II peter 1 1 4 commentary

II PETER 1 1-4 COMME TARY
EDITED BY GLE PEASE
1 Simon Peter, a servant and apostle of Jesus
Christ,To those who through the righteousness of
our God and Savior Jesus Christ have received a
faith as precious as ours:
BAR ES, "Simon Peter - Margin, “Symeon.” The name is written either
“Simon” or “Simeon” - Σίµων Simōn or Συµεών Sumeōn. Either word properly
means “hearing;” and perhaps, like other names, was at first significant. The first
epistle 1Pe_1:1 begins simply, “Peter, an apostle,” etc. The name Simon, however,
was, his proper name - “Peter,” or “Cephas,” having been added to it by the
Saviour, Joh_1:42. Compare Mat_16:18.
A servant and an apostle of Jesus Christ - In the first epistle the word
“apostle” only is used. Paul, however, uses the word “servant” as applicable to
himself in Rom_1:1, and to himself and Timothy in the commencement of the
epistle to the Philippians, Phi_1:1. See the notes at Rom_1:1.
To them that have obtained like precious faith with us - With us who are
of Jewish origin. This epistle was evidently written to the same persons as the
former (Introduction, Section 3), and that was intended to embrace many who
were of Gentile origin. Notes, 1Pe_1:1. The apostle addresses them all now,
whatever was their origin, as heirs of the common faith, and as in all respects
brethren.
Through the righteousness of God - Through the method of justification
which God has adopted. See this fully explained in the notes at Rom_1:17.
(The original is ᅚν δικαιοσυνη en dikaiosunē, in the righteousness, etc., which
makes the righteousness the object of faith. We cannot but regard the author’s
rendering of the famous phrase here used by Peter, and by Paul, Rom_1:17;
Rom_3:21, as singularly unhappy. That Newcome used it and the Socinian
version adopted it, would not make us reject it; but when the apostles state
specially the ground of justification, why should they be made to speak
indefinitely of its general “plan,” or method. The rendering of Stuart, namely,
“justification of God,” is not more successful; it confounds the “thing itself” with
the “ground” of it. Why not prefer the apostle’s own words to any change or
periphrasis? See the supplementary note at Rom_1:17).
God and our Saviour Jesus Christ - Margin, “our God and Saviour.” The
Greek will undoubtedly bear the construction given in the margin; and if this be
the true rendering, it furnishes an argument for the divinity of the Lord Jesus

Christ. Middleton, Slade, Valpy, Bloomfield, and others, contend that this is the
true and proper rendering. It is doubted, however, by Wetstein, Grotius, and
others. Erasmus supposes that it may be taken in either sense. The construction,
though certainly not a violation of the laws of the Greek language, is not so free
from all doubt as to make it proper to use the passage as a proof-text in an
argument for the divinity of the Saviour. It is easier to prove the doctrine from
other texts that are plain, than to show that this must be the meaning here.
CLARKE, "Simon Peter - Symeon, Συµεων, is the reading of almost all the
versions, and of all the most important MSS. And this is the more remarkable, as
the surname of Peter occurs upwards of seventy times in the New Testament, and
is invariably read Σιµων, Simon, except here, and in Act_15:14, where James gives
him the name of Symeon. Of all the versions, only the Armenian and Vulgate have
Simon. But the edit. princ., and several of my own MSS. of the Vulgate, write
Symon; and Wiclif has Symont.
A servant - Employed in his Master’s work.
And an apostle - Commissioned immediately by Jesus Christ himself to preach
to the Gentiles, and to write these epistles for the edification of the Church. As the
writer was an apostle, the epistle is therefore necessarily canonical. All the MSS.
agree in the title apostle; and of the versions, only the Syriac omits it.
Precious faith - Ισοτιµον πιστιν· Valuable faith; faith worth a great price, and
faith which cost a great price. The word precious is used in the low religious
phraseology for dear, comfortable, delightful, etc.; but how much is the dignity of
the subject let down by expressions and meanings more proper for the nursery
than for the noble science of salvation! It is necessary however to state, that the
word precious literally signifies valuable, of great price, costly; and was not used
in that low sense in which it is now employed when our translation was made.
That faith must be of infinite value, the grace of which Christ purchased by his
blood; and it must be of infinite value also when it is the very instrument by
which the soul is saved unto eternal life.
With us - God having given to you - believing Gentiles, the same faith and
salvation which he had given to us - believing Jews.
Through the righteousness of God - Through his method of bringing a lost
world, both Jews and Gentiles, to salvation by Jesus Christ; through his gracious
impartiality, providing for Gentiles as well as Jews. See the notes on Rom_3:21-
26 (note).
Of God and our Savior Jesus Christ - This is not a proper translation of the
original του Θεου ᅧµων και σωτηρος Ιησου Χριστου, which is literally, Of our God
and Savior Jesus Christ; and this reading, which is indicated in the margin,
should have been received into the text; and it is an absolute proof that St. Peter
calls Jesus Christ God, even in the properest sense of the word, with the article
prefixed. It is no evidence against this doctrine that one MS. of little authority,
and the Syriac and two Arabic versions have Κυριου, Lord, instead of Θεου, God,

as all other MSS. and versions agree in the other reading, as well as the fathers.
See in Griesbach.
GILL,"Simon Peter, a servant, and an apostle of Jesus Christ,.... The
writer of this epistle is described first by his names, Simon Peter; the first of these
was the name by which he was called from his infancy by his parents, and by
which he was known when Christ called him to be a disciple and follower of him,
and is the same with Simeon; and so it is read in most copies; see Act_15:14 a
name common with the Jews; the latter is what was given him by Christ at his
conversion, Joh_1:4, and answers to Cephas in the Syriac language; and both
signify a rock or stone, because he was built upon Christ, the rock and
foundation, and chief corner stone, and with a view to his future solidity,
firmness, and constancy: and he is next described by his character as a servant,
not of sin, nor Satan, nor man, but Jesus Christ, whose servant he was, not only
by creation, but by redemption and grace; and not merely a servant of his, in
common with other believers, but in a ministerial way, as a preacher of the
Gospel, which this phrase sometimes designs. The use of it shows the apostle's
humility, his sense of obligation to Christ, and acknowledgment of him as his
Lord, and that he esteemed it an honour to stand in such a relation to him: but to
distinguish him from a common servant of Christ, and an ordinary minister of the
word, it is added, "an apostle of Jesus Christ": one that was immediately sent by
Christ, had his commission and doctrine directly from him, and a power of
working miracles, in confirmation of his mission and ministry being divine, and
an authority at large to go everywhere and preach the Gospel, plant churches, and
put them in due order, and place proper persons over them. This is said to give
weight and authority to his epistle: and further, in this inscription of the epistle,
the persons are described to whom it is written, as follows,
to them that have obtained like precious faith with us; they were
believers in Christ, who had a faith of the right kind; not a faith of doing miracles,
which was not common to all, nor was it saving; nor an historical faith, or a mere
assent to truths, nor a temporary one, or a bare profession of faith; but that faith
which is the faith of God's elect, the gift of his grace, and the operation of his
power; which sees the Son, goes to him, ventures on him, trusts in him, lives
upon him, and works by love to him. This is said to be "precious", as it is in its
own nature, being a rich and enriching grace, of more worth and value than gold
that perisheth, or than thousands of gold and silver; it is not to be equalled by,
nor purchased with the riches of the whole world; it is precious in its object, it
being conversant with the precious person, precious blood, and precious
righteousness and sacrifice of Christ, and is that grace which makes Christ, and
all that is his, precious to souls; it is precious in its acts and usefulness; it is that
grace by which men go to God and Christ, receive from them, and give all glory to
them, and without which it is not possible to please God: to which add the
durableness of it; it is an abiding grace, and will never fail, when the most
precious things in nature do: and it is "like precious" with that the apostles had;
for there is but one faith, and which is called a common faith, even common to all

the elect; and which is the same in all, not as to degrees, for in some it is strong,
and in others weak; or as to the actings of it, which are not in all alike, nor in the
same persons at all times; in some it is only a seeing of the Son, his glory, fulness,
and suitableness, and longing for views of an interest in him; in others a reliance
on him, and trusting in him; and in others a holy confidence, and full assurance
of being his: but then it is alike with respect to its nature, as it is the substance of
things hoped for, and the evidence of things not seen; and as it works by love to
Christ and his people; it springs from the same cause, the love and favour of God,
and has the same object, Jesus Christ, and is followed with the salvation; for
though it is but as a grain of mustard seed, yet, being genuine, the person that has
it shall certainly be saved: wherefore, for the comfort and encouragement of these
scattered believers, the apostle assures them, that their faith was the same as
their brethren that dwelt at Jerusalem and in Judea, who believed in Christ, and
even with them that were the apostles of Christ; and this he says they had
obtained, not by their own merits or industry, but by the grace of God; for faith is
not of a man's self, it is the gift of God, and the produce of his grace and power.
Some have rendered it, "obtained by lot"; not by chance, but by the all wise, good,
and powerful providence of God, ordering, directing, assigning, and giving this
grace unto them. And which came to them
through the righteousness of God, and our Saviour Jesus Christ; or "of
our God, and Saviour Jesus Christ", as the Vulgate Latin and Ethiopic versions
read; that is, of Christ Jesus, who is our God and Saviour: so that here is a
testimony of the deity of Christ, as well as of his character as a Saviour, who is an
able and a willing one, a full, complete, suitable, and only Saviour: and the reason
why he is so is because he is truly and properly "God"; and why he is so to us,
because he is "our" God: wherefore by "righteousness" here, cannot be meant the
goodness and mercy of God, as some think, though faith undoubtedly comes
through that; nor the faithfulness of God making good his purpose and promise
of giving faith to his elect, as others think: but the righteousness of Christ, which
is not the righteousness of a creature, but of God; that is wrought out by one that
is God, as well as man, and so answerable to all the purposes for which it is
brought in. Now faith comes "in", or "with" this righteousness, as the phrase may
be rendered; when the Spirit of God reveals and brings near this righteousness to
a poor sensible sinner, he at the same time works faith in him to look to it, lay
hold upon it, and plead it as his justifying righteousness with God: or it comes
"through" it; hence it appears that faith and righteousness are two distinct things;
and that faith is not a man's righteousness before God, for it comes to him
through it; as also that righteousness is before faith, or otherwise faith could not
come by it; and, moreover, is the cause and reason of it; faith has no causal
influence upon righteousness, but righteousness has upon faith: the reason why a
man has a justifying righteousness is not because he has faith; but the reason why
he has faith given him is because he has a justifying righteousness provided for
him, and imputed to him.
HE RY, "The apostle Peter, being moved by the Holy Ghost to write once
more to those who from among the Jews were turned to faith in Christ, begins

