(1) The document provides commentary on 2 Peter 1:5-7 from various scholars and theologians such as Barnes, Clarke, Gill, and Henry. (2) It discusses adding virtues like goodness, knowledge, temperance, patience, godliness, brotherly kindness and charity to one's faith. These virtues should be diligently cultivated and progress made from one to another to reach the highest point in one's faith. (3) Commentators explain that faith should lead and be accompanied by other virtues. True virtue requires courage and firmness to profess one's faith amid trials and persecution. Knowledge of God and his will is also important to guide virtuous actions.

1. II PETER 1 5-7 COMME TARY
EDITED BY GLE PEASE
5 For this very reason, make every effort to add to
YOUR faith goodness; and to goodness,
knowledge;
BAR ES, "And beside this - Καᆳ αᆒτᆵ τοሞτο Kai auto touto. Something here is
necessary to be understood in order to complete the sense. The reference is to
2Pe_1:3; and the connection is, since 2Pe_1:3 God has given us these exalted
privileges and hopes, “in respect to this,” (κατᆭ kata or διᆭ 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,

2. (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 Jam_2:14, following In the Greek word rendered “add,” ᅚπιχορηγήσατε
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 2Pe_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, 2Pe_1:3. Compare 2Pe_3:8. It is the duty of every
Christian to make the highest possible attainments in “knowledge.”
CLARKE, "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, 2Co_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.

3. GILL," 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 2Pe_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 2Pe_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

4. 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.
HE RY 5-11, "In these words the apostle comes to the chief thing intended in
this epistle - to excite and engage them to advance in grace and holiness, they
having already obtained precious faith, and been made partakers of the divine
nature. This is a very good beginning, but it is not to be rested in, as if we were
already perfect. The apostle had prayed that grace and peace might be multiplied
to them, and now he exhorts them to press forward for the obtaining of more
grace. We should, as we have opportunity, exhort those we pray for, and excite
them to the use of all proper means to obtain what we desire God to bestow upon
them; and those who will make any progress in religion must be very diligent and
industrious in their endeavours. Without giving all diligence, there is no gaining
any ground in the work of holiness; those who are slothful in the business of
religion will make nothing of it; we must strive if we will enter in at the strait
gate, Luk_13:24.
I. Here we cannot but observe how the believer's way is marked out step by step.
1. He must get virtue, by which some understand justice; and then the
knowledge, temperance, and patience that follow, being joined with it, the
apostle may be supposed to put them upon pressing after the four cardinal
virtues, or the four elements that go to the making up of every virtue or virtuous
action. But seeing it is a faithful saying, and constantly to be asserted, that those
who have faith be careful to maintain good works (Tit_3:8), by virtue here we
may understand strength and courage, without which the believer cannot stand
up for good works, by abounding and excelling in them. The righteous must be
bold as a lion (Pro_28:1); a cowardly Christian, who is afraid to profess the
doctrines or practise the duties of the gospel, must expect that Christ will be
ashamed of him another day. “Let not your hearts fail you in the evil day, but
show yourselves valiant in standing against all opposition, and resisting every
enemy, world, flesh, devil, yea, and death too.” We have need of virtue while we
live, and it will be of excellent use when we come to die. 2. The believer must add
knowledge to his virtue, prudence to his courage; there is a knowledge of God's
name which must go before our faith (Psa_9:10), and we cannot approve of the
good, and acceptable, and perfect will of God, till we know it; but there are proper
circumstances for duty, which must be known and observed; we must use the
appointed means, and observe the accepted time. Christian prudence regards the
persons we have to do with and the place and company we are in. Every believer
must labour after the knowledge and wisdom that are profitable to direct, both as
to the proper method and order wherein all Christian duties are to be performed
and as to the way and manner of performing them. 3. We must add temperance
to our knowledge. We must be sober and moderate in our love to, and use of, the
good things of this life; and, if we have a right understanding and knowledge of
outward comforts, we shall see that their worth and usefulness are vastly inferior

5. to those of spiritual mercies. Bodily exercises and bodily privileges profit but
little, and therefore are to be esteemed and used accordingly; the gospel teaches
sobriety as well as honesty, Tit_2:12. We must be moderate in desiring and using
the good things of natural life, such as meat, drink, clothes, sleep, recreations,
and credit; an inordinate desire after these is inconsistent with an earnest desire
after God and Christ; and those who take more of these than is due can render to
neither God nor man what is due to them. 4. Add to temperance patience, which
must have its perfect work, or we cannot be perfect and entire, wanting nothing
(Jam_1:4), for we are born to trouble, and must through many tribulations enter
into the kingdom of heaven; and it is this tribulation (Rom_5:3) which worketh
patience, that is, requires the exercise and occasions the increase of this grace,
whereby we bear all calamities and crosses with silence and submission, without
murmuring against God or complaining of him, but justifying him who lays all
affliction upon us, owning that our sufferings are less than our sins deserve, and
believing they are no more than we ourselves need. 5. To patience we must add
godliness, and this is the very thing which is produced by patience, for that works
experience, Rom_5:4. When Christians bear afflictions patiently, they get an
experimental knowledge of the loving-kindness of their heavenly Father, which
he will not take from his children, even when he visits their iniquity with the rod
and their transgression with stripes (Psa_89:32, Psa_89:33), and hereby they
are brought to the child-like fear and reverential love wherein true godliness
consists: to this, 6. We must add brotherly-kindness, a tender affection to all our
fellow-christians, who are children of the same Father, servants of the same
Master, members of the same family, travellers to the same country, and heirs of
the same inheritance, and therefore are to be loved with a pure heart fervently,
with a love of complacency, as those who are peculiarly near and dear to us, in
whom we take particular delight, Psa_16:3. 7. Charity, or a love of good-will to all
mankind, must be added to the love of delight which we have for those who are
the children of God. God has made of one blood all nations, and all the children of
men are partakers of the same human nature, are all capable of the same mercies,
and liable to the same afflictions, and therefore, though upon a spiritual account
Christians are distinguished and dignified above those who are without Christ,
yet are they to sympathize with others in their calamities, and relieve their
necessities, and promote their welfare both in body and soul, as they have
opportunity: thus must all believers in Christ evidence that they are the children
of God, who is good to all, but is especially good to Israel.
II. All the forementioned graces must be had, or we shall not be thoroughly
furnished for all good works - for the duties of the first and second table, for
active and passive obedience, and for those services wherein we are to imitate
God as well as for those wherein we only obey him - and therefore to engage us to
an industrious and unwearied pursuit of them, the apostle sets forth the
advantages that redound to all who successfully labour so as to get these things to
be and abound in them, 2Pe_1:8-11. These are proposed,
1. More generally, 2Pe_1:8. The having these things make not barren (or
slothful) nor unfruitful, where, according to the style of the Holy Ghost, we must
understand a great deal more than is expressed; for when it is said concerning
Ahaz, the vilest and most provoking of all the kings of Judah, that he did not

6. right in the sight of the Lord (2Ki_16:2), we are to understand as much as if it
had been said, He did what was most offensive and abominable, as the following
account of his life shows; so, when it is here said that the being and abounding of
all Christian graces in us will make us neither inactive nor unfruitful, we are
thereby to understand that it will make us very zealous and lively, vigorous and
active, in all practical Christianity, and eminently fruitful in the works of
righteousness. these will bring much glory to God, by bringing forth much fruit
among men, being fruitful in knowledge, or the acknowledging of our Lord
Jesus Christ, owning him to be their Lord, and evidencing themselves to be his
servants by their abounding in the work that he has given them to do. This is the
necessary consequence of adding one grace to another; for, where all Christian
graces are in the heart, they improve and strengthen, encourage and cherish, one
another; so they all thrive and grow (as the apostle intimates in the beginning of
2Pe_1:8), and wherever grace abounds there will be an abounding in good works.
How desirable it is to be in such a case the apostle evidences, 2Pe_1:9. There he
sets forth how miserable it is to be without those quickening fructifying graces;
for he who has not the forementioned graces, or, though he pretends or seems to
have them, does not exercise and improve them, is blind, that is, as to spiritual
and heavenly things, as the next words explain it: He cannot see far off. This
present evil world he can see, and dotes upon, but has no discerning at all of the
world to come, so as to be affected with the spiritual privileges and heavenly
blessings thereof. He who sees the excellences of Christianity must needs be
diligent in endeavours after all those graces that are absolutely necessary for
obtaining glory, honour, and immortality; but, where these graces are not
obtained nor endeavoured after, men are not able to look forward to the things
that are but a very little way off in reality, though in appearance, or in their
apprehension, they are at a great distance, because they put them far away from
them; and how wretched is their condition who are thus blind as to the awfully
great things of the other world, who cannot see any thing of the reality and
certainty, the greatness and nearness, of the glorious rewards God will bestow on
the righteous, and the dreadful punishment he will inflict on the ungodly! But
this is not all the misery of those who do not add to their faith virtue, knowledge,
etc. They are as unable to look backward as forward, their memories are slippery
and unable to retain what is past, as their sight is short and unable to discern
what is future; they forget that they have been baptized, and had the means, and
been laid under the obligations to holiness of heart and life. By baptism we are
engaged in a holy war against sin, and are solemnly bound to fight against the
flesh, the world, and the devil. Often call to mind, and seriously meditate on, your
solemn engagement to be the Lord's, and your peculiar advantages and
encouragements to lay aside all filthiness of flesh and spirit.
2. The apostle proposes two particular advantages that will attend or follow upon
diligence in the work of a Christian: stability in grace, and a triumphant entrance
into glory. These he brings in by resuming his former exhortation, and laying it
down in other words; for what in 2Pe_1:5 is expressed by giving diligence to add
to faith virtue, etc., is expressed in 2Pe_1:10 by giving diligence to make our
calling and election sure. Here we may observe, (1.) It is the duty of believers to
make their election sure, to clear it up to themselves that they are the chosen of

7. God. (2.) The way to make sure their eternal election is to make out their effectual
calling: none can look into the book of God's eternal counsels and decrees; but,
inasmuch as whom God did predestinate those he also called, if we can find we
are effectually called, we may conclude we are chosen to salvation. (3.) It requires
a great deal of diligence and labour to make sure our calling and election; there
must be a very close examination of ourselves, a very narrow search and strict
enquiry, whether we are thoroughly converted, our minds enlightened, our wills
renewed, and our whole souls changed as to the bent and inclination thereof; and
to come to a fixed certainty in this requires the utmost diligence, and cannot be
attained and kept without divine assistance, as we may learn from Psa_139:23;
Rom_8:16. “But, how great soever the labour is, do not think much of it, for great
is the advantage you gain by it; for,” [1.] “By this you will be kept from falling, and
that at all times and seasons, even in those hours of temptation that shall be on
the earth.” When others shall fall into heinous and scandalous sin, those who are
thus diligent shall be enabled to walk circumspectly and keep on in the way of
their duty; and, when many fall into errors, they shall be preserved sound in the
faith, and stand perfect and complete in all the will of God. [2.] Those who are
diligent in the work of religion shall have a triumphant entrance into glory; while
of those few who get to heaven some are scarcely saved (1Pe_4:18), with a great
deal of difficulty, even as by fire (1Co_3:15), those who are growing in grace, and
abounding in the work of the Lord, shall have an abundant entrance into the joy
of their Lord, even that everlasting kingdom where Christ reigns, and they shall
reign with him for ever and ever.
JAMISO , "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” (2Pe_1:3).
giving — literally, “introducing,” side by side with God’s gift, on your part
“diligence.” Compare an instance, 2Pe_1:10; 2Pe_3:14; 2Co_7:11.
all — all possible.
add — literally, “minister additionally,” or, abundantly (compare Greek, 2Co_
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 Savior” (2Pe_1:11).
to — Greek, “in”; “in the possession of your faith, minister virtue. Their faith
(answering to “knowledge of Him,” 2Pe_1:3) is presupposed as the gift of God
(2Pe_1:3; Eph_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

8. will of God in each detail of practice.
CALVI , "5And 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 embraceall 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.
ELLICOTT, “(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 (1
Peter 1:15 ; 1 Peter 2:1 ; 1 Peter 2:5 ). [In the Notes on 2 Peter 1:5-8 use has been

9. 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 2 Peter 1:11 , and elsewhere only in 2 Corinthians 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 2 Corinthians 9:10 andGalatians
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 2 Peter 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, epistêmê, 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.
PULPIT, “And beside this, giving all diligence; rather, but for this very cause also. a??t?`
t???t? 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 ( pa?e?se?e´??a?te?) 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 ( e?p?????
´??sate) 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 2
Peter 1:11, 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" ( a??et?´), with the

10. 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 ????s??, 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 ( e?p?´???s??) of Christ (1 Peter 2:8).
COKE, "2 Peter 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 ' Αρετη here translated virtue, is variously interpreted. In some Greek
authors, and more especially among the , 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 ' Αρετη 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 ' Αρετη sometimes 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 γνωσις, rendered knowledge, the best commentators
understand prudence. See 1 Peter 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 Ephesians 5:15-16; Ephesians 6:10. &c. Colossians 4:5 and
Parkhurst on the word ' Αρετη .
COFFMA , "In these verses there are two links with the first epistle: (1) virtue is
found in 1 Peter 2:9, and (2) brotherly kindness occurs in 1 Peter 1:22,3:8.[18] Also,
there is another word of very great interest in the passage, the one here rendered
"supply," which comes from a word suggesting lavish provision, the word
[@epichorigeo],[19] and "used in classical Greek to describe the munificence of rich
citizens who would finance a theatrical performance or fit out a warship for the
state they loved."[20] It had a special reference to the abundant supplies provided
for a chorus, a term which is derived from this word, as is also choreographer. From
this, it is suggested that Peter's list here is a chorus of Christian graces, the manner
of his linking each with the others being like their holding hands!

11. All diligence ... The Christian life is a working life, diligence meaning ardent
application and industry.
In your faith ... This the Christians already had; but "faith alone" was never
considered sufficient for salvation by any of the ew Testament writers.
Virtue ... primarily means courage, a grace particularly needed in the hostile world
of the period when Peter wrote.
Knowledge ... This is a different word from the full knowledge mentioned above, a
possession the Christian already had; and it therefore refers to a faithful
continuation of their studies. It is also very likely true, as Plummer pointed out that,
"Knowledge here means spiritual discernment as to what is right and what is wrong
in all things."[21]
Self-control ... This comes from [@engkrateia], "meaning the ability to take a grip
of one's self."[22] This is one of the great Christian virtues which might be called
perfect temperance.
Patience ... In the ew Testament, this word carries the thought of endurance and
stedfast continuity in faithful service. Jesus said, "In your patience ye shall possess
your souls."
Godliness ... (See under 2 Peter 1:3). This is the quality of honoring one's duties to
God, standing in this list even higher than duties to one's fellow man (listed next).
This conforms with the Saviour's great pronouncement that the first and great
commandment is to love God, and the second is to love man (Mark 12:18-30).
Important as the love to man assuredly is, it is secondary to the duty of loving God
and obeying his commandments. It is amazing that in the culture of the present day,
religious duties are relegated to a secondary status, and humanitarian duties have
been elevated to the status that really belongs to religious duties.
Brotherly kindness ... This is from [@filadelfia], founded on the Greek term
[@fileo], meaning the love of brothers, or the affection that even an animal has for
its young. There is even a higher type of love; and Peter would crown his list with
that in 2 Peter 1:7.
Love ... "This love ([Greek: agape]) is the highest type of love; it is more inclusive
than [@filadelfia], and is the kind of love God has for sinful, unworthy men."[23]
Moorehead said of this whole list:
Paul began his list of the fruits of the Spirit with love (Galatians 5:22); Peter ends
his with love. It is like a chain; each link holds fast to its fellow and is a part of the
whole. It matters little at which end of the chain we begin ... to touch one is to touch
all. We are to add all diligence to supply these richly.[24]
This great list of virtues is one of the most beautiful and comprehensive passages in

12. the ew Testament, reminding one of the procession of the seven deadly sins (by
contrast) in Proverbs 6:1ff. Here there is a magnificent procession of the glorious
graces of faith.
Before leaving this, it should be noted that there is no mandate in these verses for
adding these graces in the particular order of their appearance in the list. As Barnes
observed, "The order in which this is to be done is not the point at all."[25]
[18] B. C. Caffin, op. cit., p. 4.
[19] Eldon R. Fuhrman, op. cit., p. 323.
[20] David H. Wheaton, op. cit., p. 1252.
[21] Alfred Plummer, op. cit., p. 445.
[22] William Barclay, The Letters of James and Peter (Philadelphia: The
Westminster Press, 1976), p. 302.
[23] Raymond C. Kelcy, op. cit., p. 123.
[24] William G. Moorehead, op. cit., p. 2357.
[25] Albert Barnes, op. cit., p. 221.
BE SO , "2 Peter 1:5. And besides this — Besides your renouncing the corruption
that is in the world, you must increase in all the graces of God’s Spirit, and in the
virtues to which they naturally lead. Or, as αυτο τουτο is rendered by some learned
critics, (the particle εις 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 σπουδην πασαν
implies. The word παρεισενεγκαντες, 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 επιχορηγηαστε properly means, lead up
as in a dance, one of these graces in, by, or after the other in a beautiful order. Add
to ( εν, 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 gr; 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.

