Gary Summers
Faith serves as the foundation upon which to build; therefore, Christians cannot stop their progress at the point of faith (despite all the misinformed “faith only” advocates). Viewing day after day a foundation upon which nothing is built would make those who see it sad. “Will nothing ever be added to it, or built on top of it?” people would wonder. The Apostle Peter made certain that the followers of Jesus knew how to build on their faith—how to go on to perfection (Heb. 6:1-6)—how to make their call and election sure (2 Pet. 1:10).
In his first epistle, he commanded brethren to “desire the pure milk of the word,” that they would grow with respect to salvation (1 Peter 2:2); in his second letter, he makes certain that brethren know that the very same Word contains “all things that pertain to life and godliness” (2 Pet. 1:3). The Word is necessary for the Christian to grow and sufficient to grant him access to heaven (2 Pet. 1:9-11). Peter enumerates eight attributes that will accomplish this goal.
Virtue is the second of these qualities; it is to be added to faith (2 Pet. 1:5). Unlike the other traits that Christians need to develop, this one is somewhat ambiguous in its meaning, as seen by the various translations of the Greek word αρετή [pronounced ar et ay’, # 703]. Strong (on-line) says that it is “a word of very wide signification in Greek writings.” Strong defines the word as “a virtuous course of thought, feeling, and action…moral goodness.” He also adds that it refers to “moral excellence.”
The King James, New King James, the American Standard, the Revised Standard, and the English Standard all translate the verse with virtue, although the English Standard puts in a footnote “or excellence.” The New American Standard translates the word as “excellence” in 2 Peter 1:3 and “moral excellence” in verse 5. The New English Translation also renders the word as “excellence.” The Christian Standard Bible and the New International Version have “goodness,” while Young’s Literal Translation uses “worthiness.”
According to A. T. Robertson’s Word Pictures in the New Testament (6:151), Bengel defines the word as “moral power, moral energy, vigor of soul.” Brother Guy N. Woods, in the Gospel Advocate Commentary, says briefly that the word refers to “courage and soul vigor, the manliness and the determination to do what is right” (150). Perry Hall, in The Epistles of Peter and Jude, adds the following insight:
Our English word virtue is derived from the Latin word vir, meaning “man.” But it describes a certain kind of man. Homo was also Latin for “man” but was applied to any male of the human species. Vir denoted a man of strength, courage, and good character. This virtue to be supplied in our faith denotes the moral strength of real manhood or womanhood. This is one reason our word virtue has been used as a synonym for purity, as of virgin. It is that strength of character or moral courage that is required to maintain chastity in a corrupted world of lust (218).
The Example of Joseph
The example most people will think of first when considering these definitions is Joseph, the son of Jacob. He was seventeen when sold as a slave (Gen. 37:2). He was taken to Egypt and sold to a man named Potiphar, who was an officer of Pharaoh (Gen. 39:1). Because he was a handsome youth (Gen. 39:6), the wife of Potiphar “cast longing eyes” on him (v. 7). She was guilty of the lust of the flesh (1 John 2:15-16) and undoubtedly had already committed adultery with him in her heart (Matt. 5:31-32). She had a husband, but she wanted a lover—a young man about 20. Her age is not stated, but even if Potiphar had married a younger woman, it is still quite likely that she was five to fifteen years older than the lad from Canaan.
She allowed her desire to overrule her self-control. We do not know if she knew other women who were “cougars”; she obviously could not have been watching Real Housewives of Egypt. Nevertheless, she knew what she wanted—Joseph. Throwing caution to the wind, she comes straight out with a plea for him to lie with her. No one could doubt her intent, but how would Joseph respond?
He could have said, “I have been sold by my brothers with little or no chance of ever returning home. I have the run of Potiphar’s house, and now his wife desires me. Why not?” He refused the offer, however, for moral reasons. First, Potiphar had treated him quite favorably; the implication is that it would have been betrayal of the worst kind to have his wife, thus repaying good with evil (v. 8). Second (and even more importantly), having a sexual relationship with her would be a commission of adultery and a sin against God (v. 9)!
