You use the term Trinity don't you. Found nowhere in the Bible.
However, the concept of participating in the divine nature is discussed in Scripture, particularly in 2 Peter 1:4: "That by these ye might be partakers of the divine nature." This passage suggests that through the fulfillment of promises, believers are intended to become partakers of the divine nature.
That by these ye might be partakers of the Divine nature; literally, that through these (promises, i.e., through their fulfillment) ye may become partakers. It is true that the verb is aorist (γένησθε), but it does not follow that, might be" is the right translation, or that the writer regarded the participation as having already taken place the children of light"). As Alford says, the aorist seems to imply "that the aim was not the procedure, but the completion, of that indicated; not the γίνεσθαι, the carrying on the process, but the γενέσθαι, its accomplishment." The end of God’s gift is the complete accomplishment of his gracious purpose, but it is only by continual growth that the Christian attains at length to that accomplishment. St. Peter’s words seem very bold; but they do not go beyond many other statements of Holy Scripture. At the beginning God said, "Let us make man in our image, after our likeness." St. Paul tells us that believers are now "changed into the same image from glory to glory" (2Co_3:18; comp. also 1Co_11:7; Eph_4:24; Col_3:10; Rom_8:29; 1Co_15:49, etc.). Christians, born of God (Joh_1:13; 1Pe_1:23), are made "partakers of Christ" (Heb_3:14), "partakers of the Holy Ghost" (Heb_6:4). Christ prayed for us that we might be "made perfect in one" with himself who is one with God the Father, through the indwelling presence of the Holy Ghost the Comforter (Joh_17:20-23; Joh_14:16, Joh_14:17, Joh_14:23). The second person is used to imply that the promises made to all Christians (unto us) belong to those whom St. Peter now addresses.
Other references--
2 Peter 1:4:
2 Peter 1:4 (NKJV): "By which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust."
This verse supports the idea that believers are intended to become partakers of the divine nature through God's promises.
Aorist Verb Usage:
The use of the aorist verb (γένησθε) in 2 Peter 1:4 indeed implies the idea of becoming or coming into a state. This supports the notion of an intended goal rather than an immediate or completed state. The aorist tense emphasizes the finality of the goal rather than the process.
Creation in God's Image:
Genesis 1:26 (NKJV): "Then God said, 'Let Us make man in Our image, according to Our likeness...'"
This verse indicates the original intention for humanity to reflect God's image.
Transformation in Christ:
2 Corinthians 3:18 (NKJV): "But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord."
This reflects the ongoing process of transformation into Christ’s image.
Other Scripture References:
1 Corinthians 11:7, Ephesians 4:24, Colossians 3:10, Romans 8:29, and 1 Corinthians 15:49 all speak to the theme of believers being conformed to the image of Christ or reflecting God’s attributes.
Partakers of Christ and the Holy Spirit:
Hebrews 3:14 (NKJV): "For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end."
Hebrews 6:4 (NKJV): "For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit..."
Christ’s Prayer for Unity:
John 17:20-23 (NKJV): Jesus prays for believers to be one with Him and the Father.
John 14:16-17 (NKJV): Jesus promises the Holy Spirit, who will dwell with and in believers.
ISBE (Revised) entry under "Deity" - DEITY [Gk. tó theíon] (Acts 17:29+); AV GODHEAD; [theiótēs] (Ro. 1:20+); AV GODHEAD; [theótēs] (Col. 2:9+); AV, NEB GODHEAD. These three closely related Greek terms are descriptive of the basic nature of God. They seem to vary but slightly in connotation.
A. Tó Theíon. Tó theíon (theios) “the divine thing,” is derived from the adjective theíos, meaning “pertaining to God,” “divine” (2 Pet. 1:3f+). It signifies “God” in an impersonal sense. In Acts 17:29+, in Paul’s speech to Greek intellectuals on Mars Hill, the term tó theíon draws attention to the qualitative aspect of God. Paul demonstrates the Greeks’ shallow conception of God, seeking to heighten their receptivity to the revealed truth of the gospel of Christ. The term tó theíon was common in their discussions, being used to designate the deity apart from any reference to a particular god. Paul focuses attention upon that quality of “the divine” which distinguishes God from all else. English terms based on the word “divine,” however, are used too commonly and are therefore inadequate to set forth the connotation of tó theíon (see II. A, B below). The idea is more adequately represented by “the Deity,” so that an appropriate translation of Acts 17:29 might be: “It is inconceivable that ‘the Deity’ can be appropriately represented by the artistic talents of men working with mere earthly elements.”
B. Theiótēs The term theiotes is an abstract noun closely related to tó theíon, derived from the same adjective, theíos. It is commonly understood as a summary term for the attributes of deity. However, the term merely “defines” with regard to essence, signifying “the quality of the divine,” that character which makes God God, and sets Him apart as worthy of worship. The Greeks used the term of their deities. Later it was applied to men by the Roman imperial cult as a term for the divinity of imperial majesty. It is rarely used in later Jewish works and occurs in biblical literature only in Wisd. 18:9 and Ro 1:20+. The term is not as impersonal as tó theíon, but its abstractness does not lend a readily discernible distinction. Its meaning is approximated by “deity,” perhaps “divineness.”
In Ro. 1:20+ theiótēs is used of that nature of the Creator discernible to the mind by observation of the existing worlds. Verse 19 states, “For what can be known about God is plain to them, because he has shown it to them.” Verse 20 affirms that man’s mind is able to form a concept of the invisible nature of God by visual perception of the universe. The discernible features of His transcendent being (“his invisible nature”) are specifically His “eternal power” and “deity.” The universe displays the eternal power it took to bring the universe into existence; in addition it displays the divine character of the one who created it, i.e., His deity. Specific attributes are not in view in the term theiótēs, simply His quality of “Godness,” which depicts Him as worthy of worship. But men suppressed this truth in unrighteousness (v 18), and are without excuse, subject to the wrath of God revealed from heaven (v 20). They did not acknowledge “his deity” as it is discernible in the things He has created.
C. Theótēs - Theotes is a kindred term (to theiotes), but is distinctive in that it is derived from the word “God” (theós). On this basis it is the most personal of the three terms (to theion - Acts 17:29+, theiotes - Ro 1:20+, theotes - Col 2:9+), and is nearly a name. Whereas tó theíon marks “the quality of deity,” and theiótēs connotes “that which makes God God,” theótēs signifies “the being of God.” Theótēs apparently denotes the utmost idea of God. On heathen lips it could do no more than designate their highest concept of God, “The Supreme Being.” In Col. 2:9+ Paul uses theótēs in declaring that “the whole fulness of deity dwells bodily” in Christ. Although it conveys the idea of a “being,” the use of “Divine Being” here would impersonalize the total expression, “the whole fulness of the Divine Being.” The term “deity,” or even “the Deity,” is likewise impersonal; furthermore, the connotation “being” is lacking. A term that better preserves the personal and qualitative aspect of theótēs is “godhead” (see III below). The total expression “the whole fulness of the Godhead,” then, signifies the sum of all that enters into the conception of “Godhead,” God in nature, character, and being. All this dwells in Christ “bodily,” i.e., in such a manner as to be shown in a bodily organism. Cf. Jn. 14:9, where Philip’s request that Jesus show them the Father was met by the Lord’s response, “He who has seen me has seen the Father.”
2 Peter 1:3-4 Commentary | Precept Austin
www.preceptaustin.org
Thanks
J.
