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Simon Peter

Note the addition of Simon, and see on 1 Peter 1:1. The best-attested orthography is Symeon, which is the form of his name in Acts 15:14, where the account probably came from him. This also is the Hebraic form of the name found in the Septuagint, Genesis 29:33, and elsewhere. Compare Revelation 7:7; Luke 2:25, Luke 2:34; Luke 3:30; Acts 13:1. The combined name, Simon Peter, is found Luke 5:8; John 13:6; John 20:2; John 21:15, and elsewhere, though in these instances it is given as Simon; Symeon occurring only in Acts 15:14. While his name is given with greater familiarity than in the first epistle, his official title, servant and apostle, is fuller. This combination, servant and apostle, occurs in no other apostolic salutation. The nearest approach to it is Titus 1:1.

Of Jesus Christ

The word Christ never occurs in the second epistle without Jesus; and only in this instance without some predicate, such as Lord, Saviour.

To them that have obtained (τοῖς λαχοῦσιν)

Lit., obtained by lot. So Luke 1:9; John 19:24. In the sense which it has here it is used by Peter (Acts 1:17) of Judas, who had obtained part of this ministry. In this sense it occurs only in that passage and here.

Like precious (ἰσότιμον)

Only here in New Testament. The word should be written like precious. Compare precious in 1 Peter 1:7, 1 Peter 1:19; 1 Peter 2:4, 1 Peter 2:6, 1 Peter 2:7. Not the same in measure to all, but having an equal value and honor to those who receive it, as admitting them to the same Christian privileges.

With us

Most probably the Jewish Christians, of whom Peter was one. Professor Salmond remarks, "There is much to show how alien it was to primitive Christian thought to regard Gentile Christians as occupying in grace the self-same platform with Christians gathered out of the ancient church of God." See Acts 11:17; Acts 15:9-11.

Saviour

Frequently applied to Christ in this epistle, but never in the first.

In the knowledge (ἐν ἐπιγνώσει)

The compound expressing full knowledge, and so common in Paul's writings.

Our Lord (κυρίου ἡμῶν)

Thee word Lord in the second epistle is always used of God, unless Christ or Saviour is added.

Hath granted (δεδωρημένης)

This is the only word which Peter and Mark alone have in common in the New Testament; a somewhat singular fact in view of their intimate relations, and of the impress of Peter upon Mark's gospel: yet it tells very strongly against the theory of a forgery of this epistle. The word is stronger than the simple δίδωμι, to give, meaning to grant or bestow as a gift. Compare Mark 15:45.

Godliness (εὐσέβειαν)

Used only by Peter (Acts 3:12), and in the Pastoral Epistles. It is from εὐ, well, and σέβομαι, to worship, so that the radical idea is worship rightly directed. Worship, however, is to be understood in its etymological sense, worth-ship, or reverence paid to worth, whether in God or man. So Wycliffe's rendering of Matthew 6:2, "that they be worshipped of men;" and "worship thy father and thy mother," Matthew 19:19. In classical Greek the word is not confined to religion, but means also piety in the fulfilment of human relations, like the Latin pietas. Even in classical Greek, however, it is a standing word for piety in the religious sense, showing itself in right reverence; and is opposed to δυσσέβεια, ungodliness, and ἀνοσιότης, profaness. "The recognition of dependence upon the gods, the confession of human dependence, the tribute of homage which man renders in the certainty that he needs their favor - all this is εὐσέβεια, manifest in conduct and conversation, in sacrifice and prayer" (Ngelsbach, cited by Cremer). This definition may be almost literally transferred to the Christian word. It embraces the confession of the one living and true God, and life corresponding to this knowledge. See on 2 Peter 1:2.

Called (καλέσαντος)

Also used of the divine invitation, 1 Peter 2:9, 1 Peter 2:21; 1 Peter 3:9; 1 Peter 5:10.

To glory and virtue (ἰδίᾳ δόξῃ καὶ ἀρετῇ)

Lit., and properly, by his own glory and virtue, though some read διὰ δόξης καὶ ἀρετῆς, through glory and virtue. Rev. adopts the former. The meaning is much the same in either case.

