Hath granted ( δεδωρημένης )
This is the only word which Peter and Mark alone have in common in the New Testament; a somewhat singular fact in view of their intimate relations, and of the impress of Peter upon Mark's gospel: yet it tells very strongly against the theory of a forgery of this epistle. The word is stronger than the simple δίδωμι , to give, meaning to grant or bestow as a gift. Compare Mark 15:45.
Godliness ( εὐσέβειαν )
Used only by Peter (Acts 3:12), and in the Pastoral Epistles. It is from εὐ , well, and σέβομαι , to worship, so that the radical idea is worship rightly directed. Worship, however, is to be understood in its etymological sense, worth-ship, or reverence paid to worth, whether in God or man. So Wycliffe's rendering of Matthew 6:2, “that they be worshipped of men;” and “worship thy father and thy mother,” Matthew 19:19. In classical Greek the word is not confined to religion, but means also piety in the fulfilment of human relations, like the Latinpietas. Even in classical Greek, however, it is a standing word for piety in the religious sense, showing itself in right reverence; and is opposed to δυσσέβεια , ungodliness, and ἀνοσιότης , profaness. “The recognition of dependence upon the gods, the confession of human dependence, the tribute of homage which man renders in the certainty that he needs their favor - all this is εὐσέβεια , manifest in conduct and conversation, in sacrifice and prayer” (Nägelsbach, cited by Cremer). This definition may be almost literally transferred to the Christian word. It embraces the confession of the one living and true God, and life corresponding to this knowledge. See on 2 Peter 1:2.
Called ( καλέσαντος )
Also used of the divine invitation, 1 Peter 2:9, 1 Peter 2:21; 1 Peter 3:9; 1 Peter 5:10.
To glory and virtue ( ἰδίᾳ δόξῃ καὶ ἀρετῇ )
Lit., and properly, by his own glory and virtue, though some read διὰ δόξης καὶ ἀρετῆς , through glory and virtue. Rev. adopts the former. The meaning is much the same in either case.
His own ( ἰδίᾳ )
Of frequent occurrence in Peter, and not necessarily with an emphatic force, since the adjective is sometimes used merely as a possessive pronoun, and mostly so in Peter (1 Peter 3:1, 1 Peter 3:5; 2 Peter 2:16, 2 Peter 2:22, etc.).
See on 1 Peter 2:9. Used by Peter only, with the exception on Philemon 4:8. The original classical sense of the word had no special moral import, but denoted excellence of any kind - bravery, rank, nobility; also, excellence of land, animals, things, classes of persons. Paul seems to avoid the term, using it only once.
Bengel says, “the
former indicates his natural,
the latter his moral,