Everything by Prayer

 Everything by Prayer (Abbreviated summary)

by J. Irvin Overholtzer

ASKING

The first law of prayer is asking. God knows our needs, of course.  Then why does He not supply them whether we pray or not?  …Asking God for the things we need is just and right, for all things belong to God. Should we not ask the owner of them if we want them?

The Second Law-ASKING IN THE WILL OF GOD

No good thing will he withhold from them that walk uprightly” (Psalm 84:11). Our God is glad to give us, through prayer, anything and everything that would be good for us. But in our shortsightedness, we often ask for things that would prove harmful if we received them. Should God give us these? Would He be kind if He did? Surely not. Is this not one reason why there is so much unanswered prayer?

The Third Law-ASKING IN THE NAME OF CHRIST

In John 14:14, we have a most wonderful prayer promise, “If ye ask anything in my name, I will do it.” Jesus, in all of His glorified omnipotence, stands ready to keep this promise if it is claimed in faith. This promise has been so generally known that scarcely a prayer is uttered without the expression “In Jesus‟ name,” or some similar expression being made a part of the prayer. …Christ is the believer‟s High Priest, and none can come to God except by Him.

The Fourth Law-ASKING IN FAITH

"But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven by the wind and tossed. For let not that man think that he shall receive any thing of the Lord” (James 1:6, 7). In order to have and hold a faith that does not waver it must rest on something secure. It must rest on the Word of God.

The Fifth Law-ASKING BY A RIGHTEOUS MAN

"The effectual fervent prayer of a righteous man availeth much” (James 5:16). This text imposes righteousness as a condition to answered prayer. Of course, we must have the imputed righteousness which becomes ours when we believe in Christ or we could not have answered prayer at all. But does this text refer to that righteousness? It certainly does not…

While we remain in this state of rebellion or neglect, our Father cannot bless us or answer our prayers. To confess our sins means to face them out with and before our Father—to acknowledge them, to again pledge to endeavor to do His will. Until this is done we will pray in vain for favors.

The Sixth Law-ASKING FOR DEFINITE THINGS

To obtain the fullest results in our prayer life, the sixth law of prayer must be known and obeyed. This law is that our prayers must be definite.  …Some persons seem to have no vision of things to pray for. They do not sense the need of this old world, or they do not realize their privilege of bringing omnipotent power to bear upon the problems of themselves and others. …

Those who do definite praying, God-directed praying, will soon be able to look back on many answered prayers, so definitely answered that they cannot be doubted. This will surely lead to an increase in faith, and to more and better praying and serving.

The seventh Law-ASKING BY ONE WHO IS GRATEFUL

Praise and thanksgiving are fundamental to true praying. The Word says “in everything give thanks.” If we keep our vision clear, there is no hour so dark nor struggle so hard but that there is an occasion for thanksgiving. Paul and Silas sang praises in the Philippian jail.

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© 1957, 2002 Child Evangelism Fellowship Inc.

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Proverbs 22:6 What is meant by "the way he should go"?

 Proverbs 22:6  What is meant by "the way he should go"?

Eight commentaries comment.  

Derek Kidner

22:6. Formative years

The training prescribed is lit. ‘according to his (the child’s) way’, implying, it seems, respect for his individuality and vocation, though not for his selfwill (see verse 5, or 14:12). But the stress is on parental opportunity and duty. Train means elsewhere to ‘dedicate’ a house (Deut. 20:5), temple (1 Kgs 8:63), etc. Possibly a trace of this meaning clings to it. See subject-study: The family, 2, pp. 46ff.

Derek Kidner, Proverbs: An Introduction and Commentary, vol. 17, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1964), 139.

Allen P. Ross

6 Family, child training. Proper training of a child will endure throughout his life. The parallelism is formal; the second clause provides the consequence of the first. The imperative is “train” (ḥanōk, GK 2852); this verb includes the idea of “dedicate,” and so the training should be with purpose. The “child” (naʿar) presumably is in the youngest years, although the Talmud places him between sixteen and twenty-four. The NEB captures the point of early instruction: “Start a boy on the right road.”

The right road is expressed by “in the way he should go” (ʿal-pî darkô). The way the verse has been translated shows that there is a standard of life to which one should go. Of course, a person must be young enough when change for the better is still possible. The consequence is that when he is old (yazqîn), he will not depart from it. Whybray, 125, notes that the sages were confident of the character-forming quality of their teaching.

In recent years it has become popular to interpret this verse to mean that the training should be according to the child’s way. The view is not new; over a thousand years ago Saadia suggested that one should train the child in accordance with his ability and potential. The wise parent will discern the natural bent of the individual child and train it accordingly. Kidner, 147, acknowledges that the wording implies respect for the child’s individuality but not his self-will; he reminds us that the emphasis is still on the parental duty of training. Training in accordance with a child’s natural bent may be a practical and useful idea, but it is not likely what this proverb has in mind.

In the book of Proverbs there are only two “ways” a child can go: the way of the wise and the righteous, or the way of the fool and the wicked. Moreover, it is difficult to explain why a natural bent needs training. Ralbag, in fact, offered a satirical interpretation: “Train the child according to his evil inclinations (let him have his will) and he will continue in his evil way throughout life” (cited in Greenstone, 234). Toy, 415, summarizes the ways that one might take “according to his way”:   

"not exactly “in the path of industry and piety” (which would require in the right way), nor “according to the bodily and mental development of the child” (which does not agree with the second cl.), but “in accordance with the manner of life to which he is destined,” the implication being that the manner of life will not be morally bad."  

McKane, 564, agrees that “according to his way” must mean the way he ought to go: “There is only one right way—the way of life—and the educational discipline which directs young men along this way is uniform.”

Allen P. Ross, “Proverbs,” in The Expositor’s Bible Commentary: Proverbs–Isaiah (Revised Edition), ed. Tremper Longman III, Garland David E., vol. 6 (Grand Rapids, MI: Zondervan, 2008), 188–189.

