But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and for ever. Amen.
grow.
Psalm 92:12 The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon.
Hosea 14:5 I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon.
Malachi 4:2 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.
knowledge.
2 Peter 1:3,8 According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: …
2 Peter 2:20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.
John 17:3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
To him.
John 5:23 That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.
2 Timothy 4:18 And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.
1 Peter 5:10,11 But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you…
Amen.
Matthew 6:13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
Matthew 28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
To Him be the glory both now and to the day of eternity.
This doxology ascribes eternal glory to Jesus Christ, affirming His divine nature and eternal reign. The phrase "to Him be the glory" is a declaration of praise and worship, acknowledging Christ's supreme authority and majesty. The inclusion of "both now and to the day of eternity" underscores the timelessness of Christ's glory, which is not limited to the present but extends into eternity. This reflects the biblical theme of Christ's eternal kingdom, as seen in passages like Revelation 5:13, where all creation gives glory to the Lamb. The "day of eternity" points to the eschatological hope of believers, when Christ will return and establish His eternal kingdom, fulfilling prophecies such as those found in Daniel 7:14.
Amen.
The term "Amen" is a Hebrew word meaning "truly" or "so be it," used to express agreement and affirmation. In this context, it serves as a concluding affirmation of the truths expressed in the verse. It is a common liturgical response in both Jewish and Christian traditions, signifying the congregation's agreement with what has been said. The use of "Amen" here reinforces the certainty and trustworthiness of the promise of Christ's eternal glory and the believer's call to grow in grace and knowledge.
“ But grow ” (2 Peter 3:18) is a present-tense command, urging continuous spiritual progress rather than a one-time milestone.
• The call assumes life in Christ is dynamic; stagnation is foreign to genuine faith (see 1 Peter 2:2; Colossians 1:9-10).
• Growth counters the false teaching Peter has just warned about (2 Peter 3:17), anchoring believers against error (Ephesians 4:13-15).
• The verb speaks to personal responsibility—God supplies all we need (2 Peter 1:3), yet we must apply diligence (2 Peter 1:5-8).
“ in the grace ” reminds us that every step forward rests on God’s unearned favor.
• Grace is the realm in which we now stand (Romans 5:2); we never outgrow dependence on it.
• Growing “in” grace means experiencing its transforming power daily—humility that welcomes fresh supply (James 4:6), strength for trials (2 Timothy 2:1), and generosity toward others (2 Corinthians 9:8).
• This guards us from legalism: progress is measured by reliance on Christ, not self-effort (John 1:16).
“ and knowledge ” balances experience with truth.
• Peter stresses knowledge throughout the letter (2 Peter 1:2-3, 8); accurate understanding of Jesus protects against deception.
• This knowledge is relational as well as doctrinal—knowing Him personally (Philippians 3:8-10; Hosea 6:3) and being shaped by His Word (2 Timothy 3:16-17).
• Growth here involves regular Scripture intake, obedient application, and discernment of error (Hebrews 5:14).
The focus of grace and knowledge is “ our Lord and Savior Jesus Christ.”
• Both titles matter: as Lord He commands submission (Acts 2:36); as Savior He supplies redemption (Titus 2:13-14).
• Personal pronoun “our” underscores relationship—He possesses us, and we gladly belong to Him (1 Corinthians 6:19-20).
• All growth aims at deeper communion with Him, not mere religious proficiency (John 17:3; 1 John 5:20).
Spiritual growth naturally overflows in worship.
• Glory—credit, honor, praise—returns to its rightful Owner (Romans 11:36).
• The more we perceive His grace and truth, the more our lives become showcases of His worth (Ephesians 3:20-21).
• Giving glory now is rehearsal for the worship that fills eternity (Revelation 5:12-13).
Praise is not postponed; it begins “ now ” and stretches “ to the day of eternity.”
• Present devotion fuels perseverance amid present trials (2 Corinthians 4:17-18).
• “The day of eternity” points to the new heaven and earth just described (2 Peter 3:13), when time gives way to everlasting fellowship with Christ (Jude 24-25; Revelation 22:3-5).
• Our growth today holds value forever, for it prepares us to enjoy Him without limit (Hebrews 13:8).
The closing “ Amen ” seals the certainty of the apostolic blessing and calls every reader to embrace it as truth.
2 Peter 3:18 is a concise roadmap for every believer: keep advancing, sustained by God’s grace and shaped by true knowledge of Jesus. This forward movement flows into heartfelt worship that starts immediately and will never end. All of it centers on Christ—our Lord, our Savior, our eternal delight.
(18) But grow in grace, and in the knowledge of our Lord.--Or, But grow in the grace and in the knowledge of our Lord--i.e., it may mean "the grace of our Lord" as well as "the knowledge of our Lord." But the Greek is not decisive on this point; and the rendering in our version avoids the awkwardness of coupling a subjective and objective genitive together by "and." For "the grace of our Lord" must mean the grace of which He is the giver; while "the knowledge of our Lord" must mean the knowledge of which He is the object. Romans 15:4 and 1Peter 1:2 are not instances of such coupling.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 2Peter 1:2-3; 2Peter 1:8; 2Peter 2:20 or to be acquired and increased, as in 2Peter 1:5 and here. . . .
Verse 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."