| 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. continued...
Clarke's Commentary on the BibleWhereby 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 μεγιστα επαγγελματα, these superlatively great promises, which distinguished the Mosaic dispensation, he had given them τα τιμια 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.
Gill's Exposition of the Entire BibleWhereby 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.
Vincent's Word StudiesWhereby (δἰ ὧν) Lit., through which; viz., his glory and virtue. Note the three occurrences of διά, through, in 2 Peter 1:3, 2 Peter 1:4. Are given (δεδώρηται) Middle voice; not passive, as A. V. Hence Rev., correctly, he hath granted. See on 2 Peter 1:3. Exceeding great and precious promises Rev., his exceeding great, etc., by way of rendering the definite article, τὰ. Precious (τίμια) The word occurs fourteen times in the New Testament. In eight instances it is used of material things, as stones, fruit, wood. In Peter it occurs three times: 1 Peter 1:7, of tried faith; 1 Peter 1:19, of the blood of Christ; and here, of God's promises. Promises (ἐπαγγέλματα) Only in this epistle. In classical Greek the distinction is made between ἐπαγγέλματα, promises voluntarily or spontaneously made, and ὑποσχέσεις, promises made in response to a petition. Might be partakers (γένησθε κοινωνοὶ) Rev., more correctly, may become, conveying the idea of a growth. See note on κοινωνὸς, partaker, 1 Peter 5:1; and compare Hebrews 12:10. Having escaped (ἀποφυγόντες) Only in this epistle. To escape by flight. continued...
Geneva Study Bible{4} Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the {e} divine nature, having escaped the corruption that is in the world through lust. (4) An explanation of the former sentence, declaring the causes of so great benefits, that is, God and his free promise, from which all these benefits proceed, I say, these most excellent benefits, by which we are delivered from the corruption of this world, (that is, from the wicked lusts which we carry about in us) and are made like God himself. (e) By the divine nature he means not the substance of the Godhead, but the partaking of those qualities, by which the image of God is restored in us.
People's New Testament 1:4 Whereby. By his glory and virtue (2Pe 1:3). Exceeding great and precious promises. The splendid promises of the gospel. That by these. The offers of the gospel. Ye might be partakers of the divine nature. One of the promises was communion with God and fellowship with Christ. See Joh 14:23. Having escaped the corruption that is in the world through lust. All who come to Christ and are in him have escaped from sin and corruption.
Wesley's Notes 1:4 Through which - Glory and fortitude. He hath given us exceeding great, and inconceivably precious promises - Both the promises and the things promised, which follow in their due season, that, sustained and encouraged by the promises, we may obtain all that he has promised. That, having escaped the manifold corruption which is in the world - From that fruitful fountain, evil desire. Ye may become partakers of the divine nature - Being renewed in the image of God, and having communion with them, so as to dwell in God and God in you.
Scofield Reference NotesMargin world kosmos = world-system. 2Pet 2:20 Jn 7:7 See Scofield Note: "Rev 13:8".
Jamieson-Fausset-Brown Bible Commentary4. Whereby, &c.-By His glory and virtue: His glory making the "promises" to be exceeding great; His virtue making them "precious" [Bengel]. Precious promises are the object of precious faith. given-The promises themselves are a gift: for God's promises are as sure as if they were fulfilled. by these-promises. They are the object of faith, and even now have a sanctifying effect on the believer, assimilating him to God. Still more so, when they shall be fulfilled. might, &c.-Greek, "that ye MAY become partakers of the divine nature," even now in part; hereafter perfectly; 1Jo 3:2, "We shall be like Him." the divine nature-not God's essence, but His holiness, including His "glory" and "virtue," 2Pe 1:3; the opposite to "corruption through lust." Sanctification is the imparting to us of God Himself by the Holy Spirit in the soul. We by faith partake also of the material nature of Jesus (Eph 5:30). The "divine power" enables us to be partakers of "the divine nature." escaped the corruption-which involves in, and with itself, destruction at last of soul and body; on "escaped" as from a condemned cell, compare 2Pe 2:18-20; Ge 19:17; Col 1:13. through-Greek, "in." "The corruption in the world" has its seat, not so much in the surrounding elements, as in the "lust" or concupiscence of men's hearts.
