GRACE: charis:
Spurgeon well says that...
Blessed men scatter blessings. When
the benediction of God rests upon us, we pour out benedictions upon
others. (The Second Coming)
Grace
(5485)
(charis) (Click word study of
charis) is God’s free and unmerited favor bestowed on
guilty man in and through Jesus Christ. God in His mercy does not give us what we do
deserve but God in His grace
does give us what we don’t deserve and could never otherwise obtain. Our God is
“the God of all grace” (see note
1 Peter 5:10), and He channels that grace to us
through Jesus Christ (Jn 1:16-17).
Wuest refers to the grace
in this context as
sanctifying
grace, the work of the Holy Spirit producing
in the yielded believer His own fruit. This
peace
is sanctifying peace, the tranquility of heart that is the result of the
ministry of the Holy Spirit in the believer." (click
discussion)
Grace in our lives provides the
bedrock for our
peace, first
peace with God
(the result of our being justified or declared righteous by faith in
Christ's righteous sacrifice - see note Ro 5:1)
and the peace of God (which depends on a clear conscience, ready
confession of sins and repenting from those sins - see notes
Philippians 4:6;
4:7).
God’s grace and
peace
are multiplied
toward us in true knowledge of God and of Jesus our Lord. It follows as
we grow in our knowledge of God and Jesus, as we are taught by His
Spirit when we read His Word, and then as we obey His Word (enabled by
His grace and Spirit), we will have grace and peace multiplied in our
lives.
Marvelous is the implication of infinite grace (2Cor 8:9)
multiplied by infinite peace (Philippians
4:6;
4:7).
The product can only be eternal fulness of joy (Jn 15:11).
This grace is multiplied in the experiential knowledge of God
and of Jesus our Lord
(Who is "full of grace and truth"
Jn 1:16-17).
What should be our condition to "maximize" our receipt
of His amazing grace? Remember the maxim that God is opposed to proud
but gives grace to humble
(
2Cor 12:9-10,
Ja 4:6-8)
Take in the Word, submit
to the Word, obey the Word, and head knowledge begins to become heart
knowledge by the sanctifying work of the Holy Spirit.
AND PEACE: kai
eirene:
Peace
(Eirene
from eiro
= to
join together)
in
its literal meaning is the binding or joining together what is broken or
divided thus setting the divided parts at one again. In other words, to
"make peace" is to join together that which is separated. (For an
excellent illustration of this truth see
One
Heart). This
meaning is conveyed somewhat by our modern expression of "having it
all together".
Eirene,
originally was used to describe an ordered life which was possible when
people were not at war. Later, the concept was expanded to include an
inner, personal peace. “Peace” is mentioned over 60 times in the N.T.,
with this latter meaning. There is a peace that "the world gives"
but the peace that all men desperately need is found only in the Strong
Tower of
Jehovah Shalom
in Whom believers
experience safety and peace, being "set...securely on high" (Ps
91:14 see
Spurgeon) in the midst of very real
afflictions and adversity (Jn
14:27;
16:33).
As stated, in
secular Greek
eirene was originally associated
with cessation or absence of war. Before we were born again by God's
Spirit, we were "at war" with God. But when we were saved by grace
through faith, Jehovah Shalom
rescued (drew us, snatched from
danger - the "jaws of hell" and delivered) us from the domain (power
that Satan had over us when were in Adam) of darkness, and transferred
(used in Greek to describe the removal from one place to another) us to
the kingdom of His beloved Son (we are no longer "in Adam" and under the
subject to the power of Sin and Satan both of which are well versed in
destroying men's "peace")" (Colossians
1:13
note, cf
Acts 26:18)
In other words,
believers have changed "armies" and more importantly "commanders" - we
are no longer subject to the right and might of Satan but are now
willing subjects, even bondservants, of our Lord and Master, Jesus
Christ. We are no longer at war with God because we have been
been justified by faith" and now "we
have peace with God through our Lord Jesus Christ (see note
Romans 5:1).
