Charles Ellicott Commentary 2 Peter 1

Simon Peter.—The marginal reading “Symeon” is to be preferred. “Simon” has probably been substituted as being more usual. The Geneva Bible, which our translators unfortunately sometimes follow when it is misleading, has “Simeon.” “Symeon,” referring to St. Peter, occurs elsewhere only in Acts 15:14, in a speech by the strongly Jewish St. James.

As the more Jewish form of the name, it points to a Jewish Christian as the author; and, being unusual, it shows that the writer, if not the Apostle, is no slavish imitator. As coming from St. Peter, the Apostle of the circumcision, it is natural enough. The differences between this opening and that of 1 Peter are instructive.

There, in approaching communities which might seem to belong to St. Paul, he carefully suppresses everything personal. He calls himself merely “Peter,” the name which Christ Himself had given him along with his high commission (Matthew 16:18), and “Apostle,” the title which stated his commission.

Here, coming a second time to those who now know him better (both through his former Epistle and through Silvanus), he adds personal designations. There, as if not venturing to depart greatly from his own particular field, he addresses himself mainly to Jewish converts. Here, with more boldness, the natural result of increased familiarity, he addresses Gentile converts chiefly. (See Note on 1 Peter 1:1.)

A servant and an apostle.—De Wette suspects a combination of 1 Peter 1:1 with Jude 1:1. The coincidence is too slight to argue about. (See Romans 1:1 and Note on Jude 1:1.) The amount of similarity between the opening verses of Jude and those of this Epistle is too small for any conclusions about the dependence of one on the other. Although the word for “servant” strictly means slave, the English version is quite correct. (See on Romans 1:1.)

To them that have obtained.—The Greek word implies that they have not won it or earned it for themselves, but that it has been allotted to them. Compare Acts 1:17, where the same word (rare in the New Testament) occurs in a speech of St. Peter. (See Note on “godliness,” 2 Peter 1:3.) Another coincidence to be noticed is the way St. Peter speaks of the Gentile Christians (Acts 11:17) when charged with having visited “men uncircumcised,” and again (Acts 15:8–11) at the Council of Jerusalem; both remarkable parallels to this.

Like precious faith with us.—Not that all had an equal amount of faith, which would scarcely be possible; nor that their faith gave all an equal right to salvation, which the Greek could scarcely mean; but that all believed the same precious mysteries. (Compare 1 Peter 1:7.) It is delicately implied that “we as well as you have had it allotted to us; it is no credit to us; we are not superior to you.” “Us” may mean either the Apostles or (more probably) the first Christians, as distinct from those converted later, i.e., Jewish as distinct from Gentile Christians.

This shows that Gentile converts are chiefly addressed in this Epistle, as Jewish converts were in the First Epistle. Gentiles would be more likely to be doubters concerning Christ’s return to judgment than Jews well acquainted with Hebrew prophecies on the subject. Gentiles also would be more likely than Jews to fall into the excesses denounced in the second chapter, which bear a strong resemblance to the catalogue of heathen vices given by St. Paul in Romans 1.

The idea that Christians are the antitype of the chosen people is prominent in St. Peter’s writings. (Compare 2 Peter 2:1 and 1 Peter 1:10.) Note that no particular churches are mentioned. The Second Epistle is more “general” or “catholic” in its address than the First. Here again we have a mark of independence. A writer personating St. Peter, and referring to the former Letter (2 Peter 3:1), would probably have taken care to make the address of the second letter tally exactly with that of the first.

Through the righteousness.—Better, in the righteousness. So Wiclif, Tyndale, and the Rheims version. “Righteousness” is variously explained. Perhaps the best interpretation is “fairness, justice.” He has no respect of persons, and therefore has given to all Christians, early or late, Jew or Gentile, a “like precious faith.”

Of God and our Saviour Jesus Christ.—Better, of our God and (our) Saviour Jesus Christ. Here, as in Titus 2:13 (compare 2 Thessalonians 1:12), we are somewhat in doubt whether we have one or two Persons of the Trinity mentioned. Rigid grammar would incline us to make “God” and “Saviour” both apply to Christ. But rigid grammar alone is not always the safest guide in interpreting Scripture. The very next verse, independently of other considerations, seems to determine that both the Father and the Son are mentioned here.

