A.T. Robertson Commentary 2 Peter 1

Simon Peter (Σιμων Πετρος). Aleph A K L P have Σψμεων as in Ac 15:14, while B has Σιμων. The two forms occur indifferently in I Macc. 2:3, 65 for the same man.

Servant and apostle (δουλος κα αποστολος). Like Ro 1:1; Titus 1:1.

To them that have obtained (τοις λαχουσιν). Dative plural articular participle second aorist active of λαγχανω, old verb, to obtain by lot (Luke 1:9), here with the accusative (πιστιν) as in Ac 1:17.

Like precious (ισοτιμον). Late compound adjective (ισος, equal, τιμη, honor, price), here only in N.T. But this adjective (Field) is used in two ways, according to the two ideas in τιμη (value, honor), either like in value or like in honor. This second idea is the usual one with ισοτιμος (inscriptions and papyri, Josephus, Lucian), while πολυτιμος has the notion of price like τιμη in 1:7,19; 2:4,6f. The faith which they have obtained is like in honor and privilege with that of Peter or any of the apostles.

With us (ημιν). Associative-instrumental case after ισοτιμον. Equal to τη ημων (the faith of us).

In the righteousness (εν δικαιοσυνη). Definite because of the preposition εν and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη applied to God (Romans 1:17) and here to Christ.

Of our God and Saviour Jesus Christ (του θεου ημων κα σωτηρος Ιησου Χριστου). So the one article (του) with θεου and σωτηρος requires precisely as with του κυριου ημων κα σωτηρος Ιησου Χριστου (of our Lord and Saviour Jesus Christ), one person, not two, in 1:11 as in 2:20; 3:2,18. So in 1 Peter 1:3 we have ο θεος κα πατηρ (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: "Grammar demands that one person be meant." Moulton (Prol., p. 84) cites papyri examples of like usage of θεος for the Roman emperors. See the same idiom in Tit 2:13. The use of θεος by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in Joh 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Tit 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16).

Be multiplied (πληθυνθειη). First aorist passive optative of πληθυνω in a wish for the future (volitive use) as in 1 Peter 1:2; Jude 1:2.

In the knowledge (εν επιγνωσε). Full (additional, επ) knowledge as in 1:8 (only γνωσις in 1:5,6; 3:18), but επιγνωσιν again in 1:3,8; 2:20. As in Colossians, so here full knowledge is urged against the claims of the Gnostic heretics to special γνωσις.

Of God and of Jesus our Lord (του θεου κα Ιησου του κυριου ημων). At first sight the idiom here seems to require one person as in 1:1, though there is a second article (του) before κυριου, and Ιησου is a proper name. But the text here is very uncertain. Bengel, Spitta, Zahn, Nestle accept the short reading of P and some Vulgate MSS. and some minuscles with only του κυριου ημων (our Lord) from which the three other readings may have come. Elsewhere in II Peter γνωσις and επιγνωσις are used of Christ alone. The text of II Peter is not in a good state of preservation.

Seeing that his divine power hath granted unto us (ως ημιν της θειας δυναμεως αυτου δεδωρημενης). Genitive absolute with the causal particle ως and the perfect middle participle of δωρεω, old verb, to bestow (δωρεα, gift), usually middle as here, in N.T. elsewhere only Mr 15:45. Αυτου refers to Christ, who has "divine power" (της θειας δυναμεως), since he is θεος (1:1). Θειος (from θεος) is an old adjective in N.T. here and verse 4 only, except Ac 17:29, where Paul uses το θειον for deity, thus adapting his language to his audience as the papyri and inscriptions show. The use of θειος with an imperial connotation is very common in the papyri and the inscriptions. Deissmann (Bible Studies, pp. 360-368) has shown the singular linguistic likeness between 2 Peter 1:3–11 and a remarkable inscription of the inhabitants of Stratonicea in Caria to Zeus Panhemerios and Hecate dated A.D. 22 (in full in C I H ii No. 2715 a b). One of the likenesses is the use of της θειας δυναμεως. Peter may have read this inscription (cf. Paul in Athens) or he may have used "the familiar forms and formulae of religious emotion" (Deissmann), "the official liturgical language of Asia Minor." Peter is fond of δυναμις in this Epistle, and the δυναμις of Christ "is the sword which St. Peter holds over the head of the False Teachers" (Bigg).

All things that pertain unto life and godliness (παντα τα προς ζωην κα ευσεβειαν). "All the things for life and godliness." The new life in Christ who is the mystery of godliness (1 Timothy 3:16). Ευσεβεια with its cognates (ευσεβησ, ευσεβωσ, ευσεβεω) occurs only in this Epistle, Acts, and the Pastoral Epistles (from ευ, well, and σεβομα, to worship).

Of him that called us (του καλεσαντος). Genitive of the articular first aorist active participle of καλεω. Christ called Peter and all other Christians.

By his own glory and virtue (δια δοξης κα αρετης). So B K L, but Aleph A C P read ιδια δοξη κα αρετη (either instrumental case "by" or dative "to"). Peter is fond of ιδιος (own, 1 Peter 3:1,5; 2 Peter 2:16,22, etc.). "Glory" here is the manifestation of the Divine Character in Christ. For αρετη see on 1 Peter 2:9 and Php 4:8; 2 Peter 1:5.

Whereby (δι' ων). Probably the "glory and virtue" just mentioned, though it is possible to take it with παντα τα προς, etc., or with ημιν (unto us, meaning "through whom").

He hath granted (δεδωρητα). Perfect middle indicative of δωρεω, for which see verse 3.

His precious and exceeding great promises (τα τιμια κα μεγιστα επαγγελματα). Επαγγελμα is an old word (from επαγγελλω) in place of the common επαγγελια, in N.T. only here and 3:13. Τιμιος (precious, from τιμη, value), three times by Peter (1 Peter 1:7 of faith; 1:19 of the blood of Christ; 2 Peter 1:4 of Christ's promises). Μεγιστα is the elative superlative used along with a positive adjective (τιμια).

That ye may become (ινα γενησθε). Purpose clause with ινα and second aorist middle subjunctive of γινομα.

Through these (δια τουτων). The promises.

Partakers (κοινωνο). Partners, sharers in, for which word see 1 Peter 5:1.

Of the divine nature (θειας φυσεως). This phrase, like το θειον in Ac 17:29, "belongs rather to Hellenism than to the Bible" (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as 1 Peter 1:23 (αναγεγεννημενο). The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan's Vocabulary).

Having escaped (αποφυγοντες). Second aorist active participle of αποφευγω, old compound verb, in N.T. only here and 2:18-20, with the ablative here (φθορας, old word from φθειρω, moral decay as in 2:12) and the accusative there.

By lust (εν επιθυμια). Caused by, consisting in, lust. "Man becomes either regenerate or degenerate" (Strachan).

Yea, and for this very cause (κα αυτο τουτο δε). Adverbial accusative (αυτο τουτο) here, a classic idiom, with both κα and δε. Cf. κα τουτο , τουτο μεν--τουτο δε (Hebrews 10:33). "The soul of religion is the practical part" (Bunyan). Because of the new birth and the promises we have a part to play.

Adding on your part (παρεισενεγκαντες). First aorist active participle of παρεισφερω, old double compound, to bring in (εισφερω), besides (παρα), here only in N.T.

All diligence (σπουδην πασαν). Old word from σπευδω to hasten (Luke 19:5f.). This phrase (πασαν σπουδην) occurs in Jude 1:3 with ποιουμενος and on the inscription in Stratonicea (verse 3) with ισφερεσθα (certainly a curious coincidence, to say the least, though common in the Koine).

In your faith (εν τη πιστε υμων). Faith or πιστις (strong conviction as in Heb 11:1,3, the root of the Christian life Eph 2:8) is the foundation which goes through various steps up to love (αγαπη). See similar lists in Jas 1:30; 1 Thessalonians 1:3; 2 Thessalonians 1:3f.; Galatians 5:22f.; Romans 5:3f.; 8:29f. Hermas (Vis. iii. 8. 1-7) has a list called "daughters" of one another. Note the use of εν (in, on) with each step.

Supply (επιχορηγησατε). First aorist active imperative of επιχορηγεω, late and rare double compound verb (επ and χορηγεω 1 Peter 4:11 from χορηγος, chorus-leader, χορος and ηγεομα, to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19.

Virtue (αρετην). Moral power, moral energy, vigor of soul (Bengel). See 3.Knowledge (γνωσιν). Insight, understanding (1 Corinthians 16:18; John 15:15).