Bruce K. Waltke

6 While the proverbs are addressed to youth (1:4–5), now at the end of Collections I-II the wise pedagogue is admonished to reorient the youth away from the folly of his endemic selfishness (vv. 6, 15). Verse 5 implicitly admonished the youth to stay clear from the sinister road the perverse travel and its pair implicitly admonishes the educator, especially the parent (see 10:1), to start him on the right way to steer him clear of danger.59 The proverb’s topic, the early moral education of youth, is stated in verset A, and referred to by the neuter pronoun “it” that closes verset B. Verset A presents the admonition (i.e., the cause) and verset B the reason (i.e., the consequence). The relatively rare imperative dedicate (ḥanōk) means, to start the youth off with a strong and perhaps even religious commitment to a certain course of action.60 Dommershausen says arbitrarily, “in this context, ḥanak means continual ‘training,’ but Clifford says it has this meaning in rabbinic Hebrew (b. Nazir 29a).61 To be sure dedication entails continual training, but the almost ubiquitous translation “train up” misses the lexeme’s emphasis on inauguration and possibly consecration. In the Book of Proverbs, Israel’s moral primer (see 1:2–6), this initiative refers to religious and moral direction, not professional activity. Although the age of the youth (naʿar, see 1:4) can vary from infancy to adulthood, a child is certainly in view in 20:11 and probably implied in the verb “dedicate.” He can be molded by verbal instruction (1:4; 23:13; 29:15) and according to its parallel in 22:15 by corporal punishment. Since he is still teachable, the dedication must take place while there is still hope (23:13; cf. 19:18). The uniquely definite construction, “the youth,” may imply that he must be assessed individually to design personally the appropriate moral initiative. According to (lit. “according to the mouth of”) refers to what someone or something dictates.62 Here his way dictates the orientation of his dedication.63 The nature and/or the moral content of “way” depends on its possessor, be it God (Prov. 8:22), the wise (11:5; 14:8; 16:7), human beings in general (16:9; 20:24) or fools (19:3). Although outside of Proverbs the gloss “according to the way” can refer to “according to nature of” (cf. Gen. 19:31; Isa. 10:24)—here it would mean dedicate the child according to the physical and mental abilities of the developing youth (Saadia,64 Malbim,65 Delitzsch66)—the construction is kederek in those passages outside of Proverbs, not ʿal pi (“according to the dictate of:”). The other six references to the naʿar univocally characterize his way as foolish. He is grouped together with the gullible in 1:4, is said to lack sense in 7:7, to have folly bound up in his heart in 22:15, to dissemble in his evil deeds in 20:11, and so in need of correction in 23:13. Left to himself he will disgrace his mother 29:15. Grammatically and rhetorically, as in 19:27, the command could be sarcastic (i.e., “dedicate a youth according to his foolish way, and when he grows old he will not depart from it!”67 However, the proverb would then assume the youth attained old age in his folly. In this book the wise, not fools, are crowned with the gray hair of age (20:29). In sum, the proverb implies that the religious and moral initiation of the youth be oriented from the first to counteract his foolish way: “the fool’s mouth cries out for a beating” (18:6). This instruction and discipline must not be withheld from him (cf. 13:24; 19:18; 23:13, 14; 29:15, 17).

The consequence of this strong spiritual initiative is that the dedicated youth will never depart from the original initiative. Even (see 14:13) probably aims to prevent the misinterpretation that there may be a moral lapse between the dedication and old age. The point is that even when the youth attains old age he will not turn off from the chosen course. When shows the two situations of verset B (i.e., becoming old and not departing) are contemporary.68 He grows old (see 17:6) refers to beginning and continuing in the state of being aged; the majesty of the aged is their grey hair (20:29). He will not depart (see 3:7) from it (a neutrum feminine pronoun) refers to his not turning aside from the situation formulated in verset A. The proverb, however, must not be pushed to mean that the educator is ultimately responsible for the youth’s entire moral orientation. “Rather, it gives a single component of truth that must be fit together with other elements of truth in order to approximate the more comprehensive, confused patterns of real life.”69 Other proverbs recognize that the youth’s freedom to choose sin (cf. Ezek. 18:20) and apostatize by taking up with villains (Prov. 2:11–15) and whores (Prov. 5:11–14). The book is addressed to youths, not parents. Were the parents ultimately responsible for his moral choice, there would be no point in addressing the book to youth (see 1:4). Moreover, Solomon himself stopped listening to instruction and strayed from knowledge (19:27). In sum, the proverb promises the educator that his original, and early, moral initiative has a permanent effect on a person for good. But that is not the whole truth about religious education.

Bruce K. Waltke, The Book of Proverbs, Chapters 15–31, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2005), 203–206.

The Bible Knowledge Commentary

22:6. This is perhaps the best-known verse in Proverbs on child training. The other verses on child-rearing (13:24; 19:18; 22:15; 23:13–14; 29:17) are all on discipline. The Hebrew word for train (ḥānaḵ) means to dedicate. It is used of dedicating a house (Deut. 20:5), the temple (1 Kings 8:63; 2 Chron. 7:5), and an image (Dan. 3:2). The noun ḥănukkâh speaks of the dedication of an altar (Num. 7:10; 2 Chron. 7:9) and of the walls of Jerusalem (Neh. 12:27). Only in Proverbs 22:6 is the verb translated “train.” Ḥānaḵ seems to include the idea of setting aside, narrowing, or hedging in. The word is sometimes used in the sense of “start.” Child-training involves “narrowing” a child’s conduct away from evil and toward godliness and starting him in the right direction. Gleason L. Archer points out that this Hebrew verb is similar to the Egyptian ḥ-n-k, which means “to give to the gods” or “to set up something for divine service.” He suggests that in verse 6 this gives “the following range of possible meanings: ‘Dedicate the child to God,’ ‘Prepare the child for his future responsibilities,’ ‘Exercise or train the child for adulthood’ ” (Encyclopedia of Bible Difficulties. Grand Rapids: Zondervan Publishing House, 1982, p. 252).

In the way he should go is literally, “upon the mouth of his way.” “Upon the mouth of” is a Hebrew idiom meaning “according to” or “in accord with.” A servant would respond “upon the mouth of” or at the command of his superior. But what does “the way” mean? Scholars have interpreted this differently. Does it mean according to the way he ought to go (KJV, NASB, NIV) either vocationally or morally? Or does it mean, as others have suggested, according to the demands of his personality, conduct, or stage in life? Since “way” in Proverbs does not mean personality or stage in life, it is preferable to say that “way” means proper way, the path of wise, godly living, which is emphasized frequently in Proverbs-basically the way of wisdom. It is from this proper behavior pattern or godly lifestyle that he will not turn when he is old, that is, when he is grown (attains adulthood).

