Yea, and for this very cause ( ). Adverbial accusative ( ) here, a classic idiom, with both and . Cf. (Php 1:29), — (Heb 10:33). “The soul of religion is the practical part” (Bunyan). Because of the new birth and the promises we have a part to play.

Adding on your part (). First aorist active participle of , old double compound, to bring in (), besides (), here only in N.T.

All diligence ( ). Old word from to hasten (Lu 19:5f.). This phrase ( ) occurs in Jude 1:3 with and on the inscription in Stratonicea (verse 3) with (certainly a curious coincidence, to say the least, though common in the Koine).

In your faith ( ). Faith or (strong conviction as in Heb 11:1; Heb 11:3, the root of the Christian life Eph 2:8) is the foundation which goes through various steps up to love (). See similar lists in Jas 1:30; 1Thess 1:3; 2Thess 1:3; Gal 5:22; Rom 5:3; Rom 8:29. Hermas (Vis. iii. 8. 1-7) has a list called “daughters” of one another. Note the use of (in, on) with each step.

Supply (). First aorist active imperative of , late and rare double compound verb ( and 1Pe 4:11 from , chorus-leader, and , to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 1:11 and already in 2Cor 9:10; Gal 3:5; Col 2:19.

Virtue (). Moral power, moral energy, vigor of soul (Bengel). See 3.

Knowledge (). Insight, understanding (1Cor 16:18; John 15:15).

Fuente: Robertson’s Word Pictures in the New Testament

Beside this [ ] . Wrong. Render, for this very cause, as Rev. Lit., this very thing. Just as ti, what? has come to mean why? So the strengthened demonstrative acquires the meaning of wherefore, for this very cause.

Giving all diligence [ ] . The verb occurs only here in New Testament, and means, literally, to bring in by the side of : adding your diligence to the divine promises. So Rev., adding on your part.

Add to your faith, etc. The A. V. is entirely wrong. The verb rendered add [] is derived from corov, a chorus, such as was employed in the representation of the Greek tragedies. The verb originally means to bear the expense of a chorus, which was done by a person selected by the state, who was obliged to defray all the expenses of training and maintenance. In the New Testament the word has lost this technical sense, and is used in the general sense of supplying or providing. The verb is used by Paul (2Co 9:10; Gal 3:5; Col 2:19), and is rendered minister (A. V.), supply (Rev.); and the simple verb corhgew, minister, occurs 1Pe 4:11; 2Co 9:10. Here the Rev., properly, renders supply.

To your faith [ ] . The A. V. exhorts to add one virtue to another; but the Greek, to develop one virtue in the exercise of another : “an increase by growth, not by external junction; each new grace springing out of, attempting, and perfecting the other.” Render, therefore, as Rev. In your faith supply virtue, and in your virtue knowledge, etc.

Virtue. See on ver. 3, and 1Pe 2:9. Not in the sense of moral excellence, but of the energy which Christians are to exhibit, as God exerts his energy upon them. As God calls us by his own virtue (ver. 3), so Christians are to exhibit virtue or energy in the exercise of their faith, translating it into vigorous action.

Fuente: Vincent’s Word Studies in the New Testament

1) “And beside this giving all diligence.” For this reason, because the “like precious” ones had been called to live the divine life, they are called to bring in (Greek spouden) with diligence the seven Christian virtues that follow:

2) “Add to your faith virtue.” (Greek en te pistei humon) “In the faith of you,” or system or body of trust, (Greek epichoregesate) add, supply, or calculate (Greek areten) virtue, moral excellence, or a standard of right. Php_4:8; 2Pe 1:3.

3) “And to virtue knowledge.” (Greek en de te) and in the” (standard of right) add (Greek gnosin) knowledge, Ignorance never reflects divine growth or maturity. God’s people should seek, pursue knowledge – to know truth, Pro 1:7; Pro 18:15; 2Pe 3:18.

Fuente: Garner-Howes Baptist Commentary

5 And besides this. As it is a work arduous and of immense labor, to put off the corruption which is in us, he bids us to strive and make every effort for this purpose. He intimates that no place is to be given in this case to sloth, and that we ought to obey God calling us, not slowly or carelessly, but that there is need of alacrity; as though he had said, “Put forth every effort, and make your exertions manifest to all.” — For this is what the participle he uses imports.

Add to your faith virtue, or, Supply to your faith virtue. He shews for what purpose the faithful were to strive, that is, that they might have faith adorned with good morals, wisdom, patience, and love. Then he intimates that faith ought not to be naked or empty, but that these are its inseparable companions. To supply to faith, is to add to faith. There is not here, however, properly a gradation as to the sense, though it appears as to the words; for love does not in order follow patience, nor does it proceed from it. Therefore the passage is to be thus simply explained, “Strive that virtue, prudence, temperance, and the things which follow, may be added to your faith.” (149)

I take virtue to mean a life honest and rightly formed; for it is not here ἐνέργεια, energy or courage, but ἀρετὴ, virtue, moral goodness. Knowledge is what is necessary for acting prudently; for after having put down a general term, he mentions some of the principal endowments of a Christian. Brotherly-kindness, φιλαδελφία, is mutual affection among the children of God. Love extends wider, because it embraces all mankind.

It may, however, be here asked, whether Peter, by assigning to us the work of supplying or adding virtue, thus far extolled the strength and power of free-will? They who seek to establish free-will in man, indeed concede to God the first place, that is, that he begins to act or work in us; but they imagine that we at the same time co-operate, and that it is thus owing to us that the movements of God are not rendered void and inefficacious. But the perpetual doctrine of Scripture is opposed to this delirious notion: for it plainly testifies, that right feelings are formed in us by God, and are rendered by him effectual. It testifies also that all our progress and perseverance are from God. Besides, it expressly declares that wisdom, love, patience, are the gifts of God and the Spirit. When, therefore, the Apostle requires these things, he by no means asserts that they are in our power, but only shews what we ought to have, and what ought to be done. And as to the godly, when conscious of their own infirmity, they find themselves deficient in their duty, nothing remains for them but to flee to God for aid and help. (150)

(149) Some, like Bishop Warburton, have very ingeniously attempted to shew that there is here a regular order and gradation; but it is not the order of cause and effect. Different things are mentioned, and what is added, has in some way or another a connection with the previous word. To faith add virtue or moral conduct; that virtue may be rightly formed, add knowledge; that knowledge may be gained, add temperance; that temperance may continue, add patience or perseverance; that perseverance may be retained, add godliness or piety, that is, prayer to God; that godliness may not be alone, add brotherly-kindness; and that brotherly kindness may he enlarged, add love to all mankind. The word added has a connection with the immediately previous word, as the way, means, or an addition. — Ed.

(150) The question of free-will does not properly belong to this passage; for the Apostle writes, not to those in their natural state, but to those whom he considered to be new creatures. The question of free-will ought to be confined to conversion, and not extended to the state of those who have been converted. The tenth article of the Church of England nearly meets the question, yet not wholly: it ascribes the will to turn most distinctly to God, and says that man cannot turn himself; but it does not expressly say whether man can resist the good-will given him, which is the very gist of the question. But it says further, that the grace of God by Christ “worketh with us when we have that good-will,” which seems certainly to imply, that the good-will first given is made thereby effectual. If there be, then, a cooperation, (as no doubt there is,) it is the cooperation, according to this Article, of the good-will first given, and not of anything in man by nature. — Ed.

Fuente: Calvin’s Complete Commentary

THREE STEPS HEAVENWARD

2Pe 1:5.

THIS Letter, as we have seen, was written expressly to establish the early Christians in some of the greater fundamentals of their holy religion; and for the further purpose of preparing them against the persecutions and suffering which they were then enduring. But the words of inspiration are peculiar in that their significance is never wholly lost by change of conditions or the stretch of time. Their ability to adapt themselves to the times, and peculiar circumstances under which they are found, prove them to be living Epistles, not dead-letters.

The Word of the Lord is not merely the Truth of the day and hour of its first utterance, but is the Truth of this morning and this hour; because when God spoke He had us in mind as well as the ancients. If to them, who read the original manuscript, it seemed as fresh from Heaven as if the Holy Ghost had moved in the hand that wrote; we of this time find its age serving to discover only new beauties and a greater measure of Truth. It is the eternal Word! In bringing to you the few words in our text, I can have no loftier hope than that they shall help us all toward that end to which their author refers, when of Christ he says,

Whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the Divine nature.

What nobler end of living can any man have than that? To be like God! Yes, even to be so like God that the world shall see in us the divinity, that escapes the corruption that is in the world through lust, and ascends by gradual steps toward that perfect holiness which is Heavens chiefest condition for the entrance of men!

To step Heavenward is at once the most noble and important business of life. Our text speaks of three steps toward the most ideal life.

Let us study them a while, and seek to plant our feet upon them if possible. He who succeeds in this ascent is the man of greatest success, even though he spend four score years, much of labor and more of suffering, in the effort. The Hindus best hope is to get back to Nirvana and be lost. Thank Heaven for the better thought of getting up to God, and being saved. An hour is too short a time in which to count all the steps, but thirty minutes is long enough to get some conception of three of them. I want to point them out to you today, in just the order of the Apostles arrangement.

FIX FAITH AS THE FIRST

No man has taken a step Heavenward until he has believed. He may have practiced virtue, after a sort; he may have discovered knowledge of many things; and to knowledge he may have added a good degree of temperance or self control; and to temperance a measure of patience. But there the ladder stops, and Heaven is as far beyond his reach, since Godliness is wanting; for Godliness, the last rung of the ladder, the one close up to the portals, the one whose hooks take hold of Heaven, is impossible without faith.

On one occasion Jesus likened a hearer of His Word, who did it not, to a foolish man who built his house upon the sand. There could be but one end for such a house, but one destiny for such a man. In the storm they are alike certain to go down.

If Gods Word may be credited, he who hopes to build toward Heaven and lays not faith for his foundation stone is as foolish as that builder who seeks to construct his house upon quicksand. Every addition, no matter how beautiful, is only another weight to carry it downward and deeper. He who hopes to climb to Heaven must find a rock for his ladder to rest upon. That rock is laid in Christ, but only the man of faith can use it in glorious ascent.

But we need more in this life than a firm footing.

We need an eminence from which to look off against danger, and from which to look upward whence cometh our help. Faith is the only step great enough to give a man such an eminence. Elishas servant found a mountain top a good point from which to view the enemy coming against his master; but alas for the infinite stretch that seemed between him and the God of help. With eyes upturned to the far away stars he saw no prospect of assistance, and in his despair of unbelief could only wring his hands and cry, Alas, my master! how shall we do? But that eminence from which the enemy could be seen, with the addition of faith, lifted Elijah so close to Heaven that he looked into the face of God, asked help of Him, and behold, the mountain was (suddenly) full of horses and chariots of fire round about Elisha come for his defence. Oh, what a step Heavenward it is to believe; how close up to God we are lifted by faith! If any enemy to ones good name, an enemy to ones rightful future, an enemy to ones health, an enemy to ones life is seen coming, he who can mount the eminence of faith can commune with God and be safe.

We remember in Old Testament history how the Ammonites and the Moabites were coming against Israel to destroy her. An excited messenger reported to Jehoshaphat, There cometh a great multitude against thee, and we presently read, And Jehoshaphat feared, and set himself to seek the Lord (2Ch 20:3), and in the prayer which he offers we remember the climax and the conclusion, O our God, wilt Thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon Thee (2Ch 20:12).

How speedily the Prophet comes with the Lords answer, Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours, but Gods.

Oh, for the eminence of faith. It is a step Heavenward indeed to believe, and to such heights are we lifted thereby that seeing our enemies, we can turn with confidence to our God. How dare we fail of faith in God when enemies are all about enemies of body, enemies of mind, enemies of soul; enemies material, moral and spiritual. Every man must feel at times, as poor old Tulliver in Mill on the Floss, the world is too many for me. You need, and I must have, that help from God which cometh only with believing.

But faith does more than insure a firm footing and furnish an eminence that lifts one close to Heaven.

It joins the soul exercising it with the very God, and causes it to rest in peace. Watson has called faith the vital artery of the soul. When we begin to believe we begin to live. Faith grafts the soul into Christ, as the scion into the stock, and fetches all its nutriment from the blessed vine.

Butlers Bible Work has one of the finest passages upon faith, as presented here by Peter, the opening sentence of which is, Take the Holy Scriptures and see how often Christ is there spoken of as an indwelling Christ, present now, formed within, living in the believer and the believer in Him, the very Life of life. But never did this thought of coupling the believing soul with its Saviour by faith, get clearer expression than at the meeting at Bethany, when to the sorrowing Martha, Jesus said, I am the Resurrection, and the Life: he that believeth in Me, though he were dead, yet shall he live: and whosoever liveth and believeth in Me shall never die. Glorious persuasion to feel that ones life is linked with the very life of God, and is as eternal as the ever-existing One.

He, whose hopes have such a basis, has rest and peace. In this world of work and worry, of danger and despair, of sickness and suffering, of temptation and trial, of disease and death, there is need of rest. Sleep can refresh the body, give temporary relief to the overstrained mind, muscle, and even cause the aching heart to forget its sorrow a while. But with the rising of the sun the man is in the crucible again, and cries in anguished tones,

Oh, where shall rest be found,Rest for the weary soul?Twere vain the oceans depths to sound Or pierce to either pole.

The world can never giveThe bliss for which we sigh;Tis not the whole of life to live Nor all of death to die.

Oh, what an outreaching of every soul after that upon which it can rest in peace. I know of no satiety for that yearning save in God.

Dr. M. B. Wharton tells the story of a visit to the bedside of a sick girl. He was expected to make a talk from Gods Word, and as he turned nervously in search of some appropriate Scripture, she said, Mr. Wharton, if you have no decided preference as to your text, I have one I would much like you to talk from. So Wharton ventured to ask, And may I know what it is? to which the answer came quickly, Yes, it is this: Let not your heart be troubled: ye believe in God, believe also in Me.

Ah, doubtless that sufferer had learned upon an invalids couch that best lesson for every man to know, that in God there is rest and peace; and yet to know that you must believe.

Fix faith as the first step toward Heaven, and let us see what next!

PUT VIRTUE FOR THE SECOND STEP

I have noticed builders laying stone upon stone. They were not content to smooth their surfaces and so fit them closely, but to make them fast they covered one with mortar and laid the other into that. Just such an idea is in the original of our text. It is not, Add to your faith virtue, as in the common version, but instead it is, lay virtue into your faith.

But what is virtue? Men usually think of virtue as lifes element of cleanness, moral purity, and stainless character. We employ it most often as if it were a synonym of innocence. If it were no more, it would be worth our while to prize it, and love it above many pearls. If there is one man, or one woman more akin to angels than another, it must be that individual who has retained or better been recovered to innocence, whose character has least of stain.

Victor Hugo expressed a truth often illustrated, and one worthy of emphasis, when he caused his hermit Conventionist in his last hours talk with the good priest Myriel, to say, Monsieur, innocence is its own crown! Innocence has only to act to be noble! She is as august in rags as in fleur de lys.

Yes, and innocence has its beauty. Purity is beauty! The blossoming flower is never again so sweet after it has been touched with dirty fingers, or covered with the dust from the nearest road. So man has lost his chiefest attraction when his innocence is gone. Oh, that we could appreciate that, in the days of our greatest danger. Boys sometimes get the notion that meanness is manly, that vandalism is courage, and that to be smart is to be sinful! How often do we witness illustrations of that priests wisdom whose name we have already called, Myriel, who said to his timid, burglar-fearing sister, Have no fear of robbers and murderers. Such dangers are without and are but petty. We should fear ourselves. Prejudices are the real robbers, vices the real murderers! The great dangers are within us. What matters it who threatens our heads or our purses? Let us think only of what threatens our souls. That is wisdom! Purity of thought, of intention, of action. It has its own crown, and its tiara shall be in style in Heaven.

But innocence is not the primary, nor indeed the most important trait of virtue. The word, we remember, is from the Latin rootVirmeaning, a man, and manliness is virtues best definition.

The Stoics took away from this more aggressive and profitable notion, by their philosophy of suffering, without a murmur, for virtues sake. It will be a good day when we get back to the old and the most real meaning of the term. We need men who can do more than grin and bear. We need men whose uprightness is positive and to be depended upon. The world is skeptical and the churches of Christ are weak because so many men of better pretentions stoop to meanness. Oh, for men who are always strait, whose lives are set by the plummet of righteousness, and squared by the level of uprightness in purpose and actionmen, who can be depended upon, who will not lie to you, nor about you; who will not steal for you, nor from you; who will do the manly thing though it require a sacrifice of self. Strait men!

A writer in a recent paper said, I sat in the station awaiting the arrival of a train. Some one said of a man passing, He has been a soldier; I know by his walk. The man was an erect, firm-treading man who had alighted from a train, and had evidently been an object of interest to his fellow-passengers. Aye, and he has been a soldier, I know by the way he carries his pack, said another. Aye, and by his manners, observed a third.

That is what the world needsmen who walk straight morally; who carry their burdens gracefully, and whose manners attract their fellows, please them, and furnish them noble example.

Do not be afraid to use such stepping stones as virtue, lest you fail! Moses did not fail, Joseph didnt; Daniel didnt fail; Christ did not fail; Paul didnt fail, and ten thousand others who have imitated their example of manliness, have been marvelous successes. It is the coward who fails; the sluggard who lacks for success; the base that lose most heavily. The King whose servant you are shall see in you a royalty akin to His own, if you show Him manliness in every act of life. That is what Pharaoh saw in Joseph, Pilate in Christ, and Agrippa in the grand Apostle Paul.

You remember how the hero of Felix Holt said to Esther, Im proof against that word failure. I have seen behind it. The only failure a man ought to fear is failure in cleaving to the purpose he sees to be best.

His success is as certain as the justice of God, who can answer all temptation to wrong as Chrysostom answered Eudoxia when she gave him his choice between renouncing his faith or meeting death,

Go tell her I fear nothing but sin,

were the noble words to the Queens executioners.

The world will be lifted closer to the skies, and we will catch the breath of Heaven oftener when men take from Christ the virtue of manliness, for to be manly is god-life and full of grace, and virtue needs it to guide her efforts to noble endsheavenward.

But since we are soon to rest from this study, let us have our work in some shapeliness.

KNOWLEDGE IS THE CAPSTONE OF THIS FIRST FLIGHT

In the Protestant world, intelligence, knowledge, if you please, is the watchword of Christianity. The more a man knows the closer to the ideal it ought to bring him. Christ told His hearers on one occasion that their errors were in consequence of ignorance. Ye do err, not knowing the Scriptures, and Paul had hope of pardon for his persecutions because he could say, I did it ignorantly, and yet after absolution was granted the fact of a fatal mistake remained. Solomon was right when he wrote,

Get wisdom, get understanding: forget it not; neither decline from the words of my mouth.

Forsake her not, and she shall preserve thee: love her, and she shall keep thee.

Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.

Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her (Pro 4:5-8).

Faith needs knowledge upon which to feed, and virtue as your second step, if you would climb.

But what is knowledge? Not mere heaps of information, surely. Some people imagine themselves rich because their homes are full of rubbish; and there are many heads that would be more hollow than gourds if all was removed from them save what was worth retaining; That man is not necessarily to be counted wise who knows how to scrape dollars together, but is indifferent to nobler pursuits. If he has knowledge of the sort to be desired, then John Bunyans man was no fool, even though he was scraping trash into heaps with a muck-rake and ignoring the proffered crown that an angel held within his reach.

If to gain and enjoy some of the honors of this world is wisdom, then Christ made a mistake when to the scribes and Pharisees He cried, Ye fools and blind! for they were honored men!

But Christ was not wrong. Such powers do not evidence the knowledge of which our text speaks the knowledge of Truth.

Dr. Basil Manly, addressing a class of students in an eastern college, congratulated them on being engaged in the pursuit of Truth, saying, Some one has said, In the world there is nothing great but man, in man nothing great but mind. I add, that for mans mind there is nothing great but Truth. No delusion, no fancy, no rapturous fading vision can equal the attractiveness and the value of solid, substantial Truth. And if Truth, as to the material universe, has interest and importance, what must be the worth of that Truth which concerns our future, the duties that await us Here, and the glories reserved for us hereafter.

Truly, and wisely did Christ speak, when to His hearers He declared, Ye shall know the Truth, and the Truth shall make you free.

Ignorance is bondage and galls like the chains of Egyptian slavery. Truth is the guiding star of life, leading us ever toward Canaan and freedom, guiding safely by day as the pillar of cloud and casting the brightest light upon the paths of night, like the pillar of fire, helping on to God.

How glad we ought to be for the capstone of knowledge; for the revelation that shoots every believing heart through and through with its rays of light, dispelling all damp, discovering and curing all disease, and driving out the deadly enemies of the soul. Without that knowledge to-day America would be more rude and far less civilized than China; and your soul, my brother, would be as dark, and your hopes as fallen as that of the drooping heathen. Oh, how we ought to prize the wisdom that opens a highway into Heaven.

A native prince upon hearing the glad tidings of salvation as set forth in the Gospel, only wrung his hands and cried, Would God you had come before our fathers died. Friends, shall we despise what a heathen so highly esteemed? Shall we treat with neglect the very knowledge that saves, and hope that time will last until we have had our folly out, and are ready to think eternity.

Willie Webb, a dying boy in Bloomington, Ill., was heard to say, Eternity, eternity, eternity! But a brain racked with pain and half delirious is unfit to grapple with that momentous word. Better give to it your calmest mood, clearest mind, and most earnest thought, for until that is sure all else is insignificant and despicable.

It is told that St. Columban said to his son Lucinus, concerning his ardent love of study, My child, many out of undue love of knowledge have shipwrecked their souls! to which the son speedily replied, My Father, if in my research I learn to know God, I am safe for ever!

Fuente: The Bible of the Expositor and the Evangelist by Riley

CRITICAL AND EXEGETICAL NOTES

2Pe. 1:5. Beside this.Yea, and for this very cause, on this very account. Diligence.Or earnestness; putting heart into effort. Add.Better as R.V., in your faith supply. Adding to is not the idea of the Greek. Each element of the Christian life is to be as an instrument by which that which follows is wrought out. Knowledge.Here, moral discernment.

2Pe. 1:6. Temperance.General self-management. Patience.As self-control in temper. Godliness.The right tone on all conduct; or it may mean, as it certainly includes, right disposition towards God.

2Pe. 1:7. Charity., general and universal love for men as men.

2Pe. 1:8. Barren, etc., idle, not using effort; , not attaining results. Knowledge.See 2Pe. 1:2-3.

2Pe. 1:9. Blind.Self-blinded, closing his eyes to the light. , contracting the eyelids, as one who cannot see clearly. Was purged.And therefore stands pledged to the new life.

2Pe. 1:10. Never fall.Better, stumble. A step short of falling. The man who has acquired these graces has his path freed from many stumbling-blocks, and his vision cleared to see and avoid the rest.

2Pe. 1:11. Ends the first main section of the epistle.

MAIN HOMILETICS OF THE PARAGRAPH.2Pe. 1:5-11

2Pe. 1:5-9. The Proper Response to Christian Privilege.The apostle has been reminding his readers of the Christian promises and privileges. Such reminders are always the basis on which is laid some earnest call to duty. In 2Pe. 1:5, the apostle says, beside this; or better, on this very account. R.V. Yea, and for this very cause. Because of the promises and privileges, you should give diligent attention to making a worthy response in spiritual growth. Growth in Christian life is the prominent point of the teaching of this epistle. Perhaps St. Peter felt that his Christian life had witnessed a very remarkable growth, and that in this he was an ensample to the believers. He seems to sum up what he would most anxiously impress in the closing words of this epistle: But grow in the grace and knowledge of our Lord and Saviour, Jesus Christ. The R.V. helps to the proper understanding of this passage. It is not Add to your faith virtue, but With your faith supply virtue. Do not be content with any one Christian grace, and do not exaggerate the importance of any one, but try to nourish harmoniously the complete, all-round Christian life and character. It is as if St. Peter had said, You will surely find that each grace gained helps you to gain the other graces; and that every new grace, or improved grace, improves, and helps to perfection the other graces. The proper response for us to make to promise, and privilege, and indeed to our own pledge, is precisely this all-round and harmonious growth in Christian graces. What things are necessary, then, to the proper making up of the Christian character, and the Christian life?

1. Faith is pre-supposed; both as the belief which is the beginning of right relations with Christ, and as the daily faith or trust, which is very breath of the Christian life. A Christian only lives so long as he keeps his trust.

2. Virtue. Not purity, or chastity, which is a later association with the term. In Pagan ages virtue meant valour, courage; and this, filled with the Christian spirit, is the firmness, conscious strength, and good cheer, that come of firm, established Christian principle. It is really moral stability which brings a sense of sufficiency for every good work. This virtue led St. Paul to say, I can do all things in Him who strengtheneth me.

3. Knowledge. Apostles never exaggerate, as we are apt to do, the importance of mere head-knowledge. But it is quite as true that they urge with much earnestness the intelligent apprehension of revealed truth. The more practical form of knowledge is, however, most prominent in their minds; it is the wisdom of the Book of Proverbs, which means moral discernment, cultured skill in the actual ordering and ruling of our lives. Knowing how to behave ourselves in the house of God, and everywhere else. Not mere head-knowledge, but what may properly be called life-knowledge, the basis of good self-ruling.

4. Temperance. Not mere abstention from anything, drink or lust; but wise management of self, so that there never shall be any excess. The power to strike the happy mean always. The skill that keeps from any form of excitement that tends to put us off our balance, and make us lose our self-control. Abstinence may be the best thing under given circumstances, but it is not the absolutely best thing. To use without abusing is altogether nobler than not to use at all. The saintly man is not the man who gets away from the world, but the man who, staying in the world, is not of it; never lets it master him.

5. Patience. Christian patience is waiting, but it is much more than waiting; it is endurance, which means a waiting that involves strain and trial. It is bearing a burden while you wait. It is that spirit which is only attained when life is apprehended as a sphere of moral discipline, the methods of which cannot now be fully understood, but the issues of which are absolutely assured, and the conduct of which is wholly in all-wise and all-loving hands.

6. Godliness. Better seen as God-likeness. Then it can at once be apprehended that, if it is to be something really practical, it must be likeness to God manifest in the flesh. It must be the persistent endeavour to fashion our lives after the Christ-pattern, not by way of any mere servile imitation of incidents or actions, but in a noble way of giving sway and influence to the same principles, and motives. And to ensure God-likeness involves the deepest interest in the human life of the Lord Jesus, and such near fellowship with Him that we readily change into His image.

7. Brotherliness. Love of the brethren. The power and the skill that may enable us to fix and arrange all our human relationships aright, and keep them right. There may be a direct reference to our relations with those who have like precious faith with us; our brethren and sisters in Christ Jesus.

8. Charity. R.V. love. It may be doubted whether we can wisely lose the word charity, which, for Bible readers, does not mean almsgiving, but considerate helpfulness of one another. And we want a word to express that, which is one of the essential features of the Christly life. Charity expresses the beautiful in Christian relations, as no other word can do. If the very close relations between these things be observed, it will be fully recognised that the getting of any one of them becomes a direct help to the gaining of the others. They are links of a chain, and if one link be drawn close, the others will surely be drawn nearer. The truth to present forcibly is, that Christian character is a whole. You see it is when you see it perfectly presented in Christ. We can never be satisfied with our own characters while the possible whole is unrealised. We can never be satisfied with one-sided and imperfect developments in those to whom we minister in Christs name. We must desire their all-round and harmonious growth. And the grace is at our command for nourishing in ourselves, and in others, that all-round growth.

SUGGESTIVE NOTES AND SERMON SKETCHES

2Pe. 1:10. Making Sure our Calling.The doctrines of predestination, Divine grace, and effectual calling, have a strong basis in human conviction. Whatever his forms of belief may be, every saved man cherishes the assurance that he was called of God, and led to make choice of God. There are two factors in human redemption: the moving of Divine grace toward us, the response of our hearts to it; and both are essential. The order of the words calling and election is not our usual order. We say election and calling (Rom. 8:29-30). St. Peter may have meant by election, here, mans act of choice. Then he may be representing Christian hope on both its sides: Gods calling and mans choosing.

