The Meaning of 2 Peter 3:18 Explained

2 Peter 3:18

KJV: But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

YLT: and increase ye in grace, and in the knowledge of our Lord and Saviour Jesus Christ; to him is the glory both now, and to the day of the age! Amen.

Darby: but grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and to the day of eternity. Amen.

ASV: But grow in the grace and knowledge of our Lord and Saviour Jesus Christ. To him be the glory both now and for ever. Amen.

KJV Reverse Interlinear

But  grow  in  grace,  and  [in] the knowledge  of our  Lord  and  Saviour  Jesus  Christ.  To him  [be] glory  both  now  and  for  ever.  Amen. 

What does 2 Peter 3:18 Mean?

Study Notes

grace Grace (imparted). Summary (see "Grace,") (See Scofield " John 1:17 ") grace is not only dispensationally a method of divine dealing in salvation
but is also the method of God in the believer's life and service. As saved, he is "not under the law, but under grace" Romans 6:14 . Having by grace brought the believer into the highest conceivable position. Ephesians 1:6 . God ceaselessly works through grace, to impart to, and perfect in him, corresponding graces; John 15:4 ; John 15:5 ; Galatians 5:22 ; Galatians 5:23 .
Grace, therefore, stands connected with service Romans 12:6 ; Romans 15:15 ; Romans 15:16 ; 1 Corinthians 1:3-7 ; 1 Corinthians 3:10 ; 1 Corinthians 15:10 ; 2 Corinthians 12:9 ; 2 Corinthians 12:10 ; Galatians 2:9 ; Ephesians 3:7 ; Ephesians 3:8 ; Ephesians 4:7 ; Philippians 1:7 ; 2 Timothy 2:1 ; 2 Timothy 2:2 ; 1 Peter 4:10 with Christian growth; 2 Corinthians 1:12 ; Ephesians 4:29 ; Colossians 3:16 ; Colossians 4:6 ; 2 Thessalonians 1:12 ; Hebrews 4:16 ; Hebrews 12:28 ; Hebrews 12:29 ; Hebrews 13:9 ; James 4:6 ; 1 Peter 1:2 ; 1 Peter 3:7 ; 1 Peter 5:5 ; 1 Peter 5:10 ; 2 Peter 3:18 ; Judges 1:4 and with giving; 2 Corinthians 4:15 ; 2 Corinthians 8:1 ; 2 Corinthians 8:6 ; 2 Corinthians 8:7 ; 2 Corinthians 8:19 ; 2 Corinthians 9:14
grace Grace (imparted). Romans 6:1 ; 2 Peter 3:18 .
grace
Grace. Summary:
(1) Grace is "the kindness and love of God our Saviour toward man.. . not by works of righteousness which we have done" Titus 3:4 ; Titus 3:5 .
It is, therefore, constantly set in contrast to law, under which God demands righteousness from man, as, under grace, he gives righteousness to man Romans 3:21 ; Romans 3:22 ; Romans 8:4 ; Philippians 3:9 . Law is connected with Moses and works; grace with Christ and faith; John 1:17 ; Romans 10:4-10 . Law blesses the good; grace saves the bad; Exodus 19:5 ; Ephesians 2:1-9 . Law demands that blessings be earned; grace is a free gift; Deuteronomy 28:1-6 ; Ephesians 2:8 ; Romans 4:4 ; Romans 4:5 .
(2) As a dispensation, grace begins with the death and resurrection of Christ Romans 3:24-26 , Romans 4:24 ; Romans 4:25 . The point of testing is no longer legal obedience as the condition of salvation, but acceptance or rejection of Christ, with good works as a fruit of salvation,; John 1:12 ; John 1:13 ; John 3:36 ; Matthew 21:37 ; Matthew 22:24 ; John 15:22 ; John 15:25 ; Hebrews 1:2 ; 1 John 5:10-12 . The immediate result of this testing was the rejection of Christ by the Jews, and His crucifixion by Jew and Gentile Acts 4:27 . The predicted end of the testing of man under grace is the apostasy of the professing church: See "Apostasy" (See Scofield " 2 Timothy 3:1 ") 2 Timothy 3:1-8 and the resultant apocalyptic judgments.
(3) Grace has a twofold manifestation: in salvation Romans 3:24 and in the walk and service of the saved Romans 6:15 .
See, for the other six dispensations:
Innocence, (See Scofield " Genesis 1:28 ")
Conscience, (See Scofield " Genesis 3:23 ")
Human Government, (See Scofield " Genesis 8:21 ")
Promise, (See Scofield " Genesis 12:1 ")
Law, (See Scofield " Exodus 19:8 ")
Kingdom, (See Scofield " Ephesians 1:10 ") .

