FOR BY THESE
HE HAS GRANTED TO US: di' hôndedoretai (3SRMI): (Ezekiel
36:25, 26; 36:27 Ro 9:4; 2Co 1:20; 6:17,18; 7:1; Gal 3:16; Heb 8:6-12;
9:15; 1Jn 2:25)
By
is the preposition "dia" which is a marker of
instrumentality or circumstance whereby something is accomplished or
effected
Granted (1433)
(doreomai) is the same rare verb used in (v3) means to
bestow gratuitously
and carries with it the idea of the worth of the gift.
The perfect tense again indicates that the giving occurred in the
past as a completed action but the effect still going on. This speaks of
the permanence of the granting!
HIS PRECIOUS:
ta timia: (All
Peter's uses of "precious": 1Pe 1:7, 1:19, 2:4,
2:6, 2:7, 3:4, 1:3)
Precious
(5093) (timios from time = to value or honor)
describes that which is valuable, highly prized, desirable, costly, as a
precious stone, an apt adjective to modify the spiritual riches inherent
in the promises of God. They are precious
because their value is beyond calculation. If we lost the Word of God,
there would be no way to replace it.
Tried
and Proved
In the margin of many pages in D. L. Moody's Bible, he wrote the letters
T and P,
meaning "Tried
and Proved."
He had put into practice passages (including precious and magnificent
promises) from God's Word, proving that they
"work", which of course they always do. You too can try and prove God's
wonder-working, supernatural, precious and magnificent promises that provide everything
needed for life and godliness (cp Josh 23:14, 21:43, 44, 45, 1Ki 8:56 -
He is the same trustworthy God to you as to D L Moody - Heb 13:8-note)
AND
MAGNIFICENT PROMISES:
kai megista epaggelmata: (Torrey's Topic Promises
of God)
Magnificent
(3176) (megistos)
is the superlative of megas. What is a superlative? A
superlative is an adjective which relates to the degree of grammatical
comparison that denotes an extreme or unsurpassed level or extent. The
idea of superlative is that it surpasses all others! Superlative speaks
of the highest degree. Since megas means great
(including great in power, authority, etc), you can picture the idea
inherent in the superlative megistos, which means greatest, exceeding great
or
preeminent.
It is surprising that this verse marks the only use of megistos in the New Testament. Stop for a moment and
meditate on what Peter is saying. He is speaking of the incomparable
magnitude of God's promises. In truth we cannot even fully comprehend
the breadth and length and height and depth of this truth. But we all
know what it means to "exceed" the speed limit. When we exceed
the speed limit, we go beyond. What Peter is saying is that God's
promises are the greatest. God's promises exceed any human promise you
have ever heard or will ever hear!
These promises
are magnificent because they come from a magnificent God and they lead
to a magnificent life.
Application: Do you
search the Scriptures for God's golden promises like a miner seeking for
precious gold? Beloved, don't be apathetic, lazy and prone to
procrastinate or you will miss out on the boundless provision of
promises that God has granted us in Christ Jesus. God's promises exceed
anything, any problem, any affliction, any trial, etc, that you will
ever face dear saint.
Piper
says that
Very practically I think this means
we must day by day go to the Word of God and search for great
promises.
Fix one or two in your mind and hold them there before you all day. And
use them to overcome temptation to sin and to incite you to daring acts
of righteousness and love. (Liberating
Promises)
Promises
(1862)
(epaggelma) refers
to a declaration to do something with implication of obligation to carry
out what is stated. This word
implies an emphatic public announcement. In Classical Greek the
distinction is made between promises
which are "voluntarily or spontaneously" made (epaggelma)
and promises made "in response to a petition."
All of God's
promises are sure and are as reliable as His immutable (unchanging)
character! Men make promises and often break them, but God never will.
The certainty of God's promises is directly related to His omnipotence
for if God were not omnipotent, He would be unable to keep His promises.
But God is omnipotent and as such is the only Being Who can do
everything He wills to do and everything He promises. You can stake your
life on these bedrock truths!
Tozer
agrees adding...
I must confess that in my ministry I
keep repeating some of the things I know about God and His faithful
promises. Why do I insist that all Christians should know for
themselves the kind of God they love and serve? It is because all the
promises of God rest completely upon His character. Why do I insist
that all Christians should search the Scriptures and learn as much as
they can about this God who is dealing with them? It is because their
faith will only spring up naturally and joyfully as they find that our
God is trustworthy and fully able to perform every promise He has
made...We need today a fresh spirit of anticipation that springs out of
the promises of God. We must declare war on the mood of
nonexpectation, and come together with childlike faith. Only then can we
know again the beauty and wonder of the Lord's presence among us...True
faith is never found alone; it is always accompanied by expectation. The
man who believes the promises of God expects to see them
fulfilled. Where there is no expectation, there is no faith.
Do you truly expect to see the
promises
of God fulfilled in your day to day life?
Wycliffe Commentary adds
that it
is
not the usual term indicating a quiet private agreement, but a heraldic
word implying emphatic and public announcement—a
very comfortable word for those concerned. (Wycliffe
Commentary)
Someone
has estimated that there are at least 30,000 promises
in the Bible.
John Bunyan who spent much of his life in a prison cell
came to know well these precious promises of God and wrote that
The
pathway of life is strewn so thickly with the
promises of God
that it is impossible to take one step without treading
upon one of them.
C H Spurgeon comments on these
precious & magnificent promises:
If you would know experimentally the
preciousness of the
promises,
and enjoy them in your own heart, meditate much upon them.
There are promises which are like grapes in the wine-press; if you
will tread them the juice will flow. Thinking over the hallowed
words will often be the prelude to their fulfillment. While you
are musing upon them, the boon which you are seeking will
insensibly come to you. Many a Christian who has thirsted for the
promise has found the favor which it ensured gently distilling
into his soul even while he has been considering the divine
record; and he has rejoiced that ever he was led to lay the
promise near his heart. But besides meditating upon the promises,
seek in thy soul to receive them as being the very words
of God. Speak to thy soul thus, "If I were dealing with a
man's promise, I should carefully consider the ability and the
character of the man who had covenanted with me. So with the
promise of God; my eye must not be so much fixed upon the
greatness of the mercy-that may stagger me; as upon the greatness
of the Promiser-that will cheer me. My soul, it is God, even thy
God, God that cannot lie, Who speaks
to thee. This word of His
which thou art now considering is as true as His own existence. He
is a God unchangeable. He has not altered the thing which has gone
out of His mouth, nor called back one single consolatory sentence.