I. Our calling and election needs to be made sure.Not to God. It does need to be realised by ourselves, and demonstrated to others. There is a great difference in individuals as regards Christian assurance. Some have no confidence throughout their lives. Assurance partly depends on natural disposition, partly on surrounding circumstances and influences. Religious experience is too living a thing to be squared to any system. The kind of relation that health bears to the work and pleasure of life, an assured interest in Christ bears to our Christian living and labouring. The assurance of our calling bears directly

1. On the activity of Christian life. Not barren or idle, as ground bringing forth nothing. Illustration: Conviction of call on the old prophets made them active. Noah kept busy at his Ark under the power of strong convictions. St. Paul says, Woe is me if I preach not the gospel; Now, then, we are ambassadors for Christ. In him was a noble restlessness of activity, based on strong conviction.

2. On the fruitfulness of the Christian life. Nor unfruitful. Herein is My Father glorified, that ye bear much fruit. Fruitage of Christian knowledge. Real rooting in Christ is never afraid of growing in knowledge. There is sometimes more attention given to rooting than to fruiting; then the religious life is apt to weaken into mere sentiment.

3. On the hopefulness of Christian life. They that fail are blindcannot see afar off. Plain human vision can see little beyond this present life. Strong confidence gets us upon the Delectable Mountains, and helps us to hold the telescope, and see visions of the far-away. Much of the joy of Christian living depends on the hopefulness which pierces into the future.

4. On the responsibility of Christian life. Forgotten that he was purged. If a man is purged, it is manifestly as a preparation for a clean, new life. Ye are washed, ye are sanctified. Life gains its full responsibility as the sphere in which Christ can be glorified, when we can say, I am a purged, washed, redeemed man.

5. On the security of the Christian life. Shall never fall. Illustrate from experience of Christian ministers. Gods call is just what keeps them from despair in the strain-times of life. There are similar experiences in private life.

6. On the final triumph of Christian life. So an entrance ministered abundantly. A most unworthy feeling sometimes gets possession of Christian professors. They think they may get at last just inside the gate; satisfied with being almost saved, saved so as by fire, scarcely saved. Holy Scripture never encourages such feelings, because they usually represent a false humility. It urges us rather to aim at getting right close up to the throne. The Christian ought to go into heaven as a ship enters harbour after voyage, with yards manned, and flags hanging along every rope. If it be so important that we should have and keep a well-grounded hope, the question remains

II. How can the assurance of our calling and election be maintained?Give diligence. It is a matter requiring active pursuit. We must not idly wait for some Divine impressions. Gods witness comes to workers. Yet we may pursue it wrongly. We shall

(1) if we fall back on past experience; or

(2) if we merely nourish religious feelings. The true direction is given by St. Peter (2Pe. 1:5-7). These terms describe growththe growth which is the sure sign of life. Plant: its life is shown by its growing. Child: its health and vigour are evidenced by its growing.

1. True assurance comes out of growth in godly character. One grace is to be added to another. A lower grace is to rise and be developed into a higher.

2. True assurance comes out of growth in practical godly living. Ever more complete subjection of all life to the sway of holy principle. Ever holding more and more of life under godly control. Up to the light you have, follow on, and you will find that, as you grow, assurance grows; you will keep your calling and election sure.

2Pe. 1:10-11. Christian Diligence.How eagerly we catch the last words of dying friends! In the fourteenth verse of this chapter St. Peter says, Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. The warm-hearted apostle, who through good and evil report had faithfully preached the gospel for many years, and had led very many souls to peace and joy, was about to enter within that veil which hides the great majority from mortal sight, and to join the spirits of just men made perfect in their eternal rest. With such a change at hand, it is no wonder that such an earnest and loving entreaty runs through this epistle. With the last moments of his life he strove to minister to the saints by stirring them up with the holy reminiscences of the past. What a worthy termination to the life of one who had left all things to follow the Master! Let the thought that our text formed a part of the last message St. Peter delivered to the Church, influence us to give the more earnest heed to his words. The expansion of the Christian virtues forms a part of the exhortation. We have a chain of eight links to forge. And besides this, giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity. Out of the Christian temper these holy virtues grow, but their cultivation requires diligence. Our text is a resumption of the passage under another figurethat of entering service, and perseverance in duty. This duty is stimulated by the twofold promise of present safety and future glory.

I. The duty which is enjoined.Give diligence to make your calling and election sure. Negligence would have endangered the safety of their position. They were in possession, and they were exhorted to conserve every blessing and maintain a good profession. The subject has two branches, indicating two important steps in the experience of the saints.

1. Your calling. This word is frequently used by St. Paul. I, therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called (Eph. 4:1). It is by invitation we enter the service of Jesus Christ. Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus. The source of the invitation is Divine,For the gifts and calling of God are without repentance. Two things are implied: the gracious invitation of the gospel, and the willing acceptance of it by us. Let us seize on these important points, that we may fully realise our calling. The gospel is a call from God. We have turned every one to his own way, and have forsaken the way of peace. Notwithstanding our apostasy, the gracious Lord has stretched forth His hands to a stiff-necked and a gainsaying people. The first step in redemption is from the throne: the rebels are asked to return and sue for peace. Under the old Dispensation the proclamation ran: Look unto Me, and be ye saved, all the ends of the earth; for I am God, and there is none else. Under the Christian dispensation the proclamation was renewed and intensified: Come unto Me, all ye that labour and are heavy laden, and I will give you rest. The mission of Jesus was not only to declare the merciful nature of God, but also to use every legitimate means to induce the sinner to seek Gods favour. The Advent brought in a life more replete than any other, which embodied all the elements of influence and attraction. The Ambassador of peace sought, by a full exposition of the terms of mercy, to influence sinners to accept their salvation. The parable of precept; by example and deed, yea, and by suffering and death, our blessed Lord put forth the invitation. His first great work was to seek the lost, to bring the offer of redemption home to the heart and conscience of man. The gospel is that representation, and its ministers are the ambassadors who cry, Hear His voice, and harden not your hearts as in the day of provocation. The sum and substance of their mission is contained in the memorable words of St. Paul: Be ye reconciled to God. But this is not all; we are called into the service of God, which is a course of life in harmony with the call. To accept the invitation is to make the life of Christ our example. We are called to repentance, to faith, to prayer, to holiness, and to service. The first response of the penitent is: Lord, what wilt Thou have me to do? Those who accept the invitation engage to enter the service of Christ, and give Him their time, talent, and substance. This is our calling.

2. Your election. The term election in the writings of St. Paul generally means the pre-determination of God to save mankind through Jesus Christ. But St. Peter, in the text, uses the word in the sense of acceptance. It is simply an extension of the meaning which the word calling contains. The servant is chosen, or approved of, after a trial of his services. This is a step forward. The first step is taken in answer to the sovereign will of God, through His mercy by Jesus Christ; but the second step is a movement in our own soul. The new birth is exhibited by the life which follows it. The new heart circulates the vital element through the whole man.

3. Such a station demands diligence. We do not at once ascend to the higher grade of faith, but must work out our salvation through fear and trembling. The climax of Christian experience is reached by a persistent effort of holy living. Diligence in the study of Gods Word will bring the assurance of truth. Diligence in following the example of Christ will give a conscience void of offence. Diligence in the spiritual exercise of communion with God will give the evidence of the Spirit, testifying with our spirits that we are the children of God. Diligence in loving efforts to establish the kingdom of Christ in this world will bring the assurance of service. Every step forward brings us nearer the promised land. The higher objects of the Divine life are attainable, not by spasmodic effort, but by faithfulness to trust. The cross comes before the crown, and labour before rest. The example of Jesus will lead us onward and upward, until we reach the highest point in holiness and consecration. Let us lay aside every hindrance to run with patience the race set before us. The certainty that if ye do these things ye shall never fall, stimulates action, for all the steps of faith are firm, and all the aspirations of hope are sure. There never will be any unfaithfulness in the Master; He will not discharge His faithful servants. If we are true to our Fathers faith till death, we shall maintain the course, and get the crown. Those who have put their hand to the plough must not look back. It is by looking forward we make the straight furrow. Those who are in the fold will share its blessings world without end. They will never fall into unbelief or temptation, but will stand, firmly fixed on the Rock of Ages.

II. The prospect which cheers.In looking upward there is to be seen the object for which all labour, and its possession.

1. Everlasting kingdom. Wherefore we receive a kingdom that cannot be moved. The ultimate triumph of truth, and the universal reign of righteousness, are looming in the distance. The vision is full of encouragement. From one mind the law will go forth to rule all men; and from one heart love will flow to bless mankind. The kingdoms of this world change, but Messiahs rule will run parallel with the ages. Thy kingdom is an everlasting kingdom, and Thy dominion endureth for ever. Founded upon His immutable nature, and directed by His own inexorable counsel, His reign cannot be shaken by time or destroyed by sin. The gates of hell will not prevail against it. We are looking forward towards universal order, when the foundation of the government shall be laid in the affections of its subjects. Its organisation will be complete, and its boundaries commensurate with the habitable parts of the earth. To our labour of love and work of faith, this is the goal. Once established, the gospel will continue its hold on all believers, and supply them with unabatable joy. There will be no more sin, and no more curse. The kingdom will be lighted up by the presence of Jehovah, and no unclean thing will enter it. This, then, is that consummation for which the ages are in travail, and to which Christian effort will give birth.

2. Abundant entrance. The vision is that of the gate of the golden city, thrown widely open. It seems as if he saw the victorious army returning from the battle-field, receiving an ovation from the citizens. The result of Christian service is contemplated, and the joy that shall follow. The consummation of hope, and the realisation of the objects of faith, will flow into the soul abundantly. Abundant will be the gratification at seeing the victories of the cross. Jesus will be crowned Lord of all. Abundant will be the welcome to the pilgrims of the night: Well done, thou good and faithful servant; and unstinted will be the congratulation when they enter the joy of their Lord. They will evermore reign with Christ in life. Such will be the end of prayer, such the reward of patience. Each worker will receive his penny, and each martyr his crown. The termination of the struggle will be the beginning of real and eternal life. Work, then, until the Master come with His reward to each faithful servant. Work, before the night cometh; work diligently to obtain the Masters approval now, and His joy hereafter.Weekly Pulpit.

2Pe. 1:11; 2Pe. 1:14-15. What Faith Makes of Death.

I. The representation of death as a putting off the tabernacle.There is, of course, a reference to the warning which the apostle received from his Lord signifying what death He should die. He had learned that in his old age he should be seized and bound and led whither he would not. In all probability the language of our verse would be more accurately represented if we read for shortly suddenlythe apostles anticipation not being so much that his dissolution was impending as that his death, when it came, would be suddenthat is to say, violentand therefore he seeks to warn and prepare his brethren beforehand. The expression seems to blend the two figures, that of a tabernacleor tentand that of a vesture. As the apostle Paul, in like manner, blends the same two ideas when he talks of being clothed upon with our house which is from heaven, and unclothed from our earthly house of this tabernacle. To such small dimensions has Christian faith dwindled down the ugly thing, death. It has come to be nothing more than a change of vesture, a change of dwelling. Now, what lies in that metaphor? Three things I touch upon for a moment. First of all the rigid limitation of the region within which death has any power at all. It affects a mans vesture, his dwelling-place, something that belongs to him, something that wraps him, but nothing that is himself. This enemy may seem to come in and capture the whole fortress, but it is only the outworks that are thrown down; the citadel stands. The organ is one thing, the player on it is another; and whatever befalls that has nothing to do with what touches him. Instead of an all-mastering conqueror, then, as sense tells us that death is, and as a great deal of modern science is telling us that death is, it is only a power that touches the fringe and circumference, the wrap-page and investiture of my being, and has nothing to do with that being itself. The foolish senses may declare that death is lord, because they see no motion in the dead. But in spite of sense and anatomists scalpels, organisation is not life. Mind and conscience, will and love, are something more than functions of the brain; and no scalpel can ever cut into self. I live, and may live, andblessed be God!I can say shall live, apart altogether from this, bodily organisation. Whatever befalls, it is only like changing a dress, or removing into another house. The man is untouched. Another thing implied in this figureand, indeed, in all three metaphors of our textis that life runs on unbroken and the same through and after death. If the apostle be right in his conviction that the change only affects the circumference, then of course that follows naturally. Unbroken and the same! The gulf looks deep and black to us on this side, but, depend upon it, it looks a mere chink which a step can cross, when seen from the other. Like some of the rivers that disappear in a subteranean tunnel, and then emerge into the light again, the life that sinks out of sight in the dark valley of the shadow of death will come up into a brighter sunshine beyond the mountains, and it will be running in the same direction that it followed when it was lost to mortal eye. For just as the dying Stephen knew his Master again, when he saw Him standing in the glory, we should know our dear ones after they had passed through this change; for all the sweetness and all the love would be there still, and nothing would be gone but the weakness that encompassed them, and the imperfection that sometimes masked their true beauty. The same in direction, the same in essence, uninterrupted through the midst of the darkness, the life goes on. A man is the same, whatever dress he wears. Though we know that much will be changed, and that new powers may come, and old wants and weaknesses fall away with new environment, still the essential self will be unchanged, and the life will run on without a break, and with scarcely a deflection. There is no magic in the art of death which changes the set of a character, or the tendencies and desires of a nature. As you die so you live, and you live in your death and after your death the same man and woman that you were when the blow fell.

II. Death is further spoken of as a departure. I will endeavour, says the apostle, that ye may be able after my decease. The word for decease here is a very unusual one, as, no doubt, many of you know. It is employed with reference to death only twice in the New Testament, once in the text, and once in the account of our Lords Transfiguration, where Moses and Elias are represented as speaking with Him of the decease that He should accomplish at Jerusalem. You may observe that immediately after the last of my texts, the apostle begins to speak about that Transfiguration, and makes definite reference to what he had heard there; so that it is at all events possible that he selects the unusual word with some reference to, or some remembrance of, its use upon that occasion in the narrative of one of the evangelists. Again, it is the word which has been transferred into English as Exodus, and may possibly be here employed with some allusion to the departure of the children of Israel from the land of bondage. Now, looking at these three points, the literal meaning of this word, its employment in reference to the deliverance from Egypt, and its employment in reference to the death of Christ, we gather from them valuable considerations. This aspect of death shows it to us as seen from this side. Like the former, it minimises its importance by making it merely a change of placeanother stage in a journey. We have had many changes already; only this is the last stage, the last days march, and it takes us home. But yet the sad thoughts of separation and withdrawal are here. These show us the saddest aspect of death, which no reflection and no consolation of religion will ever make less sad. Death, the separator, is, and must always be, an unwelcome messenger. He comes and lays his bony hand upon us, and unties the closest embraces, and draws us away from all the habitudes and associations of our lives, and bans us into a lonely land. But even in this aspect there is alleviation, if we will think about this departure in connection with the two uses of the word which I have mentioned. A change of place; yes! an Exodus from bondage; as true a deliverance from captivity as that old Exodus was. Life has its chains and limitations, which are largely due to the bodily life hemming in and shackling the spirit. It is a prison-house, though it be full of Gods goodness. We cannot but feel that, even in health, and much more in sickness, the bondage of flesh and sense, of habits rooted in the body, and of wants which it feels, weighs heavily upon us. By one swift stroke of Deaths hammer, the fetters are struck off. Death is a Liberator, in the profoundest sense; the Moses that leads the bondsmen into a desert it may be, but to liberty and towards their own land, to their rest. It is the angel who comes in the night to Gods prisoned servant, striking the fetters from his limbs, and leading him through the iron gate into the city. And so we do not need to shiver and fear for ourselves or to mourn for our dear ones, if they have passed out of the bondage of corruption into the liberty of the glory of the children of God. Death is a departure which is an emancipation. Again, it is a departure which is conformed to Christs decease, and is guided and companioned by Him. Ah! There you touch the deepest source of all comfort and all strength:

Christ leads us through no darker rooms

Than He went through before.

And the memory of His presence is comfort and light. What would it be, for instance, to a man stumbling in the polar regions, amidst eternal ice and trackless wastes, to come across the footprints of a man? What would it be if He found out that they were the footprints of His own brother? And you and I have a Brothers steps to tread in when we take that last weary journey from which flesh and sense shrink and fail.

III. The last aspect of these metaphors is that one contained in the words of our first text: an entrance ministered abundantly. The going out is a going in; the journey has two ends, only the two ends are so very near each other that the same act is described by the two terms. Looked at from this side, it is a going out; looked at from the other side, it is a coming in. The smallest faith that unites a mans heart with Jesus Christ makes him capable of receiving so much of salvation as is contained in the bare entrance into the kingdom; but every degree of faiths increase, and every degree of faiths enrichment, makes him more capable of receiving more of God in Christ, and he will get all he can hold. So every deed here on earth of Christian conduct, and every grace here on earth of Christian character, has its issue and its representative in a new influx of the glory, and a more intimate possession of the bliss, and a more abundant entrance into the everlasting kingdom.Selected.

ILLUSTRATIONS TO CHAPTER 1

2Pe. 1:7. Brotherly Kindness.Two fishermen, a few years ago, were mending their nets on board their vessel on one of the lakes in the interior of Argyleshire, at a considerable distance from the shore, when a sudden squall upset their boat. One of them could not swim, and the only oar which floated was caught by him that could swim. His sinking companion cried, Ah, my poor wife and children, they must starve now! Save yourself; I will risk my life for their sakes! said the other, thrusting the oar beneath the arms of the drowning man. He committed himself instantly to the deep, in danger of perishing for the safety of his companion. That moment the boat struck the bottom, and started the other oar by their side and thus both were enabled to keep afloat till they were picked up.

2Pe. 1:10. Who are the Elect?You have heard of the senator relating to his son the account of the book containing the names of illustrious members of the Commonwealth. The son desired to see the outside. It was glorious to look upon. Oh, let me open it, said the son. Nay, said the father, its known only to the council. Then said the son, Tell me if my name is there. And that, said the father, is a secret known only to the council, and it cannot be divulged. Then he desired to know for what achievements the names were inscribed in that book. So the father told him; and related to him the achievements and noble deeds by which they had eternised their names. Such, said he, are written, and none but such are written, in the book. And will my name be there? said the son. I cannot tell thee, said the father; if thy deeds are like theirs, thou shalt be written in the book; if not, thou shalt not be written. And then the son consulted with himself, and he found that his whole deeds were playing, and singing, and drinking, and amusing himself; and he found that this was not noble, nor temperate, nor valiant. And as he could not read, as yet, his name, he determined to make his calling and election sure. And thus, by patient continuance in well-doing, the end is crowned with glory, honour, immortality, and eternal life.Rev. E. P. Hood.

2Pe. 1:10. Preparing for Eternity.I have read somewhereI think it was of Bonaventurathat in one of his sermons he described himself as in a dream, beholding a vast valley of rocks covered with workers, or those who were supposed to be working. Some wrought, and as they wrought, they shaped pieces of stone. Every piece of stone was shaped to exactly the same proportions, squared to exactly the same shape. And I saw, said the dreamer, and behold while they wrought, invisible, white-winged angels stood by, and they took each piece of stone and bare it, and built of them a palace in the fair kingdoms among the mansions of light. And I noticed others who were idle, lying, sleeping in the valley of rocks; but I noticed that invisible, dark living spirits were by them while they sleptnot to receive the hewn stones, but themselves excavating, and shaping, and bearing them away to build homes in the dark vaults of lost being. Then I knew that these stones were hours. And I knew that our hours are building our future eternal homes; that as they are passed here, so shall we be for ever.Hood.

2Pe. 1:11. The Abundant Entrance.We may take an illustration from a vessel returning after a long voyage, and being received and welcomed by expectant friends. She has been, let us suppose, absent for years has been toiling and trafficking in every seatouching at the ports and trading in the markets of many lands; she is approaching at last her desired haven the harbour from which she set out, whence loving thoughts went with her as she started on her perilous way, and where anxious hearts are now wishing and waiting for her return. She is descried in the distance: the news spreads; all is excitement; multitudes assemble; pier and quay, beach and bank, are crowded with spectators, as the little craft pushes on, and every moment nears her destination. There she is!worn and weather-beaten, it is true, covered with the indications of sore travel and long service, and with many signs of her having encountered the battle and the breeze. But all is safe! Her goodly freight is secure and uninjured; her profits have been large; the merchandise she brings is both rare and rich. She is coming along over a sunny sea, leaping and dancing as if she were alive. Her crew are on the deck, and, with straining eyes and palpitating hearts, are looking towards the shore. A soft wind swells the sails; the blue heavens are bending over the bark, as if smiling on her course, while the very waves seem to run before her, turning themselves about with conscious joy, clapping their hands, and murmuring a welcome! How she bounds forwards! She is over the bar! She is gliding now in smooth water, is passing into port, and is preparing to moor and to drop her anchor for the last time! While she does so there comes a shout from the assembled spectatorsthe crowds that witness and welcome her approachloud as thunder, musical as the sea! Gladness and greeting are on every hand. Eloquent voices fill the air. The vessel has received an abundant entrance; her crew have been met with sympathetic congratulations, are surrounded by eager and glad friends, hailed with enthusiasm, embraced with rapture, and accompanied to their home with shouting and songs!Rev. T. Binney.

Entrance Ministered.The phrase an entrance shall be ministered is an expressive and a striking one; what can be the meaning of it? The English word supplying no satisfactory answer to this question, we naturally turn to the word employed in the original, and by this we are unequivocally directed to a usage which was anciently prevalent on the Greek stage. Without pretending to any extensive knowledge of theatrical amusements as they are conducted among ourselves, it may, I suppose, be safely observed that the scenery and the performers tell the whole story of the plot, and that an acted drama has not now any auxiliary explanation. It was not so in ancient Greece. There, besides the scenery and the actors, was placed at the side of the stage a small body of persons who took no part in the play, but at various points of its progress recited, or sang, a few sentences auxiliary to it; either announcing persons of distinction, explaining some intended action, or bewailing some tragical occurrence. This group of persons was called the chorus, and upon this word chorus is distinctly formed the verb which is here employed by the apostle when he says an entrance shall be ministered into the heavenly kingdom. One critical observation only requires to be made. At different periods of Grecian history the word to which I am referring appears to have had different significations. More anciently, and primarily, the word signified to lead, or conduct, the chorus, while less ancient writers employ it to denote one who provided the expenses of the chorus. I hold myself quite at liberty to take the more ancient, and the undoubtedly primary meaning of the word, as the only one which is at all suitable to the apostles purpose. And his meaning cannot, I think, be less than this: that as in a dramatic performance persons of distinction were honourably introduced by the chorus, so the entrance of a saint into heaven shall be ministered, or chorused. It shall not be the mere addition of one to the number of its inhabitants, not an obscure or unnoticed admission, as merely granted, but an entrance announced with gladness and accompanied with honour. To proceed yet a step farther, the apostle tells us that to some an entrance shall be ministered abundantly. Keeping in view the general idea before us, the conception suggested by this very expressive word, abundantly, it is not difficult to realise. State pageants vary in their degrees of splendour. Always befitting the royal dignity, on some occasions as when the personage introduced is of extraordinary rank, they are more especially gorgeous, every contrivance of courtly ingenuity being put into requisition to make the ceremony correspond with the dignity of the one party, and to express the regard of the other. In such a case an introduction may be saidto take up the phraseology of the textto be ministered abundantly. And the idea conveyed to us cannot be less than this, that among believers in Jesus there are some whose entrance into heaven shall be more especially honourablewhatever those honours may be, of which all that can be said is that the eye hath not seen them, the ear hath not heard them, neither hath the heart of man conceived them.Rev. John Howard Hinton, M.A.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

2Pe. 1:5-7 Yea, and for this very cause adding on your part all diligence, in your faith supply virtue; and in your virtue knowledge; and in your knowledge self-control; and in your self-control patience; and in your patience godliness; and in your godliness brotherly kindness; and in your brotherly kindness love.

Expanded Translation

And, indeed, for this very reason (that is, that you might be partakers of the divine nature) having added to your life all diligence and earnest application, you must in your faith and trust supply (furnish, present) moral goodness; and in your moral goodness knowledge (intelligence, understanding); and in your knowledge self-control; and in your self-control enduring fortitude, and in your enduring fortitude godliness (piety, devotion); and in your godliness brotherly-kindness; and in your brotherly-kindness love.

_______________________

Yea, and for this very cause

We have been granted great promises and escaped from the corruption of the world (2Pe. 1:4), that we might be sharers in Gods divine nature. For this same reason, we must make the virtues listed here our own.

adding on your part all diligence

Adding on your part being one word in the original (pareisphero). The King James Versions giving does not provide an adequate meaning. It means, literally, to bring in besides (para, beside; eis, in; and phero, bring), hence to superinduce, add, exhibit in addition, In addition to what? To what God has already done (2Pe. 1:3-4). As Woods well remarks, the term indicates the comparative unimportance of mans participation in his salvation, by showing that his part is only contributory to Gods work. Yet our part is very essential, for Gods part is not fulfilled in our lives if we do not do ours.

DILIGENCEspoude, literally, haste; hence earnestness, zeal, earnest application. It is used of ones earnestness in accomplishing, promoting, or striving after anything. Here it is prefaced with all.[47] We are to bend every effort to do our best for our Master! If we would be diligent, then the virtues here mentioned will be inculcated into our lives.

[47] Jude so uses it in 2Pe. 1:3 of his epistle: Beloved, while I was giving all diligence to write unto you . . .

in your faith supply virtue

Or, supplement your faith with virtue, and so on with each of these phrases. The word supply (epichoregeo) has been the subject of much discussion. It is an emphatic form of the word choregeo, which originally meant to be a chorus-leader, lead a chorus, and secondly to furnish a chorus at ones own expense; procure and supply all the things necessary to fit out a chorus, This chorus, from the Greek choros, is not to be interpreted as equivalent to our word choir. It was a band of dancers, who, in the process of their dancing performance also sang.[48] Both choregeo and epichoregeo later means to supply, furnish abundantly (choregeo, supplieth 1Pe. 4:11), the latter word being more emphatic and expressive than the former. Just as this chorus had to have several items of dress and make-up to be completely furnished, so the Christian must supply these various attributes if he is to be equipped properly for the spiritual life.

[48] The word choros is used only once in the N.T. Luk. 15:25 where it merely refers to dancing.

FAITHpistis, here referring to their trust, confidence, and belief in God and His Son. Such a precious faith had resulted in their salvation (2Pe. 1:1); now they were to build upon this foundation. So they are told to supplement their faith with

VIRTUEarete (see also 2Pe. 1:3). Thayer says the word means a virtuous course of thought, feeling, and action; virtue, moral goodness. But as the word was commonly used, it referred to manliness, courage, vigor, and energy, particularly in overcoming or enduring anything. True virtue is not a tame and passive thing. It requires great energy and boldness, for its very essence is firmness, manliness, and independence.Barnes. Many modern translators have decided courage most accurately expresses the idea of the original. This must be supplemented with

KNOWLEDGEgnosis, the acquisition of information (concerning spiritual truth) and the understanding and discrimination which results from having such information. However, knowledge by itself is ruinous. It must be coupled with

SELF-CONTROLegkrateia, the virtue of one who masters his desires and passions, especially his sensual appetites (Thayer); countenance, temperance. It is from the root egkrates, meaning strong, stout, possessed of mastery. The Christian must be a master of himself!

and in your self-control patience

PATIENCEhupomone, literally an abiding under or after, hence, to remain behind (when others have departed); to remain, not to flee. Patience is not a passive virtue, it is a very active one! It is the characteristic of a man who is unswerved from his deliberate purpose to serve God, and his loyalty to faith and piety, by even the greatest trials and sufferings. It is that temper which does not easily succumb under suffering, as opposed to cowardice or despondence. See 1Pe. 2:19-20. To this quality we must add

GODLINESSeusebeia, from eu, well, good, and sebomai, to be devout. It denotes that piety which, characterized by a God-ward attitude, does that which is well-pleasing to Him. This person is conscious and mindful of God and His will! Oh that their number might increase! With such an attitude, the next virtue should not be difficult. For true religion involves

BROTHERLY-KINDNESSPhiladelphia. (See comments under 1Pe. 1:22). But loving our brothers and sisters in Christ is not enough! To this specific type of love, we must add the general.

and in your brotherly kindness love.

