God's Provision for Our Participation - 2 Peter 1:1-4

Introduction:

Does Satan ever use the idea of freedom draw believers away from the Lord and into sin?

What is Satan’s goal in tempting people to leave the faith?

It is not necessarily eternal damnation

What is the threat?

Miserable

Uselessness

Harmful to the cause of Christ

Peter desires to equip these believers to avoid these dangerous pitfalls

Background:

Greeting the Faithful 1 Simon Peter, a bondservant and apostle of Jesus Christ,

Peter designated himself as a “servant and apostle of Jesus Christ.” The term “servant” (doulos) is better translated “slave.” It demonstrates that Peter was under the authority of Jesus Christ, that he submitted to his lordship, and that he had no inherent authority. It is also the case, however, that the term doulos suggests honor. Peter was honored because he was a servant of Jesus Christ. In the Old Testament prominent men who served Yahweh were called his “servants”: Abraham, Isaac, and Jacob (Exod 32:13; Deut 9:27); Moses (Deut 34:5; Josh 1:1–2; 1 Kgs 8:53, 56); Samuel (1 Sam 3:9–10), and David (1 Sam 17:32; 2 Sam 3:18; 7:5, 8, 19–21, 25–29).4 In the New Testament, Paul (Rom 1:1; Gal 1:10; Phil 1:1; Titus 1:1), James (Jas 1:1), and Jude (Jude 1) are also called douloi. The term, then, not only suggests humility but the honor of serving Jesus Christ.5

Peter not only called himself a slave but also an “apostle of Jesus Christ.” The term “apostle” in some contexts may refer to missionaries or messengers (Rom 16:7; 2 Cor 8:23; Phil 2:25), but neither of those meanings fits here. Peter was speaking more technically of those whom Jesus Christ specially called and appointed to serve as apostles (Matt 10:1–11:1; Mark 3:13–19; cf. Acts 1:21–26). The authority of the apostles is communicated in 2 Pet 3:2 and the high estimate of Paul (2 Pet 3:15–16). Peter, therefore, was not merely sharing his opinion in his letter. He wrote as a commissioned slave of Jesus Christ and his appointed apostle. He wrote authoritatively to a church threatened by false teachers.

1, 2 Peter, Jude (I. Greeting (1:1–2))

As in most other New Testament letters, Peter began by naming the sender, the recipients, and adding a greeting. The sender, “Simon Peter,” is identified in the first words of the letter and the recipients by the phrase “to those who … have received a faith as precious as ours.” The greeting is communicated in v. 2. Virtually all New Testament letters contain greetings that are more weighty than what is typical in Greco-Roman culture. Peter not only identified himself but explained why he was qualified to write to his readers. He was a slave and apostle of Jesus Christ. The recipients are described in terms of their faith in God, which is theirs by virtue of the righteousness of their God and Savior, Jesus Christ. Peter did not restrict himself to the usual “greetings” (chairein) of the Greco-Roman world, but he prayed that God’s grace and peace would abound in their lives through the knowledge of God and the Lord Jesus. Some of the central themes of the letter appear in the greeting: the centrality of faith in the Christian life, the saving righteousness of God, the primacy of Jesus Christ, and the importance of knowing God and the Lord Jesus Christ. Indeed, the themes of grace and knowledge form an inclusio since the letter ends with an admonition to grow in the grace and knowledge of Jesus Christ (3:18).

Proposition: God has equipped us with everything we need for life and godliness.

Interrogative: How has He equipped us?

I. God has equipped us with equalizing faith - 1

2 Peter 1:1 (NKJV) Greeting the Faithful 1 Simon Peter, a bondservant and apostle of Jesus Christ,

To those who have obtained like precious faith with us by the righteousness of our God and Savior Jesus Christ:

A. Like Precious Faith with Us

1. To those who have obtained Faith

a. faith was recieved (word is used 4 times)

First of all: “cast lots.” At the foot of the cross, “the soldiers said to one another, let us not tear it (Jesus’ tunic), but let us cast lots to see whose it shall be.”2 Next: “to be chosen by lot.” The third meaning of lanchanō is “receive as one’s lot, gain a share, be paid one’s part,” like Solomon, whose lot it was to receive a good soul

b. Some think it references the body of doctrine for example:

Jude 3 (NKJV) Contend for the Faith 3 Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints.

This is unlikely because there is no definite article

c. The indication is that faith is a gift

2. Like Precious - equal standing

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

The inclusion of the Gentiles on an equal basis with the Jews was stunning to the early Jewish Christians (cf. Acts 10:1–11:18; Eph 2:11–3:13), a truth that sunk in slowly.

