John Calvin Commentary 2 Peter 1:10

"Wherefore, brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble:" — 2 Peter 1:10 (ASV)

Wherefore the rather, brethren, give diligence. He draws this conclusion, that it is one proof that we have been truly elected, and not called in vain by the Lord, if a good conscience and integrity of life correspond with our profession of faith. And he infers that there should be more effort and diligence, because he had previously said that faith should not be barren.

Some copies have, "by good works;" but these words make no change in the sense, for they are to be understood even if not expressed.

He mentions calling first, though it is last in order. The reason is that election is of greater weight or importance, and it is a correct sentence arrangement to add what is more significant. The meaning then is: strive so that it may be truly proven that you have not been called or elected in vain.

At the same time, he speaks here of calling as the effect and evidence of election. If anyone prefers to regard the two words as meaning the same thing, I do not object, for Scripture sometimes merges the difference that exists between two terms. I have, however, stated what seems to me more probable.

Now a question arises, whether the stability of our calling and election depends on good works; for if this is so, it follows that it depends on us. But the whole Scripture teaches us, first, that God's election is founded on His eternal purpose; and secondly, that calling begins and is completed through His gratuitous goodness.

The Sophists, in order to transfer to ourselves what belongs uniquely to God's grace, usually pervert this evidence. But their evasions may be easily refuted. For if anyone thinks that calling is made sure by men, there is nothing absurd in that; however, we may go still further: that everyone confirms his calling by leading a holy and pious life.

But it is very foolish to infer from this what the Sophists contend for; for this is a proof not taken from the cause but, on the contrary, from the sign or the effect. Moreover, this does not prevent election from being gratuitous, nor does it show that it is within our own power to confirm election.

For the matter stands thus: God effectually calls those whom He has preordained to life in His secret counsel before the foundation of the world, and He also carries on the perpetual course of calling through grace alone.

But as He has chosen us and calls us for this purpose, that we may be pure and spotless in His presence, purity of life is rightly called the evidence and proof of election.

By this, the faithful may not only testify to others that they are the children of God but also confirm themselves in this confidence—doing so, however, in such a manner that they fix their solid foundation on something else.

At the same time, this certainty, mentioned by Peter, should, I think, be referred to the conscience, as if the faithful acknowledged themselves before God to be chosen and called.

But I understand it simply as the fact itself, that calling appears confirmed by this very holiness of life. It may, indeed, be translated, "Strive that your calling may become certain," for the verb ποιεῖσθαι is transitive or intransitive. Still, however you may translate it, the meaning is nearly the same.

The import of what is said is that the children of God are distinguished from the reprobate by this mark: that they live a godly and a holy life, because this is the design and purpose of election. Hence it is evident how wickedly some vile, unprincipled men prattle when they seek to make gratuitous election an excuse for all licentiousness; as if, indeed! we may sin with impunity because we have been predestined to righteousness and holiness!

For if you do these things. Peter seems again to ascribe to the merits of works that God advances our salvation, and also that we continually persevere in His grace.

But the explanation is obvious. His purpose was only to show that hypocrites have nothing real or solid in them and that, on the contrary, those who prove their calling sure by good works are free from the danger of falling, because the grace of God by which they are supported is sure and sufficient.

Thus, the certainty of our salvation does not depend on us at all, since its cause is undoubtedly beyond our reach. But with regard to those who feel in themselves the efficacious working of the Spirit, Peter tells them to take courage regarding the future, because the Lord has laid in them the solid foundation of a true and sure calling.

He explains the way or means of persevering when he says, an entrance will be supplied to you. The meaning of the words is this: "God, by continually supplying you abundantly with new graces, will lead you to His own kingdom."

And this was added so that we may know that, though we have already passed from death to life, it is still a passage of hope; and as for the full enjoyment of life, a long journey still remains for us. In the meantime, we are not without necessary help.

Hence Peter addresses a doubt with these words: "The Lord will abundantly supply your need, until you shall enter into His eternal kingdom." He calls it the kingdom of Christ, because we cannot ascend to heaven except under His banner and guidance.