LOVEagape. (See comments, 1Pe. 1:22). The man possessing this quality seeks the good and welfare of allwhether deserved or not. In this way he becomes like God (Joh. 3:16). It is that outgoing, self-forgetful love that a person has within himself for God and othersall others! We are to love our enemies (Mat. 5:44). We are to walk in love (Eph. 5:2). Ours is to be a labor of love (1Th. 1:3). We are to speak the truth in love (Eph. 4:15); and be rooted and grounded in love (Eph. 3:17).

It is interesting to note that Peter, like Paul, places love in a preeminent position. And the greatest of these is love (1Co. 13:13), And above all these things put on love, which is the bond of perfectness (Col. 3:14).

Fuente: College Press Bible Study Textbook Series

(5) And beside this.Rather, and for this very reason. The Authorised version is quite indefensible, and is the more to be regretted because it obscures a parallel between this and 1 Peter. There also we are exhorted to regulate our conduct by Gods (1Pe. 1:15; 1Pe. 2:1; 1Pe. 2:5). [In the Notes on 2Pe. 1:5-8 use has been made of addresses On some Traits in the Christian Character. Camb. 1876.]

Giving all diligence.Literally, bringing in all diligence to the side of Gods gifts and promises; making your contribution in answer to His. He has made all things possible for you; but they are not yet done, and you must labour diligently to realise the glorious possibilities opened out to you.

Add to your faith virtue.Rather, in your faith supply virtue. The error comes from Geneva; all other English versions are right. The interesting word inadequately translated add occurs again in 2Pe. 1:11, and elsewhere only in 2Co. 9:10; Gal. 3:5; Col. 2:19. Everywhere but here it is translated minister. Sufficient explanation of the word will be found in Notes on 2Co. 9:10 and Gal. 3:5. The notion of rendering a service that is expected of one in virtue of ones position fits in admirably here. God gives; His blessings and promises come from His free undeserved bounty; man renders, supplies, furnishes, that which, considering the benefits which he has received, is fairly required of him. Note that we are not told to supply faith; that comes from God (Eph. 2:8), and the Apostle assumes that his readers possess it. Virtue is that which is recognised by all men as excellent; the excellence of man as man. Heathen moralists had drawn a noble picture of what man ought to be; the gospel gave the command to realise a yet nobler ideal, and also gave the power by which it could be realised.

And to virtue knowledge.As before, and in your virtue [supply] knowledgei.e., in the virtue which each of you possesses. Virtue for each individual is the excellence corresponding to the talents committed to him. The word for knowledge here is not the compound used in 2Pe. 1:2-3, but the simple substantive. It means, therefore, knowledge that still admits of growth, not yet ripe or complete. It is worth noting that the word for absolute knowledge, epistm, does not occur in the New Testament. By knowledge here is probably meant spiritual discernment as to what is right and what is wrong in all things; the right object, the right way, the right time.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

5. And besides this Rather, Even for this very reason.

Giving The Greek means, bringing in by the side of. God has done his part, as shown in 2Pe 1:3-4; now do you do your part in bringing your own diligence into action by the side of what he has done.

Add to your faith Rather, furnish in your faith; that is, in the exercise of your faith furnish, besides it, virtue. The verb originally means to furnish the musicians and equipments of a chorus. In this choir of Christian graces each added one, as Bengel suggests, prepares for the next, and corrects and perfects that which precedes. Faith is already in possession, (2Pe 1:1😉 but faith may become feeble or antinomian. Therefore, in its exercise, furnish virtue, or all moral excellence, especially courage to do and suffer. Lest virtue, unguarded, should be impulsive or rash, furnish in it knowledge of God, truth, self, and duty.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Yes, and for this very reason, adding on your part all diligence, in your faith supply virtue; and in your virtue knowledge; and in your knowledge self-control; and in your self-control patient endurance and in your patient endurance godliness; and in your godliness brotherly kindness; and in your brotherly kindness love.’

This is to be seen not so much as a progression but as an expansion (you do not start with faith and gradually build up to love, rather, as you truly believe, your life expands to take it all in. The idea is that by our enthusiasm and determined activity (‘work out your own salvation with greatest care’ – Php 2:12) which results from our being participators in the divine nature, we must ‘work out’ all the attributes that Christ Himself displayed, and that God will work within us (Php 2:13), and that Peter has described in his first letter.

The effort that is to be put into this should be noted. ‘Adding on your part all diligence.’ The word for ‘adding’ indicates a largess of effort. It was used of generous citizens who lavishly gave of their wealth to finance shows for the less well off. Thus the Christian must be lavish with his efforts, although in his case it is in order to show forth God’s excellencies (1Pe 2:9). And it is to be done with ‘diligence’. With both effort and speed. The Christian must not dawdle in his spiritual growth.

Thus as a result of the faith that they have in Him they are with the utmost diligence to develop moral excellence, and additionally to moral excellence they are to add true spiritual knowledge, and additionally to true spiritual knowledge they are to add self-control, and additionally to self-control they are to add patient endurance, and additionally to patient endurance they are to add godliness, and additionally to godliness they are to add true brotherly affection, and additionally to true brotherly affection they are to add divine love.

Here indeed is the sevenfold (divinely perfect) pattern of the true Christian life based on faith. The importance of lists like this was that they were easily remembered. Those who could not read remembered them and took them into their daily lives with the impetus of faith behind them (compare Gal 5:22-23; 1Ti 6:11):

Faith – that is faith in all that has been described as we look to the Source and Upholder of our salvation (Heb 2:10; Heb 12:2; 1Pe 1:7). It is through His response to our faith, exercised especially in prayer, Bible study and obedience that all this will be possible.

Moral excellence – that is the energetic outliving of a Christ-like life (Gal 2:20; 1Pe 2:9). Note its relation to the moral excellence of God (2Pe 1:3).

Spiritual knowledge – that is a growing in the knowledge of our Lord and Saviour (2Pe 3:18; 1Pe 2:2). It also includes the wisdom of the balanced mind. By being illuminated by the Spirit ‘we have the mind of Christ’ (1Co 2:16).

Self control – that is a submitting to His yoke as we walk with Him (Mat 11:28-30) and submitting patiently to all authority (1Pe 2:13 to 1Pe 3:7). Behind the word is the idea of the discipline of the athlete. He keeps under his whole body and plays according to the rules (1Co 9:25-27; 2Ti 2:3-5).

Patient endurance – that is enduring the contradiction of sinners against ourselves (Heb 12:3), and maintaining a patient endurance as we face the road ahead (Rom 5:3-5; 1Pe 2:11).

Godliness – again eusebeia. But here it is more related to behaviour and attitude, although still empowered by God. It is a God-outworked life of true worship towards God and true goodness towards his fellowman. The one who exercises godliness shuns the world and its desires (1Jn 2:15-17). Indeed in 2Pe 3:11 this godliness is to be cultivated in view of the fact that the world as we know it will be destroyed.

True brotherly affection – showing unfeigned love of the brethren and sisters (1Pe 1:22; Gal 5:13-14). This is central to what it means to be a Christian (Joh 13:35; 1Jn 4:19-21).

‘Divine’ love – love revealed towards all men in spite of what they are ( Mat 5:42-48 ; 1Co 13:4-8; 1Pe 1:22; 1Jn 4:7-11).

Here then we have the description of the full-orbed spiritual life which Christ expects of His own.

Fuente: Commentary Series on the Bible by Peter Pett

We Are Thus To Cultivate All That Is Good and Pure In Life ( 2Pe 1:5-8 ).

Because of our participation in His divine nature, we are therefore to become an example of all that is good and pure.

Fuente: Commentary Series on the Bible by Peter Pett

How to Become Partakers of His Divine Nature 2Pe 1:5-11 gives us a list of virtues that characterizes our Christian grown as we strive to become “partakers of His divine nature”(2Pe 1:4) by making our “calling and election sure” (2Pe 1:10). The eight virtues listed here are faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness and love. Note that our faith is the basic ingredient, or the foundation, that supports our growth upon which all other virtues are laid. If we are going to have anything in the Kingdom of God, we must start with our faith in God’s Word for that area of our lives. The last virtue listed is love, which means that our objective is to walk in the god-kind of love towards others. Peter will confront false teachers shortly in this epistle; but first he lays down these virtues as a foundation for his argument against them, showing that the love walk is the ultimate goal of every believer.

These divine virtues listed in 2Pe 1:5-7 reflect the Father’s redemptive plan for every believer.

faith necessary for justification

virtue necessary for beginning the process of sanctification

knowledge necessary for indoctrination

temperance necessary for divine service

patience necessary for perseverance

godliness glorification

brotherly kindness glorification

love glorification

However, they are described from the perspective of our mental development in God’s Word as a “shield” to endure false doctrine and as necessary virtues to development a Christ-like character. Therefore, 2Pe 1:8 says we will not be unfruitful if we pursue this spiritual journey.

Illustration – When I hire an employee, I expect him or her to learn the duties of the job. If I hire a marketing agent, there is great potential for him to make money and become a success, just as Peter states that there are many promises in God’s Word available for us to prosper. In the phrase “giving all diligence,” Peter is asking us to apply the same zeal that we received at the time of salvation to our growth and development in the knowledge of God’s Word so that these promises take place in our lives.

Scripture References – A similar list of virtues is found in Gal 5:22-23, which calls these virtues the fruit of Spirit. The three virtues of faith, temperance and love are found in both lists.

Gal 5:22-23, “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law.”

We also find similar lists of spiritual development in Rom 5:2-6 and Jas 1:3-4.

Rom 5:1-6, “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; And patience, experience; and experience, hope: And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.”

Jas 1:3-4, “Knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.”

2Pe 1:5  And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;

2Pe 1:5 “And beside this, giving all diligence” Comments – Other translations read, “Because of this,” or “For this very reason.” Because God has done everything He can do to supply us with the power to grown into Christian maturity, we must take the next step. [84] We must now become diligent to appropriate God’s promises. Even though we are saved, we must be diligent to grow into “love,” and be like Jesus, lest we slide back into our former sins. Walking in mature love does not automatically happen at the new birth; rather, it is a process we must partake of.

[84] W. H. Bennett, ed. The General Epistles: James, Peter, John and Jude, in The Century Bible: A Modern Commentary, vol. 17, ed. W. F. Adeney (London: The Caxton Publishing Company, n.d.), 261.

The world gives diligence to provide themselves security by pursuing earthly possessions. Jesus told the parable of the rich fool who stored up much wealth and said to himself, “Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.” (Luk 12:13-21) The philosopher and wise man give diligence to make their souls secure by pursuing human reason and understanding. Religious men give diligence to make their souls secure by pursuing adhering to religious doctrines, but the child of God gives diligence to walk humbly before the Lord in love and faith, and in the knowledge of His Word.

2Pe 1:5 “add to your faith virtue” – Word Study on “add to your faith” Comments – The Greek word for “add” is “epichoregeo” ( ) (G2023). Strong says this word literally means, “to furnish besides, i.e. fully present,” and figuratively “to aid, contribute.” Zodhiates says it means, “to furnish upon, i.e., besides, in addition, to supply further, to add more unto. With the acc., to supply, furnish, or furnish abundantly.” BDAG says it means, “furnish or provide (at one’s own expense).” Strong says it is a compound word, being formed from (G1909), which has a variety of meanings, “upon, on, at, on, at, by, to, over, on, at, across, against,” and (G5524), which means, “to furnish.” The Enhanced Strong says this compound word is used 5 times in the New Testament, being translated in the KJV as “minister 2, minister nourishment 1, add 1, minister unto 1.” John Brown of Edinburgh suggests this word means “to bring together – into proper combination and correspondence,” meaning the list of virtues that follows must be brought together into the life of a believer in order to achieve the desired results, which is “making one’s calling and election sure” (2Pe 1:10). [85]

[85] John Brown, Parting Counsels: An Exposition of the First Chapter of the Second Epistle of the Apostle Peter, With Four Additional Discourses (Edinburgh: William Oliphant and Sons, 1856), 62.

Peter is addressing believers who have already “obtained like precious faith” (2Pe 1:1). They had taken the first step towards partaking of His divine nature by believing in the Gospel of Jesus Christ. Since God has made a way for His children to grow into maturity, Peter exhorts them to add the following virtues to their lives of faith in Christ.

Word Study on “virtue”- The Greek word “virtue” ( ) (G703) is usually understood in its broad, general meaning, “moral excellence, right acting and thinking.” Strong defines it as “a virtuous course of thought, feeling and action.” The Enhanced Strong says this Greek word is used 5 times in the New Testament, being translated in the KJV as “virtue 4, praise 1.” Other translations read, “integrity, courage, or moral excellence.” It literally means, “manliness,” coming from the root word ( ) (G730), which means, “a male.”

Comments – Within the context of this passage in 2 Peter, it stands alongside other “virtues.” Thus, John Brown calls it “energy,” or “courage.” [86] Kenneth Copeland also calls it “moral energy,” or “courage.” [87] This word means to have the courage to do what the Word of God says to do when all others put pressure on you to do it their way. It is bravely facing adversity while keeping one’s confession in Jesus Christ. In contrast, John Brown notes that while many Jewish leaders believed in Jesus, few were willing to acknowledge Him publicly out of fear (Joh 12:42). [88] He also notes it was lack of virtue that causes Peter to deny the Lord three times. Within the context of 2 Peter means a new believer makes a moral decision to follow Christ publicly in an effort to exhibit His divine virtues. It is a believer’s awareness that right and wrong exists and one must endeavor to always choose what is morally right in God’s eyes regardless of what others think. The virtuous woman in Pro 31:10-31 is a woman of strong character, choosing wisdom above folly. Walking in virtue is the second step to Christian maturity after believing in Jesus.

[86] John Brown, Parting Counsels: An Exposition of the First Chapter of the Second Epistle of the Apostle Peter, With Four Additional Discourses (Edinburgh: William Oliphant and Sons, 1856), 62.

[87] Kenneth Copeland, Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.

[88] John Brown, Parting Counsels: An Exposition of the First Chapter of the Second Epistle of the Apostle Peter, With Four Additional Discourses (Edinburgh: William Oliphant and Sons, 1856), 68.

Joh 12:42, “Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:”

2Pe 1:5 “and to virtue knowledge” Comments – In order to live the Christian life effectively we must come to know God through His Word and through a personal relationship. To their faith, they must add energy and courage to serve the Lord, but this energy must be directed and guided by the Word of God. As they renew their minds with the knowledge of God’s Word, they are better able to focus their energies effectively.

Pro 1:7, “The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.”

2Pe 3:18, “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.”

2Pe 1:5 Comments – David Barton does an excellent job of explaining the relationship of the three virtues listed in 2Pe 1:5: faith, virtue, knowledge. [89] He refers to an early American document called The Northwest Ordinance of 1787, which is identified as the first federal education bill in the United States, giving conditions for new states to enter the Union. He quotes from article three of this ordinance and highlights the words, “religion, morality and knowledge.”

[89] David Barton, interviewed by Kenneth Copeland, Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.

“ Article 3. Religion, morality, and knowledge, being necessary to good government and the happiness of mankind, schools and the means of education shall forever be encouraged. The utmost good faith shall always be observed towards the Indians; their lands and property shall never be taken from them without their consent; and, in their property, rights, and liberty, they shall never be invaded or disturbed, unless in just and lawful wars authorized by Congress; but laws founded in justice and humanity, shall from time to time be made for preventing wrongs being done to them, and for preserving peace and friendship with them.” [90]

[90] U. S. Congress, 1787, The Northwest Ordinance, in “Supplement to the First Volume of the Columbian Magazine,” (Philadelphia: Pennsylvania, 1787, 855) [on-line]; accessed 8 December 2008; available from http://www.earlyamerica.com/earlyamerica/milestones/ordinance/text.html; Internet.

He explained the third article of this document by saying that any state that wanted to join the Union would have to base its education upon religion first, morality second, and knowledge third. In other words, the most important aspect of a child’s education would be his understanding of religion, that there is a Creator God how oversees the affairs of mankind. The second aspect of this educational system is morals, which teaches that God has established rights and wrongs for mankind, and every person is accountable to his Creator and live by these moral values. Third is knowledge, which includes a child’s education in other secular aspects of society, such as medicine, science or law. Barton says that “religion, morality, and knowledge” are the same as “faith, virtue, and knowledge” found in 2Pe 1:5. In other words, these first three virtues serve as the foundation for shaping a child’s character during his educational years. The other virtues are developed in subsequent stages of growth and maturity.

Here is a clear example of the importance of this priority in learning. Having lived in Africa for a number of years, I have been amazed at both the level of education of most people along with the high level of corruption. Because of corruption, the country cannot build a safe structure, or a state of the art piece of infrastructure for the nation. African countries often must hire outside supervisors to oversee such projects in order to maintain the quality of the product. The knowledge and skills are in the country, but corrupt hearts block the progress of such projects and therefore, stifle a nation’s growth and development. A society must be able to use its knowledge coupled with integrity in order to prosper.

Another verse that gives us insight into this issue is 1Co 8:1, which tells us that knowledge in and by itself puffs up when not mixed with the God-kind of love. With a person’s spiritual development, knowledge causes someone to look upon others with a heart of pride.

1Co 8:1, “Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.”

Another verse in Pro 1:7 tells us that the fear of the Lord is the beginning of knowledge. In other words, fear is the necessary ingredient of the heart in order to be able to properly gain and manage our knowledge of the world around us.

Pro 1:7, “The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.”

2Pe 1:6  And to knowledge temperance; and to temperance patience; and to patience godliness;

2Pe 1:6 “And to knowledge temperance” Comments – Temperance refers to man’s “self-control”. The same Greek word is used in Gal 5:22-23. John Brown says it refers “not merely to moderation in the indulgence of the appetites, but self-command.” [91] As these believers make needed efforts to walk in God’s Word, they must exercise self control in the world they live. There will be persecutions from the world as well as temptations from their own flesh. There are many temptations that befall a believer, and they must use God’s Word to guide them through their spiritual journeys.

[91] John Brown, Parting Counsels: An Exposition of the First Chapter of the Second Epistle of the Apostle Peter, With Four Additional Discourses (Edinburgh: William Oliphant and Sons, 1856), 62.

Gal 5:22-23, “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance : against such there is no law.”

2Pe 1:6 “and to temperance patience” – Comments The word “patience” ( ) (G5281) literally means, “to abide or endure under.” The Christian journey is long, and requires that a person faint not at the task ahead. As they exercise temperance in their conduct, they must not grow weary and go back into fleshly indulgences. It can be compared to a person who decides to go on a diet, and avoid certain food. The key to this success is patience, to go through the period of time necessary to get results from such a diet.

Luk 21:19, “In your patience possess ye your souls.”

Jas 1:3-4, “Knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.”

2Pe 1:6 “and to patience godliness” Comments Godliness means, “piety, devotion and loyalty to God.” This means an obedient lifestyle. Jack Hayford defines godliness as orthopraxy. Since orthodoxy refers to a system of beliefs, then orthopraxy would refer to the practice of those beliefs. [92] This is what we call godliness.

[92] Jack Hayford, “Sermon,” (Jack Hayford Ministries, Van Nuys, California).

2Pe 1:7  And to godliness brotherly kindness; and to brotherly kindness charity.

2Pe 1:7 “And to godliness brotherly kindness” Comments Brotherly kindness simply means, “doing good.”

Gal 6:10, “As we have therefore opportunity, let us do good unto all men , especially unto them who are of the household of faith.”

2Pe 1:7 “and to brotherly kindness charity” – Comments We must grow from just being kind to our brothers into a more mature love that sacrifices our lives for one another. This is the type of love that says, “Not my will be done, O God, but thine.”

Mat 26:39, “And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt .”

2Pe 1:8  For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.

2Pe 1:8 “they make you that ye shall neither be barren nor unfruitful” Comments – We must bear fruit unto God’s glory (Jas 2:20) or else we will be cut off (Joh 15:2; Joh 15:6).

Jas 2:20, “But wilt thou know, O vain man, that faith without works is dead?”

Joh 15:2, “Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.”

Joh 15:6, “If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.”

2Pe 1:8 “in the knowledge of our Lord Jesus Christ” Comments – Referring back to 2Pe 1:3, “through the knowledge of him that hath called us to glory and virtue,” the emphasis of 2 Peter is upon the believer’s perseverance against false doctrine by establishing the mind of man with the knowledge of God.

2Pe 1:9  But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.

2Pe 1:9 “But he that lacketh these things is blind, and cannot see afar off” Comments – Peter now describes the condition of those believers who do not persevere in growing in the knowledge of God, and of Jesus our Lord; for he will fall back into darkness. We know that this is a description of someone who was once born again, because the last statement of this verse tells us that he has been purged from his old sins.

The description of blindness in 2Pe 1:9 does not refer to physical blindness, but rather spiritual and mental blindness. It refers to a person’s mindset, or way of thinking. Note:

2Co 4:4, “In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.”

This person is described as being shortsighted because in his blindness he cannot see or understand the consequences returning to his sins. The epistle of 2 Peter emphasizes perseverance. Within this context a short-sighted person would be someone who makes decisions based upon immediate benefits rather than long-term consequences.

2Pe 1:9 “and hath forgotten that he was purged from his old sins” Comments – We know that this is a description of someone who was once born again. Note a similar verse:

Jas 1:23-24, “For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.”

2Pe 1:9 Comments – The emphasis of 2 Peter is on the role of a believer’s mental faculties in helping him persevere until the end by overcoming false teachings. Thus, the phrases “blind, and cannot see afar off, and hath forgotten that he was purged from his old sins” in 2Pe 1:9 refers to the believer who was once saved, but now his mind has become darkened and he cannot see and understand the future outcome of his blindness, and his mind has forgotten the redemptive work of Christ Jesus in his life. The following verse (2Pe 1:10) will imply that these people have fallen, or stumbled, when it says, “for if ye do these things, ye shall never fall.”

2Pe 1:10  Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:

2Pe 1:10 “Wherefore the rather, brethren” Comments – Peter’s deduction in 2Pe 1:10 is based upon the exhortation and warning he has just stated in 2Pe 1:8-9. Rather than falling back and forgetting their redemption, they should move forward into spiritual growth. They must grow and abound in God’s graces, lest they fall short and forget their salvation and calling.

2Pe 1:10 “give diligence” – Comments – The same Greek word is used in 2Ti 2:15.

2Ti 2:15, “ Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”

2Pe 1:10 “to make your calling and election sure” Comments – The word “sure” means “firm, permanent.” Many are called, but few are chosen. Note:

Mat 22:14, “For many are called, but few are chosen.”

How do we make our calling and election sure? We do so by doing the Word in truth. Note:

1Jn 3:18, “My little children, let us not love in word, neither in tongue; but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him.”

Scripture Reference – Note a similar verse:

2Co 13:5, “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?”

2Pe 1:10 “for if ye do these things, ye shall never fall” – Comments – BDAG translates the Greek word for “stumble, fall” as “to be lost, to be ruined (of losing salvation).” The Greek construction of the phrase “never fall” is written as an emphatic subjunctive. We could translate it “in no way fall.” Rotherham reads, “in nowise shall ye stumble at any time.” Note a similar emphatic Greek construction in Gal 5:16:

Gal 5:16, “This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.”

How bad it hurts to fall. Why do we fall? In the Christian life we fall because of lust and covetousness. Note:

Mar 4:18-19, “And these are they which are sown among thorns; such as hear the word, And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word , and it becometh unfruitful.”

1Ti 6:9-10, “But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition . For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.”

2Pe 1:4, “Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust .”

Note a similar verse:

Psa 15:5, “He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved .”

If these hearers will do these things Peter tells them to do in this epistle, they will not be like those whom he will describe later in 2Pe 2:20-22, who return to their old lifestyle. Thus, this epistle is an exhortation for believers to endure and not backslide. Peter tells them what to do to make their calling and election sure. They are to give “all diligence, add(ing) to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity.” (2Pe 1:5-7)

2Pe 1:10 Comments The apostle Peter will close this epistle with the same warning against falling away and exhortation to grow in Christian maturity, saying, “Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.” (2Pe 3:17-18)

2Pe 1:11  For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.

2Pe 1:11 Comments – Peter will use the phrase “Lord and Saviour” on four occasions in his second epistle ( 2Pe 1:11 ; 2Pe 2:20; 2Pe 3:2; 2Pe 3:18), a phrase unique to the New Testament. There are two phases in the Christian life: conversion and discipleship. We make Jesus Christ our Saviour when we are converted to the Christian faith, but we make Him our Lord when we serve Him and become discipled in the Faith.

2Pe 1:11, “For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.”

2Pe 2:20, “For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.”

2Pe 3:2, “That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour:”

2Pe 3:18, “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.”

Fuente: Everett’s Study Notes on the Holy Scriptures

2Pe 1:5. And, beside this, And for this purpose. The apostle’s meaning, says Dr. Heylin, in brief is this:”Whereas God, by giving you the knowledge of Jesus Christ, has given you the means whereby to acquire all the virtues, you must correspond on your part by exerting your utmost endeavours,” &c. Faith is the foundation of all religion, and therefore deservedly mentioned first. The word ‘ here translated virtue, is variously interpreted. In some Greek authors, and more especially among the poets, it signifies fortitude, and is often used for military courage; but in prose authors, and particularly among the philosophers, the word signifies virtue, that is, a right moral conduct. As our apostle wrote in a popular stile, in prose, and as a divine moralist, several have been for interpreting the word ‘ here, of virtue in general, or of a wise and Christian conduct; and some have thought that he mentions the first three general duties, of faith, virtue, and knowledge, and afterwards enumeratessuchparticularvirtuesasweremost important in themselves, or nor suited to the state of the persons to whom he was writing. But the apostle seems to have designed an enumeration of several particular virtues; and therefore, as the word ‘ sometimes signifies fortitude, one would so understand it in this verse. In all times and places, persons who would do their duty, have need of fortitude to encounter a variety of difficulties and discouragements: and as it was now a time of persecution, the Christians, to whom St. Peter wrote, had great occasion to add to their faith in the Christian religion,fortitude in the profession of it, that they might not betray the truth, either in their words or actions, but bravely suffer all manner of evils for the sake of Christ, if called thereto. By the word , rendered knowledge, the best commentators understand prudence. See 1Pe 3:7. Prudence was proper to go along with fortitude, in order to prevent its degenerating into rashness and folly. Heylin renders it discretion. See Eph 5:15-16; Eph 6:10. &c. Col 4:5 and Parkhurst on the word ‘ .

Fuente: Commentary on the Holy Bible by Thomas Coke

2Pe 1:5-6 . ] , equivalent to “ but also ,” “ and also ;” cf. Winer, p. 412 f. [E. T. 553 f.]; Buttmann, p. 312. adds something new to what goes before; brings out that what is added is to be distinguished from what precedes. [29]

Neither nor nor is to be supplied to , which stands here absolutely, equivalent to : “ for this very reason ,” cf. Winer, p. 134 f. [E. T. 178], and refers back to the thought contained in , and further developed in the clauses following: “since ye have been made partakers of all that, therefore,” etc. Grotius: Deus fecit quod suum est, vos quoque quod vestrum est faciete. Dietlein takes as a simple accusative dependent on (thus also Steinfass); but this combination, which would make refer to the subsequent . . , or to . alone, is opposed by the beside it, which looks back to what has gone before. Nor does Dietlein fail to see this, for he explains: “the announcements given are now to be produced in the form of Christian virtues;” this, however, results in a “straining” (Brckner) of the thought.

As regards the connection of clauses, the apodosis belonging to 2Pe 1:3 begins with 2Pe 1:5 , not, however, in quite regular construction. Hofmann, on the other hand, holds that the apodosis conveying the exhortations begins already with in 2Pe 1:4 . He looks upon as depending on , and considers that the two participial clauses, . . . and , are to be closely connected with each other, and both together joined with the imperative; accordingly he translates: “Considering that His divine power hath given us all that is serviceable to life and godliness ye should, in order thereby to become partakers of the divine nature, having escaped the corruption in the world occasioned by lust, but for that very reason giving all diligence, supply virtue in and with your faith.” But opposed to this view is: (1) The intolerable cumbrousness of the construction; (2) The circumstance that although a dependent clause may precede the clause on which it depends, this may take place only when the clearness of the style does not thereby suffer, i.e. when the periods are so constructed that the dependent clause cannot, by any rule of language, be taken with a preceding clause, but this is plainly not the case here; (3) The aorist , instead of which the present would have been written; and finally, (4) The impossibility of here applying to anything that goes before. This becomes the more obvious if the preceding secondary clause be considered as standing after the imperatival clause .

