TRV
See on the biblical-era map
Study This Verse
Commentary on 2 Peter 1 verses 5–11
In these words the apostle comes to the chief thing intended in this epistle - to excite and engage them to advance in grace and holiness, they having already obtained precious faith, and been made partakers of the divine nature. This is a very good beginning, but it is not to be rested in, as if we were already perfect. The apostle had prayed that grace and peace might be multiplied to them, and now he exhorts them to press forward for the obtaining of more grace. We should, as we have opportunity, exhort those we pray for, and excite them to the use of all proper means to obtain what we desire God to bestow upon them; and those who will make any progress in religion must be very diligent and industrious in their endeavours. Without giving all diligence, there is no gaining any ground in the work of holiness; those who are slothful in the business of religion will make nothing of it; we must strive if we will enter in at the strait gate, Luk 13:24.
I. Here we cannot but observe how the believer's way is marked out step by step. 1. He must get virtue, by which some understand justice; and then the knowledge, temperance, and patience that follow, being joined with it, the apostle may be supposed to put them upon pressing after the four cardinal virtues, or the four elements that go to the making up of every virtue or virtuous action. But seeing it is a faithful saying, and constantly to be asserted, that those who have faith be careful to maintain good works (Tit 3:8), by virtue here we may understand strength and courage, without which the believer cannot stand up for good works, by abounding and excelling in them. The righteous must be bold as a lion (Pro 28:1); a cowardly Christian, who is afraid to profess the doctrines or practise the duties of the gospel, must expect that Christ will be ashamed of him another day. "Let not your hearts fail you in the evil day, but show yourselves valiant in standing against all opposition, and resisting every enemy, world, flesh, devil, yea, and death too." We have need of virtue while we live, and it will be of excellent use when we come to die. 2. The believer must add knowledge to his virtue, prudence to his courage; there is a knowledge of God's name which must go before our faith (Psa 9:10), and we cannot approve of the good, and acceptable, and perfect will of God, till we know it; but there are proper circumstances for duty, which must be known and observed; we must use the appointed means, and observe the accepted time. Christian prudence regards the persons we have to do with and the place and company we are in. Every believer must labour after the knowledge and wisdom that are profitable to direct, both as to the proper method and order wherein all Christian duties are to be performed and as to the way and manner of performing them. 3. We must add temperance to our knowledge. We must be sober and moderate in our love to, and use of, the good things of this life; and, if we have a right understanding and knowledge of outward comforts, we shall see that their worth and usefulness are vastly inferior to those of spiritual mercies. Bodily exercises and bodily privileges profit but little, and therefore are to be esteemed and used accordingly; the gospel teaches sobriety as well as honesty, Tit 2:12. We must be moderate in desiring and using the good things of natural life, such as meat, drink, clothes, sleep, recreations, and credit; an inordinate desire after these is inconsistent with an earnest desire after God and Christ; and those who take more of these than is due can render to neither God nor man what is due to them. 4. Add to temperance patience, which must have its perfect work, or we cannot be perfect and entire, wanting nothing (Jam 1:4), for we are born to trouble, and must through many tribulations enter into the kingdom of heaven; and it is this tribulation (Rom 5:3) which worketh patience, that is, requires the exercise and occasions the increase of this grace, whereby we bear all calamities and crosses with silence and submission, without murmuring against God or complaining of him, but justifying him who lays all affliction upon us, owning that our sufferings are less than our sins deserve, and believing they are no more than we ourselves need. 5. To patience we must add godliness, and this is the very thing which is produced by patience, for that works experience, Rom 5:4. When Christians bear afflictions patiently, they get an experimental knowledge of the loving-kindness of their heavenly Father, which he will not take from his children, even when he visits their iniquity with the rod and their transgression with stripes (Psa 89:32, Psa 89:33), and hereby they are brought to the child-like fear and reverential love wherein true godliness consists: to this, 6. We must add brotherly-kindness, a tender affection to all our fellow-christians, who are children of the same Father, servants of the same Master, members of the same family, travellers to the same country, and heirs of the same inheritance, and therefore are to be loved with a pure heart fervently, with a love of complacency, as those who are peculiarly near and dear to us, in whom we take particular delight, Psa 16:3. 7. Charity, or a love of good-will to all mankind, must be added to the love of delight which we have for those who are the children of God. God has made of one blood all nations, and all the children of men are partakers of the same human nature, are all capable of the same mercies, and liable to the same afflictions, and therefore, though upon a spiritual account Christians are distinguished and dignified above those who are without Christ, yet are they to sympathize with others in their calamities, and relieve their necessities, and promote their welfare both in body and soul, as they have opportunity: thus must all believers in Christ evidence that they are the children of God, who is good to all, but is especially good to Israel.