Okay. Great response. But this was not a one-time offer. She might have even applauded his initial decision, admiring his commitment to morality. But she made the demand more than once. Maybe she told Joseph, “You know that, despite all your privileges, you’re still a slave, and you will never have a wife; in fact, I’ll advise against it, should you ask for one), but you can have me. Come on. Lie with me” (v. 10). Who knows what else she might have said to him to tempt him? Maybe she said little. She might have dabbed herself with perfume that had a tantalizing aroma. Maybe she gave him looks that would make most men’s mouths water (as in Jay and the American’s song, “Come a Little Bit Closer”). How many men would resist such advances day after day? But Joseph did! Why? Because he was a man of moral excellence. Usually, we think of women as being the virtuous ones, but in this instance we see the reverse.
Amnon
By way of contrast to Joseph is an ignominious man named Amnon, the firstborn son of David, through Ahinoam of Jezreel (1 Sam. 25:43; 2 Sam. 3:2). Amnon fancied that he was in love with Tamar, his sister, through Absalom’s mother. Nothing would do but to have her. He actually became physically sick from not having her (2 Sam. 13:1-2). A “friend” suggested a plan which, when implemented, would enable Amnon to obtain what he desired most in life—Tamar. He sent all his servants away and, feigning illness, had Tamar bring him some food (2 Sam. 13:3-10). At that point he took hold of her and said, “Come, lie with me, my sister” (v. 11). He was about as subtle and romantic as Potiphar’s wife.
In this instance, the reader sees a woman of moral excellence. She refuses the offer and appeals to logic. First of all, such a thing ought not to be done in Israel. It would be a disgrace (v. 12). Second, she would be shamed, spoiled, ruined. If marriage ever became a possibility, she would not be a virgin—and her husband could reject her as having been immoral (Deut. 22:13-22). Third, Amnon would be like one of the fools in Israel. Fourth, if he really wanted her, King David would give her to him (v. 13). All of her pleading was in vain; he refused to listen and forced her to lie with him (v. 14).
Then a totally unexpected thing occurred. Amnon hated her. Like so many things that people lust for, when he finally achieved his goal, he was not happy about his success. Was it not what he expected? Had he hyped the sin in his mind beyond any reasonable expectation? Was he disgusted with himself but then aimed his contempt at the poor victim? Did he blame her for his actions? He commanded her, “Arise, be gone” (v. 15).
Once again, she tried to reason with him (which was apparently not one of his strong suits). To abandon her would be even worse than his previous action (v. 16). But he was heartless and cruel—and devoid of any semblance of moral excellence. At least, the pagan Shechem was willing to marry Dinah after he humbled her (Gen. 34:4). Tamar left, displaying her desolation (2 Sam. 13:19). One could scarcely find anyone more opposite to Joseph than Amnon. According to Deuteronomy 22:28-29, he should have paid a fine and been forced to marry her—with no chance of ever obtaining a divorce. Had he married her (as the Law prescribed), he would have had a wife of moral excellence.
Susanna
One of the books of the Apocrypha contains an account (perhaps fictional) of a woman of great moral integrity. Her name is Susanna, and her husband often hosted two elders who had been appointed judges. After they discussed business with her husband, they would leave about noon to go home and eat. Susanna would go for a walk in her husband’s garden. Both men “were overwhelmed with passion for her” (v. 10). Having discovered that each man was interested in her, “they confessed their lust” and tried to find a time when they could catch her alone, which they did (14).
They hid in the garden one hot day. Susanna bathed in the garden, applying oils and ointments. “When the maids had gone out, the two elders rose and ran to her, and said: ‘Look, the garden doors are shut, no one sees us, and we are in love with you; so give your consent, and lie with us’” (19-20). Then they threatened her: if she refused their offer, they would testify that she had met a young lover. Since they would be two seemingly unimpeachable witnesses against her, she would undoubtedly be considered guilty. Susanna saw the predicament and said: “I am hemmed in on every side. For if I do this thing, it is death for me; and if I do not, I shall not escape your hands. I choose not to do it and to fall into your hands, rather than to sin in the sight of the Lord” (22-23). She shouted with a loud voice, and her servants came in.
