1:1-2 GREETINGS
‘Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,’
[1-2] The author begins by using the standard format of a Greek letter and introduces himself as Symeon Peter. This form of his first name reproduces the Hebrew šim‘ôn rather than the Greek ‘Simon’ and is only used of Peter elsewhere in the New Testament in Acts 15:14. He calls himself a slave (doúlos) and apostle of Jesus Christ. The former is a title that is common to all Christians but Peter is also emphasizing that as an apostle he writes with authority, since an apóstolos is an ambassador, someone sent to deliver a message from a higher authority.
The letter is addressed to believers who have equal standing in Jesus Christ as Peter says that they have ‘been granted a faith equally precious with ours.’ The word lagchánō means to obtain by lot, i.e. freely. The faith here is probably not, as in verse 5, their personal faith in Christ but the body of truth, as in Jude 3. If it does refer to personal faith then clearly it is a free gift, originating not with man but with God. In either case Peter is assuring them that the faith which they have received is in no way inferior to his. Even though these Christians had heard the gospel second-hand from the apostles their faith is of equal value to that of Peter and others who heard it direct from Christ himself. They, like all others, had received it ‘through the righteousness (fairness, lack of favouritism) of God and our Saviour Jesus Christ.’ The reference here is NOT a double one; to God the Father and to our Saviour Jesus Christ. Peter here applies the title ‘God’ to Jesus, thus indicating the divinity of Jesus Christ. The title ‘saviour’ is a favourite of 2 Peter, occurring five times: 1:1, 11; 2:20; 3:2, 18.
Other New Testament verses that call Jesus God are: Jn 20:28; Rom 9:5; Tit 2:13; Heb 1:8.
Here, as in 1 Peter, the Christians are greeted with a blessing, that grace and peace be multiplied. Unlike 1 Peter these are here said to come through ‘the knowledge of God, and of Jesus our Lord.’ This knowledge (epígnōsis) is not an intellectual appreciation but refers to the more intense, decisive, true personal knowledge of ‘coming to know’ Christ in conversion (1:3, 8; 2:20).
The author has not yet identified exactly who these Christians are. We do not find out until 3:1 that this is his second epistle to them. They must therefore be the Christians in Asia Minor addressed in 1 Peter 1:1.
1: 3-4 GOD’S POWER AND PROMISES
‘According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’
[3-4] Aware that these Christians have been brought up in a pagan Hellenistic environment Peter uses non-biblical concepts in order to get his message across. Greek philosophy used such terms as ‘divine’,’ life’, ‘goodness’, ‘knowledge’, ‘excellence’, ‘corruption’ and ‘divine nature.’ He tells them that the knowledge of God brings benefits (‘great and precious promises’) to Christians and that these are given by divine power and through knowledge of him who has called us. Note the use of the preposition ‘through’ in vv. 1,2 and 3.
- 1:1 ‘through the righteousness of God and our Saviour Jesus Christ ‘
- 1:2 ‘through the knowledge of God, and of Jesus our Lord.’
- 1:3 ‘through the knowledge of him that hath called us to glory and virtue.’
It is unclear whether vv. 3-4 are connected to verse 2 or to vv. 5-7. Given the repetition of ‘knowledge’ it is likely that they relate back to verse 2 and expand on the theme of knowledge.
One might ask: “who are ‘him’ and ‘us’ in verse vv. 3-4? Does ‘his/him’ refer to God the Father alone or does it change to Jesus as the one who has called us? Does ‘us’ refer to Peter and the apostles in particular or to all Christians in general?
Peter tells them that God’s ‘divine power’ (an abstract way of saying’ God himself’) has provided (perfect tense – permanent and final) everything that is needed for spiritual vitality and godly living (eusébeia piety, devotion to God 1:6; 3:11). This is available only through him (God or Jesus Christ?) who has called us to share in his own ‘glory and power/excellence.’ Note that in the New Testament it is God who calls: Rom 4:17; 9:12; Gal 1:6, 15; 5:8; 1 Thess 2:12; 5:24; 2 Tim 1:9; 1 Pet 1:15; 5:10.
Through these (KJV ‘whereby’), i.e. his glory and power, he has bestowed (perfect tense – permanent and final) on us ‘great and precious (honourable and magnificent/extraordinary) promises.’ These promises are the Old Testamentary prophecies and the words of Christ himself. In the context of 2 Peter they probably include the promises of The Second Coming (1:16; 3:4, 9-12), a new heaven and earth (3:13) and entrance into the kingdom of Christ (1:11).
‘that’ This ‘so that’ gives the objective behind the giving of the promises. It denotes purpose. It is through the fulfilment of these promises (‘by these’) that believers gain two benefits, one positive and one negative:
1) They ‘participate in the divine nature (note the repetition of ‘divine’ – only in 1 Pet 1:3, 4 and Acts 17:39, translated ‘Godhead.’ This second abstract expression (see 3a) is a roundabout way of saying that God calls us to the destiny of eternal life with him. It does NOT mean that Christians will become demigods but that they will share some characteristics of God. Peter’s concern is moral transformation rather than divinisation. This participation in divine life is already under way in the present. As we live in communion with God we get to know him better, hear his word and live to please him.