Nor doth He lack any power; it is the God that made the heavens
and the earth who has spoken thus. Nor can He fail in wisdom as to
the time when He will bestow the favors, for He knows when it is
best to give and when better to withhold. Therefore, seeing that
it is the word of a God so true, so immutable, so powerful, so
wise, I will and must believe the promise." If we thus meditate
upon the promises, and consider the Promiser, we shall experience
their sweetness, and obtain their fulfillment." (Morning &
Evening July 27)
Spurgeon has the following
illustrations on these precious and magnificent promises...
If you go into the market and are
likely to do a ready money business, you always take a check book with
you; so carry precious promises with you, that may plead the word which
suits your case. I have turned to promises for the sick, when I have
been of that number, or to promises for the poor, the despondent, the
weary, and such like, according to my own condition, and I have always
found a Scripture fitted to my own case. I do not want a promise made to
the sick when I am perfectly well; I do not want balm for a broken heart
when my soul is rejoicing in the Lord; but it is very handy to know
where to lay your hand upon suitable words of cheer when necessity
arises. Thus the eternal comfort of the Christian is the Word of God.
><>><>><>
I met with a story which seemed to me
rather a pretty one. There was a young woman, fair to look upon, who was
seen by a very wealthy gentleman, who determined to make her his wife.
She had been brought up to habits of rigid economy, for the family was
straitened in circumstances. Her father was not one of the poorest, but
still, poor enough; and on her marriage day he gave her all he could,
namely, put five pounds to her banking account; on the same day, her
husband also put a sum, namely, for ,£1,000, into the same bank, and
handed her a check book that she might draw what she liked. Well, having
been properly brought up, she spent her money very, very carefully. She
soon found it gone, however, because of the new circle into which she
had been taken. Then she went and drew £10, in great fear lest they
would not give her the ten sovereigns all at once, and when she had
received them, she was surprised and overjoyed ; she soon ran through
this, and drew again till she had drawn £50. One day her husband said,
"You little goose, I thought you did not know how to manage a check
book." She said, "Why, have I been too extravagant?" "No," he said,
"most women would have drawn and spent a thousand pounds. But instead of
that, you have only spent fifty pounds, and you cannot behave yourself
as my wife on such a pittance. Remember, you may be a poor man's
daughter, but you are a rich man's wife; so just begin to spend
according to my riches, and not your father's economy." This is our case
in reference to our Lord Jesus. We know we are a poor man's children.
Our original father "broke" long ago. There was nothing left of all the
family estate. When father Adam was in business, he became a bankrupt,
and left us nothing but a sea of debt. But then we are married to King
Jesus, Who is Heir of all things, and He puts the check book of promises
into our hands, that we may draw from the riches of divine grace.
><>><>><>
A promise is like a check. If I have
a check what do I do with it? Suppose I carried it about in my pocket,
and said, "I do not see the use of this bit of paper, I cannot buy
anything with it," a person would say, "Have you been to the bank with
it?" "No, I did not think of that." "But it is payable to your order.
Have you written your name on the back of it?" "No, I have not done
that." "And yet you are blaming the person who gave you the check? The
whole blame lies with yourself. Put your name at the back of the check,
go with it to the bank, and you will get what is promised to you." A
prayer should be the presentation of God's promise endorsed by your
personal faith. I hear of people praying for an hour together. I am very
pleased that they can; but it is seldom that I can do so, and I see no
need for it. It is like a person going into a bank with a check, and
stopping an hour. The clerks would wonder. The common-sense way is to go
to the counter and show your check, and take your money, and go about
your business. There is a style of prayer which is of this fine,
practical character. You so believe in God that you present the promise,
obtain the blessing, and go about your Master's business.
><>><>><>
If you had in your house a number of
checks which you believed to be good, I do not suppose that you would
long be unaware of their nature and value. No merchant here would say "I
have a number of bills, and drafts, and checks at home somewhere: I have
no doubt that they are all good, and that they are my lawful property;
but I do not know much about them. Their value is quite unknown to me."
Such ignorance would argue insanity. Will you know your earthly wealth,
and never consider your heavenly riches? (Ed: the promise of life
in Christ Jesus). In the Bible there are "exceeding great and precious
promises"; shall it be said that some of God's children do not know what
those promises contain? They have read them, perhaps, but they have
never really searched into their meaning to see what God has promised.
><>><>><>
When a man sees a garment. left at
his door which fits him exactly, and is evidently cut to suit certain
peculiarities of his form, he concludes that the garment was meant for
him Even so, in many a promise, I see certain private marks which are
the exact counterparts of the secrets of my soul, and these show that
God meant me when thus and thus He spoke.
><>><>><>
Dost thou think God makes shams like
some who have made belts for swimming, which were good to exhibit in a
shop, but of no use in the sea? We have all heard of swords which were
useless in war; and even of shoes which were made to sell, but were
never made to walk in. God's shoes are of iron and brass, and you can
walk to heaven in them without their ever wearing out: and His life
belts, you may swim a thousand Atlantics upon them, and there will be no
fear of your sinking. His word of promise is meant to be tried and
proved.
><>><>><>
The other day a poor woman had a
little help sent to her, by a friend, in a letter. She was in great
distress, and she went to that very friend begging for a few shillings.
"Why," said the other, "I sent you money yesterday, by an order in a
letter!" "Dear, dear!" said the poor woman, "that must be the letter
which I put behind the looking glass!" Just so; and there are lots of
people who put God's letters behind the looking-glass, and fail to make
use of the promise which is meant for them.
><>><>><>
I fear that many of God's promises
are seldom used. They are like the whitesmith's bunch of keys. Why are
they so rusty? Because they are not in constant use They have not been
turned in the lock, day by day, or they would be bright enough.
