THE GIFT OF GOD’S GREAT PROMISE (2 PETER 1)
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The clergyman’s eloquence may have been at fault, still he felt annoyed to find that an old gentleman fell asleep during the sermon on two consecutive Sundays. So, after service on the second week, he told the boy who accompanied the sleeper that he wished to speak to him in the vestry.
“My boy,” said the minister, when they were closeted together, “who is that elderly gentleman you attend church with?”
“Grandpa,” was the reply.
“Well,” said the clergyman, “if you will only keep him awake during my sermon, I’ll give you a nickel each week.”
The boy fell in with the arrangement, and for the next two weeks the old gentleman listened attentively to the sermon. The third week, however, found him soundly asleep.
The vexed clergyman sent for the boy and said: “I am very angry with you. Your grandpa was asleep again today. Didn’t I promise you a nickel a week to keep him awake?”
“Yes,” replied the boy, “but grandpa now gives me a dime not to disturb him.”
(More Toasts, Gertrude Stein)
There is no better passage to teach about God’s promises. First of all, a little background to the epistle. Peter wrote two epistles, which are quite similar in at least three ways, both identically calling himself an apostle of Jesus Christ (1 Peter 1:1, 2 Peter 1:1) in his introductions or salutations. The second similarity is the prayer “Grace and peace be yours in abundance” (v 2), or Grace and peace be multiplied to you in Greek, a blessing or greeting found in these two letters and not others.
What is the nature of God’s promises? Who are the beneficiaries? Why were the promises given? What has it got to do with us?
Realize God’s Promise in Christ
3 His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness. 4 Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature and escape the corruption in the world caused by evil desires. 5 For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; 6 and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; 7 and to godliness, brotherly kindness; and to brotherly kindness, love. 8 For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ. 9 But if anyone does not have them, he is nearsighted and blind, and has forgotten that he has been cleansed from his past sins. (2 Peter 1:3-9)
After a four year old boy told his father that he had a stomach ache, the father suggested: “That's because it's empty. You'd feel better if you had something in it.” He gave the child a glass of juice.
A couple of days later, the family's pastor came by to visit the family. The pastor mentioned that he had a bad headache. The little boy responded: “That's because it's empty. You'd feel better if you had something in it.”
The first assertion of 2 Peter is not in verse 3, which has two participles – given and called, but in verse 4, in that God has given (doreomai vv 3, 4, NT most, see Dorothy) – us exceeding great (megistos) promises (epaggelma). Both words in verse 4 from the phrase “exceeding great” + “promise” occur in this book and no other in the New Testament, the former (exceeding great) once, and the latter (promise) twice (2 Peter 1:4, 3:13) and both are plural, which means not only it is uncommon, it is uncountable, unceasing, and unchanging. There is no greater, grander or more glorious passage on God’s promise in the Bible. Except for Hebrews 8:6, all other plural promises in KJV are simple “promises” with no adjectives modifying them.
More important to Peter than answering the how, which is provided by the two participles in verse 3, is addressing the why (hina). Why were great promises given to us? The purpose (hina) of God’s great gift is for believers to be partakers (koinonos) of his divine (theios) nature (phusis). Divine is akin and repeated in verses 3 and 5. What is this participation? Koinonos is from koinos, (common), meaning commonality, sharing in these choicest, communicable, Christ-like attributes, having escaped (exclusive to 2 Peter - 2:18, 2:20) the corruption (4x, 1:4 2:12 2:12 2:19 NT most) in the world caused by evil desires.
Consequently Peter introduces his first imperative or command in the book, which is to make every effort/giving all diligence to “add” (epi-choregeo/choreography = full supply) or participate in the divine nature (v 5). The verb “add” is also translated as supply (NASB), supplement (RSV) and support (NRSV). It means to increase, improve and intensify. The noun “effort” may be translated as haste (Mark 6:25, Luke 1:39) or care (2 Cor 7:11, 7:12, 8:16). The verb “make” or giving (pareisphero/to bear in alongside = para + eisphero/bring (in), lead into) is a hapax legomena (occurring once in the Bible) and a participle, implying with all fervency, faithfulness and firmness.
The seven qualities of the divine nature added to faith can be divided into three pairs and the peak, which is love:
1. Goodness/virtue (arete). This touches one’s being, the character level, one’s moral excellence.
2. Knowledge (gnosis). This concerns one’s believing, the cognitive level, one’s mental comprehension.
3. Self-control (egkrateia). This is one’s temperament – internal emotions, feelings and passion, the composure without mention of external pressure.
4. Perseverance (hupo-mone). This is one’s tenacity - volitional toughness, durability and capacity under external pressure, from outside adversity. It is to continue (-mone) under (hupo-) stress.
5. Godliness (eusebeia). This refers to the vertical relationship with God - to be reverential, committed, to honor Christ.
6. Brotherly kindness (philadelphia). This refers to the horizontal relationship with others - to be relational, caring, to humble yourself.