2) By doing this they escape the corruption (corrupt, disordered way of life) that is in the world because of lust (passion, unbridled evil desire). The word ‘desire’ is in the singular, meaning ‘drive’. This process of spiritual growth / escape from corruption through knowledge of Christ and through his divine power will reach its consummation at his return. We do not need to depend on our resources or strength, according to verse 3a we have been given everything that we need.
1:5-11 A CALL TO SPIRITUAL MATURITY
‘And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.’
[5] ‘And beside this’ i.e. for this very reason. This links back to what has been said about escape from corruption and participation in the divine nature. In view of what has been given to them the believers are to ‘make every effort’ (the verb occurs only here in the NT) to supplement ( ‘add’ epichorēgéō means ‘provide at one’s own expense’, i.e. supply) maturity. Peter lists a sequence of eight key virtues that they must expend strenuous effort to cultivate. These are arranged in seven pairs, with the second in each pair being repeated as the first in the next pair, thus forming a chain of development. This logical chain format is known as a ‘sorites’.
- faith, virtue
- virtue, knowledge
- knowledge, temperance
- temperance patience
- patience, godliness
- godliness, brotherly kindness
- brotherly kindness, charity
Virtue lists were a feature of Greek and Roman works on morality and the NT authors borrowed the form in order to present Christian content. There are other lists in the sorites format at: Rom 5:2-5; 8:30; 10:14; Jas 1:2-5. Other NT occurrences of virtue lists are at: 2 Cor 6:6; Gal 5:22-23; Phil 4:8; Col 3:12-15; 1 Tim 4;12; 6:11; 2 Tim 2:22; Tit 1:7-8; Jas 3:17-18.
- Faith – pístis – saving faith in God
- Virtue – aretḗ̄ – that which is pleasing to God, moral excellence
- Knowledge – gnṓsis – practical understanding of right from wrong (not the intense word epígnōsis of vv. 2,3, 8)
- Temperance – egkráteia – self-control, (perhaps aimed at the troublmakers of chapter 2)
- Patience – hupomonḗ– perseverance (perhaps aimed at those impatient as regards the parousia chapter 3)
- Godliness – eusébeia – piety, devotion (perhaps aimed at the false teachers who are ungodly 2:6; 3:7)
- Brotherly kindness – philadelphía – love for other Christians
- Charity – agápē – self-giving for the benefit of others,
[8-9] ‘For if these things be in you, and abound.’ If one truly is a Christian then these qualities ought to be manifested more and more. Without them the Christian life is fruitless.
‘be in you’ hupárchō This verb means to exist, to be present with someone ie. implies possession. Peter is saying ‘If they really possess these things, and have them in abundance this will prevent them from being: argós (a + érgon) without work, inactive, idle – and ákarpos ( a+ karpós) without produce, unfruitful – in respect of (eis) your knowledge of Christ.
Christians who lacks these qualities become blind and short-sighted (muōpázō – occurs only here in NT- we get our English word myopia from it). They are so near-sighted that they cannot see what they have received and also their future benefits. They are focused on the present. Peter also says that someone lacking these has forgotten the cleansing from his former sins and is likely to return to his previous way of life.
[10-11] ‘wherefore the rather’ i.e. ‘because of this’ – the encouragement and warning of vv.8-9 – they are to’ make all the more effort, be eager’ (1:15; 3:14) to confirm (make sure) their calling and election. Peter draws a conclusion. These ‘brethren’ (Christians are part of a family) are called and chosen by God, it is up to them to confirm this by living a life that matches it.
Calling and election (a word pair with little difference in meaning) are often combined in the New Testament: Mt 22:14; Rom 8:28-30; 1 Cor 1:26; 1 Pet 2:9; Rev 17:14.
[10b -11] If the readers do these things there is a promise in two parts, one negative and one positive.
negative: 1) ‘If you do these things you will never fall’
positive: 2) If you do these things you will receive a rich welcome into the eternal kingdom.’
‘these things’ As in v.8 and v.9 ‘these’ (taúta) are the qualities listed in vv.5-7.
‘will never fall’ (ptaíō) stumble, come to grief, trip up, go wrong. There is no suggestion of a loss of salvation here as salvation does not depend upon spiritual growth. Peter is saying that mature believers who pursue godliness will be preserved from sin (Jas 2:10; 3:2) ‘offend’).
[11] Those who do these things will be welcomed by Jesus into his eternal kingdom. This will be at the end of life, or possibly this is a reference to the Second Coming.
‘so’, thus, in this way. i.e by doing these things
‘abundantly’ – Emphasizes the kindness and generosity of God who provides a triumphal welcome.
‘eternal kingdom’ Mt 5:20; 7:21; Jn 3:5; Acts 14:22. The eschatological kingdom – final salvation. Dan 7:27; Lk 1:33; Rev 11:15. Peter may be emphasizing the permanence of Christ’s kingdom as contrasted with that of the emperor cult.
‘our Lord and Saviour Jesus Christ’ Caesar was called Saviour as well as Lord. This expression only occurs in 2 Peter: here and at 2:20; 3:2, 18.
Written Exposition 