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2 Peter 1:4
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from Treasury of Scripure Knowledge
are given: 2 Peter 1:1, Ezekiel 36:25-27, Romans 9:4, 2 Corinthians 1:20, 2 Corinthians 6:17, 2 Corinthians 6:18, 2 Corinthians 7:1, Galatians 3:16, Hebrews 8:6-12, Hebrews 9:15, 1 John 2:25
ye might: John 1:12, John 1:13, 2 Corinthians 3:18, Ephesians 4:23, Ephesians 4:24, Colossians 3:10, Hebrews 12:10, 1 John 3:2
having: 2 Peter 2:18-20, Galatians 6:8, James 4:1-3, 1 Peter 4:2, 1 Peter 4:3, 1 John 2:15, 1 John 2:16
Reciprocal: Psalms 36:7 - excellent Psalms 56:10 - General Psalms 108:7 - I will rejoice Song of Solomon 1:10 - thy cheeks Matthew 3:8 - forth Luke 1:75 - General Acts 11:23 - seen Romans 6:4 - even Romans 12:2 - be not 1 Corinthians 15:58 - Therefore Galatians 3:22 - that Philippians 1:27 - let Philippians 4:8 - virtue 1 Timothy 4:8 - having 2 Timothy 1:1 - the promise 2 Timothy 2:19 - depart Titus 2:12 - denying Hebrews 3:1 - partakers James 2:12 - speak 1 Peter 1:7 - precious 1 Peter 1:15 - so 1 Peter 2:4 - precious 2 Peter 1:9 - that he 2 Peter 1:15 - these 2 Peter 2:12 - perish 2 Peter 2:20 - escaped 1 John 2:29 - is born 1 John 3:3 - purifieth
Cross-References
God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good.
And God called the dry land Earth; and the gathering together of the waters he called Seas: and God saw that it was good.
God named the dry land "earth" and the water that was gathered together "seas." God saw that this was good.
God called the dry ground "land" and the gathered waters he called "seas." God saw that it was good.
And God called the dry [land] Earth, and the collection of waters he called Seas: and God saw that it [was] good.
God called the dry land Earth, and the gathering together of the waters he called Seas. God saw that it was good.
God called the dry land earth, and the gathering of the waters He called seas; and God saw that this was good (pleasing, useful) and He affirmed and sustained it.
And God clepide the drie place, erthe; and he clepide the gadryngis togidere of watris, the sees. And God seiy that it was good;
And God calleth to the dry land `Earth,' and to the collection of the waters He hath called `Seas;' and God seeth that [it is] good.
God called the dry land "earth," and the gathering of waters He called "seas." And God saw that it was good.
Gill's Notes on the Bible
Whereby are given unto us,.... Or "by which", that is, glory and virtue; by the glorious power of Christ, or by the glorious and powerful Gospel of Christ; and so the Arabic version renders it, "by both of which"; or "by whom", as the Vulgate Latin version reads; that is, by Christ; for as in him are all the promises of God, so they are at his dispose, and by him are given unto the saints:
exceeding great and precious promises; meaning the promises of the new and everlasting covenant, of which Christ is the Mediator, surety, and messenger; and which are "exceeding great", if we consider the author of them, who is the great God of heaven and earth, and who was under no obligation to make promises of anything to his creatures; and therefore must arise from great grace and favour, of which they are largely expressive, and are like himself; are such as become his greatness and goodness, and are confirmed by his oath, and made good by his power and faithfulness: and they are also great, as to the nature and matter of them; they are better promises than those of the covenant of works; they are not merely temporal ones, nor are they conditional and legal; but as they relate to things spiritual and eternal, to grace here and glory hereafter, so they are absolute, free, and unconditional, and are irreversible and unchangeable; and they answer great ends and purposes, the glory of God, and the everlasting good and happiness of his people; and therefore must be "precious", of more value and worth than thousands of gold and silver, and to be rejoiced at more than at the finding of a great spoil, being every way suited to the cases of God's people, and which never fail. The end of giving them is,
that by these you might be partakers of the divine nature; not essentially, or of the essence of God, so as to be deified, this is impossible, for the nature, perfections, and glory of God, are incommunicable to creatures; nor, hypostatically and personally, so as the human nature of Christ, in union with the Son of God, is a partaker of the divine nature in him; but by way of resemblance and likeness, the new man or principle of grace, being formed in the heart in regeneration, after the image of God, and bearing a likeness to the image of his Son, and this is styled, Christ formed in the heart, into which image and likeness the saints are more and more changed, from glory to glory, through the application of the Gospel, and the promises of it, by which they have such sights of Christ as do transform them, and assimilate them to him; and which resemblance will be perfected hereafter, when they shall be entirely like him, and see him as he is:
having escaped the corruption that is in the world through lust; not the corruption and depravity of nature, which is never escaped by any, nor got rid of so long as the saints are in the world; but the corrupt manners of the world, or those corruptions and vices which, are prevalent in the world, and under the power and dominion of which the world lies; and particularly the sins of uncleanness, adultery, incest, sodomy, and such like filthy and unnatural lusts, which abounded in the world, and among some that called themselves Christians, and especially the followers of Simon Magus. Now the Gospel, and the precious promises, being graciously bestowed and powerfully applied, have an influence on purity of heart and conversation, and teach men to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly; such are the powerful effects of Gospel promises, under divine influence, as to make men inwardly partakers of the divine nature, and outwardly to abstain from and avoid the prevailing corruptions and vices of the times.
Barnes' Notes on the Bible
Whereby - Δἰ ὧν Di' hōn. “Through which” - in the plural number, referring either to the “glory” and “virtue” in the previous verse, and meaning that it was by that glorious divine efficiency that these promises were given; or, to all the things mentioned in the previous verse, meaning that it was through those arrangements, and in order to their completion, that these great and glorious promises were made. The promises given are in connection with the plan of securing “life and godliness,” and are a part of the gracious arrangements for that object.
Exceeding great and precious promises - A “promise” is an assurance on the part of another of some good for which we are dependent on him. It implies:
(1)That the thing is in his power;
(2)That he may bestow it or not, as he pleases;
(3)That we cannot infer from any process of reasoning that it is his purpose to bestow it on us;
(4)That it is a favor which we can obtain only from him, and not by any independent effort of our own.
The promises here referred to are those which pertain to salvation. Peter had in his eye probably all that then had been revealed which contemplated the salvation of the people of God. They are called “exceeding great and precious,” because of their value in supporting and comforting the soul, and of the honor and felicity which they unfold to us. The promises referred to are doubtless those which are made in connection with the plan of salvation revealed in the gospel, for there are no other promises made to man. They refer to the pardon of sin; strength, comfort, and support in trial; a glorious resurrection; and a happy immortality. If we look at the greatness and glory of the objects, we shall see that the promises are in fact exceedingly precious; or if we look at their influence in supporting and elevating the soul, we shall have as distinct a view of their value. The promise goes beyond our reasoning powers; enters a field which we could not otherwise penetrate - the distant future; and relates to what we could not otherwise obtain.
All that we need in trial, is the simple promise of God that he will sustain us; all that we need in the hour of death, is the assurance of our God that we I shall be happy forever. What would this world be without a “promise?” How impossible to penetrate the future! How dark that which is to come would be! How bereft we should be of consolation! The past has gone, and its departed joys and hopes can never be recalled to cheer us again; the present may be an hour of pain, and sadness, and disappointment, and gloom, with perhaps not a ray of comfort; the future only opens fields of happiness to our vision, and everything there depends on the will of God, and all that we can know of it is from his promises. Cut off from these we have no way either of obtaining the blessings which we desire, or of ascertaining that they can be ours. For the promises of God, therefore, we should be in the highest degree grateful, and in the trials of life we should cling to them with unwavering confidence as the only things which can be an anchor to the soul.