7. Love (agape). Love is the center, the climax, the cohesive. It is the greatest, the glue that fastens and the gravity that pulls. Love is the heartbeat, the hallmark, the health.
The first six additions may be divided into two categories: the internal and external makeup. The internal includes our being, thinking and temperament. The external includes circumstances, God and brother.
The presence of these attributes result in a breakthrough, but absence of these qualities a breakdown; a function or malfunction (v 8). First (gar), the breakthrough means they are ineffective (argos) and unproductive (akarpos), the former (argos = a + ergon)) is popularly translated as idle (Matt 12:36, 20:3, 6 – parable of the vineyard), slow (Titus 1:12) and dead (James 2:20), the latter (akarpos = a + karpos) is unfruitful. The former uses the analogy of physical activity and the latter plant life. The first is function and the second is fruit, workless versus fruitless, no output versus no outcome. The sphere or scope is in the knowledge (4x, NT most - 2 Peter 1:2, 1:3, 1:8, 2:20) of our Lord Jesus Christ.
Second (gar) – the breakdown, the absence means they are blind (tuphlos - adjective) and nearsighting (mu-opazo/myopic - verb), the latter means mysterious eyes (participle), forgetfulness (hapax) of receiving (participle) cleansing from his previous sins. Blind means seeing nothing, but nearsighted means seeing near things.
Remember God’s Perfection in Christ
10 Therefore, my brothers, be all the more eager to make your calling and election sure. For if you do these things, you will never fall, 11 and you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ. 12 So I will always remind you of these things, even though you know them and are firmly established in the truth you now have. 13 I think it is right to refresh your memory as long as I live in the tent of this body, 14 because I know that I will soon put it aside, as our Lord Jesus Christ has made clear to me. 15 And I will make every effort to see that after my departure you will always be able to remember these things. (2 Peter 1:10-15)
An elderly husband and wife noticed that they were beginning to forget many little things around the house. They were afraid that this could be dangerous, as one of them may accidentally forget to turn off the stove and thus cause a fire. So, they decided to go see their physician to get some help. Their physician told them that many people their age find it useful to write themselves little notes as reminders.
The elderly couple thought this sounded wonderful, and left the doctor's office very pleased with the advice. When they got home, the wife said, “Dear, will you please go to the kitchen and get me a dish of ice cream? And why don't you write that down so you won't forget?” “Nonsense,” said the husband, “I can remember a dish of ice cream!” “Well,” said the wife, “I'd also like some strawberries on it. You better write that down, because I know you'll forget.” “Don't be silly,” replied the husband. “A dish of ice cream and some strawberries. I can remember that!” “OK, dear, but I'd like you to put some whipped cream on top. Now you'd really better write it down now. You'll forget,” said the wife. “Come now, my memory's not all that bad,” said the husband. “No problem--a dish of ice cream with strawberries and whipped cream.” With that, the husband shut the kitchen door behind him.
The wife could hear him getting out pots and pans, and making some noise inconsistent with his preparing a dish of ice cream, strawberries, and whipped cream. He emerged from the kitchen about 15 minutes later. Walking over to his wife, he presented her with a plate of bacon and eggs. The wife took one look at the plate, glanced up at her husband and said, “Hey, where's the toast?”
Verses 10-15 is a unit, coupled by verse 10 and 12’s “therefore/so” (dio), of which the first is an imperative. The verb “be eager” (spoudazo) in verse 10 is an imperative, translated elsewhere as diligence (2 Tim 4:9), labor (Heb 4:11) and endeavor (Eph 4:3), occurring also in 2 Peter 1:15 and 3:14, rivaling its use in 2 Timothy, where Paul uses the imperative three times (2 Tim 2:15 – study, 4:9, 4:21 – do all diligence). There are two imperatives in the chapter, of which this is the second, appearing previously in verse 5 (make every effort). The first has to do with quantity (add/supply) and the second in verse 10 is quality (eagerness), the addition verses the attitude. The adjective “sure” (v 10) occurs in verse 19 only and nowhere else in the Bible.
There are two “for” (gar) or reasons to be diligent, both positive reasons but one using negation and the other in positive terms, implying Peter could not be more certain, clear, convinced or confident of the results: (1) you will never fail
– negative assertion (v 10 “you will NEVER fall”). This “not no” (ouk me) formula occurs about 100 times in the New Testament, but what is highly unusual is the negation is followed by an “ever” (pote) in Greek, which is rare and unique. (2) “You will receive” (v 5 add/epi-choregeo) a rich (plousios) welcome (eisodos/road into) into the eternal kingdom of our Lord (v 11).
The first “therefore” (dio) is a command and the second is the counsel, the charge versus the change. Verse 12-15 Peter seeks to “remind” believers everywhere using the same root word in his three main statements in the four verses 12-15, of which verse 14 is a participle, not a main statement. In verse 12, Paul’s urges readers to put in remembrance (hupo/under-mimnesko) what they know. Related to this verb is the word “memory” (hupo-mnesis) in the next verse (v 13), which is the noun form that occurs twice (2 Peter 1:13, 3:1), along with “refresh/diegeiro” (to raise fully) in the book. Peter will mention another related word memory (mneme) in verse 15, which occurs one time only in the Bible, but this time using the verb “practice” (poieo) in the middle voice, which is for, by, or in oneself.
Revere God’s Power in Christ
16 We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. 17 For he received honor and glory from God the Father when the voice came to him from the Majestic Glory, saying, This is my Son, whom I love; with him I am well pleased. 18 We ourselves heard this voice that came from heaven when we were with him on the sacred mountain. 19 And we have the word of the prophets made more certain, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts. 20 Above all, you must understand that no prophecy of Scripture came about by the prophet's own interpretation. 21 For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit. (2 Peter 1:16-21)
“You teach,” said the Emperor Trajan to Rabbi Joshua, “that your God is everywhere, and boast that He resides among your nation; I should like to see Him.” “God's presence is indeed everywhere,” replied Joshua, “but He cannot be seen. No mortal eye can behold His glory.” The Emperor insisted. “Well,” said Joshua “suppose we try to look first at one of His ambassadors.”
The Emperor consented. The Rabbi took him into the open air at noonday and bade him look at the sun in its blazing splendor. “I cannot,” said Trajan. “The light dazzles me.” “You are unable”, said Joshua, “to endure the light of one of His creatures, and can you expect to behold the resplendent glory of the Creator? Would not the brightness of His glory annihilate you?” (from Illustrations of Bible Truths # 305)
The verb “follow” (ex-akoloutheo/follow out) in verse 16 is exclusive to 2 Peter, often used in a negative way in the next chapter, from following false prophets’ shameful ways (2 Peter 2:2) to following the way of Balaam, who loved the wages of unrighteousness (2 Peter 2:15).
The last section (vv 16-21) can be seen in the light of Peter’s three positive assertions in the indicative mood (vi). The statements Peter, which are introduced by the first person plural personal pronoun “we,” are more likely from official church doctrine or with official church backing. The statements are parallel:
We made known (vi) to you v 16 …
We ourselves/we heard (vi) v 18 …
We have the words of the prophet (vi) v 19 (scripture4all.org)
The first statement, which ends with verse 17’s “This is my Son, whom I love, with him I am well-pleased,” is a very special phrase. While this phrase is widely known announcement in the gospels at Jesus’ baptism (Matt 3:17, Mark 1:11, Luke 3:22) and at the Mount of Transfiguration (Matt 17:5), Peter put a spin to it by adding the personal pronoun I, so it should be translated as “I, I am well-pleased.” (KJV, “This is my beloved Son, in whom I am well pleased.”). This personal pronoun “I” added to the one already supplied by the verb “I am well-pleased” is not found in translations due to its redundant grammar. Jesus’ full identity is revealed in chapter 1, with no new ones in the next chapter, including God, Savior, Christ (v 1), Lord (v 2), and Son (v 17). Moreover, He is “our” Saviour (v 1), “our” Lord (v 2), and our Lord and Savior (v 11). “Our Lord and Savior Jesus Christ” (1:11, 2:20, 3:18) is exclusive to the book.
Next, Peter not only talks about our relationship to Him but our reverence for Him. Verses 16-17 tells of Jesus’ five attributes exclusive to Jesus that pleases God: the power (v 16), His coming (v 16), His majesty (v 16), His honor (v 17), and His glory (v 17). Not just any glory but His excellent/majestic glory (v 17). This follows the teaching that Jesus is God, Savior and Christ in verse 1, and Lord in verse 2. Peter is the only “eyewitness” (v 16) to His onetime-mentioned “majestic” (v 17) glory in the Bible.
The next “we” statement in the indicative mood (v 18) is another gem, this time the personal pronoun “we” is appended to the verb “we heard.”
The last statement - “we have the word of the prophets” – can be seen in three ways: (1) What was spoken (v 19) – the word of the prophets or prophecy, not from one’s own interpretation or opinion (2) Who was speaking – the will of man is contrasted with the work of the Holy Spirit (3) How He spoke - through holy men of God who were moved or “carried” to speak. The first emphasizes the nature/substance, as provided by the “ginomai/is” in Greek. The second is the source, as derived from the “come” in Greek. The third is the supervision, men moved to speak. The content, the cause, and the compilation; or the product, the provider, and the process. Another way to see it is the nature of the writings, the identity of the writer and the way it was written. The book focuses on the uniqueness of the Son, as attested by the Scriptures and the Spirit.
The word eyewitness (v 16) or looker-upon (epoptes) is exclusive to the book and occurs only once in the Bible. His majesty (megaleiotes) in verse 16 and Majestic (megaloprepes) in verse 7 are derived form the word mega, the latter occurring only once in the Bible.
Conclusion: It’s been said, God does not expect me to live His life without first giving me His nature. (Illustrations of Bible Truths # 227) What spiritual qualities are missing in your life? Are you able to discern right from wrong, truth and falsehood?