Some parents, however, have sought to follow this directive but without this result. Their children have strayed from the godly training the parents gave them. This illustrates the nature of a “proverb.” A proverb is a literary device whereby a general truth is brought to bear on a specific situation. Many of the proverbs are not absolute guarantees for they express truths that are necessarily conditioned by prevailing circumstances. For example, verses 3–4, 9, 11, 16, 29 do not express promises that are always binding. Though the proverbs are generally and usually true, occasional exceptions may be noted. This may be because of the self-will or deliberate disobedience of an individual who chooses to go his own way-the way of folly instead of the way of wisdom (see v. 15 and comments there). For that he is held responsible. It is generally true, however, that most children who are brought up in Christian homes, under the influence of godly parents who teach and live God’s standards (cf. Eph. 6:4), follow that training.

Sid S. Buzzell, “Proverbs,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 952–953.

CSB Study Bible: Notes

22:6 Start is literally to “dedicate” something, such as a building—to have a celebration commemorating the first time it is put to its intended use (Dt 20:5; 1Kg 8:63). Here, the youth is consecrated to a life of godly wisdom (4:11). Youth typically refers to preteen to late-teen years. The Hebrew words translated on his way speak of orienting the initiation to fit the challenges of young people. Youth are known for foolishness and lack of discretion or sense (v. 15; 1:4; 7:7); left to themselves, they fall into disgrace (29:15, 21). Thus, if a youth is initiated in a manner that is appropriate to his age (1:4; 23:13), it is likely to stick with him. However, this is not a promise, and it does not make the teacher responsible for the student (Ezk 18:20).

David K. Stabnow, “Proverbs,” in CSB Study Bible: Notes, ed. Edwin A. Blum and Trevin Wax (Nashville, TN: Holman Bible Publishers, 2017), 987.

Matthew Henry

Verse 6  Here is, 1. A great duty enjoined, particularly to those that are the parents and instructors of children, in order to the propagating of wisdom, that it may not die with them: Train up children in that age of vanity, to keep them from the sins and snares of it, in that learning age, to prepare them for what they are designed for. Catechise them; initiate them; keep them under discipline. Train them as soldiers, who are taught to handle their arms, keep rank, and observe the word of command. Train them up, not in the way they would go (the bias of their corrupt hearts would draw them aside), but in the way they should go, the way in which, if you love them, you would have them go. Train up a child according as he is capable (as some take it), with a gentle hand, as nurses feed children, little and often, Deu. 6:7. 2. A good reason for it, taken from the great advantage of this care and pains with children: When they grow up, when they grow old, it is to be hoped, they will not depart from it. Good impressions made upon them then will abide upon them all their days. Ordinarily the vessel retains the savour with which it was first seasoned. Many indeed have departed from the good way in which they were trained up; Solomon himself did so. But early training may be a means of their recovering themselves, as it is supposed Solomon did. At least the parents will have the comfort of having done their duty and used the means.

Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 1004.

(holds the "bent" view)---------------------------------------------------

James E. Smith (holds the "bent" view)

6. The necessity of training children (22:6). “Train up a lad according to his way [and] when he is old he will not turn aside from it.” The verb translated “train” (chanakh) means “to give something into the mouth, to give to be tasted” like a mother putting baby food into the mouth of her child. The verb came to mean “to imbue” or “train.” “His way” does not speak primarily of the moral and spiritual path of life, but of one’s niche in life. Whatever occupation he is later to follow, it is necessary to prepare him for it in his early years. Then habits are formed which will influence his conduct in manhood. This maxim is an injunction to parents to consider the child’s nature, faculties and temperament in the education which is given him.

James E. Smith, The Wisdom Literature and Psalms, Old Testament Survey Series (Joplin, MO: College Press Pub. Co., 1996), 621–622.

J. Vernon McGee

  Train up a child in the way he should go: and when he is old, he will not depart from it [Prov. 22:6].

We are to train up a child concerning the way he should go. What he is saying is that God has a way He wants him to go, and parents are to find out that way. They are not to bring up a child in the way they think he should go, but in the way God wants him to go.

J. Vernon McGee, Thru the Bible Commentary: Poetry (Proverbs), electronic ed., vol. 20 (Nashville: Thomas Nelson, 1991), 191.

What does it look like to "make every effort to supplement your faith with virtue (2 Peter 1:5a, ESV)"?

The Greek noun for "diligent" in verse five reappears as a verb in verse ten as a verb "be even more diligent."  In verse five we are told to "add to your faith virtue" and in ten to "to make your call and election sure.'  It seems the two are closely related.

The New King James Version (Nashville: Thomas Nelson, 1982), 2 Pe 1:10.."

diligent: 5082 σπουδή (spoudē), ῆς (ēs), ἡ (hē): n.fem.; ≡ Str 4710; TDNT 7.559—1. LN 68.79 do quickly, hurry, haste (Mk 6:25; Lk 1:39); 2. LN 68.63 do one’s best (Ro 12:8); 3. LN 25.74 eagerness (2Co 7:12); 4. LN 68.64 σπουδὴν πᾶσαν παρεισφέρω (spoudēn pasan pareispherō), do one’s best (2Pe 1:5+), note: there may be overlap in the verses and entries
James Swanson, Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

Giving:4210 παρεισφέρω (pareispherō): vb.; ≡ Str 3923—LN 68.64 do one’s best (2Pe 1:5+), see 5082
James Swanson, Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

giving all diligence: 68.64 σπουδὴν πᾶσαν παρεισφέρω: (an idiom, literally ‘to bring every effort to’) to do one’s very best in attempting to do something—‘to do one’s best, to make every effort to, to try as hard as possible.’ σπουδὴν πᾶσαν παρεισενέγκαντες ἐπιχορηγήσατε ἐν τῇ πίστει ὑμῶν τὴν ἀρετήν ‘do your very best to add goodness to your faith’ 2 Pe 1:5. In some languages it may be almost impossible to speak of ‘adding goodness to faith.’ However, an appropriate equivalent of this expression in 2 Pe 1:5 may be ‘do your best to be good as well as to believe.’
Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 662.


