Spurgeon writes...

Peter here uses both his names, Simon or Simeon, which was his first name, and signifies “hearing with acceptance,” and happy are they who have the hearing ear and the receptive heart; and then there is what I may call his Christian name, the name which Christ gave him, Petros, or Cephas, a rock or stone.

Those who learn to hear well, since faith cometh by hearing, may hope to obtain even greater stability of character than Peter had.

Observe that Peter calls himself “a servant of Christ.” There is no higher honor than to be a servant of God. “To serve God is to reign.” An ancient philosopher was the author of that maxim, and Christianity fully endorses it. He is a true king who is a servant of God.

In this respect, all believers are on a level with Peter, but here is his distinguishing title, “an apostle of Jesus Christ,” a sent one, one who had seen the Lord, and who could bear personal testimony to the fact of his existence, his death, and his resurrection. Hence the apostleship has ceased, since there are no longer any who lived in our Lord’s days upon the earth.

Mark the reason why this Epistle, like the first, is caned “the general Epistle of Peter,” since it is addressed, not to any one church, as Paul’s Epistle to the Ephesians but to all saints, not to the Hebrews alone, but to the Gentiles as well. It is a general Epistle, addressed to all those who have “obtained like precious faith.”

These words were written by the apostle Peter many centuries ago, yet they come to us as fresh as if he had written them but yesterday, and may God grant us grace to profit from them as they are read by us today! After the apostle’s titles comes the salutation of his Epistle

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Peter was pleased to be able to write those words. There was a time when he had thrice denied his Master, but now he is glad to call himself “a servant of Jesus Christ.” Once he had said, “I know not the man,” but now he claims that he has been sent out by that glorious Lord to be his apostle, a sent one, "a servant and an apostle of Jesus Christ." Probably he had ringing in his ears, at that moment, those blessed words, “Feed My sheep; feed My lambs;” and he was going to do that work again in this his second general Epistle.

These Epistles are not written to everybody. Some readers do not seem to remember this fact. This one is written, says the apostle, to them that have obtained like precious faith with us. The faith of the weakest believer in Jesus is the same kind of faith as that which was found in Simon Peter, who stands among the very first of the worthies in the College of Apostles.” Like precious faith with us.”

Only think of it, you whose faith is of a very trembling sort, which might be well described as “little faith.” Yet yours is “like precious faith” with that of Peter and the rest of the apostles.

The tiniest diamond is as truly a diamond as the Kohinoor, and the smallest faith, if it be really the work of the Spirit of God, is “like precious faith” with that of the apostles.

Simon (4613) (Simon) was his name before Christ called him (Jn 1:42). Later Jesus added "Peter"  --

I also say to you that you are Peter (4074) (petros) and upon this rock (4073) (petra - projecting rock, mass of rock, even a massive cliff) I will build My church; and the gates of Hades will not overpower it." (Mt 16:18).

Here Peter clearly states that he is the author. Later he reminds his readers that

"This is now beloved the second letter I am writing to you..." (3:1).

He further underscores the authenticity of his authorship teaching that

"we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ but we were eyewitnesses of His majesty" (1:16, Mt 17:1-4).

Despite these clear statements of authenticity, the liberal commentators (another good reason to always do your own Inductive Bible Study before you read the commentaries, including the one you are reading now!) have generated more controversy over 2 Peter’s authorship and rightful place in the canon of Scripture than over almost any other NT book. The so called "early church fathers" were also slow in giving it their acceptance. It is interesting that none of the church fathers refers to 2 Peter by name until Origen near the beginning of the third century! The ancient church historian, Eusebius included 2 Peter in his list of "disputed books", along with James, Jude, 2 John, and 3 John. Even the leading Reformers only hesitatingly accepted 2 Peter authenticity. Click here or here for an in depth analysis of who wrote Second Peter.

Peter will first describe the Christian life, because before he described the counterfeit, he described the genuine. The best way to detect the lie is to be thoroughly familiar with the truth (cf Heb5:14).

A BOND-SERVANT AND: doulos kai: (Dt15:12,16, Ex21:5-6)

Peter's placement of "bondservant" first well illustrates the principle set down by the Master in (Mk10:43-45). The teaching seems to have "taken root" so to speak. How about you? Do you see genuinely yourself first as the Lord's bondservant?

Bondservant:(1401) (doulos)  (Click here or here for detailed definition of doulos) refers to one who serves another to the disregard of his own interests.

Doulos  was the most abject and servile term for a slave of the five words the Greeks used when speaking of one who serves.

Doulos is derived from the verb deo which means “to bind.” Thus a doulos is one bound to another. In the Greek culture doulos described a person who served involuntarily and had no choice as to whether he would serve or not. Peter and Paul elevate the term doulos  to the level of a servant in the OT where doulos was one who has chosen to remain a slave of his master (Dt15:12,16, Ex21:5-6). This word pictures the absolute surrender of a man or woman who is totally devoted to their loving Master! Use of this term by the NT writers emphasizes their acknowledgement that they are no longer their own but that they have been bought at great price (1P1:18-19, 1C6:20,Titu2:14). 