Ephesians 2:11–3:13 (NKJV) — 11 Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands—12 that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. 14 For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, 16 and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. 17 And He came and preached peace to you who were afar off and to those who were near. 18 For through Him we both have access by one Spirit to the Father. 19 Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God,

3:6 that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel, 7 of which I became a minister according to the gift of the grace of God given to me by the effective working of His power. 8 To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ, 9 and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ; 10 to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places, 11 according to the eternal purpose which He accomplished in Christ Jesus our Lord, 12 in whom we have boldness and access with confidence through faith in Him. 13 Therefore I ask that you do not lose heart at my tribulations for you, which is your glory.

B. Means: By the righteousness of God and our Savior Jesus

Psalm 22:31 They will come and declare His righteousness to a people who will be born, That He has done this.

Psalm 31:1 In You, O Lord, I put my trust; Let me never be ashamed; Deliver me in Your righteousness.

Psalm 35:24 Vindicate me, O Lord my God, according to Your righteousness; And let them not rejoice over me.

Psalm 35:28 And my tongue shall speak of Your righteousness And of Your praise all the day long.

Psalm 40:10 I have not hidden Your righteousness within my heart; I have declared Your faithfulness and Your salvation; I have not concealed Your lovingkindness and Your truth From the great assembly.

Isaiah 42:6 “I, the Lord, have called You in righteousness, And will hold Your hand; I will keep You and give You as a covenant to the people, As a light to the Gentiles,

Isaiah 45:8 “Rain down, you heavens, from above, And let the skies pour down righteousness; Let the earth open, let them bring forth salvation, And let righteousness spring up together. I, the Lord, have created it.

Isaiah 45:13 I have raised him up in righteousness, And I will direct all his ways; He shall build My city And let My exiles go free, Not for price nor reward,” Says the Lord of hosts.

Isaiah 51:5 My righteousness is near, My salvation has gone forth, And My arms will judge the peoples; The coastlands will wait upon Me, And on My arm they will trust.

Isaiah 51:6 Lift up your eyes to the heavens, And look on the earth beneath. For the heavens will vanish away like smoke, The earth will grow old like a garment, And those who dwell in it will die in like manner; But My salvation will be forever, And My righteousness will not be abolished.

Isaiah 51:7 “Listen to Me, you who know righteousness, You people in whose heart is My law: Do not fear the reproach of men, Nor be afraid of their insults.

Isaiah 51:8 For the moth will eat them up like a garment, And the worm will eat them like wool; But My righteousness will be forever, And My salvation from generation to generation.”

Micah 6:5 O My people, remember now What Balak king of Moab counseled, And what Balaam the son of Beor answered him, From Acacia Grove to Gilgal, That you may know the righteousness of the Lord.”

Micah 7:9 I will bear the indignation of the Lord, Because I have sinned against Him, Until He pleads my case And executes justice for me. He will bring me forth to the light; I will see His righteousness.

Application question: Peter reminds the Gentile believers that their faith places them on equal status with Jewish believers. How can we apply this in our view of ourselves and others today?

1, 2 Peter, Jude (I. Greeting (1:1–2))