faith: 31.85 πιστεύωb; πίστιςb, εως f: to believe to the extent of complete trust and reliance—‘to believe in, to have confidence in, to have faith in, to trust, faith, trust.’
πιστεύωb: ὃς δ’ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ ‘if anyone should cause one of these little ones to turn away from his faith in me’ Mt 18:6; ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ ‘Abraham trusted in God’ Ro 4:3; ὁ πιστεύων ἐπ’ αὐτῷ οὐ μὴ καταισχυνθῇ ‘whoever believes in him will not be disappointed’ 1 Pe 2:6.
πίστιςb: ἔχετε πίστιν θεοῦ ‘you have faith in God’ Mk 11:22; ἤκουσεν αὐτοῦ περὶ τῆς εἰς Χριστὸν Ἰησοῦν πίστεως ‘he listened to him (as he talked) about faith in Christ Jesus’ Ac 24:24; ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται ‘he who is righteous because of his faith shall live’ Ro 1:17; ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ ‘we heard about your faith in Christ Jesus’ Col 1:4.
In rendering πιστεύωb and πίστιςb it would be wrong to select a term which would mean merely ‘reliance’ or ‘dependency’ or even ‘confidence,’ for there should also be a significant measure of ‘belief,’ since real trust, confidence, and reliance can only be placed in someone who is believed to have the qualities attributed to such a person.
Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 375–376.

virtue: 88.11 ἀρετήa, ῆς f: the quality of moral excellence—‘outstanding goodness, virtue.’ εἴ τις ἀρετὴ καὶ εἴ τις ἔπαινος ‘if there is any moral excellence and if there is (reason for) praise’ Php 4:8; τοῦ καλέσαντος ἡμᾶς ἰδίᾳ δόξῃ καὶ ἀρετῇ ‘one who has called us to (share in) his own glory and moral excellence’ 2 Pe 1:3. It is possible, however, that ἀρετή in 2 Pe 1:3 denotes the manifestation of (divine) power (see 76.14).
Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 743.

Word Pictures in the New Testament

Yea, and for this very cause (και αὐτο τουτο δε [kai auto touto de]). Adverbial accusative (αὐτο τουτο [auto touto]) here, a classic idiom, with both και [kai] and δε [de]. Cf. και τουτο [kai touto] (Phil. 1:29), τουτο μεν—τουτο δε [touto men—touto de] (Heb. 10:33). “The soul of religion is the practical part” (Bunyan). Because of the new birth and the promises we have a part to play. Adding on your part (παρεισενεγκαντες [pareisenegkantes]). First aorist active participle of παρεισφερω [pareispherō], old double compound, to bring in (εἰσφερω [eispherō]), besides (παρα [para]), here only in N. T. All diligence (σπουδην πασαν [spoudēn pāsan]). Old word from σπευδω [speudō] to hasten (Luke 19:5f.). This phrase (πασαν σπουδην [pāsan spoudēn]) occurs in Jude 3 with ποιουμενος [poioumenos] and on the inscription in Stratonicea (verse 3) with ἰσφερεσθαι [ispheresthai] (certainly a curious coincidence, to say the least, though common in the Koiné). In your faith (ἐν τῃ πιστει ὑμων [en tēi pistei humōn]). Faith or πιστις [pistis] (strong conviction as in Heb. 11:1, 3, the root of the Christian life Eph. 2:8) is the foundation which goes through various steps up to love (ἀγαπη [agapē]). See similar lists in James 1:20; 1 Thess. 1:3; 2 Thess. 1:3f.; Gal. 5:22f.; Rom. 5:3; 8:29f. Hermas (Vis. iii. 8. 1–7) has a list called “daughters” of one another. Note the use of ἐν [en] (in, on) with each step. Supply (ἐπιχορηγησατε [epichorēgēsate]). First aorist active imperative of ἐπιχορηγεω [epichorēgeō], late and rare double compound verb (ἐπι [epi] and χορηγεω [chorēgeō] 1 Pet. 4:11 from χορηγος [chorēgos], chorus-leader, χορος [choros] and ἡγεομαι [hēgeomai], to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 1:11 and already in 2 Cor. 9:10; Gal. 3:5; Col. 2:19. Virtue (ἀρετην [aretēn]). Moral power, moral energy, vigor of soul (Bengel). See 3. Knowledge (γνωσιν [gnōsin]). Insight, understanding (1 Cor. 16:18; John 15:15).

A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), 2 Pe 1:5.

Word Studies in the New Testament

5. Beside this (αὐτὸ τοῦτο). Wrong. Render, for this very cause, as Rev. Lit., this very thing. Just as τί, what? has come to mean way? So the strengthened demonstrative acquires the meaning of wherefore, for this very cause.
Giving all diligence (σπουδὴν πᾶσαν παρεισενέγκαντες) The verb occurs only here in New Testament, and means, liteally, to bring in by the side of: adding your diligence to the divine promises. So Rev., adding on your part.
Add to your faith, etc. The A. V. is entirely wrong. The verb rendered add (ἐπιχορηγήσατε) is derived from χορός, a chorus, such as was employed in the representation of the Greek tragedies. The verb originally means to bear the expense of a chorus, which was done by a person selected by the state, who was obliged to defray all the expenses of training and maintenance. In the New Testament the word has lost this technical sense, and is used in the general sense of supplying or providing. The verb is used by Paul (2 Cor. 9:10; Gal. 3:5; Col. 2:19), and is rendered minister (A. V.), supply (Rev.); and the simple verb χορηγέω, minister, occurs 1 Pet. 4:11; 2 Cor. 9:10. Here the Rev., properly, renders supply.
To your faith (ἐν τῇ πίστει). The A. V. exhorts to add one virtue to another; but the Greek, to develop one virtue in the exercise of another: “an increase by growth, not by external junction; each new grace springing out of, attempting, and perfecting the other.” Render, therefore, as Rev. In your faith supply virtue, and in your virtue knowledge, etc.
Virtue. See on ver. 3, and 1 Pet. 2:9. Not in the sense of moral excellence, but of the energy which Christians are to exhibit, as God exerts his energy upon them. As God calls us by his own virtue (ver. 3), so Christians are to exhibit virtue or energy in the exercise of their faith, translating it into vigorous action.

Marvin Richardson Vincent, Word Studies in the New Testament, vol. 1 (New York: Charles Scribner’s Sons, 1887), 678–679.

