2 PETER 1 [†]Simeon Peter, a servant and apostle of Jesus Christ,
To those who have obtained a a faith of equal standing with ours b by the righteousness of our c God and Savior Jesus Christ:
2[†] d May grace and peace be multiplied to you e in the knowledge of God and of Jesus our Lord.
3[†]His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him f who called us to his own glory and excellence, 4[†]by which he has granted to us his precious and very great promises, so that through them you may become g partakers of the divine nature, h having escaped from the corruption that is in the world because of sinful desire. 5[†]For this very reason, make every effort to supplement your faith i with virtue, and virtue j with knowledge, 6[†]and knowledge with self-control, and self-control k with steadfastness, and steadfastness with godliness, 7and godliness l with brotherly affection, and brotherly affection m with love. 8[†]For if these qualities are yours and are increasing, they keep you from being ineffective or n unfruitful in the knowledge of our Lord Jesus Christ. 9[†]For whoever lacks these qualities is so nearsighted that he o is blind, having forgotten that he was p cleansed from his former sins. 10[†]Therefore, brothers, be all the more diligent to confirm your calling and q election, for if you practice these qualities r you will never fall. 11[†]For in this way there will be richly provided for you s an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.
12[†]Therefore I intend t always to remind you of these qualities, though you know them and are established in u the truth that you have. 13I think it right, as long as I am in this v body, w to stir you up by way of reminder, 14[†] x since I know that the putting off of my body will be soon, y as our Lord Jesus Christ made clear to me. 15And I will make every effort so that after my departure you may be able at any time to recall these things.
16[†]For we did not follow z cleverly devised a myths when we made known to you b the power and c coming of our Lord Jesus Christ, but d we were eyewitnesses of his majesty. 17[†]For when he received honor and glory from God the Father, and the voice was borne to him by the Majestic Glory, e “This is my beloved Son, with whom I am well pleased,” 18[†]we ourselves heard this very voice borne from heaven, for we were with him on f the holy mountain. 19[†]And g we have the prophetic word more fully confirmed, to which you will do well to pay attention h as to a lamp shining in a dark place, until i the day j dawns and the morning star rises in your hearts, 20[†]knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. 21[†]For k no prophecy was ever produced by the will of man, but men spoke from God l as they were carried along by the Holy Spirit.
2 PETER—NOTE ON 1:1 Simeon. A Hebrew spelling of Simon (cf. Acts 15:14). Peter, as an apostle of Jesus Christ, is writing to those who have a faith of equal standing, showing that all believers share equal privileges before God. This standing was accomplished by the righteousness of our God and Savior Jesus Christ. “Righteousness” refers here to God’s saving righteousness, showing that faith is a gift from Jesus. Jesus is called “God and Savior,” making this one of the clearest NT declarations of the divinity of Christ.
2 PETER—NOTE ON 1:21 No biblical prophecy was ever produced merely because a man wanted to prophesy (by the will of man). The prophecy in Scripture was given only by God through men, who “spoke” as they were carried along by the Holy Spirit. The Holy Spirit was the active, revelatory agent working within the OT prophets and through their lives and circumstances as they prophesied. This is a key verse for the doctrine of Scripture, indicating that Scripture is inspired by the Holy Spirit, but at the same time men spoke God’s words, using their own personalities, knowledge, background, vocabulary, and style. “They were carried along” implies that the inspiration of Scripture was invisibly directed by the Holy Spirit, though without overriding the personalities of the human authors. Thus Scripture is fully the Word of God, even though it is recorded in the words of human beings. The exact way in which this was accomplished remains a divine mystery. What is true of OT prophecy is true of “all Scripture” (see 2 Tim. 3:16 and note).
2 PETER—NOTE ON 1:19–21 Truth about Jesus Christ Anchored in the Prophetic Word of Scripture. The truth about Christ is based on the prophecies of Scripture, something even more certain than (or just as sure as; see note on v. 19) eyewitness testimony.
2 PETER—NOTE ON 1:10 Christians should be diligent to confirm their calling and election (Gk. eklogē). God calls believers to faith through the gospel (2 Thess. 2:14), but he has also chosen (elected) them “before the foundation of the world” (Eph. 1:4). But God’s grace in salvation should not be taken for granted. Growing in the Christlike virtues mentioned in 2 Pet. 1:5–7 will give believers increasing confidence that God really did call them and really did elect them to salvation before the foundation of the world. Thus their election becomes “sure,” as a sure foundation. Those who practice these qualities … will never fall, probably meaning apostasy (falling away from the faith). Good works are evidence of and give assurance of salvation, though they are never the basis for it. Peter’s wording does not imply that true followers of Christ can ever apostatize; those who do so were never really “called,” “elected,” or born again (cf. notes on John 6:39; 6:40; 10:26–29; 1 Thess. 1:4; Heb. 6:4–8).
2 PETER—NOTE ON 1:14 Peter expects that his execution by Rome is imminent, as our Lord Jesus Christ made clear to me. The nearness of his death seems to have been recently revealed to Peter, but he may also be reflecting on his conversation with Jesus in John 21:18–19.
