THE LIST IN II PETER 1:5-7

Rather than getting wrapped up in the exact definitions of the various virtues found in these verses, I would like to just concentrate on the list as a whole with the help of the following comments taken from the scholarly literature. As you read these different opinions, be sure to pay attention to both the frequent areas of overlap and disagreement regarding such issues as Peter's purpose in writing, prior influences on his words, the relationship between God's grace and our works, and which items in his list were meant to receive the most emphasis.

I will begin by citing an excellent overview from Bo Reicke. He states that “according to vss. 5b-7 they [the believers] are to let one gift 'further' the other so that the basic gift of faith promotes virtue (cf. vs. 3), virtue promotes knowledge, etc. A detailed list of such ethical relationships is presented. Some of these constituted well-known Hellenistic ideals and were especially prominent in the propaganda of the Stoic philosophers; the author seems to have borrowed them from his contemporaries. However, they have been transplanted into the structure of Christian faith. The author did not wish to Hellenize the church, but only employed such expressions because they would be familiar to his readers. His enumeration of virtues may be arranged in the following manner, showing that the biblical ideals of faith, knowledge, and fear of God are fundamental, vss. 5b-7:

    1) faith: virtue

    2) knowledge: self-control, perseverance

    3) godly fear: brotherly kindness, love.

The first virtues mentioned under 1, 2, and 3 respectively, concern the Christian's relationship to God; the others relate him to society. Each virtue is presented as dependent on the immediately preceding one, and the whole series culminates in the two final virtues, brotherly kindness and love, which are especially vital to harmony in the church.”

Harvey: “In verse 5 Peter, who has just told us that we have been given 'everything we need' for the godly life, begins to tell us that we must add certain qualities to that life. Why are we to add to that which has been said to be sufficient?..In each case we are being called on to express in action the nature God has created in us...Peter introduces his list of virtues with the words, For this very reason, thus like Paul grounding his exhortation in that gift which is the God-created inward capacity that makes our response possible...Peter uses a literary device for dramatic emphasis that would be familiar to many readers in the early Christian period. Each statement picks up the last key word of the preceding one and proceeds forcefully to a climactic conclusion...This method was adapted from Hellenistic moral philosophy, where it was employed to summarize the writer's ideal of the good life and the ultimate good to which it would lead.”

Bauckmann makes another valuable observation concerning the nature of this listing when he notes that only two of the terms in it are specifically 'Christian in nature' – the first and the last. It begins with our faith as the underlying basis of the other virtues and concludes with love as the culminating result of the whole process.

“2 Peter 1:5-7 provides the most extensive and significant listing of virtues in the later NT. This list, or chain of virtues, is presented by means of a literary device called sorites, a series, or chain, of statements that builds step by step in logical progression to a climactic conclusion...Thus 2 Peter envisions eight virtues progressing from faith to love, each virtue producing, or furnishing, (epichorego), the next...By framing the list with faith and love, the fundamental importance of two of the three Christian virtues of faith, hope and love is accented...The other six virtues are all found in pagan lists of virtues, and it appears that by incorporating these virtues within the framework of the Christian paraenesis and its corresponding moral vision, 2 Peter lays claim to contemporary Hellenistic ethical ideals for those Christians who are experiencing moral failure in the midst of a pagan scociety.” (Reid)

However, Neyrey differs somewhat in his understanding of the items in this listing by noting that it is not only the first and last items which are particularly associated with Christian virtues; the central virtue of steadfastness (otherwise translated as 'perseverance') can be equated with the Christian virtue of hope. This leads to an overall emphasis within the grouping on the familiar triad: faith, hope and love. These three are found together in Romans 5:1-5, 12:6-12; I Corinthians 13:6-7,13; Ephesians 1:15-18, 4:2-5; Colossians 1:4-5; I Thessalonians 1:3;5:8; and II Thessalonians 1:3-4.

Michael Green echoes many of the above ideas. In addition, he comments on the opening words in v. 5 ('For this very reason') by saying that “because of our new birth and the precious promises and the divine power offered us in Christ we cannot sit back and rest content with 'faith' (cf. Jas. 2:20). The grace of God demands, as it enables, effort in man. We are to bring into this relationship alongside what God has done...every ounce of determination we can muster...The great difference between the Stoic and Christian ethics is that the latter are not the unaided product of human effort but the fruit of our being partakers of the divine nature. Nevertheless, human effort is indispensable, even though it is inadequate.”

In addition to the above comments, Neyrey takes Danker's lead in interpreting the whole of II Peter 1:3-11 in terms of the common Roman relationship between a wealthy patron (here represented by God) and his clients (believers in this case). Thus, he says, “Cities frequently issued a decree which first acknowledged the gifts and virtues of a patron and then resolved on specific ways to recognize the patron...2 Peter exhorts the clients of God to honor their patron by living lives that will redound to God's praise and glory. Often people in the Bible are told 'Be ye holy as God is holy' (1 Peter 1:17; see Lev 11:44-45) or 'Live a life worthy of God who calls you into his own kingdom and glory' (1 Thess 2:12). Here the clients of God are exhorted to have excellence (arete) in imitation of God's excellence (arete, 1:3, 5). Moreover, they are to acquire other virtues, thus becoming holy and more honorable, which is a way of honoring their patron in return. And so the world will honor God by observing the honorable lives which flow from loyalty to such a patron (see 1 Cor 14:25; 1 Thess 4:12).”

“...Peter employed graphic vocabulary borrowed from the false leaders he warned against. His language must have arrested his readers' attention as he invested words from the pagan and philosophic worlds with new Christian meaning...In this beautiful paragraph Peter orchestrates a symphony of grace. To the melody line of faith he leads believers to add harmony in a blend of seven Christian virtues which he lists without explanation or description.” (Gangel)

Payne also emphasizes the relationship between God's leading and our response: “In a passage very reminiscent of the teaching of James about faith (cf. Jas 2:14-26), Peter now indicates the Christian's responsibility. God has acted, and man must cooperate...It is probable that the Christian virtues Peter proceeds to list are not intended as a systematic progression, though certainly love is the crown of them all.”

“Since the Christian has the resources at his disposal [from God], he is exhorted to utilize them in spiritual growth which will give practical expression to the relationship described as 'knowing' Jesus Christ. Faith must be seen at work in a life of moral excellence, and this must be backed by a steadily increasing knowledge of God. This in turn gives the ability to control oneself, and that is necessary if one is going to be able to cope with trying circumstances or people...Beyond this, and as it were the coping-stone of the whole edifice of character, is Christian love, which reaches beyond the family of God to all men.” (Wheaton)