Word Studies in the New Testament

(1:5–7) Concerning the words, “and besides this,” Vincent says; “Wrong. Render, for this very cause.” Robertson concurs in this translation, and adds that this is a classic idiom. “Giving” is pareispherō, (παρεισφερω,) made up of pherō (φερω) “to bring,” eis, (εἰς,) “into,” and para, (παρα,) “alongside,” thus, “to bring in alongside, to contribute besides” to something. The R.V. translates, “adding on your own part.” 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.”
“Diligence” is spoudē. (σπουδη.) The verb is spoudazō (σπουδαζω) which means “to make haste, be eager, give diligence, to do one’s best, to take care, to exert one’s self.” In verses two and three we have the divine provision and enablement given the believer in salvation, an inner dynamic, the divine nature which impels to a holy life, giving both the desire and power to do God’s will (Phil. 2:13). In verses five to seven, we have human responsibility, that of seeing to it that the various Christian virtues are included in one’s life. The divine nature is not an automatic self-propelling machine that will turn out a Christian life for the believer irrespective of what that believer does or the attitude he takes to the salvation which God has provided. The divine nature will always produce a change in the life of the sinner who receives the Lord Jesus as Saviour. But it works at its best efficiency when the believer cooperates with it in not only determining to live a life pleasing to God, but definitely stepping out in faith and living that life in dependence upon the new life which God has implanted in him. And this must not be a mere lackadaisical attempt at doing God’s will, but an intense effort, as shown by the word spoudē, (σπουδη,) translated “diligence.”
As to the translation, “add to your faith,” Vincent says; “The A.V. is entirely wrong. The verb rendered ‘add’ (epichorēgeō (ἐπιχορηγεω)) is derived from chorus, (χορυς,) 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 chorēgeō (χορηγεω) 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.”
Saints are to supply or provide in their faith, virtue. Vincent says; “The A.V. exhorts to add one virtue to another; but the Greek, to develop one virtue in the exercise of another; each new grace springing out of, attempting and perfecting the other. Render, therefore, as Rev. In your faith supply virtue, and in your virtue, knowledge, etc.” The exhortation is that in the faith which the saints exercise in the Lord Jesus, they should provide for virtue. The believer exercises faith in the Lord Jesus to supply his needs, to guide him along life’s way. He should also exercise faith for the generating of virtue in his inner being by the Holy Spirit. This virtue, Vincent says, is in the form, “not of moral excellence, but of the energy which Christians are to exhibit, as God exerts His energy upon them. As God calls us by His own virtue (v. 3), so Christians are to exhibit virtue or energy in the exercise of their faith, translating it into vigorous action.” They are to provide in this virtue, knowledge (gnōsis (γνωσις)), and in this knowledge, temperance (egkrateia, (ἐγκρατεια,) self-control), holding the passions and desires in hand. The word was used of the virtue of one who masters his desires and passions, especially his sensual appetites. The Greeks used it of the one who had his sex passions under control. The papyri (Moulton and Milligan) quote the phrase, “a trusty dispenser of continence.” One can see what a blessing the fruit of the Spirit is when it provides the saint with a mastery of his sex passions (Gal. 5:23, temperance, egkrateia, (ἐγκρατεια,) self-control).
The saints are to provide generously in this self-control, patience. The word is hupomonē, (ὑπομονη,) literally, “to remain under,” thus, “to remain under trials and testings in a way that honors God.” Vincent translates, “remaining behind or staying.” He says further, “not merely endurance of the inevitable, for Christ could have relieved Himself of His sufferings (Heb. 12:2, 3, compare Matt. 26:53); but the heroic, brave patience with which a Christian not only bears but contends. Speaking of Christ’s patience, Barrow remarks, ‘Neither was it out of a stupid insensibility or stubborn resolution that He did thus behave Himself; for He had a most vigorous sense of all those grievances, and a strong (natural) aversation (act of turning away from) from undergoing them … but from a perfect submission to the divine will, and entire command over His passions, an excessive charity toward mankind, this patient, and meek behaviour did spring.’ The same writer defines patience as follows: ‘That virtue which qualifies us to bear all conditions and all events, by God’s disposal incident to us, with such apprehensions and persuasions of mind, such dispositions and affections of heart, such external deportment and practices of life as God requires and good reason directs.’ ”
Godliness is to be provided generously in patience. This is eusebeia, (εὐσεβεια,) a thorough treatment of which word was presented in the material of verse three, which please see. In this virtue of godliness is to be provided brotherly kindness. The word is philadelphia, (φιλαδελφια,) made up of phileō, (φιλεω,) “to have an affection for,” and adelphos, (ἀδελφος,) “a brother.” This affection or fondness for one’s Christian brethren is to be saturated with charity. The word is agapē, (ἀγαπη,) “that divine love which God is as to His nature, which is produced in the heart of the yielded believer by the Holy Spirit, and which impels him to deny himself for the benefit of the one loved.”

    Translation. And for this very cause, having added on your part every intense effort, provide lavishly in your faith, virtue, and in your virtue, knowledge, and in your knowledge, self-control, and in your self-control, patience, and in your patience, godliness, and in your godliness, an affection for the brethren, and in your affection for the brethren, divine love.

Kenneth S. Wuest, Wuest’s Word Studies from the Greek New Testament: For the English Reader, vol. 12 (Grand Rapids: Eerdmans, 1997), 22–25.

The Bible Exposition Commentary

Faith Results in Spiritual Growth (2 Peter 1:5–7)

