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NOW FOR THIS VERY REASON ALSO: Kai auto touto de:
For this very reason is a "term of conclusion" and as
all good inductive students (see
Inductive Bible Study)
know, the natural "reflex" is to stop and ask "what reason?" This is not
a pedantic (a pedant is one who makes a show of knowledge) exercise but
serves (1) to slow you down and (2) helps you to read the passage with a
purpose.
Inductive Bible study "immerses" you in the environment of the
passage and instead of a bored, listless, apathetic passive reader, you
become engaged, and actively involved even anticipating insights your
diligence will yield. In short your Scripture reading instead of being
drudgery becomes a delight! IT'S YOUR
TURN!
In simple terms Peter is saying
NOW IT'S YOUR TURN! Yes, God has given us all the
necessary spiritual resources, but now we are responsible to
use them.
UBS Handbook
writes that...
Having reminded his readers of their
great and glorious destiny, he now invites them to demonstrate this in
their lives, that is, to lead lives that are morally and ethically
acceptable. (The
United Bible Societies' New Testament Handbook Series. Logos.com)
Peter is urging his readers to grow in spiritual maturity. The
sanctification process is lifelong for every genuine
partaker of His "divine nature". Paul might refer to the process as
sanctification or a progressive setting apart of the believer
from the corruption of this world and unto God to render us useful and
fruit for His holy purposes. "NOW"
that you've heard these great truths -- now that you have everything necessary for life & godliness,
now that you have His precious and magnificent promises, and now that you have been made partakers of His divine nature..."NOW"
in view of these incredible resources, work out your salvation. It will take effort but not self
effort. It will take "faith" effort (Phil 2:12–13,
Col 2:6). So get
on with
it. Walk forth laying hold of the promises that are yours in Christ for "in Him you have
been
made
complete" (Col 2:10)
John Calvin adds
As
it is a work arduous and of immense labor, to put off the corruption
which is in us, he bids us to strive and make every effort for this
purpose. He intimates that no place is to be given in this case to
sloth, and that we ought to obey God calling us, not slowly or
carelessly, but that there is need of alacrity; as though he had said,
“Put forth every effort, and make your exertions manifest to all.”
(2
Peter 1)
APPLYING: pareisenegkantes (AAPMPN):
since all this is so, bend all your energy to
the task of equipping your faith. (Westminster
Press)
Applying (3923)
(pareisphero
from pará = alongside+ eisphéro
= bring into) means literally to bear in alongside or besides (to bring
to bear), and so to introduce simultaneously. To contribute
besides to something. This verb implies making a strong effort to
provide something necessary.
Pareisphero was at times used of smuggling or of importing along
byways. Compare for example the action of false teachers
in Jude 4 ("certain
persons have
crept in
unnoticed" = pareisduno).
As discussed below
this verb is used idiomatically here meaning we are to to do our very
best in attempting to bring forth the Christian virtues listed. Strachan
says that the words “and besides this” emphasize the fact of the gifts
spoken of in verse four as having their logical outcome in character,
and quotes Bunyan as saying, “The soul of religion is the practical
part.” (Ibid)
Vincent adds that pareisphero means
literally, to bring in by the side of: adding your diligence to the
divine promises.
God has given us all that is necessary for the divine life. Because He
has, we must be diligent in cultivating it. God does not make us holy
against our will or without our involvement. There must be desire,
determination, and discipline on our part.
Peter is calling for maximum effort on our part. The Christian life is not lived to the
honor of God without effort. Even though God has poured His divine power
into the believer, the Christian himself is required to make every
disciplined effort alongside of what God has done. This is a perfect
parallel to Paul's exhortation to the church at Philippi to
work
out your
salvation with
fear and
trembling for it is
God who is at
work in you,
both to
will and to
work for His
good
pleasure." (see
notes
Philippians 2:12;
2:13).
The
aorist tense
here calls for effective action on the reader's
part. The concern is not with the process of procuring this needed
diligence but with its actual operation.
Jamieson
writes that it means...
literally, “introducing,” side by
side with God’s gift, on your part “diligence.”
John MacArthur
explains it this way...
In view of and parallel to God’s
endeavor in providing salvation, believers are compelled to call
on all their regenerate faculties to live godly lives (see notes
2 Peter 3:14;
Romans
6:22,
Ephesians 5:7;
5:8;
5:9;
Hebrews 6:10;
6:11;
6:12)
(Gal 6:9) (MacArthur,
J: 2 Peter And Jude. Moody
or
Logos)
Spurgeon
rightly said...
God sends every bird his food, but
He doesn't throw it into the nest.”
God has provided
everything necessary for life and godliness but we must do something to
make it experientially ours.
Henrietta Mears
speaks of applying all diligence
It is difficult to steer a parked
car, so get moving.
ALL DILIGENCE:
spouden pasan: (In
the original Greek spoude is placed
first
to emphasize the attitude Peter is calling believers to exhibit in the
discharge of the following "duties"!)
Spurgeon
exhorts us to all diligence...
For
we cannot expect to go to heaven
asleep. We are not taken there against our wills. It is not our will
that accomplishes our salvation; but still, it is not accomplished
without our will. “Giving diligence,”yes, but more than that, “giving
all diligence,”
---
It is not man’s effort that saves
him; but, on the other hand, grace saves no man to make him like a log
of wood or a block of stone; grace makes man active. God has been
diligently at work with you; now you must diligently work together with
him.
Diligence
(4710) (spoude from
speudo = hasten, make haste)
refers to eagerness, earnestness, willingness or zeal. It denotes
quick movement or haste accompanying the eagerness, etc, in the interest
of a person or cause. Thus spoude
can refer to swiftness of movement or action and means haste or speed
(like our expression "in a hurry"). It can refer to an earnest
commitment in discharge of an obligation or experience of a
relationship. Spoude was often used in Greek and Roman literature and
found on inscriptions in reference to extraordinary commitment to civic
and religious responsibilities, which were frequently intertwined, and
also of concern for personal moral excellence or optimum devotion to the
interests of others.
Spoude is used 12 times in the NT (Mark;
Lu;
Ro
2x;
2Co
5x;
Heb;
2 Pe;
Jude)
and is translated in the NASB as: diligence, 4; earnestness, 5;
effort, 1; hurry, 2. KJV also translates as business, 1; care, 1;
carefulness, 1; diligence, 5; earnest care, 1; forwardness, 1; haste, 2.