In Christ our
lives are made whole, our relationships are harmonized, and we now can
experience the spiritual and psychological wholeness that God intended
for human beings in the original creation. We have been "re-created" as
it were. God's supernatural peace (the fruit of His Spirit indwelling
us, see note
Galatians 5:22)
can now provide freedom from disquieting or oppressive thoughts or
emotions. Jesus did not end all human wars, but He does make it possible
to end the war between God and man. His death is our peace, our means of
reconciliation with God, Who we can now call "Abba, Father".
Peace does not
mean the absence of pain. It means that in our pain, we can have peace
because we know Jehovah Shalom and we know He is in control. TRUE PEACE
comes not the absence of conflict but from the presence of God, Jehovah
Shalom.
Click the following links
more discussion on eirene (including discussion of the distinction between "peace
with God" and the "peace of God" )
Most
detailed discussion,
eirene #2,
eirene #3;
see notes on
Jehovah Shalom, Jehovah our Peace
To reiterate, the effect of
receiving God's grace is a state of peace. And so we see that the
Biblical order is always grace and then peace. Dear reader have you
received His grace by placing your faith in Christ Jesus? Do you lack
inner peace that all is well between you and the Almighty? If you are
still at war with God, then the Spirit is calling you to understand that
you are dead in your trespasses and sins (and at war with God), but that
you can be made alive in Christ by repentance and belief in Christ's
sacrifice on the Cross for all of your personal sins, past, present and
future. Believe and you shall be saved...and forever at peace with God
in Christ Jesus the Lord, Who is the believer's Peace now and forever!
Glory to God!
The wonderful
truth of salvation is that we can once again be at
peace with our Creator for as Isaiah proclaims to Israel (specifically
to the faithful
remnant
in Israel in the coming Messianic Age, the
Millennium,
[read the
context
- and note the
time phrase
"in that day"] but the principle is applicable to all believers)...
The steadfast of mind Thou wilt keep
in perfect peace (literally "Shalom, Shalom" - the idea of being
possessing full, genuine, well-being), Because he trusts in Thee. (Isaiah 26:3).
(NLT paraphrases it "You will keep in perfect peace all who trust
in You, whose thoughts are fixed on You!")
Remember that peace is a
state of being as well as an attitude,
denoting the well being that flows from having experienced
reconciliation and forgiveness through the gospel of Jesus Christ. The believer's "peace"
in one sense is independent of our circumstances (Jn 14:27;Philippians
4:6;
4:7)
because it is a divine "fruit" brought forth in a
life yielded to the control of the Holy Spirit (Galatians
5:22)
Peter now goes on to explain that
grace and peace in a believer’s life are inseparably linked to our
knowledge of God and His Son Jesus our Lord.
MacDonald
explains this relationship between grace and peace and knowledge noting that
The better
we know God, the more we experience grace and peace. We do better
by dwelling in the secret place of the Most High than by making
occasional visits there (See
Quiet Time - 7 Minutes With God). Those who live in the sanctuary rather than in
the suburbs find the secret of God’s grace and peace. (Amen!) (MacDonald,
W & Farstad, A. Believer's Bible Commentary: Thomas Nelson)
ONE
HEART:
AN ILLUSTRATION OF PEACE
Jim
Walton was translating the NT for the Muinane people of La Sabana in the
jungles of Colombia. But he was having trouble with the word peace.
During this time, Fernando, the village chief, was promised a 20-minute
plane ride to a location that would have taken him 3 days to travel by
walking. The plane was delayed in arriving at La Sabana, so Fernando
departed on foot. When the plane finally came, a runner took off to
bring Fernando back. But by the time he had returned, the plane had
left. Fernando was livid because of the mix-up. He went to Jim and
launched into an angry tirade. Fortunately, Walton had taped the chief's
diatribe. When he later translated it, he discovered that the chief kept
repeating the phrase, "I don't have one heart." Jim asked other
villagers what having "one heart" meant, and he found that it was
like saying, "There is nothing between you and the other person."
That, Walton realized, was just what he needed to translate the word
peace. To have peace with God means that there
is nothing--no sin, no guilt, no condemnation--that separates us. And
that peace with God is possible only through Christ (see
note
Romans 5:1).
Do you have "one heart" with God today?
