2 Peter 1:1 reads as follows in the English Standard Version,

Simeon Peter, a servant and apostle of Jesus Christ,
To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ:

Clearly, the point of focus here is on the last six words, “our God and Savior Jesus Christ” which indicates that it was Peter’s belief that Jesus was true deity. Much of what is discussed on Titus 2:13 applies here. This is an instance of the Granville Sharp Rule.

The Granville Sharp Rule

The Granville Sharp Rule applies in constructions which bear the following pattern

article-substantive-kai-substantive

The rule states that when this constructions is found, that the second noun refers to the first noun when neither is impersonal, plural, or a proper name. The Greek behind “our God and Savior Jesus Christ” is

τοῦ θεοῦ ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ

The basic structure which justifies the application of the Granville Sharp Rule is underlined. Ἡμῶν is the word “our,” its place in the sentence does not compromise the construction. In fact, it clarifies it by telling us who’s God Peter has in mind: the God and Savior of himself and those who have obtained the same (apostolic) faith.

Note the similarity with Titus 2:13

2 Peter 1:1 τοῦ θεοῦ ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ
Titus 2:13 τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ

The fluidity of the Greek language allows for the ἡμῶν (“our”) to be placed in different places without changing the meaning of the phrase. An adjective like μεγάλου (“great”) can, likewise, be placed in between the article (τοῦ) and the noun (θεοῦ). When that is the case it is known as an attributive adjective. As the name implies it identifies an attribute of the noun, in the case of Titus 2:13, it tells us that our God, Jesus Christ, is great.

As in the case of Titus 2:13, the substantives (nouns) in 2 Peter 1:1 are personal, singular, and non-proper nouns, they fit the qualifications for the Granville Sharp rule. Therefore they have the same subject in mind, Jesus Christ. Like in Titus 2:13, 2 Peter 1:1 says that Jesus Christ is our Savior and that Jesus Christ is our God.

Context

While comparing 2 Peter 1:1 with Titus 2:13 can be beneficial in understanding a widespread, common grammatical construction, the context of the same document will be invaluable in interpreting Peter’s view of Jesus. Does Peter believe that Jesus is God and Savior? Or does Peter mean something else, like the Father is God and Jesus is our Savior (but without the attributes of deity)?

Peter boldly asserts that Jesus Christ has an eternal kingdom which is the inheritance provided for all believers (1:11). Peter was an eyewitness of Jesus Christ’s “majesty” (1:16). Christ received high praise from the Father as Peter cites from the synoptic tradition (Matthew 17:5/Mark 9:7/Luke 9:35) to bolster this point (1:17). In that same verse he also modifies the term “God” with “the Father” which leaves open the distinct role of God the Son. One can escape the defilements of this world through the knowledge of Jesus (2:20). The commandment of the Lord and Savior play a key role in shaping the form of Christian living for those waiting for his coming (3:2). Christians ought to “grow in the grace and knowledge of [the] Lord and Savior Jesus Christ” (3:18a). And finally, Peter attributes glory to Jesus “both now and to the day of eternity” (3:18b).

An opponent of the Biblical truth of Jesus’ deity might attempt to explain away any one of these. But they must be taken as a whole. If these comments were made about Peter, Paul, or any other mortal man or woman it would strike us as being out of place. Peter does not have glory “both now and to the day of eternity.” John is not the one who “received honor and glory from God the Father.” If Jesus Christ is God (as the opening verse plainly states) then all of this makes perfect sense! And add to that the evidence from other comments and allusions outside of 2 Peter which only make sense if Jesus was believed to be truly and fully God, and you can not help but come to the conclusion that Peter, and the first generation of believers who received, copied, and circulated his (and others’) letters believed that Jesus of Nazareth was God incarnate.