] cf. Jud 1:3 : . (Jos. Arch. xx. 9. 2 Peter 2 : ); points out that believers on their side (de Wette, Wiesinger, Schott) should contribute their part, namely, the , to what has here been given them. That has not here the implied idea of secrecy, is self-evident; but it is also unjustifiable when Hofmann asserts that means “the application of diligence, which endeavours after something already given in a different manner.”

] , either “contribute,” i.e. your contribution to the work of salvation (de Wette), or more probably, according to the use of the word elsewhere in the N. T. (2Co 9:10 ; Gal 3:5 ; cf. also 1Pe 4:11 ), “ to supply ” (Brckner, Wiesinger, Hofmann); it is here placed as correlative to the term , 2Pe 1:4 , and denotes “the gift which the believer gives in return for the gift of God” (Wiesinger, although the meaning of the word does not quite justify him in doing so, adds: “or more accurately, by which he again presents to God his own gift in the fruit it has produced”). Dietlein’s interpretation is erroneous: “to perform in dance.” This meaning the word never has. Even sometimes means “to lead a dance,” but not “to perform anything in dance.” The original meaning of . is: “to contribute to the expenses of a .” Schott’s assertion is arbitrary, “that signifies a supplying of what is due to one in virtue of an official or honorary position.”

Pott incorrectly explains the preposition by ; de Wette inadequately by “ in, with , of that which is already present, and to which something else should be added.” The sense is: since you have , let it not be wanting in . It is not meant: that to the , as something different from it, should be added; but belongs to , and for this reason the Christian must put it into practice. The same relation is preserved in the members which follow. [30] is presupposed as the origin (Oecumenius: ) of all Christian virtues, and in the first instance of the , by which Oecumenius understands ; Gerhard: generale nomen omnium operum et actionum bonarum; Calvin: honesta et bene composita vita; it is best explained by strenuus animae tonus ac vigor (Bengel): “ moral efficiency ” (de Wette, Wiesinger, Schott, etc.). [31]

] is not here (Oecum.), nor is it “the knowledge of God which the Christians possess” (Dietl.); but as the matter in hand here is the practical proof of the Christian temper, it must be understood as denoting the perception of that which the Christian as such has to do in all relations of life, and of how he has to do it (Besser, Wiesinger, Schott, Hofmann; Brckner, in agreement with this: “discretion”). [32] 2Pe 1:6 . The three virtues here named are: the , the , and the .

, besides here, in Act 24:25 and Gal. 6:22 (Tit 1:8 : ; 1Co 7:9 ; 1Co 9:25 : ), denotes the control of one’s own desires; (Oecumenius); cf. on Tit 1:8 . [33] Compare this with the passage in Jes. Sir 18:30 , where under the superscription there is the maxim: , .

is enduring patience in all temptations. Besser aptly recalls the proverb: abstine, sustine.

With , comp. 2Pe 1:3 ; Dietlein, without sufficient justification, explains it here as: “the godly awe and respect in the personal, domestic relations of life.” If do not apply only to our relation to God ( e.g. Dio Cass. xlviii. 5: ), the other object of it must in this case be definitely stated.

[29] Hofmann, without any reason, ascribes two different meanings to , by saying that “ is either equal to ‘but now,’ or else to ‘but also;’ in the first case adds something further, which points out to be something different, and must be added to what precedes by way of explanation; in the second case adds something different, and intimates that it is added on to what precedes, which cannot do without it.” has in itself always the same signification; only emphasizes the new element added by , whether this be merely a different one from what goes before, or altogether antithetical to it.

[30] Steinfass remarks: “ conceives the accusatives as involute accusatives, and as elements of the previous datives;” this certainly is correct, but must be supplemented thus far, that the element of the preceding conception, expressed by the accusative, stands forth as a special grace, and thus becomes, as it were, the complement of it.

[31] Hofmann: “that disposition which shows itself in the doing of what is right and good.”

[32] Besser is undoubtedly right in trying to prove that Luther’s “modesty” has another signification than that in which the word is at present employed; still that expression does not altogether coincide with , which Luther understands as meaning that “circumspectness” which knows how to maintain the right moderation in all things.

[33] Hofmann unwarrantably disputes this interpretation by saying that . is “that quality by which a person denies himself all that is unprofitable;” for the denying oneself that which is unprofitable, for which there is no desire, surely gives no proof whatever of .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2419
THE CHRISTIANS GRACES

2Pe 1:5-9. Beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.

GREAT and unspeakable are the blessings vouchsafed to us by the Gospel: for in it God hath given to us all things that pertain unto life and godliness; and through the exceeding great and precious promises contained in it, we are made partakers of a divine nature, and are enabled to escape the corruptions which are in the world through lust [Note: ver. 3, 4.]. Yet we are not to suppose that these blessings will flow down upon us without any effort on our part to obtain them. We must, if I may so speak, be workers together with God: or as my text expresses it, must give all diligence to add one grace to another, in order to our growing up into a perfect man.

Were we to enter minutely into every part of this exhortation, we should only distract your minds by too great a diversity of matter. It will be more instructive and edifying to compress the subject, so as to preserve its unity, and to bring before you in one point of view what we conceive to be the mind of the Holy Ghost in this important passage. For this end we will commend to your attention,

I.

The import of the exhortation

Two things we see in it;

1.

What are the graces which we are called to exercise

[It is here taken for granted that we have faith; for, in truth, we have no pretensions to call ourselves Christians till we have believed in Christ, and are united to him as branches of the living vine.
Assuming then that we are true believers, we must add to our faith virtue. By virtue we are not to understand that general assemblage of graces which in modern language is associated with that term; but courage, which is absolutely necessary to the Christians welfare. A man who will be faithful to his God, and walk worthy of his profession, will have much to contend with, both from without and from within: and, if he be not endued with fortitude, he will be in danger of yielding to discouragement, and turning back from his profession. Even the sneers of an ungodly world are not easy to bear: and thousands, through the fear of them, have made shipwreck of their faith. We must therefore be bold, if we would be good soldiers of Jesus Christ.
To our virtue we must add knowledge. By knowledge I understand, not general information, but wisdom and prudence, without which our courage may lead us astray, and prove injurious to the cause which we profess to serve. We must seek a spirit of power, and of love, and of a sound mind [Note: 2Ti 1:7.]. Among the children of Issachar, we are told, there were men that had understanding of the times, to know what Israel ought to do [Note: 1Ch 12:32.]. Such should we be. The same conduct, if pursued at all times, and under all circumstances, would be very absurd: and perhaps scarcely in any thing does the adult Christian differ from the child more than in the exercise of sound wisdom and discretion, by which he is enabled to avoid the errors of the inexperienced [Note: Pro 3:21-23.], and to walk wisely before God in a perfect way [Note: Psa 101:2.].

To this must temperance be added. In this term also there is more implied than we generally annex to it. In this catalogue of graces it would appear a small thing to say, that we should abstain from surfeiting and drunkenness; (though that doubtless is necessary for Christians too [Note: Luk 21:34.].) We are, as has been before noted, in a state which calls for bold and judicious exertions: and as those who contended in the Grecian games were temperate in all things, in order that their bodily strength and agility might qualify them for their contests [Note: 1Co 9:25.], so are we to be temperate, in order to ensure success in our spiritual conflicts. We should sit loose to all the things of time and sense, as well to those which are lawful as those which are unlawful! using every thing so as not to abuse it [Note: 1Co 7:29-31.], and keeping under all our bodily appetites, and bringing them into subjection, lest, after all our profession, we become reprobates [Note: 1Co 9:27.].

Patience is another grace which must be added to all the former. And this too, like all the former, must be understood in somewhat of a larger sense, not merely as a meek submission to trials, but as a persevering effort to fulfil all the will of God. We are told, that we have need of patience, that, after we have done the will of God, we may obtain the promise [Note: Heb 10:36.]: and it is only by a patient continuance in well-doing, that we ever can obtain glory, and honour, and immortality [Note: Rom 2:7.]. This grace then must be added to all the rest. We must never be weary, either in doing, or in suffering, the will of God: but, as the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain; so must we be patient, and establish our hearts, till the Lord himself shall come, to crown, and to reward our labours [Note: Jam 5:7-8.].

We must not however rest here. To patience we must add godliness: for without a pious regard to God, all our efforts will be in vain. We may conceive of all the foregoing graces as exercised by a heathen: but we must have that sublime piety which no heathen can possess. We must see the hand of God in every thing; and receive every thing as from him; and do every thing as for him; making his will the rule, and his glory the end, of all our actions. At the same time, we must walk with him, and delight ourselves in him, and maintain sweet fellowship with him as our Father and our Friend, and must look for his approbation as our great reward.
To this there is yet another grace which we must add, and that is brotherly-kindness, We are all one family, and must regard every member of that family with a truly fraternal affection. It is by this love one to another that all men are to know us for Christs disciples [Note: Joh 13:35.]; and by it we ourselves also are to judge of our having passed from death unto life [Note: 1Jn 3:14.].

That which closes the train, and which must of necessity be added to all the rest, is charity. For though there is an especial regard due to the household of faith [Note: Gal 6:10.], our love must not be confined to them: it must be extended to all, even to enemies; and must so pervade our whole spirit and temper, and so regulate all our words and actions, as to evince that we are indeed children of Him, whose name and nature is Love [Note: 1Jn 4:8; 1Jn 4:16.].]

2.

The importance of them to the Christian character

[No words can declare the importance of these graces to the Christian more forcibly than those in which the Apostle has declared it in my text: for he asserts, that the constant exercise of them will prove us to be intelligent and consistent Christians, whilst the want of them will prove us ignorant and inconsistent.

Attend to these assertions. If these things be in you, and abound, they make you (that is, they render, or constitute [Note: .] you) neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. How shall it be known that any man possesses a truly scriptural and saving knowledge of Christ? It cannot be determined by his professions, but by the whole of his spirit and deportment. As a tree is known by its fruits, so is the faithful follower of Christ. If indeed these graces could flow from any other source than an union with the Lord Jesus, they would determine nothing respecting the reality of our faith in him: but they cannot. A man may have valour, and knowledge, and temperance, and patience, without any acquaintance with the Lord Jesus: but the whole assemblage of graces that are here mentioned he cannot have: they can be wrought in the soul only by the Spirit of God: and the Spirit can be supplied by none but the Lord Jesus Christ, in whom is the residue of the Spirit [Note: Mal 2:15.], and in whom dwells all the fulness of the Godhead bodily [Note: 1 Col 1:19; Col 1:1 Col 2:9.]: and to none will Jesus so impart the Holy Spirit but to those who believe in him. Hence the existence and operation of these graces in the soul is a decisive evidence, that our faith in Christ is lively, our knowledge of him spiritual, and our walk before him consistent.

On the contrary, he that lacketh these things is blind, and cannot see afar off; and hath forgotten that he was purged from his old sins. A speculative knowledge may be possessed to a great extent, without any practical effect: but the circumstance of its being inoperative, clearly shews, that the person possessing it has no spiritual discernment. He is blind, or at best very dim-sighted, as to the excellency of the principles which he maintains: he sees not their proper tendency: he is unconscious of the worthlessness of mere notions, however just they may be, if separated from their practical effects: he betrays an utter ignorance of the nature of true religion: and he shews, that he has forgotten all the professions which he made, and the vows that he took upon him, when first he was baptized into the name of Christ. When by baptism he entered into covenant with God, he professed, that, as he expected the remission of sins through the blood of Christ, so he expected the mortification of sin by the Spirit of Christ. He engaged, that from that hour he would seek a conformity to Christ, dying unto sin, as Christ died for sin, and rising again unto righteousness, even as Christ rose again to a new and heavenly life [Note: Rom 6:3-6.]. But by his want of all these graces, or his allowed deficiency in the exercise of them, be shews that he has forgotten all his former engagements, and is an ignorant and inconsistent professor, who disgraces that holy name by which he is called.

Now, I say, attend to these assertions of the Apostle, and judge whether the graces before-mentioned be not indispensably necessary to the Christian character, and whether we ought not to give all diligence to have the whole train of them exhibited in our lives.]
In further considering the Apostles exhortation, let us notice,

II.

The insight which it gives us into pure and undefiled religion

We should not be satisfied with viewing truth in abstract and detached parts: we should endeavour to acquire enlarged views of religion; to see it in all its bearings, and to get our minds duly impressed with its excellency and grandeur. In this we shall be greatly assisted by the Apostles exhortation; which, whilst with prismatic accuracy it brings before us the separate rays of which religion is composed, presents in their united power the full radiance of the Christian system.
See then in this passage the excellency of true religion:

1.

How comprehensive it is in its nature!

[There is not any situation in which we can be placed, wherein religion does not prescribe the path that shall be pursued; nor any variety of circumstances that can occur, in which it does not meet with a corresponding variety of limitations and exceptions. There is not an operation of the human mind which it does not undertake to regulate, and require to be under its exclusive controul. Perhaps we may fitly compare it with the office of the soul in our animal frame. Without the soul the body is dead. By its presence the human frame is animated throughout. The soul pervades, and operates in, every part. Not the smallest motion of the body is independent of it. Whatever faculties be called into exercise, they derive all their power and energy from it. It is altogether through its agency, that the eye sees, the ear hears, the hand moves. And these different powers are exercised with ease, because of the entire presence of the souls energies in every part. Were there a single member, even the smallest in the human frame, that did not experience its power, it would be paralyzed, and the body, as a whole, would be deformed. Now thus it is that religion takes possession of the soul. Till that occupies the soul, the soul is dead: but when that descends into the soul, all our powers, whether of mind or body, are subjected to its controul. The influence of it being universal, its actings are easy, and without effort. If indeed there be an occasion that requires more than ordinary exertion, a suitable energy is put forth, just as in the human frame, when necessity requires.

Now what a view is this of religion! How grand, how glorious does it appear! Yet is this the view of it as set before us in the text, where every habit and disposition of the human mind is regulated by its requirements, and called forth into exercise by its vital energies. Such was St. Pauls view of it when he said, May the God of peace sanctify you wholly! And I pray God, your whole spirit and soul and body may be preserved blameless unto the coming of our Lord Jesus Christ [Note: 1Th 5:23.].]

2.

How connected in its parts!

[Which of the graces which the Apostle has enumerated in my text, can you dispense with? The whole forms a chain; of which, if one link be broken, the entire use is destroyed. Some indeed of these appear of less importance than others: but not only is every one of them necessary in its place, but every one must partake of the others that are connected with it, and can only operate with effect, when its exercise is so tempered. For instance; what would valour be without prudence? or prudence without temperance? or temperance without patience? or patience without godliness? or godliness without brotherly-kindness? or brotherly-kindness without charity? Take any one away, and the beauty and excellence of the whole will vanish altogether. St. Paul well illustrates this idea in his description of the Christians armour. The sword, the shield, the helmet, the greaves, the breast-plate, and the girdle, are all necessary in their place [Note: Eph 6:13-17.]: the loss of any one would be severely felt by the Christian combatant, and occasion his ultimate failure in his warfare. We must have the whole armour, or none. So the want of any one of the graces specified in our text would suffice to ruin the soul for ever. Our Lord has told us this in the most express terms. He supposes that we may fall short only in some one particular point: and that for that failure we may have an excuse, which might appear sufficient to satisfy any candid mind. The particular evil which we know not how to part with may be dear to us as a right eye, or necessary to us as a right hand. Yet, if we submit not to pluck out the one, or amputate the other, our whole body shall be cast into hell, where the worm dieth not, and the fire is not quenched [Note: Mar 9:42-48.]. In this the beauty of religion, as the beauty of the human frame, consists: only with this difference; that the body, though defective in its parts, may live; but the soul, if any one grace be wanting, is dead.

I pray you, brethren, consider this; and let the truth of it receive a daily illustration from your conduct. Never place religion in any one duty, or in any one set of duties; but let all the graces of the Spirit have their appropriate place, their seasonable attention, and their harmonious exercise.]

3.

How lovely in its influence

[Only conceive of any person living in the constant exercise of all these graces: how amiable, how godlike, I had almost said, would be his deportment! Then conceive of a whole family penetrated with this spirit, and what a picture of heaven would you behold! But conceive of religion filling, as assuredly it will one day fill, the whole earth, and every individual of mankind living in the unvaried exercise of these heavenly dispositions: well may such a state as this be called, as it is frequently in Scripture called, The reign of Christ on earth. Blessed, blessed state! O that God would hasten it m his time! But if we be not privileged to behold that day, let us at least seek the commencement of that period in our own souls Let us seek to resemble Christ as much as possible, and to have the beauty of the Lord our God beaming from our own face [Note: Psa 90:17.]. This Moses had, by communing with God upon the holy mount; and this we also may have, if we will give all diligence to attain it. Rise then to the occasion: let your efforts be without intermission: cry mightily unto God for grace and strength: plead with him the promises which he has made to you in his Gospel; and which in Christ Jesus are all yea, and amen. So shall you be enabled to cleanse yourselves from all filthiness both of flesh and spirit, and to perfect holiness in the fear of God [Note: 2Co 7:1.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;

Ver. 5. And besides this ] q.d. As God hath given you all things pertaining to life and godliness, and hath granted you exceeding great and precious promises, so must you reciprocate, by giving all diligence, or making all haste, that ye be not taken with your task undone. Acti agamus.

Add to your faith ] Faith is the foundation of the following graces; indeed they are all in faith radically. Every grace is but faith exercised. To faith must be added virtue, i.e. holy conversation; lest we be counted and called Solifidians. It was the counsel of Francis Spira to those about him, Learn all of me, to take heed of severing faith and obedience. I taught justification by faith, but neglected obedience; therefore is this befallen me.

And to virtue, knowledge ] For the regulating of our obedience, that we go not blindling to work, that we may perform a reasonable or intelligible service. “For without knowledge the mind is not good; and he that (not understanding his way) hasteth with his feet, sinneth,” Pro 19:2 ; the faster he runs, the further he is out. The Samaritans’ service was rejected, because they worshipped they knew not what. The Romans were full of goodness, because full of knowledge, Rom 15:14 .

Add ] Gr. , Link them hand in hand, as virgins in a dance. Or, provide yourselves of this rich furniture; one grace strengtheneth another, as stones do in an arch.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

5 7 .] Direct exhortation , consequent on 2Pe 1:3-4 , to progress in the spiritual life .

Fuente: Henry Alford’s Greek Testament

5 .] And on this very account ( , lit. “ this very thing :” but just as , “ what ,” has come to mean “ why? ” “ for what reason? ” so , or , or the strengthened demonstrative produced by the juxtaposition of both, has come to mean, “ wherefore ,” “ for this reason .” See Winer in reff.: and cf. Xen. Anab. i. 9. 21, , , ‘for the very reason, for which he thought that he himself wanted friends. he also tried to be’ &c.: and Plato, Protag. p. 310 E, . The reason here being, . . . ., above: so that this forms a sort of apodosis to that sentence. The E. V. ‘ beside this ’ is entirely at fault. Nor can we, as Dietlein, make the object after ) giving on your part ( , lit. introducing by the side of ; i. e. besides those precious promises on God’s part, bringing in on your part) all diligence (so or in Libanius, Josephus, Antt. xx. 9. 2, Diod. Sic. p. 554, in Wetst.), furnish (from the original meaning of the verb, to provide expenses for a chorus , it easily gets this of furnishing forth : see reff. And the construction and meaning of the following clauses is not as Horneius and the E. V., “adjicite fidei virtutem &c.,” but the is each time used of that which is assumed to be theirs, and the exhortation is, to take care that, in the exercise of that, the next step is developed: “prsens quisque gradus subsequentem parit et facilem reddit: subsequens priorem temperat ac perficit,” Bengel) in your faith (Bengel remarks, “fides, Dei donum: ideo non jubemur subministrare fidem, sed in fide fructus illos, qui septem enumerantur: fide chorum ducente, amore concludente”) virtue (best perhaps understood with Bengel as “strenuus animi tonus ac vigor.” c. gives it ; but this seems too general: it is indeed that which produces , without which faith is dead: and hence the connexion), and in your virtue, knowledge (probably that practical discriminating knowledge, of which it is said Eph 5:17 , , : “qu malum a bono secernit, et mali fugam docet,” Beng.: not as c., ),

Fuente: Henry Alford’s Greek Testament

2Pe 1:5-7 . Faith is not only illumination but character . “Nor is this all. On your part bring the utmost earnestness to bear, and in your faith supply moral energy, and in your moral energy understanding, and in your understanding self-control, and in your self-control patient endurance, and in patient endurance piety, and in piety brotherly love, and in brotherly love love.”

Fuente: The Expositors Greek Testament by Robertson

2Pe 1:5 . , a phrase that emphasises the fact of the as having its logical outcome in character. “The soul of religion is the practick part” (Bunyan). On the other hand, 2 Peter here teaches that so-called practical Christianity without the spiritual motive is incomplete and unintelligent. , an impressive phrase. Cf. similar ideas in Rom 12:11 , Heb 6:11 . It is a warning against sluggishness and self-indulgence in the spiritual life. . The A.V. trans., “add to,” is insufficient. in Attic drama is one who defrays the cost of the chorus, at the bidding of the State, as an act of citizenship (Dem. 496, 26). It was a duty that prompted to lavishness in execution. Hence came to mean “supplying costs for any purpose,” a public duty or , with a tendency, as here, towards the meaning, “providing more than is barely demanded”. In P. Oxy. 282 6 ff. (30 35 A.D.), a man complains that his wife had deserted him, although (“I provided for her suitably and beyond my resources”). – denotes a particular application of ( cf. Moulton, Proleg. p. 113). “is used each time of that which is supposed to be theirs” (Alford). : “strenuus animae tonus ac vigor” (Bengel) a manifestation of moral power. , understanding, implying insight, circumspection, discretion, discernment ( cf. 1Co 16:18 ). cf. Didache, ix. 3 (in Eucharistic prayer), xi. 2, where . is conjoined with .

Fuente: The Expositors Greek Testament by Robertson

2 Peter

THE POWER OF DILIGENCE

2Pe 1:5 .

It seems to me very like Peter that there should be so much in this letter about the very commonplace and familiar excellence of diligence. He over and over again exhorts to it as the one means to the attainment of all Christian graces, and of all the blessedness of the Christian life. We do not expect fine-spun counsels from a teacher whose natural bent is, like his, but plain, sturdy, common sense, directed to the highest matter, and set aglow by fervent love to his Lord. The Apostle paints himself, and his own way of Christian living, when he thus frequently exhorts his brethren to ‘give all diligence.’ He says in this same chapter that he himself will ‘give diligence [endeavour, in Authorised Version] that they may be able after his decease to have these things always in remembrance.’ We seem to see Peter, not much accustomed to wield a pen, sitting down to what he felt a somewhat difficult task, and pointing the readers to his own example as an instance of the temper which they must cherish if they are to make anything of their Christian life. ‘Just as I labour for your sakes at this unfamiliar work of writing, so do you toil at perfecting your Christian graces.’

Now it strikes me that we may gain some instruction if we throw together the various objects to which in Scripture, and especially in this letter, we are exhorted to direct this virtue of diligence, and mark how comprehensive its range, and how, for all beauty of character and progress in the Divine life, it is regarded as an indispensable condition. Let us then look, first, at the homely excellence that is the master-key to all Christian maturity and grace, and then at the various fields in which we are to apply it.

I. Now as to the homely virtue itself, ‘giving all diligence.’

We all know what ‘diligence’ means, but it is worth while to point out that the original meaning of the word is not so much diligence as haste. It is employed, for instance, to describe the eager swiftness with which the Virgin went to Elizabeth after the angel’s salutation and annunciation. It is the word employed to describe the murderous hurry with which Herodias came rushing in to the king to demand John the Baptist’s head. It is the word with which the Apostle, left solitary in his prison, besought his sole trusty companion Timothy to ‘make haste so as to come to him before winter.’ Thus, the first notion in the word is haste, which crowds every moment with continuous effort, and lets no hindrances entangle the feet of the runner. Wise haste has sometimes to be content to go slowly. ‘Raw haste’ is ‘half sister to delay.’ When haste degenerates into hurry, and becomes agitation, it is weakness, not strength; it turns out superficial work, which has usually to be pulled to pieces and done over again, and it is sure to be followed by reaction of languid idleness. But the less we hurry the more should we hasten in running the race set before us.

But with this caution against spurious haste, we cannot too seriously lay to heart the solemn motives to wise and well-directed haste. The moments granted to any of us are too few and precious to let slip unused. The field to be cultivated is too wide and the possible harvest for the toiler too abundant, and the certain crop of weeds in the sluggard’s garden too poisonous, to allow dawdling to be considered a venial fault. Little progress will be made if we do not work as feeling that ‘the night is far spent, the day is at hand,’ or as feeling the apparently opposite but really identical conviction, ‘I must work the works of Him that sent me while it is day. The night cometh when no man can work.’ The day of full salvation, repose, and blessedness is near dawning. The night of weeping, the night of toil, is nearly past. By both aspects of this brief life we should be spurred to haste.

The first element, then, in Christian diligence is economy of time as of most precious treasure, and the avoidance, as of a pestilence, of all procrastination. ‘To-morrow and to-morrow’ is the opiate with which sluggards and cowards set conscience asleep, and as each to-morrow becomes to-day it proves as empty of effort as its predecessors, and, when it has become yesterday, it adds one more to the solemn company of wasted opportunities which wait for a man at the bar of God. ‘All their yesterdays have lighted’ such idlers ‘to dusty death,’ because in each they were saying, ‘to-morrow we will begin the better course,’ instead of beginning it to-day. ‘Now is the accepted time.’ ‘Wherefore, giving all haste, add to your faith.’

Another of the phases of the virtue, which Peter here regards as sovereign, is represented in our translation of the word by ‘earnestness,’ which is the parent of diligence. Earnestness is the sentiment, of which diligence is the expression. So the word is frequently translated. Hence we gather that no Christian growth is possible unless a man gives his mind to it. Dawdlers will do nothing. There must be fervour if there is to be growth. The heated bar of iron will go through the obstacle which the cold one will never penetrate. We must gather ourselves together under the impulse of an all-pervading and noble earnestness, too deep to be demonstrative, and which does not waste itself in noise, but settles down steadily to work. The engine that is giving off its steam in white puffs is not working at its full power. When we are most intent we are most silent. Earnestness is dumb, and therefore it is terrible.

Again we come to the more familiar translation of the word as in the text. ‘Diligence’ is the panacea for all diseases of the Christian life. It is the homely virtue that leads to all success. It is a great thing to be convinced of this, that there are no mysteries about the conditions of healthy Christian living, but that precisely the same qualities which lead to victory in any career to which a man sets himself do so in this; that, on the one hand, we shall never fail if in earnest and saving the crumbs of moments, we give ourselves to the work of Christian growth; and that on the other hand, no fine emotions, no select moments of rapture and communion will ever avail to take the place of the dogged perseverance and prosaic hard work which wins in all other fields; and wins, and is the only thing that does win, in this one too. If you want to be a strong Christian–that is to say, a happy man–you must bend your back to the work and ‘give all diligence.’ Nobody goes to heaven in his sleep. No man becomes a vigorous Christian by any other course than ‘giving all diligence.’ It is a very lowly virtue. It is like some of the old wives’ recipes for curing diseases with some familiar herb that grows at every cottage door. People will not have that, but if you bring them some medicine from far away, very rare and costly, and suggest to them some course out of the beaten rut of ordinary, honest living, they will jump at that. Quackery always deals in mysteries and rare things. The great physician cures diseases with simples that grow everywhere. A pennyworth of some familiar root will cure an illness that nothing else will touch. It is a homely virtue, but if in its homeliness we practised it, this Church and our own souls would wear a different face from what it and they do to-day.

II. Note the wide field of action for this homely grace.

I can do nothing more–nor is it necessary that I should–than put before your mind, in a sentence or two, the various applications of it which our letter gives.

