Analytical Exposition of Peters Epistles, Letter 2 · Chapter 1 · Verse 4
Verse 4. Whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the divine nature, having escaped the corruption that is in the world through lust.
The Analysis.
THe Apostle had before confirmed his prayer and the hope of the faithfull, touching the multiplying of grace and peace, by the comparing of things alike, that is, from the giving of all things which are necessary unto life & godlinesse. Now he confirmes and proves the assumption also, touching the giving of things necessary to life and godlinesse. And the argument is taken from the testimony of God, that is, from Gods promises: for his promise is a testimony of the good that he will bestow. Now while the Apostle disputes from the promises to the gifts promised, he disputes from the testimony to the things testified, which kinde of argumentation he doth sufficiently intimate, when he puts the things promised in stead of the promise. And the things promised are thus explained; 1. In generall, by two adjuncts, that they are exceeding great and precious, that is neither concerning small things, or things of little moment, nor concerning things, that we have nothing to do with, or are little to be esteemed by us, but things of exceeding great weight, and of exceeding great price. 2. In speciall, by those effects, which are contained in these things promised, and they are two. First, A lifting up of the faithfull to perfection, which is explained by a likenesse unto the divine nature. Secondly, A freeing of them from corruption, which is set forth by the subject and the cause thereof. The subject is the world, the cause is lust or concupiscence.
The Doctrine arising herehence.
Doct. 1. Gods promises carry in them the vertue of a gift.
Reason. Because they make the thing promised certainly to belong unto those, to whom it is promised. For although it be not yet actually in their possession, yet it is that power that is certainly produced into act. The cause is, 1. The truth of God that promiseth. 2. The Divine Power which accompanieth Gods promises, wherof mention was made in the former verse.
Vse 1. This may serve to refute those that make Gods promises wholly to depend upon mans will.
2. To comfort all the faithfull, that they may be of good courage, and have a firme hope in the good things that are promised by God.
Doct. 2 Gods promises are of things exceeding great.
Hence it is that the Scripture often speakes of the wondrous things of Gods word, Psal. 119. 18. And it evidently appears by the things themselves, if they are well weighed and considered; whether we look unto the divine properties which breake forth in the things promised, or their divine effects. For wonderfull is the mercy, and power, and providence whereupon they depend; and the effects also are wonderfull, for many of them are such, that they do so transcend mans capacity, that they seeme unto many utterly unpossible and incredible: as the resurrection, immortality, and life everlasting.
Vse 1. This may serve to condemne the stupidity of those, that are nothing moved or taken with these things that are so great and wonderfull.
2. To exhort us, to labour and strive in our prayers with David, that our eyes may be more and more opened, to be able to see the wonderfull nature of them.
Doct. 3. Gods promises are as precious unto us, as they are great in themselves.
So they are distinguished: for if God had promised that he would make another World, yet so, as that it should nothing pertaine unto us, this indeed had been an exceeding great promise, but nothing precious unto us; but when he so promised a world to come, wherein immortality and great glory shall dwell, as that we should possesse it, this promise is as precious as it is great. Hence it is, that in the Scriptures the testimonies of God are extolled, whose promises are exceeding great above all riches, Psal. 119. 14. Above gold and silver, and all precious things, as we often read in the Psalmes and Proverbs.
Vse 1. This may serve to exhort us, both in judgement, affection and all our endeavour…, to carry our selves answerable to these divine promises, as to the most precious thing that is, as we are admonished, Prov. 2. 4. To seeke them as silver, and search for them as for hid treasures. And Prov. 8. 10. to receive them, and not silver, &c. And to be more delighted with these then with the sweetest gifts, to get these promises at any price, how great soever, though we sell all that we have, as it is in the parable of the Merchant, who found a precious Jewell.
2. To comfort those Christians that are poore in spirit, even in this present world; for though they have nothing excellent in these outward things, yet they have those exceeding great & precious things provided by God for them. They are in this like unto that heire, of whom Paul makes mention, Gal. 4. 1.
Doct. 4. By vertue of these promises we are made partakers of the divine nature.
Now by nature is not meant the essence of God, but those perfections, whereof we have a representation made by the Spirit Epist. 1. c. 2. v. 9. They are called the vertues of God, and in other places, it is called the life of God, the Image of God, and the Spirit of God. And this nature is communicated by vertue of the promises, because the promise of the Gospell in this differs from the Law, for the Law considered in it selfe is a killing Letter, and the ministration of death in respect of sinners, but the Gospell is the ministration of the quickning Spirit 2 Cor. 3 6, 7, 8.
Reason. Because the Spirit of God together with the Gospell worketh our salvation.
Vse 1. This may serve to direct us, to examine our selves whether the promises of God have beene effectuall in us yet or no? for if we have nothing in us above naturall men, or our corrupt nature, wee are yet strangers to the promises of God.
2. To reprove those, that are wont to say, when they are stirred up to Christian duties, that they are not Saints or Angels, but flesh and blood, and therefore cannot either abstaine from common vices, or come neere unto a heavenly life. For Christians besides and above that nature, which they have from Adam, are made partakers also of a divine nature, whereby they are able to doe all things through him that strengtheneth them, namely Christ, Phil. 4. 13.
3. To exhort us, to labour with all diligence, that the grace of God may be unto us like a second nature, as some say of Custome. And so it will be, when we performe the workes of grace and new obedience, not by constraint or unwillingly, as many use to doe, but with delight and cheerfulnesse, as if we were carried hereunto by the inclination of nature, as the fire is upward.
Doct. 5. The corruption of sinne is contrary both to this nature, and Gods promises.
Reason. Because the presence of the divine nature and the vertue of the promises drives out this corruption, as heat doth cold, & as light dispells darkenesse, 1 Pet. 1. 14, 15, 2 Pet. 2. 20. Tit. 2. 11. 12.
Vse. 1. This may serve to condemne those, that will joyne together these things that are so inconsistent and repugnant and contrary to God himselfe, that is, those that joyne the profession of Religion with most corrupt practise.
2. To exhort us, if we believe the promises of God, and love the divine nature to our own salvation, then to eschew all these corruptions. Thus much the Apostle intimates, when he saith: Having escaped the corruption, as if a flying away were required, and that quickly, as it were from a fire, wherein we are almost burned, or from a plague that rageth in our houses, 1 Pet. 2. 11. 2 Cor. 4. 1. Having received mercy, let us not faint, &c. and Chap. 7. v. 1.
Doct. 6. This corruption of sinne beares rule in the world.
This is gathered herehence, because this is the true description of corruption made by the Apostle.
Vse. This may serve to exhort us, 1 not to love the world too much. This use the Apostle makes of it, 1 Iohn 2. 5. …. Not to fashion our selves according to this world, Rom. 12. 2.
Doct. 7. Lust is the essentiall cause of this corruption, which is in the world.
For it is not from the fabrick of heaven and earth, nor in any created substance, but in the naughty affections and dispositions, together with the actions flowing therehence, so that every man carries this world in his owne bowels. And the reason why this wickednesse is signified by concupiscence or lust, is:
Reason 1. Because in mans conversion to worldly and unl…wfull things, sinne is more manifest then in a simple aversion from God.
2. Because this desire of unlawfull things is most contrary to that affection, which we should have towards God, and divine and heavenly things.
Vse. This may serve to exhort us, to use great diligence to subdue and root out our own lusts and concupiscence.