In Manitoba this week, the citizens have literally been deluged by flooding. Spring rains mixed with melting snow have overwhelmed flood preparations. The Government called in the army to assist residents sandbag and do whatever possible to mitigate damage. The question everyone had before a controlled dike breach, is if preparations were enough?
When we encounter trials, face difficulties or challenges, the natural question to ask is if we have enough resources. In spite of God’s revelation of His tremendous generosity (1 Chron. 29:10–14), some Christians often think He was somehow miserly in dispensing His grace. He may have given them enough enabling grace for justification (Rom. 3:24), but not enough for sanctification. Or some believers have been taught that they received enough grace for justification and sanctification, but not enough for glorification, and thus fear they may lose their salvation. Even if they believe there is enough grace for final glorification, many Christians still feel there is not enough for them to handle life’s problems and trials. But there is no reason for any believer to doubt the sufficiency of God’s grace or to look elsewhere for spiritual resources (Ex. 34:6; Pss. 42:8; 84:11; 103:11; 107:8; 121:1–8; Lam. 3:22–23; John 1:16; 10:10; Rom. 5:15, 20–21; 8:16–17, 32; 1 Cor. 2:9; 3:21–23; Eph. 1:3–8; 2:4–7; 3:17–19; 1 Peter 5:7).
The words of 2 Peter 1:3-4 are clothed in the language of “decree,” an official declaration by which the benefactor, beneficiaries, and benefits are enumerated (Waltner, E., & Charles, J. D. (1999). 1-2 Peter, Jude. Believers church Bible commentary (213). Scottdale, Penn.: Herald Press.).
In this decree, four essential components reminded Peter’s audience of the reality of God’s "Generous Grace" to all believers: 1) Divine Power (2 Peter 1:3a), 2) Divine Provision (2 Peter 1:3b), 3) Divine Procurement (2 Peter 1:3c), and 4) Divine Promises (2 Peter 1:4).
1) Divine Power (2 Peter 1:3a)
2 Peter 1:3a [3]His divine power has granted to us (all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence), (ESV)
His refers back to the Lord Jesus. If the personal pronoun modified God, Peter probably would not have used the descriptive word divine since deity is inherent in God’s name. His use of divine pointing to the Son underscores that Jesus is truly God (John 10:30; 12:45; Phil. 2:6; Col. 1:16; 2:9; Heb. 1:3) and also refutes any lingering doubt some readers may have had concerning that reality (1 John 5:20). Peter himself had been an eyewitness to Christ’s divine power (1:16; Mark 5:30; Luke 4:14; 5:17).
Whatever spiritual sufficiency believers have is not because of any power they possess in themselves (Matt. 19:26; Rom. 9:20–21; Eph. 1:19; Phil. 3:7–11; 1 Tim. 1:12–16; Titus 3:5)
Titus 3:5 [5]he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, (ESV)
Believers are not redeemed because they are such great people, but because of God’s "Generous Grace". We deserve judgment, but God graciously saves a people unto Himself.
All asistance from God and all our Spiritual sufficiency derives from His divine power. Paul expressed it this way:
Ephesians 3:20 [20]Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, (ESV)
The power that operates in believers is of the same divine nature as that which resurrected Christ (Rom. 1:4; 1 Cor. 6:14; 15:16–17; 2 Cor. 13:4; Col. 2:12). That power enables saints to do works that please and glorify God (1 Cor. 3:6–8; Eph. 3:7) and accomplish spiritual things they cannot even imagine.
In New Testament Greek, the word we have translated here as ‘power’ is dunamis, from which the word dynamite is derived. Care must be taken, though, lest a wrong impression is gained, for the Word of God is not destructive even though it is explosive. The power to live as Christian believers is through a knowledge of God that is personal and intimate. At times it is tempting to ask the question: ‘Is God strong enough to save and keep me, both now and for evermore?’ The answer according to Peter is a resounding ‘Yes!’ for God displays dunamis, dynamic power, to save and protect those who are his both now in time and on into eternity (Anderson, C. (2007). Opening up 2 Peter (20–21). Leominster: Day One Publications.).
God’s supply of spiritual power for believers never fails. Believers may distance themselves from the divine source through sin, or fail to minister and use what is available, but from the moment of faith in Jesus Christ, God has granted His power to them. Has granted (dedôrçmençs) is a perfect, passive participle meaning that in the past, with continuing results in the present, God permanently bestowed His power on believers. Peter contends God has already given us His divine power and through that power He has made everything we need available to us which pertains to life and godliness (Cedar, P. A., & Ogilvie, L. J. (1984). Vol. 34: The Preacher’s Commentary Series, Volume 34 : James / 1 & 2 Peter / Jude. The Preacher’s Commentary series (207). Nashville, Tennessee: Thomas Nelson Inc.).