1:1 The first unusual feature appears in the first word in the letter. Peter did not use the usual Greek term “Simon” (Simōn) to describe himself (as in, e.g., Matt 4:18; 10:2; 16:16–17; 17:25; John 1:40, 42; Acts 10:5) but Simeōn—still translated “Simon” by English versions. The latter term is Semitic and would only be used in a Palestinian setting. The only other occasion in which Peter was called Simeōn was at the Jerusalem Council (Acts 15:14), where James appealed to Peter’s testimony regarding Cornelius. The Palestinian flavor of the Council may explain the use of the term. The name Simeōn is also used of the Simon who pronounced a blessing on and prophesied about the infant Jesus (Luke 2:25, 34). The Semitic flavor of Luke 1–2 is acknowledged by virtually all. Luke used the name in Jesus’ genealogy (Luke 3:30), and one of the prophets bears the name Simeōn (Acts 13:1; cf. also 1 Mac 2:65). The term Simeōn is an indication of an early date since it was not used in the second century.1 Some scholars suggest that the pseudonymous author used the Semitic name to communicate “verisimilitude.”2 If this theory is true, it is difficult to see how “the author” was not engaging in deception. Bauckham tries to evade this conclusion by suggesting that the writer may have been “an associate of Peter’s who belonged to Peter’s circle in Rome.”3 This theory is more difficult to believe than the one that posits deliberate pseudonymity since it is quite improbable that someone in Rome would use Peter’s Semitic name. Indeed, the terms “Peter” and “apostle” in this verse show that the letter claims to be from Peter himself, the apostle of Jesus Christ. I conclude that the Semitic Simeōn comes from Peter himself, and further it represents an authentic touch from the apostle Peter.Peter designated himself as a “servant and apostle of Jesus Christ.” The term “servant” (doulos) is better translated “slave.” It demonstrates that Peter was under the authority of Jesus Christ, that he submitted to his lordship, and that he had no inherent authority. It is also the case, however, that the term doulos suggests honor. Peter was honored because he was a servant of Jesus Christ. In the Old Testament prominent men who served Yahweh were called his “servants”: Abraham, Isaac, and Jacob (Exod 32:13; Deut 9:27); Moses (Deut 34:5; Josh 1:1–2; 1 Kgs 8:53, 56); Samuel (1 Sam 3:9–10), and David (1 Sam 17:32; 2 Sam 3:18; 7:5, 8, 19–21, 25–29).4 In the New Testament, Paul (Rom 1:1; Gal 1:10; Phil 1:1; Titus 1:1), James (Jas 1:1), and Jude (Jude 1) are also called douloi. The term, then, not only suggests humility but the honor of serving Jesus Christ.5Peter not only called himself a slave but also an “apostle of Jesus Christ.” The term “apostle” in some contexts may refer to missionaries or messengers (Rom 16:7; 2 Cor 8:23; Phil 2:25), but neither of those meanings fits here. Peter was speaking more technically of those whom Jesus Christ specially called and appointed to serve as apostles (Matt 10:1–11:1; Mark 3:13–19; cf. Acts 1:21–26). The authority of the apostles is communicated in 2 Pet 3:2 and the high estimate of Paul (2 Pet 3:15–16). Peter, therefore, was not merely sharing his opinion in his letter. He wrote as a commissioned slave of Jesus Christ and his appointed apostle. He wrote authoritatively to a church threatened by false teachers.Peter did not identify the recipients geographically, though they probably were Gentiles.6 He described them as receiving a faith that has equal privileges. The word “received” (lanchousin) connotes the receiving of something by lot. Zechariah obtained by lot the privilege of offering incense in the temple (Luke 1:9). Roman soldiers cast lots to see who would get Jesus’ garment (John 19:24). Judas was appointed to serve in an apostolic ministry (Acts 1:17). In each instance receiving something by lot is a gift that one receives.7 According to Peter, what was received was “faith” in God or Jesus Christ. Most scholars maintain that faith refers here to a body of teaching or doctrine (cf. Jude 3, 20).8 One would expect Peter, however, to speak of faith being “handed down” or “transmitted” rather than received if it refers to doctrine. Hence, Peter likely referred to personal and subjective faith in God and/or Jesus Christ.9 The statement is remarkable indeed. Faith, which is necessary for salvation, is a divine gift. It cannot be produced by the mere will of human beings but must be received from God himself. He appointed, as it were by lot, that Peter’s readers would receive such faith.It is difficult to know whom Peter had in mind in saying that theirs was “a faith as precious as ours.” The word “precious” (isotimon) signifies that they had equal privileges and honor as others. The translation “equal standing” in the RSV communicates more precisely what Peter intended than the NIV’s “precious,” since the latter focuses unduly on the emotional value of the gift. Josephus used the term to refer to civic equality (Ant. 12.119). Some scholars maintain that Peter compared the privileges of the apostles with that of the readers.10 It is difficult to see, however, why Peter would make this particular point to the readers. Others argue that Peter referred to the historical contrast between Jews and Gentiles.11 Etched in the mind of every Jew was their special place as God’s chosen people. The inclusion of the Gentiles on an equal basis with the Jews was stunning to the early Jewish Christians (cf. Acts 10:1–11:18; Eph 2:11–3:13), a truth that sunk in slowly. Still, there is no clear indication that Jew-Gentile tensions inform 2 Peter, and hence Peter likely made the general point that all believers of all places, classes, and ethnic backgrounds share the same blessings.12Since Peter emphasized the equality of privilege among believers, it is not surprising that many think the “righteousness of God” (dikaiosynē tou theou) refers to God’s fairness and equity in granting equal salvation.13 Despite the popularity of this interpretation, I think it is mistaken. The phrase “through the righteousness of our God and Savior” modifies the participle “received.” The emphasis on God’s grace and gift in the context (cf. 1:3–4) suggests that fairness is not the most natural meaning in context. The gift of faith given by God is not understood in the New Testament to be “fair” but entirely of grace. Hence, God’s righteousness here does not denote his fairness but his saving righteousness.14 This accords with the Old Testament, where God’s righteousness is parallel to his “salvation” (Pss 22:31; 31:1; 35:24, 28; 40:10; Isa 42:6; 45:8, 13; 51:5–8; Mic 6:5; 7:9). The faith received, then, is rooted in God’s saving righteousness, his free gift of salvation, which is in accord with his steadfast love and mercy.15 The interpretation favored here may also be supported by the reference to the Pauline writings (3:15–16), indicating that Peter knew and agreed with Paul’s theology of God’s saving righteousness.The source of God’s saving righteousness is Jesus Christ. The Greek construction here is particularly interesting. It literally reads “the righteousness of our God and Savior Jesus Christ” (dikaiosynē tou theou hēmōn kai sōtēros Iēsou Christou). The grammar clearly indicates that Jesus Christ is called “God” in this verse.16 The structure of the clause accords with the famous rule of G. Sharp, that when two singular nouns, which are not proper nouns, fall under the same article, they refer to the same entity.17 The phrase used here fits every part of this definition. If Peter wanted to distinguish Jesus Christ from the Father, he would have inserted an article before the noun “Savior.” The pronoun “our” also indicates that only one person is referred to here. Moreover, in four parallel texts “Lord and Savior” refers in every case to the same person, Jesus Christ (2 Pet 1:11; 2:20; 3:2, 18). The primary reason some scholars doubt this interpretation is that the New Testament writers rarely use “God” explicitly in reference to Jesus Christ.18 Nonetheless, in a number of texts Jesus Christ is surely called God (John 1:1, 18; 20:28; Rom 9:5; Titus 2:13; Heb 1:8),19 though the intention is never to teach a form of modalism. To deny such a reading here would be to violate the clear sense of the grammar. Bigg rightly remarks, “Yet the first and sovereign duty of the commentator is to ascertain, and to guide himself by the grammatical sense.”20 The glory of Jesus Christ is emphasized as well at the conclusion of the letter in the doxology (3:18), so that the letter is bounded by the theme of Christ’s supremacy. Jesus Christ is both God and Savior. The term “Savior” often was used of divine rulers in the Caesar cult, but there is no evidence that Peter countered such views in the letter.21 Finally, Callan effectively argues that the attribution of “Lord” with reference to Jesus Christ implies his deity since the same title also refers to God.22 He thinks that Jesus Christ received the title “Lord” in 1:2, 8, 11, 14, 16; 2:20; 3:18, and the Father is called “Lord” in 2:9, 11; 3:8, 10, 12. Even though scholars debate whether the Father or Christ is called “Lord” in some of these verses (see commentary on the relevant verses), Callan’s point still stands, for there is no doubt that both the Father and Christ are called “Lord.” He is also correct in suggesting that such a title for Christ points to Jesus’ divinity.

