Translation II Peter 1:6-7: ⁶ And in your knowledge, self-control, and in your self-control, steadfastness, and in your steadfastness, godliness, ⁷ and in your godliness, brotherly kindness, and in your brotherly kindness, love.

Commentary on verse 6: “Self-control” in verse 6 literally means holding in one’s self.  For the Christian, this is the control of the flesh, the passions, and worldly desires.  A good word to consider is self-government.  “Steadfastness” is an old word but is still a good translation.  Stick-to-itiveness would be a good slang term but would not make for a good translation.  The Greek word is composed of words which mean “under” + “remain.”  Patience is only part of the meaning.  The work signifies remaining faithful in adverse circumstances.  It implies that one remains in the faith even in the midst of trials and afflictions.

Commentary on verse 7: Peter does not end with “godliness” in this verse, but progresses to “brotherly kindness” as one must demonstrate their faith in human relationships.  This word refers to a universal kindness in one’s thoughts and deeds.  One may take this as kindness to brothers in the Lord, or universally to all brothers in the flesh.  Both are biblical concepts coming from Romans 12:9-13 and Luke 10:30-37.

“Love” is the high point of this list.  This is the crowning virtue, as love encompasses the previous virtues.  The reason most do not translate the Greek word in this verse as “brotherly love” is because of the distinction which may at times be made between phileo and agape love.  Agape is usually given the highest of Christian virtues, which has a divine source, whereas phileo is usually considered between human beings without a divine source.

The truth summary and applications will be presented after the commentary on verse 11.

Translation II Peter 1:5: ⁵ For this very reason, while adding (with) all eagerness, you must provide in your faith, moral excellence, and in your moral excellence, knowledge,

Commentary on verse 5: What are the words “for this reason,” referring?  One must take the totality of verses 3 and 4 into consideration, the sum of which is: Christ has bestowed upon the believers: (1) His divine power regarding life and godliness, and (2) His valuable and great promises = partakers of His divine nature.  Because the believer has been given these things, they must respond by doing what is said in verses 5-7.  This is like Ephesians 2:10, we are “created in Christ Jesus UNTO GOOD WORKS.”  This is the result of God’s grace, not the cause of it.

Such an abundance of God’s grace does not lead to indifference of self-satisfaction, but it is a call to action, a call to spiritual growth.  One’s recognition of God’s grace is a call to a practical expression in the believer’s life.  One thing for sure, there is definitely a change in verse 5 from verses 3 and 4, a change from what is bestowed, to a response by the receiver of the benefits.

Our translation has the words “while adding (with)” which gets across the concept of God’s bestowal of power and promises that we have a part to play.  The Greek word we have translated as “While adding” is a double compound word of “besides” + “into” + “to carry/bear/bring.”  It literally means “to contribute beside to something.”  The word is often translated ambiguously or it is combined with the Greek word for “you must provide.”  It appears to us to have a temporal-manner emphasis.  It is adverbial to the imperative verb “you must provide.”  It tells how these virtues are to be provided – by adding to what God has already bestowed.  It is done with eagerness.

“Eagerness” could be translated as haste, speed, enthusiasm, or diligence.  There seems to be a combination of enthusiasm and effectiveness involved in this word.

The list “in your faith, moral excellence, and in your moral excellence, knowledge,” continues through verse 7.  They are not necessarily in chronological order but are more working toward a climax of virtues.  Although the first may be chronological, it is probably not given here as a virtue, as the other words in verse 7 are.  The last, “love,” may be understood as the highest Christian virtue, or preeminent fruit of the Christian.  One might describe this list as cumulative.  One being accomplished, then the next can be accomplished, but as mentioned above, this is not an exact order.

The first word “faith” is not a virtue, but serves as the objective, of which the following words proceeding from.  “Moral excellence” is to be understood as moral excellence in Jesus Christ.  Here, it is referring to the believers.  It is the Christian’s moral power, moral energy, and vigor of soul.  In classical Greek, the word means “god – given power/ability to perform heroic deeds.”  “Knowledge” here is referring to the same knowledge as in verse 2 and 3.

The truth summary and applications will be presented after the commentary on verse 11.

Translation II Peter 1:4: ³ Through which He has bestowed upon us the valuable and great promises, that (is), by them you might become partakers of the divine nature, having escaped the corruption that is in the world by lust,

Commentary on verse 4: Note the use again of the verb form “has bestowed,” which is also the main verbal of verse 3.  Here, it is the object in a relative clause “His valuable and great promises,” which most translate as “precious.”  We wanted to bring out the aspect of objective quality not communicated by the word “precious,” which can be subjective.  Additionally, the word for “promises” is an old Greek word and is used only here and in 3:13.

Some want to make “that (is), by them you might become partakers of the divine nature” a purpose clause.  We believe calling it an explanation or explanatory clause is a better designator, hence the insertion of the parenthetical (is) with a comma.  “You might become” has in it the thought of a process relayed in the work of sanctification.  One must be careful with the words “partakers of the divine nature” to NOT construe this to teach in any manner that believers become part of God.  Instead, believers have an organic connection with God.  The Christian will become more and more a partaker of the glory of Christ, being more and more conformed to His likeness.  They become a new creation but are not little gods.

“Having escaped the corruption that is in the world by lust,” is the negative of “partakers of the divine nature.”  This participle is an aorist, pointing to the act of redemption.  “Corruption” has the sense of something decomposing or decaying, being the natural process of the world.  “Having escaped” is a picture of someone successfully fleeing from danger.  At salvation, the believer has escaped from rottenness that is natural to the world.  A sure death process has been reversed.  This is not a conditional use of the participle: “if you escape,” or a possibility “if you may,” but a matter of fact: “having escaped.”

The truth summary and applications will be presented after the commentary on verse 11.

Translation II Peter 1:3: ³ Because, even as all things pertaining to His divine power regarding life and godliness have been bestowed upon us through the fuller knowledge of the one who has called us by His own glory and moral excellence,

Commentary on verse 3: The very way in which this verse begins indicates there is some connection with the previous verse.  The grammar also supports the connection because the two verbals – “has been bestowed” and “who has called” – are both participles, indicating they are subordinate to something before or after.  In the case of “who has called,” it is subordinate to something internal to verse 2, whereas “has been bestowed,” is subordinate to “you must provide” in verse 5.

Although “fuller knowledge” is the same word as in verse 2, this verse is not part of Peter’s salutation.  Some see this section as an offense against falsehood; which has merit as falsehood is the major theme of this epistle, as demonstrated by verses 3-11.  Thus, verses 3-11 teach that the Christian progressing in their faith is the best defense against false teachings and teachers.  However, it is God who provides the believer with the necessities to face these encounters.

In verse 2, we have the main clause “Grace to you and peace be increased.”  In a subordinate sense, this section is a continuation of telling HOW this happens.

Another item that needs to be mentioned is that in English this section is divided into several sentences, but verses 3-11 form one sentence in the Greek.

Our translation is admittedly awkward, but it gives the causal participle connection with “because, even as.”  Additionally, “pertaining to His divine power regarding life and godliness” are what the Greek word for “things” is referring to, as they function as the subject of the participle “has been bestowed.”

The word for “divine” is only used here, in verse 4, and Acts 17:29.  It is used with an imperial connotation in ancient papyri and inscriptions.  It is an active adjective modifying “power.”  “Power” is that which God bestows, even as “promises” is highlighted in verse 4.  One MUST keep in mind that these two important items are bestowed on believers.  It is on the basis of these two being “bestowed” on believers that the list of virtues in verse 5 can be exercised.  We can only do them by Christ’s power and promises.

Going back to verses 1 and 2 it is clear that “His” is speaking of the divine power of Jesus Christ.  This also becomes clear in the rest of verse 3.

“Regarding life and godliness” are an explanation of what the power for which His divine power is given, but it is not power for power’s sake, it is power given to us regarding “life and godliness.”  It is bestowed upon us to give us “life” that is eternal life and “godliness.”  This is godliness that has to do with Christian character.  This is what is then dealt with in verses 5-8.

“Godliness” is a compound of the Greek words that mean “well” + “to worship.”  “God” is not in this Greek word, but the concept is to live reverently, loyally and obediently toward the one who is worshiped.  It is the entire life of Worship to God.

The word “through” in the phrase “through the fuller knowledge of the one who has called us by His glory and moral excellence,” indicates the medium of attainment of “life” and “godliness.”  “The fuller knowledge” is the same word as in verse 2, with the same meaning.  “The one who has called us” is clearly a soteriological calling of believers.  When God is the subject it has the sense of effectual calling.  In effectual calling, the person is not just invited to be redeemed, they are always effectually redeemed.  It is used here as an adjective to “fuller knowledge.”  It describes the knowledge as being “of the one who called.” It is a personal relationship having knowledge of Jesus Christ.

Lastly, what we have translated as “by His own glory and moral excellence,” contains words in the dative form and can be taken instrumentally or as a dative of advantage.  It can be “called us by His own glory and moral excellence,” or “called us to His own glory and moral excellence.”  Although the grammar allows either, the very next verse favors the instrumental use.  Verse 4 starts with “through which,” which refers back to “His own glory and moral excellence” as the instrument through which “He has bestowed upon us the valuable and great promises,” words which will be explored in the commentary on verse 4.

The truth summary and applications will be presented after the commentary on verse 11.

Translation II Peter 1:1-2: ¹ Symeon Peter, a slave and apostle of Jesus Christ, to those who – by the righteousness of our God and savior Jesus Christ – have been given a faith of equal value as ours: ² Grace to you and peace be increased in the knowledge of God and of Jesus our Lord.

Commentary on verse 1: We have spelled “Simon” “Symeon” to note this is a different spelling. It is the same person, but there may have been a reason for it to be spelled in the Semitic/Hebrew way. Because the canonicity of II Peter is questioned more than any other N.T. book, this spelling has been used as an argument for its authenticity. However, if this was a forged letter, the writer most certainly would have used the usual spelling instead of the Semitic/Hebrew form. It is likely Peter used this spelling to emphasize his Jewish heritage for some reason.

What we have translated “slave” is often translated “servant” or “bond-servant.” Our choice avoids the connotation of a hired servant. A slave clearly identifies the author as one bound to his master in a figurative sense. This designation goes back to Moses and Joshua in the O.T. It was not used as an indication of serving with drudgery, but of serving with honor and privilege. Paul often used it, see Rom. 1:1; Gal 1:6; Phil 1:1, and Titus 1:1. Some think this designation identifies Peter with his readers. We do not think this is his objective, instead believing he uses it to show his relationship to Jesus Christ: “a slave … of Jesus Christ.”

While “slave” is a designation all believers can use, “apostle” is Peter’s unique Divine calling as an eyewitness of the resurrected Christ, and one sent forth to give out the original message. It is interesting that the two books associated with II Peter each use one of these designations: I Peter – “apostle,” and Jude – “slave.”

The words translated “to those who … have been given a faith of equal value as ours,” are used to indicate equality in rank, honor, position, or value. It was used to indicate that a non-native of a city had equal rights of a citizen born in that city. In this context, it is probably referring to Gentile readers having the same standing before God as Jewish Christians. If this is the case, then “as ours” is referring to Peter and all other Jews who believed. Gentile Christians were NOT second class believers. What is translated “to those who … have been given,” is often translated “received.” However, “received” is a different word than what is used here. The Greek word used here has the concept of receiving something without deserving it. The word “a faith” is used in the subjective case. It is the power God gives to a sinner, so they can believe.

There is a question regarding the form of the Greek word “righteousness” in this verse. It could be subjective genitive (i.e. forensic righteousness – “God is righteous”) or objective genitive (i.e. ethical righteousness – “a righteousness from God”)? We consider the objective genitive (i.e. the ethical use) to be more in keeping with Peter’s letter, see 2:5, 21; 3:13; I Peter 2:24; 4:18.

Finally, a casual reader may think that the words “of our God and Savior Jesus Christ” is referring to two persons: God and Jesus. But the Granville Sharp rule indicates it is one person, as you have two nouns connected by the conjunction “and.” Thus, this verse serves as a great grammatical proof-text for the deity of Jesus Christ.

Commentary on verse 2: The words “Grace to you and peace,” which begin verse two are favorites of the Apostle Paul, and one could imagine that Peter adopted these, as his greetings in I and II Peter are identical.

Peter adds the words “be increased” which is an aorist optative passive verb. This is the volitive use of the optative expressing a desire or wish. Peter is hoping that grace and peace will be theirs in a greater measure.

What is translated “in the knowledge” is the closest we can come to an English expression that reflects the thought of the Greek. The Greek word has a prepositional prefix which strengthens the root word. It has the meaning of “fuller knowledge, precise knowledge, or correct knowledge.” This term is used in 1:3, 8; and 2:20. It is not used in the N.T. without reference to knowledge of some kind connected with God. The Christian faith is NOT based on mysticism, but upon objective and historical truth which God wants His children to have. It is a rational knowledge – although we do not have it completely or perfectly. Here, it is possibly used as a subtle attack upon the Gnostics who professed to have special knowledge.

The final words of verse 2 “of God and Jesus our Lord” are who Peter desires his readers to have a fuller/precise/correct knowledge of. This is an unusual expression, which may account for the variation of it in some early manuscripts.

Truth Summary of these verses can be expressed as: Peter writes to fellow believers with a desire for them to have a fuller knowledge of God and His Son.

Applications: 1) We all have the same faith, but we can all increase in our knowledge of God and His Son 2) We are all privileged to be slaves of Jesus Christ, and at the same time, we have a specific calling 3) God is righteous in how He deals out faith.

Mission:

The purpose of Sangre de Cristo Seminary is to glorify God by preparing students to serve in various aspects of Christian service, with an emphasis on being effective teachers and preachers of God’s Word, with exegetical and communication skills.

The motto and scriptural foundation of the curriculum for Sangre de Cristo Seminary is found within Colossians 1:25, “To fully minister the word of God.”

Vision:

Sangre de Cristo Seminary seeks to identify promising students to prepare them for, and to entrust them to, effective ministry of the Word of God in the Kingdom of our Lord.

Below is a map of the Seminary:

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