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To: Those who, through the righteousness of our God and of our Deliverer Yeshua the Messiah, have been given the same kind of trust as ours:
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Peter 1:1–4. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
III.We have the apostolical benediction, wherein he wishes for the multiplication and increase of the divine favour to them, and the advancement and growth of the work of grace in them, and that peace with God and in their own consciences (which cannot be without grace) may abound in them. This is the very same benediction that is in the former epistle; but here he adds,
1.An account of the way and means whereby grace and peace are multiplied - it is through the knowledge of God and Jesus Christ; this acknowledging or believing in the only living and true God, and Jesus Christ whom he has sent, is the great improvement of spiritual life, or it could not be the way to life eternal, Joh 17:3.
2.The ground of the apostle's faith in asking, and of the Christian's hope in expecting, the increase of grace. What we have already received should encourage us to ask for more; he who has begun the work of grace will perfect it. Observe,
(1.)The fountain of all spiritual blessings is the divine power of Jesus Christ, who could not discharge all the office of Mediator, unless he was God as well as man.
(2.)All things that have any relation to, and influence upon, the true spiritual life, the life and power of godliness, are from Jesus Christ; in him all fulness dwells, and it is from him that we receive, and grace for grace (Joh 1:16), even all that is necessary for the preserving, improving, and perfecting of grace and peace, which, according to some expositors, are called here in this verse godliness and life.
(3.)Knowledge of God, and faith in him, are the channel whereby all spiritual supports and comforts are conveyed to us; but then we must own and acknowledge God as the author of our effectual calling, for so he is here described: Him that hath called us to glory and virtue. Observe here, The design of God in calling or converting men is to bring them to glory and virtue, that is, peace and grace, as some understand it; but many prefer the marginal rendering, by glory and virtue; and so we have effectual calling set forth as the work of the glory and virtue, or the glorious power, of God, which is described Eph 1:19. It is the glory of God's power to convert sinners; this is the power and glory of God which are seen and experienced in his sanctuary (Psa 63:2); this power or virtue is to be extolled by all that are called out of darkness into marvellous light, Pe1 2:9.
(4.)In the fourth verse the apostle goes on to encourage their faith and hope in looking for an increase of grace and peace, because the same glory and virtue are employed and evidenced in giving the promises of the gospel that are exercised in our effectual calling. Observe,
[1.]The good things which the promises make over are exceedingly great. Pardon of sin is one of the blessings here intended; how great this is all who know any thing of the power of God's anger will readily confess, and this is one of those promised favours in bestowing whereof the power of the Lord is great, Num 14:17. To pardon sins that are numerous and heinous (every one of which deserves God's wrath and curse, and that for ever) is a wonderful thing, and is so called, Psa 119:18.
[2.]The promised blessings of the gospel are very precious; as the great promise of the Old Testament was the Seed of the woman, the Messiah (Heb 11:39), so the great promise of the New Testament is the Holy Ghost (Luk 24:49), and how precious must the enlivening, enlightening, sanctifying Spirit be!
[3.]Those who receive the promises of the gospel partake of the divine nature. They are renewed in the spirit of their mind, after the image of God, in knowledge, righteousness, and holiness; their hearts are set for God and his service; they have a divine temper and disposition of soul; though the law is the ministration of death, and the letter killeth, yet the gospel is the ministration of life, and the Spirit quickeneth those who are naturally dead in trespasses and sins.
[4.]Those in whom the Spirit works the divine nature are freed from the bondage of corruption. Those who are, by the Spirit of grace, renewed in the spirit of their mind, are translated into the liberty of the children of God; for it is the world in which corruption reigns. Those who are not of the Father, but of the world, are under the power of sin; the world lies in wickedness, Jo1 5:19. And the dominion that sin has in the men of the world is through lust; their desires are to it, and therefore it rules over them. The dominion that sin has over us is according to the delight we have in it.
Historical interpretation
Thirteen Centuries of Reception
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In his second letter Peter describes himself both as Simon and as a servant, in order to show that he was humble and obedient. In his first letter he confined himself to the name Peter, which had been given to him by the Lord himself and signified that he was the chief of the apostles, but here he reverts to his original name Simon in order to show those who preferred to forget his Jewish origins that he had not rejected them.
Notice how right from the start Peter encourages the souls of the believers by raising them up to the same spiritual level as that of the apostles. For the grace of baptism is the same in every believer.
In the righteousness of our God and Savior Jesus Christ. Therefore, the apostle Peter writes a letter to them, greeting those who have obtained an equal faith to his own, and exercise it through works of righteousness. Namely, the righteousness which human prudence has not discovered, nor legal institution teaches, but the Lord and our Savior speaking through the Gospel has shown, when he says: Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of heaven (Matthew 5). And again: You have heard that it was said to those of old, You shall not murder. But I say to you, etc. (Ibid.).
Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ. May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord.
"Simon." It is also written as Simeon. For Simon is short for Simeon: just as from Metrodoros we have Metras, from Menodoros we have Menas, and from Theodosios we have Theudas. Immediately from the beginning, he lifts the minds and souls of believers, inspiring them to equal diligence in preaching with the apostles.
For it is not just that those who have obtained a faith of equal standing should be in any way inferior to those who have been declared to be equals. Moreover, Peter receives them everywhere with peace, not that which is of the world, but that which is rooted in the knowledge of God. For this alone is called peace, as it frees us from offense and hatred toward God. Therefore, Christ also grants this to us as he departs to the Father, and when he rose from the dead, he proclaimed, "Peace be with you." (Jn. 14:27; 20:19,21,26) And in the churches, we pray that the angel of peace may be given to us: and the priest frequently grants this to the people from the altar: we also use this in our mutual addresses, that this is the mother of all good things, and the substance of our joy. Therefore, Christ commanded His disciples to first offer this divinely as they entered homes: (Luke 10:5) “Grace to you and peace.”
The order is as follows: May grace and peace be multiplied to you, as all things that pertain to life and godliness, in the knowledge of God and of Jesus our Lord, since by His divine power this grace has been granted to you, the knowledge, glory, and virtue of Him: through which the greatest promises have been given: that you may become partakers of the divine nature, having escaped the corruption that is in the world through lust.
“In the knowledge of God.” Otherwise: To you who have equally been honored with us in the knowledge of God and of our Lord Jesus Christ, may grace and peace be multiplied through the righteousness of our God. Or this is the order: In the knowledge of God and of our Lord Jesus Christ, which knowledge has been granted through His divine power, everything that pertains to life and godliness, and that very knowledge of Him who called us by glory and virtue, by which glory and virtue precious and magnificent promises have been granted, so that you may become partakers of the divine nature, escaping the corruption that is in the world through lust. But also for this very reason, applying all diligence, add to your faith virtue, to virtue knowledge, to knowledge self-control, and to self-control perseverance, and to perseverance godliness, and to godliness brotherly kindness, and to brotherly kindness love (2 Peter 1:3).
In this Epistle St. Peter says (chap. 3.), Behold this second Epistle I write to you: and before (chap. 1. 14,) Being assured that the laying away of this my tabernacle is at hand. This shows, that it was written a very short time before his martyrdom, which was about thirty-five years after our Lord's Ascension. In this Epistle he admonishes the faithful to be mindful of the great gifts they received from God and to join all other virtues with their faith. He warns them against false teachers, by describing their practices and foretelling their punishments. He describes the dissolution of this world by fire and the day of judgment.
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Summary
The opening verse of Peter's second epistle serves as a profound salutation, identifying the author as Simon Peter, a humble servant and authoritative apostle of Jesus Christ. It addresses believers who share a faith of equal value and honor with the apostles, emphasizing that this precious faith is not self-generated but divinely bestowed, rooted in the perfect righteousness of God and our Savior Jesus Christ. This declaration immediately establishes the divine origin and profound significance of the Christian's faith, setting a foundational theological truth for the entire letter.
Context
Literary Context
This verse functions as the customary apostolic salutation, immediately establishing the author's identity and authority while defining the recipients and the core nature of their shared spiritual standing. It sets the stage for the epistle's overarching themes: the call to spiritual growth and diligence (building upon the "precious faith" introduced here), and the urgent warnings against false teachers and their destructive doctrines that emerge in 2 Peter 2. The emphasis on "knowledge" and "righteousness" in the subsequent verses directly builds upon the foundation of "righteousness of God" presented in this opening. Furthermore, it implicitly connects to Peter's first epistle, which addressed believers facing persecution, offering hope and encouraging steadfastness in their faith (e.g., 1 Peter 1:6-9).
Historical & Cultural Context
Peter likely penned this letter towards the end of his life, possibly from Rome, addressing a broad audience of believers scattered throughout Asia Minor (similar to 1 Peter 1:1). The early church was experiencing internal challenges, particularly the rise of false teachers who denied the second coming of Christ, promoted moral laxity, and questioned the authority of the apostles. This historical backdrop makes Peter's emphasis on the divine origin and objective truth of their shared faith, grounded in "the righteousness of God and our Saviour Jesus Christ," particularly potent. It counters any relativistic or human-centered claims about faith by firmly rooting it in God's immutable character and Christ's saving work. The term "servant" (doûlos) was understood in the Greco-Roman world as a bond-slave, signifying complete submission and devotion, while "apostle" conveyed a divinely commissioned authority.
Key Themes
The verse introduces several foundational themes that permeate the epistle. Firstly, it highlights the authority and humility of the apostle Peter, who identifies himself as both a "servant" (doûlos) and an "apostle" of Jesus Christ, balancing complete dedication with divine commissioning. Secondly, it underscores the universal and precious nature of true faith, asserting that the recipients have "like precious faith" with the apostles, meaning it is equally genuine and valuable, irrespective of their background or direct encounter with Christ. This theme of shared, divinely-given faith is crucial for unity and perseverance, as seen in the call to add to their faith in 2 Peter 1:5-7. Thirdly, and most significantly, the verse establishes the divine source and basis of this faith: it is obtained "through the righteousness of God and our Saviour Jesus Christ." This points to faith as a gift, made possible by God's just character and the redemptive work of Jesus Christ, a truth central to the gospel message (e.g., Romans 1:17).
Exposition and Analysis
Key Word Analysis
Meaning "a slave (literal or figurative, involuntary or voluntary; frequently, therefore in a qualified sense of subjection or subserviency)." Peter's self-designation as a "servant" or "bond-slave" of Jesus Christ is a profound statement of humility and absolute devotion. It signifies complete submission to Christ's will and authority, placing himself in the same category as other apostles and even Christ Himself, who took the form of a servant (e.g., Philippians 2:7). This term emphasizes that his apostleship is not a position of self-importance but one of loyal service.
Meaning "of equal value or honor." This crucial term asserts that the faith possessed by the recipients of the letter is of the same quality, worth, and divine origin as that of Peter and the other apostles. It dismantles any hierarchy of faith, affirming that all true believers stand on equal footing before God, having received the same divine gift. This equality in faith is a powerful unifying principle within the body of Christ.
Meaning "equity (of character or act); specially (Christian) justification." This refers to God's inherent attribute of perfect justice and moral uprightness, as well as His saving act by which He declares sinners righteous through faith in Christ. In this context, it is the divine standard and provision that makes faith possible and acceptable. It is not human righteousness, but God's own perfect righteousness, manifested in Christ, that serves as the foundation for the "like precious faith" obtained by believers.
Verse Breakdown
"Simon Peter, a servant and an apostle of Jesus Christ,"
This clause identifies the author. "Simon" is his original Hebrew name, while "Peter" (from Greek Petros, meaning "rock") was given to him by Jesus. His dual self-description as "servant" (doûlos) and "apostle" balances deep humility with divinely conferred authority. As a "servant," he acknowledges his absolute submission to Christ; as an "apostle," he asserts his unique commission as one sent by Christ with authority to proclaim the gospel and establish the church. This dual identity underscores the divine origin and authoritative nature of his message.
"to them that have obtained like precious faith with us"
This clause identifies the recipients and the nature of their faith. The verb "obtained" (Greek lanchánō) suggests that this faith was received by divine allotment or allocation, not earned through human merit or striving. It is a gift, not an achievement. The phrase "like precious faith with us" is central, signifying that the faith of the recipients is of the same intrinsic value, quality, and divine source as that of Peter and the other apostles. This establishes a profound spiritual equality among all believers, regardless of their status or direct experience with Christ.
"through the righteousness of God and our Saviour Jesus Christ:"
This final clause reveals the ultimate source and basis of this precious faith. The preposition "through" (Greek en) indicates the instrumental means by which this faith is obtained. Critically, the Greek text uses a single definite article before "God and our Saviour Jesus Christ," a grammatical construction (the Granville Sharp rule) that strongly identifies "God" and "our Saviour Jesus Christ" as referring to the same person. This is a powerful affirmation of the deity of Jesus Christ. It is through God's perfect, saving righteousness, fully embodied and accomplished in Jesus Christ, that believers receive their faith and are justified. This righteousness is the unshakeable foundation upon which their "like precious faith" rests.
Literary Devices
Peter employs several literary devices in this concise salutation. The primary device is the Apostolic Salutation, a standard epistolary convention in the ancient world, immediately establishing the sender and recipient, but here imbued with profound theological meaning. Peter uses Apposition when he describes himself as "a servant and an apostle," where two nouns or phrases are placed side-by-side, with one explaining or modifying the other. This highlights the dual nature of his identity: humble submission and authoritative commission. Furthermore, the Grammatical Construction of "God and our Saviour Jesus Christ" (using a single article for two nouns joined by "and") serves as a powerful rhetorical device. This specific construction, known as the Granville Sharp rule, functions to emphasize the identity of God and Jesus Christ, thereby affirming the deity of Jesus. This subtle yet profound grammatical choice is a deliberate way to convey a central theological truth about Christ's divine nature, which is foundational to the "righteousness" that makes faith possible.
Theological and Thematic Connections
This foundational verse establishes that true saving faith is not a human achievement but a divine gift, graciously bestowed upon believers through God's perfect righteousness, fully manifested in Jesus Christ. The "like precious faith" emphasizes the universal equality of all believers before God, irrespective of their background or the circumstances of their conversion. This faith is rooted in the objective reality of God's character and Christ's redemptive work, rather than subjective experience. It underscores the profound truth that our standing with God is entirely dependent on His initiative and His Son's finished work, providing a secure and unshakeable basis for salvation and spiritual life. This divine origin of faith cultivates humility in the believer and glorifies God as the sole author and perfecter of our salvation.
Reflection and Application
The profound truth embedded in 2 Peter 1:1 offers immense encouragement and a call to humble gratitude for every believer. To know that our faith is "like precious" to that of the apostles means that we share in the same divine gift, the same access to God, and the same glorious inheritance. This should eliminate any sense of inferiority or spiritual hierarchy within the body of Christ, fostering unity and mutual respect. Furthermore, recognizing that this faith is "obtained... through the righteousness of God and our Saviour Jesus Christ" reminds us that salvation is entirely God's work, not ours. This truth should deepen our humility, eradicate self-reliance, and ignite profound gratitude for His unmerited favor. It calls us to rest securely in Christ's perfect righteousness, knowing that our standing before God is not based on our fluctuating performance but on His unchanging character and redemptive provision. This foundational assurance empowers us to live out the implications of our faith, diligently pursuing godliness as Peter exhorts in the subsequent verses.
Questions for Reflection
FAQ
What does "obtained like precious faith" mean for ordinary believers today?
"Obtained like precious faith" means that every true believer, regardless of their background, spiritual maturity, or personal experiences, possesses a faith that is of equal value, quality, and divine origin as that of the apostles themselves. It signifies that the faith given to us by God is not a lesser version but the same genuine, saving faith that empowered Peter and the early church. This truth levels the playing field, affirming the inherent dignity and spiritual standing of every Christian, and it underscores that salvation is a gift from God, received by His grace, not earned by human merit or status. It provides profound assurance that our faith is legitimate and effective because its source is divine, not human.
Christ-Centered Fulfillment
This opening verse profoundly points to Christ as the very foundation and embodiment of the "righteousness of God" through whom "like precious faith" is obtained. Jesus Christ is not merely an instrument; He is the divine source and perfect manifestation of God's righteousness. His sinless life, His atoning death on the cross, and His glorious resurrection constitute the perfect righteousness that God requires and provides. It is through faith in Him that this righteousness is imputed to believers, making them acceptable before a holy God. As 2 Corinthians 5:21 declares, "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." Our faith is "precious" precisely because it connects us to Christ, who is our righteousness, our sanctification, and our redemption (1 Corinthians 1:30). The affirmation of Jesus as "our Saviour Jesus Christ" alongside "God" underscores His divine identity and His singular role as the one who delivers us from sin and death, making the gift of faith and access to God's righteousness possible. He is the "author and finisher of our faith" (Hebrews 12:2), the one in whom all God's promises find their "Yes" and "Amen" (2 Corinthians 1:20).