Unlike modern letter writing standards, ancient letter writers put the author’s name first, followed by some reference that connects the author and the readers. Peter calls himself a servant and apostle, two terms that are quite descriptive. As a servant (the word usually means slave), Peter stresses his submission to God and his disposition regarding his ministry to others. The word apostle stresses his spiritual commission to represent God and his message.
The readers are those who share the same faith as he does, they are on "the same level as the author."[1] This faith is personal, as developed with their relationship with God and Jesus. Then consistent with ancient letter writing, Peter sends them a greeting. Grace is usually seen as the Greek salutation, while peace is typically considered to be the Hebrew way of saying hello. It is probably because of what Peter will address later, that he sends this greeting in the knowledge of God and of Jesus our Lord.
In fact, 2 Peter places a high premium on knowledge, especially as it pertains to knowledge and morality, and knowledge and truth. True knowledge appropriately originates from God and of Jesus our Lord.
3-4: The Basis for Godly Living
Peter continues the theme of knowledge and says that it is through Christ’s divine power (God-based ability), that Christians have been given access to all things that pertain to life and godliness. Christians must learn here that "the ultimate condition, prerequisite, or essential foundation for holiness in the believer’s life is God’s divine power."[2]
The Christian has this access through knowledge, but this is not simple knowledge, it is the knowledge of him who called us to his own glory and excellence. The reference to his glory and excellence is a pointer to which our calling finds completion -to abide with God. Yet this final reality can only be obtained through knowledge of him.
Knowledge has given us his precious and very great promises, which are the means by which God allows us to become partakers of the divine nature (i.e. to share the nature of God). Modern man -even the modern Christian- may feel skeptical about this promise,[3] but it is what we have to look forward to (1 John 3.2). This nature is obtained as one learns how to escape from the corruption that is in the world because of sinful desire. Christians are expected to employ God’s knowledge to do this, it will not happen by accident.
5: Faith, Virtue, and knowledge
Naturally, since the Christian aim is to escape the corruption of this world and partake of the divine nature through knowledge, Peter provides a list of virtues that must be added to one’s lifestyle in order reach these goals.
The virtues described in the chain in 1.5-7 not only are holy actions, but the very chain indicates the fullness of holiness that they must strive for. Thus those who seek them will be completely holy.[4]In fact, the word supplement suggests "the believer contributes lavishly to the work of his salvation."[5] Christians must contribute faith with virtue; moreover, this faith is probably the same referred to earlier -a personally developed reliance upon God- that must be contributed to with virtue (moral excellence).[6]
Furthermore, Christians are to supplement their moral excellence with knowledge, meaning that in a fully functional godly behavioral system they are to have knowledge. Contextually, this knowledge is what allows Christians to become partakers of the divine nature, after escaping the corruption that is in the world because of sinful desire.
6: Self-Control, Steadfastness, and Godliness
In addition to moral excellence and knowledge, to become completely holy and capable to partake of the divine nature, the Christian is to assume the development of self-control, steadfastness, and godliness. Some translations have the word temperance (KJV), but this is inaccurate since now the word "temperance" is limited to self-control against alcohol. The English word used here comes from a Greek word meaning, "to exercise complete control over one’s desires and actions - ‘to control oneself, to exercise self control.’"[7]
Next, is the idea of bearing up courageously under suffering, here translated steadfastness.[8] And then, disciples of Jesus are to supplement their behavior with godliness. One would think that this exhortation is unnecessary since the whole list of virtues revolves around the idea of devotion towards God in such a way where one "does that which is well-pleasing to Him."[9]
7: Brotherly Affection and Love
The last two virtues of Christian godliness are brotherly affection and love, elements which are of special consideration because there is a distinction being made here between the two. Brotherly affection is mutual love, while love is all the more encompassing.
Fred Craddock discusses these words in the following way:
Mutual affection is literally ‘love of one’s brothers and sisters’ (philadelphia) and is an essential component of church life. But that is just the point: mutual affection, reciprocal love, pertains to life in the church, to the fellowship. Beyond that, however is love, agape. Love does not require reciprocity; it includes the stranger, and even the enemy. It behaves favorably and helpfully toward the other regardless of who the other is or what the other had done.[10]8-9: The Importance of these Characteristics
Peter does not hold back here, where people are prone to; instead, he affirms clearly that these things -qualities- must be in the Christians possessions and in the process of development. In so doing, he affirms, they will keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. Peter does not let loose of two concepts -godly living and knowledge- for the two are joined at the proverbial "hip."
This will stand more clearly in stark contrast to the false teachers in chapter 2. Rigorous training and development in godly behaviors assures one that they will not become "useless and unproductive" in the joys that exist in the knowledge of our Lord Jesus Christ. A strong warning is made against those who would lack these qualities, stressing that to lack these qualities is the result of forgetting that a person’s sinfulness was forgiven, and that these sins represent one’s imperfection and need to develop morally. Failure to do this will be detrimental to one’s calling and election.
10-11: Making Your Calling and Election Sure
Because of the dangers that inhere should a Christian not develop these qualities of godly living, Peter warns with a logical conclusion, be all the more diligent to make your calling and election sure. The answer to the question "why?" is provided, for if you practice these qualities you will never fall. It is crystal clear that Peter is demonstrating that one’s salvation can be a fragile thing, should one neglect personal development.
Neglect will give way to falling, and contextually, this fall refers to one’s failure to enter into the eternal kingdom of our Lord and Savior Jesus Christ. Peter even affirms, by supplementing one’s life with godly characteristics, one will be richly provided an entrance into this kingdom; however, failure to do this makes this entrance void - it is not just the richness of the heavenly entrance being considered, it’s the entrance into heaven itself.[11]
Sources
- Perkins, Pheme. First and Second Peter, James, and Jude. Interpretation. Ed. James L. Mays. Louisville, KY: Knox, 1995; p. 167.
- Howe, Frederic R. "The Christian's Life in Peter's Theology." Bibliotheca Sacra 157 (2000): 303-14; p. 307.
- Perkins, p. 169.
- Neyrey, Jerome H. 2 Peter, Jude: A New Translation with Introduction and Commentary. Anchor Bible. Vol. 37C. Gen. ed. William F. Albright and David N. Freedman. New York: Doubleday, 1993; p. 154.
- Kistemaker, Simon J. Exposition of the Epistles of Peter and the Epistle of Jude. New Testament Commentary. Grand Rapids: Baker, 1987; p. 251.
- Newman, Jr., Barclay M. A Concise Greek-English Dictionary of the New Testament. Stuttgart: Deutsche Bibelgesellschaft, 1993; p. 24.
- (L-N) Louw, Johannes P., and Eugene A. Nida. Greek-English Lexicon of the New Testament Based on Semantic Domains. 2nd ed. Eds. Rondal B. Smith and Karen A. Munson. New York: United Bible Societies, 1989. 2 vols; 1.751.
- Vine, W.E., Merrill F. Unger, and William White, Jr. Vine’s Complete Expository Dictionary of Old and New Testament Words. Nashville: Nelson, 1984. 2 vols; 2.200.
- Vine, Unger, and White, 2.273.
- Craddock, Fred B. 1 and 2 Peter and Jude. Westminster Bible Companion. Louisville: WJK, 1995; p. 101.
- Kistemaker, pp. 257-58.
