2 Peter 1:3

Believers’ Salvation and the Work of God

1:3 I can pray this because his divine power ¹  has bestowed on us everything necessary ²  for life and godliness through the rich knowledge ³  of the one who called ⁴  us by ⁵  his own glory and excellence.

2 Peter 2:21

2:21 For it would have been better for them never to have known the way of righteousness than, having known it, to turn back from the holy commandment that had been delivered to them.

2 Peter 2:7

2:7 and if he rescued Lot, a righteous man in anguish over the debauched lifestyle of lawless ⁶  men, ⁷ 

2 Peter 2:2

2:2 And many will follow their debauched lifestyles. ⁸  Because of these false teachers, ⁹  the way of truth will be slandered. ¹⁰ 

2 Peter 2:19

2:19 Although these false teachers promise ¹¹  such people ¹²  freedom, they themselves are enslaved to ¹³  immorality. ¹⁴  For whatever a person succumbs to, to that he is enslaved. ¹⁵ 

2 Peter 1:16

1:16 For we did not follow cleverly concocted fables when we made known to you the power and return ¹⁶  of our Lord Jesus Christ; ¹⁷  no, ¹⁸  we were ¹⁹  eyewitnesses of his ²⁰  grandeur. ²¹ 

2 Peter 2:22

2:22 They are illustrations of this true proverb: ²²  “A dog returns to its own vomit,” ²³  and “A sow, after washing herself, ²⁴  wallows in the mire.” ²⁵ 

2 Peter 3:2

3:2 I want you to recall ²⁶  both ²⁷  the predictions ²⁸  foretold by the holy prophets and the commandment of the Lord and Savior through your apostles. ²⁹ 

2 Peter 3:4

3:4 and saying, ³⁰  “Where is his promised return? ³¹  For ever since ³²  our ancestors ³³  died, ³⁴  all things have continued as they were ³⁵  from the beginning of creation.”

2 Peter 3:9

3:9 The Lord is not slow concerning his promise, ³⁶  as some regard slowness, but is being patient toward you, because he does not wish ³⁷  for any ³⁸  to perish but for all to come to repentance. ³⁹ 

2 Peter 3:12

3:12 while waiting for and hastening ⁴⁰  the coming of the day of God? ⁴¹  Because of this day, ⁴²  the heavens will be burned up and ⁴³  dissolve, and the celestial bodies ⁴⁴  will melt away in a blaze! ⁴⁵ 

2 Peter 1:4

1:4 Through these things ⁴⁶  he has bestowed on us his precious and most magnificent promises, so that by means of what was promised ⁴⁷  you may become partakers of the divine nature, ⁴⁸  after escaping ⁴⁹  the worldly corruption that is produced by evil desire. ⁵⁰ 

2 Peter 1:17

1:17 For he received honor and glory from God the Father, when that ⁵¹  voice was conveyed to him by the Majestic Glory: “This is my dear Son, in whom I am delighted.” ⁵² 

[1:3]  ¹ tn The verse in Greek starts out with ὡς (Jws) followed by a genitive absolute construction, dependent on the main verb in v. 2. Together, they form a subordinate causal clause. A more literal rendering would be “because his divine power…” The idea is that the basis or authority for the author’s prayer in v. 2 (that grace and peace would abound to the readers) was that God’s power was manifested in their midst. The author’s sentence structure is cumbersome even in Greek; hence, the translation has broken this up into two sentences.

[1:3]  ² tn The word “necessary” is not in the Greek, but is implied by the preposition πρός (pros).

[1:3]  ³ tn See the note on “rich knowledge” in v. 2.

[1:3]  ⁴ sn Called. The term καλέω (kalew), used here in its participial form, in soteriological contexts when God is the subject, always carries the nuance of effectual calling. That is, the one who is called is not just invited to be saved – he is also and always saved (cf. Rom 8:30). Calling takes place at the moment of conversion, while election takes place in eternity past (cf. Eph 1:4).