A familiar OT passage helps give
us a word picture of the meaning of spoude. In the
Septuagint (LXX
-
Greek of the Hebrew OT) we read that in concert with the last plague in
Egypt, Jehovah instructed Israel regarding the Passover mean declaring
Now
you shall eat it in this manner: with your loins girded, your sandals on
your feet, and your staff in your hand; and you shall eat it in haste (Lxx =
spoude) —it is the Lord’s Passover." (Ex 12:11)
Spoude is primarily an attitude which leads to an action. Spoude means to do something with intense effort
and motivation, with quick movement and is in opposition to the attitude
of slothfulness. The individual who is "spoude" who is eager to
do something and ready to expend the necessary energy and effort.
Spoude means to do
something with intense effort and motivation—‘to work hard, to do one’s
best, to endeavor.’ Thus Paul exhorts the Roman saints that "he who
leads, with diligence (spoude)" (see
note
Romans 12:8)
There are two ways in which leader can lead —with heart and mind or in
the most perfunctory way. The lead may dully and drably lead or he may
do it with the joy and thrill of zeal. We need leaders with zeal (spoude)
in their hearts.
Henry Alford says spoude
implies more than mere earnest desire; a man’s spoude is necessarily
action as well as wish.
Kenneth Wuest adds that the
related verb (spoudazo) conveys
the idea of making haste, being eager, giving diligence, and putting
forth effort are in the word. The word speaks of intense effort and
determination.
(Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans
or
Logos)
Peter is calling
for an attitude of eagerness and zeal, an abandonment of sluggishness
and self-indulgence. Note Peter's addition of the little modifier all
(pas = the whole amount or quantity, no holding back) to underline the
comprehensiveness of the effort called for. Peter says this is so
important that one's effort must be neither half-hearted nor selective.
The idea is Doing your utmost for His highest
as Oswald Chambers might phrase it.
When you are diligent,
you are alert, focused, committed to the task at hand, single minded,
careful, business like.
The Greek phrase Peter uses here ("spouden
pasan pareisphero") according to one source is an idiom which
literally means to bring every effort, to do one's very best in
attempting to do something, to make every effort to do it, or to try as
hard as possible.
Webster defines diligence (and I paraphrase) as steady, earnest, attentive and energetic application and
effort in a pursuit. This person is not lackadaisical! He or she
exhibits the proverbial diligence of a bee
("busy as a bee"). Peter is saying the saint is to put forth zealous persistence in accomplishing
the goal.
J. Vernon McGee in his unique style describes "all
diligence"
reminding us that
The Christian
life is a very serious business. However, we have made it sort of an
extracurricular activity. The present-day thinking is that it is not
something to be taken into the business world or the schoolroom or into
social life. Rather, it is something sort of like your
Sunday-go-to-meeting clothes which you wear only at certain times.
However, Peter said that it is something to which we are to give “all
diligence. (McGee,
J V: Thru the Bible Commentary: Thomas Nelson
or
Logos)
C. H. Spurgeon has some sage
advice on the importance of
diligence
and faith in assurance of one's salvation:
If thou wouldest enjoy the
eminent grace of the full assurance of faith, under the blessed
Spirit's influence, and assistance, do what the Scripture tells
thee, "Give
diligence." Take care
that thy faith
is of the right kind-that it is not a mere belief of doctrine, but
a simple faith, depending on Christ, and on Christ alone. Give
diligent heed to thy courage. Plead with God that he would give
thee the face of a lion, that thou mayest, with a consciousness of
right, go on boldly.
Study well the Scriptures, and get
knowledge; for a knowledge of doctrine will tend very much to
confirm faith. Try to understand God's Word; let it dwell in
thy heart richly. (see note
Colossians 3:16) When thou hast done this,
"Add to thy knowledge
temperance." Take heed
to thy body: be temperate without. Take heed to thy soul: be
temperate within. Get temperance of lip, life, heart, and thought.
Add to this, by God's Holy Spirit, patience;
ask him to give thee that patience which endureth affliction,
which, when it is tried, shall come forth as gold. Array yourself
with patience, that you may not murmur nor be depressed in your
afflictions. When that grace is won look to godliness.
Godliness is something more than religion. Make God's glory your
object in life; live in His sight; dwell close to Him; seek for
fellowship with Him; and thou hast "godliness";
and to that add brotherly
love. Have a love to all
the saints: and add to that a charity,
which openeth its arms to all men, and loves their souls. When you
are adorned with these jewels, and just in proportion as you
practice these heavenly virtues, will you come to know by clearest
evidence "your calling and election." "Give
diligence," if you
would get assurance, for lukewarmness and doubting very naturally
go hand in hand.
(From Morning & Evening 7/26)
Alexander Maclaren writes
that...
We all know what ‘diligence’
means, but it is worth while to point out that the original meaning of
the word is not so much diligence as haste. It is employed, for
instance, to describe the eager swiftness with which the Virgin went to
Elizabeth after the angel’s salutation and annunciation. It is the word
employed to describe the murderous hurry with which Herodias came
rushing in to the king to demand John the Baptist’s head. It is the word
with which the Apostle, left solitary in his prison, besought his sole
trusty, companion Timothy to ‘make haste so as to come to him before
winter.’ (see notes on
2 Timothy 4:21) (see excellent sermon
2 Timothy 4:21 Come Before Winter)
Thus, the first notion in the word is haste, which crowds every moment
with continuous effort, and lets no hindrances entangle the feet of the
runner. Wise haste has sometimes to be content to go slowly. ‘Raw haste’
is ‘half sister to delay.’ When haste degenerates into hurry, and
becomes agitation, it is weakness, not strength; it turns out
superficial work, which has usually to be pulled to pieces and done over
again, and it is sure to be followed by reaction of languid idleness.
But the less we hurry the more should we hasten in running the race set
before us.
But with this caution against
spurious haste, we cannot too seriously lay to heart the solemn motives
to wise and well-directed haste. The moments granted to any of us are
too few and precious to let slip unused. The field to be cultivated is
too wide and the possible harvest for the toiler too abundant, and the
certain crop of weeds in the sluggard’s garden too poisonous, to allow
dawdiing to be considered a venial fault. Little progress will be made
if we do not work as feeling that ‘the night is far spent, the day is at
hand,’ or as feeling the apparently opposite but really identical
conviction, ‘I must work the works of Him that sent me while it is day.
The night cometh when no man can work.’ The day of full salvation,
repose, and blessedness is near dawning. The night of weeping, the night
of toil, is nearly past. By both aspects of this brief life we should be
spurred to haste.