His own (ἰδίᾳ)

Of frequent occurrence in Peter, and not necessarily with an emphatic force, since the adjective is sometimes used merely as a possessive pronoun, and mostly so in Peter (1 Peter 3:1, 1 Peter 3:5; 2 Peter 2:16, 2 Peter 2:22, etc.).

Virtue

See on 1 Peter 2:9. Used by Peter only, with the exception on Philippians 4:8. The original classical sense of the word had no special moral import, but denoted excellence of any kind - bravery, rank, nobility; also, excellence of land, animals, things, classes of persons. Paul seems to avoid the term, using it only once.

On glory and virtue Bengel says, "the former indicates his natural, the latter his moral, attributes."

Whereby (δἰ ὧν)

Lit., through which; viz., his glory and virtue. Note the three occurrences of διά, through, in 2 Peter 1:3, 2 Peter 1:4.

Are given (δεδώρηται)

Middle voice; not passive, as A. V. Hence Rev., correctly, he hath granted. See on 2 Peter 1:3.

Exceeding great and precious promises

Rev., his exceeding great, etc., by way of rendering the definite article, τὰ.

Precious (τίμια)

The word occurs fourteen times in the New Testament. In eight instances it is used of material things, as stones, fruit, wood. In Peter it occurs three times: 1 Peter 1:7, of tried faith; 1 Peter 1:19, of the blood of Christ; and here, of God's promises.

Promises (ἐπαγγέλματα)

Only in this epistle. In classical Greek the distinction is made between ἐπαγγέλματα, promises voluntarily or spontaneously made, and ὑποσχέσεις, promises made in response to a petition.

Might be partakers (γένησθε κοινωνοὶ)

Rev., more correctly, may become, conveying the idea of a growth. See note on κοινωνὸς, partaker, 1 Peter 5:1; and compare Hebrews 12:10.

Having escaped (ἀποφυγόντες)

Only in this epistle. To escape by flight.

Through lust (ἐμ ἐπιθυμίᾳ)

Rev. renders by lust, as the instrument of the corruption. Others, in lust, as the sphere of the corruption, or as that in which it is grounded.

Beside this (αὐτὸ τοῦτο)

Wrong. Render, for this very cause, as Rev. Lit., this very thing. Just as τί, what? has come to mean why? So the strengthened demonstrative acquires the meaning of wherefore, for this very cause.

Giving all diligence (σπουδὴν πᾶσαν παρεισενέγκαντες)

The verb occurs only here in New Testament, and means, literally, to bring in by the side of: adding your diligence to the divine promises. So Rev., adding on your part.

Add to your faith, etc

The A. V. is entirely wrong. The verb rendered add (ἐπιχορηγήσατε) is derived from χορός a chorus, such as was employed in the representation of the Greek tragedies. The verb originally means to bear the expense of a chorus, which was done by a person selected by the state, who was obliged to defray all the expenses of training and maintenance. In the New Testament the word has lost this technical sense, and is used in the general sense of supplying or providing. The verb is used by Paul (2 Corinthians 9:10; Galatians 3:5; Colossians 2:19), and is rendered minister (A. V.), supply (Rev.); and the simple verb χορηγέω, minister, occurs 1 Peter 4:11; 2 Corinthians 9:10. Here the Rev., properly, renders supply.

To your faith (ἐν τῇ πίστει)

The A. V. exhorts to add one virtue to another; but the Greek, to develop one virtue in the exercise of another: "an increase by growth, not by external junction; each new grace springing out of, attempting, and perfecting the other." Render, therefore, as Rev. In your faith supply virtue, and in your virtue knowledge, etc.

Virtue

See on 2 Peter 1:3, and 1 Peter 2:9. Not in the sense of moral excellence, but of the energy which Christians are to exhibit, as God exerts his energy upon them. As God calls us by his own virtue (2 Peter 1:3), so Christians are to exhibit virtue or energy in the exercise of their faith, translating it into vigorous action.

Temperance (ἐγκρατεία)

Self-control; holding the passions and desires in hand. See 1 Corinthians 9:25.

Patience (ὑπομονήν)

Lit., remaining behind or staying, from μένω, to wait. Not merely endurance of the inevitable, for Christ could have relieved himself of his sufferings (Hebrews 12:2, Hebrews 12:3; compare Matthew 26:53); but the heroic, brave patience with which a Christian not only bears but contends. Speaking of Christ's patience, Barrow remarks, "Neither was it out of a stupid insensibility or stubborn resolution that he did thus behave himself; for he had a most vigorous sense of all those grievances, and a strong (natural) aversation from under going them;...but from a perfect submission to the divine will, and entire command over his passions, an excessive charity toward mankind, this patient and meek behavior did spring." The same writer defines patience as follows: "That virtue which qualifieth us to bear all conditions and all events, by God's disposal incident to us, with such apprehensions and persuasions of mind, such dispositions and affections of heart, such external deportment and practices of life as God requireth and good reason directeth (Sermon XLII., "On Patience").

Godliness

See on 2 Peter 1:3. The quality is never ascribed to God.

Brotherly kindness (φιλαδελφίαν)

Rev. renders, literally, love of the brethren.

Charity (ἀγάπην)

There seems at first an infelicity in the rendering of the Rev., in your love of the brethren love. But this is only apparent. In the former word Peter contemplates Christian fellow-believers as naturally and properly holding the first place in our affections (compare Galatians 6:10, "Especially unto them which are of the household of faith"). But he follows this with the broader affection which should characterize Christians, and which Paul lauds in 1 Corinthians 13:1-13, the love of men as men. It may be remarked here that the entire rejection by the Rev. of charity as the rendering of ἀγάπη is wholesome and defensible. Charity has acquired two peculiar meanings, both of which are indeed included or implied in love, but neither of which expresses more than a single phase of love - tolerance and beneficence. The A. V. in the great majority of cases translates love; always in the Gospels, and mostly elsewhere. There is no more reason for saying "charity suffereth long," than for saying, "the charity of God is shed abroad in our hearts," or "God is charity."

Be in you (ὑπάρχοντα)

Rev., are yours; following the sense of possession which legitimately belongs to the verb; as Matthew 19:21, that thou hast; 1 Corinthians 13:3, goods. In the sense of being the verb is stronger than the simple εἶναι, to be; denoting being which is from the beginning, and therefore attaching to a person as a proper characteristic; something belonging to him, and so running into the idea of rightful possession as above.

Barren (ἀργοὺς)

From ἀ, not, and ἔργον, work. Hence, more correctly, as Rev., idle. Compare "idle word" (Matthew 12:36); "standing idle" (Matthew 20:3, Matthew 20:6); also, 1 Timothy 5:13. The tautology, barren and unfruitful, is thus avoided.

In the knowledge (εἰς)

Rev., more correctly, unto. The idea is not idleness in the knowledge, but idleness in pressing on and developing toward and finally reaching the knowledge. With this agrees the compound ἐπίγνωσιν, the constantly increasing and finally full knowledge.

But (γὰρ)

Wrong. Render as Rev., for.

He that lacketh these things (ᾧ μὴ πάρεστιν ταῦτα)

Lit., to whom these things are not present. Note that a different word is used here from that in 2 Peter 1:8, are yours, to convey the idea of possession. Instead of speaking of the gifts as belonging to the Christian by habitual, settled possession, he denotes them now as merely present with him.

Blind (τυφλός)

Illustrating Peter's emphasis on sight as a medium of instruction. See Introduction.

And cannot see afar off (μυωπάζων)

Only here in New Testament. From μύω, to close, and ὤψ, the eye. Closing or contracting the eyes like short-sighted people. Hence, to be short-sighted. The participle being short-sighted is added to the adjective blind, defining it; as if he had said, is blind, that is, short-sighted spiritually; seeing only things present and not heavenly things. Compare John 9:41. Rev. renders, seeing only what is near.

And hath forgotten (λήθην λαβὼν)

Lit., having taken forgetfulness. A unique expression, the noun occurring only here in the New Testament. Compare a similar phrase, 2 Timothy 1:5, ὑπόμνησιν λαβὼν, having taken remembrance: A. V., when I call to remembrance: Rev., having been reminded of. Some expositors find in the expression a suggestion of a voluntary acceptance of a darkened condition. This is doubtful, however. Lumby thinks that it marks the advanced years of the writer, since he adds to failure of sight the failure of memory, that faculty on which the aged dwell more than on sight.

That he was purged (τοῦ καθαρισμοῦ)

Rev., more literally, the cleansing.