Verse Meaning

Next he added a positive exhortation (cf. 2 Peter 1:5-10). Rather than being swept away by error, his audience should keep on growing (present imperative in Greek) in God"s grace. They could do so by consciously depending on His resources (His power and promises, 2 Peter 1:3-4) and by growing in the knowledge (Gr. gnosei) of "our Lord and Savior Jesus Christ" (cf. 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2). They could do the latter by getting more intimately acquainted with Him day by day ( 2 Peter 1:5-8).
"Christian knowledge fosters fellowship with God and deepens a consciousness of the believer"s obligation to live a life worthy of His grace." [1]
"The command to grow is an appeal to the will. But growth, in the spiritual as in the physical realm, is not produced by an assertion of the will. Yet the human will plays a decisive part in the experience of spiritual growth. Believers must will to remove the hindrances to growth while actively fostering the conditions which promote growth. When the conditions for spiritual growth are maintained the divinely implanted life will assuredly grow and mature....
"Growing knowledge fosters fellowship with God and deepens the consciousness of one"s obligations to lead a life worthy of His grace." [2]
Continuing growth ". . . is the unfailing panacea for all spiritual ills." [3]
"We grow best in a loving family, and this is where the local church comes in. A baby needs a family for protection, provision, and affection. Tests prove that babies who are raised alone, without special love, tend to develop physical and emotional problems very early. The church is God"s "nursery" for the care and feeding of Christians, the God-ordained environment that encourages them to grow." [2]1
The greatest goal for the Christian should be to glorify Jesus Christ ( 1 Corinthians 10:31). Only four epistles end with a doxology, including this one (cf. Romans 16:25-27; Philippians 4:20; Jude 24-25). Normally doxologies glorify God, but this one and two others glorify Jesus Christ (cf. 2 Timothy 4:18; Revelation 1:5-6). Peter"s final words focused his readers" attention anew on the ultimate priority of glorifying Christ. The day of eternity is the time when we will be living on the new earth ( 2 Peter 3:13).

Context Summary

2 Peter 3:10-18 - "holy Living And Godliness"
How quickly the great European convulsion broke upon the world in the summer of 1914! Who expected such a sudden burst of the great storm! We are evidently near some vast change in the history of mankind, which may fitly be compared to the coming of new heavens and a new earth, as mentioned in 2 Peter 3:13. The condition of the world calls on each of us to be holy, as the virgins in their pure dresses, with burning and well-filled lamps. See Matthew 25:1-13. This is the manner in which we may hasten the coming of the day of God. It is not enough to say, "Thy kingdom come." Each day we should move some pebble from its pathway!
In twenty-four hours God can do as much as all His servants at home and abroad could not accomplish in a thousand years. According to God's chronology, it was on the morning of yesterday that Jesus died. Be watchful. Christ's coming is certain, but not the hour. If we are blameless now, we shall be faultless presently. See Judges 1:24 [source]

Chapter Summary: 2 Peter 3

1  He assures them of the certainty of Christ's coming to judgment;
8  warning the godly, for the long patience of God, to hasten their repentance
10  He describes also the manner how the world shall be destroyed;
11  exhorting them to all holiness of life;
16  and again to think the patience of God to tend to their salvation, as Paul wrote to them in his epistles

Greek Commentary for 2 Peter 3:18

But grow [αυχανετε δε]
Present active imperative of αυχανω — auxanō in contrast with such a fate pictured in 2 Peter 3:17, “but keep on growing.” [source]
In the grace and knowledge [εν χαριτι και γνωσει]
Locative case with εν — en Grow in both. Keep it up. See note on 2 Peter 1:1 for the idiomatic use of the single article To Christ.For ever “Unto the day of eternity.” So Sirach 18:9f. One of the various ways of expressing eternity by the use of αιων — aiōn So εις τον αιωνα — eis ton aiōna in John 6:5; John 12:34. [source]
To him [αυτωι]
To Christ. [source]
For ever [εις ημεραν αιωνος]
“Unto the day of eternity.” So Sirach 18:9f. One of the various ways of expressing eternity by the use of αιων — aiōn So εις τον αιωνα — eis ton aiōna in John 6:5; John 12:34. [source]