The first element, then, in Christian
diligence is economy of time as of most precious treasure, and the
avoidance, as of a pestilence, of all procrastination. ‘To-morrow and
to-morrow’ is the opiate with which sluggards and cowards set conscience
asleep, and as each to-morrow becomes to-day it proves as empty of
effort as its predecessors, and, when it has become yesterday, it adds
one more to the solemn company of wasted opportunities which wait for a
man at the bar of God. ‘All their yesterdays have lighted’ such idlers
‘to dusty death,’ because in each they were saying, ‘to-morrow we will
begin the better course,’ instead of beginning it to-day. ‘Now is the
accepted time.’ ‘Wherefore, giving all haste, add to your faith.’
Another of the phases of the virtue,
which Peter here regards as sovereign, is represented in our translation
of the word by ‘earnestness,’ which is the parent of diligence.
Earnestness is the sentiment, of which diligence is the expression. So
the word is frequently translates. Hence we gather that no Christian
growth is possible unless a man gives his mind to it. Dawdlers will do
nothing. There must be fervour if there is to be growth. The heated bar
of iron will go through the obstacle which the cold one will never
penetrate. We must gather ourselves together under the impulse of an
all-pervading and noble earnestness, too deep to be demonstrative, and
which does not waste itself in noise, but settles down steadily to work.
The engine that is giving off its steam in white puffs is not working at
its full power. When we are most intent we are most silent. Earnestness
is dumb, and therefore it is terrible.
Again we come to the more familiar
translation of the word as in the text, ‘Diligence’ is the panacea for
all diseases of the Christian life. It is the homely virtue that leads
to all success. It is a great thing to be convinced of this, that there
are no mysteries about the conditions of healthy Christian living, but
that precisely the same qualities which lead to victory in any career to
which a man sets himself do so in this; that, on the one hand, we shall
never fail if in earnest and saving the crumbs of moments, we give
ourselves to the work of Christian growth; and that on the other hand/no
fine emotions, no select moments of rapture and communion will ever
avail to take the place of the dogged perseverance and prosaic hard work
which wins in all other fields; and wins, and is the only thing that
does win, in this one too. If you want to be a strong Christian — that
is to say, a happy man — you must bend your back to the work and ‘give
all diligence.’ Nobody goes to heaven in his sleep. No man becomes a
vigorous Christian by any other course than ‘giving all diligence.’ It
is a very lowly virtue. It is like some of the old wives’ recipes for
curing diseases with some familiar herb that grows at every cottage
door. People will not have that, but if you bring them some medicine
from far away, very rare and costly, and suggest to them some course out
of the beaten rut of ordinary, honest living, they will jump at that.
Quackery always deals in mysteries and rare things. The great physician
cures diseases with simples that grow everywhere. A pennyworth of some
familiar root will cure an illness that nothing else will touch. It is a
homely virtue, but if in its homeliness we practised it, this Church and
our own souls would wear a different face from what it and they do
to-day.
II. Note
the wide field of action for this homely grace.
I can do nothing more — nor is it necessary that I should — than put
before your mind, in a sentence or two, the various applications of it
which our letter gives.
First, note that in our text, ‘giving all diligence, add to your faith.’
That is to say, unless you work with haste, with earnestness, and
therefore with much putting forth of strength, your faith will not
evolve the graces of character which is in it to bring forth. If, on the
other hand, we set ourselves to our tasks, then out of faith will come,
as the blossoms mysteriously and miraculously do out of an apparently
dead stump, virtue, manliness, and knowledge, and temperance, and
patience, and godliness, and brotherly mindedness, and charity. All that
galaxy of light and beauty will shine forth on the one condition of
diligence, and it will not appear without that. Without it, the faith,
though it may be genuine, which lies in a man who is idle in cultivating
Christian character, will bear but few and shrivelled fruits. The
Apostle uses a very remarkable expression here, which is rendered in our
Bible imperfectly ‘giving all diligence.’ He has just been saying that
God has ‘given to us all things that pertain to life and godliness, and
exceeding great and precious promises.’ The Divine gift, then, is
everything that will help a man to live a high and godly life. And, says
Peter, on this very account, because you have all these requisites for
such a life already given you, see that you ‘bring besides into’ the
heap of gifts, as it were, that which you and only you can bring,
namely, ‘all diligence.’ The phrase implies that diligence is our
contribution. And the very reason for exercising it is the completeness
of God’s gift. ‘On this very account’ — because He has given so much —
we are to lay ‘all diligence’ by the side of His gifts, which are
useless to the sluggard.
On the one hand there are all great gifts and boundless possibilities as
to life and godliness, and on the other diligence as the condition on
which all these shall actually become ours, and, passing into our lives,
will there produce all these graces which the Apostle goes on to
enumerate. The condition is nothing recondite, nothing hard either to
understand or to practise, but it is simply that commonplace, humdrum
virtue of diligence. If we will put it forth, then the gifts that God
has given, and which are not really ours unless we put it forth, will
pass into the very substance of our being, and unfold themselves
according to the life that is in them; even the life that is in Jesus
Christ Himself, in all forms of beauty and sweetness and power and
blessedness. ‘Diligence’ makes faith fruitful. Diligence makes God’s
gifts ours.
Then, again, the Apostle gives an even more remarkable view of the
possible field for this all-powerful diligence when he bids his readers
exercise it in order to ‘make their calling and election sure.’ Peter’s
first letter shows that he believed that Christians were ‘chosen
according to the foreknowledge of God the Father.’ But for all that he
is not a bit afraid of putting the other side of the truth, and saying
to us in effect. ‘We cannot read the eternal decrees of God nor know the
names written in the Book of Life. These are mysteries above us. But if
you want to be sure that you are one of the called and chosen, work and
you will get the assurance.’ The confirmation of the ‘call,’ of the
‘election,’ both in fact and in my consciousness depends upon my action.
The ‘diligence,’ of which the Apostle thinks such great things, reaches,
as it were, a hand up into heaven and binds a man to that great
unrevealed, electing purpose of God. If we desire that upon our
Christian lives there shall shine the perpetual sunshine of an unclouded
confidence that we have the love and the favour of God, and that for us
there is no condemnation, but only ‘acceptance in the beloved,’ the
short road to it is the well-known and trite path of toil in the
Christian life.