Matthew Henry's Concise Commentary1:1-11 Faith unites the weak believer to Christ, as really as it does the strong one, and purifies the heart of one as truly as of another; and every sincere believer is by his faith justified in the sight of God. Faith worketh godliness, and produces effects which no other grace in the soul can do. In Christ all fulness dwells, and pardon, peace, grace, and knowledge, and new principles, are thus given through the Holy Spirit. The promises to those who are partakers of a Divine nature, will cause us to inquire whether we are really renewed in the spirit of our minds; let us turn all these promises into prayers for the transforming and purifying grace of the Holy Spirit. The believer must add knowledge to his virtue, increasing acquaintance with the whole truth and will of God. We must add temperance to knowledge; moderation about worldly things; and add to temperance, patience, or cheerful submission to the will of God. Tribulation worketh patience, whereby we bear all calamities and crosses with silence and submission. To patience we must add godliness: this includes the holy affections and dispositions found in the true worshipper of God; with tender affection to all fellow Christians, who are children of the same Father, servants of the same Master, members of the same family, travellers to the same country, heirs of the same inheritance. Wherefore let Christians labour to attain assurance of their calling, and of their election, by believing and well-doing; and thus carefully to endeavour, is a firm argument of the grace and mercy of God, upholding them so that they shall not utterly fall. Those who are diligent in the work of religion, shall have a triumphant entrance into that everlasting kingdom where Christ reigns, and they shall reign with him for ever and ever; and it is in the practice of every good work that we are to expect entrance to heaven.
Matthew Henry's Whole Bible CommentaryAn Exposition, With Practical Observations, of The Second Epistle General of Peter The penman of this epistle appears plainly to be the same who wrote the foregoing; and, whatever difference some learned men apprehend they discern in the style of this epistle from that of the former, this cannot be a sufficient argument to assert that it was written by Simon who succeeded the apostle James in the church at Jerusalem, inasmuch as he who wrote this epistle calls himself Simon Peter, and an apostle (v. 1), and says that he was one of the three apostles that were present at Christ's transfiguration (v. 18), and says expressly that he had written a former epistle to them, 3:1. The design of this second epistle is the same with that of the former, as is evident from the first verse of the third chapter, whence observe that, in the things of God, we have need of precept upon precept, and line upon line, and all little enough to keep them in remembrance; and yet these are the things which should be most faithfully recorded and frequently remembered by us. Chapter 1 In this chapter we have, I. An introduction, or preface, making way for, and leading to, what is principally designed by the apostle (v. 1-4). II. An exhortation to advance and improve in all Christian graces (v. 5-7). III. To enforce this exhortation, and engage them seriously and heartily to comply with it, he adds, 1. A representation of the very great advantage which will thereby accrue to them (v. 8-11). 2. A promise of the best assistance the apostle was able to give to facilitate and forward this good work (v. 12-15). 3. A declaration of the certain truth and divine origin of the gospel of Christ, in the grace whereof they were exhorted to increase and persevere. Verses 1-4 The apostle Peter, being moved by the Holy Ghost to write once more to those who from among the Jews were turned to faith in Christ, begins this second epistle with an introduction, wherein the same persons are described and the same blessings are desired that are in the preface to his former letter; but there are some additions or alterations which ought to be taken notice of, in all the three parts of the introduction. I. We have here a description of the person who wrote the epistle, by the name of Simon, as well as Peter, and by the title of servant, as well as that of apostle. Peter, being in both epistles, seems to be the name most frequently used, and with which he may be thought to be best pleased, it being given him by our Lord, upon his confessing Jesus to be Christ the Son of the living God, and the very name signifying and sealing that truth to be the fundamental article, the rock on which all must build; but the name Simon, though omitted in the former epistle, is mentioned in this, lest the total omission of that name, which was given him when he was circumcised, should make the Jewish believers, who were all zealous of the law, to become jealous of the apostle, as if he disclaimed and despised circumcision. He here styles himself a servant (as well as an apostle) of Jesus Christ; in this he may be allowed to glory, as David does, Ps. 116:16. The service of Christ is the way to the highest honour, Jn. 12:26. Christ himself is King of kings, and Lord of lords; and he makes all his servants kings and priests unto God, Rev. 1:6. How great an honour is it to be the servants of this Master! This is what we cannot, without sin, be ashamed of. To triumph in being Christ's servant is very proper for those who are engaging others to enter into or abide in the service of Christ. II. We have an account of the people to whom the epistle is written. They are described in the former epistle as elect according to the foreknowledge of God the Father, and here as having obtained precious faith in our Lord Jesus Christ; for the faith here mentioned is vastly different from the false faith of the heretic, and the feigned faith of the hypocrite, and the fruitless faith of the formal professor, how orthodox soever he is. It is the faith of God's elect (Tit. 1:1), wrought by the Spirit of God in effectual calling. Observe, 1. True saving faith is a precious grace, and that not only as it is very uncommon, very scarce, even in the visible church, a very small number of true believers among a great multitude of visible professors (Mt. 22:14), but true faith is very excellent and of very great use and advantage to those who have it. The just lives by faith, a truly divine spiritual life; faith procures all the necessary supports and comforts of this excellent life; faith goes to Christ, and buys the wine and milk (Isa. 55:1) which are the proper nourishment of the new creature; faith buys and brings home the tried gold, the heavenly treasure that enriches; faith takes and puts on the white raiment, the royal robes that clothe and adorn, Rev. 3:18. Observe, 2. Faith is alike precious in the private Christian and in the apostle; it produces the same precious effects in the one and in the other. Faith unites the weak believer to Christ as really as it does the strong one, and purifies the heart of one as truly as of another; and every sincere believer is by his faith justified in the sight of God, and that from all sins, Acts 13:39. Faith, in whomsoever it exists, takes hold of the same precious Saviour, and applies the same precious promises. 