First, note that in our text, ‘giving all diligence, add to your faith.’ That is to say, unless you work with haste, with earnestness, and therefore with much putting forth of strength, your faith will not evolve the graces of character which is in it to bring forth. If, on the other hand, we set ourselves to our tasks, then out of faith will come, as the blossoms mysteriously and miraculously do out of an apparently dead stump, virtue, manliness, and knowledge, and temperance, and patience, and godliness, and brotherly mindedness, and charity. All that galaxy of light and beauty will shine forth on the one condition of diligence, and it will not appear without that. Without it, the faith, though it may be genuine, which lies in a man who is idle in cultivating Christian character, will bear but few and shrivelled fruits. The Apostle uses a very remarkable expression here, which is rendered in our Bible imperfectly ‘giving all diligence.’ He has just been saying that God has ‘given to us all things that pertain to life and godliness, and exceeding great and precious promises.’ The Divine gift, then, is everything that will help a man to live a high and godly life. And, says Peter, on this very account, because you have all these requisites for such a life already given you, see that you ‘bring besides into’ the heap of gifts, as it were, that which you and only you can bring, namely, ‘all diligence.’ The phrase implies that diligence is our contribution. And the very reason for exercising it is the completeness of God’s gift. ‘On this very account’–because He has given so much–we are to lay ‘all diligence’ by the side of His gifts, which are useless to the sluggard.

On the one hand there are all great gifts and boundless possibilities as to life and godliness, and on the other diligence as the condition on which all these shall actually become ours, and, passing into our lives, will there produce all these graces which the Apostle goes on to enumerate. The condition is nothing recondite, nothing hard either to understand or to practise, but it is simply that commonplace, humdrum virtue of diligence. If we will put it forth, then the gifts that God has given, and which are not really ours unless we put it forth, will pass into the very substance of our being, and unfold themselves according to the life that is in them; even the life that is in Jesus Christ Himself, in all forms of beauty and sweetness and power and blessedness. ‘Diligence’ makes faith fruitful. Diligence makes God’s gifts ours.

Then, again, the Apostle gives an even more remarkable view of the possible field for this all-powerful diligence when he bids his readers exercise it in order to ‘make their calling and election sure.’ Peter’s first letter shows that he believed that Christians were ‘chosen according to the foreknowledge of God the Father.’ But for all that he is not a bit afraid of putting the other side of the truth, and saying to us in effect. ‘We cannot read the eternal decrees of God nor know the names written in the Book of Life. These are mysteries above us. But if you want to be sure that you are one of the called and chosen, work and you will get the assurance.’ The confirmation of the ‘call,’ of the ‘election,’ both in fact and in my consciousness depends upon my action. The ‘diligence,’ of which the Apostle thinks such great things, reaches, as it were, a hand up into heaven and binds a man to that great unrevealed, electing purpose of God. If we desire that upon our Christian lives there shall shine the perpetual sunshine of an unclouded confidence that we have the love and the favour of God, and that for us there is no condemnation, but only ‘acceptance in the beloved,’ the short road to it is the well-known and trite path of toil in the Christian life.

Still further, one of the other writers of the New Testament gives us another field in which this virtue may expatiate, when the author of the Epistle to the Hebrews exhorts to diligence, in order to attain ‘the full assurance of hope.’ If we desire that our path should be brightened by the clear vision of our blessed future beyond the grave, and above the stars, and within the bosom of God, the road to that happy assurance and sunny, cloudless confidence in a future of rest and fellowship with God lies simply here–work! as Christian men should, whilst it is called to-day.

The last of the fields in which this virtue finds exercise is expressed by our letter, when Peter says, ‘Seeing that we look for such things, let us be diligent, that we may be found of Him in peace without spot, and blameless.’ If we are to be ‘found in peace,’ we must be ‘found spotless,’ and if we are to be ‘found spotless’ we must be ‘diligent.’ ‘If that servant begin to say in his heart, My lord delayeth his coming; and to be slothful, and to eat and drink with the drunken, the lord of that servant will come in an hour when he is not aware.’ On the other hand, ‘who is that faithful servant whom his lord hath set ruler over his household? Blessed is that servant whom his lord when he cometh shall find so doing?’ Doing so, and diligently doing it, ‘he shall be found in peace.’

What a beautiful ideal of Christian life results from putting together all these items. A fruitful faith, a sure calling, a cloudless hope, a peaceful welcome at last! The Old Testament says, ‘The hand of the diligent maketh rich’; the New Testament promises unchangeable riches to the same hand. The Old Testament says, ‘Seest thou a man diligent in his business, he shall stand before kings.’ The New Testament assures us that the noblest form of that promise shall be fulfilled in the Christian man’s communion with his Lord here, and perfected when the diligent disciple shall ‘be found of Him in peace,’ and stand before the King in that day, accepted and himself a king.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

And. Note the Figure of speech Polysyndeton. Seven “ands” in verses: 2Pe 1:5-7.

beside this, giving. Literally bringing in by the side of (Greek. pareisphero. Only here) this very thing.

diligence. Greek. spoude, as Jud 1:3.

add = minister, or supply. Greek. epickoregeo. See 2Co 9:10.

to = in. App-104.

knowledge. App-132.

Fuente: Companion Bible Notes, Appendices and Graphics

5-7.] Direct exhortation, consequent on 2Pe 1:3-4, to progress in the spiritual life.

Fuente: The Greek Testament

2Pe 1:5. , even) also.- , this very thing) The answer of the godly towards the Divine gifts is accurately expressed. is used as it were adverbially, for , according to this very thing.-, diligence) Diligence comprises many things; 2Co 7:11, note; and in Peter the things which follow whence give diligence, 2Pe 1:10, refers to this; and so, to endeavour, 2Pe 1:15; 2Pe 3:14.-, introducing) , by the way, indicates modesty. God acts: we are diligent.-, supply, exhibit, minister additionally) The corresponding word is, shall be supplied or ministered, 2Pe 1:11. Our diligence follows the gifts of God; an entrance into the kingdom follows our diligence.- , in the faith) This is called knowledge, 2Pe 1:3, by which grace and truth are recognised; and God supplies this to us, just as He does life. Faith is the gift of God; Eph 2:8 : therefore we are not commanded to minister additionally faith, but in faith those fruits which are mentioned, to the number of seven, faith leading the band, and love bringing up the rear.-, your) Taken with faith; 1Pe 1:7; 1Pe 1:9; 1Pe 1:21.- , virtue) by which you may imitate the virtue of God, 2Pe 1:3, and actively perform all things which the spiritual life undertakes. Every present step produces and renders easy that which follows: the following tempers and perfects the preceding. But this is the order of nature, rather than of time. , virtue, [not in the common use of the term, but] a strenuous tone of mind and vigour; 1Pe 1:13. This is the result of faith; 2Co 4:13; 2Co 4:16, at the beginning. Next in order is [the fruit of virtue] , knowledge or moderation; comp. Rom 15:14, note. Virtue makes us active, watchful, circumspect, separate [or discreet], so as to consider what is to be done or avoided, for the sake of God, ourselves, and others; and in what manner this is to be done, and where and when, etc.; 1Co 16:18, at the end. Next in order is , abstinence. This is the result of , since it is this which distinguishes evil from good, and teaches us to flee from evil. Next in order is , patience. Incontinence weakens the mind; continence banishes weakness, and adds strength. Next in order is , godliness: it sanctifies the natural affections towards parents and others, yea, even towards the Creator. Patience () removes all the hindrances to godliness. Next in order is , brotherly affection. He who has his natural affections sanctified, advances to , a natural affection, that is purely spiritual. , love to all, completes this company (chorus) of graces; Col 3:14, throughout. He who is rightly disposed towards his brethren, extends his love to those who are less nearly connected with him, and even to enemies. Hence it is evident how each present step produces and renders easy that which follows. Moreover, in what way each step which follows, tempers and perfects that which goes before, will readily appear, if this scheme be duly considered in a retrograde order. He who has love, will exercise brotherly affection without partiality. He who has brotherly affection, will perceive that godliness is altogether necessary. , the godly, will mix nothing stoical with , his patience. To the patient man abstinence is easy. , the continent man, with calmness of mind thoroughly weighs all things, and has . , knowledge, is on its guard, lest sudden impulse should carry away , its virtue. The opposites are connected in a similar manner in the case of the wicked: unbelief produces vice, etc.-, moderation) 1Pe 3:7, note.

Fuente: Gnomon of the New Testament

The Unfolding of Character

Yea, and for this very cause adding on your part all diligence, in your faith supply virtue; and in your virtue knowledge; and in your knowledge temperance; and in your temperance patience; and in your patience godliness; and in your godliness love of the brethren; and in your love of the brethren love.2Pe 1:5-7.

The writer had set forth in the previous verses the great doctrine that God has given to us in Christ Jesus all things pertaining to life and godliness, and that the form in which this is given is that of exceeding great and precious promises, in order that by these we should be partakers of the Divine nature. After having set forth the things revealed in Christ, he considers how it is, in what particular condition of living it is, that we become partakers of these. The fulness that is in Christ is one thing; the actual enjoyment of that fulness by us personally is another. The 5th, 6th, and 7th verses contain an exhortation by complying with which we shall receive of that fulness.

1. Giving all diligence. The first thing on which our attention is fixed is this, that the Christian life is an active lifeone which contains in it a continual call for watchfulness and activity. It is not a condition of mere repose or of simple receiving; but there will be a continued activity connected with that receiving. A demand upon the whole man, upon the whole time of the whole man, is implied in the word allgiving all diligence.

It is a demand for business vigilance in the realm of the Spirit. We are not to close our eyes and to allow our limbs to hang limp in the expectancy that the Lord will carry us like blind logs. He made us of clay, but He formed us men, and as men He purposes that we shall live and move and have our being. And so He calls for diligence. It is a word which elsewhere is translated haste, carefulness, business. It is very wonderful how frequently the New Testament takes its similes from the commercial world. Trade ye herewith till I come. Look therefore carefully how ye walk, buying up the opportunity. The kingdom of heaven is like unto a merchantman. In all these varied passages there is a common emphasis upon the necessity of businesslike qualities in our spiritual life. We are called upon to manifest the same earnestness, the same intensity, the same strenuousness in the realm of spiritual enterprise as we do in the search for daily bread.

We must bring method into our religion. We must find out the best means of kindling the spirit of praise, and of engaging in quick and ceaseless communion with God, and then we must steadily adhere to these as a business man adheres to well-tested systems in commercial life. We must bring alertness into our religion; we must watch with all the keenness of an open-eyed speculator, and we must be intent upon buying up every opportunity for the Lord. We must bring promptness into our religion. When some fervent impulse is glowing in our spirits we must not play with the treasured moment; we must strike while the iron is hot. Now is the accepted time, now is the day of salvation. We must bring boldness into our religion. Timid men make no fine ventures. In the realm of religion it is he who ventures most who acquires most. Our weakness lies in our timidity. Great worlds are waiting for us if only we had the courage to go in and possess them. Why are ye fearful, O ye of little faith? And we must bring persistence into our religion. We must not sit down and wail some doleful complaint because the seed sown in the morning did not bring the harvest at night. We must not encourage a spirit of pessimism because our difficulties appear insuperable. We must go steadily on, and wear down every resistance in the grace-fed expectancy that we shall assuredly win if we faint not. Such are the characteristics of common diligence which we are to bring into co-operative fellowship with the forces of grace. Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men.1 [Note: J. H. Jowett, in The Examiner, Sept. 21, 1905.]

2. Add to your faith virtue (A.V.). There are various kinds of addition in the world. You may fling a heap of stones together, without an aim and without a plan, and they fall into some sort of shape under the influence of the law of gravitation. The stones are simply flung together, and no thought is needed to dispose of them; they fall into a certain shape, of necessity. But that is not the addition meant here. There is another kind of addition, when you lay stone to stone according to a plan, when you dress the stones and fit them together for your own purpose, and make for yourselves a home to dwell in, a place to work in, or a building in which you may worship God. That is nearer the meaning of the text, but there is something more than the mere fulfilment of a plan and purpose in the addition of the text. There is the addition which a tree makes to itself year by year, till it expands from the seed to the full majesty of perfect treehood. That addition is determined from within, not merely an addition from without and by an external agency. It is an unfolding from within, it is an addition by which the tree has mastered material once external to itself, transformed it, lifted it to a higher level and made it part of itself. That is nearer the meaning of our text. Yet one more attempt to find the full meaning of this addition. It is like that which boys and girls make to themselves from the day of their birth till they come to the fulness of the stature of perfect manhood and womanhood. They grow by striving, by winning the victory over external matter; they grow till they attain to fulness of bodily stature. But they grow also by feeling, wishing, desiring, by willing and acting, by foreseeing ends and taking means to realize them. They grow by feeling, thinking, willing. And to this kind of growth there is no limit.

(1) The older version has the preposition to throughoutadd to your faith virtue, and the rest; so that virtue, knowledge, and temperance were made to appear as separate, detached things, each of which could be tied or stuck on to the others. In your faith supply virtue means something different. It means that faith is the root from which virtue grows up. These graces, in short, are not ready-made articles, which we can appropriate and use mechanically, like the dressed and polished blocks of stone one sees in a builders yard. Instead, they are as closely related as the members of a living body. They flourish together, and they decay together, so near is the affinity and sympathy between them.

Every added virtue strengthens and transfigures every other virtue. Every addition to character affects the colour of the entire character. Ruskin, in his great work, Modern Painters, devotes one chapter to what he calls The Law of Help. And here is the paragraph in which he defines the law. In true composition, everything not only helps everything else a little, but helps with its utmost power. Every atom is in full energy; and all that energy is kind. Not a line, nor spark of colour, but is doing its very best, and that best is aid. It is even so in the composition of character. Every addition I make to my character adds to the general enrichment. The principle has its reverse application. To withdraw a single grace is to impoverish every element in the religious life. For whosoever shall keep the whole law, and yet stumble in one point, he is become guilty of all.1 [Note: J. H. Jowett, in The Examiner, Sept. 21, 1905.]

(2) In your faith supply (or furnish) virtue. Now the Greek word translated supply is a very full and suggestive one. It is a word with a history. It takes us back to the days in old Athens when it was reckoned a high honour by a citizen to be asked to defray the expenses of a public ceremony. It means to furnish the chorus for the theatre; so that to the minds of many of those to whom the words were first addressed, the thought might have been suggested that these graces would come into the life like a chorus. They would come singing and dancing into it, filling it with joy and loveliest music. A saint of old thus carolled: Thy statutes have been my songs in the house of my pilgrimage. And here in the New Testament we have the Christian graces introduced as a chorus into life, which would be dull and fiat and discordant without them.

Have we not often wondered how endless the variety of music that can be won from the simple scale of seven with its octaves? As endless is the variety of soul-music that will flow from this simple scale of grace. And nothing but music will come from it. From a musical instrument quite correctly tuned, and on which the scale is faultless, the most discordant noises may be produced; but this cannot be in the spiritual sphere. Given the gamut of graces, all discord is banished from the life. Life will become one continual song, not always in the major mode, but perhaps moat beautiful of all when it modulates into the minor in lifes dark days; but a song it shall be from beginning to end, from the keynote and starting-point of Faith swelling onward and forward till it closes in the grand finale of the upper octave Love.1 [Note: J. M. Gibson, The Glory of Life, 65.]

Architecture is said to be frozen music. This is true of the commonest wayside wall. What is it that makes the sight of a well-built wall so pleasing to the eye? What is it that makes building a wall such an interesting employment that children take instinctively to it when they are in a suitable place, and have suitable materials at hand? Is it not the love of symmetry, the delight in shaping large and small, rough and smooth, pieces of stone, adapting them one to the other, and placing them in such a way that together they make a symmetrical structure? Every wall, be it rude as a moorland dyke, represents the love of order and the difficulties that have been overcome in making the stones of the wall to harmonize with one another. And if we see this curious harmony in the humblest rustic building, how grandly does it come out in the magnificent Gothic cathedral, where every part blends faultlessly with every other part, and carries out the design of the architect; and clustered pillar, and aerial arch, and groined roof soar up in matchless symmetry, and the soul is held spellbound by the poetry which speaks through the entire structure.2 [Note: H. Macmillan, The Mystery of Grace, 103.]

I

Faith

The direction, Add to your faith virtue, or as the Revised Version has it, In your faith supply virtue, does not recognize faith as co-ordinate with these other virtues, but derives from faith the various excellences of character which are named. In naming each and all, it presupposes faith as the root from which all proceed. In this sense the Christian ideal of living begins with and presupposes a religion or a personal trust and love towards Christ as the object of love and confidence. It binds us to Him by an act of allegiance, in which are blended honour and gratitude, love and hope.

1. It must not be forgotten that this whole passage, with all the mighty possibilities which the sweep of its circle includes, proceeds on the assumption that certain great preliminary and vital transactions have taken place between the soul and God. Preparatory to this rich evolution there had to be an adequate involution. This is not merely assumed by the Apostle. It is stated. Look at 2Pe 1:1-3. Simon Peter, a servant and apostle of Jesus Christ, to them that have obtained a like precious faith with us in the righteousness of our God and Saviour Jesus Christ: Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord; seeing that his divine power hath granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue. Here, then, everything has been preceded by a process of moral adjustment, the harmonization of the individual will with the universal, and the insertion of a new life-principle which holds in its close-shut hand the promise and the potency of endless spiritual progression, of ever-growing similarity to God.

The writer, then, is not preaching the Gospel; he is not making known to the ignorant what they have not heard, or urging on the wicked and impenitent what they have neglected; he is not proclaiming pardon, mercy, reconciliation, and so on, to the miserable and the lost; he is contemplating persons of another sort, and doing a different kind of thing altogether. He assumes that the persons he addresses are believersthat they have faith, like precious faith with himself. They do not need, therefore, to have the Gospel preached to them, made known, pressed on their acceptance, or to be themselves besought and entreated to be reconciled to God. They are past all that. They have heard the Gospel; have believed it; and are recognized as partakers of that faith in the righteousness of our God and Saviour Jesus Christ, to which, in Scripture, the justification of the sinner is attached. Hence, you will observe, they are not exhorted to have faith,or to add faith to anything. They have it; and, as having it, they are exhorted to add to it all the other things.

If you want flowers, you must have roots, and the roots must be placed in a favourable soil. Any gardener will tell you that certain plants need a particular kind of mould if they are ever to be anything better than sickly-looking weeds; and people who neglect these precautions, or try to coerce nature into their methods, have to pay for it next summer by having no flowers. Just so there is one soil, and only one, in which temperance and patience and godliness will take root and flourish, and that is a heart that has trusted Christ as Redeemer and bowed to Him as King and Lord.1 [Note: H. R. Mackintosh, Life on Gods Plan, 231.]

2. By faith, the writer means faith in the Lord Jesus Christ. The trustful apprehension of Gods unspeakable gift, of the mercy which rose over the world like a bright dawn when the Redeemer camethat is what he intends by the word. This is worth mentioning; for it is not uncommon to speak of faith abstractly, as no more than a hopeful, positive, serious way of regarding life. But when the New Testament writers say faith they mean, quite definitely, faith in contact with its proper object, Christ, and becoming through that contact a strong triumphant thing.

This faith is more than an intellectual assent to a speculative truth or an historical fact. It is more than credit to any fact, or assent to any truth. It is an act of loving devotion to a person in answer to His claims upon the heart, the response to His manifold love of grateful devotion, the reception of His offered pardon with renunciation of the forgiven sin, the consecration of the life to His cause, and a steadfast and open avowal of discipleship. Such a faith by no means excludes definite views of Christs nature and work,whence He came and whither He goes; what He must be as Divine or as human,but it enters into the human soul and into human society as a living power, by its joyful and loving realization of Christ as the master of the heart who, though He was dead, yet lives, and, behold! is alive for evermore; but who is yet as near and as sympathizing to every disciple as when He spoke words of personal tenderness to the weakest and the most disconsolate, or wept tears of sympathy at Lazarus grave.

On January 16, 1894, Dr. Temple (then Bishop of London) gave a striking lecture to the clergy of the diocese at Sion College on Faith. He began by referring at some length to a conversation upon Justification by Faith which he, when a young scholar at Balliol, once had with Ideal Ward, then a Fellow of the College and considerably his senior. Ward quoted the definition of faith given by Coleridge in the beginning of his Confessions of an Inquiring Spirit: Faith subsists in the synthesis of the reason and the individual will, a definition which the Bishop took as the text of his lecture.

It was not (he owned) a definition that would have been accepted in the last century, nor one which was generally to be found in the writers of Christian evidences; but, while it had been assumed that faith was the act of the intellect only, he contended that to make it merely an intellectual act would be to lower the nature of faith itself. Such a theory was, he said, inconsistent with the nature of man, between whose various faculties and powers a sharp distinction could not really be drawn. The tendency to separate the intellectual and the will forces was, he felt sure, a mistaken one. The intellect could not act in its fulness without the will, nor could the will act in its fulness without the intellect, nor indeed could either act without the affections. But, still further, the tendency of this attempted separation of the intellect from the will, and the assigning of faith to the intellect entirely, was always towards laying the whole stress of faith upon external evidence. The intellect taken by itself dealt with external evidence more easily than any other, and consequently, wherever that notion of faith had either consciously or unconsciously prevailed, there had been always a tendency to base faith entirely upon miracles, and to make them the one conclusive proof of the truth of Gods revelation, or especially of that part of His revelation from which we derived our Christian knowledge. That, however, was no sure foundation; for it was a resting, not upon miracles as the real basis, but upon the historical evidence of those miracles; and there, of course, there necessarily came in the fact that the judgment upon miracles belonged entirely to the ordinary intellect. The man who was the best judge of such evidence was not necessarily a good man or a spiritual man; he was simply an intellectual man who could balance one kind of testimony against another.

The Bishop then said that faith might begin in various ways. It might begin within or without; but if it was to be a permanent thing, if it was to be supreme over life, then it must find its root at last within the soul. Faith must be a total, not a partiala continuous, not a desultoryenergy. Faith must be light, a form of knowing, a beholding of truth. The anchor of faith was a true belief in the moral law, and the moral law must necessarily have a supreme personality. It was the voice which governed the man from within, and at the same time asserted its supremacy over everything else.

This analysis of faith was then applied by the Bishop to the Christian Faith.

The acceptance of God, the acceptance of Christ, the acceptance of the Bible, the acceptance of the doctrines taught in the Bible, and the acceptance of those facts which were bound up with those doctrinesthat was the faith alike of the great divine and the uneducated peasant. The one might be able to see the reasons of his faith, and the other might not; but both alike had real evidence upon which their faith rested, in that absolute firm foundation which God had given to every man in his own soul.1 [Note: Frederick Temple, Archbishop of Canterbury, ii. 70.]

3. But, always remembering that faith is faith in Christ, let us take faith in all the breadth and depth of its Scripture meaning. We are so apt to make narrow what the Scriptures have not made narrow, and to make wide what the Scriptures have not made wide. When faith unfolds itself, it is not a process similar to that by which a house is built. It is not as if we were adding something to something in an external manner. No doubt there is some truth in that thought, for ye are Gods building. But ye are also Gods husbandry. We are so ready to make faith mean only the faith that justifies, to limit it to one function, and to fail to recognize its universal character and its great function. It is true that the receiving and resting on Jesus Christ for salvation is one of the great characteristics of faith, but the meaning of faith is wider than that. It is that which makes us at home in Gods eternal world; it is that which enables us to endure as seeing Him who is invisible; it is that which enables us to grasp with firm, unwavering hand the realities of Gods eternal world, and to feel at home in His unseen presence. It gives us power to grasp the eternal principles of the righteousness, truth, and love of God.

Faith to Dr. John Watson was that knowledge of God and that discipline of the soul, together with that service of man which from the beginning have affected the more spiritual minds of the race and created saints, whose literature is contained in the writings of prophets, apostles, theologians, mystics, whose children have been the missionary, the martyr, the evangelist, the philanthropist, whose renaissance has been those revivals of religion which have renewed the face of society.2 [Note: W. Robertson Nicoll, Ian Maclaren, 276.]

4. Observe now the connexion that exists between faith and the virtues. Add to your faith. This is the root, the living principle. All true morality is born of spirituality, and all complete morality is born of the spirituality created and maintained by Christian faith.

(1) Faith means vision, and the faith of Christ means the vision of the perfect One. In Christ was the blending of all excellences. As a modern writer says: No one can tell what was Christs predominant virtue. As we live a life of faith in the Son of God we live in the presence of absolute beauty and perfection.

(2) Faith means aspiration, and the faith of Christ means not only the sight of perfection, but also a passion for it. As the worldly man covets property, and restlessly adds field to field and house to house; as the intellectual man thirsts for knowledge, and is ever stretching out to new horizons and cataloguing new stars,so the spiritual man rejoices in the goodness that restlessly longs to complete itself. Nothing short of the beauty of the Lord satisfies a true believer.

(3) Faith means transformationwe are changed into the likeness of that on which we passionately gaze; and faith in Christ means that we are changed from glory into glory until we are complete, lacking nothing. Faith in God, in the higher universe, in the glorious future; faith in Christ as our Redeemer, in the grace of the Holy Spirit, in the crown that fadeth not awaythis is the faith by which the just live and fulfil the whole law. Faith is the root whence spring all the fruits of righteousness, the stem whence radiate the seven branches of the golden candlestick. All colours are in the light of the sun, and all moral beauty is in Christian faith, revealing evermore its changing hues according to time, place, and circumstance.1 [Note: W. L. Watkinson, Studies in Christian Character, ii. 77.]

II

Virtue

1. The word virtue cannot be taken here in the sense which it bears in ordinary use. As a general term it is employed to designate all excellence;here, it is only one excellence out of many. It must stand, therefore, for something distinct and specific. It does so. It stands, according to the exact import of the original term, for force, energy, manly strength. It describes a readiness for action and effort, the disposition and the power of strenuous achievement.

The Latin word vir meant a man, or a hero; and the Latin word virtus meant the special quality of the man or the hero. Virtue, to the Latins, meant, thus, the quality of manhood, or heroism. It was the special quality of life, without which a man was merely a creature, an animal. It gave tone, and dignity, and force to men. Virtue and manliness were almost synonymous words. To be manly was to be virtuous; to be virtuous was to be manly. And it is in this sense that the word is used in our text. For the Greek word conveys just this conception of manly virtue. We associate with it the idea of courage, robustness, manhood.

In some ways virtue is the proper translation of the Greek word, but the Christian should remember that the meaning of human nature has been deepened and widened beyond reckoning since the Word became flesh and dwelt among men. Christ Jesus is a revelation of the possibility of human nature, and it has become a new thing since He took our nature on Himself. So when we speak of manliness in the Christian sense we mean manliness after the type introduced into life by Jesus Christ. It is not the Greek or Roman type of character that is here meant, not the life of self-assertion, of mere courage, or of that tendency which says the race is to the swift, and the battle to the strong; but the kind of life which realizes itself in service, which spends itself in saving others, which has as its ideal the life of Him who when He was reviled, reviled not again, who came not to be ministered unto but to minister, and to give His life a ransom for many.

2. We may take virtue in various senses, not excluding one another, but each contributing something to the whole meaning.

(1) First of all it is efficacy. It is faith in energetic action. We often employ the word in this sense. We speak of there being virtue in a medicine to cure a particular disease. We also talk of one thing happening in virtue of another, i.e. the one is the cause of the other, the power which produces the other. And the term is often used with this meaning in Scripture. Thus, in the case of the woman who came secretly among the crowd and touched the hem of Jesus garment, it is said Jesus knew that virtue had gone out of Him. That is to say, Jesus was conscious of having put forth an efficacious power to heal the woman. And on another occasion, when Jesus came down from the mount, where He had all night been engaged in prayer, we are told, the whole multitude sought to touch him: for there went virtue out of him, and healed them all.

Elsewhere this same writer has the word twice, but then he must be using it in quite a special and not the ordinary sense, for it is to God that he applies it. He speaks of shewing forth the virtues of God; and again, just before the text, he speaks, if we take the true reading, of God calling us by his own glory and virtue. Well, this last passage will give us a clue to what St. Peter means in the text. For when he speaks of Gods virtue, he means, we are clear, the energy and power which God exercises on those whom He calls; the strong, constraining force with which His arm draws us nearer to Himself. There you have itthe energy, the power, the effectiveness of God, or, if the case be so, of man; that is what St. Peter means by virtue. This is what we have to equip our faith withenergy, power, earnestness, effectiveness.

Just as the optic nerve feeds the brain with images of the physical order, so the faith-nerve feeds the soul with visions of the spiritual order. The amount of will-power poured into our faith will determine the measure of its efficiency and the richness of its result. It is the same in every other department of life. Concentration, the power to focus the scattered forces of the mind on one point of observation, and the faculty of cutting out all disturbing and distracting factors, will ever be the measure of mans success. Deficient will-power is an all-sufficient explanation of failure, whether in law, medicine, literature, commerce, or trade. If you saw a young fellow of splendid ability failing on this account, you would say, In your faculty supply will. Just as you have seen business men fall out of the running through lack of this element, so St. Peter had seen Christian men falling out of the Christian race. From this failure he is anxious to save them. Hence his rallying word at the close of this passage, If ye do these things ye shall never stumble. We live by correspondence with our surroundings. Indeed, life has been defined by Herbert Spencer as correspondence with environment. Now, the method of correspondence between the soul and the environing God is prayer; but prayer requires a conductor, and that conductor or line of communication is faith. That is why we read, He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. But the faith-line must not be a dead wire. It must quiver with the current of living will. Only thus can it become the conveying medium of our communication, and give carrying power to our prayers.1 [Note: H. Howard, The Summits of the Soul, 11.]

(2) The term is often fairly enough translated courage. But the word courage, again, is rather narrow. It is only at times that courage is called into request, whereas the virtue the Apostle has in view is always in request. It is that practical energy which resides in the will, and which is necessary to carry faith into action. We may, for convenience, call it the grace of doing. Faith cometh by hearing; but there are many who hear and fail to do, for want of this practical energy, this determination which leads on to action. It is the practical, as distinguished from the speculative or the sentimental spirit.

There was a moment in the French Revolution when the Republic was ringed round with enemies. The Prussians were on the Rhine, the Piedmontese in the Alps, the English in the NetherlandsLa Vende had rebelled in the west, and Lyons in the east. But Danton cried, We need audacity, and again audacity, and always audacity. It is what I must have in the Holy Wara sanctified audacity that will dare anything and everything on Christs behalf.2 [Note: A. Smellie, In the Hour of Silence, 312.]

Once in Northern India a detachment of soldiers were led against a band of robbers who had entrenched themselves in a strong position at the head of a narrow gorge. The troops were marching along the valley between the steep sides, when a sergeant and eleven men separated from the rest by taking the wrong side of the ravine. The officer in command signalled them to return. They, however, mistook the signal for a command to charge. For a moment they looked up the rocky heights, and saw their enemies above the ramparts. Then with a ringing cheer they clambered up the steep side. At the top were seventy robbers sheltered behind a breastwork. It was a desperate encounter, but against such odds it could not last long. Six fell on the spotthe rest were hurled backward into the depths below. Now it was a custom in that nation when any of their bravest fell in battle to distinguish the most valiant by a thread tied round the wrista thread of red or green silk, red denoting the greatest courage. Some little time afterwards the English troops found the twelve bodies stark and gashed, but round the wrist of each was tied the scarlet threadthe distinction of the hero. So, even amongst a wild and savage robber horde, bravery, the bravery of an enemy, is a thing to be reverenced and honoured. I ask you to-day to come and pledge yourself to the Lord Jesus Christ, because it does need courage.1 [Note: M. G. Pearse, Short Talks for the Times, 98]

(3) Among the Romans virtue meant especially a manly courage in the field. How they hated cunning and artifice and guile! It was part of the true combatant that he would never take unfair advantage of his adversary. He would beat him in fair contest, or not at all. There was a true chivalry about these old-world heroes. They would not stoop to trickery and deceit and evasion. They relied on strength and skill and endurance; on force of hand and head and heart. They knew how to take punishment like men, and to use victory with magnanimity. And their whole idea of this true bearing, this brave and open spirit entered into the word virtue.

It takes more of real manhood to confess oneself in the wrong than to forgive and forget an offence. It is easier to be generous than to be just. He was not losing his manliness, but just gaining it again, who said Father, I have sinned. And neither the individual nor the Church is losing manliness, but gaining it, that can be great enough to say I am wrong. J. H. Green says that few scenes in English history are more touching than the one which closed the long struggle between Edward I. and the barons over the Charter, when Edward stood face to face with his people in Westminster Hall, and, with a sudden burst of tears, owned himself frankly in the wrong. Aye, they were kingly tears! and it was the confession of a king!2 [Note: C. Silvester Horne, Sermons and Addresses, 146.]

3. We need this virtue in our faith. That is to say, we want to believe in an honest, robust, straightforward, manly way. Our convictions are to be held in a way becoming a manfrankly and manfully confessed, and based on a thoughtful and candid consideration of the various problems that we have to face. In other words, behind our beliefs, penetrating and informing them, is to be our own true and manly spirit. We may believe what is wrongfor as long as man lives it will be human to errbut, at least, we must be true. The real truth and sincerity of our mind and heart must never be in doubt. God has nowhere promised that He will keep our minds from error. To exercise the mind in discrimination, in discovery, in analysis and synthesis, this is our businessthe task committed to us by the Infinite God. But God has promised to keep our hearts true.

Every one remembers the well-worn tale of the pious lady of Vermont in the United States, the view from whose window was blocked by a rocky hill, and who determined to test the promise to faith that it should be removed and cast into the sea. And, according to her lights, she prayed and prayed the night through, till the dawn peeped in at the window, and there was the hill unmoved. Ah! she said, just as I expected! But there came along that way a prospecting engineer, with his instruments and chain measures and dumpy leveller, and examined that hill and accurately measured it. It was in the way of a new railroad, and he expressed his firm faith that it could be removed. The Company at his back adopted his faith, and he added to his faith virtue in the shape of two thousand navvies, and in a few months that hill was removed. If he had had no faith, he would not have put on the navvies; and if he had not put on the navvies his faith would have been uninfluential and inactive. He added to his faith virtue; he added to his orthodoxy activity; he added to his creed conduct; he added to his conviction action. His faith was as the grain of mustard seed, which, when the life or substance is awakened within, moves what, in comparison with its size, are literally mountains. And so the engineer removed the mountain that resisted the prayer, unmixed with action, of the Christian lady of Vermont.1 [Note: B. Wilberforce, Sanctification by the Truth, 134.]

III

Knowledge

There is always danger lest zeal should be misdirected; lest it should be employed in the accomplishment of a wrong object, or lest it should adopt wrong means to attain even a good object. There is danger too of zeal becoming a wild fanaticism. Hence, virtue must have in it a supply of knowledge. The Christian possessing zeal, but without knowledge to guide it, is like a ship without a pilot, in danger of splitting on the rocks. St. Paul was constitutionally an earnest and whole-hearted man, in whatever cause he undertook. The zeal which led Saul of Tarsus to persecute from city to city those who called on the name of the Lord Jesus was just as intense as that which led him afterwards, when he had become the great Apostle of the Gentiles, to exclaim, I am ready to die for the name of the Lord Jesus. In the former case, however, his zeal was without knowledge. He did it, as he himself said, in ignorance.

Faith without knowledge is a wilful and unmeaning thing, which can never guide men into light and truth. It will pervert their notions of God; it will transfer them from one religion to another; it may undermine and often has undermined their sense of right and wrong. It has no experience of life or of history, no power of understanding or foreseeing the nature of the struggle which is going on in the human heart or the movements which affect Churches, and which, as ecclesiastical history shows, always have been, and will be again. It is apt to rest on some misapplied quotation from Scripture, and to claim for its own creed, theories, and fancies, the authority of inspiration. It is ready to assent to anything, or at least to anything that is in accordance with its own religious feeling, and it has no sense of falsehood or truth. It is fatal to the bringing up of children, because it never takes the right means to its ends, and has never learned to discern differences of character. It never perceives where it is in this world. It is narrowed to its own faith and the articles of its creed, and has no power of embracing all men in the arms of love, or in the purposes of God. It is an element of division among mankind, and not of union. It might be compared to a fire, which gives warmth but not life or growthwhich, instead of training or cherishing the tender plants, dries them up, and takes away their spring of youth.

Manliness, that which colloquially we call pluck, without knowledge is practically useless, except perhaps to a bulldog. The man who knows is always bead and shoulders above the man who does not know, though the latter may be the superior of the former in vigour and endurance. What is the justification for the millions we spend annually in secular education? It is that ignorance is the mother of degradation; knowledge is the road to moral and social improvement. Plato says: Better be unborn than untaught, for ignorance is the root of misfortune.1 [Note: B. Wilberforce, Sanctification by the Truth, 138.]

1. This knowledge covers the three great relations of lifeGod, self, and fellow-man. As surely as faith is translated into character will character result in richer and fuller accessions to our knowledge of God. Over against our spiritual faculties, and answering to them, is a world of spiritual beinga world with sights more beautiful, harmonies more sweet, relationships more enduring, and joys more deep and full than those of earth and time. With the growth and development of the spiritual life there will come a fuller and more accurate knowledge, not only of the spiritual world without, but also of that within. A deeper knowledge of God will result in a fuller knowledge of self, and a clearer perception of duty; for all duty springs necessarily out of the relations subsisting between the human and the Divine. And this knowledge of God and duty is not merely an intellectual acquisition to be enjoyed, but a moral dynamic to be expressed in life and turned to practical ends. If we are taken up into this Mount of Transfiguration, it is not that we may abide there in rapt contemplation, but that we may descend with increased power to dispossess the demons of the plain.

Two ordination candidates, on one occasion at the Fulham dinner-table, were evidently anxious to impress him with the fact that they were total abstainers, and took occasion to boast of their profound ignorance of wines and spirituous liquors of every kind; whereupon, to their astonishment, the Bishop entered upon an exhaustive disquisition on Vintages of Port, mentioning the various years in which the grape harvest had failed or succeeded and other factors that determined the quality and quantity of the yield of wine. The youths were overheard exclaiming to each other in pious horror, as they left the hall, Whod have thought it from him! He talked like a wine merchant.2 [Note: Frederick Temple, Archbishop of Canterbury, ii. 36.]

But it was his knowledge that gave Dr. Temples enthusiasm in the cause of temperance its power.

2. Again, knowledge here does not so much mean enlarged apprehensions of spiritual truth; the reasonexalted and purified by the light flowing and falling upon it from revealed objective realitiescomprehending more and more the meaning of the mystery in which are hid, or deposited, all the treasures of wisdom and knowledge. It does not mean this, but rather the instruction and culture of the understanding, which has to do with terrene and tangible matters; the proper apprehension of the possible and the right; and the wise adaptation of means to ends. Strength and force, resolute purpose and daring energy, are to be presided over and directed by large knowledge. Without this, with the best intentions a man may blunder in all he does; may waste his powers in attempting the impossible, and be distinguished for nothing but for indiscreet and undiscriminating zeal. Ignorance is neither the mother of devotion, nor a skilful and effective doer of work. As contemplation and action must go together, so also must action and intelligence. With all thy getting, therefore, get understanding.

Any zeal is proper for religion, but the zeal of the sword and the zeal of anger; this is the bitterness of zeal, and it is a certain temptation to every man against his duty; for if the sword turns preacher, and dictates propositions by empire instead of arguments, and engraves them in mens hearts with a poignard, that it shall be death to believe what I innocently and ignorantly am persuaded of, it must needs be unsafe to try the spirits, to try all things, to make inquiry; and yet, without this liberty, no man can justify himself before God or man, nor confidently say that his religion is best. This is inordination of zeal; for Christ, by reproving St. Peter drawing his sword even in the cause of Christ, for His sacred and yet injured person, teaches us not to use the sword, though in the cause of God or for God Himself.

When Abraham sat at his tent door, according to his custom, waiting to entertain strangers, he espied an old man, stooping and leaning on his staff, weary with age and travail, coming towards him, who was a hundred years of age. He received him kindly, washed his feet, provided supper, caused him to sit down; but observing that the old man prayed not nor begged a blessing on his meat, he asked him why he did not worship the God of heaven. The old man told him that he worshipped the fire only, and acknowledged no other God. At which answer Abraham grew so zealously angry that he thrust the old man out of his tent, and exposed him to all the evils of the night and an unguarded condition. When the old man was gone, God called to Abraham and asked him where the stranger was? He replied, I thrust him away because he did not worship Thee. God answered him, I have suffered him these hundred years, although he dishonoured me: and couldst not thou endure him one night?1 [Note: Jeremy Taylor.]

3. It is a knowledge that grows out of life. It reflects and tries to understand something of its way of living, its way of acting, and strives to think out the principles of its life and action. The rugged maxims hewn out of life, and polished to roundness and smoothness by frequent action, grow into fixed and definite knowledge. It is the usual and fruitful way of human knowledge in general. It begins at the right end. It is simply thinking out into clearness the principles on which human life is based, and stating them clearly and making them the basis of further action. We are coming to understand something of this principle, and we are beginning to teach our children knowledge, and to make them see how knowledge grows out of action. Not abstract principles first, but concrete practice, and then the principles that grow out of practice. Such knowledge as the blacksmith has of iron, as the joiner has of wood, as any man has of the material of his worksuch is the knowledge commended here. Faith is the proof that a man is living; faith has its results in the new character, in the new humanity, and knowledge reflecting on life and on the new character comes to know itself and its principles of action, and so leads on to more assured action. There is no limit to thinking and to the progress which comes from thinking, only thinking must always keep hold of life, must never forget that after all thinking is only a form of living. Out of manliness knowledge.

And what we know not now, we then shall know,

When from the heights of the eternal hills

We shall look back on time, interpreting

Old dreams, unravelling the tangled coil

Of life, and knowing even as we are known.

All after-thoughts belong to man, with all

The doubts that hang around us here; to God

Pertains the eternal forethought, and pure light

That knows no shadow or a shade: to Him

All space, all time, are ever, ever clear;

Himself the present, and Himself the future,

Himself the First and Last, the All in All.2 [Note: Horatius Bonar.]

IV

Temperance

The word temperance has in modern times become narrowed, just as the word virtue has become extended in meaning. Most people understand it now in relation to one sin, which is called the sin of intemperance, viz. drunkenness; but it need scarcely be said that while of course it applies to that sin, it does not apply to it alone; it is temperance in all things. The best word perhaps is self-control. It is the grace of abstaining from all kinds of evil to which we are tempted; of holding back when lust urges us to go forward. And certainly we all find it hard enough in some direction or other. It may be very easy for us to hold back from the use of intoxicating drinks if we have no temptation in that direction. It does not follow that it is easy to abstain from hasty words or from angry feelings. But to give way to the latter would be just as much a breach of self-control as to yield to the former.

1. Temperance, then, is self-control. It implies that the man truly temperate has the faculties of his mind, as well as his constitutional propensities, under the completest command. Like the managed steed in the hand of the rider, like the helm in the hand of a steersman strong and steady, his tongue, his temper, his very thoughts, are under authority, and instead of being run away with and rendered ridiculous by his own wayward passions, his strong willstrong in Anothers strengthis ever able to subdue the whole body. Temperate in all things, he is able to look without envy on the pleasures of sin, and in his farewell to Egypt he feels no pang for the flesh-pots. Amidst provocation still calm, and never frustrating by intemperate language well-intended reproof or remonstrance, he gains in momentum the force which others waste in fluster and fury; and crowns the whole by the elastic promptitude with which he is able to transfer from one theme to another all the powers of his mind, or make the instant transition from needful repose or congenial pursuits to duties stern and imperious.

Knowledge puffeth up. It has a tendency to foster a spirit of self-sufficiency, and to lead us to become proud, boastful, self-confident. We begin to think our wisdom will preserve us from all danger and enable us to overcome all temptation. We forget that the flesh is strong, that the world is alluring, and that the devil, like a roaring lion, goeth about seeking whom he may devour. We forget that the Christian life is a struggle, and that it is no easy matter to crucify the flesh with its affections and lusts. And so the Apostle says, In your knowledge let there be a supply of temperance, i.e. of self-control. Let there be a crucifixion of the flesh; a keeping of the body under; a control of all evil passions, whether of the temper, of the appetite, or of the tongue. You must not only know what to do, but also have firmness and determination to do it. Solomon had wisdom, but he lacked temperance. He who would gain the mastery must be temperate in all things. He must endure hardness as a good soldier of Jesus Christ. Difficulties will stand in the Christians way, and no matter how great, his knowledge may be, the Hill Difficulty must be climbed on his knees. He may often have to prostrate himself before the throne of the heavenly grace, crying for help. There may even have to be strong crying and tears.1 [Note: J. McIlveen, Christ and the Christian Life, 93.]

There are times when we have by effort to control ourselves; Watch and pray, says Christ, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. It is dangerous for even the saintliest man to relax his guard over himself; as the example of David warns us. There is sometimes a rapid and terrible reaction from spiritual excitement to sensual excess. Hours of temptation await the hero; in weariness and unguardedness the princely Elijah was fretful and ungenerous. There is another temptation, too, of which St. Paul tells us something; the temptation to abandon the toilsome endeavour of the Christian calling, allured to voluptuous ease. Only the habit of plying himself with lofty motive secured even St. Paul against this danger. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to-morrow we die.2 [Note: A. Mackennal, The Life of Christian Consecration, 58.]

2. It must be said that nothing could have been further from St. Peters mind than the idea of self-control in a merely bodily sense. To give it this interpretation would be to give too narrow and impoverished a range to the Apostles thoughts. He has long ago in his thinking left this stage behind. We must look for a larger and deeper meaning in his words. Otherwise we must believe the train of his reasoning to have suddenly reversed its gear and run back to its starting-point, an assumption which is hardly to be entertained. If we look back for a moment at the sweep of his thought, we shall see that those to whom he wrote this Epistle had evolved past the stage of ordinary self-control. The fact is, that the whole passage is related to service, and keyed to the note of diligence. It is not a question of controlling the forces of the old life, but those of a new.

When Franklin discovered electricity, he introduced a new force into human history. But this new force, with all its tremendous possibilities, required to be understood before it could be safely handled. The laws of its conduction, induction, and insulation had to be ascertained, if it were to be successfully yoked to the service of man, and applied to the work of the world. So with spiritual power. Faith becomes the conductor, through which a new force passes into our lives. We have to study its laws and the conditions of its working, because we are responsible for its legitimate use. It becomes a stewardship for which we are made personally accountable. St. Peter saw the temptations to which its trustees would be exposed when faced by the awful problems of evil, and the wrongs that oppress mankind. The temptation is often strong to the social reformer to let himself go, to fling himself against the moral abuses of his time, and by unwise word and deed retard instead of hastening the Kingdom of God. Instances of misdirected zeal on the part of those whose purity of intention cannot be questioned might unfortunately be multiplied from the annals of the Christian Church. Numerous examples could be quoted to prove that even moral power, unless controlled, may work immoral ends. Elijah, John the Baptist, the Apostles James and John, and even Christ Himself, had to face this peril. The first-named had let himself go at Carmel in the slaughter of the priests of Baal; and the lesson of Horeb was intended to show, that not by the forces of wind and earthquake and fire, but by the still small voice of love, were men to be won back to loyalty. The human heart is to be subdued into allegiance, not by storm of passion and invective, but by a tenderness that never grows peevish, by a self-governing devotion that will suffer and even die that it may save.1 [Note: H. Howard, The Summits of the Soul, 27.]

When some one speaks a hard word to you, or writes some abominable thing about you in a newspaper, what do you do? Let me tell you one thing. When I was a young man at the University I learned boxing from a very skilled prize-fighter. Of course, at first he could do what he liked with me with his fists, and I remember when I got a very hard blow just in the middle of my face I hit out savagely. He put down his hands, took me aside, and taught me what I have never forgotten. He said, Mr. Wilberforce, whenever you get a blow, dont hit out wildly, but take a step back, and just keep your hands up, and ask yourself What was I doing wrong, and why did I get that blow? Will you apply that lesson to life? I have taught it over and over again to young men, and more than one has learned to thank me for it.1 [Note: Bishop Ernest Wilberforce, 12.]

If Christ came questioning the soul of me,

(If Christ came questioning,)

I could but answer, Lord, my little part

Has been to beat the metal of my heart,

Into the shape I thought most fit for Thee;

And at Thy feet, to cast the offering;

Shouldst Thou come questioning.

From out the earth-fed furnace of desire,

(Ere Thou camst questioning,)

This formless and unfinished gift I brought,

And on lifes anvil flung it down, while hot:

A glowing thing, of selfishness and fire,

With blow on blow, I made the anvil ring;

(Ere Thou camst questioning).

The hammer, Self-Control, beat hard on it;

(Ere Thou camst questioning,)

And with each blow, rose fiery sparks of pain;

I bear their scars, on body, soul, and brain.

Long, long I toiled; and yet, dear Lord, unfit,

And all unworthy, is the heart I bring,

To meet Thy questioning.2 [Note: E. W. Wilcox, Poems of Experience, 37.]

V

Patience

1. The fact that this word occurs so late in the list of the steps of ethical attainment according to St. Peter, after faith and virtue and knowledge and self-control, suggests that in its deepest signification it is a quality appertaining only to an advanced stage of spiritual acquirement.

I do not know what you think about patience, but to me it is the rarest thing under the sun. I have never met a patient man. I have never met one whose patience did not break down somewhere. I have never read of a patient man. Moses was called the meekest of men, and no doubt he did bear up wonderfully under his many provocations; but his patience gave way more than once, for he broke the tables in his haste, and in his haste he smote the rock, when he ought simply to have spoken to it. Job has been called the most patient of men, but even Job, under the torment of his painful disease, under the wrong-headed argumentation of his friends, and under the nagging of his wife, lost self-control and cursed his day. There has never been a patient man on earth, save the Man who did all things well.1 [Note: J. Iverach, The Other Side of Greatness, 111.]

Most of us are terribly impatient with children, and yet that is worst of all impatience. Dean Stanley, in his Life of Arnold, relates how Dr. Arnold told him that in his early days as a schoolmaster he lost patience with a dull boy. The lad looked up in his face, and said: Why do you speak angrily, sir; indeed, I am doing the best I can. Dr. Arnold said: I never was so ashamed in my life; that look and that speech cured me, and I dont think I was ever impatient with a dull boy again.2 [Note: B. Wilberforce, Sanctification by the Truth, 164.]

2. There are three stages in the exercise of patience. First, it is simply submission to the will of God under disappointment or suffering. Next, it expresses itself in persistent endurance, being almost equivalent to perseverance, and then its active quality is shown in faith in God and the forward view.

(1) Submission.What a field for patience, understood as submission to the will of God, or Christian resignation, there is in the trials of life! The Stoic is not patient, for he is past feeling; and where the pain is not perceived there is no need for patience. But the Christian is a man of feeling, and he usually feels more acutely than other people; and it is often with the tear of desolation in his eye, or the sweat of anguish on his brow, that he clasps his hands, and cries, Father, Thy will be done!

The Greek word here translated patience, means, etymologically, rather the school in which patience is learnt than actual patience. The word classically means remaining behind, either taking or being forced to take the hindermost place, being compelled to stand still when you desire to go forward; and no discipline can be imagined more severe for the average restless human character. Experience, however, is constantly proving that this patience is a condition, an ingredient, of real progress. For example, during that black week when we were all horrorstricken at our early reverses in South Africa, an experienced soldier assured me that these reverses would prove to be the salvation of the situation. If, he said, a few flashy successes had attended our arms at the first, we should have failed to recognize the seriousness of the undertaking. No reinforcements would have been prepared, transports and remounts would not have been forthcoming, and when our forces bad penetrated into the country far from their base, our well-armed, mobile, and perfectly prepared enemy would have surrounded us, and great disaster would have followed. I think he was right.1 [Note: B. Wilberforce, Sanctification by the Truth, 161.]

(2) Perseverance.The relation between temperance and patience is evident here. Temperance is the grace of holding back, patience is the grace of holding on. The one holds back when lust urges on, the other holds on when vexations and annoyances threaten to move us from our equanimity or steadfastness.

Lord Kitcheners railway to Khartoum is a conspicuous example of the result of this attitude of mind. Discouraged by every engineer he consulted, baffled by floods and sandstorms, opposed at every step by hostile bands of Dervishes, he persevered. The strength and secret of his success was that he added to his self-control patience.

(3) Faith.Patience is not merely passive endurance; it contains also an ingredient of active service. A firm, bright, working faith in the moral government of God, and in the ultimate triumph of righteousness, girds the soul with quiet strength, and constitutes the ground of self-control; while the exercise of self-control in the very teeth of adverse circumstance issues in that reposefulness of spirit, that fine poise of disposition, which the word patience connotes.

All lovers of literature are familiar with Richters Dream of the Universe. You remember how, with a mighty angel for guide, he was launched without sound or farewell upon the infinite deeps of space. With the solemn flight of angel-wings they passed through Saharas of darkness, through wildernesses of death, separating worlds of life and light. On and on they flew, through starry fields and forests of gleaming suns, past rushing comets and wheeling planets and the changing splendours of a thousand waxing and waning moons. One heaven after another opened up before them as they approached, and rolled up behind them as they passed. System after system, galaxy after galaxy, constellation after constellation piled themselves up in awful altitudes, opened out into glittering corridors that dazzled the vision, and then faded into distance as they rushed on in never-ceasing flight. At length the human heart within the man was overburdened with infinity, and yearned for some narrow cell in which to hide. Turning to his attendant angel he cried, Angel, I will go no farther, for the spirit of man acheth with this infinity. Let me lie down in the grave and hide me from the oppression of the infinite, for end I see there is none. Then from all the listening stars that shone around issued a choral voice, End there is none. Then, to quote the dreamers own words, the mighty Angel became invisible, or vanished to his home in the unseen world of spirit. I was left alone in the centre of a universe of life, and I yearned after some sympathizing being. Suddenly from the starry deeps there came floating through the ocean of light a certain planet. Upon it there stood a woman whose face was as the face of a Madonna, and by her side there stood a Child whose countenance varied not, neither was it magnified as it drew nearer. This Child was a King; for I saw He had a crown upon His head, but the crown was a crown of thorns. Then also I perceived that the planet was our unhappy earth; and as the earth drew near, this Child, who had come forth from the starry deeps to comfort me, threw upon me a look of gentlest pity and unutterable love, so that in my heart I had a sudden rapture of joy such as passes all understanding, and I woke in a tumult of happiness.

Now, under cover of this wonderful dream, Richter conveys the truth for which we are contending. If the soul of man is to have the patience to wait and the strength to endure, it must know that eternity is something more than infinite duration, and that immeasurable space is more than a vast and vacant solitude. Only let it be sure that all time and space are suffused with a Personal Presence, with a Mind that thinks and plans, and a Heart that feels and loves, then nothing will be too great to do, nothing too hard to bear. Let it doubt this, and it has no adequate inducement to hold on. Hence, as we have seen, it is written of Moses, he endured as seeing Him, not it, but Him who is invisible; not a somewhat but a Some one, who upholds all things by the word of His power, but also redeems all souls by the word of His love.1 [Note: H. Howard, The Summits of the Soul, 47.]

Thou gavest unto me

No sign! I knew no loving secret, told

As oft to men beloved, and I must hold

My peace when these would speak of converse high;

Jesus, my Master, yet I would be nigh

When these would speak, and in the words rejoice

Of them who listen to the Bridegrooms voice.

Thou gavest unto me

No goodly gift, no pearl of price untold,

No signet-ring, no ruby shut in gold,

No chain around my neck to wear for pride,

For love no token in my breast to hide;

Yea! these, perchance, from out my careless hold

Had slipped, perchance some robber shrewd and bold

Had snatched them from me! so Thou didst provide

For me, my Master kind, from day to day;

And in this world, Thine inn, Thou badst me stay,

And saidst,What thou spendest, I will pay.

I

never heard Thee say,

Bring forth the robe for this My son, the best;

Thou gavest not to me, as unto guest

Approved, a festal mantle rich and gay;

Still singing, ever singing, in the cold

Thou leavest me, without Thy Door to stay;

Now the Night draweth on, the Day is old,

And Thou hast never said,Come in, My friend,

Yet once, yea twice, methinks Thy love did send

A secret message,Blessd unto the end

Are they that love and they that still endure.

Jesus, my Saviour, take to Thee Thy poor,

Take home Thy humble friend.2 [Note: Dora Greenwell.]