II. All the forementioned graces must be had, or we shall not be thoroughly furnished for all good works - for the duties of the first and second table, for active and passive obedience, and for those services wherein we are to imitate God as well as for those wherein we only obey him - and therefore to engage us to an industrious and unwearied pursuit of them, the apostle sets forth the advantages that redound to all who successfully labour so as to get these things to be and abound in them, Pe2 1:8-11. These are proposed,
1.More generally, Pe2 1:8. The having these things make not barren (or slothful) nor unfruitful, where, according to the style of the Holy Ghost, we must understand a great deal more than is expressed; for when it is said concerning Ahaz, the vilest and most provoking of all the kings of Judah, that he did not right in the sight of the Lord (Kg2 16:2), we are to understand as much as if it had been said, He did what was most offensive and abominable, as the following account of his life shows; so, when it is here said that the being and abounding of all Christian graces in us will make us neither inactive nor unfruitful, we are thereby to understand that it will make us very zealous and lively, vigorous and active, in all practical Christianity, and eminently fruitful in the works of righteousness. these will bring much glory to God, by bringing forth much fruit among men, being fruitful in knowledge, or the acknowledging of our Lord Jesus Christ, owning him to be their Lord, and evidencing themselves to be his servants by their abounding in the work that he has given them to do. This is the necessary consequence of adding one grace to another; for, where all Christian graces are in the heart, they improve and strengthen, encourage and cherish, one another; so they all thrive and grow (as the apostle intimates in the beginning of Pe2 1:8), and wherever grace abounds there will be an abounding in good works. How desirable it is to be in such a case the apostle evidences, Pe2 1:9. There he sets forth how miserable it is to be without those quickening fructifying graces; for he who has not the forementioned graces, or, though he pretends or seems to have them, does not exercise and improve them, is blind, that is, as to spiritual and heavenly things, as the next words explain it: He cannot see far off. This present evil world he can see, and dotes upon, but has no discerning at all of the world to come, so as to be affected with the spiritual privileges and heavenly blessings thereof. He who sees the excellences of Christianity must needs be diligent in endeavours after all those graces that are absolutely necessary for obtaining glory, honour, and immortality; but, where these graces are not obtained nor endeavoured after, men are not able to look forward to the things that are but a very little way off in reality, though in appearance, or in their apprehension, they are at a great distance, because they put them far away from them; and how wretched is their condition who are thus blind as to the awfully great things of the other world, who cannot see any thing of the reality and certainty, the greatness and nearness, of the glorious rewards God will bestow on the righteous, and the dreadful punishment he will inflict on the ungodly! But this is not all the misery of those who do not add to their faith virtue, knowledge, etc. They are as unable to look backward as forward, their memories are slippery and unable to retain what is past, as their sight is short and unable to discern what is future; they forget that they have been baptized, and had the means, and been laid under the obligations to holiness of heart and life. By baptism we are engaged in a holy war against sin, and are solemnly bound to fight against the flesh, the world, and the devil. Often call to mind, and seriously meditate on, your solemn engagement to be the Lord's, and your peculiar advantages and encouragements to lay aside all filthiness of flesh and spirit.
2.The apostle proposes two particular advantages that will attend or follow upon diligence in the work of a Christian: stability in grace, and a triumphant entrance into glory. These he brings in by resuming his former exhortation, and laying it down in other words; for what in Pe2 1:5 is expressed by giving diligence to add to faith virtue, etc., is expressed in Pe2 1:10 by giving diligence to make our calling and election sure. Here we may observe, (1.) It is the duty of believers to make their election sure, to clear it up to themselves that they are the chosen of God. (2.) The way to make sure their eternal election is to make out their effectual calling: none can look into the book of God's eternal counsels and decrees; but, inasmuch as whom God did predestinate those he also called, if we can find we are effectually called, we may conclude we are chosen to salvation. (3.) It requires a great deal of diligence and labour to make sure our calling and election; there must be a very close examination of ourselves, a very narrow search and strict enquiry, whether we are thoroughly converted, our minds enlightened, our wills renewed, and our whole souls changed as to the bent and inclination thereof; and to come to a fixed certainty in this requires the utmost diligence, and cannot be attained and kept without divine assistance, as we may learn from Psa 139:23; Rom 8:16. "But, how great soever the labour is, do not think much of it, for great is the advantage you gain by it; for," [1.] "By this you will be kept from falling, and that at all times and seasons, even in those hours of temptation that shall be on the earth." When others shall fall into heinous and scandalous sin, those who are thus diligent shall be enabled to walk circumspectly and keep on in the way of their duty; and, when many fall into errors, they shall be preserved sound in the faith, and stand perfect and complete in all the will of God. [2.] Those who are diligent in the work of religion shall have a triumphant entrance into glory; while of those few who get to heaven some are scarcely saved (Pe1 4:18), with a great deal of difficulty, even as by fire (Co1 3:15), those who are growing in grace, and abounding in the work of the Lord, shall have an abundant entrance into the joy of their Lord, even that everlasting kingdom where Christ reigns, and they shall reign with him for ever and ever.
