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2Pe_1:10. Resumption of the exhortation.
διὸ μᾶλλον ] διό is usually taken as referring to the truth expressed in 2Pe_1:8-9, and μᾶλλον interpreted as equal to “all the more.” The meaning is then: that this truth should still more incite to zeal (thus Brückner, Wiesinger, Schott, etc.). Dietlein, on the other hand, takes μᾶλλον as “ushering in an antithesis,” equal to “rather;” thus also Hofmann. The former supplies the thought: “instead of following a virtueless endeavour after a so-called ἐπίγνωσις ,” for which, however, in the context there is no warrant. The latter more correctly applies it to what immediately precedes, in this sense, “the readers should do the opposite of that which Peter calls a forgetting that they have received the pardon of sin.”[39] That the particle μᾶλλον frequently expresses an antithesis cannot be denied; cf. 1Co_5:2 : but as little can it be questioned that it may serve to express intensification; cf. Meyer on 2Co_7:7. In this way both interpretations are possible. Still that which is usually given appears to be preferable, inasmuch as it seems more natural to apply the very significant thought of this verse to 2Pe_1:8-9, than only to the subordinate idea immediately preceding.
ἀδελφοί ] makes the exhortation more urgent.
σπουδάσατε … ποιεῖσθαι ] The exhortation here points back to 2Pe_1:5 : σπουδὴν π . παρεισενέγκ . The relations of κλῆσις and ἐκλογή are thus stated by Gerhard: vocatio, qua in tempore ad regnum gratiae vocati estis; electio, qua ab aeterno ad regnum gloriae electi estis; in like manner Wiesinger, Fronmüller, etc.; cf. Lünemann also on 1Th_1:4. But ἐκλογή can also denote the election effected by the κλῆσις , i.e. the separation of those who are called from the world, and the translation of them into the kingdom of God. And this latter view is supported not only by the position in which the two ideas stand to each other, but by the connection of thought (Grotius, Brückner, Schott, Hofmann[40]); for the summons βεβαίαν ποιεῖσθαι can apply only to something which has been realiter accomplished in man, not to the decree of God in itself unchangeable and eternal. For this reason Calvin feels himself compelled unwarrantably to paraphrase σπουδ . βεβ .… ποιεῖσθαι by: studete ut re ipsa testatum fiat, vos non frustra vocatos esse, imo electos.[41]
For βεβαίαν , cf. Heb_3:6; Heb_3:14. The making sure takes place then, when the Christians, by a conduct such as is directed in 2Pe_1:5; 2Pe_1:8, do their part to remain the called and elected people; the opposite of this is expressed in 2Pe_1:9.
The reading: ἵνα διὰ τῶν καλῶν ὑμῶν ἔργων βεβ . κ . τ . λ . reproduces the thought in substance correctly.
ταῦτα γὰρ ποιοῦντες ] ταῦτα refers not to the foregoing virtues, as Hofmann thinks, but to that which immediately precedes; “the plural shows that the apostle considered this making sure a very many-sided act” (Dietlein).
οὐ μὴ πταίσητέ ποτε ] πταίειν means in Jam_2:10; Jam_3:2 : “to offend” (Vulg.: non peccabitis); here as in Rom_11:11 : “to forfeit salvation;” thus also Hofmann. It is unjustifiable to combine the two ideas (de Wette: “to fall and so to fail of salvation”). The double negation οὐ μή , and the ποτέ placed at the end, strengthen the statement.
[39] Hofmann interprets διό in harmony with his conception of ver. 2 Peter 2 : “for this reason, because he only, who is possessed of the aforenamed graces, is capable of putting his knowledge into practice.”
[40] Grotius: date operam, ut et vocatio quae vobis contigit per evangelium et electio eam secuta, qua facti estis Dei populus, ratae sint.
[41] Besser too is wrong: “the apostle exhorts in these words, that what is stable with God, be also stable with us.”