John Calvin Commentary 2 Peter 1:3

"seeing that his divine power hath granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue;" — 2 Peter 1:3 (ASV)

According as his divine power. He refers to the infinite goodness of God which they had already experienced, so that they might more fully understand it for the future. For He continues the course of His benevolence perpetually to the end, except when we ourselves break it off by our unbelief; for He possesses exhaustless power and an equal will to do good.

Hence the Apostle justly encourages the faithful to entertain good hope by considering the former benefits of God. The amplification he makes serves the same purpose; for he might have spoken more simply, “As He has freely given us all things.” But by mentioning “divine power,” he rises higher, meaning that God has copiously unfolded the immense resources of His power.

But the latter clause may be referred to Christ as well as to the Father, and both are suitable. It may, however, be more fitly applied to Christ, as though he had said that the grace conveyed to us by Him is an evidence of divinity, because it could not have been done by humanity.

That pertain to life and godliness, or, as to life and godliness. Some think that the present life is meant here, as godliness follows as the more excellent gift. They understand it as though by these two words Peter intended to show how beneficent and bountiful God is towards the faithful: that He brought them to light, that He supplies them with all things necessary for the preservation of an earthly life, and that He has also renewed them to a spiritual life by adorning them with godliness.

But this distinction is foreign to Peter’s meaning. For as soon as he mentioned life, he immediately added godliness, which is, as it were, its soul. God then truly gives us life when He renews us to the obedience of righteousness. So Peter does not speak here of the natural gifts of God, but only mentions those things which He confers particularly on His own elect, above the common order of nature.

That we are born human, that we are endowed with reason and knowledge, that our life is supplied with necessary support—all this is indeed from God. However, since humans, being perverted in their minds and ungrateful, do not consider these various things (which are called the gifts of nature) as God’s benefits, the common condition of human life is not what is referred to here. Rather, Peter refers to the special endowments of the new and spiritual life, which derive their origin from the kingdom of Christ.

But since everything necessary for godliness and salvation is to be counted among the supernatural gifts of God, humans should learn to arrogate nothing to themselves. Instead, they should humbly ask of God whatever they find they are lacking, and ascribe to Him whatever good they may have.

For Peter here, by attributing the whole of godliness and all aids to salvation to the divine power of Christ, takes them away from the common nature of humans, so that he leaves to us not even the least particle of any virtue or merit.

Through the knowledge of him. The Apostle now describes the manner in which God makes us partakers of such great blessings: by making Himself known to us through the gospel. For the knowledge of God is the beginning of life and the first entrance into godliness.

In short, spiritual gifts cannot be given for salvation until, being illuminated by the doctrine of the gospel, we are led to know God. But Peter attributes this knowledge to God as its author, because we never go to Him unless we are called.

Hence, the effectual cause of faith is not the perspicacity of our own minds, but the calling of God. And he speaks not only of the outward calling, which is in itself ineffectual, but of the inward calling, effected by the hidden power of the Spirit, whereby God not only speaks in our ears by a human voice but also inwardly draws our hearts to Himself by His own Spirit.

To glory and virtue, or, by his own glory and power. Some copies have ἰδίᾳ δόξῃ, “by his own glory,” and it is so rendered by the ancient interpreter. I prefer this reading because the sentence seems to flow better this way.

For it was Peter’s express object to ascribe the whole praise of our salvation to God, so that we may know that we owe everything to Him. This is more clearly expressed by these words: that He has called us by his own glory and power.

However, the other reading (to glory and virtue), though more obscure, tends to the same conclusion. For it teaches us that we are covered with shame and are wholly vicious until God clothes us with glory and adorns us with virtue. Peter further intimates that the effect of the calling in the elect is to restore to them the glorious image of God and to renew them in holiness and righteousness.