That by these - Greek, “through these.” That is, these constitute the basis of your hopes of becoming partakers of the divine nature. Compare the notes at 2 Corinthians 7:1.
Partakers of the divine nature - This is a very important and a difficult phrase. An expression somewhat similar occurs in Hebrews 12:10; “That we might be partakers of his holiness.” See the notes at that verse. In regard to the language here used, it may be observed:
(1) That it is directly contrary to all the notions of “Pantheism” - or the belief that all things are now God, or a part of God - for it is said that the object of the promise is, that we “may become partakers of the divine nature,” not that we are now.
(2) It cannot be taken in so literal a sense as to mean that we can ever partake of the divine “essence,” or that we shall be “absorbed” into the divine nature so as to lose our individuality. This idea is held by the Budhists; and the perfection of being is supposed by them to consist in such absorption, or in losing their own individuality, and their ideas of happiness are graduated by the approximation which may be made to that state. But this cannot be the meaning here, because:
(a) It is in the nature of the case” impossible. There must be forever an essential difference between a created and an uncreated mind.
(b) This would argue that the Divine Mind is not perfect. If this absorption was necessary to the completeness of the character and happiness of the Divine Being, then he was imperfect before; if before perfect, he would not be after the absorption of an infinite number of finite and imperfect minds.
(c) In all the representations of heaven in the Bible, the idea of “individuality” is one that is prominent. “Individuals” are represented everywhere as worshippers there, and there is no intimation that the separate existence of the redeemed is to be absorbed and lost in the essence of the Deity. Whatever is to be the condition of man hereafter, he is to have a separate and individual existence, and the number of intelligent beings is never to be diminished either by annihilation, or by their being united to any other spirit so that they shall become one.
The reference then, in this place, must be to the “moral” nature of God; and the meaning is, that they who are renewed become participants of the same “moral” nature; that is, of the same views, feelings, thoughts, purposes, principles of action. Their nature as they are born, is sinful, and prone to evil Ephesians 2:3, their nature as they are born again, becomes like that of God. They are made like God; and this resemblance will increase more and more forever, until in a much higher sense than can be true in this world, they may be said to have become “partakers of the divine nature.” Let us remark, then,
(a) That “man” only, of all the dwellers on the earth, is capable of rising to this condition. The nature of all the other orders of creatures here below is incapable of any such transformation that it can be said that they become “partakers of the divine nature.”
(b) It is impossible now to estimate the degree of approximation to which man may yet rise toward God, or the exalted sense in which the term may yet be applicable to him; but the prospect before the believer in this respect is most glorious. Two or three circumstances may be referred to here as mere hints of what we may yet be:
(1) Let anyone reflect on the amazing advances made by himself since the period of infancy. But a few, very few years ago, he knew nothing. He was in his cradle, a poor, helpless infant. He knew not the use of eyes, or ears, or hands, or feet. He knew not the name or use of anything, not even the name of father or mother. He could neither walk, nor talk, nor creep. He did not know even that a candle would burn him if he put his finger there. He knew not how to grasp or hold a rattle, or what was its sound, or whence that sound or any other sound came. Let him think what he is at twenty, or forty, in comparison with this; and then, if his improvement in every similar number of years hereafter “should” be equal to this, who can tell the height to which he will rise?
(2) We are here limited in our own powers of learning about God or his works. We become acquainted with him through his works - by means of “the senses.” But by the appointment of this method of becoming acquainted with the external world, the design seems to have been to accomplish a double work quite contradictory - one to help us, and the other to hinder us. One is to give us the means of communicating with the external world - by the sight, the hearing, the smell, the touch, the taste; the other is to shut us out from the external world, except by these. The body is a casement, an enclosure, a prison in which the soul is incarcerated, from which we can look out on the universe only through these organs. But suppose, as may be the case in a future state, there shall be no such enclosure, and that the whole soul may look directly on the works of God - on spiritual existences, on God himself - who can then calculate the height to which man may attain in becoming a “partaker of the divine nature?”
