THEREFORE BELOVED SINCE YOU LOOK FOR THESE THINGS: Dio agapetoi tauta prosdokontes (PAPMPN): (Php 3:20; Heb 9:28)  (Hold pointer over following Scriptures to ponder this needful heart attitude of every saint - Ge 49:18 Isa 30:18, Ps 123:2,  Mt 25:1 Mk 15:43 Lu 2:25, 38 Lu 12:36, Ac 24:15, Ro 8:23, 24-25; 1Co 1:7; Gal 5:5, Php 3:20,21, 1Th 1:10, 2Ti 4:8, Titus 2:13; Heb 9:28, Heb 10:36,37; 1Pe 1:13,  2Pet 3:12, 13-14,  Ja 5:7,8; Jude 1:21, CLICK discussion on "HOPE" and how it relates to "LOOKING". See Torrey's Topics "Watchfulness" and "Waiting on God") 

Therefore (dio) is the the strongest inferential conjunction meaning consequently, for which cause, wherefore or for this reason. The basis for his exhortations in this last section is what he has already written. This conjunction gives us another example of the way the apostles always link the truth about faith with conduct that should follow. Creed should always work itself out in one's conduct. Belief should determine behavior. What one is "looking" for should have a direct relationship to what one is "living" for. The false teachers had "severed" this link between belief and behavior.

In this last section Peter's shepherd heart now prompts him to summarize his desires for his readers. Twice in this last section Peter shows his heartfelt love and concern for his readers addressing them as "Beloved" (agapetos) which means "divinely loved ones" explained further by Wuest:

"The word for “love” is agape, used for the love that God is (1Jn 4:18), the love with which God loves the lost (Jn 3:16) and His own (Jn 13:34, 17:23). It is not Peter who is said to be loving the recipients, although he does, but God. Peter is reminding the saints that they are loved ones of God, loved with a divine and infinite love." As adds "The whole paragraph runs over with Christian affection".

Look (4328) (prosdokao) (Click in depth study on prosdokao) is used in the preceding two verses and emphasizes an earnest, patient, expectant looking and waiting, a quality of looking that motivates us to make the daily choices we must be diligent to make in order to maintain a separated lifestyle in the midst of a world gone wholly awry from the holy God's righteous standard. Here we see the connection between the hope which God's promises (see note 2 Peter 1:4) inspire and the power for godliness (see note 2 Peter 1:3) which this hope gives (cf the same spiritual principle in 1Jn 3:2-3)

My anxious heart, be still!
Watch, work, and pray, and then
It will not matter when
Thy Lord (Thy Lord) shall come;
At midnight, or at noon;
He cannot come too soon
To take thee home, to take thee home.
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An attitude of expectancy should make believers receptive and tender toward exhortations concerning this present life. Confident expectation of a new world of righteousness should in turn motivate and empower us (by grace) to live for peace and purity in this present evil age (Gal 1:4).

Look is a present tense participle depicts a continuing attitude of expectancy.

These things (tauta) What are these things? The day of God, the new heavens and the new earth, the eternal state, the glorious Kingdom awaiting us in the presence of God forever and ever.

Rienecker says these things refers to "a freshly created heaven and earth where God's will is paramount" and righteousness is a permanent "citizen" not an occasional "visitor". What a motivation!

Literally Peter says "These things expecting" or "these things waiting eagerly for". With this great hope (a certainty not "I hope so") of the future before his readers, Peter now presses upon them urgent duties concerning their present lives (v14-15) and reminds them of the confirmatory testimony of the Apostle Paul (v15b-16).

The first exhortation is for personal purity. Having such a glorious hope, believers cannot live now live in idleness and indifference.

BE DILIGENT TO BE FOUND BY HIM IN PEACE: spoudasate (2PAAM) aut heurethenai (APN) en eirene :(2Peter 3:5-10; 1Jn 3:2-3) (See Torrey's topic "Sanctification")

Be diligent (4704) (spoudazo) (click for in depth study of spoudazo) do something hurriedly, with implication of associated energy and intense effort. Do your utmost for His highest.

The aorist imperative (the 4 main verbs in this last section are all imperatives intended to challenge the attitude and conduct of the reader) presses upon the reader a sharp and urgent duty, a command to carry out this action expediently and effectively.

"Make it your business to do this now" Peter is saying!

This command stresses our personal duty and responsibility as good soldiers of Christ Jesus to carry out His order without delay and without excuse!

Spoudazo is used only 11 times in the NT and three uses are in this short epistle:

"brethren, be all the more diligent (aorist imperative) to make certain about His calling and choosing you..." (see discussion 2Peter 1:10)

"be diligent that at any time after my departure you will be able to call these things to mind." (see discussion 2 Peter 1:15)

In Paul's last written words before he died he like Peter uses spoudazo 3 times, the following use giving us a sense for the energy this word calls for one to exert: "Make every effort (spoudazo) to come to me soon."

Paul uses spoudazo word to spur Timothy to fulfill his ministry and

Be diligent (aorist imperative) to present yourself approved to God as a workman who does not need to be ashamed, handling accurately the word of truth. (see discussion of 2Timothy 2:15)

The writer of Hebrews uses the noun form to similarly urge his readers onward in their Christian walk

"And we desire that each one of you show the same diligence so as to realize the full assurance of hope until the end that you may not be sluggish, but imitators of those who through faith and patience inherit the promises." (Heb 6:11-12)

Exert zealous persistence to accomplish this objective. Make every effort you can muster so that you will be found by Him in peace, spotless & blameless. This Christian life necessitates some spiritual ''elbow grease'' and is not simply ''let go and let God''! We have a responsibility--that's what the active voice in the verb spoudazo conveys.

To be found (2147) (heurisko) (Lu 2:29; 12:43; 1 Co 1:8; 15:58; Php 1:10; 1Th 3:13; 5:23) means to find after searching.

When the Lord Jesus comes, you will be found...personally by Him. We need to be reminded of this great sobering truth. There will be nothing hidden or overlooked in that day. Everything will be brought to light when the Lord Jesus comes. And in this verse Peter focuses on the pronoun "by Him".

The idea is, “Do your best to be found with respect to Him, in relation to Him,” thus, with respect to His coming and at that time by Him.

Hiebert adds that

"the aorist infinitive...looks forward to the definite judicial finding by Christ, the Judge, when the readers shall stand before Him."

Because we do not know the day or the hour of our Lord’s return, we must constantly be ready. The believer who starts to neglect the “blessed hope” (see note Titus 2:13) will gradually develop a cold heart, a worldly attitude, and an unfaithful life (Lu 12:36).

Jesus encouraged His disciples with a similar motivating exhortation

"Blessed is that slave whom his master finds so doing when he comes" (Lu 12:43)

Paul likewise prayed for the saints at Thessalonica

"Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ." (1Thes 5:23)

And John expresses a similar desire in this exhortation

"And now little children abide in Him so that when He appears we may have confidence and not shrink away from Him in shame at His coming." (1Jn 2:28)

In sum, "to be found" is a call for us to be alert, abiding in the Vine, occupied with our Father's work, focused on the things above not on the things of the earth, all the while redeeming every opportunity He graciously gives us to perform Kingdom work. And if we keep in the forefront of our mind the glorious privilege we have of entering the Day of God, we will be stirred in our spirits by His Spirit to be "sincere and blameless until the day of Christ"  (see note Philippians 1:10) (click for discussion of "Three Divine Days")

Peace (eirene from eiro = to join) (click in depth study of eirene) pictures the binding or joining together (what is broken or divided).

Peace implies health, well-being, and prosperity. Eirene  means  to be set at one again like Adam was related to God before the Fall in the garden of Eden. 

Peace is the opposite of war or disturbance, a term which accurate describes man's relationship with the Almighty prior to salvation

"for if while we were enemies, we were reconciled to God through the death of His Son" (see note Romans 5:10).

To faith in Christ brings a man peace WITH God and then daily walking in communion and fellowship with Him brings us the peace OF God. And so even after salvation if we choose to walk in darkness, we have our peace with Him ''disturbed''. Belief in Confession and Repentance brings restoration of fellowship (1Jn 1:6-9). Peter is exhorting his readers to make every effort...do whatever you must to maintain your communion with God and the peace of God that is the fruit of this fellowship.

How is your "peace-ometer" today?
A bit on the "cool" side?
Do you have any known unconfessed sins?
Have you ask Him to search your heart?

Peter wants us to be diligent in disciplining ourselves for godliness. He has already informed us we have all the accoutrements we need (see note 2Peter 1:3)  for this great journey of faith as we wait expectantly for the glorious Day of God.

True Peace is a gift of Christ (Jn 14:27) and results in an inner repose and quietness, even in the face of adverse circumstances. And because the peace that God gives is independent of our circumstances, it simply defies human understanding (see note Philippians 4:7). This Greek word is the word from which our English "serene" (clear and free of storms or unpleasant change, stresses an unclouded and lofty tranquility) "serenity" is derived.

Webster defines peace as a state of tranquility or quiet, freedom from disquieting or oppressive thoughts or emotions, harmony in personal relations, a pact or agreement to end hostilities between those who have been at war or in a state of enmity, state of repose in contrast with or following strife or turmoil.

Peace in colloquial Greek had two uses, one as the word used to describe the serenity which a county enjoyed under the just government of a good emperor. Eirene was also used of the good order of villages which had officials called the superintendent of the village’s eirene. In other words they were keepers of the public peace.

Most of the NT uses of eirene are synonymous with the Hebrew word for peace, shalom, picturing not just freedom from trouble but everything that makes for one's highest good. It is interesting to note that Chara (Grace) and Eirene (Peace) both became very common Christian names in the early church. We still see individual called Grace although none (that I know of) called "Peace". However the name "Irene" is derived from eirene and is not an uncommon modern name ("Irene" was the Greek goddess of peace.)

Hiebert sums up this section:

"To be found "in peace" in that day implies that they have put out of their lives all those things which Christ hates and which evoke His condemnation (cf Rev 2:6, 15-16)."

Peter is saying "I want you to be at total peace living without fear.

Paul in a parallel passage wrote to Timothy explaining that

in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing. (see note 2 Timothy 4:8)

Those who love the appearing of Christ have no fear and no anxiety because they possess a strong sense of assurance of their salvation and of the reality of their Christian faith. And so they have no reason to be ashamed as John wrote...

And now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming. (1Jn 2:28)

And so they have no fear that they might be swept away in the judgment of the day of the Lord because they have an inner peace and know all is well between them and God. John explained this same principle in his first epistle writing...

By this, love is perfected with us, that we may have confidence in the day of judgment; because as He is, so also are we in this world. There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love 1Jn 4:17-18)

An abiding, obeying believer is a peace filled believer who is completely comfortable even with the thought of the anticipation of the end of the world!

SPOTLESS AND BLAMELESS: aspilo kai amometoi:

As one writer has said "The consensus of the apostolic witness is that, without doubt, personal purity is a function of genuine expectant hope for the return of the Lord."

Spotless (784) (aspilos from a = without + spílos = spot) means without blemish or defect (outward condition) and figuratively in a moral sense, pure (inward character). Peter is calling for believers to manifest the flawless integrity and uncompromising holiness.

Thayer writes that metaphorically aspilos meant...

free from censure, irreproachable (as in 1Ti 6:14), free from vice, unsullied (2Pe 3:14).

The reference is not to our position or standing in Christ as those justified by faith (cf note Romans 8:1) but rather refers to our moral character (our progressive sanctification) in that coming day. The two words aspilos and amometos Peter used in this verse are also found in reverse order in (see note 1Peter 1:19) where he described Jesus as a Lamb "unblemished and spotless". There we see Christ as our ideal of personal purity, a vision believers should ever hold before their gaze in anticipation of Christ's return, the "example for (us) to follow in His steps" (see note 1 Peter 2:21). Don't follow the example of the false teachers who are "spots and blemishes" (see note 2 Peter 2:13)

Aspilos is found 4 times in the NAS (see below) and not in the Septuagint (LXX).

Paul uses "aspilos " to exhort Timothy to

keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ  (1Ti 6:14). (Comment: the Second coming is a strong motivator to pursue godliness)

In both Paul's and Peter's instructions one can readily see how the New Testament writers desired to keep the Second Coming of Christ a "real & present thought" in the hearts and minds of the readers, knowing that this great hope would motivate them to walk in a manner worthy of the calling with which they had been called. 