A doulos as used by Peter and Paul described a man or woman who was in a permanent relation of servitude to another. Their will was altogether consumed in the will of the master.

In using doulos one must not understand the term in the sense of distasteful, involuntary servitude from which the slave desires to escape but rather reflective of the spiritual yieldedness of one totally devoted to his loving Lord. Peter uses doulos to emphasize his submission to His Master's will. Peter is saying in essence I have no life of my own, no will of my own, no purpose of my own, and no plan of my own having been purchased at great price (1Pe1:18-19). Peter's impetuous self will (with which we all quickly identify) wherewith he used to "gird  (himself) and walk wherever (he) wished" (Jn21:18) had long since been subdued and he now gladly acknowledged Christ's ownership and Lordship over his life.  All I have and all I am and all I will ever be is from Christ and is subject to Him as my Lord. What a difference in Peter's mindset the Spirit of God made at Pentecost  as we think of his behavior before the Cross (cf. Jn 21:18), and then after the Cross and Pentecost for then Peter's every thought, breath, and effort a result of his complete submission to the Lord Jesus Christ. (cf Am3:7, Je7:25). And so it should also be for every saint, every disciple of the Lord.

The Christian as a "Doulos" of God
William Barclay

• To call the Christian the doulos of God means that he is inalienably possessed by God. In the ancient world a master possessed his slaves in the same sense as he possessed his tools. A servant can change his master; but a slave cannot. The Christian inalienably belongs to God.
•  To call the Christian the doulos of God means that he is unqualifiedly at the disposal of God. In the ancient world the master could do what he liked with his slave; he had even the power of life and death over him. The Christian has no rights of his own, for all his rights are surrendered to God.
•  To call the Christian the doulos of God means that he owes an unquestioning obedience to God. A master's command was a slave's only law in ancient times. In any situation the Christian has but one question to ask: "Lord, what will you have me do?" The command of God is his only law.
•  To call the Christian the doulos of God means that he must be constantly in the service of God. In the ancient world the slave had literally no time of his own, no holidays, no leisure. All his time belonged to his master. The Christian cannot, either deliberately or unconsciously, compartmentalize life into the time and activities which belong to God, and the time and activities in which he does what he likes. The Christian is necessarily the man every moment of whose time is spent in the service of God. (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press or Logos)

Wuest adds that the word "doulos"

"designated one who was born as a slave. This classical usage fits in very well with the doctrinal significance of the word as it is used in the Christian system. Sinners are born into slavery to sin at physical birth, and into a loving, willing, glad servitude to Jesus Christ by regeneration. The word referred to one whose will is swallowed up in the will of another. Before salvation, the sinner’s will is swallowed up in the will of Satan [see 2Ti2:26, also Torrey's Topic "Spiritual Bondage"]. After salvation has wrought its beneficent work in his being, his will is swallowed up in the sweet will of God. The word spoke of one who is bound to another in hands which only death can break. The sinner is bound to Satan in bands which only death can break. In the case of the believing sinner, his identification with the Lord Jesus in His death on the Cross broke the bands which bound him to Satan. Now, the believer is bound to Christ in bands which only death can break. But the Lord Jesus will never die again, and since He is the life of the saint, that saint will never be severed from his Lord, but will be His loving bondslave for time and eternity. Again, doulos refers to one who serves another to the disregard of his own interests. Before salvation, the sinner served Satan to his own detriment. Since he has been saved, a Spirit-filled believer serves his Lord with an abandon that says, “Nothing matters about me, so long as the Lord Jesus is glorified.” (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos

APOSTLE OF JESUS CHRIST: apostolos Iesou Christou:

An apostle (652)  (apostolos from apo = from + stello = send forth) (For more detailed definition click here or here) refers to one sent forth by another and at times in the NT carried the broad meaning of one who is sent as a messenger or delegate with instructions from a group or an individual (cf 2Cor 8:23, see note Philippians 2:25).

In the present context Peter uses apostle in its more common restricted meaning to denote one of the 12 disciples whom Jesus chose, trained, and commissioned to be His representatives.

In Acts 1:21-22 Peter delineates the necessary qualifications of this latter select group:

 "Therefore it is necessary that of the men who have accompanied us all the time that the Lord Jesus went in and out among us--beginning with the baptism of John until the day that He was taken up from us--one of these must become a witness with us of His resurrection."

Thus an apostle was an ambassador  representing Jesus and possessing the authority and power of His Lord.

Apostolos was a technical word in secular Greek used of one sent from someone else with credentials on a mission. Peter was an ambassador of Jesus Christ sent by Him with credentials in the form of miracles, and on a mission, that of proclaiming the gospel, the good news of salvation by grace available to all who would believe. Bondservant combined with apostle undoubtedly conveys Peter's deep sense of personal humility and his keen sense of delegated authority.

Vincent makes the point that of all the non-Pauline epistles

Peter’s alone puts forward his apostleship (cf 1Pe 1:1) in the introduction. He is addressing churches with which he had no immediate connection, and which were distinctively Pauline. Hence he appeals to his apostleship in explanation of his writing to them, and as his warrant for taking Paul’s place.

Of Jesus Christ expresses the source of Peter's authority.

Jesus (2424) (Iesous) being His human name, received before His birth as an indication of His saving work through the incarnation (Mt 1:21) and is the Greek form of the Hebrew name Joshua (see note Hebrews 4:8 which means "Jehovah is Salvation".

Charles Spurgeon commenting on Matthew 1:21 wrote that...

The angel spake to Joseph the name in a dream: that name so soft and sweet that it breaks no man’s rest, but rather yields a peace unrivalled, the peace of God. With such a dream Joseph’s sleep was more blessed than his waking. The name has evermore this power, for, to those who know it, it unveils a glory brighter than dreams have ever imagined. (The Metropolitan Tabernacle Pulpit)

Christ (Christos) is the Greek rendering of the Hebrew title Messiah and means "the anointed one" (cf Ps 2:2, Acts  4:26).

Jesus the God Man was indeed the promised Christ or Messiah. Peter's belief in this simple but profound truth arose from his association with Him on earth (cf. Andrew's proclamation to his brother Peter that "We have found the Messiah which translated means Christ" Jn 1:41, "Simon Peter answered "You are the Christ, (the Messiah) the Son of the living God" Mt 16:16 ) and received unshakable confirmation as witnesses of His resurrection and ascension ("This Jesus God raised up again to which we are all witnesses...God has made Him both Lord and Christ --this Jesus Whom you crucified." Acts 2:32-36).

TO THOSE WHO HAVE RECEIVED: hemin lachousin (AAPMPD):

Peter immediately identifies the recipients as those who have an a unique spiritual experience, clearly implying that this message was addressed to all who had accepted the gospel of Jesus Christ.

Received (2975) (lagchano lagchano) means first to obtain by lot (as used by Homer in Greek writings; eg, to obtain by fate by the will of the gods) and so to obtain something as a portion (to receive, to obtain). Lagchano speaks of what comes to someone always apart from his own efforts.

Lagchano is a distinctive verb used only 4x in the NT...

Luke 1:9 according to the custom of the priestly office, he was chosen by lot to enter the temple of the Lord and burn incense. (Comment: The Mishna informs us that the various offices of priests and Levites in the daily service were determined by lot, a practice described here by Luke. Offering incense was a special privilege, granted each priest only once, and decided by lot.)

John 19:24 They said therefore to one another, "Let us not tear it, but cast lots for it, to decide whose it shall be"; that the Scripture might be fulfilled, "They divided My outer garments among them, and for My clothing they cast lots."

Acts 1:17 "For he was counted among us (the original 12 disciples of Jesus), and received his portion in this ministry." (Comment: Here Peter uses lagchano  referring to Judas Iscariot. God makes the decision, and thus the thought is that of the allotment of a share in the apostolic ministry.)

2Peter 1:1 (note) Simon Peter, a bond-servant and apostle of Jesus Christ, to those who have received a faith of the same kind as ours, by the righteousness of our God and Savior, Jesus Christ:

What Peter seems to be teaching by using the verb lagchano is that the salvation he and his readers had had obtained was not the result of any personal merit or self effort on their part, but was an "allotted" as a gift from God.

TDNT adds that...

the common idea of attainment is present, but with the usual sense of allotment in the background. Attainment to faith is not a human achievement but is by divine allotment. God does not merely grant the possibility of faith; he effects it (cf ) As a divine gift, faith is the epitome of grace; hence attaining to faith is by God's gracious decision, yet closely linked with his righteousness. (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

Salvation is not attained by anything his readers did but was the result  of God’s grace, which is His undeserved and unmerited favor.

Received is aorist tense which speaks of a past completed action. At the moment we believed in the name of the only begotten Son of God, we were "allotted our portion" of the "full package" (see 'isotimos' below). When we were regenerated we passed from death to life, from hopelessness to hope, from futile thinking to the mind of Christ, we were made complete in Christ. Thanks be to God for His incredible gift! (2Cor 9:5)

A FAITH: pistin: 

Faith (4102) (pistis) refers to a firm persuasion that something is true. Contrary to popular thinking "faith" is not just giving mental assent to truth but includes a surrender of one's will to that truth which results in a conduct in keeping with that surrender. Simply stated, faith shows itself to be genuine Biblical saving faith by the changed life in the one expressing the faith. Peter uses faith here to mean the capacity to believe (Ep2:8). Even though faith or belief express the human side of salvation, God still must grant ("allot" would fit with the present context) that faith.