Still further, one of the other writers of the New Testament gives us
another field in which this virtue may expatiate, when the author of the
Epistle to the Hebrews exhorts to diligence, in order to attain ‘the
full assurance of hope.’ If we desire that our path should be brightened
by the clear vision of our blessed future beyond the grave, and above
the stars, and Within the bosom of God, the road to that happy assurance
and sunny, cloudless confidence in a future of rest and fellowship with
God lies simply here-work! as Christian men should, whilst it is called
to-day.
The last of the fields in which this virtue finds exercise is expressed
by our letter, when Peter says, ‘Seeing that we look for such things,
let us be diligent, that we may be found of Him in peace without spot,
and-blameless.’ If we are to be ‘found in peace,’ we must be ‘found
spotless,’ and if we are to be ‘found spotless’ we must be ‘diligent.’
‘If that servant begin to say in his heart, My lord delayeth his coming;
and to be slothful, and to eat and drink with the drunken, the lord of
that servant will come in an hour when he is not aware.’ On the other
hand, ‘who is that faithful servant whom his lord hath set ruler over
his household? Blessed is that servant whom his lord when he cometh
shall find so doing?’ Doing so, and diligently doing it, ‘he shall be
found in peace. ‘
What a beautiful ideal of Christian life results from putting together
all these items. A fruitful faith, a sure calling, a cloudless hope, a
peaceful welcome at last! The Old Testament says, ‘The hand of the
diligent maketh rich’; the New Testament promises unchangeable riches to
the same hand. The Old Testament says, ‘Seest thou a man diligent in his
business, he shall stand before kings.’ The New Testament assures us
that the noblest form of that promise shall be fulfilled in the
Christian man’s communion with his Lord here, and perfected when the
diligent disciple shall ‘be found of Him in
(Read
the full sermon on 2 Peter 1:5 The Power of Diligence)
IN: en:
In -
Robertson says the preposition in is probably instrumental dative in
this verse and signifies therefore the means by which the Verb's
(''supply'') action takes place.
You can hear a kind of surging "Forward! Forward! Forward!" if one
renders Peter's words as follows: "as you have obtained faith in Christ and stand in it, now
apply yourself diligently to advance in moral excellence, and as you
stand in that do not be satisfied but press on to increase your
knowledge of God's will, and as you stand in that do not be satisfied
but be diligent to enlarge your capacities of self-control and mastery
of your passions, and as you stand in that don't be satisfied but
cultivate every form of patience and serenity, and in that let
devoutness and piety and sweet love to God flourish, and in that strive
to kindle your affection for other believers, and in and through it all
grow in love to all men." In other words: Forward! Forward! Press On!
Advance!
John
Piper illustrates the deceptive danger of disobeying this clear
command (remember God's commands always include His enablements)...
Don't Float; Swim Hard -Last
week I read a true story to the boys entitled Glenda's Long Swim in "The
Incredible Series." Glenda and Robert Lennon were four miles off the
coast of Florida fishing alone from their yacht. Glenda decided to take
a swim and soon found the current had carried her too far out from the
boat. Her husband, hearing her cries, without thinking dove in and swam
to her, but then realized they were both being carried out. He was a
champion swimmer, but not she. They made a plan. He would swim against
the tide to keep the boat in view until the tide ceased and he could
reach the boat. She should save her strength and just float with the
tide and he would come and get her. He fought the tide for six hours and
just as the boat was about to disappear on the horizon the tide turned
and his strokes carried him to the boat exhausted. The sun had set. His
searching was futile—he could not find his wife. The next day on one
last effort of search, the search party found his wife—twenty miles out
and still alive. It was an incredible story.
What it illustrates is this: Christians who just float never stay in the
same place. Christians who disobey 2Peter 1:5–7 and do not apply
themselves with diligence to bear the fruit of faith drift into great
peril. We must strive even to stand still, the tide of temptation is so
strong.
The effort towards virtue, knowledge, self-control, patience, godliness,
brotherly affection, and love is not dispensable icing on the cake of
faith. If Robert had not swum with all his might, the yacht would have
gone out of sight, and he and his wife would have drowned. I've said
before and will say again: we do not judge a person's genuineness by how
close he is to heaven but by how hard he is stroking. The evidence that
God's power has been given to you by faith is that you are now making
every effort (as verse 5 says) to advance in the qualities of Christ
(See his full sermon
Confirm Your Election)
YOUR FAITH: te pistei humon:
Faith
(4102)(pistis)
is synonymous with trust or belief and is the conviction of the truth of
anything, but in Scripture usually speaks of belief respecting man's
relationship to God and divine things, generally with the included idea
of trust and holy fervor born of faith and joined with it. Note that
this discussion of pistis is only an overview and not a detailed
treatise of this vitally important subject.
Faith is a firm, strong conviction and is the the
root of the Christian life from which the ''sap'' of the Holy
Spirit flows and which gives rise to the various Christian virtues
listed here. Genuine
faith
is a belief which results in behavior which is in accord with that which
is believed. Peter uses the definite article here to identify the faith
as a very specific "faith". The question is what faith is he referring
to? He has told us several verses earlier that we all have a faith that
is isotimos or of equal value to that of Peter the great
apostle and so Peter does not ask his readers to supply faith. "Faith
leads the band; love
brings up the rear" [Bengel]. The fruits of faith
specified are seven, the perfect number.
Faith
is not the end of the Christian road but its beginning.
True faith that saves one's soul includes
at least three main elements (1) firm persuasion or firm conviction,
(2)
a
surrender to that truth and
(3) a conduct emanating from that
surrender. In sum, faith shows itself genuine by a changed life. (Click
here
for W E Vine's similar definition of faith)
Your
marks the faith
as each individual's personal possession. Faith
is the seedbed out of which Christian character is produced as we do our
part. Paul
amplifies the picture teaching that saints have "been
firmly
rooted ...in (Christ) and
established in (our)
faith" (Col
2:7) In the schematic
below envision Christ as our "Taproot" (Webster:
the central element or position in a line of growth or development)
in Whom our
faith
is
firmly fixed. Empowered by His strength (in the diagram out of sight
below the ground so to speak) you can begin to see how this supernatural
"fruit tree" can bear these 7 Christian virtues which are visible above
the ground for all the world to see. Our part then is to exert diligence
& faith (human responsibility) while abiding in Christ (God's
sovereignty) Who taught
I
am the
vine, you are the
branches; he who
abides in Me and I in him, he
bears
much
fruit, for
apart from Me you
can
do
nothing. (Jn 15:5)
SUPPLY: epichoregesate (2 PAAM):
Spurgeon in his exposition of
2 Peter 1:5-7 writes...
As you have seen the mason take up
first one stone, and then another, and then gradually build the house,
so are you Christians to take first one virtue, and then another, and
then another, and to pile up these stones of grace one upon the other
until you have built a palace for the indwelling of the Holy Ghost.