Transition:

II. God he has equipped us with Multiplied Grace and Peace - 2

2 Peter 1:2 (NKJV) — 2 Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord,

A. Grace and Peace Be Multiplied

Grace and Peace go together — Grace produces peace

Optative - this is the mood of possibility, potential

Passive Voice - God is the doer of the action

B. The Means: In the knowledge of God and of Jesus our Lord

Hosea 4:1–6 (NKJV) — 1 Hear the word of the Lord, You children of Israel, For the Lord brings a charge against the inhabitants of the land: “There is no truth or mercy Or knowledge of God in the land. 2 By swearing and lying, Killing and stealing and committing adultery, They break all restraint, With bloodshed upon bloodshed. 3 Therefore the land will mourn; And everyone who dwells there will waste away With the beasts of the field And the birds of the air; Even the fish of the sea will be taken away. 4 “Now let no man contend, or rebuke another; For your people are like those who contend with the priest. 5 Therefore you shall stumble in the day; The prophet also shall stumble with you in the night; And I will destroy your mother. 6 My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being priest for Me; Because you have forgotten the law of your God, I also will forget your children.

1, 2 Peter, Jude (I. Greeting (1:1–2))

1:2 The first words of the greeting are in exact agreement with 1 Pet 1:2. Peter infused the greeting with Christian content by using the word “grace” (charis). The term is not perfunctory, for we have already seen in v. 1 that God has granted faith to the readers through his saving righteousness. Verses 3–4 continue in this vein, reminding us that God has given his people everything so that they may be like him. The term “peace” represents a typical Jewish greeting, and the order may be significant. Those upon whom God has bestowed his grace experience his peace. Peter prayed that God would multiply his grace and peace in the lives of the readers, for he knew that their progress in the Christian life depended upon God alone.The greeting in 2 Peter does not merely conform to what is written in 1 Peter, which we would expect if the letter were pseudonymous. Peter added a distinctive wrinkle, praying that God’s grace and peace would abound “through the knowledge of God and of Jesus our Lord.” English readers may wonder if Peter identified Jesus as God as he did in v. 1. The answer is no. The construction is quite different, for “Jesus” is a proper name, and therefore Sharp’s rule does not apply in this instance. God the Father and Jesus Christ as distinct persons are in view, which is typical in greetings (e.g., Rom 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3; 2 John 3). Grace and peace are multiplied through knowing God and Jesus Christ our Lord. Such knowledge of God is personal and relational, but it also involves intellectual content.23 Biblical writers never divorce the head and the heart in terms of spiritual growth. Grace and peace abound when believers know more about God and come to know God in a deeper way in the crucible of experience. “Knowledge” was a key word for Peter. It is probable that the term epignōsis focuses on conversion (1:3, 8; 2:20).24 It is doubtful, though, that we should separate epignōsis from gnōsis (1:5, 6; 3:18).25 The two terms are closely related in Hos 4:6. Knowledge of God and Christ begins, of course, at conversion, but it is difficult to sustain the view that Peter confined epignōsis to conversion and gnōsis to postconversion growth.26 It is common for Greek terms to overlap in meaning, and the prepositional prefix epi often adds nothing distinctive to a word. In this verse knowledge refers both to the knowledge of God they had at conversion and for its increase in their lives. It follows, therefore, that we have an inclusio since the book ends with an exhortation to grow in grace and knowledge (gnōsis) of Jesus Christ. Nor should we read into this a polemic against Gnosticism since the opponents do not clearly fit into such a mold.2

Application: Peter desires for believers to experience grace and peace in the knowledge of God and Christ. What does this mean and how does it work out practically in our lives?

Transition:

III. He has equipped us with divine power - 3

2 Peter 1:3–4 (NKJV) — 3 as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue,

A. The Provision

1. Divine Power

2. Has given to us all things that pertain until life and godliness

1 Timothy 6:6 (NKJV) — 6 Now godliness with contentment is great gain.

Application Question: God says he has given us divine ability for life and godliness. What does this mean and what are the implications for us as Christians today?

1 Timothy 6:11 (NKJV) — 11 But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness.

2 Peter 3:11 (NKJV) — 11 Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness,

sébomai.

A. The Greek World.

1. Homeric Usage. In tune with the sense of the stem (“to fall back before”), Homer first uses this term for “to shrink from.” The idea of shrinking from the gods leads to the sense of awe or reverence, first in the general form of respect, then in the more specifically religious form of veneration.

2. Classical and Hellenistic Usage. The meaning “to shrink from” still occurs, but respect is commonly the sense, e.g., for beauty or majesty, for country, parents, the dead, heroes, or benefactors, and, of course, the gods. Relative to the gods, the term takes an active turn and comes to be used not for mere reverence but for worship as a cultic act.

B. The LXX, Pseudepigrapha, Josephus, and Philo.

1. In the few instances in the LXX (cf. Josh. 4:24; Job 1:9; Jon. 1:9), often with no Hebrew original, sébomai may be rendered “to fear,” but “to serve” is in some cases the best translation (as in Job 1:9).

2. The word is rare in the pseudepigrapha, phobeísthai being more common. When used, it expresses worship of the one true God in contrast to false gods.

3. Josephus uses the term for worship either of God or idols, and with an echo of the more general meaning “reverence.” The same applies in Philo.

C. The NT. Mk. 7:7 uses the term when quoting Is. 29:13. It occurs in the accusation of Paul before Gallio in Acts 18:13, and also for the worship of Artemis in 19:27. Six times in Acts the sebómenoi are God-fearers (equivalent to phoboúmenoi, which would have sounded odd to the Greeks). The term denotes worship of the one true God and indicates that the Gentiles thus styled do not merely honor God but actively worship him.

