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4. διʼ ὧν has been taken in three ways: (1) of “us” the Apostles, (2) of τὰ πρὸς ζωὴν καὶ εὐσέβειαν, (3) of δόξα καὶ ἀρετή. This last seems by far the best: Christ calls us by His excellence and gives us (δεδώρηται is active) the promises, which help us to attain likeness to Him.
γένησθε θείας κοινωνοὶ φύσεως. Though the author here uses a phrase more characteristic of Greek philosophy than of the Bible, his meaning is really that of Joh 1:12 ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι. For the phrase compare Plato, Protagoras 322 Α ὁ ἄνθρωπος θείας μετέσχε μοίρας. The condition necessary to this partaking of God’s nature is expressed in the next sentence, ἀποφυγόντες, etc. The corruption consists in lust, and is in “the world.” St James (Jam 1:21) and St John (1Jn 1:10) speak to the same effect.