In the love of brotherhood, charity. Here he specifically calls charity that by which we love the Creator, which, as the degrees of virtues advance, is rightly joined to the love of brotherhood, because neither God can be perfectly loved without a neighbor, nor a neighbor without God. Indeed, the love of God is superior to the love of neighbors, because we are commanded to love them as ourselves, but God with all our heart, all our soul, all our strength (Mark XII), however, through the practice of brotherly love we ought to ascend to the love of the Creator. For he who does not love his brother whom he sees, how can he love God whom he does not see (1 John IV)?
In piety, however, the love of brotherhood. So that no one renders the works of piety to their enemies with any other view than that of brotherly love. This, of course, obtaining in all temptation, aims at converting those whom one cannot teach or rebuke, to the affection of piety by praying or doing good.
But also for this very reason, giving all diligence, add to your faith, virtue, to virtue, knowledge, to knowledge, self-control, to self-control, perseverance, to perseverance, godliness, to godliness, brotherly kindness, and to brotherly kindness, love.
The step leads to promotion: first indeed faith, which is the foundation and basis or principle of good things.
Then in the second step virtue or works, for without this faith is dead, as James (2:26) says.
After this indeed is knowledge. What is this? The knowledge of the secrets of God's mysteries, which does not happen to everyone, but to one who is exercised in the habit of better works.
After this is self-control. For this is also necessary for one who has reached the measure, lest he become wanton due to the greatness of the gift. Since it does not happen that one who uses self-control for a short time can firmly possess the gift (for they always desire afflictions to lead them to what is worse), having entered into tolerance completes the whole matter and appeases godliness, producing a more perfect assurance in God: therefore from godliness, brotherly love is sought, which does not approach unless kindness grants access to all things of godliness. And above all, the fulfillment of all good things is love, as it seems to both Paul (Rom. 13:13) and the Truth. For this has both the Son of God and His Father prevailed: indeed, that He might give Him as a beloved Son, but the Son to pour out His blood for us.
The more we are like God, the more we are compelled by that likeness to love others, which is why brotherly love is next in the list. Finally, there is charity, the perfection of all virtues, as Paul also confirms.
Continue studying 2 Peter 1:7 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Second Peter 1:7 concludes a vital progression of virtues, urging believers to diligently cultivate a life that moves beyond mere faith to active, Christ-like character. This verse specifically highlights the essential steps of adding "brotherly kindness" (love for fellow believers) to "godliness" (devotion to God), and then culminating in "charity" (unconditional, divine love for all humanity), thereby ensuring a fruitful and steadfast walk with Christ.
CONTEXT
Literary Context: This verse is the culmination of a "spiritual ladder" or "chain of virtues" that Peter introduces in 2 Peter 1:5. Beginning with faith, Peter exhorts believers to "add" (Greek: epichorēgeō, implying a generous supply or equipping) virtue, knowledge, temperance (self-control), patience (endurance), godliness, brotherly kindness, and finally, charity. The structure is intentional, showing a progressive development where each virtue builds upon the last. The purpose of this cultivation is explicitly stated in 2 Peter 1:8, ensuring that believers are not "barren nor unfruitful" in their knowledge of Jesus Christ, but rather that their "calling and election" are made "sure" (2 Peter 1:10). This sequence underscores the dynamic and active nature of Christian sanctification.
Historical & Cultural Context: Peter wrote this epistle to believers, likely scattered throughout Asia Minor, who were facing internal threats from false teachers and external pressures. These false teachers often promoted a form of Gnosticism, emphasizing secret knowledge (gnosis) over ethical conduct, leading to moral laxity. In this context, Peter's emphasis on a progressive development of virtues, culminating in practical love, served as a powerful counter-narrative. It underscored that true knowledge of Christ (epignosis) is not merely intellectual assent but is demonstrated through a transformed life characterized by divine virtues. The call to "godliness" (reverence for God) and "brotherly kindness" (love within the Christian community) was particularly crucial for maintaining unity and witness amidst divisive teachings and societal pressures.