[1:3]  ⁵ tn The datives ἰδίᾳ δόξῃ καὶ ἀρετῇ (idia doxh kai areth) could be taken either instrumentally (“by [means of] his own glory and excellence”) or advantage (“for [the benefit of] his own glory and excellence”). Both the connection with divine power and the textual variant found in several early and important witnesses (διὰ δόξης καὶ ἀρετῆς in Ì⁷² B 0209^vid) argues for an instrumental meaning. The instrumental notion is also affirmed by the meaning of ἀρετῇ (“excellence”) in contexts that speak of God’s attributes (BDAG 130 s.v. ἀρετή 2 in fact defines it as “manifestation of divine power” in this verse).

[2:7]  ⁶ tn Or “unprincipled.”

[2:7]  ⁷ tn This verse more literally reads “And [if] he rescued righteous Lot, who was deeply distressed by the lifestyle of the lawless in [their] debauchery.”

[2:2]  ¹¹ tn “Debauched lifestyles” is literally “licentiousnesses,” “sensualities,” “debaucheries.”

[2:2]  ¹² tn Grk “because of whom,” introducing a subordinate clause to the first part of the verse.

[2:2]  ¹³ tn Or “blasphemed,” “reviled,” “treated with contempt.”

[2:19]  ¹⁶ tn Verse 19 is a subordinate clause in Greek. The masculine nominative participle “promising” (ἐπαγγελλόμενοι, epangellomenoi) refers back to the subject of vv. 17-18. At the same time, it functions subordinately to the following participle, ὑπάρχοντες (Juparconte", “while being”).

[2:19]  ¹⁷ tn Grk “them.”

[2:19]  ¹⁸ tn Grk “slaves of.” See the note on the word “slave” in 1:1.

[2:19]  ¹⁹ tn Or “corruption,” “depravity.” Verse 19 constitutes a subordinate clause to v. 18 in Greek. The main verbal components of these two verses are: “uttering…they entice…promising…being (enslaved).” The main verb is (they) entice. The three participles are adverbial and seem to indicate an instrumental relation (by uttering), a concessive relation (although promising), and a temporal relation (while being [enslaved]). For the sake of English usage, in the translation of the text this is broken down into two sentences.

[2:19]  ²⁰ tn Grk “for by what someone is overcome, to this he is enslaved.”

[1:16]  ²¹ tn Grk “coming.”

[1:16]  ²² tn Grk “for we did not make known to you the power and coming of our Lord Jesus Christ by following cleverly concocted fables.”

[1:16]  ²³ tn Grk “but, instead.”

[1:16]  ²⁴ tn Grk “became.”

[1:16]  ²⁵ tn Grk “that one’s.” That is, “eyewitnesses of the grandeur of that one.” The remote demonstrative pronoun is used perhaps to indicate esteem for Jesus. Along these lines it is interesting to note that “the Pythagoreans called their master after his death simply ἐκεῖνος” as a term of reverence and endearment (BDAG 302 s.v. ἐκεῖνος a.γ).

[1:16]  ²⁶ sn The term grandeur was used most frequently of God’s majesty. In the 1st century, it was occasionally used of the divine majesty of the emperor. 2 Pet 1:1 and 1:11 already include hints of a polemic against emperor-worship (in that “God and Savior” and “Lord and Savior” were used of the emperor).

[2:22]  ²⁶ tn Grk “the [statement] of the true proverb has happened to them.” The idiom in Greek cannot be translated easily in English.

[2:22]  ²⁷ tn The quotation is a loose rendering of Prov 26:11. This proverb involves a participle that is translated like a finite verb (“returns”). In the LXX this line constitutes a subordinate and dependent clause. But since the line has been lifted from its original context, it has been translated as an independent statement.

[2:22]  ²⁸ tn Or “after being washed.” The middle verb may be direct (“wash oneself”) or permissive (“allow oneself to be washed”).