VI

Godliness

1. At first sight, the mentioning of this virtue just at this place seems hardly natural. In looking at the order in which the different attributes of character are named, and in looking for the reasons on which that order itself rests, one is rather surprised to find godliness put where it is. For a moment, it appears as if it would have come better at the beginning or at the end of the entire series; and the question occurs, whether indeed it is not included in that faith which lies at the basis of the spiritual structure. But godliness and faith are not identical; and though, in a certain general sense, the one may be said to be included in the other, seeing that godliness cannot exist without faith, yet they are not so involved as to preclude their being clearly separated and distinguished, and placed, if needs be, with some space between them in a series like this. Faith is godliness in its principle, as light in the reason: godliness is faith in its actings, as love in the heart. The one flows from and is the utterance and development of the other. Godliness is faith alive; and not only alive, but active; not only looking and thinking, but feeling, speaking, doing, and thus infusing into all outward and visible performance a moral element that makes virtue holiness.

Notice the place of godliness in the development of the Christian character. It is not one of the earliest graces, it comes in after much progress has been described. There is profound significance in this. In the beginnings of the Christian life, men are almost sure to be prayerful. The exceeding great and precious promises are in their hearts; the strain of penitence drives them to God; personal imperfection is bitterly felt; and they are compelled to pray for grace to live a better life. But when they have reached somewhat of excellency; when their will is disciplined, and pure desires are theirs; when they are at home in the study of the gospel; when they are self-possessed and patient; there is great danger of suffering from undevoutness. All their efforts are directed to self-culture, and they cease to pray. They have acquired power over themselves, and think less of Gods help. And from this come barrenness and weakness. Gradually a change is evident; their heart grows hard, self-consciousness and pride destroy the sweetness of their life. For want of heavenly motive they are impatient; for want of heavenly aim they are self-indulgent. Many a time we have seen some of the most excellent of mennoble, wise, self-possessed, and patientundergoing a sad and serious change. We notice a strange lack in them, something that is not harmonious with the general elevation of their character. It is the want of devoutness. It makes them perhaps proud, or censorious, or wayward. And then begins a rapid deterioration; the want of godliness is fatal to spiritual advancement.

It is the little rift within the lute,

That by and by will make the music mute,

And ever widening slowly silence all.

The little rift within the lovers lute,

Or little pitted speck in garnerd fruit,

That rotting inward slowly moulders all.

2. We lose the benefit of our patience, unless patience becomes a step to godliness. It is impossible to be godly without being patient; but it is quite possible to be patient without being godly: and the thing here taught is, that we are not to regard knowledge, temperance, and patience as the great things which God desires to see in us, but to know that these are to be cherished chiefly because they are the atmosphere in which godliness can exist.

Is our patience simply a stoical endurance of what cannot be cured, opening up into no sweet and blessed intercourse with the loving Father whose children we are? Then indeed are we dwarfed growths, not without life, it may be, but it is life defeated and made retrogressive by being denied completion and defrauded of its flower and crown. In the course of this evolution, it is only by evolving to the next stage that we can render secure the stages already reached. Not to move forward is thus to move back. Not to grow up is to die down. Not to work salvation to a finish is to cancel our calling. Wherefore, says St. Peter, give the more diligence to making your calling and election sure.

3. There are three words which, taken separately, will give us some idea of the fulness of the grace of godlinessreverence, loyalty, godlikeness.

(1) The root-idea of godliness is reverence.Because, as we have seen, patience is not a sullen submission but a glad upleaping to the Divine requirement, it passes naturally and by the laws of spiritual evolution into adoration of Him from whom it derives its staying power. That which we continually draw upon, and never draw upon without satisfying response, cannot but command our grateful and adoring love. Through patience, then, thought and feeling are carried up to their highest, till they prostrate themselves in lowly reverence at the feet of Him who is, and who was, and who is to come, the Almighty.

(2) The Greek conception in the word translated godliness is loyalty.Thus it was understood by the Athenians centuries before it was used by the Apostle Peter. That it is charged with a deeper and fuller significance when employed in the New Testament we admit. Nevertheless this is the fundamental idea, and it signifies the adjustment of the life to a higher order, the tuning of the purpose to a loftier strain, the ranging of the affections around a new centre, and the direction of the powers to nobler and grander, because unselfish, ends. There is, then, no higher thing than duty. To it everything must bow; in its performance no human relationship, however binding, no, not even human life itself, must be taken into account. The supreme test of Christian discipleship is unquestioning loyalty to Jesus Christ, and it will be for ever true that he who loses his life for the sake of Christ and duty, will find it enlarged, enriched, and ennobled a hundredfold in the light beyond the veil.

(3) Godliness is simply godlikeness.There are features of character which belong exclusively to God, in which man can never become like God. For God is unique. He is the Source of all power; He is eternal, He is almighty, He is present everywhere. And finite beings can never resemble Him in these respects. But the mere infinite of quantity has nothing to do with moral and spiritual attributes. We may be like God in patience, we may be like Him in love. Love your enemies, and pray for them that persecute you; that ye may be sons of your Father which is in heaven; for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. We may become like God in His love to men, in His patience and forbearance with men, in His hopefulness for them, and in His toil and labour for them, as He strives to win them for Himself, and to make them make themselves fit for the Kingdom of God.

This new rank carries with it new and corresponding obligations. St. Peter reminds us that we are the children of the Highest, in order that he may create within us the sense of noblesse oblige. Our conceptions of the new life, its scope and scale, its relations and responsibilities, must necessarily react on conduct. We cannot live it nobly unless we think of it grandly. We must remember our high origin if we would not fail of our great destiny. Let us challenge with the poet any philosophy of life that would lower its dignity or degrade its rank. We are not

Cunning casts in clay:

Let Science prove we are, and then

What matters Science unto men,

At least to me? I would not stay.

Let him, the wiser man who springs

Hereafter, up from childhood shape

His action like the greater ape,

But I was born to other things.1 [Note: H. Howard, The Summits of the Soul, 59.]

VII

Brotherly-Love

Brotherly-love is the love of the brotherhood, the household of faith. It is the fraternal or family affection of Christianity which unites together, or ought to unite, all those who profess to regard themselves as heirs together of the grace of life. Christians are represented as the sons and daughters of God Almighty; as members one of another;as, in the Lord, brothers and sisters;as united in Him from whom the whole family in heaven and in earth is named;as constituting His Body, and as so pervaded by a common consciousness and a common sentiment, that whether one member suffer, all the members suffer with it, or one member be honoured, all the members rejoice with it. The feeling that comes next to the love of God is, or ought to be, the love of godlike men.

1. In love of the brethren there are no distinctions.This love is without partiality. In Christ, so far as thorough interest and sympathy are concerned, natural and artificial distinctions are superseded; there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. He makes each like the others by making all like Himself. He requires, therefore, mutual recognition and lovefamily-love, where there is family-likeness. By this shall all men know that ye are my disciples, if ye love one another. We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. If a man love not his brother whom he hath seen, how can he love God whom he hath not seen? Let him that saith he loves God, see to it that he love his brother also.

Some ladies in the city had established an infant school in the district of Billingsgate, and finding themselves quite unsuccessful in persuading the people to send their children to it, applied to Irving to help them. When they came to the second house, he took the office of spokesman upon himself. When the door was opened, he spoke in the kindest tone to the woman who opened it, and asked permission to go in. He then explained the intention of the ladies, asked how many children she had, and whether she would send them. A ready consent was the result; and the mothers heart was completely won when the visitor took one of her little ones on his knee, and blessed her. The city ladies were confounded. They had honestly intended to benefit the poor, very, very distantly related to them by way of Adam and the forgotten patriarchsbut the cheerful brotherhood of the man who had blessed the bread of the starving Glasgow weavers was as strange to them as if he had spoken Hebrew instead of English.1 [Note: Mrs. Oliphant, The Life of Edward Irving, i. 230.]

2. Brotherly-love may be shown by solicitude for union among all Christiansthe mutual recognition and intercommunion of Churches; and by earnest endeavour to help forward whatever seems likely to secure such a result.

On his holidays he delighted to attend little chapels, and he enjoyed the homely addresses of the lay preachers. One day a farmer was preaching in a Methodist chapel where Watson often worshipped, and at the conclusion of his sermon said, Why do I preach Sunday after Sunday? Because I cannot eat my bread alone. Watson shook him warmly by the hand after the service, and said later, I count that one of the greatest conclusions to a sermon I have ever heardhe could not eat his bit of bread alone.2 [Note: W. Robertson Nicoll, Ian Maclaren, 325.]

3. It is manifested hest in daily acts that involve self-denial.It is seen in little rather than in great thingsby what is the spontaneous outcome of habitual feeling rather than by acts which are done from a sense of remembered duty. It is to make itself felt as a perpetual presence; a thing cheerful and genial as light, but which is not thought of, noticed, or spoken about, unless something should suddenly disturb or interrupt it, like a dark cloud deforming the day. The Saviour, after His beautifully symbolic act of washing His disciples feet, hastened, lest they should lose the practical lesson in their wonder at His condescending love, to uncover and lay bare the working principle which the acted parable was intended to convey. Know ye what I have done to you? Ye call me, Master, and, Lord: and ye say well; for so I am. If I then, the Lord and the Master, have washed your feet, ye also ought to wash one anothers feet. For I have given you an example, that ye also should do as I have done to you. Then, gathering up His whole philosophy of life into a single pregnant phrase, He said, If ye know these things, blessed are ye if ye do them. It is this blending of knowing and doing that constitutes the ideal life.

There was a medical student a year or two ago, who was half way through his course, when it dawned upon him that he had lived for himself, and he decided to change and go and see if he could find any one to help. And he found an old chum who had gone to the dogs. He had fallen to pieces, given up his work and his exams., and was living aloof from other students and drinking hard. No. 1 went and found him lying on the floor drunk. He paid his debts and took him to his own rooms, gave him supper, and put him to bed. On the next day he had a talk with him. He produced a piece of paper, and they made a contract to keep them both straight:

(1) Neither of us to go out alone.

(2) Twenty minutes only to be allowed to go to the college and return: overtime to be accounted for.

(3) One hour every night to be given over to reading other than studies.

(4) That byegones be byegones.

Both men put their names to this, and for weeks they lived, No. 1 paying and doing all he could to help No. 2. After a time No. 2 saw that the odd evening hour was spent by No. 1 in reading his Bible. No. 1 never spoke to him about it; he simply sat and read. Ay, gentlemen, I tell you that was a fine sermon. He never spoke about Religion; but he spoke Religion. He was teaching the brotherhood of man and the life of Christ. Now No. 2 was learning unconsciously to know God. Why? Because God is LoveNo. 1 loved him; and Christ is SacrificeNo. 1 sacrificed his life for him. Not a word was said. At last No. 2 changed. What he changed to I need not say. The last I heard of them was this. No. 1 is filling an appointment of great importance in London. No. 2 passed his exams, that year with the highest University distinction, and is now in private practice.1 [Note: G. A. Smith, The Life of Henry Drummond, 475.]

4. Brotherly-love is a test of character.For the love of the brotherhood is the love of a man because he is a man in Christ. It is a great test of Christian character to be able to discern the likeness to Christ in a man, and to love that and nothing else but that in him. For there may be much in Christians that may be unattractive. Some of them may be censorious, or in other ways disagreeable. It is something to be able to neglect all these elements of repulsion, and to see the root of the matter in an imperfect Christian, and love it. Then how great a thing it is to love the brotherhood simply because of the likeness to Christ in them, and to love them the more, the more they are like Christ. No wonder though this is placed high in the unfolding of faith.

Shortly after this, I was greatly refreshed by the visit of an American whaler, the Camden Packet, under Captain Allan. He, his chief officer, and many of his double company of seamen were decided Christiansa great contrast to most of the Traders that had called at Port Resolution. The Captain cordially invited me on board to preach and conduct a religious service. That evening I enjoyed exceedinglywells in the desert! The Captain introduced me, saying,

This is my ships company. The first officer and most of my men are real Christians, trying to love and serve Jesus Christ. We have been three years out on this voyage, and are very happy with each other. You would never hear or see worse on board of this vessel than you see now. And God has given us gratifying success.

He afterwards told me that he had a very valuable cargo of sperm oil on board, the vessel being nearly filled up with it. He was eager to leave supplies, or do something for me, but I needed nothing that he could give. His mate, on examining my boat, found a hole in her, and several planks split and bulged in, as I had gone down on a reef with her when out on Mission work, and narrowly escaped drowning. Next morning, the Captain, of his own accord, set his carpenter to repair the boat, and left it as good as new. Not one farthing of recompense would any of them take from me; their own Christian love rewarded them, in the circumstances. I had been longing for a chance to send it to Sydney for repairs, and felt deeply thankful for such unexpected and generous aid. The Captain would not admit that the delay was any loss to himhis boats spending the day in purchasing cocoa-nuts and provisions from the Natives for his own ship. Oh, how the Christlike spirit knits together all true followers of Christ! What other earthly or human tie could have so bound that stranger to me? In the heart of Christ we met as brothers.1 [Note: John G. Paton, i. 203.]

VIII

Love

Love here signifies philanthropy,universal love; the love of humanity, of all mankind, as distinct from, or additional to, the peculiar domestic affection of the Church. Lest the love of the brotherhood should degenerate into a selfish and sectarian thing,a narrow, exclusive, unamiable sentiment,the Apostle directs that it is to flow beyond the walls of the sacred enclosure, or rather to have added to it another sentiment that will do this, and that thus the Christian is to acknowledge in every man one that has claims on his soul and service.

I remember when I was in Japan, on one occasion travelling along the bank of a river which had been swollen by the great floods, and there was a poor beggar who tried to cross from the other side, within reach by rope or by wading of thirty or forty strong men. I did not see him go into the river, but from my palanquin I saw in the middle of the flood an arm rising out of the water and the next a foot and the next a pile of rags, as it seemed to me, and I asked my interpreter, a cultivated and refined Japanese, what it was. Oh, he said, that is a beggar! Well, why dont those men help him? Oh, hes only a beggar. Well, I said, what if he is, why dont they help him? They looked at the beggar just as you and I would look on a piece of floating wood, and they let him drown. And in a moment or two there was nothing hut a mass of rags, with now and then a hand or foot standing up, being swept down to the ocean. That was within twenty-five feet of a strong party of able-bodied men! Why didnt they help him? Were they cruel? No. Do not the Japanese love their children? Yes. Do not they love humanity? Yes, in a certain way. But they always have this feeling that if a man is in difficulty, and there is not much chance for him, let him go, unless he is their brother or relation. If he is a beggar or a man below them they never think of helping him. Times have changed since Christianity came there. That is what I saw, and I bear witness to the truth which I believe, that the love of man, simply because he is a man, does not exist outside of Christendom. I may be mistaken, but I believe I am speaking the truth.1 [Note: W. E. Griffis.]

1. Love, then, is the final and fullest expression of spiritual force; but it is not love as a mere emotion. Hence it is independent of all reciprocity. It is a principle of beneficence, and, being a principle, is not subject to spasm or caprice. It holds on through all weathers and through all moods. This is the characteristic of a principle as distinguished from a policy. A policy changes with changing conditions; a principle holds on undeviatingly, admitting of no change. Look at the principle of honesty. It does not relax under one set of conditions and stiffen under another. It does not fluctuate with the temperature or become keener with the thermometer at 80 than at 100. A man of business integrity does not wrong others because they wrong him. He has no preferential creditors, and is not more honest to his butcher than to his tailor. In like manner, love, as a principle of conduct, is absolutely superior to all circumstances.

Love. What shall we call it? The root of roots, the seed of seeds, the sap of saps, the juice of juices. Love is first and last. When I have love, I have everything: without love I am nothing. Love is all faith, all hope. Love is like the eartheverything comes out of her, everything returns to her again. She is the mother and nurse of all the graces. What love is, it is hard to say: for those who have it, needless to tell; for those who have it not, impossible.2 [Note: R. W. Barbour, Thoughts, 1.]

2. Its example, as its inspiration, is in Christ.Christs love is like no other love; it goes down to those that are outside the pale of loveliness. Human love can seek only her own, can love only that which is like herself. Man seeks fellowship with him that has a kindred soul. He goes out to meet the heart that is already in sympathy with his heart, he gives back to his brother what his brother has given to him. But Divine love transcends the limits of its own sympathies. It seeks those that are not yet brethren; it goes forth to make brotherhood. It keeps not on the plain of its own being; it descends into the valleys to seek and to save that which is lost. It travels down into the depths to bring up that which as yet has no affinity to itself. It follows the prodigals afar off, it searches out the lepers amid the tombs, it gathers in the outcasts from the highways and the hedges; it seeks those who are not beautiful, that it may endow them with its beauty.

Paul says that this element in his Lords character passes knowledge (Eph 3:19), and he is never weary of exalting it. To no element in the character of Jesus does he refer so frequently, and to none does he ascribe so great importance in the work of redemption. In his thought the love of Jesus was nothing less than the love of God. To see it and know it was to see and know the very love of the invisible Father. Thus he says that God commends His love toward us in that Christ died (Rom 5:8), and that nothing can separate us from the love of God which is in Christ Jesus (Rom 8:39). That is to say, in dying for the ungodly, Christ manifested the love of God for men. In Jesus, and especially in the last act of His life, we have an historical visible embodiment of the love of God the invisible.

This love is measured by the fact that Jesus laid down His life for the ungodly (Rom 5:8), and this measure is too great for any human love. The utmost that human love attains unto is to die for the righteous and good (Rom 5:7). The love of Jesus transcends the utmost of human love, in that Jesus died for the ungodly. Thus it was the cross which taught Paul that in the love of Jesus we see the very love of God. It shows the Divine character of His love, because it exhibits it as pure self-sacrifice. Jesus gave Himself in contrast to aught that He possessed. He gave Himself to suffer the utmost of pain and shame; and He gave Himself thus for His enemies. This love is none other than the love of God. Hence Paul thinks of this as the perfect standard of love for the kingdom of heaven (Eph 5:2; Eph 5:25; Eph 5:29). It is the ideal beyond which the human mind cannot rise. And because this love is manifested in a supreme act of sacrifice in behalf of each man, it becomes the all-controlling motive in life (Gal 2:20; Rom 8:37).1 [Note: G. H. Gilbert, The First Interpreters of Jesus, 14.]

There are many who are drawn to Christ by His lovedrawn to Him, not because they are conscious either of moral weakness which His love is eager to strengthen, or of sin which His love is willing to forgive, or of unintelligible cravings which His love is able to satisfybut by the love itself. They are drawn to Him as if by the force of moral and spiritual gravitation. Children, especiallyif I may judge from my own observationare drawn to Christ in this way. Whether the opinion is sound which is held by very many persons just now, that in nearly all cases it is the love of Christ that originates religious thought and life, seems to me very doubtful. That the opinion should be a common one is explicable; for whatever may have first awakened religious earnestness, there must be an apprehension of the love of Christ before it is possible to have faith in Him; but this is no proof that the truths and facts which created the religious solicitude were superfluous. And yet it is certain that if we could preach about the love of Christ with the ardour, the exultation, and the rapture which it ought to inspire, there would be something contagious in our faith and joy; if we could preach about it with a tenderness like that which He Himself manifested to the weak and the sorrowful and the sinful, the hearts of men would be melted by it.2 [Note: R. W. Dale, Nine Lectures on Preaching, 208.]

3. It is full of wise discernment.Love always distinguishes between the person and his sin, just as a doctor distinguishes between a patient and his disease. He never by any chance identifies them. He fights the disease with a vigour, a continuity, and a relentlessness that knows no cessation and gives no quarter; but he never confounds the personality of the patient with the pathology of his disease. If you could penetrate to the innermost sacrarium of even the most depraved man you would find that which would join with you in condemning his sinful courses, and take sides with you against the wrong that he has done. This separability of the sin from the sinner is clear to the eye of love, and this it is that gives hopefulness to the task of rescue and reform.

Warm

Beneath the veriest ash, there hides a spark of soul

Which, quickened by loves breath, may yet pervade the whole.3 [Note: Browning.]

I was reading the other day a sensible and appreciative review of Mr. Lucass new biography of Charles Lamb. The reviewer quoted with cordial praise Mr. Lucass remarkreferring, of course, to the gin-and-water, which casts, I fear, in my own narrow view, something of a sordid shadow over Lambs otherwise innocent lifeA man must be very secure in his own righteousness who would pass condemnatory judgment upon Charles Lambs only weakness. I do not myself think this a sound criticism. We ought not to abstain from condemning the weakness, we must abstain from condemning Charles Lamb. His beautiful virtues, his tenderness, his extraordinary sweetness and purity of nature, far outweigh this weakness. But what are we to do? Are we to ignore, to condone, to praise the habit? Are we to think the better of Charles Lamb and love him more because he tippled? Would he not have been more lovable without it?1 [Note: A. C. Benson, From a College Window, 211.]

4. It is not merely emotional but also practical.This love towards menof men, as menthe entire race, as it exists immediately in the neighbourhood of the Church, or fills the habitable parts of the earth in all landsis not, as a Christian sentiment, to be a bit of barren though beautiful idealism, a vague, philosophic glow of fraternity, a feeling that utters itself in no deeds of valiant endeavour to better the world, but only in grand, eloquent talktalk, too, it may be, about anything but mens highest interests, or even in flat contravention of such. It is not to be this, but a really deep, earnest, intense thing, as to its nature, and a real, effective doer of work, as to its expression.

Love, such as Christs law speaks of, never asks the question, Who is my neighbour? Loves question, if Love asks questions at all, is, How can I show myself neighbourly? Love does not inquire, Whom ought I to help?it inquires, How can I best be a helper? It does not look narrowly and grudgingly and fearfully round, trying to find out who the others are who may have claims on it. Its eyes are turned inward upon itself, saying, What will make me more fit to serve?2 [Note: R. W. Barbour, Thoughts, 104.]

Love came to me with a crown,

I took it and laid it down.

Love came to me and said,

Wear it upon thy head.

Tis too heavy, I cannot wear it,

I have not strength enough to bear it.

Then my souls belovd spake,

Saying, Wear it for my sake.

When lo! the crown of love grew light,

And I wore it in all mens sight.1 [Note: Ella Dietz.]

The Unfolding of Character

Literature

Binney (T.), Sermons in Kings Weigh-House Chapel, 1st Ser., 138.

Campbell (J. McL.), Responsibility for the Gift of Eternal Life, 161.

Campbell (J. M.), Sermons and Lectures, ii. 30.

Gibson (J. M.), The Glory of Life on Earth, 53.

Gregg (J.), Sermons in Trinity Church, Dublin, ii. 298.

Hanson (C.), in Four Prize Sermons, 1.

How (W. W.), Plain Words, ii. 161.

Howard (H.), The Summits of the Soul, 3.

Iverach (J.), The Other Side of Greatness, 102.

Jowett (B.), Sermons Biographical and Miscellaneous, 44.

Keble (J.), Sermons for the Christian Year: Sermons after Trinity, i. 1.

Little (W. J. K.), The Journey of Life, 23.

Macgregor (G. H. C.), A Holy Life and How to Live it, 33.

McIlveen (J.), Christ and the Christian Life, 85.

Mackennal (A.), The Life of Christian Consecration, 48.

Mackintosh (H. R.), Life on Gods Plan, 228.

Maclaren (A.), Expositions: 1 and 2 Peter and 1 John, 198.

Macmillan (H.), The Mystery of Grace, 100.

Matheson (G.), Moments on the Mount, 139.

Miller (J.), Sermons Literary and Scientific, ii. 378.

Moule (H. C. G.), From Sunday to Sunday, 59.

Newton (J.), The Problem of Personality, 265.

Pearse (M. G.), Short Talks for the Times, 94.

Porter (N.), Yale College Sermons (18711886), 332, 353

Robertson (S.), The Rope of Hair, 172.

Scott (C. A.), Christian Character Building, 7.

Skrine (J. H.), A Goodly Heritage, 60.

Smellie (A.), In the Hour of Silence, 312.

Thomas (W. H. G.), The Apostle Peter, 252.

Watkinson (W. L.), Studies in Christian Character, ii. 73.

Wilberforce (B.), Sanctification by the Truth, 129.

Wilberforce (B.), The Secret of the Quiet Mind, 29.

Fuente: The Great Texts of the Bible

beside: Luk 16:26, Luk 24:21

giving: 2Pe 1:10, 2Pe 3:14, 2Pe 3:18, Psa 119:4, Pro 4:23, Isa 55:2, Zec 6:15, Joh 6:27, Phi 2:12, Heb 6:11, Heb 11:6, Heb 12:15

virtue: 2Pe 1:3, Phi 4:8

knowledge: 2Pe 1:2, 2Pe 3:18, 1Co 14:20, Eph 1:17, Eph 1:18, Eph 5:17, Phi 1:9, Col 1:9, 1Pe 3:7

Reciprocal: Deu 6:17 – General Jos 7:3 – about two Jos 22:5 – take Psa 112:6 – Surely Pro 10:4 – becometh Pro 10:17 – the way Pro 13:4 – but Pro 20:4 – therefore Ecc 10:18 – General Son 4:2 – teeth Jer 17:24 – if Eze 18:22 – in his Mic 6:8 – to do Mat 13:23 – some an Mat 20:1 – labourers Mat 28:20 – them Luk 6:49 – that heareth Joh 3:21 – that his Act 26:20 – and do Rom 15:14 – full 1Co 14:6 – knowledge 2Co 3:18 – are 2Co 8:7 – see Gal 5:22 – love Eph 1:4 – that Phi 3:12 – already perfect Col 3:12 – mercies 1Th 4:1 – so ye 2Th 1:3 – your 1Ti 4:7 – exercise 1Ti 4:12 – in word 1Ti 6:11 – righteousness 2Ti 3:10 – faith Tit 2:12 – live Jam 2:14 – though Jam 2:17 – so 2Pe 1:9 – lacketh

Fuente: The Treasury of Scripture Knowledge

PRACTICAL CHRISTIAN LIFE

And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity.

2Pe 1:5-7

Such words are evidently addressed to those who are professedly separated from an evil world. They have escaped from the corruption of the world through lust. But the Apostle would have them making good their escape by putting as wide an interval as possible between their old life and their new. Beside this escape, he says, there is something else, make your calling and election sure by working out your salvation with fear and trembling. Giving all diligence complete the work which is begun. The Revised Version renders the words more exactly, Yea, and for this very cause, adding on your part all diligence, in your faith supply virtue, etc. The meaning is substantially the same. The idea is that of Christian progress.

I. There is the starting-point, faith.If we are seeking a destination, the place from which we set forth is of the greatest importance. So in the Christian life. Faith must come first. Without faithand it is essential that we should learn the lessonit is impossible to please God.

II. From faith to virtue.Christian virtue is moral manliness, fighting the battle of life with a brave spirit in the name of the Lord Jesus Christ. No doubt the Apostle remembered that spiritual enemies and dangers surrounded Christians at all times. There is nothing more perilous than having faith without the support of manly life. The individual or the community which attends much to doctrine or to feelings, without moral earnestness, without practical endeavour, will be tempted to Pharisaic pride or inflated fanaticism. Devils believe and tremble, but Satan cannot love. What the world especially wants is not so much confident believers to dogmatise, but Christ-like men and women sending forth spiritual influence like streams of new life into the moral wilderness. The virtue is something that all men can appreciate. It is not only light, but heat. It appeals not only to the head, but to the heart. When it touches men in the name of the Lord Jesus Christ, it bids them rise up and walk, and spiritual miracles testify to the truth with a power which none of the adversaries are able to gainsay or resist. For our own sakes, that we may be held up in a time when many fall, for the worlds sake, that the truth may be glorified in us, let us add to our faith virtue.

III. From virtue to knowledge.In Bible language, knowing is not a mere cultivation of our human faculties, nor a mere receiving goods into a warehouse. In the Christian life, knowledge calls in the light of God into the treasury of a sanctified intelligence, whence the steward brings forth continually things new and old. The entrance of Thy words giveth light, it giveth understanding to the simple. I have more understanding than all my teachers, because I have kept Thy word. In a busy age like ours, energetic life makes great demand upon us. The multiplication of efforts and interests is necessary in all departments of practical Christianity. But our activity is prone to dissipate itself for lack of concentration, to exhaust itself prematurely for lack of nourishment. Knowledge, when it is derived immediately from God, obtained by prayerful search into the Scriptures, thoughtful inquiry after the mind of Christ, diligent cultivation of fellowship with higher and holier minds than our own, wonderfully feeds the vital strength, lifts us up into the higher life.

IV. Faith, virtue, knowledge, these are the leading graces of the Christian character, and those which follow them in the Apostles exhortation are fruits of the Spirit, which abound wherever the Word of God strikes downward into the heart and comes forth into the lifetemperance, patience, godliness, brotherly kindness, and charity.

Illustration

If you would succeed in your efforts to make progress in the Christian life, every plan should be formed, every business entered upon, every work, engaged in, with prayer. Sir Matthew Hale once observed, If I omit praying and reading a portion of Gods blessed Word in the morning, nothing goes well the whole day. The late Earl Cairns was known to go constantly from his knees to important meetings of the Cabinet. Such men were Christians indeed. They brought everything to the touchstone of their religion. And they brought their religion into everything. We want more effort in the Christian life, more decision for Christ, more determination to be separate from the world.

Fuente: Church Pulpit Commentary

2Pe 1:5. And beside this. It is not enough to obey the commands that cause one to become a Christian, but he must add to his faith the practices and qualities that are to be named in this and other verses following. Diligence is from SPOUDE and the definition of Thayer is. “earnestness, diligence.” He explains the word as follows: “Universally earnestness in accomplishing, promoting, or striving after anything.” A brief and workable definition of the word would be “thoughtful activity.” Peter directs that it be used in the work of adding these necessary things to one’s faith. Virtue is the same term that is used in verse 3. The outstanding word in the definition is “excellence,” which means the quality of excelling or going beyond one’s present attainments. A Christian should never be satisfied with his present growth, but should be determined to increase more and more. Knowledge. The general meaning of this word is “information ” and the particular kind of information that is meant in any case must be determined by the connection. Coloss’ans 2:3 states that all treasures of wisdom and knowledge are hid (contained) in the Lord. Then the verses in the beginning of our chapter clearly show that such knowledge is to be learned through the Gospel. Thus the instruction of the apostle is for the Christian to study the Gospel (the New Testament) and add such knowledge to the faith he had that caused him to become a servant of Christ.

Fuente: Combined Bible Commentary

2Pe 1:5. And for this very cause then. The A. V. erroneously renders and beside this. The formula does not introduce something which is to be added to the former statement, but makes the former statement the ground for what is next to be said. The R. V. renders it well by yea, and for this very cause.

applying on your side all diligence. The idea of diligence is conveyed by the term which means also zeal, and is rendered earnest care in 2Co 8:16. The verb, which is inadequately represented by the giving of the A. V., is a rare compound form, of which this is the only New Testament instance. It is taken by some to mean edging in, or bringing in modestly (Bengel); by others, bringing in on the other hand (Wiesinger, etc.). The idea, however, seems to be that of contributing on your side (Huther, etc.), contributing what might seem to be superseded (Hotmann), or applying besides (Scott). In the Classics it expresses the bringing in of something new or additional, as e.g. the introduction of a new bill to amend an old law. Here it introduces what the readers have to do on their side, in response to, and in virtue of, that which Christ has done on His side. The fact that Christs Divine power had so richly endowed them, and that God had privileged them to see the accomplished realities which had been the subjects of His promises, was not to be made an argument for anything else than strenuous effort on their part. It was to be the reason and motive for applying themselves with sedulous care to aims and exertions which the Divine gift might seem to have rendered unnecessary. Rest not satisfied, then, with a mere negative exertion, or with any low, fragmentary measure of accomplishment, but, co-operating to the full extent of the Divine purpose, go on unto perfection (Lillie).

furnish in your faith virtue. The A. V. is entirely at fault with its rendering, add to your faith virtue, in which also it unhappily followed Beza, and forsook the earlier English Versions. Wycliffe and the Rhemish give minister ye in your faith, virtue; Tyndale and Cranmer, if your faith minister virtue; the Genevan, however, has join moreover virtue with your faith. The verb itself is a compound form of the one rendered give by the A. V. in 1Pe 4:11; which see. The sense is that of supplying or furnishing besides. It occurs again in 2Pe 1:11, and in 2Co 9:10; Gal 3:5; Col 2:19. In the New Testament it has lost the technical sense of the simple verb, namely, that of bearing the expense of a chorus for the dramatic exhibitions, and is used in the sense of furnishing generally, not in the special sense of discharging office. In harmony with its original idea of performing an act of munificence, it is usually applied to what God furnishes. Here it is applied to what man has himself to furnish in order to make his life correspond, in the free development of the spiritual character, to the liberal endowment of Divine grace, followed here, too, by the preposition in, it expresses something different from the mere addition of one thing to another. It represents this development of the spiritual character to which the gift of grace pledges the believer as an internal process, an increase by growth, not by external junction or attachment, each new grace springing cut of, attempting and perfecting, the other. The life itself is exhibited as a unity; all its elements and possibilities being already contained in faith. It is a unity, however, intended to grow up out of this root of faith, and unfold itself into all the sevenfold breadth of the varied excellencies of the Christian character. The faith itself, therefore, is taken as already existent. They are not charged to supply it. But having it, they are charged to furnish along with it, and as its proper issue, seven personal graces. The several elements in the ideal spiritual character are given in pairs, as if each lay already implicit in its immediate predecessor, and belonged to its life and genius. The first thing thus enjoined is virtue,a word very sparingly used in the New Testament. It is the same term as is applied to God in 2Pe 1:3. It occurs also in 1Pe 2:9 (which see), and outside the Epistles of Peter it is found only once, viz. Php 4:18. Here it can scarcely have the sense of our English word virtue, or moral excellence, which would take from the precision of the statement, and reduce it to the vague advice to add to virtue so many other virtues. As in 2Pe 1:3 it expressed not mere excellence of character in itself, but the efficiency of such excellence, so here it conveys the definite idea of might, energy, or moral couragewhat Bengel aptly terms a strenuous tone and vigour of mind. This is to be furnished in and with our faith, or in the exercise of our faith; so that our faith shall not be an uncertain, feeble, and timorous thing, but a manly and powerful thing with a touch of heroism in it.

and in the virtue knowledge. The simple term for knowledge is used here, not the intense, compound form used in 2Pe 1:2-3, and again at 2Pe 1:8. It is the same word as is used in 1Pe 3:7, and means here, as there, not the knowledge of doctrine, but the knowledge which consists in the recognition of what is dutiful and appropriate in conduct. This practical knowledge is to accompany the exercise of the virtue, or moral heroism of faith, lest it run into unregulated zeal, inconsiderate obstinacy, or presumptuous daring. Peters recollections of his own bold protestations, and of the hardy vent tiresomeness which failed him so sadly at the pinch in the high priests palace (Mat 26:58, Mat 26:69-75), would give a special pungency to this article in his counsels. This faculty of understanding what the will of the Lord is (Eph 5:17), which is necessary to qualify and soften the virtue, has also its own roots in the same. An evangelical fortitude is favourable to the enlargement of evangelical knowledge; which, in its turn, is essential to the regulation and safe exercise of fortitude (Lillie). So it forms an essential step in the progress towards that full knowledge of our Lord Jesus Christ which is represented in 2Pe 1:8 as the goal of all.

Fuente: A Popular Commentary on the New Testament

The apostle spends the former part of the chapter in comforting, this in exhorting; he told us before what God had done for us; he tells us now, what we must do for ourselves; it is not fit that heaven should take all the pains, and we none; we must give diligence, all diligence.

Besides this, that is, besides what God has given us, and done for us, let us take care to be daily adding to our stock and store.

Adding to our faith, virtue; that is, all good works in general, without which faith is dead, or dying; and fortitude, or holy courage, in doing our duty in particular.

To virtue, knowledge: that is, a more exact knowledge of your duty, and a farther increase in it; for knowledge is the light, without which the Christian cannot see to do his work.

And to knowledge must be added temperance, which subdues the violence of our unruly passions and appetites, and does reduce those rebellious powers under the government and dominion of reason and religion.

And to temperance, patience under all wrongs and sufferings whatsoever; an impatient man under affliction is like a Bedlamite in chains, raving against God and man.

To patience, godliness, a conscientious regard to all the duties of the first table; let the fear of God restrain you from sin, the love of God constrain you to duty.

And to godliness, brotherly kindness, or a fervent love to all Christians, as being our brethren and fellow-members in Christ, and this for grace sake.

And to brotherly kindness, charity; that is, to all mankind, as proceeding from the same stock, having the same nature, and subject to the same necessities with ourselves; let there be found with you a desire and endeavour to do all the possible good you can to every one.

Learn and observe form the whole, That there is a concatenation both of graces and duties, they must not be separated, they will not live single; where there is one grace in sincerity, there is a constant care to secure all the rest; and where a Christian, for conscience sake, performs one duty, he will make conscience of all the rest; the duties of both tables are religiously observed, both as an argument of his sincerity, and as an ornament to his holy profession.

Fuente: Expository Notes with Practical Observations on the New Testament

Each Christian Must Bring In His Part

The A.S.V. translates this verse, “Yea, and for this very cause adding on your part all diligence, in your faith supply virtue, and in your virtue knowledge.” Because of the promises belonging to those in Christ and the glory in which they share, they will quickly strive to add their part. Woods says the Greek word translated “adding on your part” (A.S.V.) is only used here in the New Testament. It literally means, “Bringing in by the side of.” It “indicates the comparative unimportance of man’s participation in his salvation by suggesting that his part is merely contributing, ‘brought in by the side of what God does’, and yet is absolutely essential, since God’s part is done only on condition that man complies with his” ( 2Pe 1:5 a).

Faith, Virtue and Knowledge

Of course, one must begin with faith ( Heb 11:6 ). Of the word translated “supply” in the A.S.V., Woods says, “Originally it meant to found and support a chorus, to lead a choir, to keep in tune, and then, to supply or provide. As here used, the graces which adorn the Christian character are to be chorused into a grand symphony to the delight and pleasure of him who fashioned and made us for his own good pleasure.” The second of the eight notes on the Christian scale is virtue. The word suggests one developing the courage to stand for what is right. The third note is knowledge which grows out of the courage to stand for the right. Such will cause one to seek out the Lord’s will and practice it in daily living, thus growing more sure of the things learned ( 2Pe 1:5 b; Heb 5:12-14 ; Eph 5:15-17 ).

Fuente: Gary Hampton Commentary on Selected Books

2Pe 1:5. And besides this Besides your renouncing the corruption that is in the world, you must increase in all the graces of Gods Spirit, and in the virtues to which they naturally lead. Or, as is rendered by some learned critics, (the particle being supposed to be understood,) for this purpose, or for this very reason, namely, because God hath given you such great blessings; giving all diligence Or, showing all earnestness, and making all haste, as implies. The word , rendered giving, literally signifies, bringing in by the by, or over and above; implying that God works the work, but not unless we are earnest and diligent. Our earnestness and diligence must follow the gift of God, and will be followed by an increase of all his gifts. Add to And in, or by, the promises of God, and his other gifts, the graces here mentioned: superadd the latter without losing the former. The Greek word properly means, lead up as in a dance, one of these graces in, by, or after the other in a beautiful order. Add to (, in, or by) your faith that evidence of things not seen, termed before, the knowledge of God and of Christ, the root of all Christian graces; virtue Or, courage; amidst all the difficulties, dangers, trials, and troubles you meet with, exercise that courage, or fortitude, whereby you may conquer all enemies and oppositions, and execute whatever faith dictates. In this most beautiful connection, each preceding grace leads to the following: each following tempers and perfects the preceding. They are set down in the order of nature, rather than the order of time: for though every grace bears a relation to every other, yet here they are so nicely ranged, that those which have the closest dependance on each other are placed together.

The propriety of the apostles exhorting those to whom he wrote, to add courage to their faith, will more clearly appear, if we recollect that, in the first age, the disciples of Christ were frequently accused before the heathen magistrates of being Christians, and that, on such occasions, it was incumbent on them to acknowledge it, notwithstanding they exposed themselves thereby to every species of persecution; because, by boldly professing their faith, they not only encouraged each other to persevere in their Christian profession, but they maintained the gospel in the world. Accordingly Christ solemnly charged all his disciples to confess him before men, and threatened to inflict the severest punishment on those who denied him, Mat 10:32-33. Macknight. And even in the present state of the world, true and vital religion will always, more or less, meet with opposition from the carnal and wicked, and will frequently expose those who possess it to no little persecution, especially in some countries; if not to imprisonment, and the spoiling of their goods, yet to contumely, reproach, revilings, and various insults; so that it is still necessary, if we would prove ourselves the genuine followers of Jesus, that we should add to our faith courage, or fortitude and firmness of mind, that we may stand in the evil day, and war a good warfare. And to your courage, knowledge Wisdom, teaching you how to exercise it on all occasions. The word may include also a general knowledge of the doctrines, precepts, and promises of the gospel, and of the whole nature and design of Christianity; as also an acquaintance with the principal evidences of its truth and importance: for, without a full persuasion of these, our courage must want its proper support, and will desert us in the day of trial.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

1:5 {5} And beside this, giving all diligence, {h} add to your faith virtue; and to virtue knowledge;

(5) Having laid the foundation (that is, having declared the causes of our salvation and especially of our sanctification) now he begins to exhort us to give our minds wholly to the true use of this grace. He begins with faith, without which nothing can please God, and he warns us to have it fully equipped with virtue (that is to say, with good and godly manners) being joined with the knowledge of God’s will, without which, there is neither faith, neither any true virtue.

(h) Supply also, and support or aid.

Fuente: Geneva Bible Notes

B. The Believer’s Needs 1:5-9

Having established the believer’s basic adequacy through God’s power in him and God’s promises to him, Peter next reminded his readers of their responsibility to cultivate their own Christian growth. He did so to correct any idea that they needed to do nothing more because they possessed adequate resources.

"In this beautiful paragraph Peter orchestrates a symphony of grace. To the melody line of faith he leads believers to add harmony in a blend of seven Christian virtues which he lists without explanation or description." [Note: Gangel, p. 865.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Since believers have resources that are adequate for a godly life, we should use them diligently to grow in grace (cf. 2Pe 3:18). Escaping the corruption of lust takes effort (cf. 1Ti 6:11-12; 2Ti 2:2). It is possible to frustrate the grace of God by having "faith without works" (Jas 2:20). [Note: Hiebert, Second Peter . . ., p. 51.] Therefore we must apply all diligence. This is the most basic requirement for experiencing effective Christian growth (cf. 2Pe 1:10; 2Pe 1:15; 2Pe 3:14).

"Spiritual growth in the Christian life calls for the strenuous involvement of the believer." [Note: Ibid., p. 50.]

"The Christian must engage in this sort of cooperation with God in the production of a Christian life which is a credit to Him." [Note: Michael Green, The Second Epistle General of Peter and the General Epistle of Jude, p. 67.]

"Spirituality, then, is a choice. It does not come automatically or inevitably.

"Indeed, if the Christian fails to add ’virtue’ to his faith, his faith will soon become what James described as ’dead faith’ (Jas 2:14-26). Its vitality and productivity will disappear. In fact, Peter says this same thing in his own way in 2Pe 1:8-9." [Note: Hodges, 1:3:2.]

To his faith, as a foundation, the believer needs to add seven qualities with God’s help. Each virtue contributes to the total growth of the saint. Note that Peter placed responsibility for attaining them on the Christian. Though, again, we can only make progress in godliness as God enables us.

"The Christian life is like power steering on a car. The engine provides the power for the steering, but the driver must actually turn the wheel. So the Lord provides the power to run our lives, but we must ’turn the wheel.’ To a great extent the Christian determines the course of his life." [Note: Barbieri, p. 96.]

Peter said add in and mix together, as in a recipe, the following ingredients to produce a mature godly life. He used a literary device common in his day to impress upon us the importance of giving attention to each virtue. Unlike other New Testament ethical lists (except Rom 5:3-5) Peter used a literary device called sorites (also called climax or gradatio). Sorites (from the Gr. soros, a heap) is a set of statements that proceed, step by step, to a climactic conclusion through the force of logic or reliance upon a series of indisputable facts. Each new statement picks up the last key word or phrase of the preceding one. [Note: See H. A. Fischel, "The Uses of Sorites (Climax, Gradatio) in the Tannaitic Period," Hebrew Union College Annual 44 (1973):119.] Other examples of sorites are in Rom 8:29-30; Rom 10:14-15; and Jas 1:15. We should not infer that before we can work on the third virtue we must master the second, and so on. This literary device simply arranges the virtues in a random order but presents them so each one receives emphasis. The total effect is to create the impression of growing a healthy tree, for example, in which several branches are vital.

Often children want to grow up faster than they can. They sometimes ask their parents to measure their height again, perhaps only a week or two after their last measuring. The wise parent will tell the child not to be so concerned about constantly measuring his or her growth. Rather the child should give attention to certain basic activities that will insure good growth over time: drink your milk, eat your vegetables, get enough exercise and rest. This is the spirit of Peter’s advice.

"Moral excellence" (Gr. areten) is virtue or goodness (2Pe 1:3; cf. 1Pe 2:9). Moral purity and uprightness of character through obedience to God are in view. This Greek word describes anything that fulfills its purpose or function properly. In this context it means a Christian who fulfills his or her calling (i.e., Mat 22:37-39; Mat 28:19-20; et al.).

"Knowledge" (Gr. gnosis) refers to acquired information. In particular the Christian needs to know all that God has revealed in His Word, not just the gospel (cf. Mat 28:19-20).

"Gnosis here is the wisdom and discernment which the Christian needs for a virtuous life and which is progressively acquired. It is practical rather than purely speculative wisdom (cf. Php 1:9)." [Note: Bauckham, p. 186.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 20

WHO SHALL ASCEND INTO THE HILL OF THE LORD?

2Pe 1:5-11

THE Apostle has just set forth in all their fullness the riches of Divine grace: the precious faith, followed by the bestowal of all helps toward life and godliness, and with the large promises of God to rely on for the future, promises whereby those who seek to renounce the things which are not of the Father, but of the world, may become partakers of the Divine nature. These blessings are assured, are in store, but only for those who manifest a desire to receive them. How this desire shall be shown, how it shall constantly grow stronger and be ever fulfilling, until it attain perfect fruition in Christs eternal kingdom, is the next instruction. “Yea, and for this very cause adding on your part all diligence, in your faith supply virtue.” The plenteousness of the Divine bounty is proclaimed that it may evoke an earnest response from all who receive it. What shall I render unto the Lord for all the benefits which He hath done, and is doing, unto me? is to be the hearts cry of the feeblest of Gods saints. For the boundless Ocean of grace asks that there should be mingled with it some drops of human duty. God will heal the bite of the serpents in the wilderness, but to gain the blessing the wounded ones, even in their suffering, must turn their eyes to the appointed symbol of healing. Christs power will cure ten lepers, but He first sends them away to do their little in the path of obedience: “Go, show yourselves to the priest.” Thus the Apostles exhortation here, “Adding on your part all diligence.” The diligence of which he speaks is that sort of endeavor which springs from a sense of duty: an earnest zeal and will to accomplish whatever it finds to do; that does not linger till some great work offers, but hastens to labor in the immediate present. This is the spirit in which Christian advance will be made. And the lines on which such progress will go he now describes as though each new step were evolved from, and were a natural development of, that which preceded it. The faith which the Christian holds fast is the gift of God, and it contains the germs of every grace that can follow. These the believer is to foster with diligence.

St. Peter begins his scale of graces thus: “In your faith supply virtue.” Here virtue means the best development of such power as a man possesses. It may be little or great, but in its kind it is to be made excellent. And here it is that the Christian workers in every sphere must surpass others. They work from a higher motive. What they do is a constant attestation of their faith, is done as in Gods sight, and in the confidence that in every act it is possible to give Him glory. There can be no carelessness in such lives, for they are filled with a sense of responsibility, which is the first fruit of a living faith. And in St. Peters figurative word the believer is said to supply each grace in turn because he contributes by his careful walk to wake it into life, to make it active, and let it shine as a light before men. “And in your virtue knowledge,” he continues. For, with duty rightly done, there comes illumination over the path of life: men understand more of Gods dealings, and hence bring their lives into closer harmony with His will. And we have Christs own assurance, “If any man willeth to do His will, he shall know of the teaching”. {Joh 7:17} And the same is true not only of the Lords own lessons, but of all the promptings of the Spirit in mens hearts. If they hearken to the voice which whispers, “This is the way,” it will become at every stage plainer, and there will be shown to them not only the how, but the wherefore.

“And in your knowledge temperance.” There is a knowledge which puffeth up, giving not humility, which is the fruit of true knowledge, but self-conceit. Of the evil effects thereof the Apostle knew much. Out of it grew extravagance in thought, and word, and action; and its mischief was threatening the infant Churches. Against it the temperance which he commends is to be the safeguard, and it is a virtue which can be manifested in all things. He who possesses it has conquered himself, and has won his way thus to stability of mind and consistency of conduct. “His heart is fixed, trusting in the Lord,” and so he can go forward to the Apostles next stage of the heavenward journey: “And in your temperance patience.” This is the true sequence of spiritual self-control. Life is sure to supply for the godly man trials in abundance. But he is daily striving to die unto the world. The effort fixes his mind firmly on the Divine purposes, and lifts him above the circumstances of time. He is a pilgrim and sojourner amidst them, but is in no bondage to them, nor will he be moved, even by great afflictions, to waver in his trust. He can look on, as seeing Him that is invisible, and can persevere without being unduly cast down.

“And in your patience godliness.” The mystery of godliness-that is, Godlikeness-was made known by the Incarnation. The Son of God became man, that men might through Him be made sons of God. And godliness in the present world is Christ made manifest in the lives of His servants. Toward this imitation of Christ the believer will aspire through his patience. He takes up the dross and bears it after his Master, and thus begins his discipleship, of which the communion with Christ waxes more intimate day by day. Such was the godliness of St. Paul. It was because he had followed the Lord in all that He would have him to do that the Apostle was bold to exhort the Corinthians, “Be ye imitators of me”; but he adds at once, “as I am of Christ”. {1Co 11:1} And when he sends Timothy to recall his teaching to their minds he says, “He shall put you in remembrance of my ways which are in Christ.” By such a walk with Christ His servants are helped forward towards the fulfillment of the two tables of the moral law, to which St. Peter alludes in his next words: “And in your godliness love of the brethren; and in your love of the brethren love.” The last-named love () is that highest love, the love of God to men, which is set up as the grand ideal towards which His servants are constantly to press forward; but from this the love of the brethren cannot be severed; nay, it must be made the stepping-stone unto it. For, as another Apostle says, “he that loveth not his brother, whom he hath seen, cannot love God, whom he hath not seen”. {1Jn 4:20} But love of the brethren is not to be narrowed, in the verse before us, or elsewhere, to love of those who are already known to the Churches as brethren in the Lord. The Gospel of Christ knows no such limits. The commission of the Master was, “Go ye forth into all the world.” All mankind are to be won for Him; all are embraced in the name of brethren. For if they be not so now, it is our bounden duty to endeavor that they shall be so. And in thus interpreting we have the mind of Christ with us, who came to seek and to save them that were lost, to die for the sins of the whole world, and who found His brethren among every class who would hear His words and obey them. We have with us, too, the acts of God Himself, who would have all men come to the knowledge of the truth, and who, with impartial love, maketh His sun to rise on the evil and on the good, and sendeth His rain upon the just and the unjust, that thus even the evil and unjust may be won to own His Fatherhood. Such Divine love is the end of the commandment, {1Ti 1:5} and terminates the list of those graces the steps whereto St. Paul has more briefly indicated when he says the love which is most like Gods springs from a pure heart, a good conscience, and faith unfeigned. In this way shall men be borne upward into the hill of the Lord.

The knowledge of Christ is a lesson in which we cannot be perfected till we behold Him as He is, but yet through it from the first we receive the earnest and pledge of all that is meant by life and godliness, and the culture of the Divine gifts, will yield a rich increase of the same knowledge. “For if these things are yours and abound, they make you to be not idle nor unfruitful unto the knowledge of our Lord Jesus Christ.” Men in this life can draw nearer unto this full knowledge, and the bliss of each new gain prompts to more zealous exertion. There can be no relaxation of effort, no remissness, in such a quest. For hope is fostered by the constant experience of a deepening knowledge, and receives continual pledges that the glory to be revealed is far above what is already known. The enlightened vision grows wider and ampler; and the path, which began in faith, shineth more and more unto the perfect day. The world offers other lights to its votaries, but they lead only into darkness. “For he that lacketh these things is blind, seeing only what is near, having forgotten the cleansing from his old sins.” He who has taken no heed to foster within him the light which is kindled by faith, and which can only be kept alive by the grace of the Divine Spirit, is blind-yea, blind indeed, for he is self-blinded. He has quenched the inward light which was of Gods free gift, and made the light within him to be darkness, a darkness, like Egypts, which may be felt. Such a man has no insight into the glories of the celestial vision, no joy of the widening prospect which captivates the gaze of the spiritual man. He can see only things close at hand, and is as one bowed downward to the earth, groping a dreary way, with neither hope nor exaltation at the end. For he has forgotten-nay, St. Peters words are stronger and very striking- -he has taken hold upon forgetfulness, made a deliberate choice of that course which obliterates all remembrance of Gods initial gift of grace to cleanse him from his old sins. Unmindful of this purification, he has admitted into the dwelling where the Spirit of God would have made a home other spirits more wicked than those first cast out. They have entered in, and dwell there. There is a marked contrast between this expression and the word used for Gods gift of faith (2Pe 1:1). That a man receives () as the bounty of his Lords love; and if treasured and used, it proves itself the light of life for this world and the next. The wrong path he chooses for himself (), and its close is the blackness of the dark.

“Wherefore, brethren, give the more diligence to make your calling and election sure.” “Wherefore, brethren”-because such terrible blindness as this has fallen upon some, who left their first grace unimproved and allowed even the memory of it to fade away-do you give the more diligence in your religious life. The true way to banish evil is to multiply good, leaving neither room nor time for bad things to spread themselves. When the peril of such things is round about you, it is no time for relaxed effort. Your enemy never relaxes his. He is always active, seeking whom he may devour, and employs not the day only, but the night, when men sleep, to sow his tares. Let him find you ever watchful, ever diligent to hold fast and make abundant the gifts which God has already bestowed upon you. In the foreknowledge of the Father, you are elect from the foundation of the world; and your call is attested by the injunction laid upon you, “Ye shall be holy, for I am holy.” Your inheritance is in store where nothing can assail it. God only asks that you should manifest a wish, a longing, for His blessings; and He will pour them richly upon you. He has made you of a loftier mould than the inanimate and irrational creation. The flower turns to the sun by a law which it cannot resist. From the Sun of righteousness men can turn away. But the Fathers will is that your eyes should be set on the hope which He offers. Then of a certainty it will be realized. Lift up your eyes to the eternal hills, for from thence your help will come. The promise is sure. Strive to keep your hope equally steadfast. For now you belong to the household of Christ; now you are through Him children of the heavenly Father; to this sonship you are elect and have been called, and to it you shall attain if you hold fast your boldness and the glorying of your hope unto the end.

“For if ye do these things, ye shall never stumble.” The way will be hard, and may be long, the obstacles in your path many and rugged, heaped up by the prince of this world to bar you from advancing and make you fainthearted; but down into there a ray which shall illumine the darkness and make clear for you the steps in which you ought to tread, and the rod and staff of Gods might will support and comfort you.

“For thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Savior Jesus Christ.” In his first words in this passage the Apostle exhorted the believers to supply something, as it were, of their own towards their spiritual advancement; but when the demand was fully understood, behold God had made ready the means for doing everything which was asked for! Within the precious faith which He bestowed was enfolded the potentiality of every other grace. There they lay, as seeds in a seed-plot. All that men were bidden to do was to give them culture. Then Gods Spirit would operate as the generous sunshine, and cause each hidden power to unfold itself in its time and bloom into beauty and strength. In this verse the Divine assistance is more clearly promised. What men bestow shall be returned unto them manifold. Do your diligence, says the Apostle, and there shall be supplied unto you from the rich stores of God all that can help you forward in your heavenward journey. The kingdom of God shall begin for you while you are passing through this present life. For it can be set up within you. It has been prepared from all eternity in heaven, and will be enjoyed in full fruition when this life is ended. But it is a state, and not a place. The entrance thereto is opened here. The believer is beckoned into it; and with enraptured soul he enjoys through faith a foretaste of the things which eye hath not seen, nor ear heard, nor heart of man conceived, the things which God has prepared for them that love Him. Over those joys Christ is King, but He is also the door; and those who enter through Him shall go in and out, and shall surely find pasture, even life for evermore.

Fuente: Expositors Bible Commentary