Faith, of course, comes first, because faith is the foundation of all
the graces, and there can be no true grace where there is no true faith.
Then “add to your faith virtue,”
which should have been translated “courage.” True courage is a very
great blessing to the Christian, indeed, without it how will he be able
to face his foes? “And to courage knowledge,” for courage without
knowledge would be foolish rashness, which would lead you to the
cannon’s mouth when there was nothing to be gained by flinging away your
life.
“And to knowledge temperance;” for there are some who no sooner get
knowledge than they are carried away with the new doctrine which they
have learned, and become like men intoxicated, for it is possible to be
intoxicated even with truth.
Happy is that Christian who has
temperance with his knowledge who, while holding one doctrine, does not
push that to the extreme, but learns to hold other doctrines in due
conformity with it.
“And to temperance patience,” or
endurance, so that we are able to endure the “trial of cruel mockings”
or sharp pains, or fierce persecutions, or the usual afflictions of this
life. He is a poor Christian who has no power of endurance, a true
Christian must “endure hardness as a good soldier of Jesus Christ.”
“And to endurance godliness:” having a constant respect to God in all
our ways, living to God, and living like God so far as the finite can be
like the Infinite.
“And to godliness brotherly
kindness.” O dear friends, let us be very kind to those who are our
brothers in Christ Jesus; let the ties of Christian kinship unite us in
true brotherhood to each other.
“And to brotherly kindness
charity;” let us have love to all men, though specially to the
household of faith.
Supply
describes the work that must be diligently
performed. Barclay writes that what Peter is saying here is
that we must bend all our energies to equip ourselves with a series of
great qualities. (Barclay,
W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster
Press or
Logos)
Supply
(2023) (epichoregeo from epi
= upon + choregeo = supply) means to furnish upon. To
furnish besides or in addition. To supply further. To add more unto. Epichoregeo then conveys the thought of a generous
and lavish provision - give lavishly, give generously.
Epichoregeo is used 5 times in the
NT in the NASB (2 Co;
Gal;
Col;
2 Pe
2x)
Epichoregeo is
derived from choregós the name of the wealthy patron who would lavishly pay the wages
for singers in his chorus, as well as pay the expenses of grand
productions that were put on in cooperation with a poet and the state. The practice in Greece
was for the
state to establish a chorus but a choirmaster (choregus =
director) paid the expenses for training and was responsible for
supplying everything needed for choir.
Wuest adds that epichoregeo
was...
derived
from chorus, a chorus, such as was employed in the
representation of Greek tragedies. The verb originally meant ‘to
bear the expense of a chorus,’ which was done by a person selected
by the state, who was obliged to defray all the expense of
training and maintenance.” Strachan adds, “It was a duty that
prompted to lavishness in execution. Hence choregeo came to
mean ‘supplying costs for any purpose,’ a public duty or religious
service, with a tending, as here, towards the meaning, ‘providing more
than is barely demanded.’ ” Thus, the word means “to supply in copious
measure, to provide beyond the need, to supply more than generously.”"(Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans
or
Logos)
Epichoregeo came to mean generous, costly cooperation. It never meant to equip sparingly, but to supply
lavishly for a noble performance. Here the word describes the
kind of generosity believers must have in giving of their own effort and
in their cooperation with God in appropriating the characteristics
mentioned below.
Barclay gives us his version of
the historical background of the verb epichoregeo, writing
that...
epichoregeo "is one of the many Greek
words which have a pictorial background. The verb epichoregein comes from the noun
choregos,
which literally means the leader of a chorus. Perhaps the
greatest gift that Greece, and especially Athens, gave to the
world was the great works of men like Aeschylus, Sophocles and
Euripides, which are still among its most cherished possessions.
All these plays needed large choruses and were, therefore, very
expensive to produce. In the great days of Athens there were
public-spirited citizens who voluntarily took on the duty, at
their own expense, of collecting, maintaining, training and
equipping such choruses. It was at the great religious festivals
that these plays were produced. For instance, at the city of
Dionysia there were produced three tragedies, five comedies and
five dithyrambs (a passionate choral hymn in honour of Dionysus).
Men had to be found to provide the choruses for them all, a duty
which could cost as much as 3,000 drachmae (Ed note: A drachma was
a Greek coin made of silver, roughly equivalent to the Roman
denarius, and one denarius was approximately one day's wage, which
makes 3000 drachmae equate with a relatively large sum of money,
so large that only a very wealthy person could provide...which is
an interesting thought when we look at the use in Peter. Certainly
all who are in Christ now have access to "all the treasures of
wisdom and knowledge." see notes
Colossians 2:3), and have abundant spiritual riches
accessible for the "production" of abundant life and godliness as Peter explained in
2 Pe 1:3-4 click
notes).
The men who undertook these duties
out of their own pocket and out of love for their city were called
choregoi, and choregein was the verb used for undertaking such a
duty. The word has a certain lavishness in it. It never means to
equip in any cheese-paring and miserly way; it means lavishly to
pour out everything that is necessary for a noble performance.
Epichoregein (Ed note: note the prefix
preposition epi which means "upon") went out into a larger world and it grew to mean not
only to equip a chorus but to be responsible for any kind of
equipment. It can mean to equip an army with all necessary
provisions it can mean to equip the soul with all the necessary
virtues for life. But always at the back of it there is this idea
of a lavish generosity in the equipment. So Peter urges his people
to equip their lives with every virtue; and that equipment must
not be simply a necessary minimum, but lavish and generous. The
very word is an incitement to be content with nothing less than
the loveliest and the most splendid life."
(Barclay,
W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster
Press or
Logos) (Bolding added)
Supply
is in the
aorist imperative
which is a peremptory command to carry out this
"abundant furnishing" with a sense of urgency. Do this now and do not
delay! What Peter is commanding by using the aorist imperative is that
spiritual growth demands that we make a choice, and that such growth
will not come automatically or inevitably. We are to fully supply all that is needed to
make the "production" (the virtues in v5-7) a "success" so to
speak. And what God requires of us, God's grace provides for us
(copiously, abundantly, amazingly).