She was taken to judgment, and the two elders gave their false testimony, although the beautiful Susanna protested her innocence. Fortunately, the young captive and prophet Daniel happened to be present, and he did not believe the two elders. He defends Susanna and exposes the two “witnesses” as liars; those wicked men were put to death. Susanna was exonerated because nothing shameful was found in her (63). Perhaps some women would have submitted to the two elders in order to save their lives; Susanna, however, was willing to die rather than commit adultery and sin against God. Such a decision constitutes moral courage.
Daniel and His Friends
Besides furnishing a great example of virtue, the book of Susanna displays the wisdom of Daniel—not that he needed anything additional to what Scriptures teach about him. But speaking of the prophet, he himself typifies what Peter is advocating that we add to our faith in 2 Peter 1:5. Not all immorality relates to sexual sins; stealing, coveting, and lying are also morally wrong. If Daniel and his three friends had defiled themselves with the king’s meats and wine, would we consider them men of virtue (Daniel 1)? Their excellence would have been tarnished to the degree that they compromised themselves.
Shadrach, Meshach, and Abednego were threatened with a fiery furnace if they did not worship the golden image King Nebuchadnezzar had set up, which created a moral dilemma for these servants of God. Do they participate in an idolatrous action or risk being put to death at a very young age? Because of their moral excellence, the decision was easy. To the king who craved great glory, they affirmed that the God whom they served was able to deliver them from the burning fiery furnace. However, they did not know whether He would. But with respect to their decision it did not matter. They were adamant that they would not worship the gold image, no matter what (Dan. 3:16-17).
Similarly, King Darius signed a law that prohibited praying to anyone but himself for thirty days (Dan. 6:6-9). Once again, no wrangling with himself over whether or not he should obey a law that conflicts with God’s is ever necessary for a man of character. Daniel prayed as he always had, was arrested, and cast into the den of lions. The king was relieved to find Daniel alive the next morning, and the prophet explained what happened: “My God sent His angel and shut the lions’ mouths, so that they have not hurt me…” (Dan. 6:22). Thus, Daniel, as well as his three friends, proved themselves to be men of virtue.
Jesus
Of course, Jesus was the perfect human being, possessing all the qualities Peter describes in 2 Peter 1:5-7. He displayed His courage when confronted by the Pharisees, the Sadducees, the scribes, and the Herodians. He showed it when He stood up in His hometown of Nazareth and proclaimed that the verses He read were fulfilled that very day (Luke 4:16-21). On one occasion He healed a paralytic and said it was the equivalent of forgiving his sins (Mark 2:1-12). The accusers of the woman taken in adultery exited His presence because they were all guilty of sin, but Jesus stood tall and sinless when telling the woman to go and sin no more (John 8:2-11).
He never backed away from His claim to be the Son of God and testified of that truth before the council and before Pilate. When He suffered, He threatened not—even on the cross. In fact, He promised salvation to a repentant thief (Luke 23:43). He displayed both courage and confidence when He claimed, “It is finished,” and when He concluded His earthly life by exclaiming, “Father, into thy hands I commend my spirit” (Luke 23:46, KJV). And just to show that His words were more than just empty posturing, He arose from the dead!
Conclusion
Jesus’ followers have an obligation to walk in His footsteps (1 Peter 2:21-24). We are commanded to be holy, because God is holy (1 Peter 1:14-16). Especially must we be able to stand in the day of adversity, when we are reproached for the name of Christ (1 Peter 4:12-16). As our Lord did, we must be continually strong and courageous, standing firm on every moral issue. May all Christians be constant examples of moral excellence.
Works Cited
All quotes are from the New King James unless otherwise specified.
Hall, Perry. “Graces for our Lives.” The Epistles of Peter and Jude. Ed. Bill Jackson.
Austin, TX: Southwest Church of Christ, 1987.
Parrish, Eddie. “Salutation and the Christian Graces.” Studies in 1, 2 Peter and Jude. Ed. Dub McClish. Denton, TX: Valid Publications, 1998.
Robertson, A. T. Word Pictures in the New Testament, Vol. 6. Grand Rapids, MI; Baker Book house, 1933.