13. The propriety of the apostle’s 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, Matthew
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.
GUZIK, “3. (5-7) How to live as a partaker of the nature.
But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge,
to knowledge self-control, to self-control perseverance, to perseverance godliness, to
godliness brotherly kindness, and to brotherly kindness love.
a. Giving all diligence: We are partakers of the divine nature, but once we are made spiritual
sons and daughters, growth in the Christian life doesn't just happen to us. We are supposed to
give all diligence to our walk with the Lord.
b. Add to your faith virtue: We begin our life with God with faith, but faith progresses
into virtue,knowledge, self-control, perseverance, godliness, brotherly kindness, and love -
love being the capstone of all God's work in us.
i. Add to your faith: Literally in the ancient Greek, "Lead up hand in hand; alluding,
as most think, to the chorus in the Grecian dance, who danced with joined hands."
(Clarke)
ii. The scope of the list demonstrates that God wants us to have a well-rounded
Christian life, complete in every fashion. We can't be content with an incomplete
Christian life.
iii. Of the word self-control, the Greek scholar Kenneth Wuest says the Greeks used
this word self-control to describe someone who was not ruled by the desire for sex.
c. Giving all diligence: These beautiful qualities are not things that the Lord simply pours into
us as we passively receive. Instead, we are called to give all diligence to these things,

14. working in partnership with God to add them.
PULPIT, “And to knowledge temperance; rather, self-control ( e????a´te?a). The
words e???a´te?a ?????? are the heading of a section in the Greek of Ecclus. 18:30,
and are followed immediately by the maxim, "Go not after thy lusts, but refrain
thyself from thine appetites." This self-control extends over the whole of life, and
consists in the government of all the appetites; it must be learned in the exercise of
that practical knowledge which discerns between good and evil. True knowledge
leads on to self-control, to that perfect freedom which consists in the service of God;
not to that liberty promised by the false teachers, which is licentiousness. And to
temperance patience; and to patience godliness. The practice of self-control will
result in patient endurance; but that endurance will not be mere stoicism; it will be
a conscious submission of our human will to the holy will of God, and so will tend to
develop and strengthen e??se´ße?a, reverence and piety towards God (see note on
verse 3).
BIBLICAL ILLUSTRATOR, “Giving all diligence.
Christian diligence
It is not fit that heaven should take all the pains to bring earth to it; earth must do
somewhat to bring itself to heaven. God’s bountifulness is beyond our
thankfulness; yet thankfulness is not enough; there is matter of labour in it. If the
lord of a manor have given thee a tree, thou wilt be at the charges to cut it down
and carry it home. He who works first in thy conversion hath in wisdom made
thee a second. Thou seest God’s bounty; now look to thine own duty.
I. Diligence. Here, first, for the quality. There is no matter wherein we hope for
God in the event, accomplished without diligence in the act. He that expects a
royalty in heaven must admit a service on earth. The good man is weary of doing
nothing, for nothing is so laborious as idleness. Satan’s employment is prevented
when he finds thee well employed before he comes. It is observable that albeit the
Romans were so idle as to make idleness a god, yet they allowed not that idle idol
a temple within the city, but without the walls. There are four marks and helps of
diligence:
1. Vigilance. A serious project, which we can hardly drive to our desired issue,
takes sleep from our eyes.
2. Carefulness (Ecc_5:1).
3. Love. This diligence must fetch the life from affection, and be moved with the
love of virtue.
4. Study (2Ti_2:15).
II. Give diligence. Not a pragmatical business in others’ affairs; but rectify thy
diligence, confining it principally to thyself. Dress thine own garden, lest it be
overrun with weeds.
III. All diligence. Here is the quantity—“all.”
1. The working up of salvation is no easy labour; thereto is requirable all

15. diligence. Such a diligence respects so great an object, and such an object
requires so great a diligence. Refuse no labour for such a reward. The best
things are the hardliest come by (Mat_11:12). Spare no invention of wit, no
intention of will, no contention of strength about it. Will we adventure our
estates, our lives, to find out new lands where may be gold, and spend no
diligence for that where we are sure there is gold, and such as cannot perish?
2. God requires “the whole duty of man” (Ecc_12:13); that is God’s due. What,
nothing left for this world? Yes, moderate providence; the saving of souls hinders
not provision for bodies, but furthers and blesses it (Mat_6:33). Follow thou
Christ; the rest shall follow thee.
IV. beside this … add
GREAT TEXTS OF THE BIBLE, “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 life—one 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 “all”—“giving 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.

16. 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” throughout—“add to your faith

17. 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 builder’s 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 life’s 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

18. 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 believers—that 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

19. 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 God’s Plan,
231.]
2. By faith, the writer means faith in the Lord Jesus Christ. The trustful
apprehension of God’s unspeakable gift, of the mercy which rose over the world
like a bright dawn when the Redeemer came—that 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 Christ’s 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

20. 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 God’s 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
partial—a continuous, not a desultory—energy. 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 doctrines—that 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
God’s building.” But “ye are also God’s husbandry.” We are so ready to make faith
mean only the faith that justifies, to limit it to one function, and to fail to

21. 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 God’s 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 God’s 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 Christ’s 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 transformation—we 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 away—this 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,

22. 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 God’s 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 it—the
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 with—
energy, power, earnestness, effectiveness.

23. 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 man’s 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 Netherlands—La Vendée 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 War—a sanctified audacity
that will dare anything and everything on Christ’s 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

24. not last long. Six fell on the spot—the 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 wrist—a 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 thread—the 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 man—frankly 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 wrong—for as long as man lives it will
be human to err—but, 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 business—the 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

25. 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 growth—which, 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

26. 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 life—God, 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 being—a 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, “Who’d
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. Temple’s enthusiasm in the cause of
temperance its power.
2. Again, knowledge here does not so much mean enlarged apprehensions of
spiritual truth; the reason—exalted and purified by the light flowing and falling
upon it from revealed objective realities—“comprehending” 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

27. 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 men’s 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 work—such 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,

28. 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 will—strong in
Another’s strength—is 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

29. 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 Christian’s 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. Peter’s 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 Apostle’s 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

30. 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, don’t 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 cam’st questioning,)
This formless and unfinished gift I brought,
And on life’s anvil flung it down, while hot:
A glowing thing, of selfishness and fire,
With blow on blow, I made the anvil ring;
(Ere Thou cam’st questioning).

31. “The hammer, Self-Control, beat hard on it;
(Ere Thou cam’st 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 don’t 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

32. 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 Kitchener’s 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 Richter’s 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

33. listening stars that shone around issued a choral voice, “End there is none.”
“Then,” to quote the dreamer’s 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 Bridegroom’s 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 bad’st me stay,
And saidst,—“What thou spendest, I will pay.”
I
never heard Thee say,

34. “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,—“Bless’d 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 God’s 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 men—
noble, wise, self-possessed, and patient—undergoing a sad and serious change.

35. 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 lover’s lute,
Or little pitted speck in garner’d 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 godliness—reverence, 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

36. 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

37. 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 love—family-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 mother’s 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 patriarchs—but 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 Christians—
the 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 heard—he 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 things—by 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

38. 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 another’s 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 Love—No. 1 loved him; and Christ is Sacrifice—No. 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 Christians—a great contrast to most of
the Traders that had called at Port Resolution. The Captain cordially invited me

39. on board to preach and conduct a religious service. That evening I enjoyed
exceedingly—wells in the desert! The Captain introduced me, saying,—
“This is my ship’s 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 him—his 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 don’t those men help him?” “Oh, he’s only a beggar.” “Well,” I said,
“what if he is, why don’t 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 didn’t 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

40. 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 earth—
everything 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.—Christ’s 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 Lord’s 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

41. 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 love—drawn 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 satisfy—but by the love itself. They are drawn to Him as if by
the force of moral and spiritual gravitation. Children, especially—if I may judge
from my own observation—are 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

42. Beneath the veriest ash, there hides a spark of soul
Which, quickened by love’s breath, may yet pervade the whole.3 [Note:
Browning.]
I was reading the other day a sensible and appreciative review of Mr. Lucas’s new
biography of Charles Lamb. The reviewer quoted with cordial praise Mr. Lucas’s
remark—referring, of course, to the gin-and-water, which casts, I fear, in my own
narrow view, something of a sordid shadow over Lamb’s otherwise innocent life—
“A man must be very secure in his own righteousness who would pass
condemnatory judgment upon Charles Lamb’s 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 men—of men,
as men—the entire race, as it exists immediately in the neighbourhood of the
Church, or fills “the habitable parts of the earth” in all lands—is 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 talk—talk, too, it may
be, about anything but men’s 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 Christ’s law speaks of, never asks the question, “Who is my
neighbour?” Love’s 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
CHARLES SIMEO , "THE CHRISTIA ’S GRACES
2 Peter 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.

43. 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 [ ote: 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 Christian’s 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 [ ote: 2 Timothy 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 [ ote: 1 Chronicles 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 [ ote: Proverbs 3:21-23.], and to

44. “walk wisely before God in a perfect way [ ote: Psalms 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 [ ote: Luke 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 [ ote: 1
Corinthians 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 [ ote: 1 Corinthians 7:29-31.],” and “keeping under all our bodily
appetites, and bringing them into subjection, lest, after all our profession, we
become reprobates [ ote: 1 Corinthians 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 [ ote: Hebrews 10:36.]:” and it is only “by a patient
continuance in well-doing, that we ever can obtain glory, and honour, and
immortality [ ote: Romans 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
[ ote: James 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 Christ’s disciples [ ote: John 13:35.];” and by it we ourselves also are to
judge of our having “passed from death unto life [ ote: 1 John 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
[ ote: Galatians 6:10.],” our love must not be confined to them: it must be extended

45. 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 [ ote: 1 John 4:8; 1 John 4:16.].”]
2. The importance of them to the Christian character—
[ o 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 [ ote: καθἰστησιν.] you) neither barren nor
unfruitful in the knowledge of our LoJesus 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 [ ote: Malachi 2:15.],” and “in whom dwells all the fulness
of the Godhead bodily [ ote: 1 Colossians 1:19; Colossians 1:1 Colossians 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 [ ote: Romans
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

46. ignorant and inconsistent professor, who disgraces that holy name by which he is
called.
ow, 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 Apostle’s 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 Apostle’s 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. ot 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 soul’s 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. ow
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.
ow 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

47. its vital energies. Such was St. Paul’s 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 [ ote: 1
Thessalonians 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 Christian’s
armour. The sword, the shield, the helmet, the greaves, the breast-plate, and the
girdle, are all necessary in their place [ ote: Ephesians 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 [ ote: Mark 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. ever 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

48. 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 [ ote: Psalms 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 [ ote: 2 Corinthians 7:1.].”]
EWBC 5-11, “WHO SHALL ASCEND INTO THE HILL OF THE LORD?
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 Christ’s 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 heart’s cry
of the feeblest of God’s 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. Christ’s
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 Apostle’s
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 God’s 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. Peter’s figurative word the believer is

49. 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 God’s dealings, and
hence bring their lives into closer harmony with His will. And we have Christ’s
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 Lord’s own lessons, but of all the
promptings of the Spirit in men’s 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 Apostle’s 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 (αγαπη) 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

50. 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 God’s 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 God’s free
gift, and made the light within him to be darkness, a darkness, like Egypt’s, 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. Peter’s words are stronger and very striking-ληθην λαβων-he
has taken hold upon forgetfulness, made a deliberate choice of that course which
obliterates all remembrance of God’s 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 God’s gift of faith (2Pe_1:1). That
a man receives (λαχων) as the bounty of his Lord’s love; and if treasured and used,

51. it proves itself the light of life for this world and the next. The wrong path he
chooses for himself (λαβων), 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 Father’s 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 God’s 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 God’s 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

52. 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.
SBC 5-7, “Christian Growth.
The word in the text which has been translated in our version "add" is a very
pictorial term, and refers to a choir of well-trained musicians, such as Heman or
Asaph led in the days of David and Solomon; and the idea which it implies is that
as the different instruments of the great orchestral concert of the Jewish service
blended together and produced a noble and harmonious outburst of praise to
Jehovah, as the singers and the musicians each performed his special part, and all
combined in one perfect unison of sound, so the growth of the Christian character
should be accomplished by the harmonious development of each moral quality,
and the Christian life, composed of so many different elements, should be one
continuous hymn of praise to Him who is our song and our salvation. There are
two ways in which we may add to our faith all the graces which the Apostle
enumerates. We may add them as a builder adds stone to stone in his wall, or we
may add them as a plant adds cell to cell in its structure. Both these modes of
increase are used separately or in combination in Scripture to illustrate Christian
growth. We are said to be rooted and grounded in love, and to grow into a holy
temple in the Lord. We are rooted as plants in the Divine life, deriving our
nourishment and stability from it; we are grounded as living stones on the
precious Corner-stone; the double image expressing in combination the active
and passive sides of Christian faith. And so likewise the combination of ideas
borrowed from plant-life and from architecture to express the growth of Christian
life unto a holy temple in the Lord denotes the two modes in which growth is
made: by active exertion and passive trusting; by being fellow-workers with God,
working out our own salvation, while we realise that it is God that worketh in us
both to will and to do of His good pleasure. We have not only to rest, after the
manner of a building, on the finished work of Christ, but we have to draw, after
the manner of a plant, out of God’s fulness, grace for grace.
I. The first thing that we are commanded by the Apostle to "add" to our faith is
virtue, meaning by this term vigour, manliness. In our faith we are to manifest
this quality. Our faith is to be itself a source of power to us. We are to be strong in
faith. It is to be to us the power of God unto salvation, enabling us to overcome
the temptations and evils of the world and to rise above all the infirmities of our
own nature. It is not enough that the Christian character should be beautiful: it
should also be strong. Strength and beauty should be the characteristics not only
of God’s house, but also of God’s people. But how often is the quality of strength
absent from piety! Piety in the estimation of the world is synonymous with
weakness and effeminacy. The world is apt to think that it is only weaklings who