Comfort

No excuses

B. The Means: Through the knowledge of Him who called us

1. By glory

2. And Virtue

1, 2 Peter, Jude 1. Divine Provision (1:3–4)

The grammar of vv. 3–4 is complicated and difficult, and the NIV has smoothed it out for English readers.1 Verse 3 begins with the word hōs (“as”). Most likely the “as” clause that introduces vv. 3–4 introduces the exhortation that follows in vv. 5–7.2 This yields good sense, for God’s power and grace are the foundation for the call to a life of godliness in vv. 5–7. Others argue that the “as” in v. 3 loosely connects vv. 3–4 with v. 2. If this is the case, hōs could be translated as “seeing that.”3 The logical relationship between the verses if we follow this latter interpretation would be as follows. In v. 2 Peter prayed that grace and peace would abound in the knowledge of God and of Jesus Christ. Verse 3 explains the resources believers have through knowing God. Those who know God have everything they need for life and godliness. A decision is difficult here since the grammar is rather awkward. We probably should see vv. 3–4 as linked with vv. 5–7, for the salutation would be unusually long if vv. 3–4 were joined with vv. 1–2.4 Furthermore, it seems to make the most sense to see vv. 3–4 as the presupposition for the exhortation in vv. 5–7.5 The contents of vv. 3–4 are crucial in interpreting the imperatives that follow in vv. 5–7. Peter did not fall prey to moralism or synergism. The call to godliness is rooted in and secured by God’s grace; his gracious power supplies what he demands.

Unraveling the logic within vv. 3–4 is not easy. I understand the flow of thought as follows. Those who know God have everything they need for life and godliness, that is, they have everything they need for eternal life—the eschatological gift of life that has been inaugurated in the present age through the death and resurrection of Christ.6 The reason they have everything they need for eternal life is explained in the last part of v. 3, namely, Christ has called believers by means of his moral excellence and glory. Christ’s call, as Peter understood it, is an effective one, so that believers understand the glory of Christ when they are called to salvation. When God calls or speaks, it is so, as when he said, “Let there be light” (Gen 1:3). The call of Christ, then, is effective and performative.

Understanding the connection between vv. 3 and 4 is, if anything, more difficult. Identifying the antecedent of the pronoun “these” (hōn) is the subject of debate. It probably refers back to “his own glory and goodness” (v. 3). We could say that Christ has given precious and very great promises to his people as they perceive his glory and moral beauty. The glory of Christ is not limited to his moral excellence, but his moral excellence and goodness are what Peter emphasized here. And through these promises (toutōn in Greek) believers participate even now in the divine nature, since they have escaped the corruption that is in the world, a corruption that has its roots in evil desire. Peter was not saying, of course, that believers are sinless now. In one sense believers have already escaped the corruption of the world and are like God even now, but the process will not be completed until the day of the Lord. Only on the last day will believers be free from sin and fully like God.

1:3 When Peter referred to “his divine power,” it is difficult to know whether he referred to God or Christ. Some commentators think Christ is in view since he is actually called God in v. 1.7 Others think it is more likely that Peter would refer to the Father as the one possessing “divine power.”8 The immediate antecedent in v. 2 is Christ rather than God, and hence a reference to Christ would be natural. In addition, the word “power” (dynamis) is also used in v. 16, where it clearly refers to Christ, suggesting that the same conclusion should be drawn here. Even though Peter likely referred to Christ, the language is ambiguous and hence certainty is precluded.9 The ambiguity in the text indicates that Peter did not clearly distinguish between God and Christ. We can conclude from this that God and Christ were venerated equally.

The same question arises with the word “called.” Does it refer to Christ or the Father? Typically in the New Testament calling is attributed to God (cf. though Rom 1:6), and hence a reference to the Father is certainly fitting. If we understand “his divine power” to refer to Christ, then Christ is the immediate antecedent.10 A decision is again remarkably difficult. Perhaps it is slightly preferable, given the antecedent, to identify Christ as the one who calls.11

The main point of the first clause is that Christ has provided everything believers need for “life and godliness.” The word “us” refers to all believers, not merely the apostles or Jewish Christians. It is unlikely that Peter restricted what he said to any particular group of believers.12 When Peter referred to “life” (zōen), eternal life is intended. Believers have eternal life even now and yet await the day when such life will be consummated at the eschaton. “Godliness” (eusebeian) is linked to life because the latter is not gained without the former. Eternal life is not merely the experience of bliss but also involves transformation, so that believers are morally perfected and made like God.13 Hence, believers should live in a godly way even now, though perfection in godliness will not be ours until the day Christ returns. The word “godliness” anticipates 3:11, where the coming of the Lord should be an incentive to godliness (cf. 1:6). The teaching of the opponents is insidious because their denial of the Lord’s coming impedes the quest for godliness. Only those who are godly will experience eternal life, and hence it is fitting that Christ’s “divine power” is the source of godliness. Only God can make people godly.