Michael Green writes that
"the
Christian must engage in this sort of co-operation with God in the
production of a Christian life which is a credit to Him." (Green, M:
The Second Epistle General of Peter and the General Epistle of Jude,
TNTC, page 67, 1968).
The point is that
believers have been granted abundant resources that are adequate to
produce life and godliness and should use them with haste and zeal that
we might grow in grace. Clearly spiritual growth calls for strenuous
involvement of the believer.
Wiersbe helps us understand the picture writing...
Where there is life, there must be growth. The new birth is not the
end. It is the beginning. God gives His children all that they need to
live godly lives, but His children must apply themselves and be diligent
to use the “means of grace” He has provided. Spiritual growth is not
automatic. It requires cooperation with God and the application of
spiritual diligence and discipline.
Work out your salvation with fear and trembling for it is God who
is at work in you, both to will and to work for His good pleasure.” (see
notes
Philippians 2:12;
2:13).
Peter listed seven characteristics of the godly life, but we must not
think of them as seven beads on a string or even seven stages of
development. The word translated “add” really means “to supply
generously.” In other words, we develop one quality as we exercise
another quality. These graces relate to each other the way the branch
relates to the trunk and the twigs to the branch. Like the “fruit of
the Spirit” (Gal 5:22-23), these qualities grow out of life and out of
a vital relationship with Jesus Christ. It is not enough for the
Christian to “let go and let God,” as though spiritual growth were God’s
work alone. Literally, Peter wrote, “Make every effort to bring
alongside.” The Father and the child must work together. (Wiersbe,
W: Bible Exposition Commentary. 1989. Victor
or
Logos)
The KJV translates
this section add to your faith which is not an entirely
accurate representation of the action Peter is calling for. This
translation would suggest that we are to develop moral excellence first
and when that is fully developed we add knowledge, etc, clearly not the
intent of Peter's command.
MacDonald
agrees that add to your
faith can be misunderstood and goes on to explain that...
"What is
necessary is that faith be supplemented by seven elements of
holiness, not adding these one after another, but manifesting all
the graces all the time." MacDonald goes on to say that "Tom
Olson’s father used to read the passage to his sons as follows: Add to
your faith the virtue or courage of David; and to the courage of David
the knowledge of Solomon; and to the knowledge of Solomon the patience
of Job; and to the patience of Job the godliness of Daniel; and to the
godliness of Daniel the brotherly kindness of Jonathan; and to the
brotherly kindness of Jonathan the love of John." (MacDonald,
W & Farstad, A. Believer's Bible Commentary: Thomas Nelson
or
Logos)
Finally MacDonald quotes the respected
Lutheran commentator Lenski who suggests that
"The list of
seven is arranged with reference to the pseudo-prophets (2:1) and
to the way in which they live according to their pretended faith.
For praise they supply disgrace; for knowledge, blindness; for
self-control, libertinistic license; for perseverance in good,
perseverance in evil; for godliness, ungodliness; for fraternal
friendliness, dislike for God’s children; for genuine love, its
terrible absence." (Ibid)
MORAL EXCELLENCE: ten areten:
Excellence
-
Long-distance runner Paavo Nurmi of
Finland was an Olympic champion, winning twelve medals (nine of them
gold) in the 1920, 1924, and 1928 Games. Nurmi was famous not only for
his achievements, but also for running with a stopwatch in his hand to
check his performance. It’s good to know how you’re doing along the way
if you want to win a long-distance race. Peter would probably have liked
Nurmi’s commitment to excellence. The apostle was determined to win his
own race--the Christian race--and help other believers to do the same.
Since we’re also in the same race, we need to pay close attention to
Peter’s teaching. (Today
in the Word)
Moral excellence
(virtue) (703)
(arete) refers to any preeminence (moral, intellectual,
military). Arete is a term denoting consummate ‘excellence’ or ‘merit’
within a social context. To the Greek philosophers, it meant “the
fulfillment of a thing.”
Arete came to mean quality of
life which made someone or something stand out as excellent.
Arete never meant cloistered virtue or virtue of attitude,
but virtue which is demonstrated in life.
When anything in nature properly fulfills its purpose,
that fulfillment was referred to as “virtue' or "moral excellence.” Land that produces crops is
“excellent” because it is fulfilling its purpose. The tool that works
correctly is “excellent” because it is doing what a tool is supposed to
do. A believer demonstrates moral excellence or virtue by
living the way He now has the potential to live (possessing everything
necessary for life and godliness, His precious and magnificent promises,
partaker of His divine nature).
Arete is used 5 times in the NT (Phil;
1P;
2 Pe
2x) and in the NASB is translated excellence, 2; excellencies, 1; moral
excellence, 2. The KJV translates it as praise, 1; virtue, 4.
Vine adds that
arete
properly denotes whatever procures preeminent estimation for a person or
thing; hence, “intrinsic eminence, moral goodness, virtue,” (Vine,
W E: Vine's Complete Expository Dictionary of Old and New Testament
Words. 1996. Nelson)
The English definition of
virtue speaks of a particular moral excellence, a beneficial
quality or power of a thing, a commendable quality or trait or a
capacity to act (potency). Virtue is a disposition or
character trait that tends to lead to what is good.
Collins English
Dictionary writes that virtue is
"the the quality or
practice of moral excellence or righteousness"
The Columbia
Encyclopedia adds that
"virtue [Latin = manliness], in
philosophy, quality of good in human conduct." (Columbia
Encyclopedia. 6th ed.)
TDNT
(although somewhat difficult to follow) has the following note on the
background of arete (in its use outside the NT), writing
that arete...
"might be rendered
a. "eminence"...
It can refer to excellence of achievement, to mastery in a
specific field...The subject of achievement may be lands, animals,
objects, parts of the body, but mostly it is man. Just as the ways
in which the Greek world reflects on human achievement, on
specifically human achievement, and indeed on man, are manifold
and distinctive, so are the different contents of the word arete.
Already in the time of Homer it is used to denote one particular
human achievement, namely,
b.
“manliness” or martial valour."
c. “merit,”
with reference to rolls of honour. At the time of the Sophists
the intellectual aspect of the term on the one side, and the
ethical, dating from Socrates and Plato, on the other, achieve a
prominence unknown in ancient Greece. It is now that the word (arete)
acquires the particular meaning which becomes predominant and
which primarily influences our own impression of it. Arete
becomes a leading tool in the language of Greek moral philosophy
in the sense of
d.
