we may compare χάρις πληθυνθείη in 1. 2 and ταῦτα πλεονάζοντα in i. 8, also J. ver. 4. The Ascription in P. is much simpler than that in J., being addressed to our Saviour Jesus Christ, while J.’s is addressed µόνῳ Θεῷ σωτῆρι ἡμῶν διὰ ᾿Ιησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. P. has δόξα only, while J. has the full liturgical form, δόξα, µεγαλωσύνη, κράτος, καὶ ἐξουσία. P. has καὶ νῦν καὶ eis ἡμέραν αἰῶνος, while J. has πρὸ παντὸς τοῦ αἰῶνος καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας, concluding with ἁμήν, which is omitted in P. by W.H. after Cod. B. Cf. A. J. Wilson, 7. of Theol. Stud. vol. viii. 75 on Emphasis in N.T.
To sum up: What do we find to be the main points in which the two Epistles agree, what the points in which they differ? Both agree in making faith, which is itself the gift of God (P. i. 1, λαχοῦσιν πίστιν), the foundation of the Christian life (J. vv. 3, 20, P. i. 1, 5): both agree that its commencement lies in the divine call (J. ver. 1, P. i. 3, 10). The call was sealed in baptism for the forgiveness of sin (J. ver. 5 in connexion with 1 Cor. x. 1, 2, P. i. 9); but we have to make our calling sure through good works (P. i. 10), to build ourselves up on the foundation of the faith (J. ver. 20, P. i. 5- 7), to keep ourselves in the love of God by praying with the help of the Holy Spirit (J. ver. 20), looking for the mercy of our Lord Jesus Christ (which shall be fully revealed) in the life eternal (J. ver. 21). God our Saviour is able to keep us without stumbling and to present us before His glory unblemished in joy (J. vv. 24, 25). P. does not expressly mention prayer, and he lays more stress on personal effort than J. in the words “give diligence that ye may be found in peace, without spot and blameless in His sight ”’ iii steadfastness, grow in grace” iii. 17, 18. So in i. 5-8 he bids his readers add all diligence to supply “in your faith energy, in your energy knowledge,” etc., and goes on in ver. 10 to say “if ye do these things, ye shall never stumble: for thus shall be richly supplied to you the entrance into the eternal kingdom”. At the same time he ascribes to the divine power “all that pertains to life and godliness, through the knowledge of Him who called us by the manifestation of His own goodness”. That manifestation has been to us the guarantee of most blessed promises, through which we are enabled to become partakers of the divine nature (P. i. 3, 4).
The broad distinction between the two Epistles may be said to be that, while J. is throughout occupied with the denunciation of evil-doers, except in vv. 1-3 and 20-25, P.’s denunciations are mainly confined to a portion of chapter ii, and that the latter dwells more upon the mercy of God as shown even in his punish- ments.