Expositor's Bible Commentary Commentary 2 Peter 1

The author identifies himself as “Simon Peter.” The best Greek manuscripts spell it in the Hebraic form Symeon (a name that goes back to the second son of Jacob and Leah; also used in Ac 15:14). This detail supports the Petrine authorship of the letter, for a pseudonymous author would probably have used the more common spelling. This disciple also had the nickname, “Cephas” (i.e., “Rock” or “Peter”; see the introduction to 1 Peter). Peter gives a twofold identification of himself: “a servant and apostle of Jesus Christ.” As a “servant” (lit., “slave”; GK 1528), he belongs to Jesus by right of purchase (see 1 Peter 1:18–19; cf. 1 Corinthians 6:19–20) and must obey his commands and do his will. The “servant” has status by virtue of the Lord he serves. As an “apostle” (GK 693), Peter has an authoritative commission and speaks God’s words. Those whom Peter is addressing are described only in general terms that can apply to any Christian. The letter itself, however, contains specific clues concerning the people Peter is writing to. A relationship of some duration between author and recipients is implied by 1:12–15. From 3:15 we learn that Paul also wrote to them. In 3:1 Peter says, “This is now my second letter to you.” Many scholars believe that this reference is to 1 Peter. If so, the recipients of 2 Peter are clearly identified in 1 Peter 1:1 (but see comment on 3:1). If “second letter” does not refer to 1 Peter, we know practically nothing about those to whom 2 Peter was addressed. The recipients are described as possessing “a faith as precious as ours.” Is this “faith” the objective faith or body of truth committed to an individual? Or should we take it in a subjective sense of one’s ability to trust God? The latter is the better choice, for (1) the article is omitted in the Greek (when faith is clearly objective, e.g.,Jude 3, 20, the article is often present), and (2) the only other use of “faith” in this letter (1:5) is most likely subjective in sense. It is also possible that Peter combines both objective and subjective senses of faith. The faith of those to whom he is writing is “as precious [lit., equally privileged; GK 2700] as ours”—i.e., every Christian has the same heavenly Father, the same prospect of glory, and thus equal access to God (Romans 5:2). The statement that those the letter is addressed to “have received” their faith clearly implies that faith (whether objective, subjective, or both) is a gift of God. God’s bestowal of faith is through his “righteousness” (GK 1466) or, better, “justice.” This word is often used and developed by Paul (e.g., “justification by faith” as the theme of Romans; cf. Romans 1:1–16). But here it means “justice,” either in the sense of the impartiality of God’s justice in giving all believers an equally privileged faith or in the sense of God’s granting of salvation being compatible with his justice. The grammar of the phrase “of our God and Savior Jesus Christ” leaves little doubt that in these words Peter is calling Jesus Christ both God and Savior.

The first seven words of this verse are identical with 1 Peter 1:2b (see comment there), but here the words “through the knowledge of God and of Jesus our Lord” are added. As in other NT letters, the basic theme of the letter is quickly sounded. For 2 Peter it is the “knowledge” (epignosis; GK 2106) of God (cf. vv.3, 8; 2:20); a related verb (GK 2105) occurs twice in 2:21. Another related word meaning “knowledge” (gnosis; GK 1194) occurs at 1:5, 6; 3:18; and its companion verb “to know” (GK 1182) occurs at 1:20 and 3:3. This makes a total of eleven occurrences of these related words in this short letter. The knowledge of God is a central biblical theme (cf. Jeremiah 9:23–24), but it was also claimed by the false teachers of the apostolic and postapostolic times. As Paul warned in Tit 1:16, “They claim to know God, but by their actions they deny him.” Later a developed “Gnosticism” became a great challenge to the Christian church.

The grammar of this verse connects it more closely with v.2 than the NIV indicates; it shows the way in which the multiplication of the knowledge of God takes place—through the divine power given to us. God has called believers “by his own glory [GK 1518] and goodness [GK 746]”—i.e., God in salvation reveals his splendor and his moral excellence, and these are means he uses to effect conversions. In bringing people to the knowledge of himself, God’s divine power supplies them with everything they need for life and godliness. Probably what is in view is the work of the Spirit of God in believers, providing them with gifts and enabling them to use these gifts.

“Through these” refers to God’s “glory and goodness” or more generally to his salvation mediated through the Incarnation. So when Jesus Christ came in his first advent, God made certain promises (“very great and precious”) of the new Messianic Age (cf. 3:9, 13) to be brought in when Christ returned. These promises enable Christians to “participate in the divine nature.” How does this participation come about? In at least two ways. (1) The promises themselves have a purifying effect on the believer’s life (cf. 1Jn 3:3). (2) Conversion entails a definite break with “the corruption... caused by evil desires.” In coming to know God through Christ, believers escape the corruption of sin; and Christ renews and restores the image of God in them.

Because of the new birth and the promises associated with it, Christians participate in the divine nature (v.4). But the new birth does not rule out human activity. Sanctification is a work of God in which believers cooperate. This is why the Bible gives ethical imperatives based on dogmatic indicatives (cf. Romans 6:11–14; 12:1–2; 1 Peter 1:13–21); this principle is in accord with biblical statements of how God works (cf. Romans 8:13b). So Peter urgently calls for a progressive, active Christianity. It is by faith alone that we are saved through grace, but this saving faith does not continue by itself (Ephesians 2:8–10). Peter’s chain of eight virtues (vv.5–7) starts with “faith” and ends in “love” (cf. 1 Timothy 1:5). Christians are told to “make every effort to add to [their] faith.” In NT times the word “add” (GK 2220) was used of making a rich or lavish provision. To make every “effort” (GK 5082) requires both zeal and seriousness in the pursuit of holiness. “Goodness” (GK 746) is an attribute of Christ himself (1:3) and therefore is to be sought by his people. It is excellence of achievement or mastery in a specific field—in this case virtue or moral excellence (cf. Php 4:8; 1 Peter 2:9). The “knowledge” (GK 1194) that is to be added to faith is the advance into the will of God. The false teachers (eventually known as the Gnostics) claimed a superior knowledge. The apostles stressed that it was necessary for those who know God to live a godly life (cf. 1Jn 2:3-4; 5:18) and that Christ taught them the will of the Father .