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2Pe_1:11. οὕτω γάρ ] Resumption of the ταῦτα ποιοῦντες ; Dietlein’s interpretation is erroneous: “precisely when ye in all humility renounce every arrogant striving after distinction;” for there is no reference here to any such striving.
πλουσίως ἐπιχορηγηθήσεται ὑμῖν ἡ εἴσοδος εἰς κ . τ . λ .] The conjunction of εἴσοδος and πλουσίως ἐπιχορηγηθήσεται is surprising. It is incorrect to attribute to πλουσίως a meaning different from that which it always has (thus Grotius: promptissimo Dei affectu; Augusti: “in more than one way”). It is, however, also erroneous to make πλουσ . ἐπιχορ . apply not to εἴσοδος itself, but to the condition which is entered upon after the εἴσοδος , “the higher degree of blessedness” (de Wette).[42] ἐπιχορ . represents the entrance into the eternal kingdom of Christ as a gift; πλουσίως as a gift abundantly; in so far as that entrance is not in any way rendered difficult, or even hindered; the opposite is the μόλις , 1Pe_4:18. Schott is not quite accurate in applying πλουσίως to the “secure certainty of the entrance.” Wiesinger adopts both the interpretation of Gerhard: divites eritis in praemiis coelestibus, and that of Bengel: ut quasi cum triumpho intrare possitis. Dietlein here inaptly brings in with ἐπιχορηγ . “the conception of a chorus in solemn procession.” It is to be noted that as ἐπιχορηγήσατε , 2Pe_1:5, points back to δεδώρηται in 2Pe_1:4, so does this ἐπιχορηγηθήσεται here to ἐπιχορηγήσατε . The Christian’s gift in return must correspond with the gift of God, and the return-gift of God again with that of the Christian.
[42] Steinfass: “This passage treats of the way, of the admission to it, and not of the blessedness which awaits the believer at the end of it.” He is right, only that it is not even the way that is treated of, but merely the admission (or more correctly, the entrance) to it.