2 PETER—NOTE ON 1:20 Two main views of this verse have been proposed: (1) The first view, the one most in harmony with the esv rendering, understands the verse to explain the origin of the prophecies of OT Scripture, namely, that no prophecy of Scripture comes from (i.e., originates out of) someone’s own interpretation (i.e., from someone’s individual understanding of events, visions, or other things), but rather, that “all prophecy of Scripture” came about from the Holy Spirit’s leading (see v. 21). (This takes the Gk. word ginomai in its most common sense, as meaning “come into existence”.) According to this first view, then, Peter is assuring his readers that all the OT Scriptures that pointed to Christ were inspired by the Holy Spirit, and that the readers should pay close attention to them (v. 19), perhaps in contrast to false teachers who were denigrating Scripture. (2) The second view understands the verse to be speaking of how OT prophecies are to be interpreted, therefore some translations render this verse, “no prophecy of Scripture is a matter of [or “for”] one’s own interpretation.” According to this second view, Peter is saying that one must interpret the OT Scriptures as they are interpreted by the apostles, and hence the interpretations of the OT by the false teachers should be rejected. Although this second view is possible, the first seems more likely, in light of the immediate context and Peter’s overall emphasis on the authority of Scripture.
2 PETER—NOTE ON 1:6 Godliness translates Greek eusebeia, “devoutness, piety, devotion to God” (also in vv. 3, 7; 3:11; see 2 Tim. 3:5).
2 PETER—NOTE ON 1:8–11 Living an Effective Life for Christ. Peter explains the necessary relationship between regeneration and a life that reflects the virtues inherent in the knowledge of Christ.
2 PETER—NOTE ON 1:9 The one who lacks these qualities (cf. vv. 5–7) is spiritually blind and has forgotten that he was cleansed (cf. Titus 3:5–7) from his sins. This lack of fruit could exist because a person’s “cleansing” was merely an external reformation that did not come from a truly changed heart. But it could also describe a genuine Christian who has fallen into serious error regarding the Christian life. Only God knows the person’s true status (cf. 2 Tim. 2:19).
2 PETER—NOTE ON 1:18 we ourselves heard. Peter emphasizes his own eyewitness status, and that of the other apostles, with regard to the transfiguration (Matt. 17:1–8); he personally heard the voice of the Father declare Jesus to be his Son. If someone else had written this letter in Peter’s name (see Introduction: Author and Title), that person’s claim of eyewitness status would have been a lie.
2 PETER—NOTE ON 1:8 if these qualities are yours and are increasing. A lifelong pattern of growth in Christlike character is expected of Christians and is the key to fruitful ministry. By contrast, knowledge (Gk. epignōsis) of … Christ is ineffective and unfruitful unless accompanied by a life that increasingly exhibits the qualities of vv. 5–7.
2 PETER—NOTE ON 1:5 supplement your faith. Peter exhorts Christians not merely to confess faith in Christ but actually to live as he taught. He is not saying that works are a prerequisite for salvation but rather is arguing that faith must take concrete form in life. All the virtues listed in vv. 5–7 are results of faith, so faith is listed first, while love (the ultimate result of faith) is listed last (v. 7; cf. 1 Tim. 1:5). Virtue translates Greek aretē; see note on 2 Pet. 1:3.
2 PETER—NOTE ON 1:19 more fully confirmed. Some have understood that Peter’s experience of the Transfiguration provides confirmation of OT prophecy, making the already-sure prophecy of the OT even more sure as confirmed by the experience of the Transfiguration. Others have understood “more fully confirmed” as an affirmation that the prophetic writings of the OT are even more sure than Peter’s spectacular personal experience at the Transfiguration, thereby underscoring the complete reliability of written Scripture. In either case, believers are admonished to pay attention to the certainty of the prophetic word. In the contrast between “we have” and “you will do well,” Peter is apparently emphasizing that the interpretation of the apostles (“we”) is to be regarded as authoritative for the church (“you”). Day dawns and morning star both refer to the second coming. The day of the Lord is the day of final judgment and salvation, as the OT often teaches (Isa. 13:6, 9; Ezek. 13:5; Joel 1:15; Amos 5:18, 20). Jesus’ second coming will not only be an objective event in history, it will also rise in your hearts as the full light of Christ’s presence transforms the hearts of his church to perfect purity.
2 PETER—NOTE ON 1:11 in this way. That is, by doing the things Peter mentions in vv. 5–10. This way of life is the path into the eternal kingdom of Christ. Those who practice these qualities will be richly provided with the reward of eternal life. Some interpreters think “richly” indicates degrees of blessing and reward both in this life and in heaven. Others think that eternal life is itself the reward in view, in contrast to the prospect facing the false teachers.
2 PETER—NOTE ON 1:5–7 Making Every Effort to Live a Godly Life. Peter lists “qualities” (v. 8) that characterize a life partaking of the divine nature. These verses contain a straightforward catalog of biblical virtues (cf. Gal. 5:22–23; Heb. 12:10–11). This list does not reflect a legalistic code but rather the desires and features of a transformed heart (cf. “for this very reason,” 2 Pet. 1:5). The exhortations to live a new life are grounded in the divine power and promises that were granted to believers when they came to know Jesus Christ as Savior and Lord.
2 PETER—NOTE ON 1:4 God has granted believers his precious and great promises. It is through these promises that they become partakers (Gk. koinōnos, “sharer, partaker”) of the divine nature. They never become part of God, but amazingly they share in his nature as they become increasingly like him. The “great promises” include the promises Peter identifies in his Pentecost sermon in Acts 2:14–41, especially the outpouring of the Holy Spirit in new power. But they also include other promises such as likeness to God (2 Pet. 1:4; cf. 1 John 3:2), Christ’s return (2 Pet. 3:4), eternal life in heaven (1 Pet. 1:4), and more broadly, all the promises of Scripture that relate to the gift of new life. “Divine nature” uses terms familiar to Peter’s Hellenistic readership to help them understand the idea of transformation into the image of Christ. Peter emphasizes the moral focus of the believer’s transformed life. At conversion, Christians are delivered from the corruption of this world, which is rooted in sinful desire.
2 PETER—NOTE ON 1:1–2 Initial Greeting. Peter’s greeting is concise and to the point, identifying the author and the audience, and expressing a blessing.