If you are unfamiliar with
Spurgeon's daily devotional Faith's Checkbook, you might
consider reading his short daily devotional, which treats God's promises
as "money in the bank of heaven" to be withdrawn by His children that
they might live the abundant spiritual life as more than conquerors in
Christ Jesus our Lord. This devotional is updated daily on the homepage
--
preceptaustin.org
-- or you can find the
devotionals here...
Faith's Checkbook
by C H Spurgeon
IN ORDER THAT BY THEM: hina dia toutôn:
In
order that (2443)
(hina) is the single Greek preposition hina which marks
purpose, aim, or goal (see discussion of
term of conclusion).
Whenever you encounter a phrase like "in order that", "so that", "for
this reason", "so then", "therefore", and similar wording, always take a
breather and ask yourself questions like "For what reason?", etc. Don't
be afraid to ask and don't worry that your interrogation might stump the
Scriptures!
By (1223)
(dia) is a marker of instrument by which something is accomplished (by
means of). In this case the end
in sight is to become a "partaker of the divine nature" and it is
through the instrumentality of "them" that this end is
achieved. So what is "them"? Hint: check the
context.
Peter is simply
referring back to those spiritual assets every believer now permanently
possesses - everything necessary for life and godliness and God's
precious and magnificent promises. It is by "use" and practicing of
these truths, that the believer grows in his or her Christ likeness.
The writer of Hebrews gives us his
Scriptural guidelines for "activating" these precious promises exhorting
his readers by telling them
we desire that each one of you show the same diligence
(Hebrews 6:10-
note
for an illustration of the
diligence to which he makes reference)
so as to realize the full assurance of hope until the end, that you may not be sluggish, but imitators of those who through faith
and patience inherit the promises. (He 6:11, 12 see notes --He 6:11;
12)
(What do you observe that facilitates "activation" of God's precious
promises? Diligence... casting off sluggishness in spiritual
matters ... seeking to imitate the faith and patience
of others who are heirs of the promises.)
In order to "draw
upon" our account of God's precious promises, we must read them in order
to know what they are, even as one knows how much money is in their
checking account before cashing a check.
We should not just read a verse here and there, but should read with a purpose (see
Inductive Bible Study)
(and might I say, the whole counsel, the Old as well as the New!).
And then we need to treasure these precious promises in our heart (see Psalm 119:9,
10, 11, Job 23:12-note ).
One of the most fruitful ways of treasuring the promises of God is to memorize them (see
Memorizing His Word). And then we
will be capable of meditating on them for now they are in our heart and mind (see
A Primer On Biblical Meditation)
(Joshua 1:8-
note).
And then we need to learn to pray them back to God (see
Praying His Word).
And finally, and most importantly, enabled by the Spirit and amazing
supernatural, transforming grace, we must unhesitatingly obey the Word,
remembering that delayed obedience is disobedience. Throughout this process, the Spirit is renewing our mind and
transforming us from glory to glory, that we might increasingly glorify our
Father before a world dead in trespasses and sin (Ephesians 2:1-note). Like
the favorite old hymn says we must trust and obey for there is no other
way to be happy in the precious promises of Jesus than to trust and
obey. The Christian who would boldly claim the promises of God must
diligently seek to obey the commands of God. And as someone has well
said the most fitting response to undeserved promises is unreserved
obedience.
When the lusts of
the world, the flesh and/or the devil assault us with the empty
"promises" of self-gratification (in thought, word or deed),
we need to take those "enemy intruders" (especially the thoughts) captive and replace
them with the truth found in the precious and magnificent promises
of God, remembering that He "Who promised is faithful" (Heb 10:23-note)
and that having "began a good work in" us, He "will perfect it until the
day of Christ Jesus" (Php 1:6-note)
by equipping us "in every good thing to do His will, working in us that
which is pleasing in His sight, through Jesus Christ, to Whom be the
glory forever and ever. Amen. (He 13:21-note)
Those who cannot
take God at His word
forfeit the benefit of His promises.
A W Tozer
has some pithy thoughts on God's promises writing that...
Christian expectation in the average
church follows the program, not the promises. Prevailing
spiritual conditions, however low, are accepted as inevitable. What will
be is what has been. The weary slaves of the dull routine find it
impossible to hope for anything better. We need today a fresh spirit of
anticipation that springs out of the promises of God. We must
declare war on the mood of nonexpectation, and come together with
childlike faith. Only then can we know again the beauty and wonder of
the Lord's presence among us. (Best of A. W. Tozer)
Vance Havner
was no less pithy noting that...
There are sickly Christians living on
crackers and cheese when they have a standing invitation to the feast of
the grace of God (adding that God's) promises are checks to be cashed,
not mere mottoes to hang on the wall!
YOU MIGHT
BECOME PARTAKERS: genêsthe (2 PAMS) koinônoi: (Torrey's Topic Self
Denial) (Partakers - cp
Peter's use of related words 1Pe 4:13-note,
1Pe 5:1-note)
Become (1096)
(ginomai) means to come into existence. Ginomai
is in the
middle voice which is "reflexive" and conveys the idea of "you
yourself". The subject (you and I) initiates the action and participates
in the effects of that action (sharer of divine nature). Yes we are
complete in Christ but here Peter is emphasizing the process of
sanctification, continually growing in the grace and knowledge of our
Lord and Savior Jesus Christ (2Pe 3:19-note) that we might be all that we have been
redeemed to be in Christ (cp Ep 2:10-note).
Spurgeon
exhorts believers to be mindful that...
Since
it is God Who, by His divine energy, has made you partakers of the
divine nature, see that you use your grace-given energy; rest not idly
upon your oars because the tide of grace carries your ship onward.
---
See what is God’s great object in
giving us these “exceeding great and precious promises.” It is that we
may become morally and spiritually like Himself - just and true and holy
and righteous, even as God Himself is.
O brothers and sisters, we fail far
short of the high example that we find set before us in our gracious
God, nevertheless, we press forward towards the goal, strengthened by
God Himself, Who, having begun to make us like Himself, will never cease
that blessed work unto He has fully accomplished it.
Partakers (2844) (koinonos
from koinos = common, shared by all)
(Click for an in depth study of related word
koinonia) is one who participates
with another in an enterprise or matter of joint concern. It is
one who fellowships and shares something in common with another. He or
she takes part in something with someone else.
Koinonos in
the
Septuagint (LXX)
is translated a companion, one that is closely connected with
something similar as for example a person with whom one spends time or
travels.
Koinonos is
used 5 times in the
Septuagint (LXX)
(2 Kings 17:11, Esther 8:12, and the other 3 uses below)
Proverbs 28:24 He who robs his
father or his mother, And says, "It is not a transgression," Is the
companion of a man who destroys.
Isaiah 1:23 Your rulers are
rebels, and companions of thieves; Everyone loves a bribe, And
chases after rewards. They do not defend the orphan, Nor does the
widow's plea come before them.
Malachi 2:14 "Yet you say,
'For what reason?' Because the LORD has been a witness between you and
the wife of your youth, against whom you have dealt treacherously,
though she is your companion and your wife by covenant.
Koinonos is
found 10 times in the NT...
Matthew 23:30 and say, 'If we
had been living in the days of our fathers, we would not have been
partners with them in shedding the blood of the prophets.'
Luke 5:10 and so also James
and John, sons of Zebedee, who were partners with Simon. And Jesus said
to Simon, "Do not fear, from now on you will be catching men."
1 Corinthians 10:18 Look at
the nation Israel; are not those who eat the sacrifices sharers in the
altar...20 No, but I say that the things which the Gentiles sacrifice,
they sacrifice to demons, and not to God; and I do not want you to
become sharers in demons.
2 Corinthians 1:7 and our hope
for you is firmly grounded, knowing that as you are sharers of our
sufferings, so also you are sharers of our comfort.
2 Corinthians 8:23 As for
Titus, he is my partner and fellow worker among you; as for our
brethren, they are messengers of the churches, a glory to Christ.
Philemon 1:17 If then you
regard me a partner, accept him as you would me.
Hebrews 10:33 (note)
partly, by being made a public spectacle through reproaches and
tribulations, and partly by becoming sharers with those who were so
treated.
1 Peter 5:1 (note)
Therefore, I exhort the elders
among you, as your fellow elder and witness of the sufferings of Christ,
and a partaker also of the glory that is to be revealed,
2 Peter 1:4 (note)
For by these He has granted to us His precious and magnificent promises,
in order that by them you might become partakers of the divine nature,
having escaped the corruption that is in the world by lust.
We were introduced into this "divine nature" at the time of conversion.
Then as we live in the practical enjoyment of God's precious and
magnificent promises, we are made more and more conformed to His image
(this would be analogous to the process of progressive sanctification).
As an example God has promised that the more we behold Him the
more we will become like Him (2Co 3:18).
We make this promise a reality by reading the word, studying Christ as
He is revealed in it, and following Him. As we do this, the Holy Spirit
changes us into His likeness from one degree of glory to another.
Because of the promise
of the new birth (1Pe 1:3), the
promise of God’s protecting power
(1Pe 1:5), and the promise
of God’s enabling power (2 Pe 1:3), believers can “participate in the
divine nature,” and become more like Christ.
OF THE DIVINE NATURE: theias phuseôs:
(Jn 1:12,13; 2Co 3:18; Gal 2:20, Ep 4:23,24; Col 3:10; Heb 3:14, Heb
12:10; 1Pet 1:23, 1Jn 3:2)
The Net Bible
has an interesting note explaining that...
Although the author has borrowed the
expression partakers of the divine nature from paganism, his meaning is
clearly Christian. He does not mean apotheosis (man becoming a god) in
the pagan sense, but rather that believers have an organic connection
with God. Because of such a connection, God can truly be called our
Father. Conceptually, this bears the same meaning as Paul’s “in Christ”
formula (see notes on
in Christ
and
in Christ Jesus).
The author’s statement, though startling at first, is hardly different
from Paul’s prayer for the Ephesians that they “may be filled up to all
the fullness of God” (Eph 3:19-note).
(NET
Bible)
Matthew Henry writes...
Those who receive the promises of the
gospel partake of the divine nature. They are renewed in the
spirit of their mind (Ep 4:23-note;
cp Ro 12:2-note),
after the image of God (Ge 1:27, 9:6, 2Cor 4:4), in knowledge,
righteousness, and holiness (Ep 4:24-note);
their hearts are set for God and his service (cp 1Chr 22:19, 2Chr 11:16,
12:14, 19:3, Ezra 7:10-note,
Da 10:12); they have a divine temper and disposition of soul; though the
law is the ministration of death, and the letter kills, yet the gospel
is the ministration of life, and the Spirit quickens those who are
naturally dead in trespasses and sins. (2Cor 3:6)
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 (Col 1:13-note);
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 (cp Jas 1:14, 15-note;
1Pe 2:12-note);
their desires are to it, and therefore it rules over them (contrast
believers Ro 6:11-note,
Ro 6:12, 13-note).
The dominion that sin has over us is according to the delight we have in
it.
Divine (2304)
(theios)
pertains to having the nature of God or as related to God by nature.
Theios is used to refer
to believers, not to be God or "gods" but to be a "partaker of the
divine nature."
In regeneration the believer does
not cease being a human being nor does he become a "little god". Through
the impartation of a new nature by the indwelling Holy Spirit believers
become sharers in the moral nature of God, enabling spiritual communion
with Him.
In terms of our spiritual "potential", Paul taught that all
saints are complete in Christ (Col 2:10-note).
Yet not all believers are working out their salvation in fear and
trembling, sharing more and more of His divine nature. Peter's thought
parallels Paul's desire that he might
"present every man complete in Christ" (Col 1:28-note).
People who try to live “like Christ” on the outside, but lack
this divine nature on the inside, are deceived and defeated. Even true
Christians who try to live the Christian life in their own strength that only
Christ Himself is able to live through them will find themselves
repetitively discouraged, defeated and downcast that their
efforts failed achieve the desired end. The secret of the so-called
"victorious Christian life" is Christ, Who alone is our life. The
challenge for all of us who are not yet glorified will be to daily grow
in our understanding of what it means for Christ to live His
supernatural life through us. Don't be surprised however when you don't
obtain "instant gratification" in this pursuit. On the other hand if we
persevere we will grow progressively in the necessary grace and
knowledge so that this "abundant life" will become more and more of a
very real and practical experience.