this second epistle with an introduction, wherein the same persons are described
and the same blessings are desired that are in the preface to his former letter; but
there are some additions or alterations which ought to be taken notice of, in all
the three parts of the introduction.
I. We have here a description of the person who wrote the epistle, by the name of
Simon, as well as Peter, and by the title of servant, as well as that of apostle.
Peter, being in both epistles, seems to be the name most frequently used, and
with which he may be thought to be best pleased, it being given him by our Lord,
upon his confessing Jesus to be Christ the Son of the living God, and the very
name signifying and sealing that truth to be the fundamental article, the rock on
which all must build; but the name Simon, though omitted in the former epistle,
is mentioned in this, lest the total omission of that name, which was given him
when he was circumcised, should make the Jewish believers, who were all zealous
of the law, to become jealous of the apostle, as if he disclaimed and despised
circumcision. He here styles himself a servant (as well as an apostle) of Jesus
Christ; in this he may be allowed to glory, as David does, Psa_116:16. The service
of Christ is the way to the highest honour, Joh_12:26. Christ himself is King of
kings, and Lord of lords; and he makes all his servants kings and priests unto
God, Rev_1:6. How great an honour is it to be the servants of this Master! This is
what we cannot, without sin, be ashamed of. To triumph in being Christ's servant
is very proper for those who are engaging others to enter into or abide in the
service of Christ.
II. We have an account of the people to whom the epistle is written. They are
described in the former epistle as elect according to the foreknowledge of God
the Father, and here as having obtained precious faith in our Lord Jesus Christ;
for the faith here mentioned is vastly different from the false faith of the heretic,
and the feigned faith of the hypocrite, and the fruitless faith of the formal
professor, how orthodox soever he is. It is the faith of God's elect (Tit_1:1),
wrought by the Spirit of God in effectual calling. Observe, 1. True saving faith is a
precious grace, and that not only as it is very uncommon, very scarce, even in the
visible church, a very small number of true believers among a great multitude of
visible professors (Mat_22:14), but true faith is very excellent and of very great
use and advantage to those who have it. The just lives by faith, a truly divine
spiritual life; faith procures all the necessary supports and comforts of this
excellent life; faith goes to Christ, and buys the wine and milk (Isa_55:1) which
are the proper nourishment of the new creature; faith buys and brings home the
tried gold, the heavenly treasure that enriches; faith takes and puts on the white
raiment, the royal robes that clothe and adorn, Rev_3:18. Observe, 2. Faith is
alike precious in the private Christian and in the apostle; it produces the same
precious effects in the one and in the other. Faith unites the weak believer to
Christ as really as it does the strong one, and purifies the heart of one as truly as
of another; and every sincere believer is by his faith justified in the sight of God,
and that from all sins, Act_13:39. Faith, in whomsoever it exists, takes hold of the
same precious Saviour, and applies the same precious promises. 3. This precious
faith is obtained of God. Faith is the gift of God, wrought by the Spirit, who raised
up Jesus Christ from the dead. 4. The preciousness of faith, as well as our
obtaining it, is through the righteousness of Christ. The satisfactory meritorious

righteousness and obedience of Christ gives faith all its value and preciousness:
and the righteousness of such a person cannot but be of infinite value to those
who by faith receive it. For, (1.) This Jesus Christ is God, yea, our God, as it is in
the original. He is truly God, an infinite Being, who has wrought out this
righteousness, and therefore it must be of infinite value. (2.) He is the Saviour of
those that believe, and as such he yielded this meritorious obedience; and
therefore it is of such great benefit and advantage to them, because, as surety and
Saviour, he wrought out this righteousness in their stead.
JAMISO , "2Pe_1:1-21. Address: Exhortation to all graces, as God has given
us, in the knowledge of Christ, all things pertaining to life: Confirmed by the
testimony of apostles, and also prophets, to the power and coming of Christ.
Simon — the Greek form: in oldest manuscripts, “Symeon” (Hebrew, that is,
“hearing), as in Act_15:14. His mention of his original name accords with the
design of this Second Epistle, which is to warn against the coming false teachers,
by setting forth the true “knowledge" of Christ on the testimony of the original
apostolic eye-witnesses like himself. This was not required in the First Epistle.
servant — “slave”: so Paul, Rom_1:1.
to them, etc. — He addresses a wider range of readers (all believers) than in the
First Epistle, 2Pe_1:1, but means to include especially those addressed in the
First Epistle, as 2Pe_3:1 proves.
obtained — by grace. Applied by Peter to the receiving of the apostleship,
literally, “by allotment”: as the Greek is, Luk_1:9; Joh_19:24. They did not
acquire it for themselves; the divine election is as independent of man’s control,
as the lot which is east forth.
like precious — “equally precious” to all: to those who believe, though not
having seen Christ, as well as to Peter and those who have seen Him. For it lays
hold of the same “exceeding great and precious promises,” and the same
“righteousness of God our Savior.” “The common salvation ... the faith once
delivered unto the saints” (Jud_1:3).
with us — apostles and eye-witnesses (2Pe_1:18). Though putting forward his
apostleship to enforce his exhortation, he with true humility puts himself, as to
“the faith,” on a level with all other believers. The degree of faith varies in
different believers; but in respect to its objects, present justification,
sanctification, and future glorification, it is common alike to all. Christ is to all
believers “made of God wisdom, righteousness, sanctification, and redemption.”
through — Greek, “in.” Translate, as the one article to both nouns requires, “the
righteousness of Him who is (at once) our God and (our) Savior.” Peter,
confirming Paul’s testimony to the same churches, adopts Paul’s inspired
phraseology. The Gospel plan sets forth God’s righteousness, which is Christ’s
righteousness, in the brightest light. Faith has its sphere IN it as its peculiar
element: God is in redemption “righteous,” and at the same time a “Savior”;
compare Isa_45:21, “a just God and a Savior.
COKE, ". Through the righteousness of God, and our Saviour Jesus Christ— Through the
righteousness of our God and Saviour Jesus Christ—through which, sinful as we are, if

we believe, we obtain acceptance with the Father—even through that atonement which
our Divine Redeemer has made for the justification of all that yield to be saved by grace.
The order of the original words justifies the translation which I have given above. It is
observable, that the order in the next verse is different, and determines it to the translation
there used.
BARCLAY, "THE MAN WHO OPENED DOORS (2 Peter 1:1)
1:1 Symeon Peter, a servant and apostle of Jesus Christ, writes this letter to those
to whom there has been allotted a faith equal in honour and privilege with our
own, through the impartial justice of our God and Saviour Jesus Christ.
The letter opens with a very subtle and beautiful allusion for those who have eyes
to see it and knowledge enough of the New Testament to grasp it. Peter writes to
"those to whom there has been allotted a faith equal in honour and privilege with
our own" and he calls himself Symeon Peter. Who were these people? There can
really be only one answer to that. They must once have been Gentiles in
contradistinction to the Jews who were uniquely the chosen people of God. Those
who had once been no people are now the chosen people of God (1 Peter 2:10);
those who were once aliens and strangers to the commonwealth of Israel, and
who were once far off, have been brought nigh (Ephesians 2:11-13).
Peter puts this very vividly, using a word which would at once strike an answering
chord in the minds of those who heard it. Their faith is equal in honour and
privilege. The Greek is isotimos (Greek #2472); isos (Greek #2470) means
"equal" and time (Greek #5092) means "honour." This word was particularly
used in connection with foreigners who were given equal citizenship in a city with
the natives. Josephus, for instance, says that in Antioch the Jews were made
isotimoi (Greek #2472), equal in honour and privilege, with the Macedonians and
the Greeks who lived there. So Peter addresses his letter to those who had once
been despised Gentiles but who had been given equal rights of citizenship with
the Jews and even with the apostles themselves in the kingdom of God.
Two things have to be noted about this great privilege which had been extended
to the Gentiles. (a) It had been allotted to them. That is to say, they had not
earned it; it had fallen to them through no merit of their own, as some prize falls
to a man by lot. In other words, their new citizenship was all of grace. (b) It came
to them through the impartial justice of their God and Saviour Jesus Christ. It
came to them because with God there is no "most favoured nation clause"; his
grace and favour go out impartially to every nation upon earth.
What has this to do with the name Symeon, by which Peter is here called? In the
New Testament, he is most often called Peter; he is fairly often called Simon,
which was, indeed, his original name before Jesus gave him the name of Cephas
or Peter (John 1:41-42); but only once in the rest of the New Testament is he
called Simeon. It is in the story of that Council of Jerusalem in Acts 15:1-41 which

decided that the door of the Church should be opened wide to the Gentiles. There
James says, "Symeon has related how God first visited the Gentiles, to take out of
them a people for his name" (Acts 15:14). In this letter which begins with
greetings to the Gentiles who have been granted by the grace of God privileges of
equal citizenship in the kingdom with the Jews and with the apostles Peter is
called by the name of Symeon; and the only other time he is called by that name is
when he is the principal instrument whereby that privilege is granted.
Symeon has in it the memory that Peter is the man who opened doors. He opened
the doors to Cornelius, the Gentile centurion (Acts 10:1-48 ); his great authority
was thrown on the side of the open door at the Council of Jerusalem (Acts 15:1-41
).
THE GLORIOUS SERVITUDE (2 Peter 1:1 continued)
Peter calls himself the servant of Jesus Christ. The word is doulos (Greek #1401)
which really means slave. Strange as it may seem, here is a title, apparently one of
humiliation, which the greatest of men took as a title of greatest honour. Moses
the great leader and lawgiver was the doulos (Greek #1401) of God (Deuteronomy
34:5; Psalms 105:26; Malachi 4:4). Joshua the great commander was the doulos
(Greek #1401) of God (Joshua 24:29). David the greatest of the kings was the
doulos (Greek #1401) of God (2 Samuel 3:18; Psalms 78:70). In the New
Testament Paul is the doulos (Greek #1401) of Jesus Christ (Romans 1:1;
Philippians 1:1; Titus 1:1), a title which James (James 1:1), and Jude (Jd 1 ) both
proudly claim. In the Old Testament the prophets are the douloi (Greek #1401) of
God (Amos 3:7; Isaiah 20:3). And in the New Testament the Christian man
frequently is Christ's doulos (Greek #1401) (Acts 2:18; 1 Corinthians 7:22;
Ephesians 6:6; Colossians 4:12; 2 Timothy 2:24). There is deep meaning here.
(i) To call the Christian the doulos (Greek #1401) of God means that he is
inalienably possessed by God. In the ancient world a master possessed his slaves
in the same sense as he possessed his tools. A servant can change his master; but
a slave cannot. The Christian inalienably belongs to God.
(ii) To call the Christian the doulos (Greek #1401) of God means that he is
unqualifiedly at the disposal of God. In the ancient world the master could do
what he liked with his slave; he had even the power of life and death over him.
The Christian has no rights of his own, for all his rights are surrendered to God.
(iii) To call the Christian the doulos (Greek #1401) of God means that he owes an
unquestioning obedience to God. A master's command was a slave's only law in
ancient times. In any situation the Christian has but one question to ask: "Lord,
what will you have me do?" The command of God is his only law.
(iv) To call the Christian the doulos (Greek #1401) of God means that he must be
constantly in the service of God. In the ancient world the slave had literally no