3. This precious faith is obtained of God. Faith is the gift of God, wrought by the Spirit, who raised up Jesus Christ from the dead. 4. The preciousness of faith, as well as our obtaining it, is through the righteousness of Christ. The satisfactory meritorious righteousness and obedience of Christ gives faith all its value and preciousness: and the righteousness of such a person cannot but be of infinite value to those who by faith receive it. For, (1.) This Jesus Christ is God, yea, our God, as it is in the original. He is truly God, an infinite Being, who has wrought out this righteousness, and therefore it must be of infinite value. (2.) He is the Saviour of those that believe, and as such he yielded this meritorious obedience; and therefore it is of such great benefit and advantage to them, because, as surety and Saviour, he wrought out this righteousness in their stead. III. We have the apostolical benediction, wherein he wishes for the multiplication and increase of the divine favour to them, and the advancement and growth of the work of grace in them, and that peace with God and in their own consciences (which cannot be without grace) may abound in them. This is the very same benediction that is in the former epistle; but here he adds, 1. An account of the way and means whereby grace and peace are multiplied-it is through the knowledge of God and Jesus Christ; this acknowledging or believing in the only living and true God, and Jesus Christ whom he has sent, is the great improvement of spiritual life, or it could not be the way to life eternal, Jn. 17:3. 2. The ground of the apostle's faith in asking, and of the Christian's hope in expecting, the increase of grace. What we have already received should encourage us to ask for more; he who has begun the work of grace will perfect it. Observe, (1.) The fountain of all spiritual blessings is the divine power of Jesus Christ, who could not discharge all the office of Mediator, unless he was God as well as man. (2.) All things that have any relation to, and influence upon, the true spiritual life, the life and power of godliness, are from Jesus Christ; in him all fulness dwells, and it is from him that we receive, and grace for grace (Jn. 1:16), even all that is necessary for the preserving, improving, and perfecting of grace and peace, which, according to some expositors, are called here in this verse godliness and life. (3.) Knowledge of God, and faith in him, are the channel whereby all spiritual supports and comforts are conveyed to us; but then we must own and acknowledge God as the author of our effectual calling, for so he is here described: Him that hath called us to glory and virtue. Observe here, The design of God in calling or converting men is to bring them to glory and virtue, that is, peace and grace, as some understand it; but many prefer the marginal rendering, by glory and virtue; and so we have effectual calling set forth as the work of the glory and virtue, or the glorious power, of God, which is described Eph. 1:19. It is the glory of God's power to convert sinners; this is the power and glory of God which are seen and experienced in his sanctuary (Ps. 63:2); this power or virtue is to be extolled by all that are called out of darkness into marvellous light, 1 Pt. 2:9. (4.) In the fourth verse the apostle goes on to encourage their faith and hope in looking for an increase of grace and peace, because the same glory and virtue are employed and evidenced in giving the promises of the gospel that are exercised in our effectual calling. Observe, [1.] The good things which the promises make over are exceedingly great. Pardon of sin is one of the blessings here intended; how great this is all who know any thing of the power of God's anger will readily confess, and this is one of those promised favours in bestowing whereof the power of the Lord is great, Num. 14:17. To pardon sins that are numerous and heinous (every one of which deserves God's wrath and curse, and that for ever) is a wonderful thing, and is so called, Ps. 119:18. [2.] The promised blessings of the gospel are very precious; as the great promise of the Old Testament was the Seed of the woman, the Messiah (Heb. 11:39), so the great promise of the New Testament is the Holy Ghost (Lu. 24:49), and how precious must the enlivening, enlightening, sanctifying Spirit be! [3.] Those who receive the promises of the gospel partake of the divine nature. They are renewed in the spirit of their mind, after the image of God, in knowledge, righteousness, and holiness; their hearts are set for God and his service; they have a divine temper and disposition of soul; though the law is the ministration of death, and the letter killeth, yet the gospel is the ministration of life, and the Spirit quickeneth those who are naturally dead in trespasses and sins. [4.] Those in whom the Spirit works the divine nature are freed from the bondage of corruption. Those who are, by the Spirit of grace, renewed in the spirit of their mind, are translated into the liberty of the children of God; for it is the world in which corruption reigns. Those who are not of the Father, but of the world, are under the power of sin; the world lies in wickedness, 1 Jn. 5:19. And the dominion that sin has in the men of the world is through lust; their desires are to it, and therefore it rules over them. The dominion that sin has over us is according to the delight we have in it. |
