According as. — Better, seeing that This must not be made to depend on 2 Peter 1:2. In the canonical Epistles the address does not go beyond the blessing. Galatians is the only exception; there a relative clause is added to the blessing; but this is solemnly brought to a close with a doxology, so that the exception is one that almost proves the rule. In Hebrews, James, 1 and 3 John, there is no opening blessing; the remark holds good of all the rest. 2 Peter 1:3-4 are a brief introduction to the direct exhortations contained 2 Peter 1:5-11. The eagerness with which the writer goes direct to his subject is characteristic of St. Peter’s temper.
His divine power. — The pronoun refers to “Jesus our Lord.” The adjective occurs in the New Testament in these two verses (3 and 4) only; elsewhere we have the genitive case, “of God,” “of the Lord,” “of the Father,” and the like.
All things that pertain unto. — All that are necessary for the attainment of. He does not give life and godliness in maturity, but supplies us with the means of winning them for ourselves. “All” is emphatic; nothing that is requisite is grudged us, and nothing is our own, it is all the gift of God.
Godliness. — The Greek word occurs Acts 3:12, in a speech of St. Peter, and four times in this Epistle; elsewhere only in those to Timothy and Titus. It belongs to the phraseology of the later books of the New Testament. “Godliness” is the realisation of God’s abiding presence, the fruits of which are reverence and trust: “Thou God seest me;” “I have set God always before me, therefore I cannot fall.” It is introduced here, perhaps, in opposition to the godlessness and irreverence of the false teachers. (Comp. 2 Timothy 3:5.)
Through the knowledge. — Through learning to know God as One who has called us to salvation. (Comp. 2 Peter 1:2.)
To glory and virtue. — Rather, by glory and virtue; or perhaps, by His own glory and virtue, according to another reading. “To” cannot be correct, whichever of the various readings is the right one, Tyndale, Cranmer, and Rheims have “by;” the error comes from Geneva, which has “unto.” “Glory” points to the majesty of God, “virtue” to His activity. “Virtue” as applied to God is unusual, but occurs 1 Peter 2:9 (see Note there), a coincidence to be noted. The word is rendered there “praises,” but “virtues” is given in the margin. The whole verse is strikingly parallel to this one, though very differently expressed.