time of his own, no holidays, no leisure. All his time belonged to his master. The
Christian cannot, either deliberately or unconsciously, compartmentalize life into
the time and activities which belong to God, and the time and activities in which
he does what he likes. The Christian is necessarily the man every moment of
whose time is spent in the service of God.
We note one further point. Peter speaks of the impartial justice of our God and
Saviour Jesus Christ. The King James Version translates, "the righteousness of
God and our Saviour Jesus Christ," as if this referred to two persons, God and
Jesus; but, as Moffatt and the Revised Standard Version both show, in the Greek
there is only one person involved and the phrase is correctly rendered our God
and Saviour Jesus Christ. Its great interest is that it does what the New
Testament very, very seldom does. It calls Jesus God. The only real parallel to this
is the adoring cry of Thomas: "My Lord and my God." (John 20:28). This is not a
matter to argue about; it is not even a matter of theology; for Peter and Thomas
to call Jesus God was not a matter of theology but an outrush of adoration. It was
simply that they felt human terms could not contain this person they knew as
Lord.
CALVI , "1.Simon Peter. Prayer takes the first place at the beginning of this
Epistle, and then follows thanksgiving, by which he excites the Jews to gratitude,
lest they should forget what great benefits they had already received from God's
hand. Why he called himself the servant and an apostle of Jesus Christ, we have
elsewhere stated, even because no one is to be heard in the Church, except he speaks
as from the mouth of Christ. But the word servant has a more general meaning,
because it includes all the ministers of Christ, who sustain any public office in the
Church. There was in the apostleship a higher rank of honor. He then intimates,
that he was not one from the rank of ministers, but was made by the Lord an
apostle, and therefore superior to them. (144)
Like precious faith. This is a commendation of the grace which God had
indiscriminately shewed to all his elect people; for it was no common gift, that they
had all been called to one and the same faith, since faith is the special and chief good
of man. But he calls it like or equallyprecious, not that it is equal in all, but because
all possess by faith the same Christ with his righteousness, and the same salvation.
Though then the measure is different, that does not prevent the knowledge of God
from being common to all, and the fruit which proceeds from it. Thus we have a real
fellowship of faith with Peter and the Apostles.
He adds, through the righteousness of God, in order that they might know that they
did not obtain faith through their own efforts or strength, but through God's favor
alone. For these things stand opposed the one to the other, the righteousness of God
(in the sense in which it is taken here) and the merit of man. For the efficient cause
of faith is called God's righteousness for this reason, because no one is capable of
conferring it on himself. So the righteousness that is to be understood, is not that
which remains in God, but that which he imparts to men, as in Romans 3:22.

Besides, he ascribes this righteousness in common to God and to Christ, because it
flows from God, and through Christ it flows down to us. (145)
COFFMA , "The keynote of this whole epistle is knowledge (2 Peter 1:2,3,5,6,8; 2
Peter 2:20,21; and 2 Peter 3:18); but it is a very special kind of knowledge which is
meant. The Greek word is [@epignosis], that is, precise and correct knowledge.[1] It
is the real or genuine knowledge, founded upon the word of God, not the knowledge
that is falsely so-called.
This chapter, after the signature, greeting and salutation (2 Peter 1:1), gives the
basis, and in a sense, the nature and location of this saving knowledge, contained in
the exceeding great and precious promises (2 Peter 1:2-4), the growth of the
Christian in this true knowledge (2 Peter 1:5-11), a mention of Peter's concern for
the perpetuation of this priceless knowledge (2 Peter 1:12-15), and the inerrancy of
the sources of this wonderful saving knowledge (2 Peter 1:16-21).
E D OTE:
[1] Stephen W. Payne, Wycliffe Bible Commentary, ew Testament (Chicago:
Moody Press, 1971), p. 990.
Simon Peter, a servant and apostle of Jesus Christ, to them that have obtained a like
precious faith with us in righteousness of our God and the Saviour Jesus Christ: (2
Peter 1:1)
Simon Peter ... This inclusion of Peter's original name, along with the one the Lord
had given him is significant. "If a forger had been writing in Peter's name, he would
have begun almost certainly by copying Peter's name from the first epistle,"[2]
where it reads simply, "Peter, an apostle of Jesus Christ." Why did Peter use this
double name? Barnett thought it was due to "Peter's resumption in his old age of
the name familiar to his youth"[3] and besides this, there is the additional factor of
the entire epistle having been written in the full contemplation of impending death.
A servant ... The Greek word behind this is [@doulos],[4] the same word also used
by Paul in Romans 1:1; Philippians 1:1; Titus 1:1, etc. It means slave, but due to the
sinister connotations of that word, it is better rendered servant, as here. It is quite
revealing that, despite the Greeks having two words for slave, the apostles always
used [@doulos]. The other word ([@andrapoden]) means persons captured in war
and sold as slaves; but [@doulos] means one born into slavery.[5] It was by virtue of
the new birth that the apostles, and all Christians, became slaves of Christ.
And apostle of Jesus Christ ... This is the highest title that Peter claimed, the highest
that he could have claimed, and it has reference to his official status as a
representative of Christ fully endowed with plenary authority.
To them that have obtained a like precious faith with us ... The word "obtained"
here means properly to "obtain by lot, as in Luke 1:9."[6] This word is rare in the

ew Testament but does occur in Peter's speech (Acts 1:17). The word for "like
precious" is found only here in the ew Testament, but strongly suggests 1 Peter
1:7; and, as Caffin said, "shows a correspondence with that epistle."[7] There are
many other such close resemblances in this epistle with the first and with Peter's
speeches in Acts, affording strong evidence of its Petrine authorship. The meaning
of the whole clause is, "Those who, whether Jews or Gentiles, held a faith like that
held by Peter,"[8] in short, all true Christians.
In the righteousness of our God and the Saviour Jesus Christ ... This is none other
than the "righteousness of God in Christ (Romans 3:22), meaning the perfect faith
and perfect obedience of the Son of God, which are in fact the sum total of all the
righteousness ever achieved upon earth. All of the apostles, as well as all Christians,
were saved by the righteousness of God in Christ; and it is available only "in him."
As David H. Wheaton noted, "Though an apostle, he is still a sinner in need of the
righteousness of ... Jesus Christ, as much as the newest convert."[9]
Of our God and the Saviour Jesus Christ ... The ASV is obviously wrong in this
rendition, for it should read, "Our God and Saviour Jesus Christ," as in other
versions. There are at least a dozen examples in the Greek ew Testament of the
title "God" being ascribed to Jesus Christ, as in Hebrews 1:8, etc. For a list of these,
see in my Commentary on Hebrews, p. 31. The words of Jesus Christ himself
demand our understanding of him as a member of the Godhead. His promises of
eternal life, of raising the dead, of judging all people, of being with his church to the
end of the world, and countless others, have no meaning whatever apart from his
oneness with the Father in heaven. It is a gross mistake to suppose that the
Christians initiated this conception in response to the blasphemous titles flaunted
from the imperial throne by the worst of men. It is true that they did extol and
flaunt this title of their blessed Lord Jesus Christ; but it was not one they invented;
it was one they had learned from him.
[2] William G. Moorehead, International Standard Bible Encyclopedia (Chicago:
The Howard-Severance Company, 1915), p. 2356.
[3] Albert E. Barnett, The Interpreter's Bible, Vol. XII ( ew York and ashville:
Abingdon Press, 1957), p. 167.
[4] Eldon R. Fuhrman, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon
Hill Press, 1967), p. 320.
[5] Kenneth S. Wuest, Word Studies from the Greek ew Testament (Grand
Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1973), p. 181.
[6] B. C. Caffin, The Pulpit Commentary, Vol. 22,2Peter (Grand Rapids, Michigan:
Wm. B. Eerdmans Publishing Company, 1950), p. 1.
[7] Ibid.