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 own salvation … For it is God which worketh in you” (Phil. 2:12–13).
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.
The first quality of character Peter listed was virtue. We met this word in 2 Peter 1:3, and it basically means “excellence.” To the Greek philosophers, it meant “the fulfillment of a thing.” When anything in nature fulfills its purpose, that is “virtue—moral excellence.” The word was also used to describe the power of the gods to do heroic deeds. The 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 Christian is supposed to glorify God because he has God’s nature within; so, when he does this, he shows “excellence” because he is fulfilling his purpose in life. True virtue in the Christian life is not “polishing” human qualities, no matter how fine they may be, but producing divine qualities that make the person more like Jesus Christ.
Faith helps us develop virtue, and virtue helps us develop knowledge (2 Peter 1:5). The word translated “knowledge” in 2 Peter 1:2–3 means “full knowledge” or “knowledge that is growing.” The word used here suggests practical knowledge or discernment. It refers to the ability to handle life successfully. It is the opposite of being “so heavenly minded as to be of no earthly good!” This kind of knowledge does not come automatically. It comes from obedience to the will of God (John 7:17). In the Christian life, you must not separate the heart and the mind, character and knowledge.
Temperance is the next quality on Peter’s list of spiritual virtues, and it means self-control. “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city” (Prov. 16:32). “He that hath no rule over his own spirit is like a city that is broken down and without walls” (Prov. 25:28). Paul in his letters often compared the Christian to an athlete who must exercise and discipline himself if he ever hopes to win the prize (1 Cor. 9:24–27; Phil. 3:12–16; 1 Tim. 4:7–8).
Patience is the ability to endure when circumstances are difficult. Self-control has to do with handling the pleasures of life, while patience relates primarily to the pressures and problems of life. (The ability to endure problem people is “long-suffering.”) Often, the person who “gives in” to pleasures is not disciplined enough to handle pressures either, so he “gives up.”
Patience is not something that develops automatically; we must work at it. James 1:2–8 gives us the right approach. We must expect trials to come, because without trials we could never learn patience. We must, by faith, let our trials work for us and not against us, because we know that God is at work in our trials. If we need wisdom in making decisions, God will grant that wisdom if we ask Him. Nobody enjoys trials, but we do enjoy the confidence we can have in trials that God is at work, causing everything to work together for our good and His glory.
Godliness simply means “God-likeness.” In the original Greek, this word meant “to worship well.” It described the man who was right in his relationship with God and with his fellowman. Perhaps the words reverence and piety come closer to defining this term. It is that quality of character that makes a person distinctive. He lives above the petty things of life, the passions and pressures that control the lives of others. He seeks to do the will of God and, as he does, he seeks the welfare of others.
We must never get the idea that godliness is an impractical thing, because it is intensely practical. The godly person makes the kinds of decisions that are right and noble. He does not take an easy path simply to avoid either pain or trial. He does what is right because it is right and because it is the will of God.
Brotherly kindness (philadelphia in the Greek) is a virtue that Peter must have acquired the hard way, for the disciples of our Lord often debated and disagreed with one another. If we love Jesus Christ, we must also love the brethren. We should practice an “unfeigned [sincere] love of the brethren” (1 Peter 1:22) and not just pretend that we love them. “Let brotherly love continue” (Heb. 13:1). “Be kindly affectioned one to another with brotherly love” (Rom. 12:10). The fact that we love our brothers and sisters in Christ is one evidence that we have been born of God (1 John 5:1–2).
But there is more to Christian growth than brotherly love; we must also have the sacrificial love that our Lord displayed when He went to the cross. The kind of love (“charity”) spoken of in 2 Peter 1:7 is agape love, the kind of love that God shows toward lost sinners. This is the love that is described in 1 Corinthians 13, the love that the Holy Spirit produces in our hearts as we walk in the Spirit (Rom. 5:5; Gal. 5:22). When we have brotherly love, we love because of our likenesses to others; but with agape love, we love in spite of the differences we have.
It is impossible for fallen human nature to manufacture these seven qualities of Christian character. They must be produced by the Spirit of God. To be sure, there are unsaved people who possess amazing self-control and endurance, but these virtues point to them and not to the Lord. They get the glory. When God produces the beautiful nature of His Son in a Christian, it is God who receives the praise and glory.
Because we have the divine nature, we can grow spiritually and develop this kind of Christian character. It is through the power of God and the precious promises of God that this growth takes place. The divine “genetic structure” is already there: God wants us to be “conformed to the image of His Son” (Rom. 8:29). The life within will reproduce that image if we but diligently cooperate with God and use the means He has lavishly given us.
And the amazing thing is this: as the image of Christ is reproduced in us, the process does not destroy our own personalities. We still remain uniquely ourselves!
One of the dangers in the church today is imitation. People have a tendency to become like their pastor, or like a church leader, or perhaps like some “famous Christian.” As they do this, they destroy their own uniqueness while failing to become like Jesus Christ. They lose both ways! Just as each child in a family resembles his parents and yet is different, so each child in God’s family comes more and more to resemble Jesus Christ and yet is different. Parents don’t duplicate themselves, they reproduce themselves; and wise parents permit their children to be themselves.

Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 437–439.

The Bible Knowledge Commentary

  B.      The function of the divine nature (1:5–9)

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. A carnal Christian has spiritual myopia (v. 9), but a spiritual Christian is both effective and productive (v. 8) in his understanding of the Lord Jesus and his application of biblical principles to daily life.

  1.      CHARACTERISTICS OF THE FUNCTION (1:5–7)

1:5–7. Peter referred back to the divine nature by beginning this new paragraph with the words for this very reason. The words make every effort translate a participle (pareisenenkantes, “applying, bringing to bear alongside of”; used only here in the NT) and spoudēn pasan (“all diligence” or “all zeal”; spoudē in Rom. 12:11 is rendered “zeal”). It takes every bit of diligence and effort a Christian can muster, along with the enabling power of the Holy Spirit, to “escape the corruption in the world caused by evil desires” (2 Peter 1:4) and to bring in alongside of his faith a complement of virtue. He should work hard at cultivating the seven qualities Peter listed in verses 5–7. As a Christian does so, he becomes more like Christ, participating more fully in God’s divine nature.
The word add, in the imperative, translates epichorēgēsate, from which come the English words “chorus,” “choreograph,” and “choreography.” In ancient Greece the state established a chorus but the director, the chorēgys, paid the expenses for training the chorus. Then the word came to be used of one who provides for or supports others or supplies something for them in abundance. A believer is to “furnish, supply, or support” his life with these virtues. (The same word is trans. “supplies” in 2 Cor. 9:10 and “supported” in Col. 2:19. Peter used it again in 2 Peter 1:11 where the NIV renders it “receive.”)
Faith in Jesus Christ is what separates Christians from all other people. Pistis, trust in the Savior which brings one into the family of God, is the foundation of all other qualities in the Christian life.
1. To his faith each believer should add goodness (lit., “moral excellency,” or “virtue”). In Greek the word is aretēn, which Peter also used at the end of verse 3 and in 1 Peter 2:9 (“praises” in the NIV).
2. Knowledge (gnōsin; cf. 2 Peter 1:2; 3:18) 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.
3. Faith, goodness, and spiritual knowledge are not enough for a Christian’s walk. He must also make every effort to practice self-control (enkrateian; used only two other times in the NT, in Acts 24:25; Gal. 5:23). This means to have one’s passions under control. It contrasts sharply with the anarchy and lack of control on the part of the false teachers whom Peter exposed (chap. 2). In an increasingly anarchistic society Christians do well to let the music of self-control be played in their lives.
4. Believers living in the latter days, especially when surrounded by scoffers and false teachers, also need perseverance. This word hypomenēn means “staying under.” It is frequently used in the New Testament to refer to constancy or steadfast endurance under adversity, without giving in or giving up (cf. Rom. 5:3–4; 15:4–5; 2 Cor. 1:6; 6:4; Col. 1:11; 1 Thes. 1:3; 2 Thes. 1:4; James 1:3).
5. Godliness (eusebian, also used in 2 Peter 1:3 and 3:11 and 10 times [in the Gr.] in the Pastoral Epistles) refers to piety, man’s obligation of reverence toward God. The fourth-century church historian Eusebius was named for this lovely Greek word. How unfortunate that the words “piety” and “pious” have fallen on hard times in current usage.
6. The first five virtues pertain to one’s inner life and his relationship to God. The last two relate to others. Brotherly kindness translates the Greek philadelphian, a fervent practical caring for others (1 John 4:20). Peter already urged this attitude on his readers in his first epistle (1 Peter 1:22; cf. Rom. 12:10; 1 Thes. 4:9; Heb. 13:1).
7. Whereas brotherly kindness is concern for others’ needs, love (agapēn) is desiring the highest good for others. This is the kind of love God exhibits toward sinners (John 3:16; Rom. 5:8; 1 John 4:9–11).
Interestingly this “symphony” begins with faith and ends with love. Building on the foundation of faith in Christ, believers are to exhibit Christlikeness by supplying these seven qualities that climax in love toward others (cf. faith and love in Col. 1:4–5; 1 Thes. 1:3; 2 Thes. 1:3; Phile. 5).