53. are pious—persons who have neither strong intellects, nor strong affections, nor
strong characters. Young men are too apt to be ashamed of confessing Christ
openly before men, under the fear that they should be regarded as something
between milksops and hypocrites. And too many professing Christians are
confessedly "feeble folk." It is most necessary, therefore, that we should add to
our faith courage, manliness. Our faith should be manifested, as it was in olden
times, by a victorious strength which is able to overcome the world, which fears
the Lord and knows no other fear.
II. To this strength or manliness we are further commanded to "add" knowledge.
In our manliness we are to seek after knowledge. The quality of courage is to be
shown by the fearlessness of our researches into all the works and ways of God.
We are not to be deterred by any dread of consequences from investigating and
finding out the whole truth. The Bible places no restrictions upon an inquiring
spirit. It does not prevent men from examining and proving all things, and
bringing even the most sacred subjects to the test of reason. God says to us in
regard to the holiest things, "Come and let us reason together." He has given to us
the faculties by means of which we may find out truth and store up knowledge;
and He wishes as to exercise these faculties freely in every department of His
works.
III. But further the Apostle enjoins us to add to our knowledge temperance. This
had originally a wider meaning, and covered a larger breadth of character. It
meant sober-mindedness, a chastened temper and habit of the soul—a wise self-
control by which the higher powers kept the lower well in hand and restrained
them from excesses of all kinds. And this sober-mindedness, which expresses
better than any other single word the true temper of the Christian in this world, is
an indispensable adjunct to the Christian character. With wonderful sagacity, the
Apostle commands us to add to our knowledge temperance; for there is a
tendency in knowledge to puff us up and fill our hearts with pride.
IV. To this self-government we must add patience. Our self-government itself is
to be an exercise of patience. In our temperance we are to be patient, not giving
way to a hasty temper or a restless disposition. As the plant slowly ripens its fruit,
so we are to ripen our Christian character by patient waiting and patient
enduring. It is a quiet virtue, this patience, and is apt to be overlooked and
underestimated. But in reality it is one of the most precious of the Christian
graces. The noisy virtues, the ostentatious graces, have their day; patience has
eternity. And while it is the most precious, it is also the most difficult. It is far
easier to work than to wait, to be active than to be wisely passive. But it is when
we are still that we know God, when we wait upon God that we renew our
strength. Patience places the soul in the condition in which it is most susceptible
to the quickening influences of heaven and most ready to take advantage of new
opportunities.
V. But to this patience must be united godliness. Godliness is Godlikeness, having
the same mind in us that was in Christ Jesus, viewing everything from the Divine
point, and living in our inner life as fully in the light of His presence as we live in
our outer life in the light of the sun. And exercising ourselves unto this godliness,
our patience will have a Divine quality of strength, endurance, beauty, imparted

54. to it such as no mere natural patience possesses. In our godliness, as the Apostle
says, we must have brotherly kindness; our brotherly kindness must be an
essential element of our godliness. We are to show our godliness by our brotherly
kindness. Sin separates between God and man, and between man and man. Grace
unites man to God, and man to man. It is only when the higher relation is formed
that we are able to fulfil perfectly the lower. But brotherly kindness is apt to be
restricted towards friends only—towards those who belong to the same place or
the same Church, or who are Christians. It must therefore be conjoined with
charity. In our brotherly kindness we are to exercise a large-hearted charity. We
are to mingle with it godliness in order to expand our charity, to make it like His
who maketh His sun to rise on the evil and the good, and sendeth rain on the just
and on the unjust. Universal kindness of thought, word, and deed is what is
implied in this charity. Such, then, are the graces which we are enjoined by the
Apostle to add to each other, to develop from each other, not as separate fruits
dispersed widely over the branches of a tree, but as the berries of a cluster of
grapes growing on the same stem, mutually connected and mutually dependent.
Such are the graces, to use the musical illustration of the text, which we are to
temper, to modify the one by the other, just as the musician in tuning his
instrument gives to each note not its exact mathematical value, but alters it to
suit its neighbour notes, and thus produces a delightful harmony.
H. Macmillan, British Weekly Pulpit, vol. ii., p. 513.
2 Peter 1:5-8
The Golden Series.
I. It is no one grace which makes a Christian. A man may have great knowledge,
but if he wants charity, it profits nothing, or if he be a man of courage, but
without godliness, he is an hero, but he is not a saint.
II. Nor does any number of excellences united make a Christian, unless they be
excellences added to faith. It is faith which makes the dead soul a living one, and
so susceptible of every excellence. It is faith which joins the worldling to the Lord
Jesus, and so makes him concordant with the Saviour, and inclined toward all
good. Whatever courses there may be in the structure, faith is the foundation;
whatever tints of splendour may variegate the robe of many colours, faith is the
mordant which absorbs and fixes them all; whatever graces may move in the
harmonious choir, faith occupies the forefront, and is the leader of them all.
III. But where there is faith all that is needful in order to possess any other grace
is diligence. Give all diligence, and add. On the one hand, diligence is needful.
These graces will not come without effort, nor remain without culture, and there
are some of them in which particular Christians never become conspicuous; but,
with God’s blessing and the help of His Holy Spirit, diligence is sure to succeed.
Moral worth may be compared to one of those lofty mountains up the sides of
which there is only one path practicable, in other words, which you can only scale
if you set out from the proper starting-point. Other slopes may look more gentle
and inviting, but they end in impassable chasms or impassable precipices. But the

55. man who takes the Gospel for his starting-point, who sets out in the name and in
the strength of the Lord Jesus—there is no ascent of temperance, brotherly
kindness, or godliness so steep but he may one day find himself on the summit.
And with half the effort which some expend on growing rich or learned all of us
might become holy, devout, and heavenly-minded.
J. Hamilton, Works, vol. v., p. 329.
2 Peter 1:6
Patience.
I. Of most things God has made the beginning easy and inviting, the next stages
arduous, but the ulterior progress delightfully rewarding. Of this you have a
familiar example in learning a language. So even in the Christian life: there is an
alluring outset, followed by an arduous interval; and that once conquered, there
comes the platform of even and straightforward discipleship, the life of faith, the
walk with God. From their glorious high throne, with a perfect knowledge of the
contest and with what we so lack, a full knowledge of the glory yet unrevealed, the
King of martyrs and the cloud of witnesses keep cheering the Church still
militant, and every several member: "Lay aside every weight, and more especially
the sin that besets you, and run with patience the race set before you."
II. If patience be viewed as equanimity, it is near akin to control of temper; and
need I say what a field for patience, understood as submission to the will of God,
there is in the trials of life? The stoic is not patient, for he is past feeling; and
when the pain is not perceived there is no need for patience. But the Christian is a
man of feeling, and usually of feeling more acute 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!" But this the believer,
through grace, can do, and this some time or other in his history almost every
believer has actually done. And though most have been so human that they were
startled at the first beneath the stroke of bodily affliction, amidst the crash of
fallen fortunes, at the edge of the closing grave, they have all sooner or later been
enabled to exclaim, "The Lord gave, and the Lord hath taken away; blessed be the
name of the Lord." "We are always thinking we should be better with or without
such a thing; but if we do not steal a little content in present circumstances, there
is no hope in any other."
J. Hamilton, Works, vol. v., p. 374.
2 Peter 1:6
I. The coarser or entirely corporeal gratifications are the more obvious sphere for
the exercise of temperance, and in some respects the easiest. We do not canonise
a man because he only drinks to quench his thirst, and because his use for food is
the restoration of his exhausted powers. And without converting the Christian
Church into a convent or making one long Lent of the Christian year, we think it

56. is often by greater simplicity in our tables and in our attire that most of us are to
be able to do something for Christ’s sake and the Gospel’s.
II. The passions also fall within the domain of temperance. As far as they are
implanted by the Creator, they are harmless, and it would be easy to show the
important purposes subserved by anger, the love of approbation, and such-like.
But, temperate in all things, the manly Christian adds to his faith the control of
his passions. He neither lets them fire up without a rightful occasion, nor in the
outburst does he allow his own soul or interests which ought to be even more
dear to suffer damage.
III. All have not the same need of temperance, for all have not the same
temptations. From the leisurely life they lead, from the even flow of their spirits,
from the felicitous state of their bodily sensations, some are seldom provoked,
and therefore seldom in danger of wrathful explosions. In the domains of
appetite, passion, or imagination we all have need of temperance; and that man
alone is temperate, thoroughly and consistently temperate, whose self-command
keeps pace with every precept of Scripture.
J. Hamilton, Works, vol. v., p. 361.
References: 2Pe_1:6, 2Pe_1:7.—J. Keble, Sermons for Sundays after Trinity,
Part I., p. 10. 2Pe_1:8.—W. Cunningham, Sermons, p. 159; Preacher’s
Monthly, vol. iv., p. 188; vol. ix., p. 341.
ELLICOTT 5-7, “Verses 5-7 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.—2 Peter 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 life—one 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 “all”—“giving 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

57. 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” throughout—“add 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 builder’s 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

58. 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 life’s 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 2 Peter 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 believers—that they have faith, “like precious faith” with
himself. They do not need, therefore, to have the Gospel “preached” to them, made known,

59. 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 God’s Plan, 231.]
2. By faith, the writer means faith in the Lord Jesus Christ. The trustful apprehension of God’s
unspeakable gift, of the mercy which rose over the world like a bright dawn when the Redeemer
came—that 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 Christ’s 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 God’s 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

60. 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 partial—a continuous, not a desultory—energy. 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 doctrines—that 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 God’s
building.” But “ye are also God’s 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 God’s 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 God’s 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 Christ’s
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 transformation—we 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 away—this 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

61. 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 God’s 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 it—the 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 with—energy, 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 man’s 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.]

62. (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 Netherlands—
La Vendée 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 War—a sanctified
audacity that will dare anything and everything on Christ’s 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 spot—the
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 wrist—a 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
thread—the 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 man—frankly 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 wrong—for as long as man lives it will be
human to err—but, 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 business—
the 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.

63. “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 growth—which, 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 life—God, 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 being—a 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

64. 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, “Who’d 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. Temple’s enthusiasm in the cause of temperance its
power.
2. Again, knowledge here does not so much mean enlarged apprehensions of spiritual truth; the
reason—exalted and purified by the light flowing and falling upon it from revealed objective
realities—“comprehending” 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 men’s 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 work—
such 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

65. 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 will—strong in
Another’s strength—is 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

66. 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
Christian’s 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. Peter’s 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 Apostle’s 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, don’t hit out wildly, but take a step back, and just

67. 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 cam’st questioning,)
This formless and unfinished gift I brought,
And on life’s anvil flung it down, while hot:
A glowing thing, of selfishness and fire,
With blow on blow, I made the anvil ring;
(Ere Thou cam’st questioning).
“The hammer, Self-Control, beat hard on it;
(Ere Thou cam’st 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 don’t 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

68. 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 Kitchener’s 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 Richter’s 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 dreamer’s
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.”

69. 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 Bridegroom’s 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 bad’st 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,—“Bless’d 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

70. 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 God’s 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 men—noble, wise, self-possessed, and
patient—undergoing 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 lover’s lute,
Or little pitted speck in garner’d 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 godliness—reverence, 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.”

71. (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.

72. 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 love—family-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
mother’s 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 patriarchs—but 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 Christians—the 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 heard—he
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
things—by 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 another’s 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.

73. 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 Love—No. 1 loved him; and Christ is Sacrifice—No. 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 Christians—a 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 exceedingly—wells in the desert! The Captain introduced me, saying,—
“This is my ship’s 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 him—his 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 don’t those men
help him?” “Oh, he’s only a beggar.” “Well,” I said, “what if he is, why don’t they help him?” They

74. 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 didn’t 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 earth—everything 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.—Christ’s 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 Lord’s character passes knowledge (Ephesians 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 (Romans 5:8 ), and that nothing can separate us from the love of God
which is in Christ Jesus (Romans 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 (Romans 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 (Romans 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 (Ephesians 5:2 ; Ephesians 5:25 ;Ephesians 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

75. (Galatians 2:20 ; Romans 8:37 ).1 [Note: G. H. Gilbert, The First Interpreters of Jesus, 14.]
There are many who are drawn to Christ by His love—drawn 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 satisfy—but by the love
itself. They are drawn to Him as if by the force of moral and spiritual gravitation. Children,
especially—if I may judge from my own observation—are 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 love’s breath, may yet pervade the whole.3 [Note: Browning.]
I was reading the other day a sensible and appreciative review of Mr. Lucas’s new biography of
Charles Lamb. The reviewer quoted with cordial praise Mr. Lucas’s remark—referring, of course,
to the gin-and-water, which casts, I fear, in my own narrow view, something of a sordid shadow
over Lamb’s otherwise innocent life—“A man must be very secure in his own righteousness who
would pass condemnatory judgment upon Charles Lamb’s 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 men—of men, as men—the
entire race, as it exists immediately in the neighbourhood of the Church, or fills “the habitable
parts of the earth” in all lands—is 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 talk—talk, too, it may be,
about anything but men’s 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 Christ’s law speaks of, never asks the question, “Who is my neighbour?” Love’s
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,

76. 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 soul’s belovèd spake,
Saying, “Wear it for my sake.”
“When lo! the crown of love grew light,
And I wore it in all men’s sight.1 [Note: Ella Dietz.]
PULPIT 5-11, “2 Peter 1:5-11
Exhortation to earnest effort.
I. OUR DUTY.
1. To use all diligence. God's Divine power is with us; he has granted us all
necessary helps. But this, says the apostle, is the very reason why we should work all
the more strenuously. It would be heartless work, if we had not the great power of
God to help us; but he hath endued his Church with power from on high. This gift
of power is the very ground on which the apostle bases his exhortations; the great
argument, not for remissness and security, but for persevering, self-denying labour.
God's power is fighting for us; we are told to bring in by the side of that almighty
aid all our earnestness. It may seem strange to be bidden to put our weak trembling
endeavours by the side of the strength of God; the two things are incommensurate:
how can the Infinite and finite work together? But it is the teaching of Holy
Scripture; the saints have proved its value in their daily lives. The work is God's
work; he hath begum it; he will perform it unto the day of Jesus Christ; but just on
that very ground we must work too, with fear and trembling indeed, but in trustful
faith, out of love and adoring gratitude.
2. To go on from grace to grace. The first great gift of God is faith, that precious
faith of which St. Peter speaks so warmly. Faith, St. Augustine says, is the root and
mother of all virtues; St. Peter says the same. He tells us that in the life of faith, in
the active energy of faith, we must furnish the attendant chorus of graces. The word
which he uses implies that we must spare no effort, no expense; the Christian must
be willing to spend and to be spent in order to provide that fair train of graces
which is the meet adornment of the temple of the Holy Ghost. Faith, the first gift of
God, cannot remain alone; it must work, and out of its active energies must issue
virtue.
II. REASO S URGI G US TO THE ZEALOUS PERFORMA CE OF OUR
DUTY.

77. 1. The positive reason. If only we give all diligence, we must succeed, for the Divine
power is with us; and when, by the help of that power working in and with us, those
precious graces are made our own, they will not let us be idle or unfruitful. Love,
the crown of all the rest, is not a mere sentiment; it is a force, an energy; it will not
allow the Christian to be idle; it must work, and in its working it will bring us ever
nearer to the full blessed knowledge of Christ, that knowledge which is eternal life,
in comparison with which all the good things of this world are as dross, as very
dung.
2. The negative reason. Without those graces men are blind; for faith, the first of
them, out of which all the others spring, is the eye of the soul. He that hath not faith
is spiritually blind; he is not blind to the outward objects which lie close around
him,—those he can see; but the things that belong to his peace are hidden from his
eyes. He cannot discern the cross of the Lord Jesus Christ; he cannot see the awful
realities of the eternal world; he cannot discern the spiritual powers that are
working even now in the Church—the Lord's body that is offered to the faithful in
the Holy Communion (1 Corinthians 11:29), the grace of the Holy Spirit in the
sacrament of baptism (1 Corinthians 12:13). Through that spiritual blindness he has
incurred forgetfulness of the cleansing from his old sins; and it is not the outward
washing of baptism that saves us, but the inquiry of a good conscience after God. He
will not inquire after God who has received the grace of God in vain; his baptism
will not profit him, for he is fallen from grace. Then let us give all diligence not to be
idle or unfruitful, but to seek earnestly after those special graces which by the
mighty working of the Divine power we may obtain of God.
III. FURTHER E FORCEME T OF THAT DUTY.
1. For present safety. St. Peter again urges us to earnest diligence, to the active use
of the blessed means of grace. He uses the language of entreaty: "brethren," he says,
in tones of affectionate appeal. He knows how hard it is to persevere, how much
need we all have of encouragement and exhortation. God's exceeding great gifts, the
danger of misusing them, the profit to be gained by faithfully using them,—all this,
he says, should urge us on to continually increasing diligence. Such diligence,
brought in by the side of the Divine power (2 Peter 1:5), working with that Divine
power which alone is the source of our salvation, will tend to make our calling and
election sure. While we are diligent in working out our own salvation, we feel God's
working in us; doubts arise if we relax our energies. Satan suggests from time to
time that miserable doubt, "If thou be a child of God."
If we listen to him and cease to trust in our Father's care, labouring more for the
meat that perisheth than for that which endureth to everlasting life; or if we indulge
visions of spiritual pride, and tempt God by putting ourselves into perilous positions
to which he has not called us,—then the doubts increase and vex the soul. But
humble, earnest work for God deepens the Christian's assurance of God's love and
choice. "I follow after," said the holy apostle St. Paul, "if that I may apprehend that
for which also I am apprehended of Christ Jesus;" and again, "I keep under my

78. body, and bring it into subjection, lest that by any means, when I have preached to
others, I myself should he a castaway." Therefore give diligence; that very diligence
is a sign of God's election. " o man can come to me," said the Lord, "except the
Father which hath sent me draw him;" and it continually deepens our trustfulness
in that electing grace. If we are bringing forth the sevenfold fruit which issues out of
the root of faith, we may be sure that our faith is true and living. And we must try to
live as men called of God and chosen unto everlasting life should live, in trustfulness
and thankfulness, in the abiding sense of God's presence, in the persevering effort to
please him in all things. The life of obedience and spiritual diligence tends to deepen
continually the consciousness that the Divine power is with us, giving us all things
needful for life and godliness, and so to make our calling and election sure. While
we live thus we shall not stumble; for the godly consideration of our election in
Christ doth not only "greatly establish and confirm the faith of eternal salvation to
be enjoyed through Christ," hut doth also "fervently kindle love towards God;"
therefore Christian men, while by God's grace they are enabled to keep the faith of
their election in Christ steadfastly before their eyes, must walk religiously in good
works, and will not fall unto sin. "Whosoever is born of God doth not commit sin;
for his seed remaineth in him; and he cannot sin, because he is born of God." So
long as we abide in the grace of that heavenly birth, in the faith of our election unto
everlasting life, so long we cannot sin. It is when we are off our guard, when we are
not "as men waiting for their Lord," that we fall away. Then all the more we ought
to "give diligence to make our calling and election sure."
2. For future blessedness. The entrance into Christ's eternal kingdom shall be richly
furnished to those who use all diligence to make their election sure. While we are
preparing our hearts by his gracious help, while we are striving to furnish the fair
train of Christian graces to make that heart ready for him, we know that he is
preparing a place for us in heaven, interceding for us, praying that where he is there
we may also be. That entrance shall be richly furnished; with glory and with
triumph shall the Christian soul enter into the golden city; there are the true
riches—riches of blessedness beyond the reach of human thought, riches of
knowledge, riches of holiness and joy and love in the unveiled presence of God, who
is rich in mercy, rich in power and glory and majesty, rich in tender and holy and
unspeakable love for his elect.
LESSO S.
1. God's bounty should stir us to show our thankfulness in our lives. His gifts are
great, so ought our diligence to be great.
2. Our hearts are the chosen temple of God; we must furnish that temple richly with
Christian graces—its proper decorations.
3. By that holy diligence we are bidden to make our calling and election sure.
4. Let us earnestly strive to do so, looking forward in faith to the great reward.

79. PULPIT 5-11, “2 Peter 1:5-11
Personal diligence needed for sanctification.
The former verses say that God gives the knowledge of himself in the Word of
promise, as the means by which grace and peace are to be multiplied; these verses
say, to that must be added by you "all diligence."
I. WE HAVE HERE A E UMERATIO OF CERTAI GRACES OF THE
CHRISTIA LIFE. It begins with "faith" and ends with "love," and between these
are two or three words which need attention. ext to "faith," "virtue" is mentioned;
but "virtue" includes the whole group of graces, whereas Peter is thinking of
something distinct. The classical meaning of the word is "manliness"—courage; so
if we paraphrase it thus, we shall probably have the right idea. So with
"knowledge," which is a different word to that rendered "knowledge" in the eighth
verse, and here refers to "practical knowledge" or "prudence.'' "Temperance" is
literally "self-control," and "godly reverence" is the idea in the word "godliness."
"Faith, courage, prudence, self-control, patience, godly reverence, love of the
brethren, love,"—that is the list.
1. These are all subsequent to faith. Faith is supposed. The Epistle is addressed to
those who "have obtained like precious faith through the righteousness of God and
our Saviour;" and these excellences come after faith, and in the Christian have a
character of their own, which nature cannot produce, and are, indeed, as much
above nature as Jesus was above the sons of men.
3. Many try to be holy without saving faith; it is a useless effort; only from faith can
those spiritual graces spring whose crown is love to all.
2. Every grace needs to be supplemented by another. o grace can stand alone; the
text seems to urge that. The word "add" is the same as in the eleventh verse, where
it is translated "minister." Each grace needs to be ministered to by another. There is
not one which, if it be alone, will not speedily become an evil. One grace is to wait
on, to supplement, to protect, to perfect another. For instance, to faith ministers
courage—courage to confess the Christ believed in; to courage ministers prudence,
for if courage be not discreet, it is destructive. Beware of being men of one grace.
3. The believer is not to be contented till he has acquired all the graces. What a list
this is! The leading features of a perfect character; and Scripture gives a plain
command to the Christian to acquire these. And nothing can be more assuring than
this command, for God does not call us to impossibilities; and he is prepared to
supply what is needed for its attainment.
II. WE HAVE HERE A DEMA D FOR DILIGE CE TO POSSESS THESE
GRACES. Diligence is the burden of the passage: "Giving all diligence, add;" and
in the tenth verse, "Give diligence."

80. 1. Diligence implies that spiritual increase requires personal effort. Speedy and
spontaneous sanctification is what we should prefer, but that idea is not encouraged
in Scripture. It is true growth is the law of life—life naturally increases to maturity,
as Peter says, "Grow in grace;" but he also says, "Giving all diligence, add." If we
cherish the idea that sanctification is given immediately, as pardon is given, by one
surrender of the will, as it is said, this passage ought to disabuse us; it clearly
affirms that sanctification is progressive, and demands constant endeavour.
2. Diligence is encouraged by the fact that God hath given unto us all things that
pertain to life and godliness. The previous verses are, "His Divine power hath given
unto us all things that pertain unto life and godliness … whereby are given unto us
exceeding great and precious promises," etc.; when the next clause reads, "And for
this very cause "(as the Revised Version has it), "giving all diligence, add to your
faith virtue," and so on, we see what lies behind the diligence, what spurs it on, what
sustains it. Sanctification is not human work, as it is sometimes supposed to be,
when the need of effort is enforced, as though, redeemed by Christ, we have to
sanctify ourselves—it is of God; yet it is through us, into our effort he will inspire
his own Divine and victorious energy.
3. Diligence also involves that the increase of Christian graces comes from the
personal culture of each. If the text were not in Scripture, but simply part of a
sermon, it would be said to be mechanical and formal. It is to be feared the
prominent features of our Christian character are often merely the result of natural
disposition, or early training, or of circumstances beyond our control. ow, this
passage claims that we do not leave it to accident what graces we shall have; it lays
down a list of what is required of us, and bids us give all diligence to culture each.
This is a discriminating, hourly, lifelong work.
III. WE HAVE HERE STRO G REASO S FOR THE PUTTI G FORTH OF
THIS DILIGE CE. Three reasons urged from the eighth verse to the eleventh, and
they refer to past, present, and future.
1. The graces (which are the result of diligence) are the necessary means to spiritual
wealth. The particular meaning in the eighth verse of the word "in"—"in the
knowledge"—is shown in the Revised Version, where it reads, "unto the
knowledge," and thus throws great light on the expression. The graces which come
from a knowledge of Christ lead to a still greater knowledge of him—that is it. All
the care we give to the culture of Christian graces leads, not only to the wealth of
possessing them, but to the greater wealth of knowing Christ better.
2. The graces (which are the result of diligence) are the least that can be expected
from one who is purged from his old sins. "He that lacketh these things is blind.…
having forgotten that he hath been delivered from his old sins." That takes us back
to the cross. It pleads our obligation to Christ, who laid down his life that we might
be holy. The assurance of pardoned sin is the strongest stimulus to piety.

81. 3. These graces are the only ground of assurance of entrance into heaven. Without
them we may well doubt our election of God. Where calling and election are sure, ye
shall never fall; but how can we be sure that we are among the called? Only by the
fact that that to which they are called is being wrought in us. If we have a title to
heaven, the spirit of heaven is already begun - C. .
6 and to knowledge, self-control; and to self-
control, perseverance; and to perseverance,
godliness;
BAR ES, "And to knowledge temperance - On the meaning of the word
“temperance,” see the Act_24:25 note, and 1Co_9:25 note. The word here refers
to the mastery over all our evil inclinations and appetites. We are to allow none of
them to obtain control over us. See the notes at 1Co_6:12. This would include, of
course, abstinence from intoxicating drinks; but it would also embrace all evil
passions and propensities. Everything is to be confined within proper limits, and
to no propensity of our nature are we to give indulgence beyond the limits which
the law of God allows.
And to temperance patience - Notes, Jam_1:4.
And to patience godliness - True piety. Notes, 2Pe_1:3. Compare 1Ti_2:2;
1Ti_3:16; 1Ti_4:7-8; 1Ti_6:3, 1Ti_6:5-6, 1Ti_6:11.
CLARKE, "Temperance - A proper and limited use of all earthly enjoyments,
keeping every sense under proper restraints, and never permitting the animal
part to subjugate the rational.
Patience - Bearing all trials and difficulties with an even mind, enduring in all,
and persevering through all.
Godliness - Piety towards God; a deep, reverential, religious fear; not only
worshipping God with every becoming outward act, but adoring, loving, and
magnifying him in the heart: a disposition indispensably necessary to salvation,
but exceedingly rare among professors.
GILL," And to knowledge, temperance,.... Avoiding all excess in eating and
drinking, and all impure and unclean lusts; for it signifies nothing what a man
knows, or professes to know, if his life is a scene of intemperance and
debauchery: this seems to be levelled against the followers or Simon Magus, who
ascertained salvation to knowledge, though the life was ever so impure,

82. Moreover, this may include abstinence, not only from hurtful lusts, but from the
use of things indifferent, when the peace and comfort of a weak brother are
endangered; for then to knowledge must be added love, otherwise that knowledge
will not be right, at least not rightly used; see 1Co_8:1,
and to temperance, patience; which is necessary to the running of the
Christian race, which is attended with many difficulties and exercises; and under
affliction from the hand of God, that there be no murmuring nor repining; and
under reproaches and persecutions from men, that they faint not, and are not
discouraged by them; and in the expectation of the heavenly glory: this is proper
to be superadded to the former, because there may be intemperance in passion,
as well as in the use of the creatures; a man may be inebriated with wrath and
anger, and overcome with impatience, as well as with wine and strong drink:
and to patience, godliness; either internal, which is distinguished from bodily
exercise, or outward worship, and lies in the inward and powerful exercise of
grace, as faith, hope, love, fear, &c. and the Syriac version here renders it, "the
fear of God": or rather external, and intends the whole worship of God, as prayer,
praise, hearing of the word, and attendance on all ordinances.
JAMISO , "Greek, “And in your knowledge self-control.” In the exercise of
Christian knowledge or discernment of God’s will, let there be the practical fruit
of self-control as to one’s lusts and passions. Incontinence weakens the mind;
continence, or self-control, moves weakness and imparts strength And in your
self-control patient endurance” amidst sufferings, so much dwelt on in the First
Epistle, second, third, and fourth chapters. “And in your patient endurance
godliness”; it is not to be mere stoical endurance, but united to [and flowing
from] God-trusting [Alford].
BE SO , "2 Peter 1:6-7. And to knowledge, temperance — This virtue consists in a
confirmed habit of ruling all the affections, passions, and appetites of our nature in
a proper manner, by placing our affections on proper objects; by restraining our
angry, peevish, envious, and unholy tempers, and by using moderation in gratifying
our appetites. Christian temperance, indeed, includes the voluntary abstaining from
all pleasure which does not lead to God, extending to all things inward and outward,
and implying the due government of our thoughts and imaginations, as well as of
our desires and designs. It is the using the world properly: so to use all outward, and
so to restrain all inward things, that they may become a means of what is spiritual; a
scaling-ladder to ascend to what is above. Intemperance is to abuse the world. He
that uses any thing below, looking no higher, and getting no farther, is intemperate.
He that uses the creature only so as to attain to more of the Creator, is alone
temperate in all things, and walks as Christ himself walked; and to temperance,
patience — Bear as well as forbear; sustain as well as abstain; take up your cross, as
well as deny yourself, daily; and the more knowledge you have, do this the more: the

83. more steadily and resolutely renounce your own will; submit to, and acquiesce in,
the will of God; and indulge yourself the less. Knowledge puffeth up; and the great
boasters of knowledge, the Gnostics, were those that turned the grace of God into
wantonness, being lovers of pleasure more than lovers of God, and of course
effeminate and unprepared to encounter any opposition, or to endure any hardship
on account of truth and a good conscience. But see that your knowledge be attended
with temperance, and your temperance with patience; and to patience, godliness —
Its proper support; a continual sense of God’s wisdom, power, and goodness; of his
holiness, truth, justice, and mercy; of his presence and providence, with a
reverential, awful, filial, and loving fear of, and confidence in him. Otherwise your
patience may be pride, surliness, stoicism; but it will not be Christianity. And to
godliness, brotherly kindness — Sullenness, sternness, moroseness, are not
consistent with genuine godliness. Sour godliness, so called, is of the devil. Of
Christian godliness it may always be said:
“Mild, sweet, serene, and tender is her mood,
or grave with sternness, nor with lightness free;
Against example resolutely good,
Fervent in zeal, and warm in charity.”
And to brotherly kindness, love — The pure and perfect love of God and of all
mankind. The apostle here makes an advance upon the preceding article, brotherly
kindness, which seems only to relate to the love of Christians toward one another.
ELLICOTT, “ (6) And to knowledge temperance; and to temperance patience; and to
patience godliness.—And in your knowledge [supply] self control, and in your self-
control, patience, and in your patience, godliness. In other words, your discerning
between good and evil must lead to avoiding the evil and choosing the good—i.e., to the
control of your own lawless propensities; and in restraining these you must endure
difficulties patiently; and your patience must not be the stolid defiance of the savage, or
the self-reliant and self-satisfied endurance of the Stoic, but a humble and loving trust in
God. Virtue and knowledge are energetic and progressive; they are exercised in
developing the powers implanted in us. Self-control and patience are restrictive and
disciplinary; they are exercised in checking and regulating the conflicting claims of many
co-existing powers, so as to reduce all to harmony. There is special point in “self-control”
being placed as the consequence of “knowledge.” The false teachers would insist that
knowledge led to liberty, which with them meant emancipation from all control whatever.
Self-mastery is to the world at large the opposite of liberty; to the Christian it is another
name for it—that service which is perfect freedom. Patience to the world is to accept loss
and suffering; to the Christian it is to win the best of prizes—“in your patience ye shall
win your souls.”
COKE, "2 Peter 1:6. Temperance— The word εγκρατεια sometimes signifies
abstinence from some particular vice, and is used more especially for continence or
chastity: but it commonlysignifies abstinence or moderation as to the pleasures and
possessions of this life in general; and as there is no restriction of the word in this
sense, we may understand it in its most extensive signification. Temperance and
prudence are very fit to go hand in hand: the intemperate are commonly, if not

84. always, imprudent. The word ' Υποµονη, which we render patience, signifies
bearing the assaults of any evil, more especially of an enemy. In the ew Testament
it implies a meek and composed enduring of evil, in dependance upon God, and
resignation to his will. Ευσεβειαν, godliness, when it is joined with other religious
virtues, commonly means a reverence of God, or a fear mixed with love. So it is used
1 Timothy 6:11 and so it signifies here. This reverence for Gois to be manifested and
supported by frequent worshipping of him, and such worship produces submission
and obedience. Godliness differs from superstition, just as a rational and divine love
of a Being of the most perfect moral character, and a fear of offending the most wise
and amiable Governor of the world, and most gracious Saviour of mankind, differs
from that groundless fear, which arises from supposing that a capricious or weak, a
tyrannical or malevolent Being governs the universe; an opinion which leads men to
do the most ridiculous things to obtain his favour. Godliness implies our duty more
immediately towards God, as temperance and patience denote our duty towards
ourselves, and love and charity our duty towards other men. As to the two virtues
which are here to join hand in hand, no two things could suit better; for nothing
promotes patience under the evils of life, like godliness, or a frequent spiritual
worshipping of God, and a steady conviction that perfect wisdom governs the world.
See the next note.
PRECEPTAUSTI 6-7, “SELF-CONTROL: ten egkrateian: (Ac24:25; 1Co9:25; Gal5:23;
Titus1:8; 2:2)
"Self Control" (1466) (egkrateia from en = in + kratos = power to rule <> the stem krat- speaks of
power or lordship) is used only 3 times in the NT (Acts; Gal; 2P) and is translated temperance in
the KJV and self-control in the NASB.
Egkrateia means literally a holding oneself in or the ability to take a grip of oneself. This meaning
reminds one of our modern slang expression "Get a grip"! Egkrateia has reference to restraining
passions and appetites. It points to the inner power to control one's own desires and appetites,
and in context is one of the fruits of "true knowledge" (epignosis). As with meekness, however,
this grace does not apply to God, who obviously does not need to restrain Himself. In His
incarnation Christ was the epitome of self-control. He was never tempted or tricked into doing or
saying anything that was not consistent with His Father’s will and His own divine nature.
Egkrateia points to an inner power to control one's old desires and cravings inherited from Adam
(Ro5:12). Sometimes saints forget that even though they have been crucified with Christ and are
dead to the power of sin in their life, the old desires are still latent and able to be activated in our
mortal bodies as Paul clearly taught in (Gal5:16 "But I say, walk by the Spirit & you will not carry
out the desire of the flesh" cf Ro6:12-13).
The Greek word egkrateia has the idea of to get a grip on one's self, on one's passions! Many of
the early Christian heresies taught that since the body was evil (they claimed) it was not
necessary to curb fleshly lusts, only to think correctly. The writer of proverbs addresses this issue
of "self control" writing that "He who is slow to anger is better than the mighty, and he who rules
his spirit, than he who captures a city." (Pr16:32)
Paul uses egkrateia in his appearance before Felix, and in this context apparently referring to
self–control in the area of sex. When Paul spoke before Felix and his wife Drusilla, “ discussing
righteousness, self–control and the judgment to come, Felix became frightened and said, ‘ Go
’ ” (away for the present, and when I find time, I will summon you Acts 24:24-25 ). Felix had
stolen Drusilla from her former husband and was therefore living with her in an adulterous

85. relationship. The sexual self–control of which Paul spoke pertained to lustful passion, as Felix
understood. The message to the governor was that he was living contrary to God’s righteousness
by refusing to discipline his sexual desire, and for that he was subject to God’s judgment.
In Galatians Paul writing of the fruit of the Holy Spirit says that "there is no law" against
"gentleness, self-control" (Gal5:23)
Plato uses egkrateia to refer to self-mastery. It is the spirit which has mastered its desires and its
love of pleasure. Secular Greek uses egkrateia of the virtue of an Emperor who never lets his
private interests influence the government of his people. It is the virtue which makes a man so
master of himself that he is fit to be the servant of others.
In Peter’s day, self-control was used of athletes who were to be self-restrained and self-disciplined
and was crucial to victory in the intense competition of the Olympic Games. Greeks used this term
especially to describe one who had his sexual passions under control, but the NT extends the
meaning to all areas of life where the discernment between good and evil is important (cf
1Th5:21-22). Socrates regarded it as a cardinal virtue & Philo described it as superiority
expressed in self-restraint. A Christian is to control the flesh, the passions, and the bodily desires,
rather than allowing himself to be controlled by them (1Co9:24-25, 26-27).
Self-control is not a legalistic abstinence, but is an attitude only possible because of the Divine
enablement and because I am a partaker of the Divine nature, as I yield to the Spirit ("the fruit of
the Spirit is...self-control" Gal 5:22-23). He manifests an exemplary life on the outside (the visible
"fruit" in the schematic diagram above) because he submits to the Holy Spirit’s control on the
inside.
Self-control means mastering one’s emotions rather than being controlled by them. Lack of self
control played a significant role in abominable deeds of the false teachers Peter would expose
more fully in chapter 2. Their claims to "liberty" led to licentiousness rather than life as it should be
lived. These men instead of self control were controlled by sensuality, greed and fleshly desires.
These false teachers believed and taught that knowledge freed people from the need to control
their passions. Peter stamps as false any "spiritual" doctrine or system that claims that knowledge
emancipates men from the obligations of morality.
Hiebert quotes Barnett on the interrelationship among these traits "Where virtue (moral
excellence) guided by knowledge, disciplines desire and makes it the servant instead of the
master of life, self-control may be said to supplement faith."
The OT gives a dramatic picture of self-control where Solomon writes "Like a city that is broken
into and without walls Is a man who has no control over his spirit." (Pr25:28) The city states of
those days were walled for protection from marauders. No wall meant no protection. No self
control by analogy means one is wide open to attack from the Evil One & the old sinful flesh
nature! Such a man or woman is an easy victim when attacked by his desires and impulses.
Remember that when you take time off from "disciplining yourself for godliness" (1Ti4:7-8) for
several weeks you don't just remain static spiritually...just as cessation of physical exercise results
in loss of muscle mass, endurance level, readiness level so too the same thing occurs in the
spiritual realm. And when you start re-training you're a little sore at first and you definitely aren't at
the spiritual level you were at when you took a break. The longer you resist the Holy Spirit, the
more difficult it becomes to return to where you should be.
Wayne Barber discusses "self control":
"Remember that this self-control arises from and is accompanied by our knowledge which comes
out of obedience to the Word of God. It comes right out of that faith that God gives us. The
definition of self control means to be able to hold one's self in. 1Co9:25 Paul is talking about an
athlete and how he has to have self-control (Ed Note: not egkrateia but the related verb

86. egkrateuomai) ("And everyone who competes in the games exercises self-control in all things..." )
This would include control over his appetite, his temper, his schedule (an athlete needs priorities
or he will become undisciplined). If you wanted to play on the basketball team in college, you had
to have discipline or self-control. Remember that the definite article ("the" in the Greek) is before
each godly characteristic so Peter is talking about the self-control, the very self-control and self-
restraint that Jesus had, even as He Himself was tempted as all men are. And yet He gives us
access to that same self-control! So that's where the analogy breaks down...it's not human
energized self-control Peter is talking about but that which is available by faith (obedience) from
Christ in us. The Christian ought to have control over his appetite." Wayne goes on to make the
point that when he is in the Word of God, he is a controlled person. "How many diets have you
been on? You lose some but then you gain it right back. Remember that Scripture repeatedly links
idolatry and immorality (Nu25:1,2). Immorality and a person with an uncontrolled appetite is
closely related all the way through Scripture. Believers because of Christ within them, possess the
potential to control our temper, to exercise control over our desires, the power to say "no", the
power to set godly priorities, the power within us so that we can turn off the television so that we
can go to bed early so that we can arise early to be fresh with God in the AM, the self control to
get out of bed in the morning to be alone with God, etc. And all of this self-discipline comes out of
our faith. We don't have to go to a course or read a book on how to become self-disciplined! That
discipline is within us and if we are diligent to see results, then we will see God work it out in our
life and move us into His victory." (Bolding added)
For additional insights on this issue of self control, you might want to read John Piper article
entitled "The Fierce Fruit of Self-Control"
AND IN SELF-CONTROL PERSEVERANCE: en de te egkrateia ten hupomonen: (Ps37:7;
Lu8:15; 21:19; Ro2:7; 5:3,4; 8:25; 15:4; 2Co6:4; Col1:11; 1Th1:3; 2Th1:4; 3:5; Heb6:12,15; 10:36;
12:1; Ja1:3,4; 5:7-10; Rev1:9; 2:2; 13:10; 14:12) (See Torrey's Topic "Patience")
"Perseverance" (endurance, patience) (5281) (hupomone from hupo = under + meno = stay,
remain, abide) is used 32 times in the NT (Lu 2x; Ro 6x; 2Co 3x; Col; 1Th; 2Th 2x; 1Ti; 2Ti; Titus;
Heb 2x; Js 3x; 2 P; Re 7x) and in the NASB is translated: endurance, 7; patient enduring, 1;
perseverance, 21; steadfastness, 3.
Hupomone is literally abiding under. The root idea of hupomone is that of remaining under some
discipline, subjecting one’s self to something which demands the acquiescence of the will to
something against which one naturally would rebel. It portrays a picture of steadfastly and
unflinchingly bearing up under a heavy load and describes that quality of character which does not
allow one to surrender to circumstances or succumb under trial. The picture is that of
steadfastness, constancy and endurance. It has in it a forward look, the ability to focus on what is
beyond the current pressures (eg Jesus "Who for the joy set before Him endured [verb form
hupomeno] the Cross despising the shame" Heb12:2). And so hupomone does not describe a
grim resignation or a passive "grin & bear" attitude but a triumphant facing of difficult
circumstances knowing that even out of evilm God guarantees good. It is courageous gallantry
which accepts suffering and hardship and turns them into grace and glory.
Hupomone is the ability to endure when circumstances are difficult - not a passive sitting down
and bearing things but a triumphant facing of them so that even out of evil there can come good, a
bearing up in a way that honors and glorifies our heavenly Father.
The difficulties in our lives,
The obstacles we face,
Give God the opportunity
To show His power and grace.
We need to distinguish another closely related Greek word "makrothumia" (makro = long +
thumos = temper), literally "long-temper" or the idea of a "long fuse" before it explodes. It is a long
holding out of the mind before it gives room to passion. Although there is some overlap in
meanings, in general, makrothumia has to do more with difficult people than with difficult
circumstances. Hupomone has to do with the circumstances of life (trials, difficulties, hardships)

87. Paul explains that the source of a believer's perseverance in his prayer for the Colossians that
they be "strengthened with all power, according to His glorious might, for the attaining of all
steadfastness (hupomone) and patience (makrothumia); joyously" (Col1:11) The point is that both
the steadfastness and the patience called for in the life of a believer cannot be lived in the sphere
of mere human strength but requires His (supernatural) strength. Therefore Paul prays that the
believers might know the power of the risen Son of God. Note that from this text, there is no
power shortage for it is "according to His glorious might". In other words, His power available to us
to remain steadfast and be patient is a limitless power. As Peake writes: “The equipment with
power is proportional not simply to the recipient’s need, but to the Divine supply.” (Peake, A S:
Colossians: The Expositor’s Greek Testament, III:499)
Perseverance is that spiritual staying power that will die before it gives in. It is the virtue which can
endure, not simply with resignation, but with a vibrant hope.
Perseverance involves doing what is right and never giving in to the temptation or trial. It is a
conquering patience or conquering endurance. Hupomone is the ability to deal triumphantly with
anything that life can do to us. It accepts the blows of life but in accepting them transforms them
into stepping stones to new achievement.
Self-control has to do with handling the pleasures of life, while perseverance relates to the
pressures and problems of life.
Hupomone describes that spirit which remains under (hupo = under + meno = remain) trials in a
God-honoring way so as to learn the lesson they are sent to teach, rather than attempt to get out
from under them in an effort to be relieved of their pressure.
Hiebert adds that perseverance "fosters the ability to withstand the two Satanic agencies of
opposition from the world without and enticement from the flesh within. This quality was especially
important in view of those who doubted Christ's return because of its seeming delay". (3:3-4).
Morris says hupomone "is the attitude of the soldier who in the thick of battle is not dismayed but
fights on stoutly whatever the difficulties."
Thayer says that hupomone is “the characteristic of a man who is unswerved from his deliberate
purpose and his loyalty to faith and piety by even the greatest trials and sufferings.”
Trench says that hupomone “does not mark merely endurance, or even patience, but the
perseverance, the brave patience with which the Christian contends against the various
hindrances, persecutions, and temptations that befall him in his conflict with the inward and
outward world.” He adds that hupomone is "that temper of spirit in which we accept God’s
dealings with us as good, and therefore without disputing or resisting.” (Trench, R. C. Synonyms
of the New Testament)
Barclay writes that hupomone does not mean...
"...the patience which sits down and accepts things but the patience which masters them. It is not
some romantic thing which lends us wings to fly over the difficulties and the hard places. It is a
determination, unhurrying and yet undelaying, which goes steadily on and refuses to be deflected.
Obstacles do not daunt it and discouragements do not take its hope away. It is the steadfast
endurance which carries on until in the end it gets there.
(Hupomone) means the spirit which can overcome the world; it means the spirit which
does not passively endure but which actively overcomes the trials and tribulations of life.
When Beethoven was threatened with deafness, that most terrible of troubles for a
musician, he said: “ I will take life by the throat.” That is hupomonē. When Scott was
involved in ruin because of the bankruptcy of his publishers, he said: “ No man will say
‘ Poor fellow!’ to me; my own right hand will pay the debt.” That is hupomonē.

88. Someone once said to a gallant soul who was undergoing a great sorrow: “ Sorrow
fairly colours life, doesn’t it?” Back came the reply: “ Yes! And I propose to choose
the colour!” That is hupomonē...when we meet life with the hupomonē which Christ
can give, the colour of life is never grey or black; it is always tinged with glory.
Hupomonē is not the spirit which lies down and lets the floods go over it; it is the spirit
which meets things breast forward and overcomes them.
(Hupomone) is the triumphant adequacy which can cope with life; it is the strength which does not
only accept things, but which, in accepting them, transmutes them into glory.
Hupomonē is not simply the ability to bear things; it is the ability to turn them to greatness and to
glory. The thing which amazed the heathen in the centuries of persecution was that the martyrs
did not die grimly, they died singing. One smiled in the flames; they asked him what he found to
smile at there. “ I saw the glory of God, ” he said, “ and was glad. ” Hupomonē is the quality
which makes a man able, not simply to suffer things, but to vanquish them. The effect of testing
rightly borne is strength to bear still more and to conquer in still harder battles.
The word used of (Job in James 5:11 "Behold, we count those blessed who endured. You have
heard of the endurance (hupomone) of Job and have seen the outcome of the Lord's dealings,
that the Lord is full of compassion and is merciful.") is that great New Testament word hupomonē,
which describes, not a passive patience, but that gallant spirit which can breast the tides of doubt
and sorrow and disaster and come out with faith still stronger on the other side. There may be a
faith which never complained or questioned; but still greater is the faith which was tortured by
questions and still believed. It was the faith which held grimly on that came out on the other side,
for “ the Lord blessed the latter days of Job more than his beginning ” ( Job42:12 ). There will
be moments in life when we think that God has forgotten, but if we cling to the remnants of faith,
at the end we, too, shall see that God is very kind and very merciful.
Chrysostom called hupomonē “ The Queen of the Virtues. ” In the Authorized Version it is
usually translated patience; but patience is too passive a word. Hupomonē has always a
background of courage. Cicero defines patientia, its Latin equivalent, as: “ The voluntary and
daily suffering of hard and difficult things, for the sake of honour and usefulness. ” Didymus of
Alexandria writes on the temper of Job: “ It is not that the righteous man must be without feeling,
although he must patiently bear the things which afflict him; but it is true virtue when a man deeply
feels the things he toils against, but nevertheless despises sorrows for the sake of God. ”...That
is hupomonē, Christian steadfastness. It is the courageous acceptance of everything that life can
do to us and the transmuting of even the worst event into another step on the upward way.
The keynote of hupomone is not grim, bleak acceptance of trouble but triumph. It describes the
spirit which can not only accept suffering but triumph over it....As the silver comes purer from the
fire, so the Christian can emerge finer and stronger from hard days. The Christian is the athlete of
God whose spiritual muscles become stronger from the discipline of difficulties.
(Hupomone) does not describe the frame of mind which can sit down with folded hands and
bowed head and let a torrent of troubles sweep over it in passive resignation. It describes the
ability to bear things in such a triumphant way that it transfigures them. Chrysostom has a great
panegyric on this hupomone. He calls it “ the root of all goods, the mother of piety, the fruit that
never withers, a fortress that is never taken, a harbour that knows no storms ” and “ the queen
of virtues, the foundation of right actions, peace in war, calm in tempest, security in plots. ” It is
the courageous and triumphant ability to pass the breaking-point and not to break and always to
greet the unseen with a cheer. It is the alchemy which transmutes tribulation into strength and
glory.
Hupomonē never means simply the ability to sit down and bear things but the ability to rise up and
conquer them. God is He who gives us the power to use any experience to lend greatness and

89. glory to life. God is He in whom we learn to use joy and sorrow, success and failure, achievement
and disappointment alike, to enrich and to ennoble life, to make us more useful to others and to
bring us nearer to himself.
(Hupomone) is victorious endurance. “ It is unswerving constancy to faith and piety in spite of
adversity and suffering. ” It is the virtue which does not so much accept the experiences of life as
conquers them.
(W. Barclay. The Daily study Bible series, Rev. ed. Philadelphia: The Westminster Press)
Perseverance is not something that develops automatically; we must work at it. James (Ja1:2-8)
provides the template we need to follow, writing we must "Consider it all joy, my brethren, when
you encounter various trials, knowing that the testing of your faith produces endurance. And let
endurance have its perfect result, that you may be perfect and complete, lacking in nothing."
Amy Carmichael in "Candles in the Dark" writes that "The best training is to learn to accept
everything as it comes, as from Him whom our soul loves. The tests are always unexpected
things, not great things that can be written up, but the common little rubs of life, silly little nothings,
things you are ashamed of minding (at all). Yet they can knock a strong man over and lay him
very low."
Writing to the Thessalonians Paul commends them for their "steadfastness of hope in our Lord
Jesus Christ" (1Thes1:3) So here we see that steadfastness (hupomone) is related to hope
(remembering that Christian hope is different from the world's hope for our hope reflects an
absolute certainty of future good and is manifest by a desire of some good with the expectation of
obtaining it). What is the source of their steadfastness? The context clearly teaches it is "in our
Lord Jesus Christ" In (1Thes1:10) we find that the Thessalonian believers are expectantly waiting
for Jesus which is a clear manifestation of their steadfastness even in the face of persecution as a
result of their valiant stand for Christ. No cracks had appeared in what Phillips calls their “sheer
dogged endurance.” And so we are enabled to endure when we fix our hope completely on Christ
Jesus, Who is our eternal Hope. Paul explains this same truth and association between hope and
perseverance to the Romans writing "if we hope for what we do not see, with perseverance
(hupomone) we wait eagerly for it." (Ro8:25) In other words we know that we will delivered from
the presence of sin and its awful consequences (this is our sure hope) because of the precious
and magnificent promises of God and because this truth is as certain as if we had already
received it (our future glorification), this renewed mindset gives us the Spirit wrought inner
strength to hupomone or bear up under our present difficult circumstances. Beloved, what are you
bearing up under today? As I write I am heavily burdened but greatly encouraged by the truths
about hupomeno. You too be encouraged dear persevering saint.
The writer of Hebrews charges us that in view of the fact that in Hebrews 11, "we have so great a
cloud of witnesses surrounding us, let us also lay aside every encumbrance, and the sin which so
easily entangles us, and let us run with endurance (hupomone) the race that is set before us,
fixing our eyes on Jesus..." (Heb12:1-2) Commenting on this verse George Matheson wrote that
“We commonly associate patience with lying down. We think of it as the angel that guards the
couch of the invalid. Yet there is a patience that I believe to be harder—the patience that can run.
To lie down in the time of grief, to be quiet under the stroke of adverse fortune, implies a great
strength; but I know of something that implies a strength greater still: it is the power to work under
stress; to have a great weight at your heart and still run; to have a deep anguish in your spirit and
still perform the daily tasks. It is a Christlike thing! The hardest thing is that most of us are called
to exercise our patience, not in the sickbed but in the street.” To wait is hard, to do it with “good
courage” is harder!" As one author has wisely noted regarding perseverance, "it is important to
make “the Perseverance of the Saviour” our watchword rather than “the Perseverance of the
saint.” Keep this thought in mind as you read the following true illustration...
RUN WITH ENDURANCE

90. In 1992 the Summer Olympic Games were held in Barcelona, Spain. One of the runners in the
400-meter race was an English athlete named Derek Redmond. He had trained for years to
compete in the Olympics. But while sprinting in a qualifying heat, he suddenly pulled a hamstring
and crumpled to the track in pain. Determined to go on, Derek struggled to his feet. He was
hobbling toward the finish line when his father scaled the retaining wall and jumped onto the track.
Before anyone could stop him, Jim Redmond reached his son. The young runner leaned on his
father's shoulder as he staggered to complete the race. The entire crowd stood and cheered the
two men on. When they crossed the finish line, it was as if the runner, his father, and the
spectators had done it together. The writer of Hebrews encourages us to run the race of faith and
persevere to the end, following the example of those who have gone before us. It takes all of our
spiritual stamina to complete it, but we don't run the course alone. Christ Himself helps us toward
the finish line. Therefore, "let us lay aside every weight, and . . . run with endurance the race that
is set before us" (Heb12:1).
We need to expect and even exult in trials, because without trials we could never learn patience.
Paul explains that "through (Christ) also we have obtained our introduction by faith into this grace
in which we stand; and we exult in hope of the glory of God. And not only this, but we also exult in
our tribulations, knowing that tribulation brings about perseverance; (hupomone) and
perseverance, proven character; and proven character, hope; and hope does not disappoint,
because the love of God has been poured out within our hearts through the Holy Spirit who was
given to us." (Ro5:2-5) Trials put the pressure on us and what comes out of us in these times of
pressure prove what is in us...either flesh or Spirit.
Perseverance relates to the other qualities because in all the others we must keep on keeping on.
Is there an area of your life in which you are failing to persevere? Perseverance is a critical
Christian virtue. Unless we have patience, we can never learn many of the truths that God wants
us to learn, truths that will lead us into a deeper life (think of our spiritual roots going deeper into
Christ in the diagram click here for schematic of a believer rooted in Christ and bearing fruit) and a
more fruitful ministry. The KEY is learning to walk in that potential "energy" you already possess
because of Christ in you (Col1:27). When you begin to discover who you are in Christ and that you
have everything you need for life and godliness (v3), it takes away the excuse you've used all
these years for living carnally. When you use the empty excuse 'I'm only human', you are showing
your ignorance of Who & what God has already placed within you. You now have the ability to
persevere because Christ lives within you. Christ in us transforms ordinary saints into people
capable of extraordinary feats (like persevering when the world would say why don't you just
"throw in the towel".) The reason perseverance is not being worked out in many of our lives is our
own hard-headedness & unwillingness. The genuine believer who says 'I can't" is really saying 'I
won't'. Remember that mushrooms spring up overnight, but they are usually poisonous. The best
fruits require time, cultivation, perseverance. A precious and rare plant called ''godliness'' grows
wonderfully when ''fertilized'' with perseverance. (modified from a lecture by Dr. Wayne Barber)
Hupomone describes endurance when circumstances are difficult. It is not a passive acceptance
but a strong fortitude in the face of opposition or difficulty. It is the opposite of despondency and is
never used in reference to God, for God does not face difficult circumstances. Hupomone
describes that spirit which bears things not simply with resignation, but with a blazing hope. In
other words, if something happens in your life that is hard and painful and frustrating and
disappointing, and, by grace, your faith looks to Christ and to his power and his sufficiency and his
fellowship and his wisdom and his love, and you don't give in to bitterness and resentment and
complaining, then your faith endures and perseveres.
We need to remember that SMOOTH SEAS DON'T MAKE SKILLFUL SAILORS. It is better to
persevere and bear up through the storm with Christ than to have smooth sailing without Him.
Jesus taught that "the seed in the good soil, these are the ones who have heard the word in an
honest and good heart, and hold it fast, and bear fruit with perseverance." (Lu8:15) Perseverance
proves the soil of one's heart is good (genuine believers) and results in fruit in the believer's life.

91. Perseverance to the end of one's life proves that is a genuine believer [Mt24:13, 2Ti2:12 cf
Heb3:6,14]. Persevering does not save a person but does show them to be saved and
possessors of an inherent supernatural power (Christ in us) to hold on to the end.
Perseverance is a trait the man of God will pursue. ("But flee from these things, you man of God;
and pursue righteousness, godliness, faith, love, perseverance and gentleness. 1Ti6:11) Before
we were saved, we chased after sin. Now sin chases after us! (cf:2Ti2:22) Faith mixed with
perseverance allows us to inherit the promises [Heb6:12, cf 2Pe1:4 "promises"] Testing of one's
faith (Ja1:2-8) works out perseverance in our character which in turn allows us to reach our goal
in Christ which is to be complete (mature) and lacking in nothing. (Col1:28-29 Ja1:2-8).
AND IN PERSEVERANCE GODLINESS: en de te hupomone ten eusebeian: (1:3, 3:11; Ge5:24;
Is57:1; 1Ti2:2,10; 3:16; 4:7,8; 6:3;6:6; 6:11 2Ti3:5; Titu1:1)
"Godliness" (eusebeia is from eú = well + sébomai = worship) is literally "well worship" which
reflects an attitude of one's life to live with a sense of God's presence (Latin "Coram Deo" before
the face of God) and a desire motivated by love (which equates with obedience Jn14:15) to be
pleasing to Him in all things we say, do and think. Christian endurance is motivated by godliness.
Godliness brings the sanctifying presence of God into all the experiences of life. It keeps the
believer from becoming hard and defiant toward opponents or succumbing to the temptation of a
mere stoical endurance. The godly person lives above the petty things of life, the passions and
pressures that control the lives of others. The godly man or woman seeks to do the will of God
(Ro12:2) and, as they do, they seek the welfare of others, making the kind of decisions that are
right and noble, not taking the "easy" path simply to avoid either pain or trial, and doing what is
right because it is right and because it is the will of God. That's Biblical godliness! This character
trait distinguishes the true believer from the ungodly false teachers in Chapter 2.
Godliness describes a lifestyle (1Ti4:7-8) of showing reverence for God as we live before others,
especially the lost. We may say we worshipped God on Sunday but what was Monday like? Did
you give in to the pagan darkness around you or did you express the fact that you are serving a
higher King then the one who is over this world of darkness and you are willing to take the heat
because you are worshipping by your life. First, recognition. Then, the lifestyle. Finally, the
worship. Godliness is living one’s life in the conscious presence of the holiness of God. This
consciousness comes from devotion to the Word of God, prayer, self-denial, discipline,
accountability, worship, communion, and all the other means God provides for bringing one’s
heart captive to Christ. (modified from a lecture by Dr. Wayne Barber)
True spiritual knowledge gives us the means of growth, the means of discernment, an urgency
that will constrain our behavior and make us live godly. Knowledge that doesn't renew our minds
and cause us more & more to long for the things above has the dangerous potential of making us
arrogant hypocrites.
Dr. Wayne Barber's thoughts on godliness
"Remember though that Worship is NOT an feeling! As we act upon the Truth we have learned in
the Word, the Spirit begins to develop His character within us (sanctifies us) and the spiritual
knowledge (gnosis) becomes so practical that God begins to meet every need of your life. Paul
had to learn this truth too (Php4:11-13). You begin to find yourself experiencing self-control in
areas you never thought possible and you can bear up under things that before were seeming
impossible circumstances. Godliness comes out of this quality of obedient faith and one result is
the ability to worship well. Jesus "worshiped" His Father...not My will, but Thine be done. The
essence of real worship is when we say ''No'' to our flesh (Ro6:12) and ''Yes'' to God (Ro6:13).
Paul explains well worship in Ro12:1 "I urge you therefore, brethren, by the mercies of God, to
present your bodies a living and holy sacrifice, acceptable to God, [which is] your spiritual (=
reasonable, Greek word ''logikos'' for ''logical'') service of worship. Worship is not a feeling you get
when someone sings a wonderful song at church. Worship is a verb, a response to what God has
done in my life. Not my will but thine be done is the essence of genuine worship. 2Ti3:5 "holding to

92. a form of godliness, although they have denied its power" What is the POWER of real godliness?
It's the power to lay my life down in order for Christ to be glorified in me. Many "religious" people
have a form of godliness, going through the motions of religion, but they don't have the power to
truly lay down their lives. Out of this process & grounded in my faith, comes a god-likeness. We
begin to become like Jesus, conformed to His image. "Greater love hath no man but to lay down
his life for his brother." [Jn15:13] This is essence of a benevolent good -- when a person is willing
to lay down his own life for the benefit of another. How can you be like this? If Christ is in you,
Peter says you can do it as you apply all diligence.
Biblical Godliness....
(1). Necessitates effort on our part (1Ti4:7-8) "Discipline yourself (present active imperative) for
the purpose of Godliness
(2). Must be pursued: (1Ti6:11) Flee (present active imperative) from these things, you man of
God; and Pursue [present active imperative = command to continuously make the volitional
choice to press hard after, as the habit of your life] righteousness, godliness..." where "pursue"
means to follow or press hard after with earnestness and diligence in order to obtain
(3) Can be faked: (2Ti3:5) "holding to a form (morphosis - outward form) of godliness, although
they have denied its power" (where "denied" is perfect tense = denied at some point in time in
past with that denial & the results/effects of that denial persisting) How do you know? Watch their
life. They have denied the transforming power of grace manifest by the true gospel What makes
false teachers so dangerous? They may manifest a form of godliness and so appear to be
Christians (Mt7:15, 21-23). Mark it down a profession of truth which is associated with an
individual living in ungodliness is a spurious profession & that person is woefully deceived. Godly
belief always produces a godly life. (Titu1:1 vs 1:6)
1:7 and in your godliness, brotherly kindness, and in your brotherly kindness, love.
Greek: en de te| eusebeia ten philadelphian, en de te philadelphia ten agapehn.
KJV: And to godliness brotherly kindness; and to brotherly kindness charity.
NLT: Godliness leads to love for other Christians, and finally you will grow to have genuine love for
everyone.
Young's Literal: and in the piety the brotherly kindness, and in the brotherly kindness the love;
AND IN GODLINESS: en de te eusebeia:
Godliness (2150) (eusebeia from eu = well + sebomai = reverence. Sebomai is in turn derived
from "seb" which refers to sacred awe or reverence exhibited especially in actions) (Used 15x in
NT: 1x Acts; 8x 1Ti; 1x 2Ti; 1x Titus; 4x 2Pe) most literally means "well worship".
(Click here for more in depth word study of eusebeia)
Eusebeia describes reverence or awe that is well directed. Eusebeia is true religion that displays
itself in reverence before what is majestic and divine in worship and in a life of active obedience
which befits that reverence. Eusebeia describes the person who is characterized by a Godward
attitude and because of that attitude seeks to do that which is well- pleasing to His Father in
heaven. True godliness does not permit the Christian life to be a "sullen solitary habit" (as Alford
phrases it). Neither does it condone a hostile attitude toward fellow believers (1Jn4:20, 21).
"Godliness is a right attitude and response toward the true Creator God; a preoccupation from the
heart with holy and sacred realities. It is respect for what is due to God, and is thus the highest of
all virtues." (MacArthur, J. 1 Timothy. page 163. Moody Press)
Godliness is a practical awareness of God in every aspect of life.
Godliness is not talking godly but living godly.