[2:22]  ²⁹ tn The source of this quotation is uncertain. Heraclitus has often been mentioned as a possible source, but this is doubtful. Other options on the translation of the second line include a sow, having (once) bathed herself (in mud), (returns) to wallowing in the mire, or a sow that washes herself by wallowing in the mire (BDAG 181 s.v. βόρβορος). The advantage of this last translation is that no verbs need to be supplied for it to make sense. The disadvantage is that in this context it does not make any contribution to the argument. Since the source of the quotation is not known, there is some guesswork involved in the reconstruction. Most commentators prefer a translation similar to the one in the text above.

[3:2]  ³¹ tn Grk “to remember.” “I want you” is supplied to smooth out the English. The Greek infinitive is subordinate to the previous clause.

[3:2]  ³² tn “Both” is not in Greek; it is supplied to show more clearly that there are two objects of the infinitive “to remember” – predictions and commandment.

[3:2]  ³³ tn Grk “words.” In conjunction with πρόειπον (proeipon), however, the meaning of the construction is that the prophets uttered prophecies.

[3:2]  ³⁴ sn Holy prophets…apostles. The first chapter demonstrated that the OT prophets were trustworthy guides (1:19-21) and that the NT apostles were also authoritative (1:16-18). Now, using the same catch phrase found in the Greek text of 1:20 (τοῦτο πρῶτον γινώσκοντες, touto prwton ginwskontes), Peter points to specific prophecies of the prophets as an argument against the false teachers.

[3:4]  ³⁶ tn The present participle λέγοντες (legontes, “saying”) most likely indicates result. Thus, their denial of the Lord’s return is the result of their lifestyle. The connection to the false teachers of chapter 2 is thus made clear.

[3:4]  ³⁷ tn Grk “Where is the promise of his coming?” The genitive παρουσίας (parousia", “coming, advent, return”) is best taken as an attributed genitive (in which the head noun, promise, functions semantically as an adjective; see ExSyn 89-91).

[3:4]  ³⁸ tn The prepositional phrase with the relative pronoun, ἀφ᾿ ἧς (af’ |h"), is used adverbially or conjunctively without antecedent (see BDAG 727 s.v. ὅς 1.k.).

[3:4]  ³⁹ tn Grk “fathers.” The reference could be either to the OT patriarchs or first generation Christians. This latter meaning, however, is unattested in any other early Christian literature.

[3:4]  ⁴⁰ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[3:4]  ⁴¹ tn Grk “thus,” “in the same manner.”

[3:9]  ⁴¹ tn Or perhaps, “the Lord is not delaying [the fulfillment of] his promise,” or perhaps “the Lord of the promise is not delaying.” The verb can mean “to delay,” “to be slow,” or “to be hesitant.”

[3:9]  ⁴² tn Grk “not wishing.” The participle most likely has a causal force, explaining why the Lord is patient.

[3:9]  ⁴³ sn He does not wish for any to perish. This verse has been a battleground between Arminians and Calvinists. The former argue that God wants all people to be saved, but either through inability or restriction of his own sovereignty does not interfere with peoples’ wills. Some of the latter argue that the “any” here means “any of you” and that all the elect will repent before the return of Christ, because this is God’s will. Both of these positions have problems. The “any” in this context means “any of you.” (This can be seen by the dependent participle which gives the reason why the Lord is patient “toward you.”) There are hints throughout this letter that the readership may be mixed, including both true believers and others who are “sitting on the fence” as it were. But to make the equation of this readership with the elect is unlikely. This would seem to require, in its historical context, that all of these readers would be saved. But not all who attend church know the Lord or will know the Lord. Simon the Magician, whom Peter had confronted in Acts 8, is a case in point. This is evident in contemporary churches when a pastor addresses the congregation as “brothers, sisters, saints, etc.,” yet concludes the message with an evangelistic appeal. When an apostle or pastor addresses a group as “Christian” he does not necessarily think that every individual in the congregation is truly a Christian. Thus, the literary context seems to be against the Arminian view, while the historical context seems to be against (one representation of) the Calvinist view. The answer to this conundrum is found in the term “wish” (a participle in Greek from the verb boulomai). It often represents a mere wish, or one’s desiderative will, rather than one’s resolve. Unless God’s will is viewed on the two planes of his desiderative and decretive will (what he desires and what he decrees), hopeless confusion will result. The scriptures amply illustrate both that God sometimes decrees things that he does not desire and desires things that he does not decree. It is not that his will can be thwarted, nor that he has limited his sovereignty. But the mystery of God’s dealings with humanity is best seen if this tension is preserved. Otherwise, either God will be perceived as good but impotent or as a sovereign taskmaster. Here the idea that God does not wish for any to perish speaks only of God's desiderative will, without comment on his decretive will.

