2 Petrus 1:2-5

1:2 May grace and peace be lavished on you ¹  as you grow ²  in the rich knowledge ³  of God and of Jesus our Lord! ⁴ 

Believers’ Salvation and the Work of God

1:3 I can pray this because his divine power ⁵  has bestowed on us everything necessary ⁶  for life and godliness through the rich knowledge ⁷  of the one who called ⁸  us by ⁹  his own glory and excellence. 1:4 Through these things ¹⁰  he has bestowed on us his precious and most magnificent promises, so that by means of what was promised ¹¹  you may become partakers of the divine nature, ¹²  after escaping ¹³  the worldly corruption that is produced by evil desire. ¹⁴  1:5 For this very reason, ¹⁵  make every effort ¹⁶  to add to your faith excellence, ¹⁷  to excellence, knowledge;

2 Petrus 1:8

1:8 For if ¹⁸  these things are really yours ¹⁹  and are continually increasing, ²⁰  they will keep you from becoming ²¹  ineffective and unproductive in your pursuit of ²²  knowing our Lord Jesus Christ more intimately. ²³ 

2 Petrus 1:20

1:20 Above all, you do well if you recognize ²⁴  this: ²⁵  No prophecy of scripture ever comes about by the prophet’s own imagination, ²⁶ 

2 Petrus 2:1

The False Teachers’ Ungodly Lifestyle

2:1 But false prophets arose among the people, just as there will be false teachers among you. ²⁷  These false teachers ²⁸  will ²⁹  infiltrate your midst ³⁰  with destructive heresies, ³¹  even to the point of ³²  denying the Master who bought them. As a result, they will bring ³³  swift destruction on themselves.

2 Petrus 2:12-13

2:12 But ³⁴  these men, ³⁵  like irrational animals – creatures of instinct, born to be caught and destroyed ³⁶  – do not understand whom ³⁷  they are insulting, and consequently ³⁸  in their destruction they will be destroyed, ³⁹  2:13 suffering harm as the wages for their harmful ways. ⁴⁰  By considering it a pleasure to carouse in broad daylight, ⁴¹  they are stains and blemishes, indulging ⁴²  in their deceitful pleasures when they feast together with you.

2 Petrus 3:1

The False Teachers’ Denial of the Lord’s Return

3:1 Dear friends, this is already the second letter I have written ⁴³  you, in which ⁴⁴  I am trying to stir up ⁴⁵  your pure mind by way of reminder:

2 Petrus 3:9

3:9 The Lord is not slow concerning his promise, ⁴⁶  as some regard slowness, but is being patient toward you, because he does not wish ⁴⁷  for any ⁴⁸  to perish but for all to come to repentance. ⁴⁹ 

2 Petrus 3:17-18

3:17 Therefore, dear friends, since you have been forewarned, ⁵⁰  be on your guard that you do not get led astray by the error of these unprincipled men ⁵¹  and fall from your firm grasp on the truth. ⁵²  3:18 But grow in the grace and knowledge ⁵³  of our Lord and Savior Jesus Christ. To him be the honor both now and on ⁵⁴  that eternal day. ⁵⁵ 

[1:2]  ¹ tn Grk “May grace and peace be multiplied to you.”

[1:2]  ² tn The words “as you grow” are not in the Greek text, but seem to be implied.

[1:2]  ³ tn The word ἐπίγνωσις (epignwsis) could simply mean knowledge, but J. B. Mayor (Jude and Second Peter, 171-74) has suggested that it is often a fuller knowledge, especially in reference to things pertaining to spiritual truth. R. Bauckham (Jude, 2 Peter [WBC], 169-70) argues that it refers to the knowledge of God that is borne of conversion, but this is probably saying too much and is asking questions of the author that are foreign to his way of thinking. The term is used in 1:2, 3, 8; 2:20 (the verb form occurs twice, both in 2:21). In every instance it evidently involves being in the inner circle of those who connect to God, though it does not necessarily imply such a direct and relational knowledge of God for each individual within that circle. An analogy would be Judas Iscariot: Even though he was a disciple of the Lord, he was not converted.

[1:2]  ⁴ tn A comma properly belongs at the end of v. 2 instead of a period, since v. 3 is a continuation of the same sentence. With the optative in v. 2, the author has departed from Paul’s normal greeting (in which no verb is used), rendering the greeting a full-blown sentence. Nevertheless, this translation divides the verses up along thematic lines in spite of breaking up the sentence structure. For more explanation, see note on “power” in v. 3.

[1:3]  ⁵ 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]  ⁶ tn The word “necessary” is not in the Greek, but is implied by the preposition πρός (pros).

[1:3]  ⁷ tn See the note on “rich knowledge” in v. 2.

[1:3]  ⁸ 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]  ⁹ 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).

[1:4]  ¹⁰ tn Verse 4 is in Greek a continuation of v. 3, “through which things.”

[1:4]  sn The phrase these things refers to God’s glory and excellence.

[1:4]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “the corruption in the world (in/because of) lust.”

[1:5]  ¹⁵ tn The Greek text begins with “and,” a typical Semitism.

[1:5]  sn The reason given is all the provisions God has made for the believer, mentioned in vv. 3-4.

[1:5]  ¹⁶ tn The participle is either means (“by making every effort”) or attendant circumstance (“make every effort”). Although it fits the normal contours of attendant circumstance participles, the semantics are different. Normally, attendant circumstance is used of an action that is a necessary prelude to the action of the main verb. But “making every effort” is what energizes the main verb here. Hence it is best taken as means. However, for the sake of smoothness the translation has rendered it as a command with the main verb translated as an infinitive. This is in accord with English idiom.

[1:5]  ¹⁷ tn Or “moral excellence,” “virtue”; this is the same word used in v. 3 (“the one who has called us by his own glory and excellence”).

[1:8]  ¹⁸ tn The participles are evidently conditional, as most translations render them.

[1:8]  ¹⁹ tn The participle ὑπάρχοντα (Juparconta) is stronger than the verb εἰμί (eimi), usually implying a permanent state. Hence, the addition of “really” is implied.

[1:8]  ²⁰ sn Continually increasing. There are evidently degrees of ownership of these qualities, implying degrees of productivity in one’s intimacy with Christ. An idiomatic rendering of the first part of v. 8 would be “For if you can claim ownership of these virtues in progressively increasing amounts…”

[1:8]  ²¹ tn Grk “cause [you] not to become.”

[1:8]  ²² tn Grk “unto,” “toward”; although it is possible to translate the preposition εἰς (eis) as simply “in.”

[1:8]  ²³ tn Grk “the [rich] knowledge of our Lord Jesus Christ.” Verse 8 in Greek does not make a full stop (period), for v. 9 begins with a subordinate relative pronoun. Contemporary English convention requires a full stop in translation, however.

[1:20]  ²⁴ tn Grk “knowing this [to be] foremost.” Τοῦτο πρῶτον (touto prwton) constitute the object and complement of γινώσκοντες (ginwskonte"). The participle is dependent on the main verb in v. 19 (“you do well [if you pay attention]”), probably in a conditional usage. An alternative is to take it imperativally: “Above all, know this.” In this rendering, πρῶτον is functioning adverbially. Only here and 2 Pet 3:3 is τοῦτο πρῶτον found in the NT, making a decision more difficult.

[1:20]  ²⁵ tn The ὅτι (Joti) clause is appositional (“know this, that”). English usage can use the colon with the same force.

[1:20]  ²⁶ tn Verse 20 is variously interpreted. There are three key terms here that help decide both the interpretation and the translation. As well, the relation to v. 21 informs the meaning of this verse. (1) The term “comes about” (γίνεται [ginetai]) is often translated “is a matter” as in “is a matter of one’s own interpretation.” But the progressive force for this verb is far more common. (2) The adjective ἰδίας (idias) has been understood to mean (a) one’s own (i.e., the reader’s own), (b) its own (i.e., the particular prophecy’s own), or (c) the prophet’s own. Catholic scholarship has tended to see the reference to the reader (in the sense that no individual reader can understand scripture, but needs the interpretations handed down by the Church), while older Protestant scholarship has tended to see the reference to the individual passage being prophesied (and hence the Reformation doctrine of analogia fidei [analogy of faith], or scripture interpreting scripture). But neither of these views satisfactorily addresses the relationship of v. 20 to v. 21, nor do they do full justice to the meaning of γίνεται. (3) The meaning of ἐπίλυσις (epilusi") is difficult to determine, since it is a biblical hapax legomenon. Though it is sometimes used in the sense of interpretation in extra-biblical Greek, this is by no means a necessary sense. The basic idea of the word is unfolding, which can either indicate an explanation or a creation. It sometimes has the force of solution or even spell, both of which meanings could easily accommodate a prophetic utterance of some sort. Further, even the meaning explanation or interpretation easily fits a prophetic utterance, for prophets often, if not usually, explained visions and dreams. There is no instance of this word referring to the interpretation of scripture, however, suggesting that if interpretation is the meaning, it is the prophet’s interpretation of his own vision. (4) The γάρ (gar) at the beginning of v. 21 gives the basis for the truth of the proposition in v. 20. The connection that makes the most satisfactory sense is that prophets did not invent their own prophecies (v. 20), for their impulse for prophesying came from God (v. 21).

[1:20]  sn No prophecy of scripture ever comes about by the prophet’s own imagination. 2 Pet 1:20-21, then, form an inclusio with v. 16: The Christian’s faith and hope are not based on cleverly concocted fables but on the sure Word of God – one which the prophets, prompted by the Spirit of God, spoke. Peter’s point is the same as is found elsewhere in the NT, i.e., that human prophets did not originate the message, but they did convey it, using their own personalities in the process.

[2:1]  ²⁷ sn There will be false teachers among you. Peter uses the same verb, γίνομαι (ginomai), in 2 Pet 2:1 as he had used in 1:20 to describe the process of inspiration. He may well be contrasting, by way of a catchword, the two kinds of prophets.

[2:1]  ²⁸ tn Grk “who”; verse 1 is one sentence in Greek, the second half constituting a relative clause.

[2:1]  ²⁹ sn By the use of the future tense (will infiltrate), Peter is boldly prophesying the role that false teachers will have before these Gentile believers. It was necessary for him to establish both his own credentials and to anchor his audience’s faith in the written Word before he could get to this point, for these false teachers will question both.

[2:1]  ³⁰ tn Grk “will bring in,” often with the connotation of secretiveness; “your midst” is implied.

[2:1]  ³¹ tn Or “destructive opinions,” “destructive viewpoints.” The genitive ἀπωλείας (apwleia") could be taken either attributively (“destructive”) or as a genitive of destination (“leading to destruction”). Although the preferable interpretation is a genitive of destination, especially because of the elaboration given at the end of the verse (“bringing swift destruction on themselves”), translating it attributively is less cumbersome in English. Either way, the net result is the same.

[2:1]  ³² tn Grk “even.” The καί (kai) is ascensive, suggesting that the worst heresy is mentioned in the words that follow.

[2:1]  ³³ tn Grk “bringing.” The present participle ἐπάγοντες (epagonte") indicates the result of the preceding clause.

[2:12]  ³⁴ tn 2 Pet 2:12 through 16 constitute one cumbersome sentence in Greek. It is difficult to tell whether a hard break belongs in the middle of v. 13, as the translation has it, or whether the compounding of participles is meant in a loosely descriptive sort of way, without strong grammatical connection. Either way, the sentence rambles in a way that often betrays a great “vehemence of spirit” (A. T. Robertson, Grammar, 435). The author is obviously agitated at these false teachers who are to come.

[2:12]  ³⁵ tn The false teachers could conceivably be men or women, but in v. 14 they are said to have eyes “full of an adulteress.” This can only refer to men. Hence, both here and in v. 17 the false teachers are described as “men.”

