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NASB (UPDATED) TEXT: 2Pe_1:1-11
1Simon Peter, a bond-servant and apostle of Jesus Christ, to those who have received a faith of the same kind as ours, by the righteousness of our God and Savior, Jesus Christ: 2Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord; 3seeing that His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence. 4For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust. 5Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in your moral excellence, knowledge, 6and in your knowledge, self-control, and in your self-control, perseverance, and in your perseverance, godliness, 7and in your godliness, brotherly kindness, and in your brotherly kindness, love. 8For if these qualities are yours and are increasing, they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ. 9For he who lacks these qualities is blind or short-sighted, having forgotten his purification from his former sins. 10Therefore, brethren, be all the more diligent to make certain about His calling and choosing you; for as long as you practice these things, you will never stumble; 11for in this way the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be abundantly supplied to you.
2Pe_1:1 "Simon" This is literally "Symeon" (see Bruce Metzger, A Textual Commentary On the Greek New Testament, p. 699). This is Peter's Hebrew name, and the name of one of the Twelve tribes. This same form appears only in Act_15:14. If this letter were a pseudonym, the author surely would have used the more common spelling "Simon."
▣ "Peter" This is literally Petros, which is Greek for a large rock or boulder. It was the nickname given to Simon by Jesus in Mat_16:18 and also Joh_1:42. In this passage in John the Aramaic term Cephas is mentioned. In daily conversation Jesus spoke Aramaic, not Hebrew nor Greek. Paul often uses Cephas (cf. 1Co_1:12; 1Co_3:22; 1Co_9:5; 1Co_15:5; Gal_1:18; Gal_2:9; Gal_2:11; Gal_2:14).
There has been much discussion between Catholic and Protestant Bible scholars about the significance of this name change (which has OT significance of Abram, Jacob, etc.). In Mat_16:18 Peter the rock is said to be the foundation of the church. Protestants have always made it a theological point to note that "Peter" is masculine (i.e., Petros), but "rock" is feminine (i.e., Petra), thereby Peter's confession of faith, not Peter himself, is the bedrock of the church. However, this distinction in Greek grammar would not have been present in Aramaic, where Cephas would have been used in both places.
As a theologian I do not want to deny the obvious leadership of Peter, but I also realize that the other Apostles did not recognize his priority (cf. Mar_9:34; Luk_9:46; Luk_22:24-27; Mat_20:20-24). Even though Jesus did not conversationally speak in Greek, the inspired text is recorded in Greek, therefore, the grammatical distinction is assumed to be inspired.
▣ "a bondservant" This is the Greek term doulos, which refers to a servant or slave. This is either the OT honorific background of "servant of the Lord" (i.e., Moses, Joshua, David, and Isaiah) or the NT focus on humility in relation to Jesus as Lord (cf. Mat_10:24-25).
▣ "apostle" This is obviously a literary way for the author of 2 Peter to assert his identity as an eyewitness, follower, and chosen disciple of Jesus.
The term "apostle" comes from the Greek verb "I send" (apostellô). Jesus chose twelve of His disciples to be with Him in a special sense and called them "Apostles" (cf. Luk_6:13). This term was often used of Jesus being sent from the Father (cf. Mat_10:40; Mat_15:24; Mar_9:37; Luk_9:48; Joh_4:34; 5:24, 30, 36, 37,38,40,57; Joh_7:29; Joh_8:42; Joh_10:36; Joh_11:42; Joh_17:3; Joh_17:8; Joh_17:18; Joh_17:21; Joh_17:23; Joh_17:25; Joh_20:21). In Jewish sources it was used of someone sent as an official representative of another, similar to "ambassador" (cf. 2Co_5:20). Peter is asserting his Christ-given authority!
It came to have an expanded usage beyond "The Twelve" (cf. Act_14:4; Act_14:14, Barnabas; Rom_16:7, Andronicus and Junias; 1Co_4:6; 1Co_4:9; 1Co_12:28-29; 1Co_15:7, Apollos; Php_2:25, Epaphroditus; 1Th_2:6, Silvanus and Timothy). Their exact task is uncertain, but it involves proclamation of the gospel and servant leadership of the church. It is even possible that Rom_16:7 (KJV "Junia") refers to a feminine apostle!
▣ "Jesus Christ" See notes at 1Pe_1:1.
NASB, NRSV,
NJB "to those who have received a faith"
NKJV "to those who have obtained like precious faith"
TEV "to those. . .have been given a faith"
This is an aorist active participle from the term (lagchanô), which referred to casting lots
1. as in gambling (cf. Joh_19:24)
2. as a sense of a duty or obligation (cf. Luk_1:9)
3. as a way of showing divine choice (cf. Act_1:17)
It can simply mean to "obtain" or "receive," but it can have the added connotation in the LXX usage of "by the will of God." This same theme is in 2Pe_1:3-4 "granted" (twice) and "called" ; also note 2Pe_1:10 "His calling and choosing you."
This ambiguity is exactly the same as the paradox of salvation. Is salvation by the choice of God or the choice of the one receiving it? The answer is surely yes! The Bible is very clear that this is God's world. He is involved in all aspects. He has chosen to deal with conscious creation by covenant. He initiates the contact. He sets the agenda, but He has demanded that we respond (i.e., initially and continually).
These readers received a faith that was God's will for them (and for all).
The term "faith" is from the Greek term pistis, which is translated into English as "faith," "trust," or "believe." Originally in Hebrew this concept referred to a stable stance, but it came to denote someone who was faithful, loyal, trustworthy, or dependable. In the Bible it is not the believer's faith, but God's faithfulness; not the believer's trust, but God's trustworthiness. See Special Topic at Mar_1:15.
NASB "of the same kind as ours"
NKJV "like precious"
NRSV, TEV,
NJB "as precious as"
This is the Greek compound term isotimos, a compound of isos (i.e., equal, like, or corresponding to) and timç (i.e., price, value, or worth with the connotation of precious or costly). The faith given by God was of inestimable value (cf. 1Pe_1:7) and all believers share in the same kind of faith. There is not one faith for Apostles and another for Jews and Gentiles or for other believers (cf. 1Co_12:13; Gal_3:28; Col_3:11). There are different gifts, but only one faith (cf. Eph_4:5).
▣ "righteousness" This refers not to our imputed righteousness (cf. Romans 4), but to Christ's (cf. Act_3:14; Act_7:52; Act_22:14; 1Jn_2:1; 1Jn_2:29; 1Jn_3:7). See hyperlink at 1Pe_3:14. This is the clearest place in the NT where Theos is applied to Jesus.
This Greek root (which reflects the Hebrew root öø÷ , BDB 841) is used several times in 2 Peter.
1. righteous, just (dikaios) – 2Pe_2:8, righteous man
2. righteous, justice (dikniosunç)
2Pe_1:1 – Jesus' righteousness
2Pe_2:5 – Noah's righteousness (cf. Gen_7:1)
2Pe_2:21 – the way of righteousness
2Pe_3:13 – the new heavens and the new earth in which righteousness dwells
3. right (dikaion)
2Pe_1:13 – right, proper
2Pe_2:7 – the righteous Lot
2Pe_2:8 – the righteous man
Jesus is righteous; believers are righteous in Him; therefore, they should live in righteousness, which reflects the new age!
▣ "our God and Savior, Jesus Christ" This phrase refers to Jesus alone.
1. the definite article only before the first noun (Granville Sharp's rule)
2. the grammatical form of all four key terms, "God," "Savior," "Jesus," and "Christ" (genitive masculine singulars)
3. the recurrent grammatical form (except "Lord" instead of "God") in 2Pe_1:11; 2Pe_2:20; and 2Pe_3:18
4. A. T. Robertson's Word Pictures in the New Testament, Vol. 6, p. 148, reminds us that in 2 Peter gnôsis and epignôsis are always used of Jesus
5. there are other places in the NT where Jesus' deity is affirmed (cf. Joh_1:1; Joh_8:57-58; Joh_20:28; Rom_9:5; Php_2:6-11; 2Th_1:12; Tit_2:13; Heb_1:8; and 1Jn_5:20), which is shocking in light of OT monotheism
In the OT "Savior" is usually used of YHWH, but occasionally of the Messiah. In the NT it usually refers to God the Father. In Titus the phrase is used three times of the Father (cf. Tit_1:3; Tit_2:10; Tit_3:4), yet in the same contexts also of Jesus (cf. Tit_1:4; Tit_2:13; Tit_3:6). In 2 Peter it is used exclusively and often of Jesus (cf. 2Pe_1:1; 2Pe_1:11; 2Pe_2:20; 2Pe_3:2; 2Pe_3:18).
2Pe_1:2 "Grace and peace be multiplied to you" This is similar to 1Pe_1:2. Paul often used "grace and peace," but followed it with "from God our father" and often added "and the Lord Jesus Christ."
Grace reflects the truth that sinful mankind's salvation and fellowship result from the character and provision of God. This new (i.e., restored) relationship with God results in peace. Humans were created for fellowship with God, in whose image we were created, and with each other. Grace always precedes peace! The verb is an aorist passive optative. This is a prayer. Peter wants God to give both grace and peace.
▣ "in the knowledge of God" The grace and peace are given by God (i.e., passive voice) through an experiential knowledge (epignôsis) of both Himself and His Son.
Knowledge is a recurrent theme in 2 Peter, probably because of the false teachers (i.e., Gnostics), like Colossians and 1 John.
1. epignosis (full knowledge);
2Pe_1:3
2Pe_1:8
2Pe_2:20
2. gnosis (knowledge)
2Pe_1:5
2Pe_1:6
ginôskô (to know)
2Pe_1:20
2Pe_3:3
gnôrizô (to make known)
2Pe_1:16
▣ "of God and of Jesus our Lord" I made the following grammatical points in 2Pe_1:1 related to a similar phrase referring solely to Jesus.
1. one article
2. all genitive forms
These same grammatical features are found in this phrase also which must add some degree of scepticism about whether 2Pe_1:1 refers to Jesus alone or to the Father and the Son. However, the difference involves a complicated Greek manuscript variation. The grammar of 2Pe_1:1 has no variation in the Greek manuscripts. For a complete listing of the variations see the footnote of the United Bible Society's fourth edition Greek New Testament, p. 799and Bart Ehrman, The Orthodox Corruption of Scripture, p. 85).
2Pe_1:3-7 This is one long Greek sentence.
2Pe_1:3 "seeing" The NASB (UPDATED) is rather idiomatic here. The participle "seeing" is not in the Greek text.
▣ "His" This pronoun refers either to God the Father or God the Son. All of the pronouns in these opening verses are similarly ambiguous. This is a characteristic of Peter. It is possible that this is a purposeful ambiguity (i.e., double entendre, as in John's writings). Jesus is identified as "God" in 2Pe_1:1; both the Father and the Son are linked grammatically in 2Pe_1:2; and the adjective "divine" in 2Pe_1:3 refers to both.
▣ "has granted to us" This is a perfect middle (deponent) participle. This form of the Greek word (dôreomai from didômi) is used only in Mark (cf. Mar_15:45) and Peter (cf. 1Pe_1:3-4), which may illustrate Mark's Gospel and 1 Peter's literary relationship.
▣ "everything pertaining to life" Verse three is basically a refutation of the Gnostic false teachers' theological separation of salvation through secret knowledge and daily godly living. Deity provides for eternal life (i.e., zoe) and daily Christlikeness (i.e., eusebeia). True knowledge is faith in Jesus Christ that impacts daily living. Believers have all they need spiritually in Christ! We do not need to seek a deeper truth experience!
▣ "godliness" This compound word (i.e., eusebia) comes from "well" and "worship." It has the connotation of daily living acceptable to God. Peter repeatedly emphasizes the need for godliness because of the false teachers' neglect of personal ethics and morality (cf. 2Pe_1:3; 2Pe_1:6-7; 2Pe_2:9; 2Pe_3:11). See fuller note at 2Pe_1:6.
NASB "the true knowledge"
NKJV, NRSV,
NJB "the knowledge"
TEV "our knowledge"
This is another slap at the false teacher's emphasis on secret knowledge (cf. 2Pe_2:20-21). The gospel, as preached by the Apostles, is the true knowledge and Jesus is the truth (cf. Joh_14:6). This is the intensified form, epignôsis, which has the connotation of experiential knowledge (cf. 2Pe_1:2-3; 2Pe_1:8; 2Pe_2:20). The gospel is a person and He must be experienced, not just theologically defined.
▣ "of Him who called us" This verb is used several times in Peter (1Pe_1:15; 1Pe_2:9; 1Pe_2:21; 1Pe_3:9; 1Pe_5:10; 2Pe_1:3). It always refers to a call from God. No person comes to God unless the Spirit draws him (cf. Joh_6:44; Joh_6:65; Eph_1:4-5).
▣ "by His own glory and excellence" There is a Greek manuscript variation at this point.
1. Manuscripts P72, B, K, L, and most minuscules have dia (through) glory and virtue (cf. NKJV).
2. Manuscripts à , A, C, P, and most ancient translations have idia (His own) glory and virtue (cf. NASB, NRSV, TEV, NJB).
The exegetical question is, "Are believers called (1) by means of deity's (i.e., Father or Son) qualities or (2) to share these qualities?" The UBS4 translation committee gives a "B" (almost certain) rating to option number 1.
2Pe_1:4 "For by these He has granted us" This is a perfect middle (deponent) indicative matching the participle in 2Pe_1:3. Deity's divine power has given and continues to give believers all they need both initially (justification) and continually (sanctification) by means of His promises.
NASB "precious and magnificent promises"
NKJV "exceedingly great and precious promises"
NRSV "precious and very great promises"
TEV "the very great and precious gifts he promised"
NJB "the greatest and precious promises"
These descriptive terms must refer to the gospel, whereby believers become partakers of the divine nature (i.e., the indwelling Holy Spirit). Fallen mankind's hope is the steadfast and gracious character of God, expressed through His promises (i.e., both OT, but especially in Christ, cf. Heb_6:17-18). The order of these two terms fluctuates in the Greek manuscripts.
The term "precious" was used in 1Pe_1:19 for the sacrificial blood of Christ. The term forms the root of the name "Timothy."
▣ "partakers of the divine nature" This refers to (1) the indwelling Holy Spirit (cf. 2Pe_1:3), which comes at salvation or (2) another way of referring to the new birth (cf. 1Pe_1:3; 1Pe_1:23). This is so different from the Greek philosophical concept (although the terminology is from the Stoics) of the divine spark in all humans from creation. This does not mean we are gods or will ever be, but we are meant to be like Jesus (cf. I Rom_8:29; Eph_1:4; Joh_3:2). Believers are to model the family characteristics of God (i.e., the image of God). The term "divine" used in both 2Pe_1:3-4 is theios, which means "godly" or "god-like."
▣ "having escaped" This word appears only in 2 Peter in the NT (cf. 2Pe_1:4; 2Pe_2:18; 2Pe_2:20). This is an aorist active participle, implying a completed act (i.e., salvation, the time of receiving the gospel, cf. 2Pe_1:1).
▣ "the corruption that is in the world by lust" The issue in 2 Peter is false teachers who were advocating a special secret knowledge (i.e., Gnosticism), but depreciating daily godly living (cf. 1Pe_1:14; 1Pe_2:11; 1Pe_4:3; 2Pe_2:10; 2Pe_2:18). Chapter one responds to this error in 2Pe_1:3-11!
Believers' lives are evidence of (not the basis of) their true conversion (cf. James and 1 John). No fruit, no root (cf. Mar_4:1-20).
2Pe_1:5 "Now for this very reason" This refers to believers' response to God's gifts and promises in 2Pe_1:3-4 (cf. Php_2:12-13). See hyperlink at 1Pe_4:3.
NASB "applying all diligence. . .supply"
NKJV "giving all diligence, add"
NRSV "you must make every effort to support"
TEV "do your best to add"
NJB "do your utmost to support"
Literally this is "bringing all diligence, supply. . ." This is an aorist active participle used as an imperative and an aorist active imperative. God has wonderfully provided salvation (cf. 2Pe_1:3-4); now believers must walk in it (cf. 2Pe_1:5-7). The gospel is absolutely free from (1) the will of God; (2) the finished work of Christ; and (3) the wooing of the Spirit, but oncereceived, becomes a cost-everything daily discipleship. This is the paradox of the gospel. It is a gift (cf. Joh_4:10; Rom_3:24; Rom_6:23; Eph_2:8; Heb_6:4), but also a covenant with privileges and responsibilities. The true gospel affects the mind, heart, and hand!
▣ "faith" This term may have several distinct connotations.
1. its OT background means "faithfulness" or "trustworthiness"
2. our accepting or receiving God's free offer of forgiveness in Christ
3. faithful, godly living
4. the collective sense of the Christian faith or truth about Jesus (cf. Act_6:7 and Jud_1:3; Jud_1:20)
In this context (i.e., 2Pe_1:1) it refers to receiving Christ as Savior. Now believers must grow and develop.
This expected Christian growth is also expressed in Rom_5:3-4; Jas_1:3-4.
hyperlink
▣ "moral excellence" This quality was used of Christ (or God the Father) in 2Pe_1:3. This is one of the fruits of the Spirit (cf. Gal_5:22-23). It is the antonym of "excess" (cf. 2Pe_2:3; 2Pe_2:14). See hyperlink in the NT at 1Pe_4:2.
▣ "knowledge" A knowledge (gnôsis) of the gospel that leads to Christlikeness is a wonderful thing. The false teachers were advocating a false knowledge that led to debauchery.
▣ "self-control" This virtue describes someone who is able to control the egocentristic pull of the fallen sin nature (cf. Act_24:25; Gal_5:23; Tit_1:8). In some contexts (i.e., 1Co_7:9) it alludes to inappropriate sexual activity and because of the antinomian tendencies of the false teachers, it may include that connotation here.
▣ "perseverance" This term refers to an active, voluntary, steadfast endurance. It is a God-like characteristic of patience with people and circumstances (cf. Rom_5:3-4; Jas_1:3).
▣ "godliness" This is such an important term in the Pastoral Letters, as well as 2 Peter (see note at 2Pe_1:3), that I want to quote from my commentary, volume 9, 1Ti_4:7 :
"This is a pivotal term in the Pastoral Letters. It refers to the doctrinal and daily lifestyle implication of the gospel (cf. 1Ti_3:16). It describes not the exceptional, but the expected. It is a compound term from 'good' (eu) and 'worship' (sebomai). True worship is daily living by means of proper thinking (cf. 1Ti_4:16 a). Notice the number of times this word is used in the Pastoral Letters:
1.noun (eusebeia), 1Ti_2:2; 1Ti_3:16; 1Ti_4:7-8; 1Ti_6:3; 1Ti_6:5-6; 1Ti_6:11; 2Ti_3:5; Tit_1:1
2.adverb (eusebçs), 2Ti_3:12; Tit_2:12
3.verb (eusebeô), 1Ti_5:4
4.The related term theosebeia, 1Ti_2:10
5.The negated term (alpha privative, i.e., asebeia), 2Ti_2:16; Tit_2:12" (p. 53).
2Pe_1:7
NASB, NKJV "brotherly kindness, love"
NRSV "mutual affection with love"
TEV "Christian affection and love"
NJB "kindness to brothers with love"
This is the compound Greek term phileô (i.e., love) and adephos (i.e., brother). It also occurs in 1Pe_1:22. In this context it refers to covenant brothers and sisters.
It is often said that phileô refers to a lesser love than agapeô (cf. 2Pe_1:7), but in Koine Greek these terms are synonymous (cf. Joh_5:20, which uses phileô for the Father's love for Jesus). However, here and in John 21 there may be an intended distinction.
2Pe_1:8 "for if" This is not the usual form of a conditional sentence in Greek (cf. NJB, however, in Word Pictures in the New Testament A. T. Robertson identifies this phrase as two present active circumstantial [conditional] participles, cf. vol. 6, p. 151), but the stated evidence necessary for assurance which is based on a changed and changing life of repentance, faith, obedience, service, and perseverance. Eternal life (i.e., the divine nature) has observable characteristics.
1. believers exhibit Christian qualities, 2Pe_1:5-7
2. believers have these qualities and they are increasing (both present active participles), 2Pe_1:8
3. believers are useful and fruitful to God, 2Pe_1:8
4. believers live out the true knowledge of God (i.e., Christlikeness, cf. 2Pe_1:8)
▣ "neither useless nor unfruitful" This s tragically all too often the spiritual state of believers.
1. useless or unproductive – Jas_2:20
2. unfruitful – Mat_7:16-19; Mat_13:22; Mar_4:19; Col_1:10; Tit_3:14
3. Paul uses the word in the warning "do not participate in the unfruitful deeds of darkness"
Beware of – no fruit, bad fruit! Eternal life has observable characteristics. No fruit – no root!
2Pe_1:9 As 2Pe_1:8 describes the true Christian, 2Pe_1:9 describes believers who are being influenced by the false teachers' false dichotomy between knowledge–life, theology–ethics, orthodoxy–orthopraxy!
▣ "short-sighted" This is literally to "blink," "wink," or "squint." It was used metaphorically of one who tries to see clearly, but is unable, possibly willfully turning from the light (cf. The Vocabulary of the Greek Testament: Illustrated from the Papyri and Other Non-literary Sources by James Hope Moulton and George Milligan, p. 420).
NASB "having forgotten his purification from his former sins"
NKJV "has forgotten that he was purged form his old sins"
NRSV "is forgetful of the cleansing of past sins"
TEV "have forgotten that you have been purified from your past sins"
NJB "forgetting how the sins of the past were washed away"
This implies that these are believers, but they have been lured back to a godless pagan lifestyle by the false teachers (cf. 2 Peter 2). What a tragedy.
1. This lifestyle brings no joy, peace, or assurance
2. This lifestyle thwarts evangelism
3. This lifestyle destroys effective ministry
4. This lifestyle brings about an early death
In this phrase Peter is referring to the purification or cleansing from sin that occurs through Christ's vicarious, substitutionary death on our behalf (cf. 1Pe_1:18; 1Pe_2:24; 1Pe_3:18).
2Pe_1:10 "be all the more diligent" This is an aorist active imperative. This term (cf. 2Pe_1:15; 2Pe_3:14) can mean
1. to do something quickly (cf. Tit_3:12)
2. to do one's best (cf. Eph_4:3)
3. to be eager (cf. Act_20:16; Gal_2:10)
Option #3 seems best (cf. NRSV).
NASB "to make certain"
NKJV "to make. . .sure"
NRSV "to confirm"
TEV "to make. . .permanent"
NJB "never allow. . .to waver"
This term is used in three ways.
1. certain by being well established (cf. Rom_4:16)
2. dependable (cf. 2Pe_2:19 and Heb_3:14; Heb_6:19)
3. verifiable (used in koine Greek papyri from Egypt for legal guarantees such as validating a will)
Christians can have assurance (cf. Php_2:12-13; 1Jn_5:13). See Special Topic below.
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▣ "His calling" "His" is not in the Greek text, but is implied from 2Pe_1:3. Believers' ultimate hope is in the character of the Father, the work of the Son, and the wooing of the Spirit. However, these are confirmed in individual believers by their lives of faith, godliness, etc. (cf. 2Pe_1:5-7; Php_2:12-13). God deals with humanity in a covenant relationship. He sets the agenda, He initiates the encounter, He draws us to Himself, but we must initially and continually respond in repentance, faith, service, obedience, and perseverance. The gospel is a person to be welcomed, a truth to be believed, and a life to be lived! If any one is left out, mature, biblical salvation is impossible.
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▣ "and choosing you" The noun eklogç is always used of God's choice.
1. Jacob/Israel – Rom_9:11
2. the faithful remnant – Rom_11:5; Rom_11:28
3. NT believers – Rom_11:7
4. the church – 1Th_1:4; 2Pe_1:10
See Special Topics at Mar_13:20 and 1Pe_1:2.
▣ "as long as you practice these things, you will never stumble" The "these things" refer to 2Pe_1:3-7. Eternal life has observable characteristics.
The grammar (i.e., a double negative) and the term pote (i.e., "at any time" or "ever") give great assurance to struggling believers in the midst of suffering and persecution (i.e., 1 Peter) and false teachings (i.e., 2 Peter).
In Word Pictures in the New Testament, vol. 6, p. 153, A. T. Robertson identifies the verb "practice" (i.e., pioeô) as a present active circumstantial [conditional] participle, like 2Pe_1:8. The NASB, NKJV, NRSV, and TEV include the English conditional "if" in their translations (like 2Pe_1:8).
▣ "you will never stumble" This is a grammatical structure (double negatives and the subjunctive mood), which is the strongest way to negate a statement. This same truth is expressed in Jud_1:24.
However, like Hebrews (cf. Heb_2:1-4; Heb_3:7 to Heb_4:11; Heb_5:11 to Heb_6:12; Heb_10:9-39; Heb_12:14-29), 2 Peter has some shocking warnings (cf. 2Pe_2:1; 2Pe_2:20-22; 2Pe_3:17). Salvation is secure (cf. 1Pe_1:4-6), but must be maintained.
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2Pe_1:11 "eternal kingdom" This refers to the eternal reign of YHWH and the Messiah (cf. Isa_9:7; Dan_7:14; Dan_7:27; Luk_1:33; 1Ti_6:16; Rev_11:15; Rev_22:5). This does not refer to a millennial kingdom nor does any other NT text, except Revelation 20, although some see a veiled allusion in 1Co_15:25-28. I do not.
▣ "Lord and Savior" This same phrase was used of the Emperor. It is a rare title used often in this book (cf. 2Pe_1:11; 2Pe_2:20; 2Pe_3:2; 2Pe_3:18).
▣ "will be abundantly supplied to you" This is a future passive indicative. The imperative form was used in 2Pe_1:5. God will provide all believers' needs (cf. 2Pe_1:3). Believers are commanded to respond appropriately in light of God's provision (cf. 2Pe_1:4). Their response was not the way to be accepted by God, but the evidence that they have been accepted.