2 Peter 1:1-4 “Great & Precious Promises”

Translation & Sermon by Nate Wilson for Christ The Redeemer Church Manhattan KS, 7 Jan. 2024

Introduction

v.1 FROM and TO

v.2 The Ongoing Result of Knowing God and Jesus as Lord is Grace & Peace

v.3 The Initial Result of Knowing Jesus

v.4 God’s promises Move us away from the World And Into His Nature


ComparisonA of Bible Translations of 2 Peter 1:1-4

GNTB

NAWC

KJVD

MurdockE (Peshitta)

DouayF (Vulgate)

1 ΣυμεὼνG Πέτρος, δοῦλος καὶ ἀπόστολος ᾿Ιησοῦ Χριστοῦ, τοῖς ἰσότιμον ἡμῖνH λαχοῦσιI πίστινJ ἐνK δικαιοσύνῃ τοῦ Θεοῦ ἡμῶν καὶ σωτῆροςL ᾿Ιησοῦ Χριστοῦ·

1 Simon Peter, servant and apostle of Jesus Christ, to the free-recipients of a faith of equal value with us in the right­eousness of our God and Savior Jesus Christ:

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 X God and [our] Saviour Jesus Christ:

1 Simon Peter, a servant and legate of Jesus the Messiah, to those who have obtained equal­ly precious faith with us, through the righteousness of Our Lord and Redeemer, Jesus the Messiah;

1 Simon Peter, servant and apostle of Jesus Christ: to them that have obtained equal X faith with us in the justice of our God and Saviour Jesus Christ.

2 χάρις ὑμῖν καὶ εἰρήνηM πληθυνθείηN ἐνO ἐπιγνώσειP τοῦ Θεοῦ καὶ ᾿Ιησοῦ τοῦ Κυρίου ἡμῶν.

2 May grace and peace be multiplied in y’all through the certain know­ledge of God and of Jesus our Master,

2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,

2 May grace and peace abound to you through the recognition of X X our Lord Jesus [the Messiah],

2 Grace to you and peace be accomplished in the know­ledge of God and of [Christ] Jesus our Lord.

3 ῾ΩςQ πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦR τὰ πρὸς ζωὴνS καὶ εὐσέβειαν δεδωρημένηςT διὰU τῆς ἐπιγνώ­σεως τοῦ καλέ­σαντοςV ἡμᾶς διὰW δόξης καὶ ἀρετῃ῀ςX,

3 [even] as His divine power has given to us all the things for life and godliness, through our certain know­ledge of the One who called us to glory and virtue,

3 According [as] his divine power hath given unto us all things that pertain unto life and godli­ness, through the knowledge of him that hath called us to glory and virtue:

3 as the giver to us of all things that be of the power of GodY, unto life and the fear of God, through the recognition of him who hath called us unto his own glory and moral excellence:

3 As all things of his divine power [which appertain] to life and godli­ness areZ given us through the knowledge of him who hath called us by his own [proper] glory and virtue.

4 δι᾿ ὧνAA τὰ τίμιαAB ἡμῖν καὶ μέγισταAC ἐπαγγέλματα δεδώρηταιAD, ἵναAE διὰ τούτωνAF γένησθε θείας κοινωνοὶ φύσεωςAG ἀποφυγόντες τῆς ἐν κόσμῳ ἐνAH ἐπιθυμίᾳ φθορᾶς.

4 through which things He has given His valu­able and great­est promises to us in order that through them y’all might become partakers of the divine nature, having fled from the cor­ruption in the world caused by lust.

4 Whereby are given unto us exceeding great and pre­cious promis­es: that by these ye might be partakers of the divine na­ture, having escaped the corruption [that is] in the world through lust.

4 wherein he hath given you very great and precious promises; that by them ye might become partakers of the nature of God, while ye flee from the corruption[s] of the lust[s that are] in the world.

4 By whom he hath given us most great and precious promises: that by these you may be made partakers of the divine nature: flying the corruption of that concu­piscence [which is] in the world.


1“There are... probable conjectures by which we may conclude that it was written by another rather than by Peter. At the same time... it has nothing unworthy of Peter, as it shews everywhere the power and the grace of an apostolic spirit... and it would have been a fiction unworthy of a minister of Christ, to have personated another individual.” ~Calvin

2Vincent: “The point of differences of style between the two epistles is a fair one. There are such differences, and very decided ones, though perhaps they are no more and no greater than can be explained by diversity of subject and circumstances, and the difference in the author's age… But… the internal evidence of style and tone seems to us to outweigh the differences, and to show that both epistles were from the same hand. There is the same picturesqueness of diction, and a similar fertility of unusual words...”

3The list after footnote 1 comes from the introduction in A.T. Robertson’s Word Pictures in the New Testament.

4The claims listed after footnote 2 come from Dwight F. Zeller in his unpublished commentary on 2 Peter.

5For instance, John Owen of Thrussington (Calvin Commentary editor) placed 2 Peter a year after 1 Peter and a year before Jude, as did Dwight Zeller, but A.T. Robertson placed it after Jude.

6Source: https://www.bible-commentaries.com/source/johnschultz/BC_2_Peter.pdf

7Matthew 4:18 “And as He was walking around along the Sea of Galilee, He saw two brothers, Simon (the one called Peter) and Andrew (his brother), throwing a cast-net into the sea, for they were fishermen.” (NAW)

8John 21:15 “So when they had eaten breakfast, Jesus said to Simon Peter, ‘Simon, son of Jonah, do you love Me more than these?’ He said to Him, ‘Yes, Lord; You know that I love You.’ He said to him, ‘Feed My lambs.’” (NKJV)

9This verb is also found in Lk. 1:9, Jn. 19:24, and Acts 1:17.

10The instance in the Vaticanus text of Matt. 8:10 “faith in Israel” is not included due to its inconsistency with practically all other manuscripts and its entirely different use (physical location rather than description of faith).

11“The peace intended is not a subjective feeling of comfort, but the actual cessation of hostility. God is no longer our enemy… After the war ceases, there comes the work of repairing the devastations… Thus peace is implemented, extended, or multiplied… How can these blessings be increased in or by knowledge? ...The more we read the Bible, the more we study theology… the more grace and peace we obtain.” ~Gordon Clark, New Heavens New Earth, 1967 AD

12“No one knoweth the Father but the Son, and he to whom the Son will reveal him.” (Matthew 11:27, KJV)

13The Byzantine text reads δια δοξης while the Critical text reads ιδια δοξης.

14This is the only other place in the Bible where this word for promise (ἐπάγγελμα) occurs, although lexicographers do not seem to think it has an essentially different meaning than the standard word for promise (ἐπαγγελία). Vincent noted however, “In classical Greek the distinction is made between ἐπαγγέλματα, promises voluntarily or spontaneously made, and ὑποσχέσεις, promises made in response to a petition.”

15“Denial of the truth produces immoral conduct... Back in the [nineteen] twenties, when Harry Emerson Fosdick was preaching on the Peril of Worshipping Jesus, the liberals could claim that by shucking off the historical husks of Christianity, they were preserving its essential moral values. Today they have shucked off the moral principles as well, as is clear in Joseph Fletcher’s recommendation [in his “situational ethics”] to break every one of the Ten Commandments.” ~Gordon Clark, 1967 AD

AWhen an English translation adds words not in the Greek text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one English version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Greek word or departs too far from the grammar form of the original Greek word, I use strikeout. And when an English version omits a word which is in the Greek text, I insert an X. (Sometimes I will place the X at the end of a word if the Greek word is plural but the English translation is singular.) I have also tried to use colors to help the reader see correlations between the Greek original and the various translations when there are more than two different translations of a Greek word.

B1904 "Patriarchal" edition of the Greek Orthodox Church, as published by E-Sword in June 2016. Annotated by NAW where the 27th edition of the Nestle-Aland GNT differs.

CNathan A Wilson’s translation

DKing James Version of the Holy Bible (a.k.a. Authorized Version), 1769 edition, as published by E-Sword in July 2019.

ETranslation of the Peshito Syriac New Testament into English by James Murdock. Published in 1851. Republished by E-sword in June 2016.

FRheims New Testament first published by the English College at Rheims, A.D. 1582, Revised by Bishop Richard Challoner, A.D. 1749-1752, as published by E-sword in June 2016.


GTechnically this is the name Simeon, but the two oldest-known manuscripts spell Peter’s name Σιμων here, and that is also the tradition of the Coptic, Ethiopic, and English Bibles (although the ESV and NET Bibles have recently pushed back against the tradition).
“The two forms occur indifferently in 1 Macc. 2:3, 65 for the same man.”
~ATR
If a later writer wished to imitate Peter, he would have been more likely to use the form of signature in the first epistle than to adopt one that Peter himself had not used. Only Peter himself would be completely free to sign as he wished.” ~Gordon Clark

H“The faith which they have obtained is like in honor and privilege with that of Peter or any of the apostles.” ~ATR
“The word here … was used to indicate that a non-native of a city had the equal rights of a citizen born in that city. In this context it is [probably] referring to Gentile readers having the same standing before God as Jewish Christians. If this is the case, then ημιν is referring to Peter and all other Jews who believed.” ~DFZ

IReineker & Rodgers: “The word implies a gift or a favor”
“Peter describes a king conferring privilege on one of his choice. Accordingly Peter is addressing his fellow nobles. The contrast between nobility and slavery is striking and can hardly have been unintentional…. Classical Greek uses it for the result of a deity apportioning goods (or evils) to a man and protecting him. The verb also refers to a military post being assigned… [T]he notion that God, prior to human choice, assigns faith to certain individuals cannot be deleted from the verb...” ~Gordon Clark

J“subjective… power God gives to a sinner so that he can believe.” ~DFZ

KCalvin: “[T]he 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.” Calvin’s editor, John Owen of Thrussington, noted that the preposition should be “in” rather than “through.”
“Even if the word faith is objective rather than subjective – the doctrines believed rather than the psychological act of believing… objective faith has equal honor, no matter to whom given… The righteousness mentioned is God’s [Christ’s] not ours… Thus those to whom faith was given received a faith in God’s righteousness. That is, righteousness is the object of belief. The Christian believes in God’s justice.” ~Gordon Clark
“Lenski and MacArthur opt for the forensic use… ‘a righteousness from God as Ro. 1:17..., whereas The New Geneva Study Bible, … ATR, and Alford think it is ethical righteousness… ‘God is righteous…’ Both are true, but the ethical use is more in keeping with Peter’s letter... most likely referring to God’s righteousness – his justice, his equity – of giving faith to Jews and Gentiles alike” ~DFZ
The SIL team under Jim Lander that published Louw & Nida semantic domain numbers for every word in the GNT of 2 Peter in Dec. 2017 (hereafter “Lander”) chose 89.26 “because of, on account of, by reason of.”
ATR noted that “righteousness” can be given the definite article in English because of the definite object, “The God.”

LMoule’s Idiom Book of New Testament Greek p.109, noted that “God” is intended to apply to Jesus “our God even Jesus.” Easton, in his commentary on this verse asserted that this phrase ‘God and Savior’ always means one deity and not two in Greek literature written between 95-105 AD. Cf. v.11 and Titus 2:13. ATR also weighed in “one person, not two” citing Schmeidel in support.

M“By grace is designated God’s paternal favor towards us… Peace is added; for as the beginning of our happiness is when God receives us into favor; so the more he confirms his love in our hearts, the richer blessing he confers on us, so that we become happy and prosperous in all things,” ~Calvin

N“optative… a wish for the future (volitive use)” ~ATR

O“[B]oth senses [“through” or “in”] may suit the context. I am, however, more disposed to adopt the former.” ~Calvin
Lander: L&N#89.76 “by means of”

P“The compound expressing full knowledge” ~Vincent
“Full (additional, epi) knowledge... is urged against the claims of the Gnostic heretics to special gnōsis.” ~ATR
“The Christian or perfect knowledge of God… implies a more intimate and personal relationship than gnosisgnosis was associated with Gnosticism… but both in Classical Greek and in Koine, it is a common word for ordinary knowledge. Note that in this very chapter, the epignosis of 1:2 is designated as gnosis in 1:5,6.” ~Gordon Clark
“‘
fuller knowledge, precise knowledge, or correct knowledge’ … not used in the NT without reference to knowledge of some kind connected with God. The Christ[ian] faith is NOT based on mysticism, but upon objective and historical truth which God wants His children to have.” ~DFZ

Q“Hence the Apostle justly animates the faithful to entertain good hope by the consideration of the former benefits of God.” ~Calvin
“Others, perhaps more correctly, view this verse as connected with the 5th, and render ὡς, “Since,” and the beginning of the 5th verse, “Do ye also for this reason, giving all diligence, add,” etc.; that is, “Since God has done so great things for you, ye also for this reason ought to be diligent in adding to your faith virtue, etc.” ~Owen
Lander: L&N#89.37 “on the grounds that, because”
“Gingrich cites this as a case where ‘ωςintroduces the characteristic quality of a person, thing, action, etc.’ This is true, but in this instance, one needs to look at more than the ‘Ως, one needs to go on to the participle of the clause… BDAG comments on ‘ως with a participle as giving the reason for action… I have tried to bring in both the participial causal sense as well as the ‘Ως connection, with ‘Because, even as.’ The points of Gingrich and BDAG need to be brought together.” ~DFZ

RAutou refers to Christ, who has ‘divine power’… the dunamis of Christ ‘is the sword which St. Peter holds over the head of the False Teachers’ (Bigg)” ~ATR

S“Peter does not speak here of the natural gifts of God, but only mentions those things which he confers peculiarly on his own elect above the common order of nature.” ~Calvin

T“This is the only word which Peter and Mark alone have in common in the New Testament; a somewhat singular fact in view of their intimate relations, and of the impress of Peter upon Mark's gospel: yet it tells very strongly against the theory of a forgery of this epistle. The word is stronger than the simple δίδωμι, to give, meaning to grant or bestow as a gift.” ~Vincent
The verb form, by the way, is either middle or passive, but none of the standard English versions rendered it passively.

ULander: L&N#89.76 “by means of, through”

V“When God is the subject, it has the sense of effectual calling… it describes the knowledge as… a personal relationship knowledge of Jesus Christ.” ~DFZ

WThis is the reading of both the majority of manuscripts and lectionaries as well as the reading of the two oldest-known manuscripts. With the accusative objects it could mean either “by means of” or “because of” or “with a view to,” and the latter makes most sense. However, the critical GNTs follow the Latin, Syriac, and Coptic Bibles, which followed about 20 Greek manuscripts that add a iota to the beginning of this word, changing the meaning to “in the same/by his own” which also changes the case from genitive to dative, which, in turn, changes the case of the two objects “glory” and “excellence” from genitive to dative, forcing an instrumental meaning “by means of.” “Beza and also Schleusner, regard διὰ as expressing the final cause, to; it is also used in the sense of “for the sake of,” or, “on account of.” ~Owen “[E]ither instrumental case ‘by’ or dative ‘to’” ~ATR
Clark: “… does not mean to… God calls us by means of glory and might… Power and might are indispensable for a call that effectively raises a dead sinner to newness of life.”
“The dative form can be taken instrumentally or as a dative of advantage. It can be: ‘called us
by His own glory…; or ‘called us to His own glory…’ Although the grammar allows either, the very next verse favors the instrumental use.” ~DFZ

X“The original classical sense of the word had no special moral import, but denoted excellence of any kind – bravery, rank, nobility... Bengel says, ‘the former indicates his natural, the latter his moral, attributes.’”~Vincent

YThe Peshitta translator missed the genitive absolute which makes the genitive “divine power” the subject of “having given” rather than its object, as well as the possessive “his.”

ZThe Greek verb is spelled in the middle or passive voice here; all the other versions (except for DFZ’s) interpret it as middle voice.

AA“‘for the sake of which,’ that is, for the purpose of leading us to ‘glory and virtue,’ ‘many and precious promises have been given’ … ‘Escaping the corruption of the world’ is ‘godliness/virtue;’ and partaking of the divine nature is ‘life/glory.’” ~Owen
Vincent, ATR, Clark, and DFZ all posited that this refers to “his glory and virtue”

ABTextus Receptus, diverges from the majority of Greek manuscripts, following 2 of the 4 oldest-known Greek manuscripts (plus 10 more overall), and reverses the order of the words “great” and “precious,” which is why the KJV order (followed by the NIV and NLT) is “great and precious,” whereas the NASB, NET, and ESV follow the majority of manuscripts with “precious and great.”

ACESV and NIV interpret as comparative degree, but this is actually superlative.

AD“Middle voice, not passive” ~Vincent

AEAlthough all the standard English versions interpret this as purposive “that” (so also ATR and R&R), “Lenski and Wallace see this as a substantive, or in apposition to … ‘promises.’ The ‘promises’ are the partaking of the divine nature…” DFZ followed the latter, translating this hina as “that is.”

AFATR refers “these” to “the promises” Clark to “either the promises or even the glory and might”

AG“Peter is referring to the new birth as 1 Pet. 1:23” ~ATR
“Salvation is not deification – that would be Gnosticism indeed… Salvation is a moral rejuvenation… [W]e become partakers of the divine nature through grace, through the promises, through a sovereign grant to those called. In Stoicism, every man by nature has a spark of divinity. It is not a matter of special calling, but of natural law. In fact, an author of AD 150 who wanted to appear apostolic and orthodox would probably have avoided such a phrase… ” ~Gordon Clark

AH“Caused by, consisting in, lust. ‘Man becomes either regenerate or degenerate’ (Strachan).”~ATR

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