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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.” (Matthew 11:27)

3. According as his divine power. He refers to the infinite goodness of God which they had already experienced, that they might more fully understand it for the future. For he continues the course of his benevolence perpetually to the end, except when we ourselves break it off by our unbelief; for he possesses exhaustless power and an equal will to do good. Hence the Apostle justly animates the faithful to entertain good hope by the consideration of the former benefits of God. ¹⁴⁶¹⁴⁶     The connection here is variously regarded. Our version and Calvin seem to connect this verse with the foregoing, in this sense, that the Apostle prays for the increase of grace and peace from the consideration of what God had already done, or in conformity with his previous benefits. 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.” But ὡς and καὶ may be rendered as and so. See Acts 7:51. “As his divine power... so for this reason, giving all diligence, add,” etc. — Ed. For the same purpose is the amplification which he makes; for he might have spoken more simply, “As he has freely given us all things.” But by mentioning “divine power,” he rises higher, that is, that God has copiously unfolded the immense resources of his power. But the latter clause may be referred to Christ as well as to the Father, but both are suitable. It may however be more fitly applied to Christ, as though he had said, that the grace which is conveyed to us by him, is an evidence of divinity, because it could not have done by humanity.

That pertain to life and godliness, or, as to life and godliness. Some think that the present life is meant here, as godliness follows as the more excellent gift; as though by those two words Peter intended to prove how beneficent and bountiful God is towards the faithful, that he brought them to light, that he supplies them with all things necessary for the preservation of an earthly life, and that he has also renewed them to a spiritual life by adorning them with godliness. But this distinction is foreign to the mind of Peter, for as soon as he mentioned life, he immediately added godliness, which is as it were its soul; for God then truly gives us life, when he renews us unto the obedience of righteousness. So 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. ¹⁴⁷¹⁴⁷     The order is according to what is common in Scripture; the chief thing is mentioned first, and then that which leads to it. — Ed.

That we are born men, that we are endued with reason and knowledge, that our life is supplied with necessary support, — all this is indeed from God. As however men, being perverted in their minds and ungrateful, do not regard these various things, which are called the gifts of nature, among God's benefits, the common condition of human life is not here referred to, but the peculiar endowments of the new and Spiritual life, which derive their origin from the kingdom of Christ. But since everything necessary for godliness and salvation is to be deemed among the supernatural gifts of God, let men learn to arrogate nothing to themselves, but humbly ask of God whatever they see they are wanting in, and to ascribe to him whatever good they may have. For Peter here, by attributing the whole of godliness, and all helps to salvation, to the divine power of Christ, takes them away from the common nature of men, so that he leaves to us not even the least particle of any virtue or merit.

Through the knowledge of him. He now describes the manner in which God makes us partakers of so great blessings, even by making himself known to us by the gospel. For the knowledge of God is the beginning of life and the first entrance into godliness. In short, spiritual gifts cannot be given for salvation, until, being illuminated by the doctrine of the gospel, we are led to know God. But he makes God the author of this knowledge, because we never go to him except when called. Hence the effectual cause of faith is not the perspicacity of our mind, but the calling of God. And he speaks not of the outward calling only, which is in itself ineffectual; but of the inward calling, effected by the hidden power of the Spirit when God not only sounds in our ears by the voice of man, but draws inwardly our hearts to himself by his own Spirit.

To glory and virtue, or, by his own glory and power. Some copies have ἰδία δόξὟ, “by his own glory," and it is so rendered by the old interpreter; and this reading I prefer, because the sentence seems thus to flow better For it was Peter's object expressly to ascribe the whole praise of our salvation to God, so that we may know that we owe every thing to him. And this is more clearly expressed by these words, — that he has called us by his own glory and power. However, the other reading, though more obscure, tends to the same thing; for he teaches us, that we are covered with shame, and are wholly vicious, until God clothes us with glory and adorns us with virtue. He further intimates, that the effect of calling in the elect, is to restore to them the glorious image of God, and to renew them in holiness and righteousness.

4. Whereby are given to us. It is doubtful whether he refers only to glory and power, or to the preceding things also. The whole difficulty arises from this, — that what is here said is not suitable to the glory and virtue which God confers on us; but if we read, “by his own glory and power,” there will be no ambiguity nor perplexity. For what things have been promised to us by God, ought to be properly and justly deemed to be the effects of his power and glory. ¹⁴⁸¹⁴⁸     The received text no doubt contains the true rending. The word ἀρετὴ never means “power” either in the classics, or in the Sept., or in the New Testament. 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.” “Glory and virtue” are in a similar order as the previous words, “life and godliness,” and also in the same order with the concluding words of the next verse, “partakers of the divine nature,” and “escaping the corruptions of the world.” So that there is a correspondence as to the order of the words throughout the whole passage.
   With respect to δι ᾿ ὦν, the rendering may be, “for the sake of which,” that is, for the purpose of leading us to “glory and virtue,”“ many and precious promises have been given; and then the conclusion of the verse states the object in other words, that we might by these promises become partakers of the divine nature, having escaped the pollutions of the world. Escaping the corruption of the world is “godliness,” is “virtue;” and partaking of the divine nature is “life,” is “glory.” This complete correspondence confirms the meaning which Beza and our version give to the preposition διὰ at the end of the third verse. — Ed.

At the same time the copies vary here also; for some have δι ᾿ ὃν, “on account of whom;” so the reference may be to Christ. Whichsoever of the two readings you choose, still the meaning will be, that first the promises of God ought to be most highly valued; and, secondly, that they are gratuitous, because they are offered to us as gifts. And he then shews the excellency of the promises, that they make us partakers of the divine nature, than which nothing can be conceived better.

For we must consider from whence it is that God raises us up to such a height of honor. We know how abject is the condition of our nature; that God, then, should make himself ours, so that all his things should in a manner become our things, the greatness of his grace cannot be sufficiently conceived by our minds. Therefore this consideration alone ought to be abundantly sufficient to make us to renounce the world and to carry us aloft to heaven. Let us then mark, that the end of the gospel is, to render us eventually conformable to God, and, if we may so speak, to deify us.

But the word nature is not here essence but quality. The Manicheans formerly dreamt that we are a part of God, and that, after having run the race of life we shall at length revert to our original. There are also at this day fanatics who imagine that we thus pass over into the nature of God, so that his swallows up our nature. Thus they explain what Paul says, that God will be all in all (1 Corinthians 15:28,) and in the same sense they take this passage. But such a delirium as this never entered the minds of the holy Apostles; they only intended to say that when divested of all the vices of the flesh, we shall be partakers of divine and blessed immortality and glory, so as to be as it were one with God as far as our capacities will allow.

This doctrine was not altogether unknown to Plato, who everywhere defines the chief good of man to be an entire conformity to God; but as he was involved in the mists of errors, he afterwards glided off to his own inventions. But we, disregarding empty speculations, ought to be satisfied with this one thing, — that the image of God in holiness and righteousness is restored to us for this end, that we may at length be partakers of eternal life and glory as far as it will be necessary for our complete felicity.

Having escaped We have already explained that the design of the Apostle was, to set before us the dignity of the glory of heaven, to which God invites us, and thus to draw us away from the vanity of this world. Moreover, he sets the corruption of the world in opposition to the divine nature; but he shews that this corruption is not in the elements which surround us, but in our heart, because there vicious and depraved affections prevail, the fountain and root of which he points out by the word lust. Corruption, then, is thus placed in the world, that we may know that the world is in us.

5 And besides this. As it is a work arduous and of immense labor, to put off the corruption which is in us, he bids us to strive and make every effort for this purpose. He intimates that no place is to be given in this case to sloth, and that we ought to obey God calling us, not slowly or carelessly, but that there is need of alacrity; as though he had said, “Put forth every effort, and make your exertions manifest to all.” — For this is what the participle he uses imports.

Add to your faith virtue, or, Supply to your faith virtue. He shews for what purpose the faithful were to strive, that is, that they might have faith adorned with good morals, wisdom, patience, and love. Then he intimates that faith ought not to be naked or empty, but that these are its inseparable companions. To supply to faith, is to add to faith. There is not here, however, properly a gradation as to the sense, though it appears as to the words; for love does not in order follow patience, nor does it proceed from it. Therefore the passage is to be thus simply explained, “Strive that virtue, prudence, temperance, and the things which follow, may be added to your faith.” ¹⁴⁹¹⁴⁹     Some, like Bishop Warburton, have very ingeniously attempted to shew that there is here a regular order and gradation; but it is not the order of cause and effect. Different things are mentioned, and what is added, has in some way or another a connection with the previous word. To faith add virtue or moral conduct; that virtue may be rightly formed, add knowledge; that knowledge may be gained, add temperance; that temperance may continue, add patience or perseverance; that perseverance may be retained, add godliness or piety, that is, prayer to God; that godliness may not be alone, add brotherly-kindness; and that brotherly kindness may he enlarged, add love to all mankind. The word added has a connection with the immediately previous word, as the way, means, or an addition. — Ed.

I take virtue to mean a life honest and rightly formed; for it is not here ἐνέργεια, energy or courage, but ἀρετὴ, virtue, moral goodness. Knowledge is what is necessary for acting prudently; for after having put down a general term, he mentions some of the principal endowments of a Christian. Brotherly-kindness, φιλαδελφία, is mutual affection among the children of God. Love extends wider, because it embraces all mankind.

It may, however, be here asked, whether Peter, by assigning to us the work of supplying or adding virtue, thus far extolled the strength and power of free-will? They who seek to establish free-will in man, indeed concede to God the first place, that is, that he begins to act or work in us; but they imagine that we at the same time co-operate, and that it is thus owing to us that the movements of God are not rendered void and inefficacious. But the perpetual doctrine of Scripture is opposed to this delirious notion: for it plainly testifies, that right feelings are formed in us by God, and are rendered by him effectual. It testifies also that all our progress and perseverance are from God. Besides, it expressly declares that wisdom, love, patience, are the gifts of God and the Spirit. When, therefore, the Apostle requires these things, he by no means asserts that they are in our power, but only shews what we ought to have, and what ought to be done. And as to the godly, when conscious of their own infirmity, they find themselves deficient in their duty, nothing remains for them but to flee to God for aid and help. ¹⁵⁰¹⁵⁰     The question of free-will does not properly belong to this passage; for the Apostle writes, not to those in their natural state, but to those whom he considered to be new creatures. The question of free-will ought to be confined to conversion, and not extended to the state of those who have been converted. The tenth article of the Church of England nearly meets the question, yet not wholly: it ascribes the will to turn most distinctly to God, and says that man cannot turn himself; but it does not expressly say whether man can resist the good-will given him, which is the very gist of the question. But it says further, that the grace of God by Christ “worketh with us when we have that good-will,” which seems certainly to imply, that the good-will first given is made thereby effectual. If there be, then, a cooperation, (as no doubt there is,) it is the cooperation, according to this Article, of the good-will first given, and not of anything in man by nature. — Ed.

8. For if these things be in you. Then, he says, you will at length prove that Christ is really known by you, if ye be endued with virtue, temperance, and the other endowments. For the knowledge of Christ is an efficacious thing and a living root, which brings forth fruit. For by saying that these things would make them neither barren nor unfruitful, he shews that all those glory, in vain and falsely, that they have the knowledge of Christ, who boast of it without love, patience, and the like gifts, as Paul also says in Ephesians 4:20,

“Ye have not so learned Christ, if so be that ye have heard him, and have been taught by him, as the truth is in Jesus, that ye put off the old man,” etc.

For he means that those who possess Christ without newness of life, have never been rightly taught his doctrine.

But he would not have the faithful to be only taught patience, godliness, temperance, love; but he requires a continual progress to be made as to these endowments, and that justly, for we are as yet far off from the goal. We ought, therefore, always to make advances, so that God’s gifts may continually increase in us.