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Selected Verse: 2 Peter 1:3 - King James

Verse	Translation	Text
2Pe 1:3	King James	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:

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
According as, &c.--Seeing that [ALFORD]. "As He hath given us ALL things (needful) for life and godliness, (so) do you give us ALL diligence," &c. The oil and flame are given wholly of grace by God, and "taken" by believers: their part henceforth is to "trim their lamps" (compare Pe2 1:3-4 with Pe2 1:5, &c.). life and godliness--Spiritual life must exist first before there can be true godliness. Knowledge of God experimentally is the first step to life (Joh 17:3). The child must have vital breath. first, and then cry to, and walk in the ways of, his father. It is not by godliness that we obtain life, but by life, godliness. To life stands opposed corruption; to godliness, lust (Pe2 1:4). called us-- (Pe2 1:10); "calling" (Pe1 2:9). to glory and virtue--rather, "through (His) glory." Thus English Version reads as one oldest manuscript. But other oldest manuscripts and Vulgate read, "By His own (peculiar) glory and virtue"; being the explanation of "His divine power"; glory and moral excellency (the same attribute is given to God in Pe1 2:9, "praises," literally, "virtues") characterize God's "power." "Virtue," the standing word in heathen ethics, is found only once in Paul (Phi 4:8), and in Peter in a distinct sense from its classic usage; it (in the heathen sense) is a term too low and earthly for expressing the gifts of the Spirit [TRENCH, Greek Synonyms of the New Testament].

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

According as, &c.--Seeing that [ALFORD]. "As He hath given us ALL things (needful) for life and godliness, (so) do you give us ALL diligence," &c. The oil and flame are given wholly of grace by God, and "taken" by believers: their part henceforth is to "trim their lamps" (compare Pe2 1:3-4 with Pe2 1:5, &c.).

life and godliness--Spiritual life must exist first before there can be true godliness. Knowledge of God experimentally is the first step to life (Joh 17:3). The child must have vital breath. first, and then cry to, and walk in the ways of, his father. It is not by godliness that we obtain life, but by life, godliness. To life stands opposed corruption; to godliness, lust (Pe2 1:4).

called us-- (Pe2 1:10); "calling" (Pe1 2:9).

to glory and virtue--rather, "through (His) glory." Thus English Version reads as one oldest manuscript. But other oldest manuscripts and Vulgate read, "By His own (peculiar) glory and virtue"; being the explanation of "His divine power"; glory and moral excellency (the same attribute is given to God in Pe1 2:9, "praises," literally, "virtues") characterize God's "power." "Virtue," the standing word in heathen ethics, is found only once in Paul (Phi 4:8), and in Peter in a distinct sense from its classic usage; it (in the heathen sense) is a term too low and earthly for expressing the gifts of the Spirit [TRENCH, Greek Synonyms of the New Testament].

Notes on the Bible, by Albert Barnes, [1834]
According as his divine power hath given unto us - All the effects of the gospel on the human heart are, in the Scriptures, traced to the power of God. See the notes at Rom 1:16. There are no moral means which have ever been used that have such power as the gospel; none through which God has done so much in changing the character and affecting the destiny of man. All things that pertain unto life and godliness - The reference here in the word "life" is undoubtedly to the life of religion; the life of the soul imparted by the gospel. The word "godliness" is synonymous with piety. The phrase "according as" (ὡς hōs) seems to be connected with the sentence in Pe2 1:5, "Forasmuch as he has conferred on us these privileges and promises connected with life and godliness, we are bound, in order to obtain all that is implied in these things, to give all diligence to add to our faith, knowledge," etc. Through the knowledge of him - By a proper acquaintance with him, or by the right kind of knowledge of him. Notes, Joh 17:3. That hath called us to glory and virtue - Margin: "by." Greek, "through glory," etc. Doddridge supposes that it means that he has done this "by the strengthening virtue and energy of his spirit." Rosenmuller renders it, "by glorious benignity." Dr. Robinson (Lexicon) renders it, "through a glorious display of his efficiency." The objection which anyone feels to this rendering arises solely from the word "virtue," from the fact that we are not accustomed to apply that word to God. But the original word (ἀρετή aretē) is not as limited in its signification as the English word is, but is rather a word which denotes a good quality or excellence of any kind. In the ancient classics it is used to denote manliness, vigor, courage, valor, fortitude; and the word would rather denote "energy" or "power" of some kind, than what we commonly understand by virtue, and would be, therefore, properly applied to the "energy" or "efficiency" which God has displayed in the work of our salvation. Indeed, when applied to moral excellence at all, as it is in Pe2 1:5, of this chapter, and often elsewhere, it is perhaps with a reference to the "energy, boldness, vigor," or "courage" which is evinced in overcoming our evil propensities, and resisting allurements and temptations. According to this interpretation, the passage teaches that it is "by a glorious Divine efficiency" that we are called into the kingdom of God.

Notes on the Bible, by Albert Barnes, [1834]

According as his divine power hath given unto us - All the effects of the gospel on the human heart are, in the Scriptures, traced to the power of God. See the notes at Rom 1:16. There are no moral means which have ever been used that have such power as the gospel; none through which God has done so much in changing the character and affecting the destiny of man.

All things that pertain unto life and godliness - The reference here in the word "life" is undoubtedly to the life of religion; the life of the soul imparted by the gospel. The word "godliness" is synonymous with piety. The phrase "according as" (ὡς hōs) seems to be connected with the sentence in Pe2 1:5, "Forasmuch as he has conferred on us these privileges and promises connected with life and godliness, we are bound, in order to obtain all that is implied in these things, to give all diligence to add to our faith, knowledge," etc.

Through the knowledge of him - By a proper acquaintance with him, or by the right kind of knowledge of him. Notes, Joh 17:3.

That hath called us to glory and virtue - Margin: "by." Greek, "through glory," etc. Doddridge supposes that it means that he has done this "by the strengthening virtue and energy of his spirit." Rosenmuller renders it, "by glorious benignity." Dr. Robinson (Lexicon) renders it, "through a glorious display of his efficiency." The objection which anyone feels to this rendering arises solely from the word "virtue," from the fact that we are not accustomed to apply that word to God. But the original word (ἀρετή aretē) is not as limited in its signification as the English word is, but is rather a word which denotes a good quality or excellence of any kind. In the ancient classics it is used to denote manliness, vigor, courage, valor, fortitude; and the word would rather denote "energy" or "power" of some kind, than what we commonly understand by virtue, and would be, therefore, properly applied to the "energy" or "efficiency" which God has displayed in the work of our salvation. Indeed, when applied to moral excellence at all, as it is in Pe2 1:5, of this chapter, and often elsewhere, it is perhaps with a reference to the "energy, boldness, vigor," or "courage" which is evinced in overcoming our evil propensities, and resisting allurements and temptations. According to this interpretation, the passage teaches that it is "by a glorious Divine efficiency" that we are called into the kingdom of God.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Hath granted (δεδωρημένης) 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. Compare Mar 15:45. Godliness (εὐσέβειαν) Used only by Peter (Act 3:12), and in the Pastoral Epistles. It is from εὐ, well, and σέβομαι, to worship, so that the radical idea is worship rightly directed. Worship, however, is to be understood in its etymological sense, worth-ship, or reverence paid to worth, whether in God or man. So Wycliffe's rendering of Mat 6:2, "that they be worshipped of men;" and "worship thy father and thy mother," Mat 19:19. In classical Greek the word is not confined to religion, but means also piety in the fulfilment of human relations, like the Latin pietas. Even in classical Greek, however, it is a standing word for piety in the religious sense, showing itself in right reverence; and is opposed to δυσσέβεια, ungodliness, and ἀνοσιότης, profaness. "The recognition of dependence upon the gods, the confession of human dependence, the tribute of homage which man renders in the certainty that he needs their favor - all this is εὐσέβεια, manifest in conduct and conversation, in sacrifice and prayer" (Ngelsbach, cited by Cremer). This definition may be almost literally transferred to the Christian word. It embraces the confession of the one living and true God, and life corresponding to this knowledge. See on Pe2 1:2. Called (καλέσαντος) Also used of the divine invitation, Pe1 2:9, Pe1 2:21; Pe1 3:9; Pe1 5:10. To glory and virtue (ἰδίᾳ δόξῃ καὶ ἀρετῇ) Lit., and properly, by his own glory and virtue, though some read διὰ δόξης καὶ ἀρετῆς, through glory and virtue. Rev. adopts the former. The meaning is much the same in either case. His own (ἰδίᾳ) Of frequent occurrence in Peter, and not necessarily with an emphatic force, since the adjective is sometimes used merely as a possessive pronoun, and mostly so in Peter (Pe1 3:1, Pe1 3:5; Pe2 2:16, Pe2 2:22, etc.). Virtue See on Pe1 2:9. Used by Peter only, with the exception on Phi 4:8. The original classical sense of the word had no special moral import, but denoted excellence of any kind - bravery, rank, nobility; also, excellence of land, animals, things, classes of persons. Paul seems to avoid the term, using it only once. On glory and virtue Bengel says, "the former indicates his natural, the latter his moral, attributes."

Vincent's Word Studies, by Marvin R. Vincent [1886]

Hath granted (δεδωρημένης)

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. Compare Mar 15:45.

Godliness (εὐσέβειαν)

Used only by Peter (Act 3:12), and in the Pastoral Epistles. It is from εὐ, well, and σέβομαι, to worship, so that the radical idea is worship rightly directed. Worship, however, is to be understood in its etymological sense, worth-ship, or reverence paid to worth, whether in God or man. So Wycliffe's rendering of Mat 6:2, "that they be worshipped of men;" and "worship thy father and thy mother," Mat 19:19. In classical Greek the word is not confined to religion, but means also piety in the fulfilment of human relations, like the Latin pietas. Even in classical Greek, however, it is a standing word for piety in the religious sense, showing itself in right reverence; and is opposed to δυσσέβεια, ungodliness, and ἀνοσιότης, profaness. "The recognition of dependence upon the gods, the confession of human dependence, the tribute of homage which man renders in the certainty that he needs their favor - all this is εὐσέβεια, manifest in conduct and conversation, in sacrifice and prayer" (Ngelsbach, cited by Cremer). This definition may be almost literally transferred to the Christian word. It embraces the confession of the one living and true God, and life corresponding to this knowledge. See on Pe2 1:2.

Called (καλέσαντος)

Also used of the divine invitation, Pe1 2:9, Pe1 2:21; Pe1 3:9; Pe1 5:10.

To glory and virtue (ἰδίᾳ δόξῃ καὶ ἀρετῇ)

Lit., and properly, by his own glory and virtue, though some read διὰ δόξης καὶ ἀρετῆς, through glory and virtue. Rev. adopts the former. The meaning is much the same in either case.

His own (ἰδίᾳ)

Of frequent occurrence in Peter, and not necessarily with an emphatic force, since the adjective is sometimes used merely as a possessive pronoun, and mostly so in Peter (Pe1 3:1, Pe1 3:5; Pe2 2:16, Pe2 2:22, etc.).

Virtue

See on Pe1 2:9. Used by Peter only, with the exception on Phi 4:8. The original classical sense of the word had no special moral import, but denoted excellence of any kind - bravery, rank, nobility; also, excellence of land, animals, things, classes of persons. Paul seems to avoid the term, using it only once.

On glory and virtue Bengel says, "the former indicates his natural, the latter his moral, attributes."

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
As his divine power has given us all things - There is a wonderful cheerfulness in this exordium, which begins with the exhortation itself. That pertain to life and godliness - To the present, natural life, and to the continuance and increase of spiritual life. Through that divine knowledge of him - Of Christ. Who hath called us by - His own glorious power, to eternal glory, as the end; by Christian virtue or fortitude, as the means.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

As his divine power has given us all things - There is a wonderful cheerfulness in this exordium, which begins with the exhortation itself. That pertain to life and godliness - To the present, natural life, and to the continuance and increase of spiritual life. Through that divine knowledge of him - Of Christ. Who hath called us by - His own glorious power, to eternal glory, as the end; by Christian virtue or fortitude, as the means.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
As his Divine power - His power, which no power can resist, because it is Divine - that which properly belongs to the infinite Godhead. Hath given unto us - Δεδωρημενης· Hath endowed us with the gifts; or, hath gifted us, as Dr. Macknight translates it, who observes that it refers to the gifts which the Holy Spirit communicated to the apostles, to enable them to bring men to life and godliness; which were, 1. A complete knowledge of the doctrines of the Gospel. 2. Power to preach and defend their doctrines in suitable language, which their adversaries were not able to gainsay or resist. 3. Wisdom to direct them how to behave in all cases, where and when to labor; and the matter suitable to all different cases, and every variety of persons. 4. Miraculous powers, so that on all proper and necessary occasions they could work miracles for the confirmation of their doctrines and mission. By life and godliness we may understand, 1. a godly life; or, 2. eternal life as the end, and godliness the way to it; or, 3. what was essentially necessary for the present life, food, raiment, etc., and what was requisite for the life to come. As they were in a suffering state, and most probably many of them strangers in those places, one can scarcely say that they had all things that pertained to life; and yet so had God worked in their behalf, that none of them perished, either through lack of food or raiment. And as to what was necessary for godliness, they had that from the Gospel ministry, which it appears was still continued among them, and the gifts of the Holy Spirit which were not withdrawn; and what was farther necessary in the way of personal caution, comfort, and instruction, was supplied by means of these two epistles. That hath called us to glory and virtue - To virtue or courage as the means; and glory - the kingdom of heaven, as the end. This is the way in which these words are commonly understood, and this sense is plain enough, but the construction is harsh. Others have translated δια δοξης και αρετης, by his glorious benignity, a Hebraism for δια της ενδοξου αρετης· and read the whole verse thus: God by his own power hath bestowed on us every thing necessary for a happy life and godliness, having called us to the knowledge of himself, by his own infinite goodness. It is certain that the word αρετη, which we translate virtue or courage, is used, Pe1 2:9, to express the perfection of the Divine nature: That ye may show forth τας αρετας, the virtues or Perfections, of him who hath called you from darkness into his marvellous light. But there is a various reading here which is of considerable importance, and which, from the authorities by which it is supported, appears to be genuine: Του καλεσαντος ἡμας ιδια δοξῃ και αρετῃ, through the knowledge of him who hath called us by his own glory and power, or by his own glorious power. This is the reading of AC, several others; and, in effect, of the Coptic, Armenian, Syriac, Ethiopic, Vulgate, Cyril, Cassiodorus, etc.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

As his Divine power - His power, which no power can resist, because it is Divine - that which properly belongs to the infinite Godhead.

Hath given unto us - Δεδωρημενης· Hath endowed us with the gifts; or, hath gifted us, as Dr. Macknight translates it, who observes that it refers to the gifts which the Holy Spirit communicated to the apostles, to enable them to bring men to life and godliness; which were,

1. A complete knowledge of the doctrines of the Gospel.

2. Power to preach and defend their doctrines in suitable language, which their adversaries were not able to gainsay or resist.

3. Wisdom to direct them how to behave in all cases, where and when to labor; and the matter suitable to all different cases, and every variety of persons.

4. Miraculous powers, so that on all proper and necessary occasions they could work miracles for the confirmation of their doctrines and mission.

By life and godliness we may understand,

1. a godly life; or,

2. eternal life as the end, and godliness the way to it; or,

3. what was essentially necessary for the present life, food, raiment, etc., and what was requisite for the life to come.

As they were in a suffering state, and most probably many of them strangers in those places, one can scarcely say that they had all things that pertained to life; and yet so had God worked in their behalf, that none of them perished, either through lack of food or raiment. And as to what was necessary for godliness, they had that from the Gospel ministry, which it appears was still continued among them, and the gifts of the Holy Spirit which were not withdrawn; and what was farther necessary in the way of personal caution, comfort, and instruction, was supplied by means of these two epistles.

That hath called us to glory and virtue - To virtue or courage as the means; and glory - the kingdom of heaven, as the end. This is the way in which these words are commonly understood, and this sense is plain enough, but the construction is harsh. Others have translated δια δοξης και αρετης, by his glorious benignity, a Hebraism for δια της ενδοξου αρετης· and read the whole verse thus: God by his own power hath bestowed on us every thing necessary for a happy life and godliness, having called us to the knowledge of himself, by his own infinite goodness. It is certain that the word αρετη, which we translate virtue or courage, is used, Pe1 2:9, to express the perfection of the Divine nature: That ye may show forth τας αρετας, the virtues or Perfections, of him who hath called you from darkness into his marvellous light.

But there is a various reading here which is of considerable importance, and which, from the authorities by which it is supported, appears to be genuine: Του καλεσαντος ἡμας ιδια δοξῃ και αρετῃ, through the knowledge of him who hath called us by his own glory and power, or by his own glorious power. This is the reading of AC, several others; and, in effect, of the Coptic, Armenian, Syriac, Ethiopic, Vulgate, Cyril, Cassiodorus, etc.

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