  2.      CONSEQUENCES OF THE FUNCTION (1:8)

Kenneth O. Gangel, “2 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 865–866.

Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged

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, Lu. 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 (Prov. 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 (Ps. 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 (Ps. 89:32, 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, Ps. 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, v. 8–11. These are proposed,
1. More generally, v. 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 (2 Ki. 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 v. 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, v. 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 v. 5 is expressed by giving diligence to add to faith virtue, etc., is expressed in v. 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 Ps. 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 (1 Pt. 4:18), with a great deal of difficulty, even as by fire (1 Co. 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.

Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 2434–2435.

Thomas Constable's Expository Notes

Some interpreters view verse 13 as containing one petition while others believe Jesus intended two. Probably one is correct in view of the close connection of the ideas. They are really two sides of one coin.

“Temptation” is the Greek peirasmos and means “testing.” It refers not so much to solicitation to evil as to trials that test the character. God does not test (peirasmos) anyone (James 1:13-14). Why then do we need to pray that He will not lead us into testing? Even though God is not the instrumental cause of our testing He does permit us to experience temptation from the world, the flesh, and the devil (cf. 4:1; Gen. 22:1; Deut. 8:2). Therefore this petition is a request that He minimize the occasions of our testing that may result in our sinning. It articulates the repentant disciple’s felt weakness to stand up under severe trials in view of our sinfulness (cf. Prov. 30:7-9).[357]),” Journal of the Evangelical Theological Society 41:3 (September 1998):353-65.

“But” introduces the alternative. “Deliver us” could mean “spare us from” or “deliver us out of.” The meaning depends on what “evil” means. Is this a reference to evil generally or to the evil one, Satan? When the Greek preposition apo (“from”) follows “deliver,” it usually refers to deliverance from people. When ek (“from”) follows it, it always refers to deliverance from things.[358] Here apo occurs. Also, the adjective “evil” has an article modifying it in the Greek text, which indicates that it is to be taken as a substantive: “the evil one.” God does not always deliver us from evil, but He does deliver us from the evil one.[359]

However the Old Testament predicted that a time of great evil would precede the establishment of the kingdom (Jer. 30). Some commentators, including non-premillenarians, have understood the evil in this petition as a reference to Satanic opposition that will come to its full force before the kingdom begins.[360] God later revealed through Paul that Christians will not go through this Tribulation (1 Thess. 1:10; 4:13-18; et al.). Consequently we do not need to pray for deliverance from it but from other occasions of testing.

Some have seen a veiled reference to the Trinity in these last three petitions. The Father provides our bread through His creation and providence, the Son’s atonement secures our forgiveness, and the Spirit’s enablement assures our spiritual victory.

THE FREE BIBLE COMMENTARY

The First Christian Primer: Matthew

By Dr. Bob Utley, retired professor of hermeneutics (Biblical interpretation)

6:13
NASB. NKJV	"do not lead us into temptation"
NRSV	"do not bring us to the time of trial"
TEV	"do not bring us to hard testing"
NJB, REB	"do not put us to the test"
Peshitta	"do not let us enter into temptation"

This is a negative aorist active subjunctive. This grammatical construction meant "do not ever begin an action." There has been much discussion about this verse as compared with James 1:13, concerning God's agency in testing. There is a play on the connotation of two Greek words translated "test" or "try." The one here and in James 1:13 has the connotation of testing for the purpose of destroying [peirasmo]; the other has a connotation of testing for the purpose of strengthening [dokimazo]. God does not test believers so as to destroy, but to strengthen.

Possibly this referred to the intense governmental and legal trials of that day (cf. Matt. 26:41; Mark 13:8). C. C. Torrey in The Four Gospels, pp. 12, 143. translates it as "keep us from failing under trial" (cf. Luke 22:40).

Special Topic: Greek Terms for "Testing" and Their Connotations

NASB, Peshitta	"from evil"
NKJV, NRSV, JB, REB	"from the evil one"
TEV, NJB	"from the Evil One"

It is impossible grammatically to determine whether this term was masculine or neuter. This same form referred to Satan in Matt. 5:37, 13:38, and John. 17:15. This same ambiguous form appears in Matt. 5:37; 6:13; 13:19,38; John. 17:15; 2 Thess. 3:3; 1 John. 2:13,14; 3:12; 5:18-19.

Special Topic: Personal Evil)

▣ The Doxology of Matt. 6:13b is not found in

1. 
   
