Ironically, that’s what I have been saying this entire time about
your interpretation of the Institution Narratives in the Synoptic Gospels and 1 Corinthians, and also His hard saying on the Eucharist in John 6, which is utterly devoid of any indication our Lord is speaking figuratively, as Martin Luther pointed out at Marburg.
How can we regard the Eucharist as being only figuratively or symbolically Bread and Wine, when our Lord said “This is my Body” and “this is my Blood” without qualifications, and furthermore said in John 6 that we would have to eat His body and drink His blood (and not to figuratively eat a symbol of His body or drink symbolically a figure of His blood)? And why does St. Paul warn us about the dangers of failing to discern His body and blood, when they are mere symbols?
But the difference is that there is an actual obvious connection between
2 Peter 1:4 and the Eucharist, and indeed,
2 Peter 1:4-9 are a compact form of the Institution Narrative and the warning against partaking in an unworthy manner found in
1 Corinthians 11:23-34. that is that our Lord instructed us when He instituted the Last Supper, where St. Peter was personally present, to eat His body and drink His blood. And if we do this He promises we the remission of Sins, and participation in the New Covenant, by which we receive Everlasting Life. These are the Great Promises St. Peter refers to in
2 Peter 1:4.
And since, in the person of Christ His Divinity and Humanity, united in the Incarnation without change or confusion, are entirely inseparable and indivisible, and therefore when we partake of the Eucharist, we become partakers of the Divine Nature. And the following five verses exhort us to be virtuous, in a direct parallel of
1 Corinthians 11:27-34, lest we forget that our sins have been forgiven, which would cause us to not discern His Body and Blood, and thus we cannot worthily partake of His divine nature, but eat and drink unto our own destruction.
Also, I would note I am not the first person to make this connection, for this was the prevailing exegesis of
2 Peter 1:3-9 in the Early Church, which we see in St. Cyril of Alexandria, and indeed the only opponent of this exegesis was Nestorius, because it was vital to his agenda that the unity of the human and divine natures in the Incarnation of Christ our True God be denied, so that the hermeneutic principle of
Communicatio Idiomatum would become inadmissable, and consequently no one could assert that the Blessed Virgin Mary was Theotokos, because the humanity of our Lord would be regarded as completely separate from His divinity, to the extent that the man Jesus was a different person from the divine Logos, the two of them united only by a single divine will. For if the human and divine natures are united inseparably, then the interpretive rule of
communicatio idiomatum becomes unavoidable, and the status of the Blessed Virgin Mary as Theotokos, that is to say, as the Mother of God, becomes undeniable.
This is why Martin Luther etched “THIS IS MY BODY” into the table at Marburg in response to the Zwinglians, because their Nestorianism represents a direct attack on the doctrine of the Incarnation.