Reverse Greek Commentary Search for 2 Peter 3:18

John 4:42 Not because of thy speaking [ουκετι δια την σην λαλιαν]
“No longer because of thy talk,” good and effective as that was. Λαλια — Lalia (cf. λαλεω — laleō) is talk, talkativeness, mode of speech, one‘s vernacular, used by Jesus of his own speech (John 8:43). We have heard Perfect active indicative of ακουω — akouō their abiding experience. For ourselves Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 4:42 We have heard [ακηκοαμεν]
Perfect active indicative of ακουω — akouō their abiding experience. For ourselves Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 4:42 For ourselves [αυτοι]
Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 4:42 The Saviour of the world [ο σωτηρ του κοσμου]
See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
1 Thessalonians 3:11 And our Lord Jesus [και ο Κυριος ημων Ιησους]
Separate article here with Ιησους — Iēsous In Titus 2:13; 2 Peter 1:1 only one article (not two) treating “our God and Saviour Jesus Christ” as one just like “our Lord and Saviour Jesus Christ” in 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:18. Direct our way (κατευτυναι την οδον ημων — kateuthunai tēn hodon hēmōn). First aorist optative (acute accent on penult, not circumflex first aorist active infinitive) of κατευτυνω — kateuthunō old verb to make straight path. Singular verb also, though both God and Christ mentioned as subject (unity in the Godhead). Apart from μη γενοιτο — mē genoito (may it not come to pass) the optative in a wish of the third person is found in N.T. only in 1 Thessalonians 3:11, 1 Thessalonians 3:12; 1 Thessalonians 5:23; 2 Thessalonians 2:17; 2 Thessalonians 3:5, 2 Thessalonians 3:16; Romans 15:5, Romans 15:13. [source]
1 Peter 4:11 Speaking as it were oracles of God [ως λογια τεου]
No predicate in this conclusion of the condition. For λογια τεου — logia theou see Acts 7:38 (Mosaic law); Romans 3:2 (the Old Testament); Hebrews 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Λογιον — Logion (old word) is a diminutive of λογος — logos (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.If any one ministereth (ει τις διακονει — ei tis diakonei). First-class condition again. See Acts 6:2-4 for the twofold division of service involved here.Which God supplieth Ablative case Peter has the compound επιχορηγεω — epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος — hina doxazētai ho theos). Purpose clause with ινα — hina and the present passive subjunctive of δοχαζω — doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
1 Peter 4:11 Which God supplieth [ης χορηγει ο τεος]
Ablative case Peter has the compound επιχορηγεω — epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος — hina doxazētai ho theos). Purpose clause with ινα — hina and the present passive subjunctive of δοχαζω — doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
1 Peter 4:11 Whose is [ωι εστιν]
“To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
2 Peter 1:1 Servant and apostle [δουλος και αποστολος]
Like Romans 1:1; Titus 1:1.To them that have obtained (τοις λαχουσιν — tois lachousin). Dative plural articular participle second aorist active of λαγχανω — lagchanō old verb, to obtain by lot (Luke 1:9), here with the accusative (πιστιν — pistin) as in Acts 1:17.Like precious Late compound adjective Associative-instrumental case after ισοτιμον — isotimon Equal to τηι ημων — tēi hēmōn (the faith of us).In the righteousness Definite because of the preposition εν — en and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη — dikaiosunē applied to God (Romans 1:17) and here to Christ.Of our God and Saviour Jesus Christ (του τεου ημων και σωτηρος Ιησου Χριστου — tou theou hēmōn kai sōtēros Iēsou Christou). So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
2 Peter 1:1 Like precious [ισοτιμον]
Late compound adjective Associative-instrumental case after ισοτιμον — isotimon Equal to τηι ημων — tēi hēmōn (the faith of us).In the righteousness Definite because of the preposition εν — en and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη — dikaiosunē applied to God (Romans 1:17) and here to Christ.Of our God and Saviour Jesus Christ (του τεου ημων και σωτηρος Ιησου Χριστου — tou theou hēmōn kai sōtēros Iēsou Christou). So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
2 Peter 1:1 In the righteousness [εν δικαιοσυνηι]
Definite because of the preposition εν — en and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη — dikaiosunē applied to God (Romans 1:17) and here to Christ.Of our God and Saviour Jesus Christ (του τεου ημων και σωτηρος Ιησου Χριστου — tou theou hēmōn kai sōtēros Iēsou Christou). So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
2 Peter 1:1 Of our God and Saviour Jesus Christ [του τεου ημων και σωτηρος Ιησου Χριστου]
So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
2 Peter 1:2 In the knowledge [εν επιγνωσει]
Full (additional, επι — epi) knowledge as in 2 Peter 1:8 (only γνωσις — gnōsis in 2 Peter 1:5, 2 Peter 1:6; 2 Peter 3:18), but επιγνωσιν — epignōsin again in 2 Peter 1:3, 2 Peter 1:8; 2 Peter 2:20. As in Colossians, so here full knowledge is urged against the claims of the Gnostic heretics to special γνωσις — gnōsis God and of Jesus our Lord At first sight the idiom here seems to require one person as in 2 Peter 1:1, though there is a second article (του — tou) before κυριου — kuriou and Ιησου — Iēsou is a proper name. But the text here is very uncertain. Bengel, Spitta, Zahn, Nestle accept the short reading of P and some Vulgate MSS. and some minuscles with only του κυριου ημων — tou kuriou hēmōn (our Lord) from which the three other readings may have come. Elsewhere in 2 Peter γνωσις — gnōsis and επιγνωσις — epignōsis are used of Christ alone. The text of 2 Peter is not in a good state of preservation. [source]
Revelation 1:6 To him [αυτωι]
Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος — hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα — hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Revelation 1:6 Kingdom [βασιλειαν]
So correctly Aleph A C, not βασιλεις — basileis (P cursives). Perhaps a reminiscence of Exodus 19:6, a kingdom of priests. In Revelation 5:10 we have again “a kingdom and priests.” The idea here is that Christians are the true spiritual Israel in God‘s promise to Abraham as explained by Paul in Gal 3; Rom 9.To be priests (ιερεις — hiereis). In apposition with βασιλειαν — basileian but with και — kai (and) in Revelation 5:10. Each member of this true kingdom is a priest unto God, with direct access to him at all times.Unto his God and Father Dative case and αυτου — autou (Christ) applies to both τεωι — theōi and πατρι — patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι — autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος — hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα — hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Revelation 1:6 Unto his God and Father [τωι τεωι και πατρι αυτου]
Dative case and αυτου — autou (Christ) applies to both τεωι — theōi and πατρι — patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι — autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος — hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα — hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]