Illustration: One New Year’s Day, in the Tournament of Roses parade, a beautiful float suddenly sputtered and quit. It was out of gas. The whole parade was held up until someone could get a can of gas. The amusing thing was this float represented the Standard Oil Company. With its vast oil resources, its truck was out of gas. Often, Christians neglect their spiritual maintenance, and though they are “clothed with power” (Luke 24:49) find themselves out of gas (Larson, C. B. (2002). 750 engaging illustrations for preachers, teachers & writers (409). Grand Rapids, MI: Baker Books.).
2) Divine Provision (2 Peter 1:3b)
2 Peter 1:3b [3]His divine power has granted to us) all things that pertain to life and godliness, (through the knowledge of him who called us to his own glory and excellence, (ESV)
Because of their constant sins and failures as Christians, many find it hard not to feel or think that even after salvation something is missing in the sanctification process.
This faulty idea mistakenly causes believers to seek “second blessings,” “spirit baptisms,” tongues, mystical experiences, special psychological insights, private revelations, “self crucifixion,” the “deeper life,” heightened emotions, demon bindings, and combinations of various ones of all those in an attempt to attain what is supposedly missing from their spiritual resources. All manner of ignorance and Scripture twisting accompanies those foolish pursuits, which at their corrupt roots are failures to understand exactly what Peter says here.
Please turn to 1 Corinthians 10
Christians have received all things/everything in the form of divine power necessary to equip them for sanctification—they have no lack at all. In view of that reality, the Lord holds all believers responsible to obey all the commands of Scripture. Christians cannot claim that their sins and failures are the result of God’s limited provision. There is no temptation and no assault of Satan and demons that is beyond their resources to overcome
1 Corinthians 10:13 [13]No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it. (ESV) (cf. 1 Cor. 12:13; 1 Peter 5:10).
To stress the extent of the divine power given each believer, Peter makes the amazing statement that saints have received from God all things/everything that pertain to life and godliness. Syntactically, the term all things/everything is in the emphatic position because the Holy Spirit through Peter is stressing the extent of believers’ sufficient resources.
The great power that gave Christians spiritual life will sustain that life in all its fullness. Without asking for more, they already have every spiritual resource needed to persevere in holy living. He does not give us all we might like, but all that we need for life and godliness (cf. 1 Thess. 4:7f.) (Green, M. (1987). Vol. 18: 2 Peter and Jude: An introduction and commentary. Tyndale New Testament Commentaries (81). Downers Grove, IL: InterVarsity Press.).
Life and godliness define the realm of sanctification, the living of the Christian life on earth to the glory of God—between initial salvation and final glorification. Eternal life is not merely the experience of bliss but also involves transformation, so that believers are morally perfected and made like God. 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, ... (Schreiner, T. R. (2007). Vol. 37: 1, 2 Peter, Jude (electronic ed.). Logos Library System; The New American Commentary (292). Nashville: Broadman & Holman Publishers.).
God wants us to live in harmony with his Word by honoring, loving, and serving Him. Eternal life is not an ideal that becomes reality when we depart from this earthly scene. On the contrary, we possess eternal life through our daily exercise of living for God and our fellow man. By obeying God’s will in our lives we practice godliness and experience the possession of eternal life (Kistemaker, S. J., & Hendriksen, W. (1953-2001). Vol. 16: New Testament commentary : Exposition of the Epistles of Peter and the Epistle of Jude. New Testament Commentary (246). Grand Rapids: Baker Book House.).
Please turn to Romans 8
The word translated godliness (eusebeia) encompasses both true reverence in worship and its companion—active obedience. Saints should never question God’s sufficiency, because His grace that is so powerful to save is equally powerful to sustain them and empower them to righteous conduct. Notice the source of power to persevere:
Romans 8:29-30 [29]For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. [30]And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. (ESV) (cf. Phil. 1:6).
Illustration: Up until a few years ago, it wasn’t uncommon for business to post a sign that said: “In God we trust, all others pay cash.” In other words, the business only accepted cash payment. You couldn’t write a check; you couldn’t use a credit card. and you couldn’t put your bill on a tab. The death of Jesus Christ is the only payment God will accept. (Evans, T. (2009). Tony Evans’ book of illustrations: Stories, quotes, and anecdotes from more than 30 years of preaching and public speaking (270). Chicago, IL: Moody Publishers.).