2. the parallel of Luke 11:2-4
3. the ancient Greek uncial manuscripts א, B, D
4. the commentaries of Origen, Cyprian, Jerome, or Augustine

There are several forms of this doxology in the different Greek manuscripts of Matthew. It probably was added from 1 Chr. 29:11-13 as the Lord's prayer began to be used in liturgical ways by the early Church. It was not original. Roman Catholic liturgy omits it because it is not in the Vulgate. A. T. Robertson commented on this text in his Word Pictures in the New Testament, "The Doxology is placed in the margin of the Revised Version. It is wanting in the oldest and best Greek manuscripts. The earliest forms vary much, some shorter, some longer than the one in the Authorized Version. The use of a doxology arose when this prayer began to be used as a liturgy to be recited or to be chanted in public worship. It was not an original part of the Model Prayer as given by Jesus," p. 55. The UBS4 rates the omission as "A" (certain).

MATTHEW HENRY

6. And lead us not into temptation, but deliver us from evil. This petition is expressed,

(1.) Negatively: Lead us not into temptation. Having prayed that the guilt of sin may be removed, we pray, as it is fit, that we may never return again to folly, that we may not be tempted to it. It is not as if God tempted any to sin but, "Lord, do not let Satan loose upon us chain up that roaring lion, for he is subtle and spiteful Lord, do not leave us to ourselves (Psalm 19:13), for we are very weak Lord, do not lay stumbling-blocks and snares before us, nor put us into circumstances that may be an occasion of falling." Temptations are to be prayed against, both because of the discomfort and trouble of them, and because of the danger we are in of being overcome by them, and the guilt and grief that then follow.

(2.) Positively: But deliver us from evil apo tou ponerou--from the evil one, the devil, the tempter "keep us, that either we may not be assaulted by him, or we may not be overcome by those assaults:" Or from the evil thing, sin, the worst of evils an evil, an only evil that evil thing which God hates, and which Satan tempts men to and destroys them by. "Lord, deliver us from the evil of the world, the corruption that is in the world through lust from the evil of every condition in the world from the evil of death from the sting of death, which is sin: deliver us from ourselves, from our own evil hearts: deliver us from evil men, that they may not be a snare to us, nor we a prey to them."

JOHN CALVIN

Verse 13

13.And lead us not into temptation Some people have split this petition into two. This is wrong: for the nature of the subject makes it manifest, that it is one and the same petition. The connection of the words also shows it: for the word but, which is placed between, connects the two clauses together, as Augustine judiciously explains. The sentence ought to be resolved thus, That we may not be led into temptation, deliver us from evil The meaning is: “We are conscious Of our own weakness, and desire to enjoy the protection of God, that we may remain impregnable against all the assaults of Satan.” We showed from the former petition, that no man can be reckoned a Christian, who does not acknowledge himself to be a sinner; and in the same manner, we conclude from this petition, that we have no strength for living a holy life, except so far as we obtain it from God. Whoever implores the assistance of God to overcome temptations, acknowledges that, unless God deliver him, he will be constantly falling. (441)

The word temptation is often used generally for any kind of trial. In this sense God is said to have tempted Abraham, (Genesis 22:1,) when he tried his faith. We are tempted both by adversity and by prosperity: because each of them is an occasion of bringing to light feelings which were formerly concealed. But here it denotes inward temptation, which may be fitly called the scourge of the devil, for exciting our lust. It would be foolish to ask, that God would keep us free from every thing which makes trial of our faith. All wicked emotions, which excite us to sin, are included under the name of temptation Though it is not impossible that we may feel such pricks in our minds, (for, during the whole course of our life, we have a constant warfare with the flesh,) yet we ask that the Lord would not cause us to be thrown down, or suffer us to be overwhelmed, by temptations

In order to express this truth more clearly, that we are liable to constant stumbling and ruinous falls, if God does not uphold us with his hand, Christ used this form of expression, ( μὴ εἰσενέγκὟς ,) Lead us not into temptation: or, as some render it, Bring us not into temptation It is certainly true, that “every man is tempted,” as the Apostle James says, (James 1:14) “by his own lust:” yet, as God not only gives us up to the will of Satan, to kindle the flame of lust, but employs him as the agent of his wrath, when he chooses to drive men headlong to destruction, he may be also said, in a way peculiar to himself, to lead them into temptation In the same sense, “an evil spirit from the Lord” is said to have “ seized or troubled Saul,” (1 Samuel 16:14 :) and there are many passages of Scripture to the same purpose. And yet we will not therefore say, that God is the author of evil: because, by giving men over to a reprobate mind,” (Romans 1:28,) he does not exercise a confused tyranny, but executes his just, though secret (442) judgments.

Deliver us from evil The word evil ( πονηροῦ) may either be taken in the neuter gender, as signifying the evil thing, or in the masculine gender, as signifying the evil one Chrysostom refers it to the Devil, who is the contriver of every thing evil, and, as the deadly enemy of our salvation, is continually fighting against us. (443) But it may, with equal propriety, be explained as referring to sin There is no necessity for raising a debate on this point: for the meaning remains nearly the same, that we are in danger from the devil and from sin, if the Lord does not protect and deliver us.

For thine is the kingdom It is surprising that this clause, which agrees so well with the rest of the prayer, has been left out by the Latins: (444) for it was not added merely for the purpose of kindling our hearts to seek the glory of God, and of reminding us what ought to be the object of our prayers; but likewise to teach us, that our prayers, which are here dictated to us, are founded on God alone, that we may not rely on our own merits.

ENDURING WORD - DAVID GUZIK

iv. Temptation literally means a test, not always a solicitation to do evil. God has promised to keep us from any testing that is greater than what we can handle (1 Corinthians 10:13).

v. “God, while he does not ‘tempt’ men to do evil (James 1:13), does allow his children to pass through periods of testing. But disciples, aware of their weakness, should not desire such testing, and should pray to be spared exposure to such situations in which they are vulnerable.” (France)

vi. “The man who prays ‘Lead us not into temptation,’ and then goes into it is a liar before God…‘Lead us not into temptation,’ is shameful profanity when it comes from the lips of men who resort to places of amusement whose moral tone is bad.” (Spurgeon)

vii. If we truly pray, lead us not into temptation, it will be lived out in several ways. It will mean:

· Never boast in your own strength.

· Never desire trials.

· Never go into temptation.

· Never lead others into temptation.

NET BIBLE NOTES
13 And do not lead us into temptation,1 but deliver us from the evil one.2 

1 tn Or “into a time of testing.”

sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin. Some interpreters see this as a specific request to avoid a time of testing that might lead to a crisis of faith, but occurring as it does toward the end of the prayer, a more general request for protection from sin seems more likely.

2 tn The term πονηροῦ (ponērou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponērou). Cf. also “the evildoer” in 5:39, which is the same construction.