BE MULTIPLIED TO YOU: humin...plethuntheie
(3SAPO):
Spurgeon writes...
You have some measure of these choice
blessings; may you have a great many times as much! When we go to the
multiplication table, we not only multiply by two and by three, but we
can multiply by a hundred, we can multiply by ten thousand. Oh, that God
would thus multiply to us the grace and the peace that He has already
given to us!
“Grace and peace be multiplied unto
you”-
The more we know of God, the more
grounds and reasons shall we have for enjoying grace and peace, and the
more we know of God and of Jesus our Lord, the more will our enjoyment
of grace and peace be multiplied.
Be
multiplied
(4129)
(plethuno
from plethos = fullness from
pletho
= to fill) means to be
made full, grow, increase or be
multiplied. In the active sense it means to cause to increase, to cause
to become greater in number, to multiply (increase in number especially
greatly).
Plethuno is used 12 times in
11 verses
in the NT (1x
Mt;
5x Acts;
1x 2Cor;
1x Heb;
1x 1Pe;
1x 2
Pe;
1x Jude)
but some 153 times in the
Septuagint (LXX)!
(Gen. 1:22, 28; 3:16; 6:5; 7:17f; 8:17; 9:1, 7; 16:10; 17:2, 20; 18:20;
22:17; 26:4, 24; 28:3; 34:12; 35:11; 38:12; 47:27; 48:4, 16; Exod. 1:7,
10, 20; 7:3; 11:9; Lev. 25:16; 26:9; Num. 33:54; Deut. 1:10; 6:3; 7:13,
22; 8:13; 13:17; 17:16f; 28:11, 63; Jos. 24:3; Jdg. 9:29; 16:24; 1 Sam.
1:12; 7:2; 14:19; 25:10; 2 Sam. 14:11; 22:36; 1 Ki. 2:35; 3:14; 4:30; 2
Ki. 21:6; 1 Chr. 4:10, 38; 7:4; 8:40; 23:11; 27:23; 2 Chr. 33:6, 23;
36:14; Ezr. 4:22; 9:6; 10:13; Neh. 9:23; Job 39:4; Ps. 3:1; 4:7; 16:4;
18:14; 25:19; 36:7; 38:19; 40:5, 12; 49:16; 65:9f, 13; 69:4; 78:38;
92:12, 14; 106:29; 107:38; 119:69; 139:18; 144:13; Prov. 4:10; 13:11;
28:8, 28; Eccl. 5:11; 6:11; 10:14; Isa. 1:15; 6:12; 14:2; 51:2; 57:9;
Jer. 2:22; 3:16; 5:6; 15:8; 23:3; 29:6; 30:14, 16; 46:11, 23; Lam. 1:1;
2:5, 22; Ezek. 11:6; 16:7, 25, 29, 51; 19:2; 21:15; 22:25; 23:19; 24:10;
27:15; 28:5; 36:10f, 29f, 37; Dan. 4:1; 6:25; 11:39; 12:4; Hos. 2:8;
8:11, 14; 9:7; 10:1; 12:1, 10; Joel 3:13; Amos 4:4, 9; Nah. 3:16; Hab.
2:6; Zech. 10:8)
Genesis 1:22 And God
blessed them, saying, "Be fruitful and multiply, and fill the
waters in the seas, and let birds multiply on the earth."
Genesis 1:28 And God
blessed them; and God said to them, "Be fruitful and multiply,
and fill the earth, and subdue it; and rule over the fish of the sea and
over the birds of the sky, and over every living thing that moves on the
earth."
Genesis 3:16 To the woman
He said, "I will greatly multiply Your pain in childbirth, In
pain you shall bring forth children; Yet your desire shall be for your
husband, And he shall rule over you."
Genesis 6:5 Then the LORD
saw that the wickedness of man was great on (Lxx = were multiplied) the
earth, and that every intent of the thoughts of his heart was only evil
continually.
Multiplied
here in Peter's use
is in the
optative mood (optative of wish) which expresses a wish
and in the NT almost always indicates a prayer ("may
it be multiplied, conferred abundantly").
The
passive voice indicates that the multiplication of the
grace and peace comes from an outside source, clearly from God's throne
of grace.
GRACE
X
PEACE
Stop for a moment and ponder the glorious implication of
infinite grace (2Cor 8:9)
multiplied by infinite peace (Php
4:7).
The product surely includes eternal fulness of joy (Jn 15:11),
abundant life (Jn 10:10)
and an ever flowing river of "living water" (Jn 7:38).
J Vernon McGee adds that Peter
is
a New Testament writer who uses arithmetic. He says, “Grace and peace be
multiplied”—he is talking about multiplication. Paul didn’t go
into mathematics. He said that God is rich in grace and that the peace
of God passes all understanding, but Simon Peter gets down to where the
rubber meets the road. He takes out the multiplication table and says,
“I hope grace and peace will be multiplied unto you.” How wonderful this
is." (McGee,
J V: Thru the Bible Commentary: Thomas Nelson)
(Mp3)
Plethuno is
also used twice in greetings both as prayers for "spiritual
prosperity"
(1) Peter writing in his first
epistle
"May grace and peace be yours in fullest measure."
(see
note
1Peter 1:2)
(2) Jude prayed
"May mercy and peace and love be
multiplied to you." (Jude
2)
It is interesting to note that plethuno is used in the
Septuagint (LXX)
(Greek of Hebrew OT) in Nebuchadnezzar's benediction, Daniel
recording that
Nebuchadnezzar the king to all the peoples, nations,
and men of every language that live in all the earth: "May your peace
abound (Greek reads "peace be multiplied [plethuno] to you!)"
(Da 4:1)
Peter used
plethuno
b in his introduction of his first epistle writing to those who were...
(Chosen or elected) (on what basis
were they chosen?) according to the foreknowledge of God the Father,
(how was the "election" made a reality?) by the sanctifying work of the
Spirit, (how do the elect now conduct themselves, which as an aside
ensures them that they are indeed of the elect?) that you may obey Jesus
Christ and be sprinkled with His blood: (And so Peter prays...) May
grace and peace be yours in fullest measure (plethuno).
(1
Peter 1:2 note)
Jude opens
his epistle with a prayer virtually identical to Peter's...
Jude 1:2 May mercy and peace
and love be multiplied (plethuno
also in the
optative mood,
passive voice)
to you.
Jesus uses plethuno
to describe that the effect of the multiplication of evil would have on love in the end
times explaining that
because lawlessness is increased, most
people's love will grow cold. (Mt 24:12)
Luke uses plethuno describing that
the disciples
were increasing in number" in the Jerusalem church (Acts
6:1)
In a similar use
Luke summarizes the progress of the
church explaining that
the church throughout all Judea and Galilee
and Samaria enjoyed peace, being built up; and, going on in the fear of
the Lord and in the comfort of the Holy Spirit, it continued to
increase. (Acts
9:31)
Luke explained that
the word of God kept on
spreading; and the number of the disciples continued to increase
greatly in Jerusalem, and a great many of the priests were becoming
obedient to the faith. (Acts 6:7)
In spite of opposition and
persecution the Lord sovereignly prospered the work of His church Luke
explaining that
the word of the Lord (synonymous with the
gospel) continued to grow and to be multiplied (Acts
12:24).
In recounting God's faithfulness to fulfill His
promise to Abraham to judge the nation that enslaved His people and to
bring His people out of bondage, Stephen explained that
as the time
of the promise (cf
Ge 15:14) was approaching which God
had assured to Abraham, the people increased and multiplied in
Egypt (Acts
7:17).
Similarly the writer of Hebrews reiterates God's
promise to fulfill the Abrahamic Covenant in which He says (quoting from
the KJV which more literal demonstrates the two uses of plethuno
in this passage)...
Saying, Surely blessing I will bless
thee, and multiplying I will multiply thee. (see note
Hebrews 6:14)
Paul uses plethuno to describe
the "divine mathematics" of giving back to the Lord, writing that God
Who
supplies seed to the sower and bread for food, will supply and multiply
your seed for sowing and increase the harvest of your righteousness.
(2Cor
9:10)
Peter's prayer for bountiful
blessings of grace and peace parallels many of Paul's similar prayers
for the saints such as in his opening greeting
Grace to you
and peace from God the Father and the Lord Jesus Christ" (2Thes 1:2),
later in the body of the same letter "Now may the Lord of peace
Himself continually grant you peace in every circumstance. The
Lord be with you all!" (2Thes 3:16)
and finally at the end of the letter praying "The grace of our
Lord Jesus Christ be with you all." (2Thes 3:18)
We need His provision from beginning to end and then throughout
eternity!
John Piper emphasizes the critical importance of epignosis in
reminding us that
knowing God is the means by which his grace
and peace
become large and powerful in our lives. If you want to enjoy God's peace
and be the aroma of his grace
in the world, your knowledge
of him has to grow. Grace is not a mere deposit. It is a power that
leads to godliness and eternal life. And where knowledge of the glory
and excellence of God languishes, grace does not flow. The channel from
God's infinite reservoir of grace into and through our lives is
knowledge of God. We do not study the Scripture for its own sake, but
because through it comes the knowledge of God and through that, grace
and peace are multiplied in your heart in the church and in the world.
In the next two verses of our text Peter builds on this connection now
between knowledge of God and the power of grace. (read or listen to Dr
Piper's full message entitled
Liberating Promises)
How are grace and peace
multiplied? As discussed above, Peter goes on to say that this "spiritual math"
only takes place in the sphere of and by means of true, deep, full,
rich, genuine knowledge. Wuest's paraphrase conveys the idea
Grace
to you, and peace, be multiplied in the sphere of and by the full
knowledge of our God, even Jesus, the Lord.
IN THE KNOWLEDGE:
en epignosei:
In the
knowledge - In the sphere or "atmosphere" of genuine, experiential
knowledge which is based on the Word of truth, which is submitted to and
obeyed.
Knowledge (1922)
(epignosis from verb epiginosko
from epí = upon + ginosko = to know)
is a strengthened or intensified form of "gnosis"
and conveys the thought of a more full, larger and thorough knowledge. It also
conveys the idea of an intimate and personal relationship than the simple
term. Vine says the verb form epiginosko suggests
generally a directive, a more special, recognition of the object known
than ginosko.
Epignosis is a full, more exact and thorough
knowledge
and is clearly a
key word in this epistle (Click
for all 4 uses
1:2, 1:3, 1:8, 2:20).
In fairness it should be
stated that there are a few resources that suggest there is very little
difference between gnósis and epignosis. This discussion holds the opinion that
epignosis does have subtle but real differences.
Epígnosis
refers to exact, complete, thorough, accurate, experiential knowledge,
not just abstract, intellectual, head knowledge of God or even facts
about Him. Epígnosis
always describes moral and religious knowledge in the NT and especially
refers to full and comprehensive knowledge of God’s will that rests on
the knowledge of God and of Christ found today in His Word.
Alford quotes Delitzsch as saying:
“When
epignosis is used, there is the assumption of an
actual direction of the spirit to a definite object and of a real
grasping of the same: so that we may speak of a false gnósis,
but not of a false epignosis. And the Writer (of Hebrews -
referring to
Heb 10:26)
"For if we go on sinning
willfully after receiving the knowledge (epignosis)
of the truth, there no longer remains a sacrifice for sins"), by
the use of this word, gives us to understand that he means by it not
only a shallow historical notion about the Truth, but a living believing
knowledge of it, which has laid hold of a man and fused him into union
with itself.” Thus it is clear that the Jew who committed this sin, was
fully informed by the Holy Spirit of the issues involved between the
First Testament and the New Testament, and also of the meaning and the
implications of the New Testament, (see note
Hebrews 6:4,
“who were once enlightened”) and therefore, he sinned with his eyes
wide open." (Wuest's Word Studies from the Greek New Testament)
Wuest commenting on 2 Peter 1:2 writes that
Knowledge” or epignosis is full, perfect, precise knowledge as
opposed to gnósis, imperfect, partial knowledge. Strachan says: “epígnōsis,
‘involving the complete appropriation of all truth and the unreserved
acquiescence in God’s will, is the goal and crown of the believer’s
course’ (Lightfoot) … epignosis implies a more
intimate and personal relationship than gnósis. It would be a
useful word, seeing that gnósis had become associated with
Gnosticism, then incipient in the Church.… Grace and peace are
multiplied in and through this more intimate heart knowledge of Jesus
Christ, in contrast to a mere barren gnósis. ” “Knowledge” is
locative of sphere and instrumental of means. This grace and peace are
in the sphere of this knowledge and are produced by it. The particular
word for “knowledge” here, epignosis, speaks of
experiential knowledge, that is, knowledge gained by experience. This
knowledge of the Lord Jesus possessed by the believer therefore, is not
a mere intellectual knowledge of the facts concerning Him acquired by a
study of the Gospels, for instance, but a heart experience of what and
who He is gained by such a study plus a personal association with Him by
means of the Word and the ministry of the Holy Spirit. It is a person
with Person knowledge through intimate fellowship."
