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I. THE MEANS whereby God conveys His grace to us, viz., the promises of the gospel.

1. Their excellency is set forth by two adjuncts. They are "exceeding great and precious." The one noteth their intrinsic worth and value; they are "exceeding great." The other, our esteem of them; they deserve to be "precious" to us.

2. Their freeness: "given," made freely, made good freely.

II. THE END and use of them: that by these ye might be partakers of the Divine nature; that is, the communicable excellence of God.

1. Because these are communicated to us by God; they are created in us by His Divine power. We have them by virtue of our communion with Him. They flow from God, as the light doth from the sun.

2. Because by these perfections we somewhat resemble God. Therefore it is said (1 Peter 2:9), "We show forth His praises," His virtues or Divine attributes, His "wisdom, goodness, bounty, holiness"; for in these we most resemble Him.

III. THE WAY, METHOD, AND ORDER how we receive this benefit of the Divine nature. "Having first escaped the corruption that is in the world through lust." As we die to sin, the Divine nature increaseth in us. There is a putting off before there can be a putting on (Ephesians 4:22-24).

1. What is to be avoided: "The corruption that is in the world through lust." Observe, sin is called "corruption" as often in Scripture, because it is a blasting of our primitive excellency and purity (Genesis 6:12; Psalm 14:1). Observe, the seat of this corruption is said to be in the world, where lust and all uncleanness reigneth, therefore called "the pollutions of the world" (chap. 2 Peter 2:20). The generality of men are defiled with them, corrupted in their faith, worship, and manners; therefore conversion is called for under these terms (Acts 2:40). Lastly, observe that this corruption is said to reign in the world "through lust." Besides the bait there is the appetite; it is our naughty affections that make our abode in the world dangerous.

2. The manner of shunning, in the word escaping. There is a flying away required, and that quickly, as in the plague, or from a fire which hath almost burned us, or a flood that breaketh in upon us. We cannot soon enough escape from sin (Matthew 3:7; Hebrews 6:18). No motion but flight becomes us in this case. Doctrine: That the great end and effect of the promises of the gospel is to make us partakers of the Divine nature.

I. Let us consider the effect or end.

1. That it is a natural, not a transient effect. There may be such a sense of the goodness, wisdom, and power of God as may produce a sudden passion; as suppose of fear or love. It may only affect us for the present, but inferreth no change of heart and life. But the promises of the gospel are to breed in us such a temper of heart as may be a second nature to us, a habit or constitution of soul that may incline us to live to God. A habit serveth for this use, that a man may act easily, pleasantly, and constantly.

(1) To act easily. There is an inclination and propensity to holiness.

(2) To act pleasantly. They have not only a new bias and tendency, but it is a delight to do what is holy (Psalm 40:8), as being in their element when they are thus employed.

(3) It is a constant principle of holy operations, so that a man doth not only obey God easily, but evenly, and without such frequent interruptions of the holy life.

2. It is a Divine nature; that is, not only such as floweth from God, but may carry some resemblance with Him or to Him. It floweth from God, for we are "partakers"; it is but a ray from His excellency, and it carrieth a likeness to Him, or cometh nearer to the nature of God Himself than anything that a man is capable of. Now this is said for two reasons —

(1) To show the dignity of it. Nothing known to man is so like 'God as a sanctified soul. The saints have their Maker's express image; therefore if God be excellent and holy, they are so. The image and picture of God and Christ is in them, not made by a painter or carver, but by the Holy Ghost (2 Corinthians 3:18).

(2) To show the quality and condition of it. You must have a new nature, and such a nature as may be a Divine nature. If you have nothing above natural men or corrupt nature, you are strangers to the promises of the gospel.

3. This Divine nature may be considered three ways. Either —

(1) As begun; when we are first "renewed in the spirit of our minds," and regenerated "according to the image of God" (Ephesians 4:23, 24).

(2) As increased; when more like God in a conspicuous degree.

(3) As it is perfected in heaven; for there we have the nearest communion with God, and so the highest conformity to Him that we are capable of (1 John 3:2).

II. Let us now see the means by which God doth accomplish this effect: "To us are given great and precious promises."

1. It is an instance of God's love, that He will deal with us in the way of promises.

(1) A promise is more than a purpose; for the purpose and intention of a man is secret and hidden in his own bosom, but a promise is open and manifest. Thereby we get the knowledge of the good intended to us.

(2) It is more than a doctrinal declaration. It is one thing to reveal a doctrine, another to promise a benefit; that maketh a thing known, this maketh a thing sure, and upon certain terms; that gives us notice, but this gives us interest.

(3) It is more than a prophecy or simple prediction. Scripture prophecies will be fulfilled because of God's veracity; but Scripture promises will be fulfilled, not only because of God's veracity, but also His fidelity and justice; for by God's promise man cometh to have a right to the thing promised.

2. The promises of the new covenant are of a most glorious and valuable nature. They are not about small things, or things of little moment, but about worthy and dear-bought blessings.

3. They are precious promises, worthy of our esteem; for they are not about things that we have nothing to do with, but such wherein we are deeply and intimately concerned. In God's promises there is due provision made for the desires, necessities, and wants of mankind.

4. All this is given to us wretched men without any desert of ours; nay, we had deserved the contrary.

III. The influence of the one upon the other; or, how do these promises promote the Divine nature?

1. From their drift, which is, to draw us from the creature to God, and the world to heaven; to mortify the esteem of the false happiness which corrupteth our natures; and to raise us to those noble objects and ends which dignify and adorn the soul, and make it in a sort Divine. It breedeth an excellent spirit in us, which is carried above the world, and the hopes and fears of it (1 Corinthians 2:12).

2. The matter of the promises. Many of which concern the change of our hearts, the cleansing or healing of our natures (Hebrews 8:10; Ezekiel 36:25, 26; Jeremiah 33:8).

3. The conditions or terms on which our right is suspended. Not pardon without repentance (Acts 3:19). Not heaven or eternal life without holiness (Hebrews 12:14).

4. The power with which the promises are accompanied (Colossians 1:3). The Divine nature is communicated to us by virtue of the promises; for the Spirit is our sanctifier, and He works by congruous means.

Use 1. Believe the promises, for they are most sure and certain. God's testimony of the good things He will bestow upon us cannot deceive us, or beget a vain and uncertain hope.

Use 2. Esteem them (Hebrews 11:13).

Use 3. Labour to improve the belief of every promise for the increase of holiness, that we may be like God, pure and holy as He is (2 Corinthians 7:1).

(T. Manton, D. D.)

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KJV: According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:

WEB: seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue;