5 Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge;
*Minor differences ignored. Grouped by changes, with first version listed as example.
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." [1] I take virtue to mean a life honest and rightly formed; for it is not here energeia, energy or courage, but arete, 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, philadelphia, 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. [2]
1 - 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.
2 - 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.
And beside this - Καὶ αὐτὸ τοῦτο Kai auto touto. Something here is necessary to be understood in order to complete the sense. The reference is to 2-Peter 1:3; and the connection is, since 2-Peter 1:3 God has given us these exalted privileges and hopes, "in respect to this," (κατὰ kata or διὰ dia being understood,) or as a "consequence" fairly flowing from this, we ought to give all diligence that we may make good use of these advantages, and secure as high attainments as we possibly can. We should add one virtue to another, that we may reach the highest possible elevation in holiness.
Giving all diligence - Greek, "Bringing in all zeal or effort." The meaning is, that we ought to make this a distinct and definite object, and to apply ourselves to it as a thing to be accomplished.
Add to your faith virtue - It is not meant in this verse and the following that we are to endeavor particularly to add these things one to another "in the order" in which they are specified, or that we are to seek first to have faith, and then to add to that virtue, and then to add knowledge to virtue rather than to faith, etc. The order in which this is to be done, the relation which one of these things may have to another, is not the point aimed at; nor are we to suppose that any other order of the words would not have answered the purpose of the apostle as well, or that anyone of the virtues specified would not sustain as direct a relation to any other, as the one which he has specified. The design of the apostle is to say, in an emphatic manner, that we are to strive to possess and exhibit all these virtues; in other words, we are not to content ourselves with a single grace, but are to cultivate all the virtues, and to endeavor to make our piety complete in all the relations which we sustain. The essential idea in the passage before us seems to be, that in our religion we are not to be satisfied with one virtue, or one class of virtues, but that there is to be.
(1) a diligent cultivation of our virtues, since the graces of religion are as susceptible of cultivation as any other virtues;
(2) that there is to be progress made from one virtue to another, seeking to reach the highest possible point in our religion; and,
(3) that there is to be an accumulation of virtues and graces - or we are not to be satisfied with one class, or with the attainments which we can make in one class.
We are to endeavor to add on one after another until we have become possessed of all. Faith, perhaps, is mentioned first, because that is the foundation of all Christian virtues; and the other virtues are required to be added to that, because, from the place which faith occupies in the plan of justification, many might be in danger of supposing that if they had that they had all that was necessary. Compare James 2:14, following In the Greek word rendered "add," ἐπιχορηγήσατε epichorēgēsate there is an allusion to a "chorus-leader" among the Greeks, and the sense is well expressed by Doddridge: "Be careful to accompany that belief with all the lovely train of attendant graces." Or, in other words, "let faith lead on as at the head of the choir or the graces, and let all the others follow in their order." The word here rendered "virtue" is the same which is used in 2-Peter 1:3; and there ks included in it, probably, the same general idea which was noticed there. All the things which the apostle specifies, unless "knowledge" be an exception, are "virtues" in the sense in which that word is commonly used; and it can hardly be supposed that the apostle here meant to use a general term which would include all of the others. The probability is, therefore, that by the word here he has reference to the common meaning of the Greek word, as referring to manliness, courage, vigor, energy; and the sense is, that he wished them to evince whatever firmness or courage might be necessary in maintaining the principles of their religion, and in enduring the trials to which their faith might be subjected. True "virtue" is not a tame and passive thing. It requires great energy and boldness, for its very essence is firmness, manliness, and independence.
And to virtue knowledge - The knowledge of God and of the way of salvation through the Redeemer, 2-Peter 1:3. Compare 2-Peter 3:8. It is the duty of every Christian to make the highest possible attainments in "knowledge."
And beside this - Notwithstanding what God hath done for you, in order that ye may not receive the grace of God in vain;
Giving all diligence - Furnishing all earnestness and activity: the original is very emphatic.
Add to your faith - Επιχορηγησατε· Lead up hand in hand; alluding, as most think, to the chorus in the Grecian dance, who danced with joined hands. See the note on this word, 2-Corinthians 9:10 (note).
Your faith - That faith in Jesus by which ye have been led to embrace the whole Gospel, and by which ye have the evidence of things unseen.
Virtue - Αρετην· Courage or fortitude, to enable you to profess the faith before men, in these times of persecution.
Knowledge - True wisdom, by which your faith will be increased, and your courage directed, and preserved from degenerating into rashness.
(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.
And besides this, giving all diligence,.... "Or upon this", as the Syriac and Arabic versions read, bestow all your labour, diligence, and care; namely, on what follows, and that from the consideration of what goes before; for nothing can more strongly animate, and engage to the diligent exercise of grace and discharge of duty, than a consideration of the high favours, and free grace gifts of God, and the exceeding great and precious promises of his Gospel:
add to your faith virtue; or "with your faith", so the Arabic version renders it, and the like, in the following clauses. They had faith, even like precious faith with the apostles, not of themselves, but by the gift of God, and which is the first and principal grace; it leads the van, or rather the "chorus", as the word rendered "add" signifies; and though it is in itself imperfect, has many things lacking in it, yet it cannot be added to, or increased by men; ministers may be a means of perfecting what is lacking in it, and of the furtherance and joy of it, but it is the Lord only that can increase it, or add unto it in that sense, and which is not the meaning here: but the sense is, that as it is the basis and foundation of all good works, it should not stand alone, there ought to be virtue, or good works along with it, by which it may be perfected, not essentially, but evidentially, or might appear to be true and genuine; for by virtue may be either meant some particular virtue, as justice towards men, to which both the grace and doctrine of faith direct; and indeed pretensions to faith in Christ, where there is not common justice done to men, are of little account; or, as others think, beneficence to men; and so the Ethiopic version renders it, "proceed to bounty by your faith"; and faith does work by love and kindness to fellow creatures and Christians; but this seems rather designed by brotherly kindness and charity, in 2-Peter 1:7 or boldness, courage, constancy, and fortitude, which ought to go along with faith. Where there is true faith in Christ, there should be a holy boldness to profess it, and constancy in it, and courage to fight the good fight of faith, and firmness of mind to stand fast in it, notwithstanding all difficulties and discouragements; or virtue in general here meant, not mere moral, but Christian virtues, which are the fruits of the Spirit of God, and of his grace; and differ from the other, in that they spring from the grace of God, are done in faith, by the assistance of the Spirit of Christ, and by strength received from him, and in love to him, and with a view to the glory of God; whereas moral virtues, as exercised by a mere moral man, spring from nature, and are performed by the mere strength of it, and are destitute of faith, and so but "splendida peccata", splendid sins, and proceed from self-love, from sinister ends, and with selfish views:
and to virtue, knowledge; not of Christ, mentioned 2-Peter 1:8 and which is included in faith, for there can be no true faith in Christ, were there not knowledge of him; but of the will of God, which it is necessary men should be acquainted with, in order to perform it; or else though they may seem zealous of good works, their zeal will not be according to knowledge; they ought to know what are virtues or good works in God's account, and what are the nature and use of them, lest they should mistake and misapply them; or of the Scriptures of truth, and of the mysteries of the Gospel, which should be diligently searched, for the increase and improvement of knowledge in divine things, and which has a considerable influence on a just, sober, and godly living; or by knowledge may be meant prudence and wisdom, in ordering the external conversation aright towards those that are without, and in showing good works out of it, to others, by way of example, and for the evidence of the truth of things, with meekness of wisdom.
And beside this--rather, "And for this very reason," namely, "seeing that His divine power hath given unto us all things that pertain to life and godliness" (2-Peter 1:3).
giving--literally, "introducing," side by side with God's gift, on your part "diligence." Compare an instance, 2-Peter 1:10; 2-Peter 3:14; 2-Corinthians 7:11.
all--all possible.
add--literally, "minister additionally," or, abundantly (compare Greek, 2-Corinthians 9:10); said properly of the one who supplied all the equipments of a chorus. So accordingly, "there will be ministered abundantly unto you an entrance into the everlasting kingdom of our Saviour" (2-Peter 1:11).
to--Greek, "in"; "in the possession of your faith, minister virtue. Their faith (answering to "knowledge of Him," 2-Peter 1:3) is presupposed as the gift of God (2-Peter 1:3; Ephesians 2:8), and is not required to be ministered by us; in its exercise, virtue is to be, moreover, ministered. Each grace being assumed, becomes the stepping stone to the succeeding grace: and the latter in turn qualifies and completes the former. Faith leads the band; love brings up the rear [BENGEL]. The fruits of faith specified are seven, the perfect number.
virtue--moral excellency; manly, strenuous energy, answering to the virtue (energetic excellency) of God.
and to--Greek, "in"; "and in (the exercise of) your virtue knowledge," namely, practical discrimination of good and evil; intelligent appreciation of what is the will of God in each detail of practice.
Yea, and for this very cause. Because God has called you with precious promises. What God has done calls on us to do our part.
All diligence. No exertion must be spared. There must be the fullest co-operation with God.
In your faith supply virtue. The Common Version is wrong. Faith is the basis of the Christian life and all are expected to possess it, but out of it must grow other excellencies.
Virtue. Moral courage, the natural fruit of a trusting faith in God.
Knowledge. The moral heroism must be guided by knowledge or it will run into "a zeal of God, but not according to knowledge."
Temperance. Self control.
Patience. Unflinching, patient endurance.
Godliness. A reverence for things divine shown by growing more and more into the divine likeness.
Brotherly kindness. An active good will towards the saints.
Love. The heart element which gives brotherly kindness its power and sweetness.
For if these things be in you. If these qualities abound they will be fruitful, showing that they have knowledge of Christ in reality.
For this very reason - Because God hath given you so great blessings. Giving all diligence - It is a very uncommon word which we render giving. It literally signifies, bringing in by the by, or over and above: implying, that good works the work; yet not unless we are diligent. Our diligence is to follow the gift of God, and is followed by an increase of all his gifts. Add to - And in all the other gifts of God. Superadd the latter, without losing the former. The Greek word properly means lead up, as in dance, one of these after the other, in a beautiful order. Your faith, that "evidence of things not seen," termed before "the knowledge of God and of Christ," the root of all Christian graces. Courage - Whereby ye may conquer all enemies and difficulties, and execute whatever faith dictates. In this most beautiful connexion, 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 dependence on each other are placed together. And to your courage knowledge - Wisdom, teaching how to exercise it on all occasions.
*More commentary available at chapter level.