John MacArthur
commenting on divine nature says that...
It is noteworthy that Peter borrows
from the terminology of mystical, pantheistic religion that called for
its adherents to recognize the divine nature within them and lose
themselves in the essence of the gods. Ancient false teachers (the
Gnostics) and more recent ones (Eastern mystics and New Age gurus of all
sorts) have often emphasized the importance of personally attaining
transcendent knowledge. The apostle Peter, however, stressed to his
readers the need to recognize that only by being spiritually born anew
(Jn 3:3; Jas 1:18-note; 1Pe 1:23
[note]) can anyone attain true divine knowledge, live
righteously as God’s children (see Ro:11; 12; 13; 14; 15 -notes
Ro 8:11; 12; 13; 14; 15;
Gal 2:20 -note),
and thereby share in God’s nature (cf. 2Co 5:17). The false prophets
of Peter’s day believed that transcendent knowledge elevated people
above any need for morality. But Peter countered that notion by
asserting that genuine knowledge of God through Christ gives believers
all they need to live godly lives (cf. 2Ti 3:16; 3:17-notes
2Ti3:16;
17).
(MacArthur,
J: 2 Peter And Jude. Moody
or
Logos)
C H Spurgeon in his
excellent devotional Morning and Evening (Sept 16) reminds us that
To be a partaker of
the divine nature
is not, of course, to become God. That cannot be. The essence of
Deity is not to be participated in by the creature. Between the
creature and the Creator there must ever be a gulf fixed in
respect of essence but as the first man Adam was made in the image
of God, so we, by the renewal of the Holy Spirit, are in a yet
diviner sense made in the image of the Most High, and are
partakers of the divine nature. We are, by grace, made like God.
"God is love"; we become love--"He that loves is born of God." God
is truth; we become true, and we love that which is true: God is
good, and He makes us good by His grace, so that we become the
pure in heart who shall see God. Moreover, we become partakers of
the divine nature in even a higher sense than this--in fact, in as
lofty a sense as can be conceived, short of our being absolutely
divine. Do we not become members of the body of the divine person
of Christ? Yes, the same blood which flows in the head flows in
the hand: and the same life which quickens Christ quickens His
people, for "Ye are dead, and your life is hid with Christ in
God." (Col 3:3-note)
Nay, as if this were not enough, we are married unto Christ. He
hath betrothed us unto Himself in righteousness and in
faithfulness, and he who is joined unto the Lord is one spirit.
Oh! marvelous mystery! we look into it, but who shall understand
it? One with Jesus--so one with Him that the branch is not more
one with the vine than we are a part of the Lord, our Saviour, and
our Redeemer! While we rejoice in this, let us remember that those
who are made
partakers of the
divine nature
will manifest their high and holy relationship in their
intercourse with others, and make it evident by their daily walk
and conversation that they have escaped the corruption that is in
the world through lust. O for more divine holiness of life!
HAVING ESCAPED: apophugontes (AAPMPN):
(2Pe 2:18, 19, 20; Gal 6:8; Jas 4:1, 2, 3; 1Pe 4:2,3; 1Jn 2:15,16)
Escaped
(668)
(apopheugo from apo = marker of dissociation
implying a rupture from a former association + pheugo =
run away, seek safety by flight) means to escape completely, flee away
from.
Escaped depicts a successful flight from danger.
Escaped
is
aorist tense which signifies a past completed action
that became effective in our lives the moment we believed. Every
believer has completely, effectively escaped from the "stench of the corruption"! That's
our position. Now we must act on that truth in faith (faith obeys,
walking in the light of this magnificent promise)! Now that we have
escaped, put this truth into practice and make the choices that are
daily required of each of us so that our "escape"
becomes in practice (conformity to Christ) what it is in our position
(in Christ). Let us all emulate the actions of godly Joseph who when
tempted by Potiphar's wife "left his garment in her hand and fled" [Ge
39:12]
John
MacArthur adds that...
Having escaped depicts a
successful flight from danger, in this case the effects of one’s fallen
nature, the sinfulness of the decaying world, and its final destruction
(cf. Phil 3:20; 21 see notes
Php 3:20;
21;
Rev 20:6 -note;
1Th 5:4-note,
1Th 5:9, 10-notes). At
glorification, believers will be redeemed completely so that they
possess eternal life in perfect holiness in a new heaven and new earth
where no sin or corruption will ever exist (cf. Re 21:1,
2, 3, 4-notes;
Re 22:1, 2, 3, 4, 5-notes).
(MacArthur,
J: 2 Peter And Jude. Moody
or
Logos)
Hiebert
adds that this phrase
"summarizes their past life as well as recognizes their full
deliverance from it. The deliverance is a divine benefit from the
bestowal of the new nature. The two have an intimate connection, a fact
ignored by the false teachers condemned in this epistle."
Here are all the uses of apopheugo
in Scripture...
2 Peter 1:4 (note)
For by these He has granted to us His precious and magnificent promises,
in order that by them you might become partakers of the divine nature,
having escaped the corruption that is in the world by
lust.
2 Peter 2:18 (note)
For speaking out arrogant words of vanity they entice by fleshly
desires, by sensuality, those who barely escape from the ones who
live in error,
2 Peter 2:20 (note)
For if after they have escaped the defilements of the
world by the knowledge of the Lord and Savior Jesus Christ, they are
again entangled in them and are overcome, the last state has become
worse for them than the first.
Peter's
description of a believer's "great escape" in this verse is a
dramatic contrast with (2 Peter 2:20, 21 -notes)
where we find a description of false teachers who have
escaped the pollution of the world but not the corruption. To state it
another way, they have been washed on the outside but have not been
changed on the inside like the Pharisees who Jesus labeled white washed
tombs filled with dead men's bones. They have a “head knowledge” of
Christ and not a heart faith and worst of all they are not truly saved,
for they go back to the old life after professing faith for awhile.
Instead of escaping these pseudo Christians are like “dogs” and “pigs”
that have been washed but have never received a new nature within.
They're still "dogs" and "pigs" as indicated by their behavior.