The mode of expression which causes doubt on the subject perhaps indicates the writer’s perfect belief in the oneness of the Father with the Son. The addition of “Saviour” to the name of Jesus Christ is very frequent in this Epistle (2 Peter 1:11, 2 Peter 2:20, 2 Peter 3:18; compare 2 Peter 3:2). It shows how completely “Jesus” had become a proper name, the exact meaning of which was becoming obscured. “Saviour” does not occur in 1 Peter, but the cognate “salvation” does (2 Peter 1:5, 2 Peter 1:9–10, 2 Peter 2:2). Both words point forward to safety from perdition at the last. (Compare St. Peter’s speech, Acts 5:31.)

Grace and peace be multiplied unto you.—This phrase is identical to the last clause of 1 Peter 1:2 and is found in no other greeting in any Epistle. What follows here is unique to this Epistle, which begins and ends with grace and knowledge (Compare to 2 Peter 3:18).

Through the knowledge.—It is better, as stated before, to render this as in. The preposition indicates the sphere or element in which the action occurs, or the aspect in which it is viewed. Tyndale and the Rhemish version translate it as “in.”

The term “knowledge” alone is not quite strong enough. The original uses a compound word, which implies a fuller, more mature, and more precise knowledge. However, any of these expressions would be somewhat too emphatic, while the simple word is somewhat too weak.

This same compound word recurs in 2 Peter 1:3. It is rare in St. Paul’s earlier letters but appears more frequently in his later ones.

This fact, along with its appearance here, aligns well with the more contemplative aspect in which the Gospel gradually began to be presented. This change finds its fullest expression in the transition from the first three Gospels to the fourth.

The word is introduced here with telling emphasis. The phrase “in the fuller knowledge of God” anticipates the coming attack on the godless speculations of the “false teachers” described in 2 Peter 2:1.

And of Jesus our Lord.—This phrase was deliberately added. These false teachers denied the Lord that bought them (2 Peter 2:1) and promised all kinds of high-sounding benefits to their followers (2 Peter 2:18).

The Apostle assures his readers that grace and peace can be multiplied to them only through a fuller knowledge of their Lord. The combination “Jesus our Lord” is unusual, appearing elsewhere only in Romans 4:24.

This is another small indication of independence (see the first Note). A period should be used at “Lord;” as Tyndale, Cranmer, and Geneva punctuate it with a period.

According as.—Better, seeing that. This must not be made to depend on 2 Peter 1:2. In the canonical Epistles, the address does not go beyond the blessing. Galatians is the only exception; there, a relative clause is added to the blessing, but this is solemnly brought to a close with a doxology, so that the exception is one that almost proves the rule.

In Hebrews, James, 1 John, and 3 John, there is no opening blessing; this observation holds true for all the other epistles. 2 Peter 1:3–4 serve as a brief introduction to the direct exhortations contained in 2 Peter 1:5–11. The eagerness with which the writer goes directly to his subject is characteristic of St. Peter’s temperament.

His divine power.—The pronoun refers to “Jesus our Lord.” The adjective occurs in the New Testament in these two verses (2 Peter 1:3 and 1:4) only; elsewhere, we find the genitive case, such as “of God,” “of the Lord,” “of the Father,” and similar expressions.

All things that pertain unto.—This refers to all that is necessary for their attainment. He does not give life and godliness in their mature form, but rather supplies us with the means to win them for ourselves.

The word “All” is emphatic: nothing that is required is withheld from us, and nothing is our own; it is all the gift of God.

Godliness.—The Greek word occurs in Acts 3:12, in a speech of St. Peter, and four times in this Epistle; elsewhere, it appears only in the Epistles to Timothy and Titus. It belongs to the phraseology of the later books of the New Testament.

“Godliness” is the realization of God’s abiding presence, the fruits of which are reverence and trust, as expressed in sayings like: Thou God seest me; and “I have set God always before me, therefore I cannot fall.” It is introduced here, perhaps, in opposition to the godlessness and irreverence of the false teachers (Compare 2 Timothy 3:5).

Through the knowledge.—This means through learning to know God as One who has called us to salvation (Compare 2 Peter 1:2).

To glory and virtue.—Rather, it should be by glory and virtue; or perhaps, by His own glory and virtue, according to another reading. The rendering “To” cannot be correct, regardless of which of the various readings is the right one. Tyndale, Cranmer, and Rheims have “by;” the error comes from the Geneva Bible, which has “unto.”

“Glory” points to the majesty of God, and “virtue” to His activity. The term “Virtue” as applied to God is unusual but occurs in 1 Peter 2:9 (see Note there), a coincidence worth noting. The word is rendered there as “praises,” but “virtues” is given in the margin. The entire verse in 1 Peter 2:9 is strikingly parallel to the one currently under discussion, though very differently expressed.

On verses 3-11:

This section contains an exhortation to progress in spiritual graces in order to win eternal life at Christ’s coming. God has given us all we need for salvation; let us profit by it and show ourselves worthy of it.

Whereby.—By God’s “glory and virtue;” not by “all things that pertain to life and godliness,” although the latter is possible, and is preferred by some.

Are given to us.—Better, He has given to us, namely, He who called us, God. Wiclif, “He gaf;” Rheims, “He has given.”

Promises.—The Greek word occurs here and in 2 Peter 3:13 only. Its termination indicates the things promised rather than the act of promising. They are “exceeding great,” or rather “the greatest,” because they contain an earnest of the completion and perfection of the Christian life; they are very “precious,” because this earnest is in itself something real, and not mere empty words.

Not the promises of the Old Testament are meant, that Christ should come; but those of the New Testament, that Christ should come again. The certainty of Christ’s return to reward the righteous and punish the wicked is one of the main subjects of the Epistle.

That by these.—“These” is variously referred to:

1. to “all things that pertain to life and godliness,”
2. to “glory and virtue,”
3. to “promises.”

The last is most likely, the second least likely to be right. The hope expressed in this verse, and again in 2 Peter 3:13, is distinctly parallel to that in 1 Peter 1:4.

You might be partakers.—Better, become partakers. Rheims, “be made.” This idea of close relationship to God and escape from corruption is found in 1 Peter 1:23. The change from the first person plural to the second is easy enough both in Greek and English: by this change, what is true of all Christians is applied especially to those whom the writer is addressing. We have a similar change in 1 Peter 1:3–4; 1 Peter 2:21; 1 Peter 2:24.

Through lust.—Rather (as in 2 Peter 1:1–2; 2 Peter 1:13; 2 Peter 2:3) in lust. It is in lust that the corruption has its root. (Compare to 1 Peter 1:22.)

The word “escaped” indicates bondage of corruption (Romans 8:21) from which even the Christian is not wholly free as long as he is in the body, and in which others are hopelessly held.

A comparison of this last clause with 2 Peter 3:13 will confirm for us the view that “by these” refers to the “promises.” We see there what the things promised are.

Instead of merely “having escaped” evil, we, according to His promise, look for better things; for, from the corruption that is in the world in lust we turn to new heavens and a new earth, wherein dwelleth righteousness.

There should be no period at the end of this verse; the sentence continues unbroken from the beginning of 2 Peter 1:3 to the end of 2 Peter 1:7.

And beside this.—Rather, and for this very reason. The Authorised Version is quite indefensible, and it is all the more regrettable because it obscures a parallel between this passage and 1 Peter. There also we are exhorted to regulate our conduct according to God's own standard (1 Peter 1:15; 1 Peter 2:1; 1 Peter 2:5). [In the Notes on 2 Peter 1:5–8, use has been made of addresses On some Traits in the Christian Character, Cambridge, 1876.]

Giving all diligence.—Literally, bringing in all diligence alongside God’s gifts and promises, making your contribution in response to His. He has made all things possible for you, but they are not yet done, and you must labour diligently to realise the glorious possibilities opened up to you.

Add to your faith virtue.—Rather, in your faith supply virtue. The error comes from the Geneva Bible; all other English versions are right. The interesting word inadequately translated “add” occurs again in 2 Peter 1:11, and elsewhere only in 2 Corinthians 9:10, Galatians 3:5, and Colossians 2:19. Everywhere else it is translated “minister.” A sufficient explanation of the word will be found in the Notes on 2 Corinthians 9:10 and Galatians 3:5.

The notion of rendering a service that is expected of one by virtue of one’s position fits admirably here. God gives; His blessings and promises come from His free, undeserved bounty. Humankind, in turn, renders, supplies, furnishes that which, considering the benefits received, is fairly required. Note that we are not told to supply faith; that comes from God (Ephesians 2:8), and the Apostle assumes that his readers possess it. “Virtue” is that which is recognised by all people as excellent—the excellence of a human being as a human being. Classical moralists had drawn a noble picture of what a human being ought to be; the gospel gave the command to realise an even nobler ideal, and also gave the power by which it could be realised.

And to virtue knowledge.—As before, and in your virtue [supply] knowledge—i.e., in the virtue which each of you possesses. Virtue for each individual is the excellence corresponding to the talents committed to that person. The word for “knowledge” here is not the compound used in 2 Peter 1:2–3, but the simple substantive. It means, therefore, knowledge that still allows for growth, not yet ripe or complete. It is worth noting that the word for absolute knowledge, epistêmê, does not occur in the New Testament. By “knowledge” here is probably meant spiritual discernment concerning what is right and wrong in all things: the right object, the right way, and the right time.