In 2 Peter, the blessed Apostle begins and ends his inspired epistle with unambiguous affirmations of the absolute, essential Deity of our Lord Jesus.
For example, not only does Peter start off by describing Christ as both God and Savior,
“I, Simon Peter, am writing this letter. I serve Jesus Christ. I am his apostle. I am sending this letter to you. You are those who have received a faith as valuable as ours. You received it because our God and Savior Jesus Christ (tou theou hemon kai soteros ‘Iesou Christou) does what is right.” 2 Peter 1:1
He even goes as far as to conclude the letter with a doxology, an explicit ascription of everlasting praise to the risen Lord:
“Grow in the grace and knowledge of our Lord and Savior Jesus Christ (tou kyriou hemon kai soteros ‘Iesou Christou). Glory belongs to him both now and forever. Amen.” 2 Peter 3:18
What’s more, the holy Apostle employs this same exact Greek syntax used in the foregoing verses (known as a Granville Sharp construction) in three other places:
“You will receive a rich welcome into the kingdom that lasts forever. It is the kingdom of our Lord and Savior Jesus Christ (tou kyriou hemon kai soteros ‘Iesou Christou).” 2 Peter 1:11
“They may have escaped the sin of the world. They may have come to know our Lord and Savior Jesus Christ (tou kyriou hemon kai soteros ‘Iesou Christou). But what if they are once again caught up in sin? And what if it has become their master? Then they are worse off at the end than they were at the beginning.” 2 Peter 2:20
“I want you to remember the words the holy prophets spoke in the past. Remember the command our Lord and Savior (tou kyriou kai soteros) gave through your apostles.” 2 Peter 3:2
The renowned Evangelical NT scholar Murray J. Harris explains the significance of Peter’s employment of this particular Greek construction:
1. The Single Article (or, the Anarthrous soter)
As in the case of Titus 2:13, the most convincing explanation of the anarthrous soter in 2 Peter 1:1 is that two coordinate nouns referring to the same person are customarily linked by a single article (see the discussion above, chapter VII, §B.2).8
Now it is true that (1) the article is not required with the second noun if the distinction between the two nouns is regarded as obvious or is assumed; (2) soteros is shown to be definite by the ‘Iesous Christos that follows, so that an article is not required; and (3) the single article may be accounted for by the writer’s conceptual association of two separate items. But against these three arguments one may urge the following corresponding rejoinders.
Although the clear distinction between theos and ‘Iesous in verse 2 might suggest that a similar distinction between theos and soteros is obvious or assumed in verse 1, the fact remains that elsewhere in 2 Peter whenever an anarthrous soteros is attached by kai to another noun in the same case (viz., in 1:11; 2:20; 3:2, 18) there is a single referent, Jesus Christ. If the author had wished to distinguish the two persons unambiguously, he could have written either tou theou hemon kai ‘Iesou Christou tou soteros hemon (cf. v. 2) or tou theou hemon kai tou soteros (hemon) ‘Iesou Christou.
That soteros is definite is incontestable. It is definite not only because of the following proper name but also because it occurs in a monotheistic context in conjunction with theos and in the singular number. But its definiteness does not in itself account for its anarthrous state, for a definite noun more often than not is articular, while proper names or quasi-proper names as well as titles (however soter be regarded) are sometimes articular and sometimes anarthrous.
How is the exegete to determine whether ho theos hemon and soter ‘Iesous Christos are distinct yet joint sources or possessors of dikaiosyne, or whether there is a single source or possessor of “righteousness,” namely “our Savior God, Jesus Christ”? The latter alternative seems more probable for two reasons. First, as C. Bigg observes: “It is hardly open for anyone to translate in I Pet i.3 ho theos kai pater by ‘the God and Father,’9 and yet here [in 2 Pet 1:1] to decline to translate ho theos kai soter by ‘the God and Saviour’” (251). Second, in contemporary religious language the expression (ho) theoi (kai) soter always referred to one deity or ruler, not two. For example, when in 166 B.C. Prusias II of Bithynia addressed Roman senators as theoi soteres,10 he was not distinguishing certain senators who were theoi from others who were soteres; all of them were “savior-gods.” This point in fact becomes my second main argument that favors a reference to one person in 1:1.