93. Godliness reflects an attitude centered on living out one's life in God's presence with a desire
motivated by love for Him and empowered by His grace to be pleasing to Him in all things.
Godliness refers to having the proper attitude and conduct before God in everything.
"Godliness, to the Puritans, was essentially a matter of conscience, inasmuch as it consisted in a
hearty, disciplined, ‘considerate’ (thoughtful) response to known evangelical truth, and centered
upon the getting and keeping of a good conscience." (Packer, J. I.. A quest for godliness: The
Puritan vision of the Christian life. Wheaton, Ill.: Crossway Books. 1994)
Godliness refers to the true reverence toward God which comes from knowledge. It is a right
attitude toward God and His holiness, majesty, and love
Godliness, as denoting character and conduct determined by the principle of love or fear of God in
the heart, is the summing up of genuine religion. There can be no true religion without it -- only a
” (dead “ form 2Ti3:5 ). (The International Standard Bible Encyclopedia:1915 edition J. Orr,
Ed)
Godliness is "the whole of practical piety. It supposes knowledge, veneration, affection,
dependence, submission, gratitude, and obedience." (Easton's Bible dictionary)
"Godliness means correct behavior and genuine Christian faith, first in the heart but also in visible
expression according to the standard of God’s Word. It takes self-control, continual work, and
commitment day by day as we strive to please God despite our sinfulness and weaknesses. But
as we can train our bodies for physical feats, we can approach the various aspect of our spiritual
life as training in godliness." (Barton, B. B., et al. 1 Timothy, 2 Timothy, Titus. Life application Bible
commentary. page 83. Wheaton, Ill.: Tyndale House Publishers)
Godliness means more than religious profession and godly conduct; it also means the reality and
power of a vital union with God.
Godliness refers to behavior that reflects the character of God and presupposes a desire to
please God in all the relationships of life.
Godliness embodies reverence toward God, a genuine, heartfelt acknowledgment of His holiness.
"Godliness...means a love for the things of God and a walk in the ways of God." (John Piper)
"Godliness is godly living, living according to the will of God. It is the kind of obedience that results
from walking in the Spirit (Ro 8:4)" (Meisinger, George: Chafer Theological Seminary Journal V1)
Godliness is that inner attitude of reverence which seeks to please God in every thought, word or
deed.
Godliness desires to be rightly related to both God and men, and brings the sanctifying presence
of God into every relationship of one's life.
Godliness is living one's life with a "Coram Deo" mindset, ever as before the face of God.
Godliness is a practical awareness of God in every area of life—a God-consciousness.
The godly man or woman lives above the petty things of life, the passions and pressures that
control the lives of others. The godly individual seeks to do the will of God making the kind of
decisions that are right and noble, not taking the "easy" path simply to avoid either pain or trial.

94. That's Biblical godliness!
BROTHERLY KINDNESS: ten philadelphian: (Jn13:34,35; Ro12:10; 1Th3:12; 4:9,10; Heb13:1; 1
Pe1:22; 2:17; 1Jn3:14,16)
"Brotherly kindness" (philadelphia) expresses a warm, affection (like brothers should exhibit)
between those who are spiritual relatives in the family of God and it manifests itself in acts of
kindness (Ga6:10). "Phileo" love is the love of belonging, of friendship. It is a love we have for
brothers because of our likenesses. It was this affectionate relationship in the early Church among
Christian converts, in spite of their diverse status and varied backgrounds, that amazed the
pagans. But brotherly kindness must be cultivated (diligently) for it entails difficult duties, such as
a willingness to bear one another's burdens and to forgive shortcomings and failures. The first five
virtues pertain primarily to one’s inner life and his relationship to God. The last two relate to the
outward life. Brotherly kindness is a fervent practical caring for others (1Jn4:20, 21) and thus is
closely linked with godliness
IN BROTHERLY KINDNESS LOVE: en de te philadelphia ten agaphen:
"Love" (26) (agape) is used 115 times in the NT in the NASB (Mt; Lu; Jn 6x; Ro 8x; 1Co 11x; 2Co
9x; Gal 3x; Ep 10x; Phil 4x; Col 5x; 1Th 5x; 2Th 3x; 1Ti 5x; 2Ti 4x; Titus; Phile 3x; Heb 2x; 1P 2x;
2P; 1Jn 14x; 2Jn 2x; 3Jn; Jude 3x; Rev 2x) and is translated "beloved, 1; love, 112; love feasts, 1;
love's, 1." KJV translates it 27 times as "charity". Since the following analysis only references a
few of the 115 verses, a more fruitful study would be to click on these 115 NT uses and study
them inductively and in context.
John MacArthur explains that
"Agapē love is the greatest virtue of the Christian life. Yet that type of love was rare in pagan
Greek literature. That’s because the traits agapē portrays—unselfishness, self-giving, willful
devotion, concern for the welfare of others—were mostly disdained in ancient Greek culture as
signs of weakness. However, the New Testament declares agapē to be the character trait around
which all others revolve. The apostle John writes, “God is love, and the one who abides in love
abides in God, and God abides in him” (1 John 4:16)". (MacArthur, J. The Power of Integrity :
Building a Life Without Compromise, page 133. Wheaton, Ill.: Crossway Books) (Bolding added)
Agape is unconditional, sacrificial love and a love that God is (1Jn4:8,16), that God shows
(Jn3:16, 1Jn4:9) and that God is so as noted above it is not surprising that Greek literature throws
little light on its distinctive NT meaning. Agapē in the Greek classics spoke of a love called out of
one’s heart by the preciousness of the object loved. This is the idea inherent in the Father's
proclamation "This is My beloved Son..." Agape is the love that was shown at Calvary. Thus
agape is God’s love, and is the love that God is. It is not human affection but is a divine love,
commanded by God, produced as fruit in the heart of a surrendered saint by the Holy Spirit (God
Who is at work in us to will and to work to His good pleasure) (Ro5:5 Gal5:22), self-sacrificial in
nature seeking the benefit of the one who is loved, a love which means death to self and defeat
for sin since the essence of sin is self-will and self-gratification, a love activated by personal
choice of our will (working out our salvation in fear and trembling) not based on our feelings
toward the object of our love and manifested by specific actions (1Co13:4-8 is an excellent source
definition of "love in action") not just to fellow believers but to all men everywhere.
Agape may involve emotion, but it must always involve action. Agape is unrestricted,
unrestrained, and unconditional. Agape love is the virtue that surpasses all others and in fact is
the prerequisite for all the others. Jesus when asked "Teacher, which is the great commandment
in the Law?” replied ”‘You shall love the Lord your God with all your heart, and with all your soul,
and with all your mind.’ “This is the great and foremost commandment." (Mt22:36-38)
Biblical agapē love is the love of choice, the love of serving with humility, the highest kind of love,

95. the noblest kind of devotion, the love of the will (intentional, a conscious choice) and not motivated
by superficial appearance, emotional attraction, or sentimental relationship. Agape is not based on
pleasant emotions or good feelings that might result from a physical attraction or a familial bond.
Agape chooses as an act of self-sacrifice to serve the recipient. From all of the descriptions of
agape love, it is clear that true agape love is a sure mark of salvation.
Agape is volitional
Phileo is emotional
Agape love does not depend on the world’s criteria for love, such as attractiveness, emotions, or
sentimentality. Believers can easily fall into the trap of blindly following the world’s demand that a
lover feel positive toward the beloved. This is not agape love, but is a love based on impulse.
Impulsive love characterizes the spouse who announces to the other spouse that they are
planning to divorce their mate. Why? They reason “I can’t help it. I fell in love with another
person!” Christians must understand that this type of impulsive love is completely contrary to
God’s decisive love, which is decisive because He is in control and has a purpose in mind. There
are many reasons a proper understanding of the truth of God's word (and of the world's lie) is
critical and one of the foremost is Jesus' declaration that "By this all men will know that you are My
disciples, if you have love (agape) for one another." (John13:35). APPLICATION: Beloved, are
you contemplating breaking your covenant bond of marriage? Then take some time and meditate
on the profundity of the truths inherent in agape love and please reconsider, for the same of your
testimony and for the sake of the glory of the Lord and His Kingdom.
Kenneth Wuest describes agape love as follows...
Agape is a love that impels one to sacrifice one’s self for the benefit of the object loved...(it)
speaks of a love which is awakened by a sense of value in the object loved, an apprehension of
its preciousness.
Wuest explains that phileo love is "an unimpassioned love, a friendly love. It is a love that is called
out of one’s heart as a response to the pleasure one takes in a person or object. It is based upon
an inner community between the person loving and the person or object loved. That is, both have
things in common with one another. The one loving finds a reflection of his own nature in the
person or thing loved. It is a love of liking, an affection for someone or something that is the
outgoing of one’s heart in delight to that which affords pleasure. The Greeks made much of
friendship, and this word was used by them to designate this form of mutual attraction."..."We
gather, therefore, that agape is a love of devotion, while phileō is a love of emotion. There is
another distinction we must be careful to note, and that is that agape is love that has ethical
qualities about it, obligations, responsibilities, where phileō is a non-ethical love, making no ethical
demands upon the person loving.
In contrasting phileo and agape love, we might say that the former is a love of pleasure, the latter
a love of preciousness; the former a love of delight, the latter a love of esteem; the former a love
called out of the heart by the apprehension of pleasurable qualities in the object loved, the latter a
love called out of the heart by the apprehension of valuable qualities in the object loved; the
former takes pleasure in, the latter ascribes value to; the former is a love of liking, the latter a love
of prizing.
(Agape is) a love that denies self for the benefit of the object loved.
(Agape describes the) love of the Spirit-filled husband, purified and made heavenly in character.
(Agape is) the love which the Holy Spirit sheds abroad in the heart of the yielded believer (Ro5:5)
The saint is to order his behavior or manner of life within the sphere of this divine, supernatural
(agape) love produced in his heart by the Holy Spirit. When this love becomes the deciding factor
in his choices and the motivating power in his actions, he will be walking in love. He will be
exemplifying in his life the self-sacrificial love shown at Calvary and the Christian graces

96. mentioned in 1Co13:4-8." (It is) a love that is willing to sacrifice one’s self for the benefit of that
brother, a love that causes one to be long suffering toward him, a love that makes one treat him
kindly, a love that so causes one to rejoice in the welfare of another that there is no room for envy
in the heart, a love that is not jealous, a love that keeps one from boasting of one’s self, a love
that keeps one from bearing one’s self in a lofty manner, a love that keeps one from acting
unbecomingly, a love that keeps one from seeking one’s own rights, a love that keeps one from
becoming angry, a love that does not impute evil, a love that does not rejoice in iniquity but in the
truth, a love that bears up against all things, believes all things, hopes all things, endures all
things. That is the kind of love which God says one Christian should have for another."
(Agape love) speaks of a love which is awakened by a sense of value in an object which causes
one to prize it. It springs from an apprehension of the preciousness of an object. It is a love of
esteem and approbation. The quality of this love is determined by the character of the one who
loves, and that of the object loved. (In Jn3:16) God’s love for a sinful and lost race springs from
His heart in response to the high value He places upon each human soul. Every sinner is
exceedingly precious in His sight. “Phileo” which is another word for love, a love which is the
response of the human spirit to what appeals to it as pleasurable, will not do here, for there is
nothing in a lost sinner that the heart of God can find pleasure in, but on the contrary, everything
that His holiness rebels against. But each sinner is most precious to God, first, because he bears
the image of his Creator even though that image be marred by sin, and second, because through
redemption, that sinner can be conformed into the very image of God’s dear Son. This
preciousness of each member of the human race to the heart of God is the constituent element of
the love that gave His Son to die on the Cross. The degree of the preciousness is measured by
the infinite sacrifice which God made. The love in Jn3:16 therefore is a love whose essence is that
of self-sacrifice for the benefit of the one loved, this love based upon an evaluation of the
preciousness of the one loved.
(Wuest, K. S. Wuest's word studies from the Greek New Testament :Grand Rapids: Eerdmans)
(Bolding added)
Agape does not condone or gloss over sin in the one loved but actively, purposely seeks the
welfare of the one loved. Philadelphia "love" springs from personal warmth and affection and God
teaches it (1Th4:9).
Agape love does not derive its motivation from the desirability of the object of one's affection but
gives with no expectation of return (unconditional) so that if given and not returned then you don't
stop giving it.
John MacArthur has this to say about agape love...
We have no capacity to generate (agape love) on our own. The Greek word for that kind of love is
agapé, and it is characterized by humility, obedience to God, and self-sacrifice. (MacArthur, J.
(1993). Drawing near: August 3. Wheaton, Ill.: Crossway Books)
Biblical agapē love is not an emotion but a disposition of the heart to seek the welfare and meet
the needs of others. “ Greater love has no one than this, that one lay down his life for his
friends, ” Jesus said ( John15:13 ). And that is exactly what Jesus Himself did on behalf of
those God has chosen to be saved. In the ultimate divine act of love, God determined before the
foundation of the earth that He would give His only Son to save us." (Ephesians. Page 14.
Chicago: Moody Press)
"(Agape) Love is an attitude of selflessness. Biblical agapē love is a matter of the will and not a
matter of feeling or emotion, though deep feelings and emotions almost always accompany love.
God’s loving the world was not a matter simply of feeling; it resulted in His sending His only Son to
redeem the world (Jn3:16 ). Love is self-less giving, always self-less and always giving. It is the
very nature and substance of love to deny self and to give to others...We can only have such love

97. when Christ is free to work His own love through us. We cannot fulfill any of Christ’s commands
without Christ Himself, least of all His command to love. We can only love as Christ loves when
He has free reign in our hearts...When the Spirit empowers our lives and Christ is obeyed as the
Lord of our hearts, our sins and weaknesses are dealt with and we find ourselves wanting to serve
others, wanting to sacrifice for them and serve them—because Christ’s loving nature has truly
become our own. Loving is the supernatural attitude of the Christian, because love is the nature of
Christ. When a Christian does not love he has to do so intentionally and with effort—just as he
must do to hold his breath. To become habitually unloving he must habitually resist Christ as the
Lord of his heart. To continue the analogy to breathing, when Christ has his proper place in our
hearts, we do not have to be told to love—just as we do not have to be told to breathe. Eventually
it must happen, because loving is as natural to the spiritual person as breathing is to the natural
person. Though it is unnatural for the Christian to be unloving, it is still possible to be disobedient
in regard to love. Just as loving is determined by the will and not by circumstances or other
people, so is not loving. If a husband fails in his love for his wife, or she for him, it is never
because of the other person, regardless of what the other person may have done. You do not fall
either into or out of agapē love, because it is controlled by the will. Romantic love can be beautiful
and meaningful, and we find many favorable accounts of it in Scripture. But it is agapē love that
God commands husbands and wives to have for each other ( Eph. 5:25 , 2 8 , 3 3 ; T itus
2:4 )—the love that each person controls by his own act of will. Strained relations between
husbands and wives, between fellow workers, between brothers and sisters, or between any
others is never a matter of incompatibility or personality conflict but is always a matter of
sin...Loving others is an act of obedience, and not loving them is an act of disobedience.
(Ephesians. Page 108ff. Chicago: Moody Press)
"The absence of (agape) love is the presence of sin. The absence of love has nothing at all to do
with what is happening to us, but everything to do with what is happening in us. Sin and love are
enemies, because sin and God are enemies. They cannot coexist. Where one is, the other is not.
The loveless life is the ungodly life; and the godly life is the serving, caring, tenderhearted,
affectionate, self–giving, self–sacrificing life of Christ’s love working through the believer.
(Ephesians. Page 109. Chicago: Moody Press)
"Agapē love centers on the needs and welfare of the one loved and will pay whatever personal
price is necessary to meet those needs and foster that welfare." (Romans. Page 184. Chicago:
Moody Press)
"Agapē is the love that gives. There’s no taking involved. It is completely unselfish. It seeks the
highest good for another no matter what the cost, demonstrated supremely by Christ’s sacrifice on
our behalf." (Saved without a doubt. Wheaton, Ill.: Victor Books)
Forbearing love could only be agapē love, because only agapē love gives continuously and
unconditionally. Erōs love is essentially self–love, because it cares for others only because of what
it can get from them. It is the love that takes and never gives. Philia love is primarily reciprocal
love, love that gives as long as it receives. But agapē love is unqualified and unselfish love, love
that willingly gives whether it receives in return or not. It is unconquerable benevolence, invincible
goodness—love that goes out even to enemies and prays for its persecutors ( Matt. 5:43–44 ).
That is why the forbearance of which Paul speaks here could only be expressed in agapē love."
(MacArthur, J. Page 127. Ephesians. Chicago: Moody Press)
Giving of oneself to others is the epitome of agapē love. Biblical love is not a pleasant emotion or
cf.good feeling about someone, but the giving of oneself for his welfare ( 1 John 3:16 ).
Divine love is unconditional love, love that depends entirely on the one who loves and not on the
merit, attractiveness, or response of the one loved. Christ did not simply have a deep feeling and
emotional concern for mankind. Nor did He sacrifice Himself for us because we were deserving.
God’s love, and all love that is like His, loves for the sake of giving, not getting With conditional
love, if the conditions are not met there is no obligation to love. If we do not get, we do not give.
But God’s makes no conditions for His love to us and commands that we love others without
conditions. There is no way to earn God’s love or to deserve it by reason of human goodness.
Romantic, emotional love between husband and wife ebbs and flows, and sometimes disappears