[3:9]  ⁴⁴ tn Grk “reach to repentance.” Repentance thus seems to be a quantifiable state, or turning point. The verb χωρέω (cwrew, “reach”) typically involves the connotation of “obtain the full measure of” something. It is thus most appropriate as referring to the repentance that accompanies conversion.

[3:12]  ⁴⁶ tn Or possibly, “striving for,” but the meaning “hasten” for σπουδάζω (spoudazw) is normative in Jewish apocalyptic literature (in which the coming of the Messiah/the end is anticipated). Such a hastening is not an arm-twisting of the divine volition, but a response by believers that has been decreed by God.

[3:12]  ⁴⁷ sn The coming of the day of God. Peter elsewhere describes the coming or parousia as the coming of Christ (cf. 2 Pet 1:16; 3:4). The almost casual exchange between “God” and “Christ” in this little book, and elsewhere in the NT, argues strongly for the deity of Christ (see esp. 1:1).

[3:12]  ⁴⁸ tn Grk “on account of which” (a subordinate relative clause in Greek).

[3:12]  ⁴⁹ tn Grk “being burned up, will dissolve.”

[3:12]  ⁵⁰ tn See note in v. 10 on “celestial bodies.”

[3:12]  ⁵¹ tn Grk “being burned up” (see v. 10).

[1:4]  ⁵¹ tn Verse 4 is in Greek a continuation of v. 3, “through which things.”

[1:4]  ⁵² tn Grk “through them.” The implication is that through inheriting and acting on these promises the believers will increasingly become partakers of the divine nature.

[1:4]  ⁵³ sn Although the author has borrowed the expression partakers of the divine nature from paganism, his meaning is clearly Christian. He does not mean apotheosis (man becoming a god) in the pagan sense, but rather that believers have an organic connection with God. Because of such a connection, God can truly be called our Father. Conceptually, this bears the same meaning as Paul’s “in Christ” formula. The author’s statement, though startling at first, is hardly different from Paul’s prayer for the Ephesians that they “may be filled up to all the fullness of God” (3:19).

[1:4]  ⁵⁴ tn The aorist participle ἀποφυγόντες (apofugonte") is often taken as attendant circumstance to the preceding verb γένησθε (genhsqe). As such, the sense is “that you might become partakers…and might escape…” However, it does not follow the contours of the vast majority of attendant circumstance participles (in which the participle precedes the main verb, among other things). Further, attendant circumstance participles are frequently confused with result participles (which do follow the verb). Many who take this as attendant circumstance are probably viewing it semantically as result (“that you might become partakers…and [thereby] escape…”). But this is next to impossible since the participle is aorist: Result participles are categorically present tense.

[1:4]  ⁵⁵ tn Grk “the corruption in the world (in/because of) lust.”

[1:17]  ⁵⁶ tn Grk “such a.” The pronoun τοιᾶσδε (toiasde) most likely refers to what follows, connoting something of the uniqueness of the proclamation.

[1:17]  ⁵⁷ tn The verb εὐδόκησα (eudokhsa) in collocation with εἰς ὅν (ei" Jon) could either mean “in whom I am well-pleased, delighted” (in which case the preposition functions like ἐν [en]), or “on whom I have set my favor.”