2. The Stereotyped Formula theos kai soter
In his brief monograph on the Theos Soter formula as the explanation of the primitive Christian use of soter in reference to Jesus, C. H. Moehlmann demonstrates how widespread was the God-Savior idea in the Mediterranean world of the first century A.D.: “On the coins that passed from hand to hand, on statue in marketplace or along the roadside, in local cults, in mystery religion convocations, on altar and on temple the inhabitant of the Graeco-Roman world beheld soter. No living person could escape contact with some theos soter” (32).11 In all these settings the theos soter formula never refers merely to a conceptual association of two separate deities, but invariably to a single god; the theos is none other than the soter.12 In its alternative form, ho theos kai soter, the term soter is anarthrous because of the personal identity between the soter and the theos: “God who is (epexegetic kai) the Savior.”13
Peter may well be borrowing a conventional formula from pagan usage and applying it to the church’s Lord to whom it properly belongs. But one should not overlook the possibility14 that just as Paul interprets Isaiah 45:23 christologically in Philippians 2:10-11 so Peter may be relating to Christ the threefold description of Yahweh in Isaiah 45:21 (el saddiq umo’oshia, “a righteous God and a Savior”) when he writes en dikaiosyne tou theou hemon kai soters ‘Iesou Christou.
3. The Use of soter in 2 Peter
1:1 tou theou hemon kai soteros ‘Iesou Christou
1:11 tou kyriou hemon kai soteros ‘Iesou Christou
2:20 tou kyriou hemon kai soteros ‘Iesou Christou
3:2 tou kyriou kai soteros
3:18 tou kyriou hemon kai soteros ‘Iesou Christou
Several observations may be made about the use of soter in 2 Peter: (1) it is always anarthrous and refers to Jesus Christ;15 (2) it never stands alone but is always linked with a preceding articular noun, either kyriou (four times) or theou (once); and (3) the combination ho kyrios (hemon) kai soter always refers to a single person. The use of soter elsewhere in 2 Peter strongly suggests that the onus of proof rests with any who would deny that in 1:1 also there is a reference to only one person, Jesus Christ.
4. The Doxology to Christ in 2 Peter 3:18
New Testament doxologies are regularly addressed to God,16 sometimes “through Jesus Christ” (Rom. 16:27; Jude 25; cf. 1 Pet. 4:11), but on at least four occasions (2 Tim. 4:18; 2 Pet. 3:18; Rev. 1:5–6; 5:13) a doxology is addressed directly to Christ (cf. Rev. 5:12). In 2 Peter 3:18 there is no possible ambiguity as to the addressee (…. ‘Iesou Christou ktl.), such as there is in Romans 9:5, Romans 16:27, 1 Peter 4:11, or Hebrews 13:21. (See further Westcott, Hebrews 464-65). As an ascription of praise to a divine person, a doxology betrays a speaker’s or writer’s immeasurably high estimate of the addressee. An author who can address a doxology to Christ would have little difficulty in applying the term theos to him. There is no reason to deny that in 2 Peter 1:1 Jesus Christ is called “our God and Savior.” (Harris, Jesus as God: The New Testament Use of Theos in Reference to Jesus [Baker Books, Grand Rapids, MI, first paperback edition, 1992], pp. 233-235; emphasis mine)
There is additional evidence from Peter’s epistles to support the conclusion that 2 Peter 1:1 does indeed identify the risen Christ as the God and Savior of Christian believers.
For instance, Peter claims that it was the Holy Spirit of Christ who inspired the prophets to announce beforehand the sufferings and glorification of Jesus:
“The prophets searched very hard and with great care to find out about this salvation. They spoke about the grace that was going to come to you. They wanted to find out when and how this salvation would come. The Spirit of Christ in them was telling them about the sufferings of the Messiah. These were his sufferings that were going to come. The Spirit of Christ was also telling them about the glory that would follow. It was made known to the prophets that they were not serving themselves. Instead, they were serving you when they spoke about the things that you have now heard. Those who have preached the good news to you have told you these things. They have done it with the help of the Holy Spirit sent from heaven. Even angels long to look into these things.” 1 Peter 1:10-12 New International Reader’s Version (NIRV)
What makes this such a remarkable statement, seeing that it comes from a Jewish follower of Jesus, is that the Hebrew Bible explicitly teaches that it was the Spirit of YHWH who spoke in and through the prophets!