(3) We shall have an “eternity” before us to grow in knowledge, and in holiness, and in conformity to God. Here, we attempt to climb the hill of knowledge, and having gone a few steps - while the top is still lost in the clouds - we lie down and die. We look at a few things; become acquainted with a few elementary principles; make a little progress in virtue, and then all our studies and efforts are suspended, and “we fly away.” In the future world we shall have an “eternity” before us to make progress in knowledge, and virtue, and holiness, uninterrupted; and who can tell in what exalted sense it may yet be true that we shall be “partakers of the divine nature,” or what attainments we may yet make?
Having escaped the corruption that is in the world through lust - The world is full of corruption. It is the design of the Christian plan of redemption to deliver us from that, and to make us holy; and the means by which we are to be made like God, is by rescuing us from its dominion.
Clarke's Notes on the Bible
Verse 4. Whereby are given unto us — By his own glorious power he hath freely given unto us exceeding great and invaluable promises. The Jews were distinguished in a very particular manner by the promises which they received from God; the promises to Abraham, Isaac, Jacob, Moses, and the prophets. God promised to be their God; to protect, support, and save them; to give them what was emphatically called the promised land; and to cause the Messiah to spring from their race. St. Peter intimates to these Gentiles that God had also given unto them exceeding great promises; indeed all that he had given to the Jews, the mere settlement in the promised land excepted; and this also he had given in all its spiritual meaning and force. And besides τα μεγισταεπαγγελματα, these superlatively great promises, which distinguished the Mosaic dispensation, he had given them τατιμια επαγγελματα; the valuable promises, those which came through the great price; enrolment with the Church of God, redemption in and through the blood of the cross, the continual indwelling influence of the Holy Ghost, the resurrection of the body, and eternal rest at the right hand of God. It was of considerable consequence to the comfort of the Gentiles that these promises were made to them, and that salvation was not exclusively of the Jews.
That by these ye might be partakers — The object of all God's promises and dispensations was to bring fallen man back to the image of God, which he had lost. This, indeed, is the sum and substance of the religion of Christ. We have partaken of an earthly, sensual, and devilish nature; the design of God by Christ is to remove this, and to make us partakers of the Divine nature; and save us from all the corruption in principle and fact which is in the world; the source of which is lust, επιθυμια, irregular, unreasonable, in ordinate, and impure desire; desire to have, to do, and to be, what God has prohibited, and what would be ruinous and destructive to us were the desire to be granted.
Lust, or irregular, impure desire, is the source whence all the corruption which is in the world springs. Lust conceives and brings forth sin; sin is finished or brought into act, and then brings forth death. This destructive principle is to be rooted out; and love to God and man is to be implanted in its place. This is every Christian's privilege; God has promised to purify our hearts by faith; and that as sin hath reigned unto death, even so shall grace reign through righteousness unto eternal life; that here we are to be delivered out of the hands of all our enemies, and have even "the thoughts of our hearts so cleansed by the inspiration of God's Holy Spirit, that we shall perfectly love him, and worthily magnify his holy name."
This blessing may be expected by those who are continually escaping, αποφυγοντες, flying from, the corruption that is in the world and in themselves. God purifies no heart in which sin is indulged. Get pardon through the blood of the Lamb; feel your need of being purified in heart; seek that with all your soul; plead the exceeding great and invaluable promises that refer to this point; abhor your inward self; abstain from every appearance of evil; flee from self and sin to God; and the very God of peace will sanctify you through body, soul, and spirit, make you burning and shining lights here below, (a proof that he can save to the uttermost ail that come to him by Christ,) and afterwards, having guided you by his counsel through life, will receive you into his eternal glory.