“virtue.”... in philosophy “virtue,” which in
Hellenistic Judaism...can approximate righteousness"
(Kittel,
G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New
Testament. Eerdmans)
(Bolding added) T. M. Dorman
explains that arete...
In its
original classical usage arete denoted either the quality
of excellence (in any sphere) or the renown that such excellence
duly receives. In addition, the plural form was used, often with
reference to the gods, in the sense of “mighty deeds” or
“manifestations of power.” Later, in Greek ethical philosophy the
term came to be used in a more specific and restricted sense to
represent the most comprehensive category for moral excellence
(“virtue”), the general heading under which more
specific virtues were arranged. Used in this ethical sense,
arete achieved some currency in Hellenistic Judaism,
especially in writings with an apologetic bent (notably Philo,
Wisdom of Solomon, 4 Maccabees). But probably because it connoted
a moral excellence that was the result of human achievement rather
than of obedience to God’s Torah, it remained a marginal term in
Jewish moral discourse, subordinate to and often qualified by the
OT concept of “righteousness” (Bromiley,
G. W. The International Standard Bible Encyclopedia, Revised. Wm. B.
Eerdmans) (Bolding added) When a Christian lives a life which brings glory to God, he is
fulfilling his purpose and thus exhibits “excellence”.
True virtue in the Christian life is not “polishing” human qualities but
producing divine qualities that make the person more like
Jesus Christ. Notice that Peter applies this same word (arete)
to Christ in (v3) and here to the growing believer. As an attribute
of the incarnate Christ, it is appropriate that arete should be evident in
the lives of His disciples as well.
J Vernon McGee explains arete or "virtue"
(KJV) this way
The word
virtue is not confined to chastity. We use it today when we
refer to a woman being virtuous or morally chaste. Actually,
virtue as Peter uses it has to do with excellence and
courage. It means that you have the courage to excel in life. You
don’t have to live a little, mousy Mr. Milquetoast life and be a
yes-man to everything that comes along. You can stand on your own
two feet, state your position, and be counted for God. We
certainly need that kind of “virtue” in this hour in which we are
living, and the only way we can get it is through the knowledge of
Christ. This is the formula Peter is giving to us here: “through
the knowledge of him that hath called us to glory and virtue.” (McGee,
J V: Thru the Bible Commentary: Thomas Nelson
or
Logos) (Bolding added) Note that each of the 7 traits is modified by the definite article, "the"
(ten), which makes each new trait specific. They may not
substitute just any trait.
William Barclay commenting on this verse explains that arete
is...
"very rare in the New Testament but
it is the supreme Greek word for virtue in every sense of the term. It
means excellence. It has two special directions in which its meaning
moves.
(a) Arete is what
we might call operative or efficient, excellence. To take two
examples of its usage from widely differing spheres—it can be used
of land which is fertile; and it can be used of the mighty deeds
of the gods. ( It could describe the excellence of the ground in a
field, the excellence of a tool for its purpose, the physical
excellence of an animal, the excellence of the courage of a
soldier, and the virtue of a man.) Arete is that virtue which makes a man a good citizen
and friend; it is that virtue which makes him an expert in the
technique of living well.
(b) Arete often means courage. Plutarch
says that God is a hope of aretē, not an excuse for cowardice. In
2 Maccabees we read of how Eleazar died rather than be false to
the laws of God and his fathers; and the story ends by saying that
he left his death for an example of noble courage (aretē) and
a memorial of virtue, not only to young men, but also to all the
nation (2 Maccabees 6:31). In this passage it is not necessary
to choose between these two meanings; they are both there. Faith
must issue, not in the retirement of the cloister and the cell,
but in a life effective in the service of God and man; and it must
issue in the courage always to show whose it is and whom it
serves." (Barclay,
W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster
Press or
Logos) (Bolding added) Arete is used by
Paul exhorting the saints at Philippi to
"let (their) mind
dwell on" "whatever is true, whatever is honorable, whatever is
right, whatever is pure, whatever is lovely, whatever is of good repute,
if there is any excellence (arete) and if anything
worthy of praise, let your mind dwell on these things." (see
note
Philippians 4:8)
The key to godly
living is godly thinking, as Solomon wisely observed:
Watch over your heart with all
diligence, for from it flow the springs of life” (Pr 4:23)
Vine commenting on (Philippians
4:8)
adds that "excellence"
"properly
denotes whatever procures preeminent estimation for a person or thing.
In heathen usage it meant only the moral excellence of self-reliance and
courage. But the New Testament raises its use to a higher meaning. It is
used of God in
1 Peter 2:9 and 22
Peter 1:3. Here and in 2 Peter 1:5, it is used of general moral excellence in the
estimation of God." (Vine, W. (1997, c1996). Collected writings of W. E.
Vine. Nashville: Thomas Nelson)
Peter uses arete to
remind his believing readers that they are now
"a chosen race, a
royal priesthood, a holy nation, a people for God’s own possession, that
you may proclaim the excellencies (arete) of Him
who has called you out of darkness into His marvelous light." (see
note
1 Peter 2:9)
The world is in the dark (spiritually), and does not know the “excellencies”
of God, but God has chosen believers out of that spiritual darkness and
given us the purpose of living in such a way ("now for this very
reason applying all diligence in your faith supply moral excellence"!)
that the lost and spiritually blind would be able to see the "excellence"
or "virtue" of God in our lives. We are citizens of heaven who
are to be living advertisements (active ambassadors) for the
virtues of God. Our lives should radiate this marvelous light
into which God has graciously called us.
APPLICATION: Is
your life radiating or repressing the excellencies of God?
Wayne Barber gives an interesting explanation of what it means
practically to supply moral excellence
asking...
What does moral
excellence have to do with us? In
2 Peter 1:4 (see note) we are "partakers of the divine
nature" (nature = disposition), i.e., we have the actual
disposition of Christ within us! We are virtuous
or morally excellent
Christians when we start fulfilling the purpose of not just
telling the world we have the divine nature, but when the world
begins to see that divine nature within us.
(Ed note: which
is analogous to the example of land that produces crops being
referred to as excellent because it fulfills its purpose)
When a Christian fulfills his purpose, he is a virtuous
person. But a person who goes around talking about it
all the time and yet has no reality to back up his talk is not
manifesting a virtuous life. These folks are not living according
to what they have. To understand Who lives in them every Christian
should read Ian Thomas'
The Saving Life of Christ ...(this
simple book will help them)
to understand Who lives in them...(i.e.,
that) it is
Christ living His life through us. As Wayne decreases and Christ
increases the world sees Christ when they look at Wayne...this is
the virtuous (morally excellent) person. It is His death that saves us, but His life transforms us
because His life lives through us. This is
Jn 3:30 where Christ
increases and we decrease, so that when the world looks at us they
see Christ, not us! Christ-like development is coming out of your
faith from the character of Christ that was already there!
Faith is energized by the WORD of God.
So faith comes from hearing, and
hearing by the word of Christ. (see note
Romans 10:17)
As I read the Word of God, obeying what I read, something
already there is energized and it begins to come out of me--the
nature & disposition of Christ Himself! That's when we are
virtuous.
Then you're not just talking it, but living it! This
excellence cannot be produced apart from our faith. The
secular world has a certain kind of "excellence or virtue" (the
Greek philosophers like Aristotle all use this word), the
difference being that they tried to bring in the humanistic virtue
and in so doing replaced the divine virtue. E.g., the positive
thinking hucksters say if you have a positive attitude about
something, you can do it (this is a veiled form
of humanism).
The "virtue"
Peter is describing is not something you do, but something that
God does in you, because you possess the faith from which comes
the divine character of God." Wayne goes on to help
us understand the spiritual dynamic alluding to
Gal 5:22-23 which
"describes the "fruit", which is that which is already
contained within the seed.
The fruit of the Spirit [not the
individual but the Spirit] is agape love--you in your own
strength simply cannot love like Jesus unless that love comes from
Christ in you because this word for love, agape, describes love
that is selfless, love that never takes but only gives...It
is not me working for God. Yes, there are works, but it's the
''work'' of obedience so that it is Christ working through
me. It is not us, but it is Christ living in us and working
through us. If you think that you can love like Jesus loves, just
try waking up tomorrow morning and telling Him "Lord, I'm going to
love like You did." And God will put a brother in your life like
you didn't even know existed! God knows who to drop on us to show
us the futility of this approach. And then you cry out in
frustration "Oh God, I can't!" And He will say ''That's exactly
right and now would you like to know a little more about what
moral excellence is? Would you like to know a little more about
what virtue is? It doesn't come from you. It comes from Me Who
lives in you." Just try coming up with that self-less love that
never takes but only gives. You simply cannot do it in your own
strength. This ability came as part of the complete "package" you
received when you believed."
Barber goes on to describe a
similar dynamic in the other aspects of the fruit of the Spirit
reminding us that
joy does not equate with
happiness [happiness is determined by circumstances] but only
comes from a conscious relationship with God and you cannot get it
anywhere else.
Peace, the absence of strife,
only comes from Jesus, Who is our peace.
Kindness,
godly sensitivity to one another only comes from God...And all of
these aspects of fruit are produced by the divine disposition that
is within us that is brought out by our faith. You don't need to
go to some ''higher life'' conference. You just ''simply'' with
all diligence don't quit until you see God produce this character
in your life. Don't worry. He will help you out by using the
classroom of "Circumstances 101" and then graduate you up to
"Circumstances 203".
In sum arete
describes anything that fulfills its purpose or function properly. In
this context it means a Christian who fulfills his or her calling
AND IN YOUR
MORAL EXCELLENCE
KNOWLEDGE: en de te arete ten gnosin: (Click
devotional "Know to Grow")
Knowledge (1108)
(gnosis) refers to experiential knowledge and not merely
to a passing
acquaintance. Gnosis is understanding, correct insight, truth properly
comprehended and applied and is experienced as one obeys the will of
God as shown in Jn7:17 where Jesus uses the verb ginosko (root
of gnosis.)
"If any man is willing
to do His will, he shall know (ginosko) of the
teaching, whether it is of God, or whether I speak from Myself."
Jesus clearly associates the obtaining of gnosis or experiential
knowledge with a willingness to obey God's will. This virtue involves a
diligent study and pursuit of truth in the Word of God. This kind of
knowledge does not come automatically but calls for obedience.
Bible Knowledge Commentary adds that this knowledge
"comes not from intellectual pursuits, but is spiritual
knowledge which comes through the Holy Spirit and is focused on the
person and Word of God."
Wiersbe
adds that this gnosis
"suggests practical
knowledge or discernment. It refers to the ability to handle life
successfully."
Hiebert says this gnosis
"speaks of a practical
knowledge
that admits of expansion and enables its possessor to discern between
right and wrong in facing the duties of life. In order to maintain a
balance, practical intelligence and moral insight must govern a resolute
and aggressive faith. This knowledge
stands over against the spurious "knowledge" of the false teachers. The
cure for false knowledge is not less knowledge but a knowledge
characterized by moral insight. The operation of such knowledge
distinguishes the believer's conduct from his former life in spiritual
ignorance (see note
1 Peter 1:14)."
><> ><> ><>
Are you living on the spiritual (FM) band (only you can determine this
by your conduct and your actions)? True spiritual gnosis or knowledge is
going to govern the way you live. True spiritual gnosis is going to keep
your conscience pure and out of your conscience flow your convictions
and out of your convictions flow your lifestyle. Peter realizes his time
is short and so he is is reminding them that they know something and to
get back in on that band that they know and start living like they ought
to live." (modified
from a lecture by Dr. Wayne Barber)
><> ><> ><>
Know to Grow from Our Daily Bread
- Several years ago I interviewed a student at Santa Monica College for
a radio program I was hosting. He told me that he was interested in
finding out all he could about religion. But when I asked him why, he
explained that he wanted to expand his education. This student was
curious about what motivates religious people to do what they do, but he
said he was not the kind of person who gets up in the morning with a
desire to do God's will.
Is it possible that we as Christians are like that? Do we have a desire
to learn more about the Bible for reasons other than to know God better
and to live as He wants us to? The apostle Peter said we should be
increasing our understanding for one primary purpose--to bring our faith
to maturity. He pointed out that knowledge is an indispensable element
in the process that leads to self-control, perseverance, godliness,
brotherly kindness, and love. This progression toward maturity results
in knowing Jesus Christ in a deeply personal way (2 Pet. 1:5-8).
God doesn't ask us to increase our knowledge for the sake of knowledge.
He asks us to increase our understanding so that we can grow into
God-centered, loving, productive people. That's why we should want to
know. —Mart De Haan (Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
Gaining knowledge of God's Word
Can be a worthy goal
If it leads us to the Lord
And nourishes our soul. --Sper
Knowledge can be dangerous if it doesn't lead to wisdom. |