Virtue
Two Meanings of Virtue
The English word "virtue" in older Bible translations carries two distinct meanings that are important to distinguish. In its more familiar sense, virtue means moral goodness or excellence of character. But in its older, now largely obsolete sense, virtue meant power, strength, or efficacy, derived from the Latin virtus (manly strength). Both meanings appear in Scripture, and recognizing which is intended in a given passage is essential for accurate understanding.
Virtue as Divine Power
In several Gospel passages, older translations use "virtue" where modern versions read "power." When the woman with the issue of blood touched Jesus' garment, "Jesus realized that power had gone out from him" (Mark 5:30; Luke 8:46). The Greek word here is dunamis, meaning inherent power or miraculous energy. Luke 6:19 describes the crowds pressing toward Jesus because "power was coming from him and healing them all." In these passages, "virtue" refers not to moral quality but to the supernatural power that resided in Jesus and flowed through him to bring healing.
This usage reminds readers that God's power is not abstract or distant but personal and active. The healing virtue of Christ was something that could be experienced, something that went out from him to transform broken bodies and desperate situations.
Virtue as Moral Excellence
In its more common modern meaning, virtue appears in key New Testament passages as a translation of the Greek arete, which means excellence, goodness, or moral quality. Paul uses it in his famous exhortation: "Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable, if anything is excellent or praiseworthy, think about such things" (Philippians 4:8). The word translated "excellent" here is arete, capturing the idea of moral virtue as a subject worthy of sustained meditation.
Peter lists virtue as part of a chain of spiritual growth: "Make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love" (2 Peter 1:5-7). The word translated "goodness" here is arete, and its placement immediately after faith suggests that moral excellence is the first practical outworking of genuine belief.
The Virtuous Woman
The Old Testament's most famous portrait of virtue is the "virtuous woman" of Proverbs 31:10-31, also known as the "woman of noble character." The Hebrew word used here is chayil, which primarily means strength, force, or capability, whether physical, mental, or moral. Ruth is described with the same word when Boaz calls her "a woman of noble character" (Ruth 3:11). This term elevates virtue beyond passive goodness to active capability, portraying the virtuous person as someone of strength, competence, and moral substance.
The Proverbs 31 woman works diligently, manages her household with wisdom, shows generosity to the poor, speaks with faithful instruction, and fears the Lord. Her virtue is not merely the absence of vice but the vigorous exercise of godly character in every sphere of life.
God's Virtues and Excellencies
Scripture also applies the language of virtue to God himself. Peter declares that believers are called to "declare the praises of him who called you out of darkness into his wonderful light" (1 Peter 2:9). The word translated "praises" is arete in the plural, meaning "excellencies" or "virtues." God's virtues are his outstanding qualities: his power, wisdom, holiness, love, and faithfulness. The believer's calling is not only to develop personal virtue but to proclaim the excellencies of the God who has saved them.
The Old Testament similarly uses the language of excellence for God. Isaiah speaks of God's "praises" and "glorious deeds" (Isaiah 63:7), and Habakkuk describes God's splendor covering the heavens and his praise filling the earth (Habakkuk 3:3). God is the source and standard of all virtue, and human moral excellence is ultimately a reflection of his character.
Virtue as a Goal of the Christian Life
The New Testament presents virtue not as something believers achieve through willpower alone but as something enabled by God's power. Peter writes that God's "divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness" (2 Peter 1:3). The word "goodness" here is again arete, indicating that God calls believers by his own virtue and then empowers them to develop the same quality in their own lives.
This means that Christian virtue is both a gift and a pursuit. It begins with God's initiative and continues through the believer's diligent effort, empowered by the Holy Spirit. The chain of virtues in 2 Peter 1:5-7 culminates in love, suggesting that all true virtue finds its ultimate expression in self-giving love for God and neighbor.
Biblical Context
Virtue appears in the New Testament primarily through the Greek word arete. Paul commends virtuous thinking in Philippians 4:8. Peter lists virtue as part of the chain of Christian growth in 2 Peter 1:5-7 and uses the plural to describe God's excellencies in 1 Peter 2:9. The Greek word dunamis (power/virtue) appears in Mark 5:30, Luke 6:19, and Luke 8:46 in reference to healing power going out from Jesus. In the Old Testament, the Hebrew word chayil describes the virtuous woman of Proverbs 31:10 and Ruth 3:11.
Theological Significance
Biblical virtue is grounded in the character of God rather than in philosophical ideals. God himself is the source of all excellence, and human virtue is enabled by his divine power (2 Peter 1:3). The progression from faith to virtue to love in 2 Peter 1:5-7 shows that moral excellence is not an end in itself but flows from faith and culminates in love. The dual meaning of virtue as both moral excellence and divine power reminds believers that godly character and spiritual empowerment are inseparable: true virtue requires both human effort and divine enabling.
Historical Background
The Greek concept of arete was central to classical philosophy. For Aristotle, virtue was the mean between two extremes, cultivated through habit and practice. For the Stoics, virtue was the highest good and the key to human flourishing. The biblical writers adopted the word arete but filled it with distinctly different content, grounding virtue in relationship with God rather than in rational self-mastery. The Hebrew concept of chayil, used for the virtuous woman, had no parallel in Greek philosophical thought, combining moral excellence with practical capability and strength in a way that reflected the holistic vision of the Old Testament.