[2:12]  ³⁶ tn Grk “born for capture and destruction.”

[2:12]  ³⁷ tn Grk “with [reference to] whom.”

[2:12]  ³⁸ tn There is no conjunction joining this last clause of v. 12 to the preceding (i.e., no “and consequently”). The argument builds asyndetically (a powerful rhetorical device in Greek), but cannot be naturally expressed in English as such.

[2:12]  ³⁹ tn This cryptic expression has been variously interpreted. (1) It could involve a simple cognate dative in which case the idea is “they will be utterly destroyed.” But the presence of αὐτῶν (autwn; their, of them) is problematic for this view. Other, more plausible views are: (2) the false teachers will be destroyed at the same time as the irrational beasts, or (3) in the same manner as these creatures (i.e., by being caught); or (4) the false teachers will be destroyed together with the evil angels whom they insult. Because of the difficulties of the text, it was thought best to leave it ambiguous, as the Greek has it.

[2:13]  ⁴⁰ tn There is a play on words in Greek, but this is difficult to express adequately in English. The verb ἀδικέω (adikew) as a passive means “to suffer harm,” or “to suffer an injustice.” The noun ἀδικία (adikia) means “unrighteousness.” Since the Greek verb has a wider field of meaning than the English, to translate it as suffer an injustice is unwarranted, for it implicitly attributes evil to God. As R. Bauckham notes, “in English it is impossible to translate ἀδικούμενοι as a morally neutral term and ἀδικίας with a morally pejorative term, while retaining the play on words” (Jude, 2 Peter [WBC], 265).

[2:13]  ⁴¹ tn Grk “considering carousing in the daytime a pleasure.”

[2:13]  ⁴² tn Or “carousing,” “reveling.” The participle ἐντρυφῶντες (entrufwnte") is a cognate to the noun τρυφή (trufh, “carousing”) used earlier in the verse.

[3:1]  ⁴³ tn Grk “I am already writing this [as] a second letter.” The object-complement construction is more smoothly rendered in English a bit differently. Further, although the present tense γράφω (grafw) is used here, English convention employs an epistolary past tense. (The Greek epistolary aorist might have been expected here, but it also occurs in situations unlike its English counterparts.)

[3:1]  ⁴⁴ tn The relative pronoun is plural, indicating that the following statement is true about both letters.

[3:1]  ⁴⁵ tn Or “I have stirred up, aroused.” The translation treats the present tense verb as a conative present.

[3:9]  ⁴⁶ 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]  ⁴⁷ tn Grk “not wishing.” The participle most likely has a causal force, explaining why the Lord is patient.

[3:9]  ⁴⁸ 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]  ⁴⁹ 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.

[3:17]  ⁵⁰ tn Grk “knowing beforehand.”

[3:17]  ⁵¹ tn Or “lawless ones.”

[3:17]  sn These unprincipled men. The same word is used in 2:7, suggesting further that the heretics in view in chapter 3 are the false teachers of chapter 2.

[3:17]  ⁵² tn Grk “fall from your firmness.”

[3:18]  ⁵³ tn The term “knowledge” (γνῶσις, gnwsis) used here is not the same as is found in 2 Pet 1:2, 3, 8; 2:20. This term is found in 1:5 and 1:6.

[3:18]  ⁵⁴ tn Or “until.”

[3:18]  ⁵⁵ tc ‡ The vast bulk of mss add ἀμήν (amhn, “amen”) at the end of this letter, as they do almost all the rest of the NT books (only Acts, James, and 3 John lack a majority of witnesses supporting a concluding ἀμήν). The omission in B 1241 1243 1739* 1881 2298 appears to be original, although the fact that some of the best and earliest Alexandrian witnesses (Ì⁷² א A C P Ψ 33 co), along with the Byzantine text and early versions (vg sy), add the particle renders such a judgment less than iron-clad. NA²⁷ places the word in brackets, indicating doubts as to its authenticity.

[3:18]  tn Grk “day of eternity.”