2nd Peter Chapter 1 verse 5 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 5. - And beside this, giving all diligence; rather, but for this very cause also. Αὐτὸ τοῦτο is frequently used in this sense in classical Greek, but in the New Testament only here. It refers back to the last verse. God's precious gifts and promises should stimulate us to earnest effort. The verb rendered "giving" means literally "bringing in by the side;" it is one of those graphic and picturesque expressions which are characteristic of St. Peter's style. God worketh within us both to will and to do; this (both St. Paul and St. Peter teach us) is a reason, not for remissness, but for increased exertion. God's grace is sufficient for us; without that we can do nothing; but by the side (so to speak) of that grace, along with it, we must bring into play all earnestness, we must work out our own salvation with fear and trembling. The word seems to imply that the work is God's work; we can do very little indeed, but that very little we must do, and for the very reason that God is working in us. The word (παρεισενέγκαντες) occurs only here in the New Testament. Add to your faith virtue; literally, supply in your faith. He does not say, "supply faith;" he assumes the existence of faith. "He that cometh unto God must believe." The Greek word (ἐπιχορήγησατε) means properly to "contribute to the expenses of a chorus;" it is used three times by St. Paul, and, in its simple form, by St. Peter in his First Epistle (1 Peter 4:11). In usage it came to mean simply to "supply or provide," the thought of the chorus being dropped. So we cannot be sure that the idea of faith as leading the mystic dance in the chorus of Christian graces was present to St. Peter's mind, especially as the word occurs again in verse 11, where no such allusion is possible. The fruits of faith are in the faith which produces them, as a tree is in its seed; they must be developed out of faith, as faith expands and energizes; in the exercise of each grace a fresh grace must issue forth. Virtue is well described by Bengel as "strenuus animi tonus et vigor;" it is Christian manliness and active courage in the good fight of faith. The word "virtue" (ἀρετή), with the exception of Philippians 4:8, occurs in the New Testament only in St. Peter - in this chapter three times, and in 1 Peter 2:9, thus forming one of the kinks between the two Epistles. And to virtue knowledge. St. Peter here uses the simple word γνῶσις, discretion, a right understanding, "quae malam a bono secernit, et mali fugam docet" (Bengel). This practical knowledge is gained in the manly self-denying activities of the Christian life, and leads on to the fuller knowledge (ἐπίγνωσις) of Christ (verse 8).

Ellicott's Commentary

Ellicott's Commentary for English Readers(5) And beside this.--Rather, and for this very reason. The Authorised version is quite indefensible, and is the more to be regretted because it obscures a parallel between this and 1 Peter. There also we are exhorted to regulate our conduct by God's (1Peter 1:15; 1Peter 2:1; 1Peter 2:5). [In the Notes on 2Peter 1:5-8 use has been made of addresses On some Traits in the Christian Character. Camb. 1876.]Giving all diligence.--Literally, bringing in all diligence to the side of God's gifts and promises; making your contribution in answer to His. He has made all things possible for you; but they are not yet done, and you must labour diligently to realise the glorious possibilities opened out to you.Add to your faith virtue.--Rather, in your faith supply virtue. The error comes from Geneva; all other English versions are right. The interesting word inadequately translated "add" occurs again in 2Peter 1:11, and elsewhere only in 2Corinthians 9:10; Galatians 3:5; Colossians 2:19. Everywhere but here it is translated "minister." Sufficient explanation of the word will be found in Notes on 2Corinthians 9:10 and Galatians 3:5. The notion of rendering a service that is expected of one in virtue of one's position fits in admirably here. God gives; His blessings and promises come from His free undeserved bounty; man renders, supplies, furnishes, that which, considering the benefits which he has received, is fairly required of him. Note that we are not told to supply faith; that comes from God (Ephesians 2:8), and the Apostle assumes that his readers possess it. "Virtue" is that which is recognised by all men as excellent; the excellence of man as man. Heathen moralists had drawn a noble picture of what man ought to be; the gospel gave the command to realise a yet nobler ideal, and also gave the power by which it could be realised. . . .