7 Disciplines

2Peter 1.5-15

These qualities or disciplines that Simon Peter lists are regarded as crucially important to the early Christians in that he wants to repeatedly remind his readers of their deployment in their lives (vss. 12-13). These followers of Christ already knew the disciplines, but Peter thought they were so important as to continually remind his audience of them and to even record them for posterity before his own prophesied death (vss. 14-15).

I propose that these qualities in 2 Peter resemble the instructions given in the O.T. book of Proverbs. In Pr. 1.2 a summary statement appears at the beginning of Solomon’s work indicating purpose: “to know wisdom and instruction” this idea of knowing (lada’at) speaks of realizing, perceiving, personal internalization according to Bruce Waltke’s study of The Book of Proverbs. This “experiencing of wisdom” that Solomon calls his listeners to in 1.2 is, in essence, what Peter says the disciplines he lists accomplishes by the term epignosko (knowledge) of Jesus Christ in 2Pet. 1.8. This is a fuller knowledge than in 1.5 since that term “knowledge” (gnosin) is distinguished as preparatory and in part toward the knowledge (epignosko) of Jesus Christ. All the elements Peter lists completes this knowledge so it seems in context that epignosko  indicates a fuller orbed  realization or an experiencing of the spiritual wisdom that is in Christ. In Col. 2.3, Paul agrees with this sentiment saying: that in Jesus are “hidden all the treasures of wisdom and knowledge.”

Verse 8 also tells us the default nature of a believer is bareness without these qualities. These disciplines are exercised by faith and upon faith (vs. 5). Grace and peace will be dispensed by God as the believer deploys the disciplines in their lives (vs. 2). Also, those things necessary for life and godliness arrive with this fuller knowledge of Jesus Christ (vs. 3).

The first of these disciplines then is virtue (some translators render arete as goodness, excellence). Generally speaking, translators have struggled to define the term as it relates to the recipients to whom Peter was writing. Originally, the term appears in ancient Greek as what characterized the Olympic contestants: physical prowess. The Greek Games eventually included poetic readings and also the term arete referred to the qualities of speaking as well. By first century usage the term is understood to connote an ‘all-around excellence.’

In connection with faith and excellence Christians are to add “knowledge” (gnosin). This “knowledge” doesn’t have to be bible knowledge necessarily since in a very real sense: ‘all truth is God’s truth.’ Many areas of study will either directly indicate God’s truth or support it indirectly. Bible knowledge is necessary regardless of what other knowledge is gained as indicated by vs. 19: “we have the prophetic word more fully confirmed, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.” The study of the scriptures is assumed by the writers of the N.T. since they quote so much of the previous given revelation contained in the O.T.

The next discipline is self-control which Peter connects with knowledge, and, as itself, is connected with arete. Here, I wish to point out that while the disciplines are all interconnected, they are added to our faith (vs. 5) therefore they are performed in faith. Noting their progressive nature, the disciplines seem more defined as they are listed. While excellence is added to faith, it needs some knowledge to perform cogently. Overall excellence is directed by knowledge. Knowledge though may overextend itself if not corralled by self control. Self control may give up without perseverance. Perseverance may devolve into stubbornness without true godliness refining the Christian along biblical ways. Godliness can be cold if it is merely an exercise without a horizontal dimension of brotherly kindness toward others. Brotherly affection will remain earth-bound if another quality is not present: love.

Simon Peter tells his readers that great promises toward Christians will enable them to experience the divine nature and so not be mired in things which corrupt: inordinate desire (vs. 4). These disciplines continually performed and perfected contain two promises: 1. Will never stumble into sin (vs. 10), and 2. A rich entrance (rewards) provided into the eternal kingdom (vs. 11).