Ed Urzi

“to knowledge self-control, to self-control perseverance, to perseverance godliness” (2 Peter 1:6).

Our next entry in this list of virtuous characteristics from 2 Peter 1:5-7 is self-control. Self-control involves the ability to manage our emotions or physical appetites instead of allowing those things to dictate our behaviors. Those who possess the God-given quality of self-control are less likely to suffer the negative repercussions that often follow a loss of composure.

From an external perspective, this might relate to a prayerful and conscious refusal to act on an inappropriate desire. It might also include a commitment to honor God with grace and poise when responding to careless remarks, insensitive comments, or deliberate provocations. From an internal perspective, self-control might involve relying on God’s empowerment to exercise discipline over unhealthy emotions like worry, fear, or anxiety.

Another way to exhibit self-control is by practicing discretion in our interactions with others, particularly when expressing our opinions or viewpoints. In contrast to those who share their views in an impulsive, indiscriminate, or undisciplined manner, we should reflect on the potential impact of our words before we post or convey them in a way that we may later regret.

While self-control is a representative quality of God’s Spirit (Galatians 5:22-23), the importance of this characteristic is emphasized in the Old Testament book of Proverbs as well. For instance…

“He who is slow to anger is better than the mighty, And he who rules his spirit than he who takes a city” (Proverbs 16:32).

“Whoever has no rule over his own spirit Is like a city broken down, without walls” (Proverbs 25:28).

“A fool vents all his feelings, But a wise man holds them back” (Proverbs 29:11).

One author combines these ideas in a unified manner…

“In Peter’s day, self-control was used of athletes who were to be self-restrained and self-disciplined. Thus, a Christian is to control the flesh, the passions, and the bodily desires, rather than allowing himself to be controlled by them (cf. 1Co 9:27 Gal 5:23). Moral excellence, guided by knowledge, disciplines desire and makes it the servant, not the master, of one’s life.” ₍₁₎

Finally, the Scriptures tell us that a lack of self control will be a characteristic of the end times (2 Timothy 3:2-5). Thus, we should seek to grow in our knowledge of God’s Word and follow the exhortation of Romans 12:2…

“…do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.”

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 2 Pe 1:6.

“For this very reason, make every effort to add to your faith goodness and to goodness, knowledge” (2 Peter 1:5 NIV).

Beginning here in verse five, the Apostle Peter discusses the addition of various elements to our faith. In fact, Peter even specifies the “construction materials” we should use for this purpose. The first building product on that list can be translated goodness (NIV), virtue (KJV), or moral excellence (NASB). The primary idea behind that phrase expresses the qualities of integrity, purity, and honorable character.

A relationship with God in Christ offers two compelling reasons to conduct ourselves in this manner. The first begins with God’s love for us, for as we are told in 1 John 4:19, “We love because he first loved us.” Thus, God’s love for us should inspire us to reciprocate His love, for “…the love of Christ compels us” (2 Corinthians 5:14).

The corresponding incentive to avoid doing wrong (even when it appears that we can escape the consequences), arises from the knowledge that a just and holy Creator will hold us accountable for our actions. The New Testament book of Romans addresses this idea when it says, “…each of us will give an account of himself to God” (Romans 14:12).

Therefore, our relationship with God in Christ and the reality of eternal life should influence our judgments in various areas of life. These twin motivations -love and accountability- help enable us to make wise choices and good decisions.

However, “goodness” carries a secondary meaning as well. That meaning encompasses the qualities of valor ₍₁₎, power, strength, ₍₂₎ or uprightness ₍₃₎. Another source links this word with the God-given ability to perform heroic deeds in classical Greek usage. ₍₄₎ This passage thus highlights the importance of this inner quality along with its corresponding external behaviors.

The next characteristic is knowledge, a word that relates to the information we possess on a given subject. We can also associate knowledge with an awareness or perception of the facts. Nevertheless, it is important to consider the relationship between knowledge and wisdom, for it is possible to be knowledgeable, but not very wise.

Wisdom is the quality that allows us to exercise good judgment and select an appropriate course of action. Simply put, wisdom involves knowing what to do with the knowledge we possess. A well-known passage from 2 Timothy 2:15 underlines the spiritual aspect of that knowledge-wisdom relationship: “Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth.”

(1) G703 arete Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lexicon/g703/kjv/tr/0-1/

(2) &quot Virtue&quot Nelson’s New Illustrated Bible Dictionary General Editor, Ronald F. Youngblood. Copyright © 1986, 1995 by Thomas Nelson Publishers.

(3) G703 arete Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/arete

(4) See John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 2 Pe 1:5.

“But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge” (2 Peter 1:5).

This passage from 2 Peter 1:5 introduces a series of seven key attributes of the Christian life that continue through verse seven. Those attributes are…

• Virtue.
• Knowledge.
• Self-control.
• Perseverance.
• Godliness.
• Brotherly kindness.
• Love.

While it is possible to view these characteristics as building blocks that measure our growth and maturity in Christ, it is probably best to see them as qualities that personify those who partake of the divine nature mentioned earlier. One source emphasizes the human element that exists within this passage…

“The divine nature is not an automatic self-propelling machine that will turn out a Christian life for the believer irrespective of what that believer does or the attitude he takes to the salvation which God has provided. The divine nature will always produce a change in the life of the sinner who receives the Lord Jesus as Saviour. But it works at its best efficiency when the believer cooperates with it in not only determining to live a life pleasing to God, but definitely stepping out in faith and living that life in dependence upon the new life which God has implanted in him.” ₍₁₎

Another commentator adds…

“Peter insists that genuine faith should express itself in decisive ways. Faith must shape what we are (character), what we know or think (knowledge), what we do (self-control), and how we do it (steadfastness, godliness, brotherly kindness, and love). A growing faith that is decisive in these ways will help Christians to live productive lives.” ₍₂₎

So even though we are partakers of this divine nature, that conviction alone is not enough. Instead, we should demonstrate that conviction in dynamic ways. Some of those expressions are given to us here in 2 Peter 1:5-7. Similar examples appear in other lists of God-honoring characteristics that we find in Galatians 5:22-23, and 1 Timothy 6:11.

Finally, it is important to maintain a Biblical perspective that strikes a proper balance when considering this passage…

“Each believer is responsible before God for his conduct and spiritual growth, yet that growth could not take place without God’s prior work and constant enabling. We must not neglect our responsibility, yet the enabling and the credit is God’s. Paul says the same thing: ‘Continue working out your salvation with humility and dependence, for the one bringing forth in you both the desire and the effort…is God'” (Phi_2:12-13). ₍₃₎

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [2 Peter 1:5-7] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) Kendall, David W. “II. The Resources For Growth In Grace (1:3-11)” In Asbury Bible Commentary. 1200. Grand Rapids: Zondervan, © 1992.

(3) NET Bible notes on 2 Peter 1:7 https://classic.net.bible.org/bible.php?book=2Pet&chapter=1&mode=print

“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” (2 Peter 1:4 ESV).

Another potential misinterpretation arises from this reference to “partakers of the divine nature” here in 2 Peter 1:4: partaking in the divine nature does not mean individual human identities will be absorbed into the divine.

Some eastern religions seek to achieve human oneness with an eternal “Universal Soul,” much like a raindrop becomes one with the ocean. ₍₁₎ However, those who partake of the divine nature in Christ do not forfeit their individual identities. Perhaps the clearest support for this idea comes from Peter’s own experience as he witnessed Jesus’ transfiguration…

“After six days Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves. There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. Just then there appeared before them Moses and Elijah, talking with Jesus. Peter said to Jesus, ‘Lord, it is good for us to be here. If you wish, I will put up three shelters– one for you, one for Moses and one for Elijah'” (Matthew 17:1-4 NIV).

While the focus of this passage centers on the revelation of Jesus’ divine glory, there is one aspect of this encounter that relates to our discussion of 2 Peter 1:4. That aspect involves the appearance of Moses and Elijah. Notice that Moses and Elijah were visually distinguishable during their interaction with Jesus. We can see other such examples in the accounts of Abraham (Luke 16:19-31) and Samuel (1 Samuel 28:7-19) as well.

Jesus also affirmed that individuals like Abraham, Isaac, and Jacob continued to retain their personal identities in the afterlife (Mark 12:26-27). Because of this, we should have confidence that those who partake of the divine nature through Christ will also maintain their individual identities when they pass from this life.

So this reference to partaking of the divine nature aptly describes those who become new creations in Christ and reflect the attributes of God’s divine nature. As the Biblical epistle of 1 John tells us, “Those who are children of God do not continue to sin, for God’s very nature is in them; and because God is their Father, they cannot continue to sin” (1 John 3:9 GNT).

(1) See Ferguson, Sinclair B, Wright, David F. New Dictionary of Theology, “Buddhism And Christianity” © Universities and Colleges Christian Fellowship, Leicester, England, 1988 [pg.112]

“Through these things he has bestowed on us his precious and most magnificent promises, so that by means of what was promised you may become partakers of the divine nature, after escaping the worldly corruption that is produced by evil desire. (2 Peter 1:4 NET).

To better understand what it means to “become partakers of the divine nature,” it helps to take a corresponding look at what that phrase does not entail.

First, to become a partaker of the divine nature does not imply that we will become divine beings. For instance, some cultic organizations teach that a human being can ascend to the status of a deity. In fact, that belief finds its origin in the Garden of Eden…

“…the woman said to the serpent, ‘We may eat the fruit of the trees of the garden; but of the fruit of the tree which is in the midst of the garden, God has said, ‘You shall not eat it, nor shall you touch it, lest you die.’ Then the serpent said to the woman, ‘You will not surely die. For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing good and evil’” (Genesis 3:2-5).

In contrast, those who receive Christ are welcomed into the family of God as His sons and daughters. The Gospel of John addresses this aspect of our relationship with God when it tells us, “…as many as received Him, to them He gave the right to become children of God, to those who believe in His name” (John 1:12). So much like a child who shares in the nature of a parent, the same can be said of those who are born of their heavenly Father.

The New Testament book of Romans further explains what it means to partake in the divine nature when it says, “As we have worn the likeness of the man who was made from the dust of the earth, we will also wear the likeness of the man who came from heaven” (1 Corinthians 15:49 GW).

In addition, the qualities of holiness, justice, righteousness, honor, grace, and love characterize God’s nature. Thus, we will partake of God’s divine nature in the sense expressed by 1 John 3:2: “Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.”

“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” (2 Peter 1:4).

We can build upon the reference to God’s glory and excellence given to us earlier in verse three to gain a better understanding of what it means to partake in the divine nature. We will explore that concept over our next three studies, beginning with a look at the “great and precious promises” mentioned here. There is a strong correlation between several of those Biblical promises and our opportunity to share in God’s divine nature. For example…

“Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls” (Matthew 11:28–29).

“My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand” (John 10:27-28).

“For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day” (John 6:40 ESV).

“Let not your heart be troubled; you believe in God, believe also in Me. In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also” (John 14:1-3).

“And it shall come to pass That whoever calls on the name of the Lord Shall be saved” (Acts 2:21).

“Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1).

“If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified” (1 Peter 4:14).

Thus, as one commentary reminds us, “The implication is that through inheriting and acting on these promises the believers will increasingly become partakers of the divine nature.” ₍₁₎

(1) NET Bible notes on 2 Peter 1:4 https://classic.net.bible.org/bible.php?book=2Pet&chapter=1&mode=print

“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” (2 Peter 1:3 ESV).

If our concept of God is shaped by the societal and cultural influences we encounter online and in the media, we are likely to end up with a God who bears little or no resemblance to the one revealed in the Biblical Scriptures. For example, this reference to “…him who called us to his own glory” offers some important insight into God’s true character and nature.

This reference to “glory” is derived from the word doxa in the original language of this passage. Broadly speaking, this relates to the value we attribute to a person or an object. The corresponding Old Testament term is kabod, a word that conveys a sense of weight, substance, or heaviness. While these words may be unfamiliar, we often make use of those concepts in our modern world.

For instance, let’s consider the example of a person who exerts minimal effort to assist other members of a team. We might describe that person as someone who “doesn’t carry his or her own weight.” There is no glory for such a person, for other team members devalue his or her performance. Or let’s take the example of a group of scholars who view another scholar as an academic “lightweight.” In that scenario, the word “lightweight” conveys the lack of substance behind that person’s scholarship.

In contrast to those examples, this passage links God’s glory with the characteristic qualities of excellence (ESV), goodness (CSB), integrity (GW), and virtue (KJV). Those qualities define Jesus’ life and ministry, and they attract others to Him in a world that is often lacking in them. Thus, if we are looking for genuine substance and value in a world that is often devoid of both, we will discover them in Christ.

One source explains how these concepts should shape and influence our lives…

“God has a glory that surpasses the glory of anything else in existence because He is of infinite value and worth. So, when we are ascribing glory to God, we are ascribing worth to Him. We are telling others of His value and unsurpassed worth. This, in turn, should shape what we do in and for Him. Our worship should evidence great beauty and reverence, for the most worthy being deserves that kind of worship.” ₍₁₎

(1) Ligonier Ministries, The Eternal Weight of Glory. ©2024 Ligonier Ministries. Accessed 20 May 2024 from https://www.ligonier.org/learn/devotionals/eternal-weight-of-glory

“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” (2 Peter 1:3).

If we were to conduct a survey of our lives, what needs would that survey uncover? Perhaps those needs might include wisdom, finances, health, employment, reassurance, or guidance for our lives. But no matter how we choose to answer that hypothetical survey, 2 Peter 1:3 offers the comforting assurance that God’s divine power has supplied everything we need for life and godliness.

Other New Testament passages echo this theme as well. James 1:5-6 is perhaps the best-known among those passages…

“If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you. But when you ask, you must believe and not doubt, because the one who doubts is like a wave of the sea, blown and tossed by the wind” (NIV).

In addition, Romans 11:33 tells us that God is rich in wisdom and knowledge. Ephesians 2:4 says that God is rich in mercy. 1 Timothy 6:17 says that God richly provides us with everything for our enjoyment. Philippians 4:19 also provides us with the following promise: “…God will meet all your needs according to his glorious riches in Christ Jesus” (NIV).

God’s provision for us is endless, limitless, and inexhaustible. Thus, we have no need to seek a  mystical teaching, “deeper truth,” or “higher plane of spirituality,” no matter how those beliefs come packaged.

From another perspective, this passage reminds us to exercise caution with those who promote the latest “spiritual revelation” or alleged “move of God.” Once again,  our text from 2 Peter reminds us that “God’s divine power has given us everything we need for life and for godliness…” (GW). The following author elaborates on this idea in a forthright manner…

“All the necessities both for handling life and for manifesting righteousness, or godliness – godlikeness – in this world are ours. That means that everyone who has genuinely come to Jesus Christ, without exception, has all that it takes to handle all that life can throw at him. Do you believe that? A lot of people do not; they are always looking for something more – some new experience, some different reaction, some further revelation, some outstanding feeling of some kind – and they think that without these things they can never be the kind of Christian they ought to be. But do you see how flatly Peter denies this?” ₍₁₎

(1) Excerpted with permission from 2 Peter: In the Face of Falsehood © 1968 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org | https://www.raystedman.org/bible-overview/adventuring/2-peter-in-the-face-of-falsehood

“Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord” (2 Peter 1:2).

The word “knowledge” appears seven times in the book of 2 Peter, and our text from 2 Peter 1:2 features the first of those appearances. One source lays the groundwork for our look at this term with the aid of a timely reminder…

“In our day we are rightly warned about the danger of a sterile faith, of a ‘head’ knowledge that never touches the heart. But we need equally to be careful of a ‘heart’ knowledge that never touches the head! Too many Christians know too little about their faith; we are therefore often unprepared to explain how our ‘God’ differs from the ‘God’ of Mormonism or of the Jehovah’s Witnesses.” ₍₁₎

With this in mind, it is important to remember that several New Testament-era churches were struggling with various forms of false doctrine at the time this letter was written. In the formative years of the early church, a group known as the Gnostics embraced one such doctrine. The Gnostics comprised a loosely affiliated group of individuals who believed that salvation was only attainable through the acquisition of special knowledge or insight.

Gnosticism took its name from the Greek word gnosis (meaning “knowledge” or “to know”). Some forms of Gnosticism taught that a transcendent spiritual being granted “secret knowledge” to select individuals that enabled them to escape the corruption of this world. Others understood salvation as a revelation that reawakened their divine identity. ₍₂₎

However, the word translated “knowledge” here in 2 Peter 1:2 is epignosis. This refers to a specific type of knowledge that is both precise and correct. ₍₃₎ It also emphasizes the kind of knowledge that is full or thorough. ₍₄₎ The following author discusses the relationship between gnosis and epignosis, as well as its significance within this passage…

“[Epignosis] is a strengthened form of ‘knowledge’ implying a larger, more thorough, and intimate knowledge. The Christian’s precious faith is built on knowing the truth about God (cf. v. 3). Christianity is not a mystical religion, but is based in objective, historical, revealed, rational truth from God and intended to be understood and believed. The deeper and wider that knowledge of the Lord, the more ‘grace and peace’ are multiplied.” ₍₅₎

This sets genuine Christianity apart from belief systems that limit salvation to the privileged few who possess access to hidden spiritual wisdom. As Peter will tell us in the following verse, “God’s divine power has given us everything we need for life and for godliness” (GW). Because of this, we can find assurance, peace, and security, knowing that we have access to all we need in Christ.

(1) Moo, Douglas J. 2 Peter and Jude. The NIV Application Commentary series. Grand Rapids: Zondervan Publishing House, 1996. p. 39. Quoted in Notes on 2 Peter 2023 Edition, Dr. Thomas L. Constable https://www.planobiblechapel.org/tcon/notes/html/nt/2peter/2peter.htm

(2) See Williams, Michael. “gnosticism”. Encyclopedia Britannica, 19 Apr. 2024, https://www.britannica.com/topic/gnosticism. Accessed 16 May 2024.

(3) G1922 epignosis Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g1922/kjv/tr/0-1/

(4) G1922 epignosis Vines Expository Dictionary of New Testament Words https://www.blueletterbible.org/search/Dictionary/viewTopic.cfm?topic=VT0001579

(5) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 2 Pe 1:2.