124
> , A , ς a Mt a1 Cor. iv. ἐπιγνώσει TOU κυρίου ημών,
18, Xen.
4. Mem.
ΠΕΤΡΟΥ B t
"Gs πάντα ἡμῖν τῆς θείας δυνά-
3.
CYr. 3,3) µεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρηµένης διὰ τῆς ἐπι-
lrov θεου και Incov του κυριου ημων MSS. generally, Ti., Treg., WH; του θεου καὶ Inoov P, vulg., Minusc., 69, 137, 163, Spitta, Zahn.,
om. Nestle. A
strong argument in favour of omission is the fact that consistently throughout the
epistle Jesus alone appears as the object of ἐπιγνωσις or γγωσις.
Additional
confirmation is the use of αυτου (sing.) in v. 3.
intimate heart knowledge of Jesus Christ, in contrast to a mere barren γνῶσις.
Vv. 3, 4 The Promises and their Source. “ Inasmuch as His Divine Power has granted us all things that are needed for life and piety, by means of the per- sonal knowledge of One who called us by the impression of his own glory and excellency; and through this glory and excellency have been granted pro- mises that are precious to us and glorious, in order that, by means of these, ye might be partakers of the Divine Nature, escaping the corruption that is in the world owing to lust.”
Throughout this passage, the contrast between ἡμῖν, ἡμᾶς, and 2 p. plur. in γένησθε (νετ. 4) must be preserved. ἡμῖν implies the apostolic circle, who, by virtue of their own experience of the δόξα and ἀρετή of Christ, are able to transmit to these readers certain pro- mises ‘‘precious to us, and glorious.” (So Spitta, Van Soden).
Ver. 3. τῆς θείας δυνάµεως is Origin- ally a philosophic term (Plato, Jon. 534 C., Arist. Pol. vii. 4) cf. τὸ θεῖον as used by St. Paul in speaking to philos- ophers at Athens (Acts xvii. 29). The sub- ject is Christ (cf. δύναµις κυρίου, Luke x. τος απ COIs ν. 4); 2) COL. X11. ο απἀν. LO; of this chapter), The phrase θεία δύναµις is contained in an inscription of Stratonicea in Caria in honour of Zeus Panhemerios and Hekate, belong- ing to the early Imperial period. 2 Peter would thus be availing himself of one of ‘the familiar forms and forrhule ot religious emotion ”’ (Deissmann, Bible Studies, p. 367). αὐτοῦ is taken as τε- ferring to Kwptov in νετ. 2, which would confirm the reading adopted. πάντα . . . τὰ πρὸς ζωὴν καὶ εὖσέ- βειαν. Cw is the new life that belongs to believers in Christ. εὐσέβεια is also found in the inscription quoted above. This word and its cognates are found in N.T. only in Acts, this Epistle, and in the Pastoral Epistles. They are also common in inscriptions of Asia Minor, and were apparently familiar terms in the
religious language of the Imperial period. In εὐσέβεια, the emphasis of meaning lies towards “ godliness ’’ in its practical, rather than its devotional aspect, z.e., what God requires of man “pious conduct”’, In 1 Tim. iii, 16 Christ is spoken of as “ the secret of piety ’’ (τὸ τῆς εὐσεβείας µυστή- ριον). The conjunction of the two ideas ζωή and εὐσέβεια is significant. Religion does not narrow, but expand the pro- vince of life. The life in Christ is not ‘‘a little province of peculiar emo- tion... . If we fear that it may lose itself in the vast and often lawless uni- verse of life beneath, the danger is to be averted not by wilfully contracting it within a narrower field, but by seeking greater intensity of life in deeper and more submissive communion with the Head Himself in the heavens”? (Hort, The Way, the Truth, and the Life, Ῥ. 147). δεδωρηµένης (= gifted” or ‘‘granted”’). This word and its cog- nates always carry a certain regal sense describing an act of large-handed generosity. Cf. Mark xv. 45 of the giving by Pilate of the body of Jesus to Joseph; John iv. το; Jamesi. 17. The same sense is found in Gen. Χκχ. 20, Prov. ive 2, Isa.. lx. 3 απά Ο:81.5- 517" (iii. A.D.) with reference to the gift by Marcus Aurelius of a new law-court, ὁπότε ἐδω[ρ]ήσατο THe πατρίδι ἡμῶν [τ]ὴν ἀγορὰν τῶν δικῶν. τοῦ καλέσ- αντος ἡμᾶς. Judging from usage else- where in N.T., the reference would here be to God, who is always the Caller. 2 Peter, however, shows great independence of thought in other direc- tions, and it is more likely that the reference is to Christ, especially as ἐπί- γνωσις is used consistently in relation to Christ (i. 8, ii. 20). (So Spitta, Von Soden, Mayor). ‘ Cognitionem dei prae-- supponit haec epistula, ver. 3. Cogni- tionem autem Domini nostri, nempe Jesu oe urget proprie”’ _(Bengel). Cf.