[8] James William Russell, Compact Commentary on the ew Testament (Grand
Rapids, Michigan: Baker Book House, 1964), p. 590.
[9] David H. Wheaton, The ew Bible Commentary Revised (Grand Rapids,
Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1252.
PULPIT, “Peter's primacy.
We have, in the career and the fame of St. Peter, an extraordinary instance of a man
rising from obscurity to renown. A Galilaean fisherman became the leader of the
college of apostles, and has for centuries been acknowledged by the whole of
Christendom as one of its inspired teachers and counselors; whilst by a great part of
Christendom Peter has been regarded as the chief human head and ruler of the
Church, first in his own person, and afterwards by those considered to be his
successors. It is certainly very remarkable in how very many respects Peter stands
first among our Lord's apostles. Confining ourselves to the scriptural narrative,
disregarding all traditions, and giving no heed to superstitious claims, we cannot but
admit the many evidences of St. Peter's primacy.
I. PETER WAS THE FIRST AMO G THE LITTLE GROUP OF CHOSE
DISCIPLES ADMITTED TO WIT ESS CHRIST'S GLORY. Peter was the first-
mentioned of the three who saw the transfigured Son of man upon the holy mount;
and it was he who, as the spokesman of the others, exclaimed, "It is good for us to be
here."
II. PETER OCCUPIED THE SAME POSITIO AMO GST THOSE CHOSE
TO TESTIFY OF THE SAVIOUR'S HUMILIATIO A D AGO Y. Ill the garden
of Gethsemane, Simon was one of the same band of three whom Jesus kept near to
himself; and his prominent action in his Master's defense is proof of his admitted
leadership.
III. PETER WAS THE FIRST OF THE APOSTLES TO BEAR WIT ESS TO
THE LORD'S MESSIAHSHIP A D DIVI ITY. It was his exclamation, "Thou art
the Christ, the Son of the living God," which called forth the Lord's approval and
original blessing, "Blessed art thou, Simon," etc.
IV. PETER WAS THE FIRST TO PROCLAIM THE SAVIOUR'S
RESURRECTIO FROM THE DEAD. Paul himself records that the risen
Redeemer first appeared to Cephas, then to the twelve. "The Lord hath risen
indeed, and hath appeared unto Simon,"—such were the joyful tidings which
circulated among the little company during the resurrection-day.
V. PETER WAS THE FIRST, AFTER THE DESCE T OF THE HOLY SPIRIT,
TO PREACH THE GOSPEL TO HIS FELLOW-ME . Upon the Day of Pentecost
he stood up, and in the name of the brethren published to the multitude the
explanation of the marvelous events of that day. As the chief speaker and
representative of the Church, he proclaimed, not only the facts of the Resurrection

and the outpouring of the Spirit, but pardon and salvation through the redemption
which Christ had wrought.
VI. PETER WAS THE FIRST AMO G CHRISTIA CO FESSORS TO
E DURE A D TO DEFY THE RACE OF THE PERSECUTOR. The storm broke
upon the loftiest oak of the forest. Peter was naturally selected by the enemies of the
faith as its most public and powerful representative, that he might be made to feel
their power. But his attitude and language proved that he was conscious of the
presence and support of One mightier than all those who were opposed to him.
VII. PETER WAS THE FIRST AMO G THE TWELVE TO WELCOME
BELIEVI G GE TILES I TO THE CHURCH OF CHRIST. The case of
Cornelius, the circumstances attending the "Council of Jerusalem," are sufficient
proof of this. Although the "apostle of the circumcision," it is plain that Peter was in
fullest sympathy with that Divine move-meat of expansiveness which was to
represent Christianity as the religion for mankind, and Christ as the Saviour of the
world.
VIII. PETER WAS THE FIRST CO CER I G WHOM IT WAS FORETOLD
THAT HE SHOULD SUFFER A DEATH OF MARTYRDOM FOR THE LORD
WHOM HE LOVED. Jesus himself forewarned him of the fate which was before
him, and even signified what death he should die. He who counted it an honour to
fulfill his Lord's will, and to proclaim his Lord's grace and love, when the time
came, counted it a joy to share his Master's reproach and to bear his Master's cross
- J.R.T.
ELLICOTT, “(1) Simon Peter.—The marginal reading “Symeon” is to be preferred. “Simon”
has probably been substituted as being more usual. The Geneva Bible, which our translators
unfortunately sometimes follow when it is misleading, has “Simeon.” “Symeon,” of St. Peter,
occurs elsewhere onlyActs 15:14 , in a speech of the strongly Jewish St. James. As being the
more Jewish form of the name, it points to a Jewish Christian as the author; and as being
unusual, it shows that the writer, if not the Apostle, is no slavish imitator. As coming from St.
Peter, the Apostle of the circumcision, it is natural enough. The differences between this opening
and that of 1 Peter are instructive. There, as approaching communities which might seem to
belong to St. Paul, he carefully suppresses everything personal; he calls himself merely “Peter,”
the name which Christ Himself had given him along with his high commission (Matthew 16:18
), and “Apostle,” the title which stated his commission. Here, as coming a second time to those
who now know him better (both through his former Epistle and through Silvanus), he adds
personal designations. There, as if not venturing to depart greatly from his own peculiar field, he
addresses himself mainly to the Jewish converts. Here, with more boldness, the natural result of
increased familiarity, he addresses Gentile converts chiefly. (See Note on 1 Peter 1:1 .)
A servant and an apostle.—De Wette suspects a combination of 1 Peter 1:1 with Jude 1:1 .
The coincidence is too slight to argue upon. (See Romans 1:1 and Note on Jude 1:1 .) The
amount of similarity between the opening verses of Jude and those of this Epistle is too small for
any conclusions as to the dependence of one on the other. Although the word for “servant” strictly
means slave, the English version is quite correct. (See on Romans 1:1 .)
To them that have obtained.—The Greek word implies that they have not won it or earned it for

themselves, but that it has been allotted to them. Comp. Acts 1:17 , where the same word (rare
in the New Testament) occurs in a speech of St. Peter. (See Note on “godliness,” 2 Peter 1:3 .)
Another coincidence to be noticed is the way in which St. Peter speaks of the Gentile Christians
(Acts 11:17 ) when charged with having visited “men uncircumcised,” and again (Acts 15:8-
11 ) at the Council of Jerusalem; both remarkable parallels to this.
Like precious faith with us.—Not that all had an equal amount of faith, which would scarcely be
possible; nor that their faith gave all an equal right to salvation, which the Greek could scarcely
mean; but that all believed the same precious mysteries. (Comp. 1 Peter 1:7 .) It is delicately
implied that “we as well as you have had it allotted to us; it is no credit to us; we are not superior to
you.” “Us” may mean either the Apostles, or (more probably) the first Christians, as distinct from
those converted later, i.e., Jewish as distinct from Gentile Christians. This shows that Gentile
converts are chiefly addressed in this Epistle, as Jewish in the First Epistle. Gentiles would be
more likely to be doubters respecting Christ’s return to judgment, than Jews well acquainted with
Hebrew prophecies on the subject. Gentiles also would be more likely than Jews to fall into the
excesses denounced in the second chapter, which bear a strong resemblance to the catalogue of
heathen vices given by St. Paul in Romans 1 The idea that Christians are the antitype of the
chosen people is prominent in St. Peter’s writings. (Comp. 2 Peter 2:1 , and 1 Peter 1:10 .)
Note that no particular churches are mentioned. The Second Epistle is more “general” or
“catholic” in its address than the First. Here again we have a mark of independence. A writer
personating St. Peter, and referring to the former Letter (2 Peter 3:1 ), would probably have
taken care to make the address of the second letter tally exactly with that of the first.
Through the righteousness.—Better, in the righteousness. So Wiclif, Tyndale, and Rheims
version. “Righteousness” is variously explained. Perhaps the best interpretation is “fairness,
justice.” He has no respect of persons, and hence has given to all Christians, early or late, Jew or
Gentile, a “like precious faith.”
Of God and our Saviour Jesus Christ.—Better, of our God and (our) Saviour Jesus Christ. Here,
as inTitus 2:13 (comp. 2 Thessalonians 1:12 ), we are somewhat in doubt as to whether
we have one or two Persons of the Trinity mentioned. Rigid grammar would incline us to make
“God” and “Saviour” both apply to Christ. But rigid grammar alone is not always the safest guide in
interpreting Scripture. The very next verse, independently of other considerations, seems to
determine that both the Father and the Son are here mentioned. The mode of expression which
causes doubt on the subject, perhaps indicates the writer’s perfect belief in the oneness of the
Father with the Son. The addition of “Saviour” to the name of Jesus Christ is very frequent in this
Epistle (2 Peter 1:11 , 2 Peter 2:20 ; 2 Peter 3:18 ; comp. 2 Peter 3:2 ). It shows how
completely “Jesus” had become a proper name, the exact signification of which was becoming
obscured. “Saviour” does not occur in 1 Pet., but the cognate “salvation” does (2 Peter 1:5 ; 2
Peter 1:9-10 ;2 Peter 2:2 ). Both words point onwards to safety from perdition at the last.
(Comp. St. Peter’s speech, Acts 5:31 .)
Charles Simeon, "I reading the epistles of the different Apostles, whether
written to particular Churches, or to the whole catholic Church throughout the
world, we cannot but be struck with the benevolence which they breathe in every
part, and especially in the salutations with which they begin, and the benedictions
with which they close. In the words which we have now read, which, as in the
former epistle, are addressed to the whole Church scattered through the Roman
empire, we may notice two things,—an inscription—and a salutation: to both of
which we will now turn your attention.

I. The inscription—
Here the Apostle describes,
1. The writer—
[His own proper name was Simon, or Simeon, as he is called in the original and by
the Apostle James [ ote: Acts 15:14.]. The name Peter was given to him by his Lord
on two different occasions; partly, to mark his characteristic boldness; and partly to
intimate, that on his testimony both to Jews and Gentiles the Christian Church
should be established [ ote: John 1:42. Matthew 16:18.]. The office he held as a
servant and an Apostle of the Lord Jesus Christ was the highest that could be
assigned to mortal man: and the peculiar care which he took in thus designating his
own name and character satisfies our minds that this epistle, no less than the former
which bears his name, was written by him: for no bad man would have written it;
and no good man could have been guilty of such a forgery as that of assuming the
name and office of this inspired Apostle.]
2. The persons addressed—
[These were believers throughout the world. They “had faith” in our Lord Jesus
Christ, as the only Saviour of fallen man. They had “obtained” this faith, not by any
efforts of their own, but, as it were, by lot, just as all the tribes of Israel obtained
their portion in the promised land. To each the precise measure was assigned by
God himself: nor was there one throughout the whole land who was not constrained
to acknowledge that he owed his portion solely to the free and sovereign grace of
God [ ote: λαχοῦσι.] — — — This faith was precisely “the same” whether in
Apostles or private Christians, and “alike precious” to them all: for though the faof
different persons might differ widely in its degrees and consequent operations, it
was “alike precious” to all, inasmuch as it was the one means of uniting them to
Christ, and of saving their souls alive — — — “Through the righteousness of God
our Saviour” too was this faith obtained: for by that righteousness it was purchased
for them; and through the prevalence of that righteousness, as pleaded with God in
their behalf, was the gift of faith imparted to them — — —
In this respect, then, every saint under heaven answers to the character drawn by
the Apostle, and may consider the epistle as addressed personally to his own self in
particular, as much as ever it was to the saints in the Apostle’s days.]
From the inscription we pass on to,
II. The salutation—
“Grace and peace” comprehended all the blessings of the Gospel—
[Sometimes, in the salutations of the Apostles, “mercy” is added; “Grace, mercy,
and peace:” but generally it is, as here, “Grace and peace.” By “Grace” I