The church must not conclude that godliness comes from their own inherent abilities since the gifts given to believers are rooted in the knowledge of Christ.14 Everything needed for eternal life is mediated through the knowledge of the Christ, who calls believers to himself. The word for knowledge is again epignōsis (cf. 1:2), referring to the encounter with Jesus Christ that began in conversion and continues thereafter. The focus is on conversion since Peter referred to God’s calling (kalesantos). English readers are apt to understand calling in terms of an invitation that can be accepted or rejected. Peter had something deeper in mind. God’s call is effective, awakening and creating faith. Paul referred to calling in this way regularly (e.g., Rom 4:17; 8:30; 9:12, 24–26; 1 Cor 1:9; 7:15; Gal 1:6, 15; 5:8, 13; 1 Thess 2:12; 4:7; 5:24; 2 Thess 2:14; 1 Tim 6:12; 2 Tim 1:9). More significantly, the word “called” also has this meaning in 1 Peter (1:15; 2:9, 21; 3:9; 5:10). First Peter 2:9 indicates that conversion is in view, for God called believers out of darkness into his marvelous light. The terminology reminds us that God is the one who called light out of darkness (Gen 1:3). Some scholars maintain that the calling of the apostles is in view,15 but it is not likely that Peter restricted such to the apostles.

Christ calls believers “by his own glory and goodness.”16 “Glory” (doxa) here refers to Christ’s splendor and majesty as a divine being, not his “fame or honor.”17 The word “goodness” (aretē) refers to the moral life of believers in 1:5. Peter used the term (RSV “excellence”) that was commonly used in Greek literature for moral virtue.18 When combined with “glory,” “goodness” refers to the divine moral excellence of Christ, focusing especially on the beauty of his goodness.19 Some scholars think Peter’s use of this term, along with “divine” (theias)—another term uncommon in the New Testament—indicates pseudonymity. Would a Palestinian fisherman write like this? But Peter also used the term aretē in 1 Pet 2:9, and his use of Hellenistic terms reveals that he wanted to communicate in the idiom of his readers. This could merely indicate that Peter was not closeted off from the rest of the world, and he was familiar with Hellenistic culture.

The terms “glory” and “goodness” together point to the same reality.20 Those whom God saves are called by Christ, and this calling is accomplished through the knowledge of Christ’s glory and goodness. In other words, when Christ calls people to himself, they perceive the beauty and loveliness of his moral character. His character becomes exceedingly attractive to them, and they trust God for their salvation. One of the central themes of Peter’s letter emerges in this verse. Believers will be morally transformed, but the foundation for their transformation is God’s grace. Peter here indirectly criticized the false teachers of chap. 2, for their lives were marked by moral anarchy, but those whom Christ calls have seen Christ’s goodness and glory and will live a godly life.

1:4 The connection between vv. 3 and 4 is difficult to trace. The prepositional phrase “through these” (di hōn) joins the verses. What is the antecedent? Most

Transition:

IV. He has equipped us with magnificent promises

4 by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust.

A. He has granted precious and magnificent promises

B. The Purpose: You may be partakers of the Divine nature.

C. The Method: Having escaped the corruption that is in the world through lusts.

Application Question: God has called us to be partakers of his Divine nature. What does this mean and how should this challenge us to live godly lives?

1, 2 Peter, Jude 1. Divine Provision (1:3–4)

1:4 The connection between vv. 3 and 4 is difficult to trace. The prepositional phrase “through these” (di hōn) joins the verses. What is the antecedent? Most scholars agree it is God’s “glory and goodness.”21 What Peter was saying was that believers inherit God’s promises as they come to know Christ, as they experience his moral excellence and glorious radiance in conversion. Great and precious promises have been given to God’s people through the gospel, a gospel that provides everything believers need. What “promises” did Peter have in mind? Probably he had participation in “the divine nature” (1:4) particularly in mind. Such likeness to God will be the portion of believers fully when the Lord returns. And the word “promises” (epangelmata) directs our attention to the Lord’s coming since there is a verbal connection to 2 Peter 3. We learn from chap. 3 that the false teachers deny Christ’s future coming. They reject “the promise of his coming” (hē epangelia tēs parousias autou, 3:4). Even though the Lord’s “promise” seems slow (3:9), it will become a reality. It is when the Lord comes, after all, that believers will experience fully likeness to Christ (1 John 3:2). Peter anticipated here later criticisms of the false teachers, for by denying the coming of the Lord they undercut the gospel that promises moral perfection when Christ returns. If there is no future coming of Christ, their salvation does not include the promise of likeness to God, and the gospel is a shame.

God’s promises have been given to us “so that through them you may participate in the divine nature.” The words “through them” (dia toutōn) almost certainly refer to God’s promises and the reality these promises guarantee.22 Again we see Peter’s preference for Hellenistic terms since he spoke of “the divine nature” (theias physeōs), and presumably he wrote this way to speak to the cultural situation of his readers.23 The other use of “divine” (theios) in the New Testament is found in Acts 17:29, where Paul spoke to those in Athens influenced by Greek culture.24 What Peter meant by this is that believers are promised that they will be like God. The notion of sharing in the divine nature has exerted a tremendous influence in Eastern Christianity, where the doctrine of theiōsis (i.e., deification) has been emphasized.25 Peter was not saying (nor did Eastern Christianity) that human beings will actually become divine or that they will share in the divine nature in every respect. Believers will share in the divine nature in that they will be morally perfected; they will share in the moral excellence that belongs to God (1:3).26 Believers will “participate” (koinōnoi) in the divine nature, but they will not become gods.27 This conclusion is borne out by the careful study of Starr, where he investigates the terminology used by Peter with reference to his social world.28 He analyzes the language Peter used here and compares it with similar notions in the Old Testament, Josephus, Philo, Plutarch, Stoicism, Pauline Christianity, and non-Pauline Christianity. He concludes from his comparative study that sharing in the divine nature does not mean “deified.” Instead Peter maintained that believers will share in the moral qualities of Christ.29

Do believers share in the divine nature now, or is such participation exclusively future? Certainly the process will reach its consummation in the future, for only then will all of God’s promises be fulfilled. Believers will not be morally perfected until Christ returns. Nevertheless, it is doubtful that Peter referred only to the future.30 Even now believers are indwelt by the Holy Spirit and are like God to some extent.31 Believers begin to know God and to be changed by him at their conversion. The last clause in v. 4 supports this interpretation as well. The NIV masks the function of the clause by turning it into a purpose clause that is parallel with “you may participate in the divine nature.” In fact, the last clause is introduced by a participle (apophygontes), which can be translated as “having escaped.” The logical relationship in the verse should be explained as follows: God has given saving promises to his people, so that they will become like God. They will become like God and are becoming like God because they have escaped “the corruption in the world caused by evil desires.” Once again, some scholars argue that believers will escape the corruption of the world at death or when the Lord returns.32 It is more likely, however, that Peter operated with an already-but-not-yet schema. Believers have already escaped the world’s corruption in that they belong to God,33 but the full realization of such a liberation will be theirs on the day of resurrection.34 The parallel expression in 2 Pet 2:20 supports this interpretation. Peter, speaking of the lapse of the false teachers, said, “If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ.” The participle “escaped” is exactly the same word (apophygontes) and the same form (an aorist participle) as in 1:4. A different word for corruption is used—phthora in 1:4 and miasma in 2:20—but the idea is the same. Most important, Peter spoke of them as having escaped already the corruption of the world in coming to know Jesus Christ. We should interpret 1:4 similarly. Believers have already escaped the corruption of the world, but the completion of that process will occur on the day of the Lord.

The word “corruption” (phthora) refers to that which is perishing because it is part of the present world order. The natural world is corrupted because of the sin of human beings (Rom 8:21). Foods are corruptible and pass through the body after being consumed (Col 2:22). Human bodies are corruptible in the sense that they will die and are not immortal (1 Cor 15:42, 50). Those who sow to the flesh will experience corruption forever, while those who sow to the Spirit will reap eternal life (Gal 6:8). The false teachers are slaves of corruption (2 Pet 2:19), and they are compared to animals that will experience dissolution (2 Pet 2:12). The “corruption” Peter had in mind is death and the coming judgment. Those who believe in Jesus Christ have escaped that future judgment even now.35 The corruption in the world is rooted in evil desires. The NIV rightly interprets the Greek phrase (en epithumia, “in desire”) to say “caused by evil desires.” The root of corruption lies in desires for what is evil and wicked. In other words, Peter did not see the material world itself as evil; what corrupts is the selfish desire that dominates human beings.36 Hence, there is no call to asceticism here. Those who have come to know Jesus Christ have had their desires transformed. Now they love goodness and holiness, whereas those ensnared in the world love what is evil.

Concluding Applications: