On 2 Peter 1:4-7
By Jonathan Mitchell
This short study is an excerpt from a yet-unpublished commentary on 2 Pet. The setting of this passage begins with 1:3,
"all those things [leading] toward life and reverence (standing in awe of goodness, with adoration; the well-being of devotion and virtuous conduct from ease, in true relation to God) [are] being now available for us from having been freely given to us (or: presented as a gift in us) from His divine power and ability through the full (accurate; complete; added) intimate and experiential knowledge of the One calling us to His own (or: by His own; for His own; in His own; [p72 B & other MSS instead read: through; by means of]) glory and excellence in nobleness (i.e., virtues of: braveness, courage, good character, quality, self-restraint, magnificence, benevolence, reliability, moral valor)."
Now let us turn to the passage of this study from chapter 1:
4. [It is] through means of which things - the precious (valuable; honorable) and greatest effects of the promises - [that] He has been freely given (or: has presented Himself as a gift) to us, to the end that through these [gifts], you folks would come to be (or: could come into existence being; should be born) people of common-being from a divine essence and nature (or: folks having a partnered share that is based upon a common existence from a divine born-instinct and native condition; or: fellow participants of a germination which is divine), while fleeing from the corruption (ruin; decay) within the dominant System (or: that is united with the secular realm; or: centered in the ordered world of society, religion, culture, economy and government; or: in the center of the aggregate of mankind), [which is] in the midst of passionate cravings (rushing emotions; lusts; violent over-desires; [or, with p72 & Aleph: fleeing the strong desire of corruption within the world]).
These opening verses display Asiatic rhetoric, which in Peter's day was quite popular in Asia Minor, especially. The repetition of certain thoughts and the piling of one idea upon another - as we observe here - were characteristic of this style. It grabs the attention of the listeners while at the same time reminding them of important truths or introducing new topics to them. So we see this verse reaching back to the previous three (through means of which things) and then affirming again that these are
"the precious (valuable; honorable) and greatest effects of the promises" that "He has been freely given (or: has presented Himself as a gift) to us." He is driving home the point that all that we have in this new creation has come from God - freely, as a gift, which means that there are no requirements. The parenthetical alternate, "has presented Himself as a gift," lets us see clearly that what we have been given is simply "Him."
Next he moves on to the purpose of all of these blessings: to the end that through these [gifts], you folks would come to be (or: could come into existence being; should be born) people of common-being from a divine essence and nature. The word that I have rendered "common-being" is the present participle of the word "to be; to exist" joined to the adjective "common." In the parenthetical expansion I have on offer other meanings of this word that are based upon common usage. The next words, "from a divine essence and nature," are also expanded and on offer are the alternate results of this complex prepositional phrase:
1) folks having a partnered share that is based upon a common existence from a divine born-instinct and native condition
2) fellow participants of a germination which is divine.
The word "divine" is common to each of these renderings. The idea of common-being is mirrored in the rendering "common existence." Corporate and cultural nuances are seen it its renderings, "partnered share" and "fellow participants." These simply give other viewpoints from which to observe this apocalyptic description of our relationship to God and His kingdom. A "partner" has a "common existence" in an endeavor. Sharing usually involves participating with another. But the root idea of having a common-being with God speaks of an organic, relational and existential state into which He has birthed us, and which we have now "come to be." The words essence and nature can also speak of one's "instinct and native condition." These thoughts are paralleled in 1 Jn. 3:2,
"Beloved ones, now (at the present time) we continuously exist being God's children (born-ones; bairns from the standpoint of origin), and it has not yet been made visible (or: it is not yet apparent or manifested) what we will proceed in being. We have perceived, and thus know (or: are aware) that if it (or: He) should be (or: whenever it {or: He} may be) made visible, apparent and manifested, [then] folks like to Him (like-ones to Him; ones like Him; people resembling Him) we will be existing, because we will continue seeing and will be progressively perceiving Him just as (according and exactly as; in the manner that) He constantly exists (or: He is)."
In an agricultural metaphor it can speak of a "germination which is divine." This calls to mind the metaphor used by Jesus, when speaking of Himself, of Israel, of the Law, and of humanity:
"unless the grain of wheat (or: kernel of corn; = seed of an agricultural crop), upon falling into the earth (the ground; the field), should die, it by itself continues remaining alone. Yet if it should die, it proceeds to bear much fruit (= it produces a harvest of many grains, or, seeds)" (Jn. 12:24).
This has happened here and now, and it was a reality while those folks were "fleeing from the corruption (ruin; decay) within the dominant System." That system might have been the Roman Empire with its pressures to conform to its requirements. For those coming out of Judaism, it would have been the pressure to continue with the purity codes or sabbath-keeping. I have parenthetically listed the meanings which the word 'kosmos' might suggest in this context: that which is united with the secular realm (which could involve kinship systems, family involvements, cultural norms), religion (whether Judaic or Hellenistic or Roman), or the ordered world of society, economy or government. Living as a participant of a covenant community would means that these folks should get away from the corruption in any area of their world. Peter identifies the known source of such corruption: passionate cravings, rushing emotions, lusts, violent over-desires. All these things are common to estranged and alienated humanity which has not yet been resurrected into the Christ-life. The alternate MS readings say basically the same thing, just wording it in a reverse order so that he speaks of their
"fleeing the strong desire" that comes from corruption (the disconnection of the human nature) that is within the world (= systems)."
It is worth noting that the word corruption simply means "ruin" or "decay." It is the perversion of something that is inherently good, or the loosing/loss of life from an organism that originally had life.
5. Yet, also, this same (or: And yet for this very cause): while bringing into and alongside (i.e., making full use of) all diligent haste, you folks at once fully lead the chorus of (or: completely choreograph) the excellence and nobleness (virtues of braveness, courage, good character, quality, self-restraint, magnificence, benevolence, reliability, moral valor) [being inherent] within your faith and trust; along with the intimate, experiential knowledge and insight [being] within the excellence and nobleness (virtues of braveness, courage, good character, quality, self-restraint, magnificence, benevolence, reliability, moral valor);
Peter now reaches back (this same; or, for this very cause) to vs. 3 - picking up, again, God's excellence and nobleness to which, by which, in which and for which Christ has called us - in order to present a tapestry of these virtues, demonstrating how the community should weave these same into its corporate life in order to reflect to the dominant System the image of our God.
He enhances the importance of the following admonition by employing a picture of action: bringing into and alongside (i.e., making full use of). The urgency of this action is indicated by the phrase which he urges them to bring to these life endeavors: all diligent haste. This rhetorical ploy will alert his listeners to the importance of what he is about to say. And now he describes just how they are to build (cf 1 Cor. 3:10-15). It is to be "completely choreographed," and done with joy as they at once fully lead the chorus of the excellence and nobleness, which God has supplied and in which they reside and which is [being inherent] within [their] faith and trust - which came with the entrance of the Word (Rom. 10:17) and the giving of the Spirit. This "excellence and nobleness" was first in the faithfulness of Christ, and now has been brought into them by His presence within His temple. Take note of the repeated preposition within (en) that leads this chorus of virtues on through vs. 7. These virtues are actually realms of God's character. Within each one we find yet another.
This is all to be choreographed along with the intimate, experiential knowledge and insight [being] within the excellence and nobleness. All that is need to build His temple is within His excellence and nobleness in which and by which He has called us. He called us to this work and now
"we are God's fellow-workers (or: we are co-workers of and from God; we exist being co-workers who belong to God)" (1 Cor. 3:9).
In abiding within the Vine (Jn. 15:1ff) we dwell within His excellence, and it is there that we gain "intimate, experiential knowledge and insight" of God.
6. also the inner strength and self-restraint [which is inherent] within the intimate, experiential knowledge, as well as the persistent remaining under in humble support (or: steadfast, patient endurance) [being inherently] within the inner strength and self-restraint; and then the reverence (standing in awe of goodness, with adoration; the well-being of devotion and virtuous conduct from ease, in true relation to God) [inherent] within the persistent remaining under in humble support (or: steadfast, patient endurance);
Then, within the intimate, experiential knowledge we find the inner strength and self-restraint which is inherent WITHIN this knowledge and insight. Next, within His inner strength and self-restraint we also find persistent remaining under in humble support (or: steadfast, patient endurance). Going deeper into this latter we find His reverence (standing in awe of goodness, with adoration; the well-being of devotion and virtuous conduct from ease, in true relation to God). As we go further through these virtues of God we realize that, with the Spirit, we are "constantly and progressively searching... the depths of God" (1 Cor. 2:10).
Wheaton (ibid p 1253) points us to another writing where persistent remaining under in humble support (or: steadfast, patient endurance) is repeatedly used. In Heb. 12:1-3 we read:
1. Consequently and for this very reason, then, we also, continuously having such a big cloud of witnesses (spectators; folks bearing testimony; people with evidence) environing us (lying around for us and [they] themselves surrounding and encompassing us), after at once putting off from ourselves all bulk and encumbrance (every weight; all that is prominent; or: getting rid of every arrow point within us) and the easily-environing (skillfully-surrounding; well-placed encircling) failure (sin; error; mistake; shooting off-target; missing of the point), we can and should through persistent remaining-under (or: relentless patient endurance and giving of support) keep on running the racecourse continuously lying before us (or: lying in the forefront within us; or: lying ahead, among us),
2. turning [our] eyes away from other things and fixing them (or: looking away) into Jesus, the Inaugurator (First Leader; Prime Author) and Perfecter (Finisher; the Bringer-to-maturity and fruition; He who purposes and accomplishes the destiny) of the faith, trust, confidence and loyal allegiance, Who, instead of and in place of the joy (or: in the position on the opposite side from the happiness) continuously lying before Him (or: lying in the forefront within Him; lying ahead for Him), remained under a cross (an execution pole for suspending a body) - despising shame (or: thinking nothing of [the] disgrace) - and has sat down and now continues seated, remaining in the right [hand] of (or: = in union with the place of receiving at; = at the place of power and honor, which is) God's throne.
3. For consider attentively again (or: logically reckon back for yourselves; gather it up in yourselves concerning) the One having remained under while undergoing (or: having patiently endured while giving support in) such contradiction (the anti-word; the message which is contrary to reason; speaking in opposition, against, or instead of) - [which was directed] into Himself [other MSS: {permeating} into the midst of themselves] by those missing the mark (the sinners; those making a mistake, committing error, missing the point) - to the end that you may not tire with exertion (or: labor to weariness), being continuously dissolved (be enfeebled and exhausted; caused to fall apart) in your inner selves (or: by your souls; = in your lives).
7. and further, the brotherly affection (fondness for and among the fellow believers) [resident] within the reverence (awe with goodness; well-being of devout, virtuous conduct in the ease of true relation to God); and then finally, the love (uniting acceptance) within the brotherly affection.
Within the heart of God there is brotherly affection. From where else can we experience this? But brotherly affection is a two-way street (known as the Way): the reverence also comes from God toward us. Relationship is a mutual experience. God so loves us (Jn. 3:16) that He lives in "virtuous conduct in the ease of this true relationship" with us. Not only that, He relates to Himself in us (Mat. 25:40; Acts 9:5), and thus should we reverence all others and all of His creation. This calls to mind 1 Pet. 2:17a,
"Value everyone (Honor all)! Habitually love (Practice loving) the brotherhood (= the organism of fellow-believers)!"
Fondness for and among the fellow believers (brotherly love) is the home, the location of agape (love). It resides within the covenant community, which is His temple (Love's home). All other virtues lead to this (Love, dwelling on the mercy seat within the holy of holies), and at the same time, all other virtues come from this (are dispensed from the heart of God).
It is also worth remembering 1 Pet. 1:22 here,
"Having purified your souls (= inner selves) within the hearing obedience (the humble, attentive listening and submissive hearing) of the Truth and from Reality [which directs and leads] into unhypocritical (non-hypercritical; non-hyper-separating so as to over-evaluate; not determined from below; non-nit-picky; or: unpretended; unfeigned; thus: genuine) brotherly affection (= fondness for the fellow believers), love one another with acceptance in a stretched-out and extended way, from out of a clean [other MSS: true; genuine] heart."
And further,
"Now [this is] the goal (the final situation; the end of the process): all [are to be] like-minded (of the same frame of mind and disposition), folks sharing and expressing the same feelings (being sympathetic), ones being fond of and expressing affection for the brothers (= fellow believers; = communal members), people tenderhearted and compassionate, folks of a humble disposition and way of thinking" (1 Pet. 3:8).
On this section of vss. 5-7, Leahy comments, "Beginning with faith, one virtue provides the basis of the next, until the summit is reached with Christian love (agape)" (ibid p 495). This "summit" is God Himself, for, 1 Jn. 4:16 instructs us, "God exists continually being Love (God is Love)." Paul gave us insights to God's love in 1 Cor. 13, were we read,
"The Love (or: This unrestricted acceptance) is habitually even-tempered, taking a long time to be in a heat of passion (is constantly long-enduring, long-suffering and patient; it keeps on putting anger far away; it continues slow to progress toward feelings which cause violent breathing or rushing emotions) - it continues being usefully kind.
The Love (or: This urge toward unambiguous, accepting reunion) is not constantly boiling with jealousy and envy. The Love is not continuously bragging or "showing off" - it is not habitually being puffed up; it is not conceited or arrogant. It is not repeatedly indecent in manner or behavior (it does not continually display lack of [good] form, rudeness or improper demeanor); it is not habitually self-seeking (or: not constantly pursuing its own interests or rights); it is not continually caused to be sharp [in response] nor aroused to irritation or upset emotions; it is not habitually keeping account of the worthless thing, nor logically considering something of bad quality, nor counting the injury.
It does not continue to rejoice upon [seeing or hearing of] the injustice, nor is it happy about dishonesty, inequity, or lack of the qualities of the Way pointed out, yet it repeatedly rejoices with the Truth (or: takes delight together in Reality). [Love] continuously covers all mankind; it is habitually loyal to all humanity; it constantly has an expectation for all mankind; it is continuously remaining under and giving support to all people. (or, since "all" can also be neuter: It [i.e., unambiguous acceptance] progressively puts a protecting roof over all things; it is habitually trusting in, and believing for, all things; it is continually hoping in or for all things; it keeps on patiently enduring all things.)
The Love (or, again: This unrestricted drive toward reunion) never - not even once - fails (falls out or lapses; = becomes fruitless or ineffectual; [other MSS: falls down; collapses])" (vss. 4-8).
Jonathan
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