Whereby: this word may be rendered, in that, for that, inasmuch as, and then this is an explication of the things that pertain to life and godliness, to glory and virtue, all those things being contained in the promises; or whereby may be understood of the glory and virtue last mentioned, taking them in the latter sense explained, 2Pe_1:3; q.d. By which glorious goodness and mercy to us.
Are given unto us exceeding great and precious promises: by promises we may understand either the matter of the promises, the things promised, Heb_10:36, such as redemption by Christ, reconciliation, adoption, &c., and then they are called
exceeding great and precious, in comparison of all temporal and worldly things; or else the promises themselves, which are called great because of the excellency of the things contained in them, and precious in relation to us; great things being not only contained in the promises, but by them secured to us.
That by these ye might be partakers of the Divine nature: we are said to be partakers of the Divine nature, not by any communication of the Divine essence to us, but by God’s impressing upon us, and infusing into us, those divine qualities and dispositions (knowledge, righteousness, and true holiness) which do express and resemble the perfections of God, and are called his image, Eph_4:24Col_3:10. And we are said to be made partakers of this Divine nature by the promises of the gospel, because they are the effectual means of our regeneration, (in which that Divine nature is communicated to us), by reason of that quickening Spirit which accompanieth them, 2Co_3:6, works by them, and forms in us the image of that wisdom, righteousness, and holiness of God, which appear in them; or of that glory of the Lord, which when by faith we behold in the glass of gospel promises, we are changed into the same image, even as by the Spirit of the Lord, 2Co_3:18. Or,
the Divine nature may be understood of the glory and immortality of the other life, wherein we shall be conformed to God, and whereof by the promises we are made partakers.
Having escaped the corruption that is in the world through lust; either by
corruption here we are to understand:
1. Destruction, to which the greatest part of the world is obnoxious through lust, and then corruption must be opposed to life and peace before, and lust to virtue and godliness: or rather:
2. All the pravity or wickedness of human nature, which is here said to be, i.e. to reign and prevail, in the world, or worldly men, through lust, or habitual concupiscence, which is the spring and root from which it proceeds; and then the sense is the same as Gal_5:24. This corruption through lust is opposed to the Divine nature before, and escaping this corruption agrees with being partakers of that Divine nature: see Eph_4:22-24Col_3:9,10.