J. Vernon McGee has some pithy comments
Religious people (Ed: He is referring to professors but not
possessors of genuine faith.) go through an antipollution program on
Sundays. They participate in a little ritual, a little washing, a little
of this and a little of that. My friend, you can be religious to your
fingertips and still be as corrupt as anyone can possibly be. Some folk
that you see on Sunday don’t look like the same folk when you see them
on Monday. Why? Well, they have been through only an antipollution
program on Sunday. If you are going to escape the corruption of the
world, you will have to have a new nature. You will need to be a
partaker of the divine nature, having escaped the corruption that is in
the world through lust. However, although you have the nature of God
through being born again, that doesn’t mean that you have lost your old
nature. There a continuing conflict in the life of a believer between
his new nature and his old nature." (Gal 5:16-note),
Gal 5:17-note)
(Thru
the Bible With J. Vernon McGee
)
C H Spurgeon in Morning & Evening (June 26)
explains the secret of a supernaturally empowered life...
"Vanish for ever all thought of
indulging the flesh if you would live in the power of your risen Lord.
It were ill that a man who is alive in Christ should dwell in the
corruption of sin. "Why seek ye the living among the dead?" said the
angel to Magdalene. Should the living dwell in the sepulcher? Should
divine life be immured in the charnel house of fleshly lust? How can we
partake of the cup of the Lord and yet drink the cup of Belial? Surely,
believer, from open lusts and sins you are delivered: have you also
escaped from the more secret and delusive lime-twigs of the Satanic
fowler? Have you come forth from the lust of pride? Have you escaped
from slothfulness? Have you clean escaped from carnal security? Are you
seeking day by day to live above worldliness, the pride of life, and the
ensnaring vice of avarice? Remember, it is for this that you have been
enriched with the treasures of God. If you be indeed the chosen of God,
and beloved by him, do not suffer all the lavish treasure of grace to be
wasted upon you. Follow after holiness; it is the Christian's crown and
glory. An unholy church! it is useless to the world, and of no esteem
among men. It is an abomination, hell's laughter, heaven's abhorrence.
The worst evils which have ever come upon the world have been brought
upon her by an unholy church. O Christian, the vows of God are upon you.
You are God's priest: act as such. You are God's king: reign over your
lusts. You are God's chosen: do not associate with Belial.
Heaven is your
portion:
Live like a heavenly spirit,
So shall you prove that you have true faith in Jesus,
For there cannot be faith in the heart unless there be
holiness in the life."
THE CORRUPTION: phthoras:
The
corruption - describes decomposition or rotting of an organism and
the accompanying stench! The utter depravity of the fallen flesh and the
resultant moral decomposition of the world opposed to God is driven by
it sinful lusts or evil desires.
Corruption
(5356)
(phthora
from phtheíro = to shrivel or wither, spoil , ruin ,
deprave, corrupt , defile, to destroy by means of corrupting, to spoil as
does milk. Ethically phtheiro was the opposite of
sozo) refers to a
state of ruin or destruction with the picture of deterioration,
dissolution, disintegration, ruin, perishing, decay or rotting like organic matter
(breakdown of organic matter). Phthora was sometimes used of decaying
food, which turns from that which is beneficial to that which is
harmful.
The basic idea of phthora is not a sudden destruction owing to
external violence, but a dissolution brought about by internal decay. It
describes decomposition which brings to mind the picture of loathsome
decaying matter replete with maggots and other macabre microbes!
Figuratively the idea is that of the horrible thought of the "rotting"
of one's morals which become more depraved with greater loss of
integrity as a result of "slow internal decay".
Phthora pictures a departure
from the original or from what is pure or correct and aptly depicts the
moral filth and pollution of the world without God! It is the very
opposite of "the divine nature."
Vine comments
that phthora is...
the result of the withdrawal of life
(which alone maintains the physical organism in effective being) is the
dissolution of the body; this process is called corruption, and is
attended by conditions repugnant to the senses of the living. This idea
of repulsiveness is extended to the moral sphere....Apoleia and phthora
signify not the destruction of being but of well-being, not an end of
the existence of a person or thing. (Vine,
W. Collected writings of W. E. Vine. Nashville: Thomas Nelson
or
Logos)
Phthora was used
in Greek to refer to destruction of a fetus and thus to a miscarriage or
abortion (Epistle of Barnabas 19:5), which was said to make the mother
unclean for 40 days. It was used in Greek to describe the ruination of a
person through an immoral act such as the seduction of a young woman.
Peter indicates this
corruption is one of the effects of false teachers upon themselves (note
2 Peter 2:12) But
these,
like
unreasoning
animals,
born as
creatures of
instinct to be
captured and
killed,
reviling
where they
have
no
knowledge, will in the
destruction {phthora}
of
those creatures
also be
destroyed {verb form
phtheiro}].
Phthora
is used 7 times in the
Septuagint (LXX)
(Exodus 18:18, Daniel 10:8). Here are some of the uses in the OT
Greek...
Psalm 103:4 Who redeems your life
from the pit (pit in Hebrew = destruction, decay as in Ps
16:10 and in several context pictures a state of death, in some context
to Sheol - Job 33:24, Ezek 28:8) (LXX= phthora
= corruption!). Who crowns you with
lovingkindness and compassion
Isaiah 24:3 The earth will be
completely laid waste (LXX=
Greek literally reads corrupted [phtheiro] with corruption [phthora]!) and completely despoiled, for the LORD has spoken
this word.
Daniel 3:25 He answered and
said, "Look! I see four men loosed and walking about in the midst of the
fire without harm (LXX= phthora
= corruption!), and the appearance of the fourth is like a son of the
gods!"
Jonah 2:6 "I descended to the roots of the mountains. The earth with its
bars was around me forever, But Thou hast brought up my life from the pit
(pit in Hebrew = destruction, decay as in Ps 16:10 and in several
context pictures a state of death, in some context to Sheol - Job 33:24,
Ezek 28:8) (LXX= phthora
= corruption!), O LORD my God.
Micah 2:10 "Arise and go, For this is no place of rest Because of the
uncleanness that brings on destruction, a painful destruction (LXX= phthora).
There are 8 uses of phthora in the
NT...
