The Apostle ends, as he began, by exhorting them to that sound knowledge which he sets forth as the sure basis of all Christian activity, whether the knowledge be full and mature, as in 2 Peter 1:2-3; 2 Peter 1:8; 2 Peter 2:20 or to be acquired and increased, as in 2 Peter 1:5 and here.
DOXOLOGY.--The Epistle comes to a most abrupt conclusion, without any personal remarks or greetings. This is so unlike the First Epistle, so unusual in Apostolic letters generally, that an imitator, and so accomplished an imitator as the writer of this Epistle must have been, would scarcely have omitted so usual and natural an addition. The addition would have been doubly natural here, for the personator (if the writer of the Epistle be such) is personating St. Peter near the end of his life, writing to congregations whom he is not likely either to see or address again. Surely the circumstances would have seemed to him to demand some words of personal greeting and tender farewell; and Acts 20:18-35; 2 Timothy 4:6-18, would have supplied him with models. But nothing of the kind is inserted. Assume that St. Peter himself is the writer, and then we can understand how he came to disappoint such natural expectations. His heart is too full of the fatal dangers which threaten the whole Christian community to think of himself and his personal friends. As to his death, which cannot be far off, he knows that it will come swiftly at the last, and his chief fear is lest it should come upon him before he has left on record these words of warning and exhortation (2 Peter 1:13-15). Therefore, at the opening he hurries to his subject at once, and presses on, without pause or break, until it is exhausted; and now that he has unburdened his heart he cares to say no more, but ends at once with a tribute of praise to the Master that bought him.
To him be glory.--Better, to Him be the glory--all that His creatures have to render. Whatever may be our view of 2 Peter 3:15, there can be no doubt that in this doxology homage is paid to Jesus Christ as true God. It is, perhaps, the earliest example of that "hymn to Christ as God" which Pliny tells Trajan the Christians were accustomed to sing before daybreak.
And for ever.--Literally, and to the day of eternity. The phrase is used by the LXX. in Ecclesiasticus 18:10, but is found nowhere else in the New Testament. It means that day which marks the end of time and the beginning of eternity, the day which not only begins but is eternity. The expression is quite in harmony with the general drift of the chapter. "Heaven and earth shall pass away, but" "the day of God" "shall not pass away."
Amen.--Comp. Jude 1:25. Here the word is of rather doubtful authority. Being usual in doxologies, it would be very likely to be added by a copyist.Pulpit CommentaryVerse 18. - But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. Growth is necessary for steadfastness; we cannot persevere unless we continually advance in faith (comp. 1 Peter 1:5-7; 1 Peter 2:2). Some, as Alford, take the genitive with "grace" as well as with "knowledge;" but this connection forces us to regard it first as subjective, then as objective - the grace which Christ gives, and the knowledge of which he is the Object - and so seems somewhat forced. St. Peter insists on the knowledge of Christ as essential for growth in grace, at the beginning, as at the end, of this Epistle. To him be glory both now and for ever. Amen. We notice the doxology addressed to Christ; it reminds us of the hymn which Pliny, in his famous letter to Trajan, says the Christians of Bithynia (one of the provinces mentioned in 1 Peter 1:1) were wont to address to Christ as to God. To him be (or is) the glory - all the glory which belongs to God, which we ascribe to him. "For ever" is, literally, "for the day of the age or of eternity (εἰς ἡμερὰν αἰῶνος)." This remarkable expression is found only here, and is variously interpreted. Bengel explains it as, "dies sine nocte, morus et perpetuus;" Huther as, "the day on which eternity begins as contrasted with time, but which day is likewise all eternity itself." Fronmuller quotes St. Augustine: "It is only one day, but an everlasting day, without yesterday to precede it, and without tomorrow to follow it; not brought forth by the natural sun, which shall exist no more, but by Christ, the Sun of Righteousness." Matthew Henry's Concise Commentary3:11-18 From the doctrine of Christ's second coming, we are exhorted to purity and godliness. This is the effect of real knowledge. Very exact and universal holiness is enjoined, not resting in any low measure or degree. True Christians look for new heavens and a new earth; freed from the vanity to which things present are subject, and the sin they are polluted with. Those only who are clothed with the righteousness of Christ, and sanctified by the Holy Ghost, shall be admitted to dwell in this holy place. He is faithful, who has promised. Those, whose sins are pardoned, and their peace made with God, are the only safe and happy people; therefore follow after peace, and that with all men; follow after holiness as well as peace. Never expect to be found at that day of God in peace, if you are lazy and idle in this your day, in which we must finish the work given us to do. Only the diligent Christian will be the happy Christian in the day of the Lord. Our Lord will suddenly come to us, or shortly call us to him; and shall he find us idle? Learn to make a right use of the patience of our Lord, who as yet delays his coming. Proud, carnal, and corrupt men, seek to wrest some things into a seeming agreement with their wicked doctrines. But this is no reason why St. Paul's epistles, or any other part of the Scriptures, should be laid aside; for men, left to themselves, pervert every gift of God. Then let us seek to have our minds prepared for receiving things hard to be understood, by putting in practice things which are more easy to be understood. But there must be self-denial and suspicion of ourselves, and submission to the authority of Christ Jesus, before we can heartily receive all the truths of the gospel, therefore we are in great danger of rejecting the truth. And whatever opinions and thoughts of men are not according to the law of God, and warranted by it, the believer disclaims and abhors. Those who are led away by error, fall from their own stedfastness. And that we may avoid being led away, we must seek to grow in all grace, in faith, and virtue, and knowledge. Labour to know Christ more clearly, and more fully; to know him so as to be more like him, and to love him better. This is the knowledge of Christ, which the apostle Paul reached after, and desired to attain; and those who taste this effect of the knowledge of the Lord and Saviour Jesus Christ, will, upon receiving such grace from him, give thanks and praise him, and join in ascribing glory to him now, in the full assurance of doing the same hereafter, for ever.Gill's Exposition of the Entire BibleBut grow in grace,.... In the gifts of grace, which, under a divine blessing, may be increased by using them: gifts neglected decrease, but stirred up and used, are improved and increase. And though men are to be thankful for their gifts, and be contented with them, yet they may lawfully desire more, and in the use of means seek an increase of them, which may be a means of preserving themselves, and others, from the error of the wicked. Moreover, by "grace" may be meant internal grace. The work of grace is gradual; it is like a grain of mustard seed, or like seed cast into the earth, which springs up, it is not known how, first the blade, then the ear, then the full corn in the ear; saints are first babes, and from children they grow to young men, and from young men to fathers. There is such a thing as growth in grace, in this sense; every grace, as to its act and exercise, is capable of growing and increasing; faith may grow exceedingly, hope abound, love increase, and patience have its perfect work, and saints may grow more humble, holy, and self-denying: this is indeed God's work, to cause them to grow, and it is owing to his grace; yet saint, should show a concern for this, and make use of means which God owns and blesses for this purpose, such as prayer, attending on the word, and looking over the promises of God, for an increase of faith; recollecting past experiences, and looking to the death and resurrection of Christ for the encouragement of hope, and to the love of God and Christ, for the stirring up of love to both, and to the saints; considering the sufferings of Christ, the desert of sin, and the glories of another world, to promote patience and self-denial, and the pattern of Christ, to excite to humility; though "grace" may also intend the Gospel, the knowledge of which is imperfect, and may be increased in the use of means, and which is a special preservative against error, a growth in which saints should be concerned for: and in the knowledge of our Lord and Saviour Jesus Christ; of his person, office, and grace, than which nothing is more valuable, and is to be preferred to everything; it is the principal thing in grace, and is the beginning and pledge of eternal life, and will issue in it; for an increase of which, and a growth in it, the word and ordinances are designed; and nothing can be a greater security against error than an experimental growing knowledge of Christ. The Syriac version adds, "and of God the Father"; and so some copies read: to him be glory, both now, and for ever; or "to the day of eternity"; that is, to Christ, who is truly God, or otherwise such a doxology would not belong to him, be ascribed the glory of deity, of all divine perfections; the glory of all his offices and work as Mediator; the glory of man's salvation; and the glory of all that grace, and the growth of it, together with the knowledge of himself, which saints have from him; and that both in this world, and that which is to come. Amen; so be it.
and in the knowledge of our Lord and Saviour Jesus Christ; of his person, office, and grace, than which nothing is more valuable, and is to be preferred to everything; it is the principal thing in grace, and is the beginning and pledge of eternal life, and will issue in it; for an increase of which, and a growth in it, the word and ordinances are designed; and nothing can be a greater security against error than an experimental growing knowledge of Christ. The Syriac version adds, "and of God the Father"; and so some copies read:
to him be glory, both now, and for ever; or "to the day of eternity"; that is, to Christ, who is truly God, or otherwise such a doxology would not belong to him, be ascribed the glory of deity, of all divine perfections; the glory of all his offices and work as Mediator; the glory of man's salvation; and the glory of all that grace, and the growth of it, together with the knowledge of himself, which saints have from him; and that both in this world, and that which is to come.
Amen; so be it.