Reason. Because by knowledge in this place is meant faith. For it is not meant a bare knowledge, but something more, which followes this knowledge, therefore it is not called γνώσις, but ἐπίγνωσις, that is, an acknowledging. 2. Thereby is meant an effectuall knowledge, such as there is no other taught us in the Scriptures, but faith. Now faith is signified by the name of knowledge, because by the hearing and knowledge of the word it is usually begotten in us. And faith is called the instrument of grace, not as it is in God himselfe, willing, intending, and ordaining spirituall good things unto us, for so grace is the cause of faith; but as the sense, fruit and knowledge of this grace is communicated unto us. For faith is so the fruit and effect of grace, that it hath the first place, and is the instrumentall cause of all following grace. And this efficacy it hath in respect of the object, which it layes hold of, Iesus Christ, because as we said before, he is the beginning of all grace, so that as Adam was the beginning of nature and the corruption thereof, and that relation which we have unto Adam by naturall generation, makes us partakers both of his nature and corruption: so Christ was made the beginning of life spirituall, and grace, and that relation of faith which we have unto Christ in our regeneration, makes us partakers both of the life and grace which is in Christ.
Vse. This may serve to exhort us, 1. To have a speciall care of our faith, if we would not be destitute of all the grace and peace of God. This is it which the Apostle saith elsewhere, above all, take the shield of faith, that is, above all things get faith, Ephesians 6.16. This is it which is often pressed, By faith we are saved, by faith we stand, by faith we obtaine the victory, &c. 2. To labour also for the increase of faith, if we desire the increase of grace and peace. For grace is multiplyed by the multiplying of faith, and the knowledge of God. As in a house, which is inlightned by the Sunne, the more the windowes stand open, the more it is filled with light: so also in us, the more our faith is increased, the more is grace and peace increased in us. Let that therefore be our daily prayer, which was Christs Disciples, Lord increase our faith.
Verse 3. According as his Divine power hath given unto us all things that pertaine unto life and godlinesse, through the knowledge of him that hath called us to glory and vertue.
The Analysis.
The scope of the Apostle in this verse is to confirme the faith of Christians, touching the multiplying of grace and peace through the knowledge of God, which he had wished unto them in the former verse. And the argument is taken from the comparing of things alike, as that particle, According as, intimates unto us. The things compared are. 1. The giving of peace and grace; and 2. The consequent multiplying of them. And of these he shewes that there is the same reason, both in respect of the principall cause, and the lesse principall or instrumentall cause; so that the whole argument runs after this manner; If God and our Lord Iesus Christ will give unto us grace and peace through the knowledge of him, then will he also multiply unto us the same gifts by the same: But the former is true: Therefore the latter. The Assumption is contained in verse 3. And it is not barely set downe, but with an illustration, although he addes some things to confirme the reason it selfe and our faith. For in stead of grace and peace the Apostle here puts things necessary unto life and godlinesse, and in the second place glory and vertue: like as by life and glory he meanes the same thing, that he did before by peace, though in a different respect: so also by godlinesse and vertue he means the same thing that he did before by grace. The principall cause of this gifting he explains by the power which he hath, which he cals divine; the instrumentall he explaines by the object thereof, namely, Christ. For he argues from a singular effect, which doth most of all pertaine to the thing it selfe, namely to our calling, glory and vertue.
The Doctrines arising herehence.
Doctrine 1. Life and glory are contained in Christian peace.
For the condition, that Christians are made partakers of by peace, is called life in respect of that inward and permanent principle of the most perfect operations, wherein consists mans felicity, which is given unto all the faithfull. And it is called glory in respect of the compleat happinesse, which flowes from that principle, and shall in its due time also appeare with outward splendour.
Use 1. This may serve to informe and instruct us, not to think meanely or contemptibly of the condition of faithfull Christians, but to judge aright according to the nature of the thing, viz. that the only life and chiefest glory is proper to them.