That through these ye may become partakers of the Divine nature. This is the Divine scheme for man's restoration; this is the change of which St. Paul speaks to the Corinthians (2 Cor. ii. 18), and which he illustrates by the glorified face of Moses. The prophet was called up into Mount Horeb, and drew near to the presence of Jehovah; the Lord spake with him face to face out of the midst of the fire, and his countenance was illumined by the eternal glory. But the radiance was bestowed on Moses alone; the people might not draw near: and the glory shed on him was transient, so that he veiled his face lest the people should mark its passing away. But since the manifestation of God in Christ all men may draw near, and be made partakers of unfading glory. It is not with Zion as with Sinai. The way is open to all, nor will the glory pass away from those who have been blessed with it. For now we all, with unveiled face, reflect as a mirror the glory of the Lord, and, with progress in holiness, are transformed into the same image, as from the Lord the Spirit. Thus men become—for it is a gradual process—partakers of the Divine nature, and being drawn more near to God while they live here, are fitted through His mercy, when the last call comes, to go up higher and sit down at the marriage-supper of the Lamb, their life having been a constant putting on of the wedding garment.
Having escaped from the corruption that is in the world by lust. This is the victory that overcometh the world, but it is a conquest which men cannot win unaided, nay, where the truest bravery, the surest hope, is in speedy flight. Like Lot from Sodom must the Christian hasten away from the lusts of the world, casting no look behind him, nor tarrying to dally with them for a moment. For the flesh is weak, and the prince of this world is mighty in his evil domain, and, that he may lead men astray, will ofttimes transform himself into an angel of light; and within the soul of man he has his confederate powers, the cravings of this human nature, which thinks the baits of the enemy are pleasant to the eyes, and it may be they look fit to make one wise. And so in the eyes of the tempted ones, as in the eyes of the senseless bird of the Proverbs, the net seems spread in vain; in their own fancy they seem able to go on without being entangled, and Satan encourages the delusion. After that the stages are easy, but they are all downhill. Men first walk after their own lusts; then they are led by them, then obey them, and at last become their slaves. This is the corruption, the ruin, from which the Christian is aided to flee through seeking the glory of God as it is set before him in the Saviour's works and words. Drawn by these, he turns away his gaze from the world and its lusts; his eyes no longer behold vanity to love it. He has begun to learn of Jesus, and every new lesson makes him stronger in the faith; and by degrees he is enabled to bring forth into light, and bear witness to, the knowledge which he has gained of the glory of God as it shines in the face of Jesus Christ. So not he alone, but those who behold his escape and mark his growth in grace, may give God the praise, saying, "This hath God wrought," for they shall perceive that it is His work.
[XX]
WHO SHALL ASCEND INTO THE HILL OF THE LORD?
"Yea, and for this very cause adding on your part all diligence, in your faith supply virtue; and in your virtue knowledge; and in your knowledge temperance; and in your temperance patience; and in your patience godliness; and in your godliness love of the brethren; and in your love of the brethren love. For if these things are yours and abound, they make you to be not idle nor unfruitful unto the knowledge of our Lord Jesus Christ. For he that lacketh these things is blind, seeing only what is near, having forgotten the cleansing from his old sins. Wherefore, brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble: for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ."—2 Peter i. 5-11.
The Apostle has just set forth in all their fulness the riches of Divine grace: the precious faith, followed by the bestowal of all helps toward life and godliness, and with the large promises of God to rely on for the future, promises whereby those who seek to renounce the things which are not of the Father, but of the world, may become partakers of the Divine nature. These blessings are assured, are in store, but only for those who manifest a desire to receive them. How this desire shall be shown, how it shall constantly grow stronger and be ever fulfilling, until it attain perfect fruition in Christ's eternal kingdom, is the next instruction. Yea, and for this very cause adding on your part all diligence, in your faith supply virtue. The plenteousness of the Divine bounty is proclaimed that it may evoke an earnest response from all who receive it. What shall I render unto the Lord for all the benefits which He hath done, and is doing, unto me? is to be the heart's cry of the feeblest of God's saints. For the boundless ocean of grace asks that there should be mingled with it some drops of human duty. God will heal the bite of the serpents in the wilderness, but to gain the blessing the wounded ones, even in their suffering, must turn their eyes to the appointed symbol of healing. Christ's power will cure ten lepers, but He first sends them away to do their little in the path of obedience: "Go, show yourselves to the priest." Thus the Apostle's exhortation here, Adding on your part all diligence. The diligence of which he speaks is that sort of endeavour which springs from a sense of duty: an earnest zeal and will to accomplish whatever it finds to do; that does not linger till some great work offers, but hastens to labour in the immediate present. This is the spirit in which Christian advance will be made. And the lines on which such progress will go he now describes as though each new step were evolved from, and were a natural development of, that which preceded it. The faith which the Christian holds fast is the gift of God, and it contains the germs of every grace that can follow. These the believer is to foster with diligence.
St. Peter begins his scale of graces thus: In your faith supply virtue. Here virtue means the best development of such power as a man possesses. It may be little or great, but in its kind it is to be made excellent. And here it is that the Christian workers in every sphere must surpass others. They work from a higher motive. What they do is a constant attestation of their faith, is done as in God's sight, and in the confidence that in every act it is possible to give Him glory. There can be no carelessness in such lives, for they are filled with a sense of responsibility, which is the first-fruit of a living faith. And in St. Peter's figurative word the believer is said to supply each grace in turn because he contributes by his careful walk to wake it into life, to make it active, and let it shine as a light before men. And in your virtue knowledge, he continues. For, with duty rightly done, there comes illumination over the path of life: men understand more of God's dealings, and hence bring their lives into closer harmony with His will. And we have Christ's own assurance, "If any man willeth to do His will, he shall know of the teaching" (John vii. 17). And the same is true not only of the Lord's own lessons, but of all the promptings of the Spirit in men's hearts. If they hearken to the voice which whispers, "This is the way," it will become at every stage plainer, and there will be shown to them not only the how, but the wherefore.
And in your knowledge temperance. There is a knowledge which puffeth up, giving not humility, which is the fruit of true knowledge, but self-conceit. Of the evil effects thereof the Apostle knew much. Out of it grew extravagance in thought, and word, and action; and its mischief was threatening the infant Churches. Against it the temperance which he commends is to be the safeguard, and it is a virtue which can be manifested in all things. He who possesses it has conquered himself, and has won his way thus to stability of mind and consistency of conduct. "His heart is fixed, trusting in the Lord," and so he can go forward to the Apostle's next stage of the heavenward journey: And in your temperance patience. This is the true sequence of spiritual self-control. Life is sure to supply for the godly man trials in abundance. But he is daily striving to die unto the world. The effort fixes his mind firmly on the Divine purposes, and lifts him above the circumstances of time. He is a pilgrim and sojourner amidst them, but is in no bondage to them, nor will he be moved, even by great afflictions, to waver in his trust. He can look on, as seeing Him that is invisible, and can persevere without being unduly cast down.