understand all that is necessary for the transformation of the soul into the Divine
image: and by “peace,” all that is necessary for the comfort and encouragement of
the soul in its progress heavenward — — —]
These the Apostle desired to be “multiplied” unto the saints—
[There should be no measure of these in which we should rest; seeing that there is
no measure which may not be greatly and abundantly increased. We should
therefore, even if our attainments were equal to those of the Apostle Paul, “forget
what is behind, and reach forth to that which is before”— — —]
They are to be multiplied solely “through the knowledge of God, and of Jesus our
Lord “—
[It is by that knowledge alone that grace and peace are at first obtained: when we
look to God as reconciled to us in Christ Jesus, then grace and peace flow down into
our souls [ ote: John 17:3. 2 Corinthians 4:6.]. In like manner, it is only through an
increasing acquaintance with this mystery that we grow up into Christ, and are
transformed into his image [ ote: 2 Corinthians 3:18.]. Contemplate then more and
more the wonders of redeeming love: and be assured, that in proportion as you are
enabled to comprehend them, you shall “be filled with all the fulness of God [ ote:
Ephesians 3:18-19.].”]
Address—
[Receive this as a faithful expression of my regards for you: and pray for me, that
what I desire in your behalf, I may richly experience in my own soul.]
BE SO , "2 Peter 1:1-2. To them that have obtained — ot by their own works,
but by the free grace of God; like precious faith with us — The apostles; the faith of
those who have not seen being of the same nature, value, and virtue, equally
precious, with that of those who saw our Lord in the flesh; εν, in, or through the
righteousness of God, and our Saviour Jesus Christ — Thais, faith in, and received
through, the mercy (in consistence with the justice) of God the Father, and in and
through the obedience unto death of our Saviour Jesus Christ. This is according to
the common translation. “But on what authority,” says Macknight, “our translators
have rendered του θεου ηµων και σωτηρος, of God and our Saviour, I know not.”
The literal translation of the clause undoubtedly is, Faith in, or through, the
righteousness, (namely, both active and passive,) of our God and Saviour, whiis at
once a principal object of saving faith, and that through which alone the justice of
God is satisfied, and saving faith conferred upon us. Some, however, are of opinion
that the relative our, in the first clause, though omitted in the second, is to be
understood as repeated. The reading would then be, the righteousness of our God,
and of our Saviour. But the propriety of this construction is justly questioned. Grace
and peace — See on 1 Peter 1:2; through the knowledge of God, and of Jesus our
Lord — Through the experimental, practical knowledge of the Father and of the
Son, (who, as appears from the order of the original words, are both here intended,)

even that knowledge which is communicated by the Spirit of wisdom and revelation,
(see Matthew 11:27; Ephesians 1:17; 1 John 5:20,) and in which consisteth our
eternal life, John 17:3, where see the note.
HAWKER, “The Apostle opens his Epistle in a short Salutation of the Church, and immediately
enters upon the blessed Subject of Regeneration. He dwells upon the glorious Manifestation
made to him in the Mount of Transfiguration; and concludes the Chapter, in declaring of God the
Spirit's speaking by Holy Men of old.
2 Peter 1:1
"Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious
faith with us through the righteousness of God and our Saviour Jesus Christ:"
There are two great points to be attended to, in the very opening of this Epistle, and which are
contained in this verse; namely, first, of the Persons to whom this Epistle is sent; to them that
have obtained like precious faith with the Apostles. And, secondly, the great object of that faith;
God, and our Savior Jesus Christ of the former, nothing can be more plain and evident, than that
this faith is the faith of God's elect; Titus 1:1 . which is the one, and only faith, both of Apostles
and Prophets, and the whole church of God; and, consequently, this whole Epistle is directed to
no other. And of the latter, it is equally plain and evident, that God and our Savior here spoken of,
is Christ, the great object of faith; for his righteousness can be the only righteousness for the
church to lean upon, and trust in. And Reader! think what a glorious object of faith, Christ is and
what a righteousness for the Church to obtain, through the free gift and sovereign grace of God?
Oh be it my portion to go forth, in the church here below, and when called upon to enter into the
eternity above, to cry out with him of old; I will o in the strength of the Lord God. I will make
mention of thy righteousness even thine only. Psalms 71:16 .
GUZIK, “The Sure Christian Life
A. An encouragement to know God and what He has done for us.
1. (1) Introducing a letter from Peter, to believers.
Simon Peter, a bondservant and apostle of Jesus Christ, To those who have obtained like
precious faith with us by the righteousness of our God and Savior Jesus Christ:
a. Simon Peter: The Apostle here called himself Simon Peter. Perhaps, since he wrote this
letter later in life, he didn't want to forget where he came from and that sometimes he was still
more like the old Simon than the newPeter.
i. We remember that Simon was his given name at birth; Peterwas the special name
given to him by Jesus, to call this man to "rock-like" thinking and behavior.
ii. Some have said that Peter didn't write this letter because the subject and style is somewhat
different than 1 Peter. Yet thepurpose of the two letters is quite different. 1 Peter was written to
encourage Christians under the threat of violent persecution; 2 Peter was written to warn those
same believers of the danger of false teachers and harmful influences.
iii. "Convinced that the best antidote for heresy is a mature knowledge of the truth, Peter
exhorts his readers to have a proper appreciation for prophecy, to live holy and godly lives while
awaiting Christ's coming and to grow in the grace and knowledge of the Lord." (Kirby)
b. A bondservant and apostle of Jesus Christ: The order of these titles is important. Peter

considered himself first a bondservant, andthen an apostle. His standing as
a bondservant was more important to him than his status as an apostle.
c. To those who have obtained like precious faith: Peter wrote to those who had the same
salvation he had experienced, which he called "a like precious faith." This faith was obtained,
and not by the efforts of man but by the righteousness of our God.
i. "He tells us too, that faith is 'precious;' and is it not precious? For it deals with
precious things, with precious promises, with precious blood, with a precious
redemption, with all the preciousness of the person of our Lord and Savior Jesus
Christ." (Spurgeon)
ii. Like precious faith probably speaks to the fact that the Jews and Gentiles enjoyed
the same faith, and therefore the same benefits in Jesus. "God having given to you -
believing Gentiles, the same faith and salvation which he had give to us -
believingJews." (Clarke)
d. Our God and Savior Jesus Christ: The grammar of the ancient Greek demonstrates that
Peter said that Jesus Christ is our God and Savior. Peter clearly thought that Jesus was and
is our God and Savior.
i. "The expression God and our Saviour is in a construction in the Greek text which
demands that we translate, our God and Saviour, Jesus Christ, the expression thus
showing that Jesus Christ is the Christian's God." (Wuest)
ii. "The grammar leaves little doubt that in these words Peter is calling Jesus Christ
both God and Savior." (Blum)
PULPIT, “2 Peter 1:1
Simon Peter. "Symeon" seems to be the best-supported spelling in this place. The same form of
the name is found in Luke 2:25 and Acts 13:1 ; it also occurs in Acts 15:14 , where St.
James refers to St. Peter's speech on the great question of the circumcision of Gentile Christians.
It is the form always used in the Septuagint Version of the Old Testament. The old man's thoughts
go back to his early years; he describes himself by the familiar name of his youth; he uses that
Greek form of it which was most distinctively Jewish. But he joins with the old name, which spoke
of Judaism, the new name which the Lord Jesus had given him—the name which describes him
as a stone or rock, which indicates also his close connection with that Rock on which the Church
is built, which is Christ. His names combine Hebrew and Greek, Jewish and Christian,
associations. He is writing probably, as in his First Epistle, to Churches of mingled Jewish and
Gentile elements. The first word of the Epistle supplies an argument for the genuineness of the
Epistle. It is scarcely possible that an imitator, who was acquainted with the First Epistle (1 Peter
3:1 ), and shows, as some say, so much anxiety to identify himself with the apostle (1 Peter
1:12-18 ), would have announced himself by a name different from that used in the First Epistle,
and would have adopted a form of the Hebrew name varying from that which occurs so frequently
in the Gospels. A servant and an apostle of Jesus Christ. St. Peter, like St. Paul, describes
himself as a servant, literally, "a slave," a bondman of Jesus Christ. We are not our own; we are
bought with a price; we have work to do for our Master. St. Peter's work was that of a missionary,
an apostle sent into the world to win souls for Christ (comp.Romans 1:1 ; Philippians 1:1
; Titus 1:1 ; James 1:1 ; Jud James 1:1 ). To them that have obtained like precious faith
with us. The word rendered "obtained" ( τοῖς λαχοῦσιν) means properly "to obtain by lot," as
in Luke 1:9 . It is noticeable that one of the few places in which it occurs in the New Testament
is in a speech of St. Peter's (Acts 1:17 ); its use here implies that faith is a gift of God. The word
for "like precious" equally precious) is found only here in the New Testament; it calls to our

memory the πολὺ τιµιώτερον of 1 Peter 1:7 , and indicates a correspondence with the First
Epistle. St. Peter addresses this Epistle simply to those who have obtained an equally precious
faith "with us." By the last words he may mean himself only, or the apostles generally, or, possibly,
all Jewish Christians. He is writing apparently to the same Churches to which his First Epistle was
addressed (1 Peter 1:16 and 1 Peter 3:1 ); he says that their faith is equally precious with
that of the apostles, or perhaps that the Gentiles have received the like precious gift with the
chosen people. By "faith" he may mean the truths believed, as Jud 3; or, more probably, faith in
the subjective sense, the grace of faith, which receives those truths as a message from
God. Through the righteousness of God and our Saviour Jesus Christ;rather, as in the
Revised Version, in the righteousness of our God and Saviour Jesus Christ. Some commentators,
as Luther, Estius, etc., understand by "righteousness" in this place, the righteousness which God
gives, as in Romans 10:3 , etc. But this seems unsuitable here; for faith is not given in
righteousness, but rather righteousness in faith. Others take righteousness as the object of the
faith—"to them that have Obtained faith in the righteousness;" i.e., who are enabled to believe in
God's righteousness and to trust in it. This seems a forced interpretation. It is better to take the
preposition as meaning "in the working of God's righteousness," in the sphere of its operation, and
to understand "righteousness'' as the attribute of God, his just and holy dealing with men. There is
no respect of persons with God; in his righteousness he bestows the like precious faith on all who
come to him, without distinction of race or country. According to the strict grammatical
construction of the passage, "God" and "Saviour" are both predicates of "Jesus Christ," as
in Titus 2:13 . The First and Second Persons of the blessed Trinity are distinguished in the
following verse, and this has led several commentators to think that the same distinction should
be made here. It is true that the absence of a second article does not make it absolutely certain
that the two words "God" and "Saviour" must be taken as united under the one common article,
and so regarded as two predicates of "Jesus Christ;" but it furnishes at least a very strong
presumption in favour of this view, especially as there is not here, as there is in Titus 2:13 , any
word likeἡµῶν to give definiteness to σωτῆρος (see Bishop Ellicott's note on Titus 2:13 , and,
on the other side, Alford's notes on both passages). The Lord Jesus is called "our Saviour" five
times in this Epistle. The word does not occur in the First Epistle; but in St. Peter's speech (Acts
5:31 ) the apostle declared to the Sanhedrin that God had exalted Jesus "to be a Prince and a
Saviour."
BIBLICAL ILLUSTRATOR, Simon Peter, a servant and an apostle of Jesus
Christ.
The author and his readers
I. The author describes himself by—
1. His name.
(1) “Simon.” Commonly a happy name in the Scriptures. Not that grace is
tied to names; for there was a Simon Magus, a sorcerer. Whatsoever thy
name be, let thy heart be Simon’s. It is said to signify hearing or obeying;
so do thou confess, profess, love thy Master.
(2) “Peter” was his surname, given him by Christ Himself.
2. His condition. “A servant.”
(1) This extols the dignity of Christ that so famous an apostle creeps to
Him on the knees of lowliness. Many arrogate great dignity to themselves,
because so famous men are their servants. Ahasuerus might vaunt of his
viceroys; but let all sceptres be laid down at the foot of Him who is

crowned with unspeakable glory for ever.
(2) This is a clear demonstration of St. Peter’s humility. The godly are no further
ambitious than to belong to Christ.
3. His office. “An apostle.”
(1) He joins together service and apostleship.
(a) To distinguish and exemplify his calling (Heb_5:4).
(b) To show that apostleship was a matter of service; as an honour, so a burden
(Mat_9:38).
(2) It was the custom of the apostles to magnify their office (Rom_11:13),
to weaken the credit of false intruders (1Co_9:1).
4. His Master. “Of Jesus Christ.”
(1) They were apostles of Christ, for none ever called themselves apostles
of God the Father, because Christ Himself only was the Father’s Apostle.
(2) Christ only hath authority to make apostles. He chose them to the work, who
could enable them to the work.
(3) They came not in their own name, but in Christ’s (2Co_5:20; 2Co_11:2).
II. The persons to whom this Epistle is written.
1. The generality of the person. To them, all them. This is called a “general
epistle”—
(1) Not only because the doctrine contained in it is orthodox and catholic.
(2) Nor because the use of it is general.
(3) But because it was directed to all the saints and worshippers of Jesus Christ,
howsoever, wheresoever dispersed, or whensoever despised. For with God is no
respect of persons.
2. The qualification of this generality. “That hath faith.”
3. The excellency of this qualification. “Precious faith.” As Athens was called
Greece of Greece, so faith may be called the grace of grace. (T. Adams.)
Them that have obtained like precious faith.—
Apostolic faith
Let us first of all glance at the family that is here addressed. The letter is directed
plainly, and to deal honestly with Scripture, and to deal honestly with souls, we
must do as an honest postman would do. When he takes his budget of letters
from the office, he does not take pains to tear off the envelopes and directions,
and scatter them in the streets for any one to pick up. This should be the case
with regard to this Epistle. It is not addressed to us individually, but it is “to them
that have obtained like precious faith with us.” In order to ascertain if the letter
belongs to me, I must ascertain if I have like precious faith with the author. The
fraternity to whom all this Epistle is addressed, they have obtained like precious
faith—apostolic faith. How is this? Did they buy it? Did they earn it? Did they

trace it out by dint of study? Verily not. Those who really have it, have it inspired
in their souls, implanted in their experience as a living grace, by the operation of
the Holy Ghost. And this leads me to observe that this precious faith obtains and
maintains a holy intimacy with God in all the persons and perfections of the
Trinity. There is another point I must press upon you, and that is the basing of
faith upon truth, as its solid bottom. If the faith of God’s elect has taken
possession of your heart, I know that the testimony of Scripture with regard to all
the doctrines of grace, will be received in your creed.
II. Ascertain the evidence of our affinity. “Like faith in us.” “Like!” How am I to
know it is “like”? Now I really think it will be quite fair to ascertain what is like
the apostles’; let us appeal to the apostles’ preaching, and to their practice. Now I
think their preaching consisted of three things chiefly—affirming, admonishing,
and advising. They were accustomed to affirm. Says the apostle—“opening and
alleging that Jesus Christ must needs suffer and enter into His glory.” Well, then,
they went on to admonish, and they could say to the rejectors of the gospel,
“Behold, ye despisers, and wonder and perish.” And this led on to their advising
them to continue steadfast to the truth, to flee the very appearance of evil, to gird
up the loins of their minds, and so on. Moreover, I should like all such to ask the
question, whether their practice is at all like the apostles’. Like precious faith will
produce like precious practice. And we find the apostles active in the cause of
God. So also we find that the apostles’ practice way very affectionate—that they
spoke in love to those who surrounded them. I want more of this affectionate
deportment, as well as activity, and zeal, and vigilance in the cause of God. And
then, mark, their lives were of an inspiring nature. They did not content
themselves with earth—they wanted not its gaudy toys, but they waited for that
crown of righteousness which was laid up for them. Well, just go on to mark that
the apostles’ faith was immovable and invulnerable. Now, I ask whether this faith
that we profess is so much like the apostle’s that it is unmovable. Can you stand a
cannonading from the enemy? Can you stand a good volley of reproach and insult
from the world? Just pass on to mark that this like precious faith, which thus
appeals to the apostles is necessarily fixing its attention upon the name and
perfect work of Christ, its object is to glorify Christ.
III. The very wonderful appellation given to this faith. It is “like precious faith.”
One of the first features of its preciousness is that it takes hold of all the stores of
the covenant of grace, and appropriates them as its own. But there is one point in
the preciousness of faith which appears to me more precious than all the others,
and that is its habitual war. “Why we thought that, being justified by faith, we
have peace with God.” So we have, and yet there is habitual war. There is old
Satan, with his roaring like a lion, seeking whom he may devour. What is to be
done with him? “Whom resist steadfast in the faith.” That is war, at any rate. (J.
Irons.)
Like precious faith
I. The object of faith as here defined. Revised Version reads more accurately,
“faith … in the righteousness.” Faith is trust, and the object of trust must be a

person. We may say that we trust a promise, but that really means that we trust
him who has made it. We may believe a creed, but for trust we must have a living
Christ of whom the creed speaks.
II. The worth of this faith.
1. You remember that in one verse we read about the door of faith. What is the
worth of a door? It is only a hole in a wall. The value of the door is that which
it admits into. So faith is precious, not because of anything in itself, but
because of what it grasps, and of what it admits into your heart. Just as the
hand of a dyer that has been working with crimson will be crimson; just as the
hand that has been holding fragrant perfumes will be perfumed; so my faith,
which is only the hand by which I lay hold upon precious things, will take the
tincture and the fragrance of what it grasps. A bit of earthenware piping may
be worth a few pence in intrinsic value, but if it is the means by which water is
brought into a beleaguered city, which else would perish of thirst, who will
estimate its worth?
2. Then again, we may consider the worth of faith as a defence. We read of the
shield of faith. I do not become safe by believing myself to be so, however strong
may be the imagination or the fancy. All depends upon what it is that I am relying
on. Your faith is precious because it knits you to Christ’s immortal stability.
3. And in like manner we may consider the worth of faith as a purifier. But how
does faith purify? Is there anything in my confidence which will make me pure?
No! there is no moral efficacy in the mere act of trust. All depends upon what it is
that you are trusting to. You will get like what you are trusting to. The only faith
that purifies is faith in Him that is pure.
III. The substantial identity and equal preciousness of faith in all varieties of
form and degree. The deepest thing in every man that has it is his faith in Jesus
Christ, and likeness in that brings him near all others who have it, however unlike
on the surface their characteristics may be. All manner of differences in opinion,
in politics, in culture, in race which may separate men from men, are like the
cracks upon the surface of a bit of rock, which are an inch deep, while the solid
mass goes down a thousand feet. But I am not going to pretend that the man
whose Christ did not die for him, and whose Christ gives him no righteousness in
which he can stand before God, possesses “like precious faith with us.” To say that
he does is to worship charity at the expense of truth. The poor man’s half
sovereign which stands between him and want is made of the same gold as
Rothschild’s millions. And so the smallest and the feeblest faith is one ill
character, and one in intrinsic value with the loftiest and superbest. Only as is the
measure of the man’s faith, so will be the measure of his possession of the
precious things. (A. Maclaren, D. D.)
Of faith
I. As to its nature. It doth involve knowledge, knowledge of most worthy and
important truths, knowledge peculiar and not otherwise attainable, knowledge in
way of great evidence and assurance.

1. Truth is the natural food of our soul. What light is without, that is truth
within, shining on our inward world, illustrating, quickening, and comforting,
exciting all our faculties to action, and guiding them in it. Faith, therefore, as
implying knowledge is valuable.
2. But it is much more so in regard to the quality of its objects, which are the
most worthy that can be, and most useful for us to know, the knowledge whereof
doth indeed advance ore” soul into a better state, doth raise us to a nearer
resemblance with God. Thereby we understand the nature or the principal
attributes of God. By it we are fully acquainted with the will and intentions of
God, relating both to our duty and our recompense. By it we are informed
concerning ourselves. It enableth us rightly to distinguish between good and bad,
right and wrong. It prescribeth us an exact rule of life. It proposeth the most valid
inducements to virtue. It discovereth the special aids dispensed to us for the
support of our weakness against all temptations. The knowledge of these things is
plainly the top of all knowledge whereof we are capable; not consisting in barren
notion, not gratifying idle curiosity, not serving trivial purposes, but really
bettering our souls.
3. Faith also hath this excellent advantage that it endueth us with such
knowledge in a very clear and sure way, it not being grounded on any slippery
deduction of reason, nor on slender conjectures of fancy, nor on musty traditions
or popular rumours; but on the infallible testimony of God conveyed unto us by
powerful evidence.
II. It hath also divers ingredients, or inseparable adjuncts, which it doth imply,
rendering it commendable and acceptable to God. As—
1. Faith implieth a good use of reason. This is that which commendeth any
virtue, that a man acting after it doth act wisely, in conformity to the frame
and design of his nature.
2. Faith implieth a compliance with the providence and grace of God.
3. Faith doth imply good opinion of God and good actions toward Him.
III. Thus is faith precious, considering its nature, and those essential ingredients
or inseparable adjuncts which it doth include or imply. It will also appear to be so
if we consider its rise and those good dispositions which concur in its production.
1. To the engendering of faith there is required a mind sober, composed, and
wakeful; ready to observe what befalleth, apt to embrace what is offered,
conducible to our good; a mind not so drowned in worldly care, sensual
enjoyment, or impertinent sport as to neglect the concerns of our eternal
state.
2. Faith doth require much diligence and industry.
3. Faith must needs proceed from sincerity and soundness of judgment.
4. To the begetting faith there must concur humility, or a readiness to entertain
sober and moderate opinions of ourselves, together with suitable affections and
desires.
5. To faith much fortitude, much resolution must conspire, for he that firmly
persuadeth himself to be a Christian doth embark in most difficult warfare.
6. The noble virtue of patience is likewise accessory to faith.

7. With faith also must concur the virtue of prudence in all its parts and
instances; therein is exerted a sagacity, discerning things as they really are in
themselves, not as they appear through the masks and disguises of fallacious
semblance.
8. In fine, the embracing Christian doctrine doth suppose a mind imbued with all
kinds of virtuous disposition in some good degree.
IV. Its effects are of two sorts: one springing naturally from it, the other
following it in way of recompense from Divine bounty. I shall only touch the first
sort, because in this its virtue is most seen, as in the other its felicity. Faith is
naturally efficacious in producing many rare fruits. Even in common life faith is
the compass by which men steer practice, and the mainspring of action, setting all
the wheels of our activity on going; every man acteth with serious intention, and
with vigour answerable to his persuasion of things, that they are worthy his pains,
and attainable by his endeavours. In like manner is faith the square and the
source of our spiritual activity, brooking pains and hardships. What but faith,
eyeing the prize, will quicken us “to run patiently the race that is set before us”?
We are told that faith doth “purify our souls and cleanse our hearts”; that is, our
whole interior man, all the faculties of our soul; disposing them to an universal
obedience and conformity to God’s holy will; and so it is, for faith not only doth
clear our understanding from its defects, but it cleanseth our will from its vicious
inclinations, it freeth our affections from disorder and distemper, in tendency
toward bad objects, and in pursuit of indifferent things with immoderate
violence; it purgeth our conscience or reflexive powers from anxious fear,
suspicion, anguish, dejection, despair, and all such passions which corrode and
fret the soul; how it effecteth this we might declare; but we cannot better set forth
its efficacy than by considering the special influence it plainly hath in the
production of each virtue, or on the performance of every duty. “Add to your faith
virtue,” saith Peter, implying the natural order of things, and that if true faith
precede virtue will easily follow. In fine, it is faith alone which can plant in us that
which is the root of all contentedness and all patience; a just indifference and
unconcernedness about all things here; it alone can untack our minds and
affections from this world, rearing our souls from earth and fixing them in
heaven. (Isaac Barrow, D. D.)
The nature of saving faith
In the sacred oracles five objects especially are called precious. The redemption of
the soul is precious. The blood of Christ is precious. Christ is precious to His
ransomed people. The promises of the gospel are great and precious. And in our
text faith is called precious. That is accounted precious which is of an excellent
quality, especially if it be rare. Gold is preferred to brass, moral virtue to gold; but
the faith of God’s elect infinitely surpasseth these, and every acquisition below
the sun. And in its operations and effects it is most excellent. What tends farther
to raise the value of saving faith in our esteem is—
1. The manner in which we are made partakers of it, namely, by the gracious

and sovereign disposal of heaven.
2. That the weakest real believers share the blessing together with the strongest
apostles themselves, greatly magnifieth our idea of its worth.
I. First, saving faith consists in the credit the heart yieldeth to the testimony of
Jesus, “the Amen, the Faithful and True Witness.” This testimony we have
delivered to us in the law and the gospel.
1. In believing the soul is persuaded of the power of Christ to save it, guilty
and wretched as it is; for God hath laid help upon One that is mighty to save.
2. In saving faith the soul gives full credit to this great gospel truth, that the
mercy of Christ is equal to His power to save.
3. In believing the heart fully confides in the faithfulness of Christ to perform His
promise of eternal life to all those who believe on Him.
4. Take notice of the light or evidence by which true believers discern, and yield
their assent to the truths of the gospel. Now this is wholly supernatural. The full
credit given by the heart to the testimony of the Spirit in His Word, is peculiar to
saving faith; there is therefore an essential difference between this and the assent
of mere common professors. This difference chiefly consists in three things.
(1) The transcendent glories of faith’s object are truly discerned by the
one; the other has only some dark ineffectual notices of them. The
difference is as real and as great as that of seeing an object and hearing of
it only.
(2) The objects of faith are most agreeable to the faculties and condition of true
believers. In them they perceive everything for their entertainment and profit.
(3) They differ widely in the effects they have upon the minds of their respective
subjects. The impressions the objects of faith make upon the mind of temporary
believers, are as a morning cloud, and as the early dew it goeth away, leaving their
hearts still unchanged. But sincere believers with open face, beholding as in a
glass the glory of the Lord, are changed into the same image from glory to glory
by the Spirit of the Lord.
II. Explain the nature of trust in Christ, the second constituent of saving faith.
This act of faith is called a receiving Christ, embracing Him, accepting Him,
coming to Him, leaning upon Him, and resting on Him for salvation.
1. It implies a hearty approbation of the scheme of redemption in the blood of
Christ, as originating from, and infinitely worthy of, the wisdom, mercy, and
love of God.
2. Trust in Christ more specifically consists in the hearty acquiescence of the soul
in Him for salvation. Its leading exercise is a rest in His propitiation for pardon,
and then, being accepted in the Beloved for grace, for glory, and for every mercy.
He is all in all to believers.
(1) The gospel offers Christ fully in all His offices, for wisdom,
righteousness, sanctification, and redemption. And faith corresponding
fully with the offer, accepteth Him as the only remedy for ignorance, guilt,
slavery, and every misery to which sin hath subjected a fallen world.
(2) The gospel offers Christ in due order—Christ Himself first, and then His gifts.

It inviteth us to come to Him, and promiseth rest upon our coming.
(3) The gospel offers Christ and all the blessings of His purchase freely, without
money and without price; and faith disclaiming all goodness wrought in or done
by the creature, as a ground of trust. Lessons:
1. What ground of lamentation is it, and how surprising that the far greatest
part of those who profess the name of Christ, and the Scriptures to be His
Word, have, notwithstanding, so little of Him in their religion, and are such
strangers to the doctrine of faith in His blood for salvation.
2. From what hath been said, many professors of religion might be easily
convinced, did they yield to the evidence of it, that they have not the true faith of
the gospel, but are still held in the chains of unbelief and condemnation! For he
that believeth not is condemned already.
3. I most earnestly beseech unbelievers of every description to acknowledge your
character fully and freely. Admit the conviction of your guilt and danger, fall at
the feet of mercy, and beg for the life of your souls. (R. South, D. D.)
The value of faith
1. Faith, considered intellectually, is valuable.
2. The value of faith appears in its power, of realising in our minds the existence
and presence of God.
3. Faith appears pre-eminently precious when we remember that by it we obtain
a part in the great work of redemption which our Lord Jesus Christ has affected.
4. The preciousness of faith appears in its beneficial influence on character.
5. The value of faith is felt in the power it has to sustain and comfort the mind
when no other help is available. (The Congregational Pulpit.)
Faith and life
Faith and life! these are vital points to a Christian. They possess so intimate a
connection with each other that they are by no means to be severed. You shall
never find true faith unattended by true godliness; on the other band, you shall
never discover a truly holy life which has not for its root a living faith upon the
righteousness of our Lord Jesus Christ. Woe unto those who seek after the one
without the other!
I. Observe what He says concerning the the character and the origin of faith, and
then concerning the character, and origin of spiritual life. Let us begin where
Peter begins, with the faith. You have here a description of true saving faith.
1. First, you have a description of its source. He says, “To them that have
obtained like precious faith.” It is not a matter which springs up by a process
of education, or by the example and excellent instruction of our parents; it is a
thing which has to be obtained. Now, that which is obtained by us must be
given to us; and well are we taught in Scripture that “faith is not of ourselves,
it is the gift of God.”

2. Peter having described the origin of this faith, proceeds to describe it’s object.
The word “through” in our translation might, quite as correctly, have been
rendered “in”—“faith in the righteousness of our God and Saviour Jesus Christ.”
True faith, then, is a faith in Jesus Christ, but it is a faith in Jesus Christ as
Divine. Who but a God could bear the weight of sin? Who but a God shall be the
“same yesterday, to-day, and for ever”? Remark, that the apostle has put in
another word beside “God,” and that is, “of God and our Saviour.” As if the glory
of the Godhead might be too bright for us, he has attempered it by gentler
words—“our Saviour.” Now, to trust Jesus Christ as Divine, will save no man,
unless there be added to this a resting in Him as the great propitiatory sacrifice. A
Saviour is He to us when He delivers us from the curse, punishment, guilt, and
power of sin.
3. Notice the word “righteousness.” It is a faith in the righteousness of our God
and our Saviour. I have not received Jesus Christ at all, but I am an adversary to
Him, unless I have received Him as Jehovah Tsidkenu—the Lord of our
righteousness. There is His perfect life; that life was a life for me; it contains all
the virtues, in it there is no spot; it keeps the law of God, and makes it
honourable; my faith takes that righteousness of Jesus Christ, and it is cast about
me, and I am then so beauteously arrayed, that even the eye of God can see
neither spot nor blemish in me.
4. Our apostle has not finished the description, without saying that it is “like
precious faith.” All faith is the same sort of faith.
5. He tells us too that faith is “precious”; and is it not precious? for it deals with
precious things, with precious promises, with precious blood, with a precious
redemption, with all the preciousness of the person of our Lord and Saviour Jesus
Christ. Well may that be a precious faith which supplies our greatest want,
delivers us from our greatest danger, and admits us to the greatest glory. Well
may that be called “precious faith,” which is the symbol of our election, the
evidence of our calling, the root of all our graces, the channel of communion, the
weapon of prevalence, the shield of safety, the substance of hope, the evidence of
eternity, the guerdon of immortality, and the passport of glory. So much, then,
concerning faith. Now we shall turn to notice the life. “Grace and peace be
multiplied unto you through the knowledge of God,” etc.
1. Here we have, then, the fountain and source of our spiritual life. Just as faith is
a boon which is to be obtained, so you will perceive that our spiritual life is a
principle which is given. A thing which is given to us, too, by Divine power—
“according as His Divine power hath given unto us all things that pertain unto life
and godliness.” The selfsame power which is required to create a world and to
sustain it is required to make a man a Christian, and unless that power be put
forth the spiritual life is not in any one of us.
2. You will perceive that Peter wished to see this Divine life in a healthy and
vigorous state, and therefore he prays that grace and peace may be multiplied.
Divine power is the foundation of this life; grace is the food it feeds upon, and
peace is the element in which it lives most healthily.
3. Observe, again, that in describing this life he speaks of it as one which was
conferred upon us by our being called. He says, “We were called unto glory and
virtue.” I find translators differ here. Many of them think the word should be

“By”—“We are called by the glory and virtue of God”—that is, there is a
manifestation of all the glorious attributes of God, and of all the efficacious virtue
and energy of His power in the calling of every Christian. He says there was in
that calling, the Divine glory and virtue; and, doubtless, when you and I shall get
to heaven, and see things as they are, we shall discover in our effectual calling of
God to grace, a glory as great as in the creation of worlds, and a virtue as in the
healing of the sick, when virtue went from the garments of a Saviour.
II. In the fourth verse he deals with the privileges of faith, and also with the
privileges of the spiritual life, Notice the privilege of faith first. “Whereby are
given unto us exceeding great and precious promises.”
1. Note here, then, we have received by precious faith the promise and pardon.
2. Then comes the righteousness of Christ: you are not only pardoned, that is,
washed and made clean, but you are robed in garments such as no man could
ever weave. The law was great—this righteousness is as great as the law. The law
asked a precious revenue from man, more than humanity could pay—the
righteousness of Christ has paid it all. Is it not great and precious?
3. then next comes reconciliation. You were strangers, but you are brought nigh
by the blood of Christ. Is not this great and precious?
4. Then comes your adoption. “Beloved, now are we the sons of God,” etc. “And if
children, then heirs,” etc. Oh, how glorious is this great and precious promise of
adoption!
5. Then we have the promise of Providence: “All things work together for good to
them that love God,” etc.
6. Then you have the promise too, that you shall never taste of death but shall
only sleep in Jesus. “Write, Blessed are the dead,” etc. Nor does the promise cease
here—you have the promise of a resurrection. “For the trumpet shall sound,” etc.
Now, beloved, see how rich faith makes you!-what treasure!—what gold-mines!—
what oceans of wealth!—what mountains of sparkling treasures has God
conferred upon you by faith I But we must not forget the life. The text says He has
given us this promise, “that”—“in order that.” What then? What are all these
treasures lavished for? Is the end worthy of the means? Surely God never giveth
greater store than the thing which He would purchase will be worth. We may
suppose, then, the end to be very great when such costly means have been given;
and what is the end? Why, “that by these ye might be partakers of the Divine
nature.” We are, by grace, made like God. “God is love”; we become love—“He
that loveth is born of God.” God is truth; we become true, and we love that which
is true, and we hate the darkness and the lie. God is good, it is His very name; He
makes us good by His grace, so that we become the pure in heart who shall see
God. Nay, I will say this, that we become partakers of the Divine nature in even a
higher sense than this—in fact, in any sense, anything short of our being
absolutely Divine. Do we not become members of the body of the Divine person
of Christ? And what sort of union is this “members of His body, of His flesh, and
of His bones”? Then the other result which follows from it is this, “Having
escaped the corruption that is in the world through lust.” Ah, beloved, it were ill
that a man who is alive should dwell in corruption. “Why seek ye the living among
the dead?” said the angel to Magdalene. Should the living dwell among the dead?

Should Divine life be found amongst the corruptions of worldly lusts? (C. H.
Spurgeon.)
Precious faith
Those he describeth here from their faith, which is amplified, first, from the
certainty of it, they had obtained it. Secondly, from the quality and worth of it; it
was of like price with the faith of the apostles, worthy of the same respect that
theirs was. Thirdly, from the means whereby they did obtain it, even the
righteousness of Christ, that is, His fidelity and truth in keeping His promises.
True justifying faith is of great price and worth, styled here a precious faith. First,
from the causes of faith. Secondly, from the effects of faith. Thirdly, from the
subject of faith, or persons which have faith; those are not every one, for all men
have not faith. Fourthly, from the properties or qualities of faith. It is a saving
faith; it is a justifying faith; it is a sanctifying faith. It is the faith of God’s elect. It
hath great boldness in it. Fifthly, from the object of faith, which is Jesus Christ;
styled, therefore, the faith of Jesus Christ. Sixthly, by comparing faith with other
graces, hope, love, humility, and the like, they are precious. Therefore is faith (the
mother grace, the lady and mistress on whom the rest wait) of great price and
worth. Seventhly, by comparing it with things external which are accounted
precious, gold, silver, precious stones, and the like. For instruction, first, that
faith is diligently to be inquired and searched for. Secondly, that faith is much to
be respected.and honoured. Thirdly, that such as have obtained faith, are
possessors of a jewel of great price. (A. Symson.)
Like precious faith
Faith in all God’s children is alike precious. Alike, I say, in price, in worth, in
nature, in substance, in kind, though not in extent and measure. There is a weak
faith and there is a strong faith, and yet both alike precious. Peter no doubt had
greater faith than all or most of those had to whom he wrote, yet doth he
acknowledge that they had obtained like precious faith. Some attain unto a great
faith, which may be compared to a great flame, a great fountain, a strong man’s
holding or gripping of a thing; some again have but a weak faith, like a sparkle,
like a drop of water, like a child holding of a thing; the sparkle is as truly fire as
the flame is; the drop as really water as the fountain is; the child’s gripping, as the
strong man’s. Even so faith in the least child of God, though it were but as a
“grain of mustard seed,” is as truly faith as the faith of the apostles, the faith of
the greatest in the kingdom of heaven. So that faith is alike precious to all. (A.
Symson.)
The preciousness of faith
I. Faith is precious in its object.

II. Faith is precious in its testimony.
III. Faith is precious in its benefits.
IV. Faith is precious in its influences. Faith produces—
1. A living spiritual influence.
2. A comforting influence.
3. An enriching influence.
4. An establishing and conquering influence.
5. A joyous triumphing influence.
6. A meetening influence for eternal glory. (J. Burns.)
Grace and peace be multiplied unto you.—
The salutation
I. The matter. “Grace and peace.”
1. We are here taught the Christian use of salutings; such godly compliments
are not to be neglected.
2. We are further taught here to use good forms in saluting. “Grace and peace,”
gracious, not grievous; holy, not hollow; blessings, not curses.
(1) Grace. By this is generally meant the receiving of the sinner into the
covenant of mercy, into God’s favour by Christ.
(a) Many prophets and holy men of the first times lived in grace, but
not under grace.
(b) Many in our times live under grace, but not in grace, hearing the gospel and
receiving the grace of God in vain (2Co_6:1).
(c) The unbelieving Gentiles were neither in grace nor under grace.
(d) They that now believe are both under grace and in it. Under it, as released
from the damning power of sin (Rom_8:1); in it, as delivered from the reigning
power of sin.
(2) “Peace.” I take it specially for the tranquillity of conscience; that which
follows righteousness.
(3) I come from considering this sweet pair of graces asunder, to join them again
together.
(a) It is not enough to wish grace to the souls of our friends, but also
peace; that is, health to their bodies, and other temporal blessings.
(b) The apostle puts grace before peace.
(c) The apostle wisheth to us the best things, grace and peace. There be two
fiends that torment us—sin and a bad conscience. Now grace delivers us from sin,
and peace doth quiet the conscience.
II. The measure of his wish: the increase and multiplication of these blessings.
For the goods of this world, the best point of arithmetic is division: it is a better
thing to give than to receive, said our Lord. But for heavenly graces, the best point
is multiplication.

1. There is no plenary perfection in this life, for we must still be in multiplying
our graces.
2. We must seek to multiply our grace and peace. He hath nothing that thinks he
hath enough.
III. The manner. “Through the knowledge,” etc. This means not a mere
knowledge, but an acknowledgment, a reflective and doubling knowledge. There
is knowledge mental, sacramental, and experimental. The first is by the light of
nature; the second by the power of grace; the third by the practice of life and
continual proving the favour of God.
1. The means of multiplying grace and peace in our hearts is knowledge of
God (Joh_17:3; Psa_9:10).
2. There is something in grace and knowledge still wanting, that must be
multiplied and increased; for we know but in part.
3. There is no knowing of God with comfort, but through Jesus Christ (Mat_
11:27). Without Him, he that increaseth knowledge, increaseth his own sorrow
(Ecc_1:18). (Thos. Adams.)
Multiplied grace desired for others
1. Such as have experience of the worth of grace and peace in themselves,
desire also that others may be partakers of the same.
2. The preachers of God’s Word ought by their labours and endeavours, by their
wishes and prayers, to point out unto their people those things for which they
should especially labour and endeavour.
3. The grace and favour of God is the chiefest good thing to be sought after, to be
wished and desired above all things in the world next to God’s glory.
4. God doth bestow His graces upon His own children, not all at once, but by
degrees as He findeth them fit and capable to receive them. This I gather from the
word “multiplied.”
5. Grace and peace may be obtained, continued, and increased through the
knowledge of God and His Son Jesus Christ. That the main reason why so many
complain of the want of peace of conscience, and of their not profiting in grace, is
their not growing and increasing in saving knowledge. (A. Symson.)
Through the knowledge of God, and of Jesus our Lord.
Life through the knowledge of Christ
The advancement in the Divine life of those in whom it is begun is the aim of this
Epistle. Solemn and earnest, yet animating and assuring, are these his farewell
words. It is a voice from the borders of eternity—from the threshold of glory—the
voice of one who has all but reached the goal. The Christian life is life that springs
up and grows through the knowledge of Christ.
I. Aspects of life in Christ. The delineation of life in Christ by the hand of the

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