Goodness, Gracious
One could spend a lot of time trying to figure out why Saint Peter would have “goodness” immediately following “faith” and preceding “knowledge” in his list of building virtues found in his second epistle (2 Peter 1:5-7). I have often thought that “knowledge” would have been the more natural connection in one’s build toward wisdom and maturity as a Christian. I thought, how could one even know what is “good” without the knowledge presented by the Scriptures?
When we say someone is a “good” bricklayer or baker, we mean that their skills and experience in those categories of life generally create sturdy brick walls and delectable meals. Yet, the “good” bricklayer might be mean-spirited; the wizard baker might be unskilled in the art of sacrificial love. In other words, being “good” in a craft needn’t imply a “goodness” that is morally and relationally virtuous. We’ve all heard of “good” athletes or business moguls who were not very “good” to their teammates and employees.
Saint Peter’s use of the word “goodness” is drenched in virtue, but it is a virtue expressed in deeds. To succinctly express the deed-oriented nature of Peter’s use of the term “goodness,” one can surmise that “kindness” is a nearly synonymous term. When we think of a “kind” word or action, we automatically assume that word or action is virtuous, and, therefore, “good.” This is the gist of Peter’s use of the word.
Peter is mapping out the building blocks of growth in Christ. For our faith in the forgiveness of God through the cross of Jesus Christ should naturally result in the “good” but often hard work of forgiving others. Our faith in the God of mercy who bore our sins should naturally spur us on to the “good” work of mercy towards others. Our faith in God who demonstrated his kindness toward us in leading us to repentance should naturally prompt us to begin the journey towards greater kindness in every role of our lives.
The relationship here between faith in God and the out-pouring of goodness and kindness toward others, including those who oppose us, is also directly tied to the God-given roles bestowed upon all people in the Genesis account of human origins. When the Bible describes Yahweh as making the human being in His “image” (Latin, imago Dei), the inference is that humans are designed to thrive when obediently reflecting God’s character to the rest of His creation (Genesis 1: 27). This includes God’s kind “goodness” in caring for His creation.
Perhaps the most striking prophetic reference to the significance of “goodness” in the human task of faithfully being God’s image bearers is the pronouncement of Micah in the 8th century BC:
“He hath shown you, O man, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God” (6:8).
The prophet tells his ancient audience that “goodness” is not an abstraction difficult to understand. Nor is it something that God has withheld from showing them. Neither is it a “goodness” detached from action-oriented virtue. Micah thunders that the three major characteristics of the faith-filled journey with God—acting justly to all, jumping at the chance to show mercy, and walking in humility under the Sovereignty of God—are virtuous actions reflecting our commissioning as His servants.
So the “good” Christian bricklayer or baker is called to build walls and prepare pastries with growing skill and devotion. Yet, they are also called to be “good” in the virtues befitting the kindness of God.
Paul D. Patton, Ph.D., is a professor of communication and theater at Spring Arbor University in Michigan. He has graduate degrees in Guidance and Counseling, Religious Education, and Script and Screenwriting, and a doctorate in Communication with an emphasis in theater arts. He has been married to his wife Beth for over forty years and has three daughters (all actresses)—Jessica, Emily, and Grace, three sons-in-law, David, Joe, and Eric, and four grandsons, Caleb Rock, Logan Justice, Micah Blaze, and Miles Dean.