What do the individual words in 2 Peter 3:18 mean?

Grow however in grace and in knowledge of the Lord of us Savior Jesus Christ To Him [be] the glory both now to [the] day of eternity Amen
αὐξάνετε δὲ ἐν χάριτι καὶ γνώσει τοῦ Κυρίου ἡμῶν Σωτῆρος Ἰησοῦ Χριστοῦ αὐτῷ δόξα καὶ νῦν εἰς ἡμέραν αἰῶνος ‹Ἀμήν›

αὐξάνετε  Grow 
Parse: Verb, Present Imperative Active, 2nd Person Plural
Root: αὐξάνω 
Sense: to cause to grow, augment.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
χάριτι  grace 
Parse: Noun, Dative Feminine Singular
Root: χάρις  
Sense: grace.
γνώσει  in  knowledge 
Parse: Noun, Dative Feminine Singular
Root: γνῶσις  
Sense: knowledge signifies in general intelligence, understanding.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Κυρίου  Lord 
Parse: Noun, Genitive Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
Σωτῆρος  Savior 
Parse: Noun, Genitive Masculine Singular
Root: σωτήρ  
Sense: saviour, deliverer, preserver.
Ἰησοῦ  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
αὐτῷ  To  Him  [be] 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
δόξα  glory 
Parse: Noun, Nominative Feminine Singular
Root: δόξα  
Sense: opinion, judgment, view.
καὶ  both 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
νῦν  now 
Parse: Adverb
Root: νῦν  
Sense: at this time, the present, now.
ἡμέραν  [the]  day 
Parse: Noun, Accusative Feminine Singular
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
αἰῶνος  of  eternity 
Parse: Noun, Genitive Masculine Singular
Root: αἰών  
Sense: for ever, an unbroken age, perpetuity of time, eternity.
‹Ἀμήν›  Amen 
Parse: Hebrew Word
Root: ἀμήν  
Sense: firm.