What does the phrase “partakers of the divine nature” mean in 2 Peter 1:4? The verse says, “for by these He has granted to us his precious and magnificent promises so that by them you may become partakers of the divine nature, and the escape the corruption that is in the world by lust.” Does the phrase mean we become divine, or gods, or obtain supernatural abilities? Does it mean that we participate in divinity somehow? Or does it mean we are experiencing the power of God in our lives? In my opinion, it means escaping the corruption of the world’s lusts by the sanctifying and empowering work of God, who is indwelling us – because that’s the context. Let’s take a look at the phrase and then the context. In Greek, it is θείας κοινωνοὶ φύσεως, theias koinonoi psuseos.
| “Partakers of the divine nature” θείας κοινωνοὶ φύσεως theias koinonoi psuseos |
||
| θείας | κοινωνοὶ | φύσεως |
| of divine | partakers | of nature |
| genitive singular | nominative plural | genitive singular |
| 3 occurrences in 3 verses: Acts 17:29; 2 Pet. 1:3, 4 | 10 occurrences in 10 verses: Matt. 23:30; Luke 5:10; 1 Cor. 10:18, 20; 2 Cor 1:7; 8:23; Philem 17; Heb.10:33; 1 Pet. 5:1; 2 Pet. 1:4 |
15 occurrences in 11 verses: Rom. 1:26; 2:11:26; 2:14, 27; 11:21, 2411:14; Gal. 2:15; 4:8; Eph. 2:3; James 3:7; 2 Pet. 1:4 |
The arrangement of the words in Greek is different than in English because that’s how Greek works. Nevertheless, you can see that the individual words occur in many places. But the phrase “partakers of the divine nature” only occurs here in 2 Peter 1:4. Therefore, we must look at the immediate context to determine its meaning.
2 Peter 1:4 in context
2 Peter 1:2–7, Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord; 3 seeing that His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence. 4 For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust. 5 Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in your moral excellence, knowledge, 6 and in your knowledge, self-control, and in your self-control, perseverance, and in your perseverance, godliness, 7 and in your godliness, brotherly kindness, and in your brotherly kindness, love.” (https://www.blueletterbible.org/nasb95/2pe/1/2-7/s_1157002)
As I said in the opening statement, I believe the phrase is about escaping the corruption of the world’s lusts by God’s sanctifying and empowering work.
- V. 3, God’s divine power has been granted to us in regards to godliness to Jesus, who called us by his own glory and excellence.
- V. 4, by these things, He has granted us His promises, so that by them (the promises) we become partakers of the divine nature, having escaped the world’s corruption.
- V. 5, applying diligence in your faith, apply moral excellence and knowledge
- VV. 6-7, along with self-control, perseverance, godliness, brotherly kindness, and love.
The context is dealing with our godliness (v. 3), moral excellence, and love (vv. 5-7). Through God’s promises (v. 4), we actively apply moral excellence, godliness, and love to ourselves. That is how we become partakers of the divine nature and escape the corruption of the world – through God’s promises and application of godliness. We are not becoming divine or in any way godlike.
Catholicism
Many in Roman Catholicism have used 2 Peter 1:4 to exalt Mary by saying she has become a partaker of the divine nature. Therefore, she can then hear millions of prayers, simultaneously spoken and thought, in different languages all over the world. But that would mean Mary would have the qualities of God. Nothing in scripture says that.
Thankfully, this view is contradicted by Catholicism.
CCC 1129, “The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation. “Sacramental grace” is the grace of the Holy Spirit, given by Christ and proper to each sacrament. The Spirit heals and transforms those who receive him by conforming them to the Son of God. The fruit of the sacramental life is that the Spirit of adoption makes the faithful partakers in the divine nature by uniting them in a living union with the only Son, the Savior.” (https://www.catechismonline.com/christian-ministry-1/2-the-paschal-mystery-in-the-churchs-sacraments, underline added)
Eastern Orthodoxy
Some adherents of Easter Orthodoxy have asserted that through the divine power of God and the participation in the energies of God (graces from God that lead to good works), we become more godlike (theosis) and are made partakers of the divine nature but we do not actually become divine. This is confirmed in the following quote.
“Being renewed by God’s power, we become partakers of the divine nature. This does not mean we become divine by nature. If we participated in God’s essence, the distinction between God and man would be abolished. What this does mean is that we participate in God’s energy, described by a number of terms in scripture, such as glory, life, love, virtue, and power. We are to become like God by His grace, and truly His adopted children, but never become God by nature. According to some church fathers, this especially occurs through the Eucharist, for when Christ’s Body and and and Blood become one with ours, we become Christ-bearers and partakers of the divine nature.”
(Nelson, Thomas. The Orthodox Study Bible: Ancient Christianity Speaks to Today’s World (p. 1695). Thomas Nelson. Kindle Edition.)
What do Commentaries say?
Looking at some commentaries helps clear things up. The phrase “partakers of the divine nature” does not mean we become divine in any way. Consider the following.
“Participating in the divine nature simply means that as believers, through the power of the Spirit, we begin to change positively and demonstrate more and more of the character of God in our lives”
(Walls, David, and Max Anders. 1999. I & II Peter, I, II & III John, Jude. Vol. 11. Holman New Testament Commentary. Nashville, TN: Broadman & Holman Publishers.)
“The divine virtue and transcendent goodness manifested in Jesus both constitute and validate the call to come and participate in the divine nature. We are promised a share in his moral excellence during this life, and of his glory hereafter. For, taken together, the triple agency of the promises, the power and the person of the Lord Jesus regenerate a man and make him a sharer in God’s own nature, so that the family likeness begins to be seen in him”
(Green, Michael. 1987. 2 Peter and Jude: An Introduction and Commentary. Vol. 18. Tyndale New Testament Commentaries. Downers Grove, IL: InterVarsity Press.)
Conclusion
To become partakers of the divine nature does not mean that we become divine in any way. We do not adopt the divine nature of God. But, it does mean that through the work of God, we become more sanctified as a follower of our Lord and Savior Jesus. The character of God (the divine nature) is displayed in us through the work of Christ, who dwells in us (John 14:23; Col. 1:27; Eph. 3:17).