Romans 8:21 (note) that the creation itself also will be set free from its
slavery to corruption into the freedom of the glory of the children of
God. (Comment: Corruption is here viewed as a evil power which effects all
of creation as a result of Adam's sin in
Romans 5:12)
(Vine comments that phthora " is used in the New Testament either
of decay and death, in the physical sphere (as here and in 1Cor 15:42,
50; 2 Pet 2:12), or of moral degeneracy (as in Col.2:22; Gal 6:8). The
phrase “bondage of corruption” is taken by some in an objective sense,
as signifying bondage which produces corruption, by others subjectively,
as the bondage which consists in corruption. The latter seems to be the
meaning -
Vine, W. Collected writings of W. E.
Vine. Nashville: Thomas Nelson
or
Logos)
1 Corinthians 15:42 So also is
the resurrection of the dead. It is sown a perishable body, it is
raised an imperishable body... 50
Now I say this, brethren, that flesh and blood cannot inherit the
kingdom of God; nor does the perishable inherit the imperishable.
(Here phthora describes that which is subject to corruption, perishing
or decay and stands opposite aphtharsia - that which is incorruptible or
imperishable).
Galatians 6:8 For the one who sows to his own flesh shall from the flesh
reap corruption, but the one who sows to the Spirit shall from the
Spirit reap eternal life. (Comment: No one would bother to
harvest a field of decaying matter. The deeds of the flesh are
always corruptive and can only make a person progressively worse. The
ultimate corruption is eternal death, the wages of sin. John Stott
writes that "Every time we allow our mind to harbor a grudge, nurse
a grievance, entertain an impure fancy, wallow in self-pity, we are
sowing to the flesh. Every time we linger in bad company whose insidious
influence we know we cannot resist, every time we lie in bed when we
ought to be up and praying, every time we read pornographic literature,
every time we take a risk that strains our self-control we are sowing,
sowing, sowing, to the flesh" --
The Message of Galatians. Inter-Varsity Press.
1984).
Colossians 2:22 (note)
(which all refer to things destined to
perish with the
using)-- in accordance with the commandments and teachings of men?
2 Peter 1:4 (note) For by these He has granted to us His precious and
magnificent promises, in order that by them you might become partakers
of the divine nature, having escaped the corruption that is in the world
by lust. (Here phthora describes the total destruction of an
entity).
2 Peter 2:12 (note) But these, like unreasoning animals, born as creatures of
instinct to be captured and killed, reviling where they have no
knowledge, will in the destruction of those creatures also be
destroyed. (Clearly phthora here is used in an ethical sense and refers
to moral decay.
2 Peter 2:19 (note)
promising them freedom while they themselves are slaves of
corruption; for by what a man is overcome, by this he is enslaved.
(Here it refers to a general inward depravity)
THAT IS IN THE WORLD BY LUST: tes en to kosmo en epithumia:
Literally "that is in the world in lust"
World
(2889)
(kosmos) can mean an orderly arrangement but in the NT refers to
the present evil man-centered (humanistic) world-system ruled and
directed by the temporary "squatter" Satan (Satan speaking to Jesus = Lk
4:6, 7 - note that Jesus did not dispute Satan's claim to the "title
deed" of the earth; 1Jn 5:19, Jn 12:31) and for the most part, is
separated from God and is adamantly, vitriolically opposed to Him.
Vincent defines kosmos as...
The sum-total of human life in the
ordered world, considered apart from, alienated from, and hostile to
God, and of the earthly things which seduce from God. Kosmos
refers to an ordered system. Here it is the ordered system of which
Satan is the head, his fallen angels and demons are his emissaries, and
the unsaved of the human race are his subjects, together with those
purposes, pursuits, pleasures, practices, and places where God is not
wanted. Much in this world-system is religious, cultured, refined, and
intellectual. But it is anti-God and anti-Christ.
Trench quotes Bengel as saying that this world of unsaved humanity
is inspired by "the spirit of the age," the "Zeitgeist", which Trench
defines as follows: "All that floating mass of thoughts, opinions,
maxims, speculations, hopes, impulses, aims, aspirations, at any time
current in the world, which it may be impossible to seize and accurately
define, but which constitutes a most real and effective power, being the
moral, or immoral atmosphere which at every moment of our lives we
inhale, again inevitably to exhale.
Hiebert
adds that the phrase in
the world describes
"the nature of this corruption. It is first
characterized as being in the world of human life and
activity alienated from God. It is a degenerative power that pervades
all of unredeemed life and exercises a tyranny from which human effort
knows no effective escape." and "by
lust" "indicates the source of this corruption, the evil passions of the human
heart (Mk 7:21, Mt 7:22, Mt 7:23)."
Lust
(1939) (epithumia
from verb epithumeo = set one's passion or heart upon
> epí = motion upon, towards or intensifying meaning of + thumós = passion)
basically speaks of a drive or passion directed toward an object. It is
a neutral term denoting the presence of strong desires or
impulses, longings or passionate craving and whether it is good or evil
is determined by the
context) directed toward an object. (Click
article in ISBE) In the bad context as in this verse it refers to
lusting or craving, even a kind of out-of-control craving. In fact, most
often
epithumia
in
the NT describes strong desires which are perverted and unrestrained and
which originate from our SIN (flesh) nature, which is corrupt and
fallen.
Note that 8 of 38 NT uses of
epithumia are by Peter - Mk 4:19; Lk 22:15; Jn.
8:44; Ro 1:24; 6:12; 7:7, 8; 13:14; Gal 5:16, 24; Ep 2:3; 4:22; Php
1:23; Col 3:5; 1Th 2:17; 4:5; 1Ti 6:9; 2Ti 2:22; 3:6; 4:3;
Titus 2:12; 3:3; Jas. 1:14, 15; 1Pe 1:14; 2:11; 4:2, 3; 2Pe 1:4; 2:10,
18; 3:3; 1Jn. 2:16, 17; Jude 1:16, 18; Re 18:14.
Three times in the NT epithumia
denotes a good desire (Lk 22:15, Php 1:23, 1Th 2:17).
In the remaining 35 NT uses it carries a bad connotation and denotes cravings which are self-centered and opposed to the will of God. Lust
represents those impelling desires screaming for self gratification and
which destroy by corrupting, and thus brings into a worse state.
So we
see that corruption is in the world and it exerts its effect through
lust. Lust
then is the "instrument" of the corruption as picked up by the NET
translation "worldly
corruption that is produced by evil desire." Living under the
sway of these lusts inevitably leads to moral deterioration and ruin.
Strachan reminds of a basic spiritual principle found in this verse
Man becomes either regenerate or degenerate. Either his spiritual and
moral powers are subject to slow decay and death, the wages of sin or he
rises to full participation in the Divine
Piper
sums up this section with some
practical thoughts...
Notice that corruption
comes by lust
which means that the battle against corruption
is fought on the field of our desires or passions. Sin makes its attack
by holding out promises to us for our happiness: if you lie on your
income tax return, you will have more money and be happier; if you
divorce your spouse, you will be happier; if you brag about winning the
game, you will be happier; if you don't upset your relationship with
your neighbor by sharing Christ, you will be happier, etc. And sin will
always win the battle unless we have the luscious carrot of God's
promises hanging clearly in front of our noses. Unless we enter our day
armed with one or two precious and very great promises
we will be utterly vulnerable to temptation. But if we hold before our
eyes the astonishing things God has promised us now and in the life to
come, his
divine power will be present and we
will escape corruption and be conformed to the image of his Son.
Therefore I urge you: search this book for the promises of God and hang
them like a carrot in front of your eyes so that they lure you away from
sin and toward the likeness of God. (Liberating
Promises)
Wiersbe
has an excellent discussion on nature versus appetite explaining that...
Nature
determines appetite. The pig wants slop and the dog will
even eat its own vomit (2Pe 2:22-note),
but the sheep desires green pastures. Nature also determines behavior.
An eagle flies because it has an eagle’s nature (Isa 40:31) and a dolphin swims because that is the nature of the dolphin. Nature
determines environment: squirrels climb trees, moles
burrow underground, and trout swim in the water. Nature
also determines association: lions travel in prides, sheep
in flocks, and fish in schools. If nature determines appetite, and we
have God’s nature within (Col 1:27, 3:4, 2:10-notes on
Col 1:27,
3:4,
2:10),
then we ought to have an appetite for that which is pure
and holy (Php 4:8-note).
Our behavior ought to be like that of the Father, and we
ought to live in the kind of “spiritual environment” that
is suited to our nature. We ought to associate with that which is true
to our nature (2Co 6:14, 15, 16, 17, 18, 2Co 7:1-note
, 2Ti 2:22-note).
The only normal, fruit-bearing life for the child of God is a godly life
(2Ti 2:6-note,
Lk 8:15).
Because we possess this divine nature, we have “completely escaped” the
defilement and decay in this present evil world. If we feed the new nature the nourishment of
the Word, then we will have little interest in the garbage of the world.
But if we “make provision for the flesh” (Ro 13:14-note),
our sinful nature will lust after the “old sins” (2Pe 1:9-note)
and we will disobey God.
Godly living is the result of cultivating the new nature
within." (Wiersbe,
W: Bible Exposition Commentary)
Hiebert has an interesting
note that the
"degeneration in the meaning of the
term (epithumia from God given desires to perverted desires) is a
revealing commentary on human nature. Left to himself, instead of
gaining mastery over his base desires and steadfastly adhering to the
good, the individual is characteristically overcome by his evil
cravings, so that they become the dominating force of his life."
(Hiebert, D. Edmond: 1 Peter. Page 94. Moody)
W. E. Vine summarizes
epithumia as follows:
epithumia denotes
"strong desire" of any kind, the various kinds being frequently
specified by some adjective (see below). The word is used of a good
desire only in Lk 22:15; Phil 1:23
[note];
1Thes 2:17
[note].
Everywhere else it has a bad sense. In Ro 6:12
[note] the
injunction against letting sin reign in our mortal body to obey the
"lust" thereof, refers to those evil desires which are ready to
express themselves in bodily activity. They are equally the "lusts" of
the flesh, Ro 13:14
[note];
Gal 5:16 [note],
Gal 5:24
[note];
Eph 2:3
[note];
2Pe 2:18
[note];
1Jn 2:16, a
phrase which describes the emotions of the soul, the natural tendency
towards things evil. Such "lusts" are not necessarily base and
immoral, they may be refined in character, but are evil if
inconsistent with the will of God.
Other descriptions besides
those already mentioned are: "of the mind," Ephesians 2:3
[note]; "evil
(desire)," Colossians 3:5
[note]; "the
passion of," 1Thessalonians 4:5
[note], RV; "foolish and
hurtful," 1Ti 6:9; "youthful," 2Ti 2:22
[note];
"divers," 2Ti 3:6
[note]; Titus 3:3
[note];
"their own," 2Ti 4:3
[note]; 2Pe
3:3
[note];
Jude 1:16;
"worldly,"
Titus 2:12 [note];
"his own," Jas 1:14 [note];
"your former," 1P 1:14
[note],
RV; "fleshly," 1Pe 2:11
[note];
"of men," 1Pe 4:2
[note];
"of defilement," 2Pe 2:10
[note]; "of the
eyes," 1Jn 2:16; of the world ("thereof"), 1Jn 2:17; "their own
ungodly," Jude 1:18. In Re 18:14 [note]
"(the fruits) which thy soul lusted after" is, lit., "of thy soul's
lust." (Vine,
W E: Vine's Complete Expository Dictionary of Old and New Testament
Words. 1996. Nelson)
Sin
within fallen
man is often personified in Paul's writings and is portrayed as an
organized power [think of SIN as an evil "king" for example] which ever
seeks to rule our will and act out through the members of the body. Thus
we see Paul explain that
SIN (the source of the
desires)...produced in (him) coveting (epithumia) of every kind.
(see note
Romans 7:8)
Lusts occur in our mind and
are not physical actions per se although they may (and frequently do)
lead to physical actions. Thus James warns us of the evil character of lusts
writing that...
each one is tempted when he is
carried away and enticed by his own lust. Then when lust
has conceived, it gives birth to sin and when sin is
accomplished, it brings forth death. (James
1:14-15)
Lusts denote the varied
cravings of fallen human nature pursued in the interest of self in
self-sufficient independence of God. Oswald Chambers wrote that
"Love can wait and worship
endlessly;
lust says, "I must have it at once."