Key Themes: The overarching theme in 2 Peter 1 is the Progressive Spiritual Growth and Christian Maturity of the believer. Peter asserts that divine power has given believers "all things that pertain unto life and godliness" (2 Peter 1:3), enabling them to participate in the "divine nature" and escape the corruption of the world (2 Peter 1:4). The "spiritual ladder" is the practical outworking of this divine enablement. This verse specifically highlights Love as the Pinnacle Virtue, showing how love for the brethren (brotherly kindness) serves as a necessary bridge to the expansive, unconditional love (charity) that reflects God's own character. The cultivation of these virtues also contributes to the Assurance of Salvation, as Peter links spiritual diligence to a "sure" calling and election (2 Peter 1:10).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Peter employs a clear Progression or Climax in this verse, as part of the larger "spiritual ladder" introduced in 2 Peter 1:5. Each virtue is presented as building upon the previous one, leading to a higher state of spiritual maturity. The culmination in "charity" (agápē) signifies that this divine, unconditional love is the ultimate goal and expression of a transformed life. Furthermore, there is a subtle use of Anadiplosis or Repetition with the phrase "and to brotherly kindness," where the end of the first clause ("brotherly kindness") becomes the beginning of the next, creating a seamless flow and emphasizing the continuous building process of virtues. This rhetorical device effectively reinforces the idea that one virtue leads naturally into the next, creating an unbreakable chain of spiritual development.
THEOLOGICAL AND THEMATIC CONNECTIONS
The theological significance of 2 Peter 1:7 lies in its portrayal of love (agápē) as the crowning virtue of Christian life, the ultimate expression of spiritual maturity. This progression from godliness to brotherly kindness and then to charity reveals that a true relationship with God (godliness) must manifest in tangible love for His people (brotherly kindness), which then expands to encompass all humanity (charity). This agápē love is not merely an emotion but a deliberate, self-sacrificial action that reflects the very character of God. It is the ultimate proof of genuine faith and the means by which believers participate in the divine nature, demonstrating that the Christian walk is not static but a dynamic journey towards becoming more like Christ.
REFLECTION AND APPLICATION
Second Peter 1:7 serves as a profound call to intentional spiritual development, reminding us that our faith is meant to be active and growing, not passive or stagnant. It challenges us to examine the quality and scope of our love. Are we merely content with a surface-level affection for those within our immediate Christian circles, or are we actively striving to extend the selfless, unconditional love of God to all people, even those who are difficult to love or who may be considered "outsiders"? This verse encourages us to see brotherly kindness as a vital training ground, preparing us to embody the expansive agápē that truly reflects Christ. Our spiritual maturity is not measured by knowledge alone, but by the depth and breadth of our love, demonstrating that we are indeed partakers of the divine nature and effective witnesses to a world desperately in need of God's love.
Questions for Reflection
FAQ
What is the practical difference between "brotherly kindness" and "charity" as described in this verse?
Answer: The practical difference lies in their scope and nature. "Brotherly kindness" (Greek: philadelphia) refers to the specific, affectionate, and familial love shared among fellow believers within the Christian community. It's the warm bond that unites spiritual siblings, fostering mutual support, encouragement, and care. "Charity" (Greek: agápē), on the other hand, is a broader, unconditional, and self-sacrificial love that extends beyond the Christian community to all humanity, including enemies. It is a deliberate act of the will, seeking the highest good of the other, regardless of whether they are deserving or lovable. Peter presents philadelphia as a necessary step towards agápē, implying that the love cultivated within the church prepares believers to manifest God's expansive love to the entire world, reflecting the love that Christ demonstrated for us while we were still sinners (Romans 5:8).
CHRIST-CENTERED FULFILLMENT
Second Peter 1:7 finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. He is the quintessential example of "godliness," living a life of perfect devotion and obedience to the Father (John 8:29). His life also perfectly demonstrated "brotherly kindness," as He loved and served His disciples, calling them His friends and laying down His life for them (John 15:13-15). Most profoundly, Christ is the very definition of "charity" (agápē), for He, being God, willingly emptied Himself, taking the form of a servant, and becoming obedient to death on a cross for the salvation of all humanity (Philippians 2:5-8). His death on the cross is the supreme act of agápē love, demonstrating God's love for a lost world (John 3:16). Therefore, as believers are called to "add" these virtues, they are essentially called to be conformed to the image of Christ, whose life perfectly modeled the progressive and culminating power of divine love, empowered by the Holy Spirit who pours God's love into our hearts (Romans 5:5).