(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 God's (1Peter 1:15; 1Peter 2:1; 1Peter 2:5). [In the Notes on 2Peter 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 God's 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 2Peter 1:11, and elsewhere only in 2Corinthians 9:10; Galatians 3:5; Colossians 2:19. Everywhere but here it is translated "minister." Sufficient explanation of the word will be found in Notes on 2Corinthians 9:10 and Galatians 3:5. The notion of rendering a service that is expected of one in virtue of one's 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 (Ephesians 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] knowledge--i.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 2Peter 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, episteme, 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.

Verse 5. - And beside this, giving all diligence; rather, but for this very cause also. Αὐτὸ τοῦτο is frequently used in this sense in classical Greek, but in the New Testament only here. It refers back to the last verse. God's precious gifts and promises should stimulate us to earnest effort. The verb rendered "giving" means literally "bringing in by the side;" it is one of those graphic and picturesque expressions which are characteristic of St. Peter's style. God worketh within us both to will and to do; this (both St. Paul and St. Peter teach us) is a reason, not for remissness, but for increased exertion. God's grace is sufficient for us; without that we can do nothing; but by the side (so to speak) of that grace, along with it, we must bring into play all earnestness, we must work out our own salvation with fear and trembling. The word seems to imply that the work is God's work; we can do very little indeed, but that very little we must do, and for the very reason that God is working in us. The word (παρεισενέγκαντες) occurs only here in the New Testament. Add to your faith virtue; literally, supply in your faith. He does not say, "supply faith;" he assumes the existence of faith. "He that cometh unto God must believe." The Greek word (ἐπιχορήγησατε) means properly to "contribute to the expenses of a chorus;" it is used three times by St. Paul, and, in its simple form, by St. Peter in his First Epistle (1 Peter 4:11). In usage it came to mean simply to "supply or provide," the thought of the chorus being dropped. So we cannot be sure that the idea of faith as leading the mystic dance in the chorus of Christian graces was present to St. Peter's mind, especially as the word occurs again in verse 11, where no such allusion is possible. The fruits of faith are in the faith which produces them, as a tree is in its seed; they must be developed out of faith, as faith expands and energizes; in the exercise of each grace a fresh grace must issue forth. Virtue is well described by Bengel as "strenuus animi tonus et vigor;" it is Christian manliness and active courage in the good fight of faith. The word "virtue" (ἀρετή), with the exception of Philippians 4:8, occurs in the New Testament only in St. Peter - in this chapter three times, and in 1 Peter 2:9, thus forming one of the kinks between the two Epistles. And to virtue knowledge. St. Peter here uses the simple word γνῶσις, discretion, a right understanding, "quae malam a bono secernit, et mali fugam docet" (Bengel). This practical knowledge is gained in the manly self-denying activities of the Christian life, and leads on to the fuller knowledge (ἐπίγνωσις) of Christ (verse 8).

1:1-11 Faith unites the weak believer to Christ, as really as it does the strong one, and purifies the heart of one as truly as of another; and every sincere believer is by his faith justified in the sight of God. Faith worketh godliness, and produces effects which no other grace in the soul can do. In Christ all fulness dwells, and pardon, peace, grace, and knowledge, and new principles, are thus given through the Holy Spirit. The promises to those who are partakers of a Divine nature, will cause us to inquire whether we are really renewed in the spirit of our minds; let us turn all these promises into prayers for the transforming and purifying grace of the Holy Spirit. The believer must add knowledge to his virtue, increasing acquaintance with the whole truth and will of God. We must add temperance to knowledge; moderation about worldly things; and add to temperance, patience, or cheerful submission to the will of God. Tribulation worketh patience, whereby we bear all calamities and crosses with silence and submission. To patience we must add godliness: this includes the holy affections and dispositions found in the true worshipper of God; with tender affection to all fellow Christians, who are children of the same Father, servants of the same Master, members of the same family, travellers to the same country, heirs of the same inheritance. Wherefore let Christians labour to attain assurance of their calling, and of their election, by believing and well-doing; and thus carefully to endeavour, is a firm argument of the grace and mercy of God, upholding them so that they shall not utterly fall. Those who are diligent in the work of religion, shall have a triumphant entrance into that everlasting kingdom where Christ reigns, and they shall reign with him for ever and ever; and it is in the practice of every good work that we are to expect entrance to heaven.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.