2 Peter 1:5 - Exposition

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 2 Peter 1:11 , 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 ( 1 Peter 2:8 ).