It is interesting to note that
8/21 uses of epignosis occur in Colossians (where Paul counters
persuasive arguments) and in Second Peter (where Peter counters false
teachers). Some of these uses are noted in the following discussion.
Another interesting use of
epignosis by Paul is as integral component of four prayers
for the saints, all four epistles written in his captivity!
1) For example in Philemon
we read
"I pray that the fellowship of your faith may become
effective through the knowledge (epignosis) of
every good thing which is in you for Christ’s sake." (Phile 6).
John
MacArthur has an excellent summary on the significance of epignosis in Paul's prayer for Philemon writing that
epignosis
refers to deep, rich, full, experiential
knowledge. It is the knowledge that comes through personal acquaintance
with the truth. Philemon could read of forgiveness, or hear a sermon
about it. But until he forgave, he could have no experiential knowledge
of it. By forgiving Onesimus, Philemon would experience that good thing
in him known as forgiveness. By walking in obedience to God’s will,
believers experience the good things God has placed within them. There
is a vast difference between reading a book on skiing and actually
skiing. There is a certain flat, one-dimensional knowledge to be gained
from a book, but it cannot compare to experiencing the exhilaration of a
downhill run. The same thing is true in the spiritual realm. It is
thrilling to grasp a truth from Scripture intellectually. But it is far
more exciting to live that truth out in practice. Practicing the truths
of Scripture leads to the epignosis that brings spiritual maturity (see
note
Ephesians 4:12;
4:13). It is wonderful to understand what it means to
trust God, but more wonderful to experience His power in the times when
we trusted Him with no strength of our own." (MacArthur, J.
Philemon. p210. Chicago: Moody Press)
2) Writing to the saints at
Philippi Paul said
"And this I pray, that your love may abound
still more and more in real knowledge (epignosis)
and all discernment, so that you may approve the things that are
excellent, in order to be sincere and blameless until the day of Christ"
(see note
Philippians 1:9;
1:10)
3) Paul prayed for the saints
at Ephesus
"that the God of our Lord
Jesus Christ, the Father of glory, may give to you a spirit of wisdom
and of revelation in the knowledge (epignosis) of Him"
(see note
Ephesians 1:17)
4) And finally as he recalled
the Colossian saint's love in the Spirit, he wrote
"For this
reason also, since the day we heard of it, we have not ceased to pray
for you and to ask that you may be filled with the knowledge (epignosis)
of His will in all spiritual wisdom and understanding so that you may
walk in a manner worthy of the Lord, to please Him in all respects,
bearing fruit in every good work and increasing in the knowledge (epignosis)
of God." (see notes
Colossians 1:9;
1:10)
Trench
notes that
Of epignosis, as compared
with gnosis, it will be sufficient to say that
epí must be regarded as intensive, giving to the compound word a
greater strength than the simple possessed." He goes on to explain
that "Paul, it will be remembered, exchanges the ginosko,
which expresses his present and fragmentary knowledge, for epignosomai
when he would express his future intuitive and perfect knowledge (1
Cor 13:12 "For now we see in a mirror dimly, but then face
to face; now I know (ginosko) in p