Exegetical and Hermeneutical Commentary of 2 Peter 1:2
Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,
2. Grace and peace be multiplied unto you ] Here the writer falls into the phraseology of the First Epistle (see note on 1Pe 1:2), but adds to the simple benediction the words “through (better in) the knowledge of God and Jesus our Lord.” The word for “knowledge” ( epignosis) hovers between the meaning of “complete knowledge” and the recognition which implies love. It does not occur in the First Epistle. In St Paul’s Epistles it meets us first in Rom 1:28; Rom 3:20, and occurs more or less frequently in most of the subsequent Epistles. In 1Co 13:8; 1Co 13:12 the verb from which it is formed is contrasted with the less perfect knowledge expressed by gnosis. Looking to the history of the words, it would seem probable that in proportion as rash and self-asserting teaching boasted of the higher gnosis, the “science, falsely so called,” of 1Ti 6:20, which afterwards developed into the heresies of the Gnostic sect, the true teachers set up the other word as expressing something nobler and more excellent. “Not gnosis,” they seem to say, “but epignosis, not an abstract speculative knowledge, but that which implies a fulness of contemplation, loving as well as knowing.” St Peter’s use of the word in this Epistle, obviously written after closer contact with false teachers of this kind than is traceable in the First, admits, probably, of this explanation.
Jesus our Lord ] The peculiar construction, as distinct from “Christ Jesus” and “the Lord Jesus,” occurs elsewhere only in Rom 4:24.
Fuente: The Cambridge Bible for Schools and Colleges
Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord – That is, grace and peace abound to us, or may be expected to be conferred on us abundantly, if we have a true knowledge of God and of the Saviour. Such a knowledge constitutes true religion: for in that we find grace – the grace that pardons and sanctifies; and peace – peace of conscience, reconciliation with God, and calmness in the trials of life. See the notes at Joh 17:3.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. Grace] God’s favour; peace-the effects of that favour in the communication of spiritual and temporal blessings.
Through the knowledge of God] . By the acknowledging of God, and of Jesus our Lord. For those who acknowledge him in all their ways, he will direct their steps. Those who know Christ; and do not acknowledge him before men, can get no multiplication of grace and peace.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Through the knowledge of God; or acknowledgment, i.e. faith, whereby we are made partakers of all the saving graces of the Spirit; and whereby being justified, we are at peace with God, Rom 5:1.
And of Jesus our Lord; there being no saving knowledge of God, or faith in him, but by Christ.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Grace . . . peace (1Pe1:2).
throughGreek,“in”: the sphere INwhich alone grace and peace can be multiplied.
knowledgeGreek,“full knowledge.”
of God, and of Jesus ourLordThe Father is here meant by “God,” butthe Son in 2Pe 1:1:marking how entirely one the Father and Son are (Joh14:7-11). The Vulgate omits “of God and”; butoldest manuscripts support the words. Still the prominent object ofPeter’s exhortation is “the knowledge of Jesus our Lord“(a phrase only in Ro 4:24),and, only secondarily, of the Father through Him (2Pe 1:8;2Pe 2:20; 2Pe 3:18).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Grace and peace be multiplied unto you,…. By a multiplication of grace may be meant a larger discovery of the love and favour of God; which though it admits of no degrees in itself, being never more or less in God’s heart, yet, as to the manifestations of it, it is different, and capable of being increased, and drawn out to a greater length; or else an increase of the internal graces of the Spirit of God, as to the actings and exercise of them; or a larger measure of the gifts of the Spirit, for greater usefulness among them; or a clearer view, and a more enlarged knowledge of the Gospel of the grace of God, and the truths of it; and indeed, the word grace may take in all these senses: and by a multiplication of peace, which the apostle in this salutation also wishes for, may be designed an affluence of all kind of prosperity, temporal, and spiritual, external and internal; and more especially an increase of spiritual peace, a fulness of joy and peace in believing, arising from a sense of free justification by Christ’s righteousness, and full pardon and atonement by his blood and sacrifice:
through the knowledge of God, and of Jesus our Lord; which is to be understood, not of a natural, but of a spiritual and evangelical knowledge; of a knowledge of God, not as the God of nature and providence, but as the God of all grace, as in Christ, and a covenant God in him, and of the person, offices, and grace of Christ; and which designs true faith in him, by which means larger discoveries of the grace of God are made, and a greater enjoyment of spiritual peace is had: or it may be rendered, “with the knowledge of God”, c. and the sense then is, that the apostle prays, as for a multiplication of grace and peace, so along with it, an increase of spiritual and evangelical knowledge which in the best is imperfect, but may be increased by the blessing of God on those means which he has appointed for that end, such as the word and ordinances. The Syriac version renders this clause, “through the knowledge of our Lord Jesus Christ”, leaving out the word “God”, and the copulative “and”, and adding the word “Christ”; and the Ethiopic version reads, “in the knowledge of our God, Christ Jesus our Lord”, without any distinction. After the inscription and salutation begins the epistle, with an account of various special favours bestowed upon these persons; and are mentioned by the apostle to encourage his faith and theirs, in expectation of enjoying what he here wishes unto them, since already such great and good things had been bestowed upon them.
Fuente: John Gill’s Exposition of the Entire Bible
Be multiplied (). First aorist passive optative of in a wish for the future (volitive use) as in 1Pet 1:2; Judg 1:2.
In the knowledge ( ). Full (additional, ) knowledge as in 1:8 (only in 2Pet 1:5; 2Pet 1:6; 2Pet 3:18), but again in 2Pet 1:3; 2Pet 1:8; 2Pet 2:20. As in Colossians, so here full knowledge is urged against the claims of the Gnostic heretics to special .
Of God and of Jesus our Lord ( ). At first sight the idiom here seems to require one person as in 1:1, though there is a second article () before , and is a proper name. But the text here is very uncertain. Bengel, Spitta, Zahn, Nestle accept the short reading of P and some Vulgate MSS. and some minuscles with only (our Lord) from which the three other readings may have come. Elsewhere in II Peter and are used of Christ alone. The text of II Peter is not in a good state of preservation.
Fuente: Robertson’s Word Pictures in the New Testament
In the knowledge [ ] . The compound expressing full knowledge, and so common in Paul ‘s writings.
Our Lord [ ] . The word Lord in the second epistle is always used of God, unless Christ or Savior is added.
Fuente: Vincent’s Word Studies in the New Testament
1) “Grace and peace be multiplied unto you.” Peter invokes God to cause (Greek charis) grace, and (eirene) peace, to (Greek plethuntheie) be mathematically increased many times, or multiplied to the brethren who received the letter, 3Jn 1:2-4.
2) “Through the knowledge of God.” In his mature years of wisdom and by the Holy Spirit and the Word, Peter knew that both grace and peace were increased, enlarged, and experienced fully, only to the extent that they increased in knowledge of God, 2Pe 3:18; 2Ti 2:15; 2Ti 3:16-17; 1Pe 3:15.
3) “And of Jesus our Lord.” a) one is saved by God’s grace Eph 2:8-10; Rom 6:1; Rom 11:5-6. b) One may be filled with His grace Joh 1:16-17; Act 15:11; Act 14:3. c) God’s grace is sufficient 2Co 8:9; 2Co 9:8; 2Co 12:9. This grace that saves and sustains sufficiently in every experience of life brings peace from God, when accepted and used in his service. He who uses God’s grace to serve God best has his abiding peace to rest upon him most. Such was Peter’s desire for the brethren whom he addressed. Rom 5:1-3; 2Th 3:16.
GIVE IT TO HIM
A miner worked very hard every day in the mines for a living. The overseer of the mine said to him one day, “Thomas, I’ve got an easier berth for you where there is not much hard work, and where you will get better wages. Will you accept it?” Most men would have jumped at such an offer. But what did this noble fellow do? He said to the overseer: “Captain, there’s our poor brother Tregony; he has a sickly body, and not able to do hard work as I can. I am afraid his work will shorten his life and then what will his poor family do? Won’t you please let him have this easier berth? I can go on working as I have done.” The overseer was wonderfully pleased with Thomas’s generous spirit. He was a faithful friend.
– Gospel Herald
Fuente: Garner-Howes Baptist Commentary
2. Grace and peace. By grace is designated God’s paternal favor towards us. We have indeed been once for all reconciled to God by the death of Christ, and by faith we come to the possession of this so great a benefit; but as we perceive the grace of God according to the measure of our faith, it is said to increase according to our perception when it becomes more fully known to 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,
Through the knowledge, literally, in the knowledge; but the preposition ἐν often means “through” or “with:” yet both senses may suit the context. I am, however, more disposed to adopt the former. For the more any one advances in the knowledge of God, every kind of blessing increases also equally with the sense of divine love. Whosoever then aspires to the full fruition of the blessed life which is mentioned by Peter, must remember to observe the right way. He connects together at the same time the knowledge of God and of Christ; because God cannot be rightly known except in Christ, according to that saying,
“
No one knoweth the Father but the Son, and he to whom the Son will reveal him.” (Mat 11:27)
Fuente: Calvin’s Complete Commentary
(2) Grace and peace be multiplied unto you.Identical with the last clause of 1Pe. 1:2, and with no other greeting in any Epistle. What follows here is peculiar to this Epistle, which begins and ends with grace and knowledge. (Comp. 2Pe. 3:18.)
Through the knowledge.Better, as before, in. The preposition indicates the sphere or element in which the action takes place, or the aspect in which it is contemplated. Tyndale and the Rhemish version have in. Knowledge is not quite strong enough. In the original we have a compound word, which implies fuller, riper, more minute knowledge. But any of these expressions would be a little too strong, as the simple word is a little too weak. The same compound recurs 2Pe. 1:3. It is rare in St. Pauls earlier letters, but is more common in the later ones. This fact, coupled with its appearance here, agrees well with the more contemplative aspect in which the Gospel began gradually to be presented; a change which finds its fullest expression in the transition from the first three Gospels to the fourth. The word is introduced here with telling emphasis; in the fuller knowledge of God anticipates the attack that is coming upon the godless speculations of the false teachers in 2 Peter 2.
And of Jesus our Lord.Deliberately added. These false teachers denied the Lord that bought them (2Pe. 2:1), and promised all kinds of high-sounding benefits to their followers (2Pe. 2:18). The Apostle assures his readers that only in fuller knowledge of their Lord can grace and peace be multiplied to them. The combination Jesus our Lord is unusual; elsewhere only Rom. 4:24. Another small indication of independence (see first Note). There should be a fullstop at Lord; so Tyndale, Cranmer, and Geneva.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Grace In which the believer lives.
Peace Its fruit.
Be multiplied With this prayer for increase agrees the final exhortation to growth, in chap. 2Pe 3:18.
Through the knowledge ’ , knowledge upon, full knowledge; the keynote of the epistle. It occurs, also, in 2Pe 1:3 ; 2Pe 1:8, and 2Pe 2:20.
Of God The Father, who is truly known only as revealed in the Son.
Of Jesus our Lord The Saviour, who is also supreme Lord. This unusual expression, found only here and in Rom 4:24, lifts the standard against the deniers of 2Pe 2:1. This knowledge is both doctrinal and experimental. It lies at the foundation of all true religion, and is the element in which all grace and peace begin and grow. Moreover, increase of the knowledge is the indispensable condition of increase in the grace.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord,’
The combined greetings of ‘grace’ (a Greek greeting) and ‘peace’ (a Jewish greeting) again reflect the unity of God’s people. But to the Christian ‘grace’ reflects more than just ‘well-being’, it reflects the unmerited, active love and compassion of God at work on his behalf. Peace also reflects their wellbeing in Him, and also has in mind the peace and contentment of a settled heart, the ‘peace which passes all understanding’ (Php 4:7). So to some extent they are interchangeable. The main idea in Peter’s mind is their spiritual wellbeing brought about through the activity of a gracious and compassionate God.
‘Be multiplied.’ Compare 1Pe 1:2; Jud 1:2. Wellbeing is to be multiplied towards them within the sphere of the spiritual knowledge (epignosis) of ‘God’ and of ‘Jesus our Lord’. Or ‘of our God, even Jesus our Lord’. In Jesus’ own words, ‘no one knows the Father but the Son, and he to whom the Son pleases to reveal Him’ (Mat 11:27).
Fuente: Commentary Series on the Bible by Peter Pett
2Pe 1:2. Through the knowledge of God By the acknowledgment of God. Doddridge. The word , doubtless, sometimes signifies acknowledgment; but as it signifies knowledge in the next verse, and in many other texts of the New Testament, it seems most proper so to understand it here.
Fuente: Commentary on the Holy Bible by Thomas Coke
“Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, (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: (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. (5) And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; (6) And to knowledge temperance; and to temperance patience; and to patience godliness; (7) And to godliness brotherly kindness; and to brotherly kindness charity. (8) For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. (9) But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.”
I stay not to observe in this place, the very sweet manner with which Peter, as well as the rest of the Apostles, address the Church, in their prayers and benedictions, for grace and peace. But having, more or less, called the Reader’s attention to this, in every preceding Epistle, it will be the less necessary in this place, to add any further remarks. But I very earnestly intreat the Reader, to attend with me, to what the Holy Ghost by the Apostle, hath here so blessedly set forth, concerning the work of regeneration. The first call of grace, by God the Spirit is here expressly said to make, the highly favored objects of this divine love, partakers of the divine nature; and with that, of all things that pertain unto life and godliness. Reader! pause over the marvellous account; and when you have pondered it well, mark down in the memorandums of your inmost soul, the several vast blessings, as far as present apprehension can trace them, of what are included in this unspeakable gift of God.
It is God the Holy Ghost, by his quickening and regenerating grace, in giving spiritual life, to the dead in trespasses and sins, which brings the child of God, into the first discovery of God the Father’s electing love; or God, the Son’s betrothing and redeeming, grace. For although the everlasting love of God the Father, had been running in streams of grace from all eternity; yet, as a river underground, the blessed properties of it were neither known, nor seen, nor regarded, until at regeneration, God the Holy Ghost opened the eye of the child of God, to see the original, and eternal purpose of God the Father, in choosing the Church in Christ, before the foundation of the world; and in predestinating the Church in Christ, to the adoption of children. Eph 1:4-5 . And never till this blessed period, when God the Holy Ghost brought forth the child of God, in the new birth of grace, had the poor sinner any apprehensions, either of the Person of Christ, or of his betrothing love, or redeeming mercy. But, as the Apostle Paul expresseth it, in his Epistle to Titus; after that, the kindness and love of God, our Savoir toward men appeared; not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which He shed on, us abundantly, through Jesus Christ our Savior; that we, being justified by his grace, should be made heirs, according to the hope of eternal life. Tit 3:4-7 .
I pray the Reader, not only to pause over the contemplation of this vast mercy; but, day by day, to ponder it again and again, in his walk of faith through life. Oh! the unspeakable grace, when called from darkness to light; and from the power of sin and Satan, unto the living God.
Now I beg the Reader to observe, with me, how sweetly the Holy Ghost, by the Apostle, hath marked the gracious effects, which arise out of regeneration. Before this great work of the new-birth is wrought, there is not a spiritual mercy we can claim; no, nor even know. As it was in the old creation of nature, darkness was upon the face of the deep, before the Spirit of God moved upon the face of the waters, and God said, let there be light: Gen 1:2-3 . so, in the new creation of grace, it is all darkness upon the face of our mind, until that God, that commanded the light to shine out of darkness, hath shined in our hearts to give the light of the knowledge of the glory, of God, in the face of Jesus Christ. 2Co 4:6 . But, when this is accomplished, the new-born soul, is brought into all the privileges of his heirship. Pardon, mercy, and peace, instantly follow. He is justified freely. Christ is then seen, and known, and enjoyed, (at least there is the new birth-title to all,) as made of God to his people, wisdom, righteousness, sanctification, and redemption. 1Co 1:30 . Hence the Apostle, speaks so blessedly in this Chapter, to them that have obtained like precious faith; they are according to his divine power, even God the Spirit, who communicates the blessings from his quickening life, imparted to them, made partakers of the divine nature, having escaped the corruptions that are in the world, through lust. And not only so but they have all things given to them, that pertain to life and godliness, And they are called to glory and virtue. And there are given unto them, exceeding great and precious promises. And hence, all those additions the Apostle speaks of, and which are the natural effects and consequences resulting from this one first cause, namely, regeneration, must and will appear. The child of God, by this first quickening life, from God the Holy Ghost; and by the daily renewings of God the Holy Ghost, keeping alive the grace he first imparted, will add to his faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kinkiness, charity. But, Reader! remember, these are the fruits and effects of justification; and not in the least degree contributing, as a part cause, to our justification. The Apostle saith, that being by regeneration, made partakers of the divine nature, and thereby having escaped the corruption, that is in the world, through lust; we have all things given unto us, that pertain to life and godliness. Hence, what is God’s gift, cannot be brought into any account of man’s merit. And, therefore, when the Apostle adds, giving all diligence, to add unto faith, virtue, and the like; these are considered, as so many fruits and evidences of our new-birth character. And the consequence will be, that if these things be in the Lord’s people, and they abound in them, they themselves, will neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. Mark the Apostle’s expression! Believers shall not be barren nor unfruitful in the knowledge of Christ. He doth not say, that their aboundings wilt be recommendations to God; much less, so many party causes, in the promoting their salvation; That salvation is all along considered wholly in Christ. And their regeneration, by which they are made partakers of the divine nature, is wholly from God the Spirit, So that all that is here said of virtue, and brotherly kindness, and the like, are spoken of, but as effects, arising out of the first glorious cause, and only so many precious testimonies of the renewed life. And therefore, the man that lacketh these things, lacketh the sweet tokens of his Christian character, and can give no proof of a work of grace in regeneration, having passed in his heart.
I have been the more particular upon this point, than I should otherwise have been; had I not known, that men are apt to make great errors herein. I wished therefore to state, and place these important truths, on their own proper basis. Faith and all graces, are no party cause of salvation. They are fruits, and not the root, effects not causes. Salvation is wholly of Christ. Not a work wrought in us, but for us. And our new-birth, the blessed consequence of having been given by the Father to the Son, before the foundation of the world; redeemed by the Son, in the time-state of our Adam-nature from the fall; and therefore quickened by the Holy Ghost, for the everlasting enjoyment of God, in grace here, and glory forever. All spiritual pride, all pharisaical righteousness, all supposed merit in ourselves, these things are done away, in those precious views of our, mercies, and our salvation from end to end, is hereby known and enjoyed as the whole of grace; not of works, lest any man should boast. Eph 2:8-9 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,
Ver. 2. Through the knowledge ] There is not a new notion, or a further enlargement of saving knowledge, but it brings some grace and peace with it. All the grace that a man hath, it passeth through the understanding; and the difference of stature in Christianity grows from different degrees of knowledge. “Grace and truth came by Jesus Christ,” Joh 1:17 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 .] grace to you and peace be multiplied (so in ref.: but further specified here by what follows) in (as the vehicle, or conditional element of the multiplication) knowledge ( , “cognitio maturior:” but this can hardly be given in English without too strong a phrase) of God, and of Jesus our Lord (every unusual expression, like . . , occurring only Rom 4:24 , should be noticed as a morsel of evidence to the independence of the Epistle).
Fuente: Henry Alford’s Greek Testament
2Pe 1:2 . .: the same form of salutation as in 1Pe 1:2 . . (For history of see Mayor’s note, pp. 171 ff.; Robinson’s Excursus in Ephesians .) in this epistle corresponds to in the Pauline sense (Spitta, p. 522). In Rom 1:21 is used of the imperfect knowledge of God possessed by the heathen world, and in Rom 1:28 he contrasts it with the Christian or perfect knowledge of God. ( .) Cf. 1Co 13:12 , Col 1:9 . “ , involving the complete appropriation of all truth and the unreserved acquiescence in God’s will, is the goal and crown of the believer’s course” (Lightfoot, note on Col 1:9 ). Cf. Introd. p. 117; note 2Pe 1:8 ; Paget, Spirit of Discipline , pp. 112 ff. implies a more intimate and personal relationship than . It would be a useful word, seeing that . had become associated with Gnosticism, then incipient in the Church. Mayor quotes Clem. Alex. Strom. i. p. 372, and Str. , vi, p. 759, where is twice opposed to (= on a broad general view, cf. Mayor’s note, p. 213). Grace and peace are multiplied in and through this more intimate heart knowledge of Jesus Christ, in contrast to a mere barren .
Fuente: The Expositors Greek Testament by Robertson
Grace. App-184.
multiplied. Compare 1Pe 1:2 and Jud 1:2.
unto = to.
knowledge. App-132.
Jesus. App-98.
Lord. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] grace to you and peace be multiplied (so in ref.: but further specified here by what follows) in (as the vehicle, or conditional element of the multiplication) knowledge (, cognitio maturior: but this can hardly be given in English without too strong a phrase) of God, and of Jesus our Lord (every unusual expression, like . . , occurring only Rom 4:24, should be noticed as a morsel of evidence to the independence of the Epistle).
Fuente: The Greek Testament
2Pe 1:2. , through the knowledge of our Lord) This short and simple reading seems to have been the original reading both of the Latin translator, and a little previously of the apostle himself. For this Epistle presupposes the knowledge of God; 2Pe 1:3; but it particularly urges the knowledge of our Lord, namely, Jesus Christ; 2Pe 1:8; 2Pe 2:20; 2Pe 3:18, where the conclusion answers to this beginning.1
Fuente: Gnomon of the New Testament
grace
Grace (imparted). Rom 6:1; 2Pe 3:18
Fuente: Scofield Reference Bible Notes
Grace: Num 6:24-26, Dan 4:1, Dan 6:25, Rom 1:7, 1Pe 1:2, Jud 1:2, Rev 1:4
the knowledge: 2Pe 3:18, Isa 53:11, Luk 10:22, Joh 17:3, 2Co 4:6, 1Jo 5:20, 1Jo 5:21
Reciprocal: Num 6:23 – General Joh 15:5 – same Col 1:2 – Grace Col 1:10 – increasing 2Pe 1:3 – through 2Pe 1:5 – knowledge 2Pe 1:8 – in 2Pe 2:20 – through
Fuente: The Treasury of Scripture Knowledge
2Pe 1:2. This virtually repeats the thoughts of the preceding verse. The favor of God is to come through knowledge of God, and the preceding paragraph shows that such knowledge is to be obtained through the word of God in the Gospel.
Fuente: Combined Bible Commentary
2Pe 1:2. Grace to you and peace be multiplied. So far the opening benediction is exactly the same as in 1Pe 1:2; see note there.
in the knowledge of God and of Jesus our Lord. This addition to the formula adopted in the previous Epistle is in admirable harmony with the scope of the letter. It defines the conditions on which this increase of grace and peace is suspended. These blessings will abound in the readers only as the readers themselves abide and advance in Divine knowledge. The strong, compound term for knowledge is used here, which meets us so often in Pauls Epistles, particularly in the Pastoral Epistles and those of the Captivity. How characteristic of Paul the use of this word is, appears from these occurrencesRom 1:28; Rom 3:20; Rom 10:2; Eph 1:17; Eph 4:13; Php 1:9; Col 1:9-10; Col 2:2, Col 3:10; 1Ti 2:4; 2Ti 2:25; 2Ti 3:7; Tit 1:1; Phm 1:6. It is almost equally characteristic, however, of the present Epistle (chap. 2Pe 1:2-3; 2Pe 1:8, 2Pe 2:20). Elsewhere it occurs only in Hebrews (chap. Heb 10:26). It means more than simple acknowledgment. It denotes an intenser, more complete and intuitive knowledge than is expressed by the simple noun. At times it gives the idea of the intimate recognition which love takes of its object. It is bringing me, says Culverwell, better acquainted with a thing I knew before; a more exact viewing of an object that I saw before afar off (see Trench, sub voce). This intimate knowledge is also defined as the knowledge not only of God, but of Jesus our Lord; because, as Calvin suggests, it is only by knowing the latter that we can rightly know the former; cf. Joh 17:3. The phrase Jesus our Lord occurs only here and in Rom 4:24. This spiritual knowledge, therefore, which brings us into loving acquaintance with God Himself through Jesus our Lord is exhibited as the secret of grace and peace, and is at once opposed here, at the outset of the Epistle, to that unspiritual, pretentious teaching which seems to have given itself out as the perfect knowledge within the circles addressed by Peter. It is possible that the Apostle of the Circumcision had now to cope with the same boastful, vapid, and unpractical speculations which Paul contends with in his Epistles to the Colossians and Timothy.
Fuente: A Popular Commentary on the New Testament
The person saluting, and the parties saluted, were mentioned in the former verse; here we have the salutation itself, 1. The matter of it, Grace and peace; grace to free us from God’s wrath, and reinstate us in his favour; peace to quiet our own consciences, and reconcile us to ourselves.
Observe,2. The measure of it, grace and peace be multiplied; they had both grace and peace already, yet the apostle prays for the farther increase of them; there is no complete perfection in grace attainable in this life. The best of saints must be multiplying and increasing their stores; for they are but imperfectly perfect, when at the best.
Observe, 3. The means for multiplying grace and peace, through the knowledge of God, and of Jesus Christ our Lord.
Learn, That the knowledge of God, in, by, and through our Lord Jesus Christ, is the special mean of multiplying grace and peace in our hearts; and indeed there is no comfortable knowledge of God, but in and through Christ, This is life eternal , &c Joh 17:3. Out of Christ God is a revenger, in Christ a reconciled Father.
Fuente: Expository Notes with Practical Observations on the New Testament
Growing In Grace and Peace In the Knowledge of Christ
Christ, through his powers as God, to which the word “divine” points, gave the apostles all things that pertain to eternal life and living God-like, which will keep one in the way of that life. Passages such as this one, and others like Joh 16:13 ; 2Ti 3:16-17 and Jud 1:3 , reveal no apostolic thought of future revelations. Instead, they clearly teach the completeness of the revelation delivered in the first century. Life and godliness come through the knowledge of Christ who both called us to glory and purity of deeds and called us by his glory and pure deeds ( 2Pe 1:3 ).
The “things that pertain unto life and godliness” reveal great and priceless promises. When these promises belong to someone, he shares in the divine nature, or becomes partners with God ( Heb 12:10 ). Christians have escaped the corrupt morals of the sinful world. The corruption which comes because of lust ( 2Pe 1:4 ).
Fuente: Gary Hampton Commentary on Selected Books
2. Grace and peace be multiplied unto you in the perfect knowledge of Jesus our Lord. This beautiful verse contains the paradoxical problem of spiritual mathematics. Conversion is addition; sanctification, subtraction; the filling of the Holy Ghost, multiplication; and soul-saving benefaction, division. We do not teach four works of grace in salvation, but only two, as in arithmetic. Multiplication is but a rapid form of addition, while division is simply a wonderfully expeditious method of subtraction. No teacher is tolerated in the public schools who does not understand the elementary rules. Well did Jesus say, The children of this world are wiser in their generation than the children of light. How deplorable to find teachers everywhere in the school of Christ, i.e., the churches, who have never so much as reached subtraction, i.e., sanctification, to say nothing of multiplication and division. Good Lord, have mercy.
Fuente: William Godbey’s Commentary on the New Testament
1:2 Grace and peace be multiplied unto you {2} through the knowledge of God, and of Jesus our Lord,
(2) Faith is the acknowledging of God and Christ, from which all our blessedness issues and flows.
Fuente: Geneva Bible Notes
The first half of Peter’s benediction on his readers is identical with the one he gave in his first epistle (1Pe 1:2). Grace and peace were the typical greetings the Greeks and Jews used respectively. This probably suggests that Peter wrote this epistle to a mixed audience of Christians, as he did his former letter. Both grace and peace come to us through the full knowledge (Gr. epignosei) of God and of Jesus (again equal, cf. 2Pe 1:1). The Greeks, and especially the Gnostics, prided themselves on their knowledge, but Peter noted that knowledge of God and Jesus was the key to grace and peace (cf. 2Pe 3:18). These blessings become ours as we get to know God intimately by reading His Word and abiding in Him. The false teachers could offer nothing better than this.
". . . as used in 2 Peter, . . . epignosis [full knowledge] designates the fundamental Christian knowledge received in conversion, whereas gnosis is knowledge which can be acquired and developed in the course of Christian life . . ." [Note: Bauckham, pp. 337-38.]
"In our day we are rightly warned about the danger of a sterile faith, of a ’head’ knowledge that never touches the heart. But we need equally to be careful of a ’heart’ knowledge that never touches the head! Too many Christians know too little about their faith; we are therefore often unprepared to explain how our ’God’ differs from the ’God’ of Mormonism or of the Jehovah’s Witnesses." [Note: Moo, p. 39.]