James also uses aspilos to gives a "definition" of

"pure and undefiled religion in the sight of our God and Father" by saying that not only were they "to visit orphans and widows in their distress" but in all they said and did they were to "keep (themselves) unstained (aspilos) by the world" (Ja 1:27).

Peter uses aspilos in his description of the Lamb of God writing that we were redeemed...

with precious blood, as of a lamb unblemished and spotless (aspilos) the blood of Christ. (see note 1Peter 1:19)

This "defensive strategy" (resisting the lure of the world) necessitates a good offense and calls for us to "be diligent", for the world is seductive and easily succumbed to by "sleepy" saints. 

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The Ermine - In the forests of northern Europe and Asia lives little animal called the ermine, known for his snow-white fur in winter. He instinctively protects his white coat against anything that would soil it. Fur hunters take advantage of this unusual trait of the ermine. They don’t set a snare to catch him, but instead they find his home, which is usually a cleft in a rock or a hollow in an old tree. They smear the entrance and interior with grime. Then the hunters set their dogs loose to find and chase the ermine. The frightened animal flees toward home but doesn't enter because of the filth. Rather than soil his white coat, he is trapped by the dogs and captured while preserving his purity. For the ermine, purity is more precious than life. - H G Bosch (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

Blameless (298) (amometos from a = without + momáomai = to find fault with, censure or blame from momos = blemish as a moral blemish, reproach, disgrace) means literally without rebuke. Unblemished. Faultless. One who cannot be censured. The idea is one who is irreproachable and who cannot even be be blamed because he is amomos (without blemish and free of defect which was a requirement the OT sacrificial animal) and without blame (see note on amomos in Philippians 2:15).

Amometos in this context describes the state of blamelessness of believers at the Judgment Seat of Christ ("found by Him" by Christ the Judge)

Amometos is used only here in the NT (not used in LXX).

Spotless and blameless are the exact opposite of the character of the false teachers who were "stains (spilos) and blemishes (momos)" (see note on momos 2 Peter 2:13)!

If you have time to do an interesting study Click the 45 uses of blameless (the English word as used in both the OT and the NT). You may be surprised at what you discover.

Spotless and blameless speak respectively of character (what we are in reality, before God's eyes) and reputation (what people think we are). A spotless character is what we as believers are to manifest so that there is no "blotch" in our life. A blameless reputation is the other side of what a believer is to manifest. Believers are to be pure in their reputation.  These two attributes that are to be ours when Christ returns mean that we need to deal with the sins in our lives, and live holy, set apart lives. We must know what sins we have committed, detest them as abominable before a holy God, confess them before Him, continually pursue holiness (see note Hebrews 12:14), continually abstain from situations we know will tempt us to commit sin (see notes 1 Peter 2:11; 1Thessalonians 4:3; Romans 13:14), continually allow the Word of Christ to richly dwell in us (see  note Col 3:16) which as we obey will assure we are filled with the Spirit (see note Ephesians 5:18 - you can test whether or not you are filled by comparing the lists of sins and fruit in Gal 5:19-23),  by Whom we are to continually walk, and thereby be empowered to not fulfill the desires of the flesh (Galatians 5:16). As we conduct ourselves in this way, we will be able to maintain a pure life, which ideally is the state the Lord will find us in when He returns.

Beloved, since we as believers are destined for eternal purity and eternal glory, we ought to discipline ourselves for godliness and strive to live  in purity in our hearts and in our deeds even now. As we anticipate the coming of Christ, we ought to be, characterized by "anticipation, pacification, purification".

As Albert Barnes wrote

A deep feeling that we are soon to stand in the presence of a holy God, our final Judge, cannot but have a happy influence in making us pure. (cf notes Ephesians 5:27, Colossians 1:22, 1Thessalonians 5:23).

This concluding exhortation by Peter reminds us of John's description of Christ's Bride the Church who is being prepared for the imminent return of her Bridegroom...

Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready. And it was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints. (see notes Revelation 19:7; 19:8)

Diligent Men