98. altogether. But loss of romantic love is never an appropriate excuse for dissolving a marriage,
because the love that God specifically commands husbands to have for their wives is agapē love
( Eph. 5:25 ; 3 :19 ; c f. T itus 2:4 ; etc.)—love like His own undeserved love for us, love
that is based on willful choice in behalf of the one loved, regardless of emotions, attraction, or
deserving. Romantic love enhances and beautifies the relationship between husband and wife,
but the binding force of a Christian marriage is God’s own kind of love, the love that loves
because it is the divine nature to love. It is the love of giving, not of getting; and even when it
ceases to get, it continues to give. Where there is the sacrificial love of willful choice, there is also
likely to be the love of intimacy, feeling, and friendship (philia)...Those who are given God’s nature
through Jesus Christ are commanded to love as God loves. In Christ, it is now our nature to love
just as it is God’s nature to love—because His nature is now our nature. For a Christian not to
love is for him to live against his own nature as well as against God’s. Lovelessness is therefore
more than a failure or shortcoming. It is sin, willful disobedience of God’s command and disregard
of His example." (MacArthur, J. Ephesians. Page 197ff. Chicago: Moody Press)
Agape is impossible for unconverted to manifest this divine love & in fact it is impossible even for
a believer to demonstrate it in his own strength. It can only be exhibited by the power of the
indwelling Holy Spirit. A believer has this love (divine nature) within (Col1:27) and it is
progressively manifest more and more as fruit by the Holy Spirit (Ga5:22) as we obey God's truth.
Agape love willingly engages in self-sacrificing action to procure the loved one's highest good.
Love's perfect expression on earth is the Lord Jesus Christ and He defines this sacrificial love for
He left heaven, came to earth, took on a human form, was spit on and mocked, was crowned with
a crown of thorns, nailed to a cross, abused, and had a spear thrust into His side. He loved the
church enough to die for her. That's sacrificial love.
Donald W. Burdick gives the following excellent summary of agape love:
"It is spontaneous. There was nothing of value in the persons loved that called forth such
sacrificial love. God of His own free will set His love on us in spite of our enmity and sin. [Agape] is
love that is initiated by the lover because he wills to love, not because of the value or lovableness
of the person loved. [Agape] is self-giving. and is not interested in what it can gain, but in what it
can give. It is not bent on satisfying the lover, but on helping the one loved whatever the cost.
[Agape] is active and is not mere sentiment cherished in the heart. Nor is it mere words however
eloquent. It does involve feeling and may express itself in words, but it is primarily an attitude
toward another that moves the will to act in helping to meet the need of the one loved." (Burdick,
D W: The Letters of John the Apostle (Chicago: Moody, 1985, page 351)
As noted below Barclay has labeled agape as unconquerable benevolence for nothing the other
person can do will make us seek anything but their highest good and to never feel bitterness or
desire for revenge. Though the one loved even injure us and insult us, agape will never feel
anything but kindness towards him. Agape gives & gives & gives. Agape takes slaps in the face
and still gives even as Jesus did saying Father forgive them. Agape is not withheld. That clearly
means that this Christian love is not an emotional or sentimental thing. It is the ability to retain
unconquerable goodwill to the unlovely and the unlovable, towards those who do not love us, and
even towards those whom we do not like. Agape is the badge of discipleship and the landmark of
heaven for "By this all will know that you are my disciples, if you have love (agape) one for
another." (Jn13:35).
William Barclay notes that agape indicates an...
"...unconquerable benevolence, invincible goodwill...If we regard a person with agapē, it means
that no matter what that person does to us, no matter how he treats us, no matter if he insults us
or injures us or grieves us, we will never allow any bitterness against him to invade our hearts, but
will regard him with that unconquerable benevolence and goodwill which will seek nothing but his
highest good."...In the case of our nearest and our dearest we cannot help loving them; we speak
of falling in love; it is something which comes to us quite unsought; it is something which is born of

99. the emotions of the heart. But in the case of our enemies, (agape) love is not only something of
the heart; it is also something of the will. It is not something which we cannot help; it is something
which we have to will ourselves into doing (Ed note: enabled by the Spirit Whose "fruit" in yielded
believers is "agape love"). It is in fact a victory over that which comes instinctively to the natural
man. Agapē does not mean a feeling of the heart, which we cannot help, and which comes
unbidden and unsought; it means a determination of the mind, whereby we achieve this
unconquerable goodwill even to those who hurt and injure us. Agapē, someone has said, is the
power to love those whom we do not like and who may not like us. In point of fact we can only
have agapē when Jesus Christ enables us to conquer our natural tendency to anger and to
bitterness, and to achieve this invincible goodwill to all men.
"Agapē, is that unconquerable benevolence, that undefeatable good-will, which will never seek
anything but the highest good of others, no matter what they do to us, and no matter how they
treat us. That love can come to us only when Christ, Who is that love, comes to dwell within our
hearts..."
(Agape) ...will never dream of revenge, but will meet all injuries and rebuffs with undefeatable
good will. Agapē is that quality of mind and heart which compels a Christian never to feel any
bitterness, never to feel any desire for revenge, but always to seek the highest good of every man
no matter what he may be. If a man has agapē, no matter what other people do to him or say of
him, he will seek nothing but their good. He will never be bitter, never resentful, never vengeful; he
will never allow himself to hate; he will never refuse to forgive.
Love, agapē, is the virtue of the man who, even if he tried, could not forget what God has done for
him nor the love of God to men.
Agapē is the word for Christian love. Agapē is not passion with its ebb and flow, its flicker and its
flame; nor is it an easy-going and indulgent sentimentalism. And it is not an easy thing to acquire
or a light thing to exercise. Agapē is undefeatable goodwill; it is the attitude towards others which,
no matter what they do, will never feel bitterness and will always seek their highest good. There is
a love which seeks to possess; there is a love which softens and enervates; there is a love which
withdraws a man from the battle; there is a love which shuts its eyes to faults and to ways which
end in ruin. But Christian love will always seek the highest good of others and will accept all the
difficulties, all the problems and all the toil which search involves.
(W. Barclay: The Daily study Bible series, Rev. ed. Philadelphia: The Westminster Press)
Tertullian the early disciple wrote, "It is our care for the helpless, our practice of lovingkindness,
that brands us in the eyes of many of our opponents. 'Look!' they say, 'How they love one
another!' Look how they are prepared to die for one another."'
People do not care how much we know
until they know how much we care.
Hiebert summarizes this section writing that...
"Peter's portrayal of the various facets of a developing Christian character presents faith as its
foundation and love as the culmination. The order in which he names these qualities is rhetorical;
all are inherent in maturing Christian character. Not all may be equally developed in any one
believer, but they cannot be compartmentalized and one quality selected to the disregard of the
others. In the words of Paine "Their presentation here seems to observe an order from the more
elemental to the more advanced, but they are all of them facets of the Spirit's work in the life of a
believer, aspects of the glory of the indwelling Christ, His character shown in the Christian's
character." (Bolding & colors added)

100. 7 and to godliness, mutual affection; and to
mutual affection, love.
BAR ES, "And to godliness brotherly kindness - Love to Christians as
such. See the Joh_13:34 note; Heb_13:1 note.
And to brotherly kindness charity - Love to all mankind. There is to be a
special affection for Christians as of the same family; there is to be a true and
warm love, however, for all the race. See the notes at 1 Cor. 13.
CLARKE, "Brotherly kindness - Φιλαδελφιαν· Love of the brotherhood - the
strongest attachment to Christ’s flock; feeling each as a member of your own
body.
Charity - Αγαπην· Love to the whole human race, even to your persecutors: love
to God and the brethren they had; love to all mankind they must also have. True
religion is neither selfish nor insulated; where the love of God is, bigotry cannot
exist. Narrow, selfish people, and people of a party, who scarcely have any hope of
the salvation of those who do not believe as they believe, and who do not follow
with them, have scarcely any religion, though in their own apprehension none is
so truly orthodox or religious as themselves.
After αγαπην, love, one MS. adds these words, εν δε τη αγαπᇽ την παρακλησιν, and
to this love consolation; but this is an idle and useless addition.
GILL," Without which, godliness, or external worship, or a profession of religion,
is a vain show; for this is both the evidence of regeneration, and of the truth and
power of real godliness; and also the beauty, comfort, and security of Christian
society and worship, and without which they cannot be maintained with peace,
profit, and honour:
and to brotherly kindness, charity: or "love"; that is, to all men, enemies, as
well as to the household of faith; and to God and Christ, to his house, worship,
ordinances, people and truths. Charity is more extensive in its objects and acts
than brotherly kindness or love. As faith leads the van, charity brings up the rear,
and is the greatest of all.
JAMISO , "“And in your godliness brotherly kindness”; not suffering your
godliness to be moroseness, nor a sullen solitary habit of life, but kind, generous,

101. and courteous [Alford]. Your natural affection and brotherly kindness are to be
sanctified by godliness. “And in your brotherly kindness love,” namely, to all
men, even to enemies, in thought, word, and deed. From brotherly kindness we
are to go forward to love. Compare 1Th_3:12, “Love one toward another
(brotherly kindness), and toward all men (charity).” So charity completes the
choir of graces in Col_3:14. In a retrograde order, he who has love will exercise
brotherly kindness; he who has brotherly kindness will feel godliness needful;
the godly will mix nothing stoical with his patience; to the patient, temperance is
easy; the temperate weighs things well, and so has knowledge; knowledge guards
against sudden impulse carrying away its virtue [Bengel].
PULPIT, “And to godliness brotherly kindness; and to brotherly kindness charity.
The word for "brotherly kindness" ( f??ade?f?´a) is another link between the two
Epistles (see 1 Peter 1:22; 1 Peter 3:8). "In your godliness," St. Peter says, "ye
must develop brotherly kindness, the unfeigned love of the brethren;" for "every
one that loveth him that begat, loveth him also that is begotten of him" (1 John
5:1). And as God is loving unto every man, and "maketh his sun to rise on the evil
and on the good," so Christians, who are taught to be followers (imitators) of God
(Ephesians 5:1), must learn in the exercise of love toward the brethren that larger
love which embraces all men in an ever-widening circle. Thus love, the greatest of
all Christian graces (1 Corinthians 13:13), is the climax in St. Peter's list. Out of
faith, the root, spring the seven fair fruits of holiness, of which holy love is the
fairest and the sweetest (comp. Ignatius, 'Ad Ephes.,' 14. a????` e`? p?´st??,
te´??? de` a??a´p?). No grace can remain alone; each grace, as it is gradually
formed in the soul, tends to develop and strengthen others; all graces meet in that
highest grace of charity, without which whosoever liveth is counted dead before
God. Bengel says well, "Praeseus quisque gradus subsequentem parit et facilem
reddit, subsequens priorem temperat ac perficit."
ELLICOTT, “ (7) And to godliness brotherly kindness; and to brotherly kindness
charity.—And in your godliness [supply] love of the brethren, and in your love of the
brethren, charity. In other words, your godliness must not be selfish and solitary, but
social and Christian; for he who loveth God must love his brother also (1 John 4:20-21).
And though “charity begins at home” with “them who are of the household of faith,” it
must not end there, but reach out to all men, whether Christians or not. (Comp. 1
Thessalonians 3:12; Galatians 6:10.) The translation “brotherly kindness” is a little to be
regretted; it obscures the exact meaning of the Word, and also the fact that the very same
word is used in 1 Peter 1:22. “Love of the brethren” means love of Christians as such, as
members of the same great family, as God’s adopted children. “Charity” means love of
men as such, as creatures made in the likeness of God, as souls for which Christ died. The
word for “charity” is emphatically Christian love; not mere natural benevolence.
Each in this noble chain of virtues prepares the way for the next, and is supplemented
and perfected by it. It begins with faith, and it ends (like St. Paul’s list of
virtues, Colossians 3:12-14) with charity. But we must not insist too strongly upon the
order in the series, as being either logically or chronologically necessary. It is a natural

102. order that is here given, but not the only one. These three verses are the First Epistle
condensed. Each one of the virtues mentioned here is represented quite distinctly in 1
Peter: virtue, 1 Peter 1:13; knowledge, 1 Peter 3:15; self-control, 1 Peter 1:14; 1 Peter
2:11; patience, 1 Peter 1:6; 1 Peter 2:21; godliness, 1 Peter 1:15-16; 1 Peter 3:4; love of
the brethren, 1 Peter 1:22; 1 Peter 3:8; charity, 1 Peter 4:8. The list of virtues given in the
Epistle of Barnabas 2 runs thus:—Faith, fear, patience, long - suffering, temperance,
wisdom, prudence, science, knowledge. The very slight amount of similarity affords no
ground for supposing that the writer was acquainted with 2 Peter
COKE, "2 Peter 1:7. And to godliness brotherly-kindness— Or the love of the
Christian brotherhood, which is often and earnestly recommended. See 1 Peter 1:22.
The connection between these two virtues is inseparable, (comp. 1 John 3:17; 1 John
4:20-21.) and indeed what can be more properly connected with the love of God,
than the love of real Christians, who are formed after the image of that God who
made them? He adds, And to the love of Christians,—the love of all mankind. Our
first or superlative love is due to God, as the most holy, most amiable, and most
beneficent Being. In the next place, we are to love real Christians, as being the most
like to God. But there is also a degree of love due to all mankind, as descending all
of them from one common Father: having the same human nature, being liable to
the same wants and infirmities, and born for the common good. How well may these
two virtues go hand in hand, or what more proper to add to the love of the Christian
brethren, than the love of all mankind! The apostle begun with faith, as the
foundation of all these virtues; and he ends with love, or benevolence, which is the
crown or perfection of all. Brekel has attempted to shew, that here is one continued
allusion to military affairs: if that be so, we may then consider the apostle as
exhorting them, to their faith, or oath of fidelity, to add courage, to courage
prudence, and to prudence temperance; that, being continent, sober, and vigilant,
they might be always upon their guard against the enemy. To temperance they were
to add patience, so as to endure hardship, like good soldiers of Jesus Christ,
cheerfully sustaining all the difficulties and fatigues even of a long campaign in this
glorious spiritual warfare. Sustine and abstine, "endure and abstain," were the two
words under which the ancient philosophers used to comprize all moral virtue. The
faithful soldier of Jesus Christ will endure every evil, and every ignominy, rather
than betray the truth, act contrary to his conscience, or give up his hope in God his
Saviour.