3) Divine Procurement (2 Peter 1:3c)
2 Peter 1:3c [3](His divine power has granted to us all things that pertain to life and godliness), through the knowledge of him who called us to his own glory and excellence, (ESV)
In light of the divine power and provision available to Christians, the question then arises, “How does one experience those to the fullest?” The apostle indicates that it is through the (true) knowledge of Him. Knowledge (epignôsis) refers to a knowledge that is deep and genuine. The word is sometimes used interchangeably with the more basic term gnôsis, which means simply knowledge. But Peter is referring to more than a superficial knowledge of Jesus’ life, death, and resurrection. After our new birth, we begin to take hold experientially of all the things promised to us as children of God and heirs to the kingdom. There is no way to appropriate these all at once; it happens over time. The promises encourage us to take action to grow (Barton, B. B. (1995). 1 Peter, 2 Peter, Jude. Life application Bible commentary (162). Wheaton, Ill.: Tyndale House Pub.)
Quote: Theologian J. I. Packer has written a classic book entitled Knowing God. In it he sets out to lead us into the kind of discovery that Peter is writing about. In essence, Packer calls us to the kind of knowledge we already possess in the gospel:
"What were we made for? To know God. What aim should we set ourselves in life? To know God. What is the eternal life that Jesus gives? Knowledge of God. “This is life eternal, that they may know thee, the only true God, and Jesus Christ, whom thou hast sent” (John 17:3). What is the best thing in life, bringing more joy, delight, and contentment than anything else? Knowledge of God. “Thus saith the LORD, Let not the wise man glory in his wisdom, neither let not the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth me” (Jeremiah 9:23). What, of all the states God ever sees man in, gives him most pleasure? Knowledge of himself. “I desire … the knowledge of God more than burnt offerings,” says God (Hosea 6:6).… Once you have become aware that the main business that you are here for is to know God, most of life’s problems fall into place of their own accord". (J. I. Packer, Knowing God (Downers Grove, IL: InterVarsity Press, 1973), p. 29.
Is knowing God your priority in life? Packer, like the Apostle Peter, is not merely interested in what you and I might know about God. The supreme issue is this: are we in relationship with God? Are we being conformed into the likeness of his Son by the power of his Spirit? Or have we strayed from him? Have we turned from him and gone our own way? If we need restoration with God, that will require one thing—giving more and more of our life over to the gracious rule of Jesus (Helm, D. R. (2008). 1 & 2 Peter and Jude: Sharing christ’s sufferings. Preaching the Word (193–194). Wheaton, IL: Crossway Books.).
Please turn to 2 Timothy 1
Personal saving knowledge of the Lord is the obvious beginning point for believers, and as with everything in the Christian life, it comes from Him who called them (John 3:27; Rom. 2:4; 1 Cor. 4:7; Jonah 2:9). Theologically, God’s call comprises two aspects: the general call and the effectual call (see Romans 8:29-30 above). As in all appearances of this call in the epistles, Peter’s use of called here clearly refers to the effectual and irresistible call to salvation. Christ has taken the initiative in calling them to himself (cf. Eph. 2:8). (Green, M. (1987). Vol. 18: 2 Peter and Jude: An introduction and commentary. Tyndale New Testament Commentaries (81). Downers Grove, IL: InterVarsity Press.)
2 Timothy 1:8-14 [8]Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God, [9]who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began, [10]and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel, [11]for which I was appointed a preacher and apostle and teacher, [12]which is why I suffer as I do. But I am not ashamed, for I know whom I have believed, and I am convinced that he is able to guard until that Day what has been entrusted to me. [13]Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus. [14]By the Holy Spirit who dwells within us, guard the good deposit entrusted to you. (ESV)
God effects His saving call through the revealed majesty of His own Son. Sinners are drawn by the glory and excellence of Jesus Christ. In Scripture glory always belongs to God alone (Ex. 15:11; Deut. 28:58; Pss. 8:1; 19:1; 57:5; 93:1; 104:1; 138:5; 145:5; Isa. 6:3; 42:8, 12; 48:11; 59:19; Heb. 1:3; Rev. 21:11, 23). Thus when sinners see the glory of Christ they are witnessing His deity (Luke 9:27–36; John 1:3–5, 14). Unless through the preaching of the gospel (Rom. 10:14–17) they realize who Christ is (the glorious Son of God who is Savior; John 20:30–31; 2 Peter 1:16–18), and understand their need for repentance, so as to come to Him in faith, pleading for salvation, sinners cannot escape hell and enter heaven.
So, when God draws sinners to Himself, they see not only Christ’s glory as God, but also His excellence as man. That refers to His morally virtuous life and His perfect humanity (Matt. 20:28; Luke 2:52; 22:27; 2 Cor. 8:9; Phil. 2:7; Heb. 2:17; 4:15; 7:26; 1 Peter 2:21–23; 1 John 3:3). All salvation blessings, power, and provision come only to those who see and believe the words and acts of the sinless God/Man (John 14:7–10; Acts 2:22; 1 Cor. 15:47; 1 John 1:1–2; 5:20). Believers are called to live in harmony with God’s own moral character (Crossway Bibles. (2008). The ESV Study Bible (2418). Wheaton, IL: Crossway Bibles.).
4) Divine Promises (2 Peter 1:4)
2 Peter 1:4 [4]by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. (ESV)
Christ’s glory as God and His excellence as the perfect Man attract people to a saving relationship with Him. By these attributes of glory and excellence He has accomplished all that is necessary for believers’ salvation, so that He also granted to them His precious and very great/magnificent promises. The term rendered has granted is from the same verb (dôreomai) that occurs in verse 3, means “to bestow or endow,” thus indicating the value of the promises Christ has given. To “us”—that is, all believers (Barton, B. B. (1995). 1 Peter, 2 Peter, Jude. Life application Bible commentary (162). Wheaton, Ill.: Tyndale House Pub.)
It is expressed in the perfect tense, describing past action with continuing effects. What Peter is saying then is that, when Christ (or God) gives us all that we need to live a godly life, he also gives to us those blessings that he has promised (Arichea, D. C., & Hatton, H. (1993). A handbook on the letter from Jude and the second letter from Peter. UBS handbook series; Helps for translators (75). New York: United Bible Societies.).
Quote: David Nicholas said: "God’s promises are like the stars; the darker the night the brighter they shine" (as recorded in Barton, B. B. (1995). 1 Peter, 2 Peter, Jude. Life application Bible commentary (163). Wheaton, Ill.: Tyndale House Pub.)
Peter describes all the salvation promises in Christ as precious (timios) and very great/magnificent (megistos), meaning “valuable” and “greatest,” respectively. Precious translates a Greek word that refers to high honorable status when used of people, and to having considerable worth or value when used of things. In the present case precious can therefore be rendered as “valuable,” or even “invaluable” or “priceless” (that is, it is impossible to estimate its worth). The Greek word translated very great puts emphasis on importance, so it may be translated “very important” or even “extremely important.” These two attributes taken together stress the extreme significance and value of the gifts. (Arichea, D. C., & Hatton, H. (1993). A handbook on the letter from Jude and the second letter from Peter. UBS handbook series; Helps for translators (75). New York: United Bible Societies.).
These words include all the divine promises. The term “very great” is found only here in the NT... What is so valuable is the “promises” Jesus has made. The term “promise” itself appears in the NT only here and in 3:13. In 3:13 it is a new heaven and a new earth, perhaps the equivalent of the “eternal kingdom of our Lord and Savior Jesus Christ” (1:11) (Davids, P. H. (2006). The letters of 2 Peter and Jude. The Pillar New Testament commentary (171–172). Grand Rapids, Mich.: William B. Eerdmans Pub. Co.)
The Lord bestows all these so that believers may become full partakers of the divine nature. First, may become is not intended to present merely a future possibility, but a present certainty. The verb builds on all Peter has written. He has said that in salvation saints are called effectually by God through the true knowledge of the glory and excellence of Christ, and thus they receive everything related to life and godliness, as well as priceless spiritual promises. It is because of all that that believers may become, here and now, possessors of God’s own eternal life (John 1:12; Rom. 8:9; Gal. 2:20; Col. 1:27).
Galatians 2:20 [20]I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. (ESV)
Peter borrows the term divine nature from the philosophical vocabulary of the Greeks. To refute his opponents (2:1) he employs their terminology but gives the words a Christian meaning. Greek philosophers taught that man who is living in a corrupt world of physical pleasure must become like the gods. They advised their followers to share the divine nature. Peter resorts to using the same expression, “participate in the divine nature.” But whereas the philosophers took their point of departure in man and claimed for him a share in the nature of the gods, Peter views our sharing of God’s nature in the light of God’s promises. “There is a world of difference between these two concepts. (The Greek philosophers viewpoint) is humanistic and reflects the vaulted self-appraisal of natural man. The Christian viewpoint exalts the gracious provision of God.” (Kistemaker, S. J., & Hendriksen, W. (1953-2001). Vol. 16: New Testament commentary : Exposition of the Epistles of Peter and the Epistle of Jude. New Testament Commentary (248). Grand Rapids: Baker Book House.)
Illustration: Nature determines appetite. The pig wants slop and the dog will even eat its own vomit (2 Peter 2:22), but the sheep desires green pastures. Nature also determines behavior. An eagle flies because it has an eagle’s nature 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, then we ought to have an appetite for that which is pure and holy. 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 (see 2 Cor. 6:14ff). The only normal, fruit-bearing life for the child of God is a godly life (Wiersbe, W. W. (1996). The Bible exposition commentary (2 Pe 1:1). Wheaton, Ill.: Victor Books.).
Believers are mentioned as partakers of the divine nature. Partakers (koinônos) is often translated “fellowship,” and means “sharer” or “partner.” Believers are in this life partners in the very life that belongs to God (Col. 3:3; 1 John 5:11; John 6:48–51). Participating “in the divine nature” means bonding all the more closely with God, regaining his holy image, loving what he loves, hating what he hates, sharing his work and his joys, sharing in and approving of his righteous judgments (Jeske, M. A. (2002). James, Peter, John, Jude. The People’s Bible (149). Milwaukee, Wis.: Northwestern Pub. House.).
Please turn to Revelation 2
From what they do partake in, Peter turns to what believers do not partake in, the corruption that is in the world by lust. Those who share the eternal life of God and Christ have escaped the ultimate effect of sin. The word for escaped is used only in this letter in the New Testament (see also 2.18, 20). The Greek form (aorist participle) clearly indicates that escaping from corruption comes before participating in the divine nature. Escape here does not mean “run away from” or “flee” but puts the main focus on being free or being delivered from something, which in this case is the corruption that is in the world (Arichea, D. C., & Hatton, H. (1993). A handbook on the letter from Jude and the second letter from Peter. UBS handbook series; Helps for translators (76). New York: United Bible Societies.)
Revelation 2:10-11 [10]Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life. [11]He who has an ear, let him hear what the Spirit says to the churches. The one who conquers will not be hurt by the second death.’ (ESV) (cf. Phil. 3:20–21; 1 John 3:2–3; Titus 1:2; James 1:12; 1 John 2:25).
The Corruption (phthora) that Peter talks about in 2 Peter 4, denotes an organism decomposing or rotting, and its accompanying stench. The world’s moral decomposition is driven by sinful desire/lust (epithumia) (1 John 2:16; Eph. 2:3; 4:22). Having escaped depicts a successful flight from danger, in this case the bondage to the old fallen nature, the sinfulness of the decaying world, and its final destruction
1 Thessalonians 5:9-10 [9]For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, [10]who died for us so that whether we are awake or asleep we might live with him. (ESV) (cf. Phil. 3:20–21; Rev. 20:6).
Illustration: John Bunyan, in The Pilgrim’s Progress, pictures the two pilgrims, Christian and Hopeful, languishing in the dungeon of Doubting Castle, which is owned by Giant Despair. Bunyan wrote:
Christian said to Hopeful, ‘What a fool I am, to lie here in this stinking Dungeon when I might walk free on the highway to glory!’ Then Christian took the key of Promise and pushed it into the lock of the dungeon door. The bolt fell back and the door came open. They walked out into the castle. Then they went to the door leading to the castle yard. The key opened that door also. Now they came to the great iron gate leading outside. The lock to the gate was exceedingly difficult, yet they unlocked it and pushed open the gate to make their escape. But the gate made such a creaking sound that it woke the giant, who jumped out of bed to pursue his prisoners. (Yet the Giant) was seized by one of his fits and lost the use of his limbs. The prisoners ran to the King’s highway, where they were safely beyond Giant Despair’s jurisdiction (John Bunyan’s allegory retold by James H. Thorne, The Pilgrim’s Progress in Today’s English, Victory Press, 1988, pp. 117–118.).
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 (Rev. 21:1–4; 22:1–5). For now, through the power of the Spirit, we begin to change positively and demonstrate more and more of the character of God in our lives. At the same time, we demonstrate less and less of the character of the culture. As a result, we escape the internal decay or rottenness that accompanies so much of the evil desires of the world (Walls, D., & Anders, M. (1999). Vol. 11: I & II Peter, I, II & III John, Jude. Holman New Testament Commentary; Holman Reference (109). Nashville, TN: Broadman & Holman Publishers.).
(Format Note: Outline & some base commentary from MacArthur, J. (2005). 2 Peter and Jude (25–31). Chicago: Moody Publishers).
