Peter calls himself a bondsman as well as an Apostle of Jesus Christ. He is going to speak of those who cannot bear any to have authority over them; but unlike such, it is his joy to look up to Jesus Christ as the one who has absolute right to his every faculty. This indeed lies nearer to his heart than ever did his Apostleship, and so comes out first.
The righteousness referred to here has been identified with what theologians call “the active obedience of Christ,” that is, his meeting the full requirements of the law during his life, which surely he did, and of which we assuredly get all the benefit. Those who do not see that the Lord Jesus gave Himself for us “to take us out of this present evil age,” think about a redemption which, as it finds them “living in the world,” leaves them so; and, as the justification they need must be suited to persons in that condition, it seems to them that the legal obedience of Jerks Christ while not yet dead is so suited to be their justifying righteousness that it could have no other use or end. Thus, it has come to pass with so many that “baptized into the death of Christ” means only washed; and, as washing is indicated simply by using water, and not by the quantity used, or by the manner of using it, it is all one whatever way you take, even though it should be one quite different from that indicated in Scripture. Thus also, being “dead to sin” merely means being forgiven, though here Calvin differs from those that bear his name in our day. In this way the proper force of redemption has been lost, and a Christ in flesh for the benefit of the world is preached, rather than a Christ risen and glorified who loved the Church and gave Himself for it.
It is not that the cross is denied, or even not preached, but rather that it is made of none effect. Incarnation and the work therein are, by that systematizing which ever strives to bring revealed truth into a mere human order, made so prominent as to thrust backwards from notice the force of the decease which was the subject of conversation in the glory on the Mount. And even when the value of the blood is in a good degree declared, yet the force of its shedding is not seen. In effect, life in the world is retained, and whereas it is said in Scripture, “likewise reckon yourselves also to be dead indeed unto sin,” such theology says, reckon Christ to have died for you so as that you are not dead. No wonder that, contradicting the word here, it should contradict it again when it tells us that there is nothing so sure as death except judgment!
Searching Scripture to support such a notion of justifying righteousness, this passage has been pressed into service, there being a feeling of dearth; and hence this notice seemed called for. But it is obviously here a question of obtaining not righteousness but faith; and as they own faith to be merely the hand that takes the righteousness, there is surely a great difference between a matt with no hand getting one, and one who, having a hand, grasps something with it.
And again, looking at the three other occurrences of the word in this epistle, the two in his first epistle, and where he employs it in Acts 10:35,35But in every nation he that feareth him, and worketh righteousness, is accepted with him. (Acts 10:35) we find that Pete always uses it, not in what is called its forensic sense, but practically; that is, not to describe relationship or condition, but character or conduct. What grace is indicated here! Sinful sons of men obtaining so great a boon, and that too in the righteousness of God! And if our Saviour Jesus Christ be associated, this is in perfect keeping not only with the intrinsic dignity of His Person, but with the special character of the epistle which has for its object to skew the doom of those who deny His supreme Lordship.
Verses 3-4. It is not merely that all things pertaining to life and godless have been given freely, but they have been given by power, so that they may be actualized. And this is by the knowledge of God as calling us by glory and virtue, for it is thus that the Christianity of Scripture knows God, and not merely as proclaiming peace.
Virtue, used once by St. Paul and thrice by St. Peter, means moral courage or energy. It is applied to God in 1 Peter 4:9,9Use hospitality one to another without grudging. (1 Peter 4:9) and there also in connection with God as calling us. What it conveys as used of Him will be better understood as we increase in His knowledge. It is not in redemption as it was in creation―plastic power over matter, or even making man a living soul; but in corruption, in moral ruin, we get deliverance by the moral perfections of God; and thus He whose Almightiness prostrates us with awe, by excellency as transcendent as His power, commands that willing adoration of the whole inward being which is its highest blessedness. It is by moral energy (shall we say, by moral courage?) He meets on case. He comes so near to us though in such a state! Surely the more we know Him, and the more we know redemption, the more shall our loving adoration be called forth.
The object for which these “greatest” promises are given is very generally forgotten. God’s promises are for the most part regarded as merely morsels of comfort in the midst of inevitable sorrows. But as the sorrows are not there merely because they are inevitable, so these greatest promises have a far higher end than comforting, and for that reason comfort all the more. That object is not to restore us to the state of innocence which indeed is absurd; for innocence is ignorance of evil, and it never can be true of us that we never sinned. Such a notion, however, is and must be held in the confused darkness that looks upon the Christian as one “living in the world;” for where “the old” is clung to, redemption can only be regarded as setting it up, not setting it aside, however high the language held about the new accompanying improvements. But something is given us far better than innocence which may be lost, viz., a standing in Divine righteousness, and along with that what is set before us here-participation in the divine nature. We are not made gods certainly; but the: words are “divine nature.” It is to be taken morally. We judge and feel as God judges and feels. Hence the transcendent moral worth which is associated with glory in our calling is the first quality we are to add to our faith. Seen in its infinity in God it draws out our heart’s deep and blissful worship. How could it do so―how could we see its excellency if we were not partakers therein?
It is through lust that corruption has come in. Man desired and took what God had withheld from him. The heart had already sought what was not God. There was independence and a craving for things created. Thus it is now man’s nature to covet, that is, being turned from God, to be always craving for more than he has got. But having been made partakers of the divine nature, we are turned to God, and the desires are for Him, His will is our delight, and independence of Him would be the sum of all horrors. And what demands the gravest consideration is, that between this and the corruption there is no third thing, as between condemned and justified there is no neutral position. It is in vain to speak of escape from the world’s doom if there be no escape from its corruption, and that is enjoyed only in being made partakers of the divine nature.