, after the elements have necessarily melted from the fire introduced.
After this, when the heavens have been completely cut off, there will be new heavens and a future new earth. There, in their dwelling, the righteous will possess righteousness and the promises of God.
Therefore one must not be ignorant that the present epistle is false. Though it is circulated, it does not belong to the canon.
"In the beginning, O Lord, You founded the earth, and the heavens are the work of Your hands. They will perish, but You remain" (Ps 101:26-27).
If You, O Lord, had not known all things from the beginning, says the psalmist, and if the foundation of the heavens had not been the work of Your hands, then neither their change nor their transformation into something else would be possible.
If they were uncreated, they would remain unfinished. But now, since You are their Creator, You can change them if You will. By their nature they are corruptible and subject to destruction. They did not exist before You created them by Your will and power.
There is only One who abides eternally and cannot fail to be: You, the sole Creator of all.
Passages read together with this verse.
Greek text, 8 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS