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  • PARALLEL BIBLE - 2 Peter 1:1


    CHAPTERS: 2 Peter 1, 2, 3     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21

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    King James Bible - 2 Peter 1:1

    Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:

    World English Bible

    Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a like precious faith with us in the righteousness of our God and Savior, Jesus Christ:

    Douay-Rheims - 2 Peter 1:1

    Simon Peter, servant and apostle of Jesus Christ, to them that have obtained equal faith with us in the justice of our God and Saviour Jesus Christ.

    Webster's Bible Translation

    Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Savior Jesus Christ:

    Greek Textus Receptus


    {1: συμεων
    4826 } {2: σιμων 4613 } πετρος 4074 δουλος 1401 και 2532 αποστολος 652 ιησου 2424 χριστου 5547 τοις 3588 ισοτιμον 2472 ημιν 2254 λαχουσιν 2975 5631 πιστιν 4102 εν 1722 δικαιοσυνη 1343 του 3588 θεου 2316 ημων 2257 και 2532 σωτηρος 4990 {2: ημων 2257 } ιησου 2424 χριστου 5547

    Treasury of Scriptural Knowledge

    VERSE (1) -
    Ac 15:14

    SEV Biblia, Chapter 1:1

    ¶ Simn Pedro, siervo y apstol de Jess, el Cristo, a los que habis alcanzado fe igualmente preciosa con nosotros en la justicia de nuestro Dios y Salvador Jess, el Cristo:

    Clarke's Bible Commentary - 2 Peter 1:1

    Verse 1.
    Simon Peter] Symeon, sumewn, is the reading of almost all the versions, and of all the most important MSS. And this is the more remarkable, as the surname of Peter occurs upwards of seventy times in the New Testament, and is invariably read simon, Simon, except here, and in Acts xv. 14, where James gives him the name of Symeon. Of all the versions, only the Armenian and Vulgate have Simon. But the edit. princ., and several of my own MSS. of the Vulgate, write Symon; and Wiclif has Symont.

    A servant] Employed in his Master's work.

    And an apostle] Commissioned immediately by Jesus Christ himself to preach to the Gentiles, and to write these epistles for the edification of the Church. As the writer was an apostle, the epistle is therefore necessarily canonical. All the MSS. agree in the title apostle; and of the versions, only the Syriac omits it.

    Precious faith] isotimon pistin? Valuable faith; faith worth a great price, and faith which cost a great price. The word precious is used in the low religious phraseology for dear, comfortable, delightful, &c.; but how much is the dignity of the subject let down by expressions and meanings more proper for the nursery than for the noble science of salvation! It is necessary however to state, that the word precious literally signifies valuable, of great price, costly; and was not used in that low sense in which it is now employed when our translation was made. That faith must be of infinite value, the grace of which Christ purchased by his blood; and it must be of infinite value also when it is the very instrument by which the soul is saved unto eternal life.

    With us] God having given to you - believing Gentiles, the same faith and salvation which he had given to us - believing Jews.

    Through the righteousness of God] Through his method of bringing a lost world, both Jews and Gentiles, to salvation by Jesus Christ; through his gracious impartiality, providing for Gentiles as well as Jews. See the notes on Rom. iii. 21- 26.

    Of God and our saviour Jesus Christ] This is not a proper translation of the original tou qeou hmwn kai swthrov ihsou cristou, which is literally, Of our God and saviour Jesus Christ; and this reading, which is indicated in the margin, should have been received into the text; and it is an absolute proof that St. Peter calls Jesus Christ GOD, even in the properest sense of the word, with the article prefixed. It is no evidence against this doctrine that one MS. of little authority, and the Syriac and two Arabic versions have kuriou, Lord, instead of qeou, God, as all other MSS. and versions agree in the other reading, as well as the fathers. See in Griesbach.


    John Gill's Bible Commentary

    Ver. 1. Simon Peter, a servant, and an apostle of Jesus Christ , etc.] The writer of this epistle is described first by his names, Simon Peter; the first of these was the name by which he was called from his infancy by his parents, and by which he was known when Christ called him to be a disciple and follower of him, and is the same with Simeon; and so it is read in most copies; (see Acts 15:14) a name common with the Jews; the latter is what was given him by Christ at his conversion, ( John 1:4), and answers to Cephas in the Syriac language; and both signify a rock or stone, because he was built upon Christ, the rock and foundation, and chief corner stone, and with a view to his future solidity, firmness, and constancy: and he is next described by his character as a servant, not of sin, nor Satan, nor man, but Jesus Christ, whose servant he was, not only by creation, but by redemption and grace; and not merely a servant of his, in common with other believers, but in a ministerial way, as a preacher of the Gospel, which this phrase sometimes designs. The use of it shows the apostle's humility, his sense of obligation to Christ, and acknowledgment of him as his Lord, and that he esteemed it an honour to stand in such a relation to him: but to distinguish him from a common servant of Christ, and an ordinary minister of the word, it is added, an apostle of Jesus Christ: one that was immediately sent by Christ, had his commission and doctrine directly from him, and a power of working miracles, in confirmation of his mission and ministry being divine, and an authority at large to go everywhere and preach the Gospel, plant churches, and put them in due order, and place proper persons over them. This is said to give weight and authority to his epistle: and further, in this inscription of the epistle, the persons are described to whom it is written, as follows, to them that have obtained like precious faith with us ; they were believers in Christ, who had a faith of the right kind; not a faith of doing miracles, which was not common to all, nor was it saving; nor an historical faith, or a mere assent to truths, nor a temporary one, or a bare profession of faith; but that faith which is the faith of God's elect, the gift of his grace, and the operation of his power; which sees the Son, goes to him, ventures on him, trusts in him, lives upon him, and works by love to him. This is said to be precious, as it is in its own nature, being a rich and enriching grace, of more worth and value than gold that perisheth, or than thousands of gold and silver; it is not to be equalled by, nor purchased with the riches of the whole world; it is precious in its object, it being conversant with the precious person, precious blood, and precious righteousness and sacrifice of Christ, and is that grace which makes Christ, and all that is his, precious to souls; it is precious in its acts and usefulness; it is that grace by which men go to God and Christ, receive from them, and give all glory to them, and without which it is not possible to please God: to which add the durableness of it; it is an abiding grace, and will never fail, when the most precious things in nature do: and it is like precious with that the apostles had; for there is but one faith, and which is called a common faith, even common to all the elect; and which is the same in all, not as to degrees, for in some it is strong, and in others weak; or as to the actings of it, which are not in all alike, nor in the same persons at all times; in some it is only a seeing of the Son, his glory, fulness, and suitableness, and longing for views of an interest in him; in others a reliance on him, and trusting in him; and in others a holy confidence, and full assurance of being his: but then it is alike with respect to its nature, as it is the substance of things hoped for, and the evidence of things not seen; and as it works by love to Christ and his people; it springs from the same cause, the love and favour of God, and has the same object, Jesus Christ, and is followed with the salvation; for though it is but as a grain of mustard seed, yet, being genuine, the person that has it shall certainly be saved: wherefore, for the comfort and encouragement of these scattered believers, the apostle assures them, that their faith was the same as their brethren that dwelt at Jerusalem and in Judea, who believed in Christ, and even with them that were the apostles of Christ; and this he says they had obtained, not by their own merits or industry, but by the grace of God; for faith is not of a man's self, it is the gift of God, and the produce of his grace and power. Some have rendered it, obtained by lot; not by chance, but by the all wise, good, and powerful providence of God, ordering, directing, assigning, and giving this grace unto them. And which came to them through the righteousness of God, and our Saviour Jesus Christ ; or of our God, and Saviour Jesus Christ, as the Vulgate Latin and Ethiopic versions read; that is, of Christ Jesus, who is our God and Saviour: so that here is a testimony of the deity of Christ, as well as of his character as a Saviour, who is an able and a willing one, a full, complete, suitable, and only Saviour: and the reason why he is so is because he is truly and properly God; and why he is so to us, because he is our God: wherefore by righteousness here, cannot be meant the goodness and mercy of God, as some think, though faith undoubtedly comes through that; nor the faithfulness of God making good his purpose and promise of giving faith to his elect, as others think: but the righteousness of Christ, which is not the righteousness of a creature, but of God; that is wrought out by one that is God, as well as man, and so answerable to all the purposes for which it is brought in. Now faith comes in, or with this righteousness, as the phrase may be rendered; when the Spirit of God reveals and brings near this righteousness to a poor sensible sinner, he at the same time works faith in him to look to it, lay hold upon it, and plead it as his justifying righteousness with God: or it comes through it; hence it appears that faith and righteousness are two distinct things; and that faith is not a man's righteousness before God, for it comes to him through it; as also that righteousness is before faith, or otherwise faith could not come by it; and, moreover, is the cause and reason of it; faith has no causal influence upon righteousness, but righteousness has upon faith: the reason why a man has a justifying righteousness is not because he has faith; but the reason why he has faith given him is because he has a justifying righteousness provided for him, and imputed to him.

    Matthew Henry Commentary

    Verses 1-11 -
    Faith unites the weak believer to Christ, as really as it does the strong one, and purifies the heart of one as truly as of another; an every sincere believer is by his faith justified in the sight of God Faith worketh godliness, and produces effects which no other grace in the soul can do. In Christ all fulness dwells, and pardon, peace grace, and knowledge, and new principles, are thus given through the Holy Spirit. The promises to those who are partakers of a Divin nature, will cause us to inquire whether we are really renewed in the spirit of our minds; let us turn all these promises into prayers for the transforming and purifying grace of the Holy Spirit. The believe must add knowledge to his virtue, increasing acquaintance with the whole truth and will of God. We must add temperance to knowledge moderation about worldly things; and add to temperance, patience, or cheerful submission to the will of God. Tribulation worketh patience whereby we bear all calamities and crosses with silence and submission To patience we must add godliness: this includes the holy affection and dispositions found in the true worshipper of God; with tende affection to all fellow Christians, who are children of the sam Father, servants of the same Master, members of the same family travellers to the same country, heirs of the same inheritance Wherefore let Christians labour to attain assurance of their calling and of their election, by believing and well-doing; and thus carefull to endeavour, is a firm argument of the grace and mercy of God upholding them so that they shall not utterly fall. Those who ar diligent in the work of religion, shall have a triumphant entrance int that everlasting kingdom where Christ reigns, and they shall reign with him for ever and ever; and it is in the practice of every good wor that we are to expect entrance to heaven.


    Greek Textus Receptus


    {1: συμεων
    4826 } {2: σιμων 4613 } πετρος 4074 δουλος 1401 και 2532 αποστολος 652 ιησου 2424 χριστου 5547 τοις 3588 ισοτιμον 2472 ημιν 2254 λαχουσιν 2975 5631 πιστιν 4102 εν 1722 δικαιοσυνη 1343 του 3588 θεου 2316 ημων 2257 και 2532 σωτηρος 4990 {2: ημων 2257 } ιησου 2424 χριστου 5547

    Vincent's NT Word Studies

    1.
    Simon Peter. Note the addition of Simon, and see on 1 Pet. i. 1. The best-attested orthography is Symeon, which is the form of his name in Acts xv. 14, where the account probably came from him. This also is the Hebraic form of the name found in the Septuagint, Gen. xxix. 33, and elsewhere. Compare Apoc. vii. 7; Luke ii. 25, 34; iii. 30; Acts xiii. 1. The combined name, Simon Peter, is found Luke v. 8; John xiii. 6; xx. 2; xxi. 15, and elsewhere, though in these instances it is given as Simon; Symeon occurring only in Acts xv. 14. While his name is given with greater familiarity than in the first epistle, his official title, servant and apostle, is fuller. This combination, servant and apostle, occurs in no other apostolic salutation. The nearest approach to it is Tit. i. 1.

    Of Jesus Christ. The word Christ never occurs in the second epistle without Jesus; and only in this instance without some predicate, such as Lord, Savior.

    To them that have obtained (toiv lacousin). Lit., obtained by lot. So Luke i. 9; John xix. 24. In the sense which it has here it is used by Peter (Acts i. 17) of Judas, who had obtained part of this ministry. In this sense it occurs only in that passage and here.

    Like precious (isotimon). Only here in New Testament. The word should be written like-precious. Compare precious in 1 Pet. i. 7, 19; ii. 4, 6, 7. Not the same in measure to all, but having an equal value and honor to those who receive it, as admitting them to the same Christian privileges. With us. Most probably the Jewish Christians, of whom Peter was one. Professor Salmond remarks, "There is much to show how alien it was to primitive Christian thought to regard Gentile Christians as occupying in grace the self-same platform with Christians gathered out of the ancient church of God." See Acts xi. 17; xv. 9-11.

    Savior. Frequently applied to Christ in this epistle, but never in the first.



    CHAPTERS: 1, 2, 3
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21

    PARALLEL VERSE BIBLE

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