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2Pe_1:3. The first paragraph, extending as far as 2Pe_1:11, contains exhortations. The first of these is expressed in 2Pe_1:5-7, and to it 2Pe_1:3-4 serve as an introduction.
ὡς ] Lachmann connects ὡς directly with what precedes, and puts a full stop after φθορᾶς at the end of 2Pe_1:4; thus also Vulg., Beza, Erasmus, Hornejus, Grotius. This combination, however, is against the analogy of the N. T. epistles, in which the superscription closes with the benediction (in the Epistle to the Galatians alone a relative clause is subjoined, ending, however, with a doxology that marks the conclusion), and is also opposed to the contents of 2Pe_1:3-4, which serve as the basis for 2Pe_1:5 (Wiesinger). Gerhard and others consider ὡς as equivalent to καθώς (which Gerhard explains by ἐπεί , i.e. “postquam” vel “siquidem”), and supply οὕτως to 2Pe_1:5; arbitrarily: ὡς belongs much more to the genitive absolute (not pleonastically, Pott). The objective reason expressed in this phrase for the exhortation contained in 2Pe_1:5 is by ὡς characterized as a subjective motive; Winer: “convinced (considering) that the divine power,” etc.; Dietlein: “in the consciousness that;” so, too, de Wette, and the more recent commentators generally; the construction in 1Co_4:18, 2Co_5:20, is similar; cf. Matthiä, ausf. Gr. 1825, § 568, p. 1120.
πάντα … δεδωρημένης ] The Vulg. incorrectly: quomodo omnia vobis divinae virtutis sunt, quae ad vitam et pietatem, donata est (another reading is: sunt); and Luther: “since everything of His divine power, that pertains unto life and godliness, is given us;” δεδωρημένης is here not passive, but middle (cf. Gen_30:20, LXX.; Mar_15:45), and τῆς θ . δυνάμεως : does not depend on πάντα , but is the subject (thus all modern commentators).
According to the position of the words, αὐτοῦ refers back to Ἰησ . τ . κυρίου ἡμῶν (Calvin, Schott, Steinfass), and not to Θεοῦ ;[22] if it be applied to Θεοῦ (de Wette-Brückner, Wiesinger), then θείας (which occurs here only and in 2Pe_1:4; Act_17:29 : τὸ θεῖον , as subst.) is pleonastic. Dietlein and Fronmüller refer αὐτοῦ to God and Jesus, which linguistically cannot be justified.[23]
τὰ πρὸς ζωὴν καὶ εὐσέβειαν ] the ζωὴ καὶ εὐσέβεια are not spoken of as the object, but: τὰ πρὸς ζωὴν κ . τ . λ . For the attainment of the former is conditioned by the Christian’s conduct; but in order that it may be put within his reach, everything is granted him which is serviceable to ζωή and εὐσέβεια (cf. Luk_19:42 : τὰ πρὸς εἰρήνην σου ). The difference between the two ideas is in itself clear; ζωή : “blessedness,” indicates the condition; εὐσέβεια : “godliness” (except in Act_3:12, occurring only in the Pastoral Epistles and Second Peter), the conduct. Grotius incorrectly interprets ζωή as equivalent to vita alterius seculi, and εὐσέβεια as pietas in hoc seculo. Both together they form the antithesis to ἡ ἐν κόσμῳ ἐν ἐπιθυμίᾳ φθορά . πάντα is by way of emphasis placed first, in order to show distinctly that everything, which is in any way serviceable to ζωή and εὐσέβ ., has been given us by the divine power of the Lord. Hofmann is wrong in defining this πάντα as faith, hope, and charity, for this triad does not pertain πρὸς εὐσέβειαν , but is the εὐσέβεια itself.
διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς ] states the medium through which the gift is communicated to us; with ἐπίγνωσις , cf. 2Pe_1:2. God is here designated as ὁ καλέσας ἡμᾶς , since it is only by the knowledge of the God who calls us that the πάντα τὰ πρ . ζ . κ . τ . λ . are appropriated by us,—the calling being the actual proof of His love to us. The subject to καλεῖν is not Christ (Vorstius, Jachmann, Schott, etc.), but God (Aretius, Hemming, de Wette, Hofmann, etc.), as almost always in the N. T.[24] Of course καλεῖν does not mean the mere outward, but the inward, effectual calling,
ἸΔΊᾼ ΔΌΞῌ ΚΑῚ ἈΡΕΤῇ ] ΔΌΞΑ denotes the being, ἈΡΕΤΉ the activity; Bengel: ad gloriam referuntur attributa Dei naturalia, ad virtutem ea, quae dicuntur moralia; intime unum sunt utraque. It is arbitrary to understand δόξα as meaning: “that side the nature of the Almighty One that liveth, which is directed outwards,” and by ἈΡΕΤΉ : “the holy loving-kindness of God” (as opposed to Hofmann).
The nature of God represented as the instrumentality, as in Gal_1:15 : ΚΑΛΈΣΑς ΔΙᾺ Τῆς ΧΆΡΙΤΟς ΑὙΤΟῦ ; too, Rom_6:4. A wrong application is given to the words, if they be taken as referring to the miracles of Christ. It must be observed that this ἘΠΊΓΝΩΣΙς itself, too, is to be looked upon as wrought by Christ in us.
[22] Hofmann, indeed, applies it also to Christ, but by passing over ver. 2 to ver. 1, where, as already observed, he considers that it is not God and Christ, but Christ alone who is referred to.
[23] The application to Jesus is also supported by the fact, that otherwise this whole argument would contain no reference to Him; the application to both contains the correct idea, that the gift imparted by Jesus is the gift of God the Father.
[24] De Wette (with whom Brückner agrees) is accordingly wrong in supposing that τοῦ καλέσαντος ἡμ . stands in place of the simple pron. αὐτοῦ , and is inserted because by this circumlocution of the active subject the address gains in matter and range.—Schott’s remarks, in which he attempts to justify his assertion that τοῦ καλέσαντος applies to Christ, are only in so far correct, that καλεῖν might indeed be understood of an activity of Christ; cf. Mat_9:13; Mar_2:17; on the other hand, it is certain that ὁ καλέσας is never applied to Christ, but always to God.