“The Spirit of Yahweh spoke by me, And His word was on my tongue. The God of Israel said, The Rock of Israel spoke to me, ‘He who rules over men as a righteous one, Who rules in the fear of God,’” 2 Samuel 23:2-3 Legacy Standard Bible (LSB)
“On the other hand I am filled with power— With the Spirit of Yahweh— And with justice and might To declare to Jacob his transgression, Even to Israel his sin.” Micah 3:8 LSB
“And they made their hearts diamond-hard so that they could not hear the law and the words which Yahweh of hosts had sent by His Spirit by the hand of the former prophets; therefore great wrath came from Yahweh of hosts.” Zechariah 7:12 LSB
Hence, for Peter to describe the Holy Spirit of YHWH as Christ’s Spirit means that the Apostle truly believed that Jesus is YHWH God Incarnate!
This is further confirmed by what he writes elsewhere:
“You can do this now that you have tasted how good the Lord is. Christ is the living Stone. People did not accept him, but God chose him. God places the highest value on him. You also are like living stones. As you come to Christ, you are being built into a house for worship. There you will be holy priests. You will offer spiritual sacrifices. God will accept them because of what Jesus Christ has done. In Scripture it says, ‘Look! I am placing a stone in Zion. It is a chosen and very valuable stone. It is the most important stone in the building. The one who trusts in him will never be put to shame.’ (Isaiah 28:16) This stone is very valuable to you who believe. But to people who do not believe, ‘The stone the builders did not accept has become the most important stone of all.’ (Psalm 118:22) And, ‘It is a stone that causes people to trip. It is a rock that makes them fall.’ (Isaiah 8:14) They trip and fall because they do not obey the message. That is also what God planned for them.” 1 Peter 2:3-8 NIRV
“But suppose you do suffer for doing what is right. Even then you will be blessed. Scripture says, ‘Don’t fear what others say they will do to hurt you. Don’t be afraid.’ (Isaiah 8:12) But make sure that in your hearts you honor Christ as Lord. Always be ready to give an answer to anyone who asks you about the hope you have. Be ready to give the reason for it. But do it gently and with respect.” 1 Peter 3:14-15 NIRV
The Apostle has attributed to the Lord Jesus the following OT texts, which invite persons to taste the goodness of YHWH and call on them to view him as holy, and which also describe YHWH as that very Stone who causes unbelievers to stumble:
“O taste and see that Yahweh is good; How blessed is the man who takes refuge in Him!” Psalm 34:8 LSB
“You are not to say, ‘It is a conspiracy!’ In regard to all that this people call a conspiracy; And you are not to fear what they fear, and you shall not tremble. It is Yahweh of hosts whom you should regard as holy. And He shall be your fear, And He shall be your cause of trembling. Then He shall become a sanctuary; But to both the houses of Israel, a stone to strike and a rock to stumble over, And a snare and a trap for the inhabitants of Jerusalem.” Isaiah 8:12-14 LSB
Again, the only way Peter could ascribe OT passages about YHWH to the Lord Jesus is if he had no doubt that Christ is YHWH God Almighty who became flesh for the salvation of the world.
In light of this, why should it be considered unthinkable for this same blessed Apostle to describe Christ as the God and Savior of all believers?
After all, one cannot be YHWH without also being the only just God and Savior of the world:
“Declare and draw near with your case; Indeed, let them consult together. Who has made this heard from of old? Who has long since declared it? Is it not I, Yahweh? And there is no other God besides Me, A righteous God and a Savior; There is none except Me. Turn to Me and be saved, all the ends of the earth; For I am God, and there is no other. I have sworn by Myself, The word has gone forth from My mouth in righteousness And will not turn back, That to Me every knee will bow, every tongue will swear allegiance.” Isaiah 45:21-23 LSB
Therefore, since Peter has clearly identified Jesus as YHWH Incarnate then he obviously would have no problem also confessing him as the God and Savior of the Church and, by extension, the whole earth.
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