We must have this knowledge developed in our virtue. It is not adequate to have virtue without knowledge. The knowledge in 1:5 is also a primary root that develops out of the seed of faith. Therefore, with virtue and knowledge we have the growth of the seed.
In 1:6 Peter continues, “And in knowledge self-control, and in self-control endurance, and in endurance godliness.” Self-control is the exercise of control and restraint over the self in its passions, desires, and habits. This needs to be supplied and developed in knowledge for the proper growth in life.
Once we have acquired knowledge, it is easy for us to become proud. For this reason, we need to develop in our knowledge self-control, which implies restriction. Along with the development of virtue and knowledge, we need the restriction that comes with self-control.
According to Peter’s word in verse 6, in our self-control we need to develop endurance. Self-control is related to the self, but endurance is related to others and to our circumstances. As to ourselves, we must have self-control, and as to our circumstances, no matter what they may be, we need endurance. In order to live a proper Christian life, we need endurance toward those around us and also toward our environment and circumstances.
In verse 6 Peter also says that in our endurance we need to develop godliness. Godliness is a living that is like God and expresses God. As we exercise control over the self and bear with others and with circumstances, godliness needs to be developed in our spiritual life so that we may be like God and express Him. The Christian life should be a life that expresses God and bears God’s likeness in all things.
In verse 7 Peter concludes, “And in godliness brotherly love, and in brotherly love love.” The Greek word rendered “brotherly love” is philadelphia, composed of phileo, to have affection for, and adelphos, a brother; hence, brotherly affection, a love of delight and pleasure. In godliness, the expression of God, this love needs to be supplied for the brotherhood (1 Pet. 2:17; 3:8; Gal. 6:10), for our testimony to the world (John 13:34-35) and for the bearing of fruit (John 15:16-17).
The Greek word for love in verse 7 is agape, the word used in the New Testament for the divine love, which God is in His nature (1 John 4:8, 16). It is nobler than phileo; it adorns all the qualities of the Christian life (1 Cor. 13; Rom. 13:8-10; Gal. 5:13-14). It is stronger in ability and greater in capacity than human love (Matt. 5:44, 46), yet a believer who lives by the divine life and partakes of the divine nature can be saturated with it and express it in full. Such a love needs to be developed in brotherly love, to govern it and flow in it for the full expression of God, who is this love. Faith may be considered the seed of life, and this nobler love, the fruit (2 Pet. 1:8) in its full development. The six developments in between are the stages of its growth unto maturity.
In 1:5-7 we have the development from faith to love. This development includes virtue, knowledge, self-control, endurance, and godliness. Eventually, we have the full development and maturity from the seed of faith, through the roots of virtue and knowledge, the trunk of self-control, and the branches of endurance and godliness, to the blossom and fruit of brotherly love and love.
In 1:8 Peter goes on to say, “For these things, existing in you and abounding, constitute you neither idle nor unfruitful unto the full knowledge of our Lord Jesus Christ.” “These things” refer to all the virtues covered in verses 5 through 7, from faith to love. The Greek word for “existing” is huparcho. It denotes the existence of certain things that belong to someone from the beginning and thus become his rightful possession to the present. This indicates that all the virtues mentioned in verses 5 through 7 are the possession of the believers and exist in them forever through their experience of partaking of the divine nature in all its riches.
Peter speaks of these virtues not only existing in us but also abounding. The divine virtues are not only existing in and possessed by the believers, but are also abounding and multiplying in them in the development and growth of the divine life. All the virtues already exist in the seed, and now they are waiting for the opportunity to abound. In order for the virtues in the seed to abound, the seed needs to be sown in the soil and then grow and develop until it blossoms and bears fruit.
Peter says that if these things exist and abound in us, they shall constitute us neither idle nor unfruitful unto the full knowledge of our Lord Jesus Christ. This indicates that the virtues of the divine life and nature are the constituents, the elements, of our spiritual constitution, our spiritual being, making us persons without the elements of idleness and unfruitfulness. Whereas idleness and unfruitfulness are constituents of our fallen being, working, the energizing of life, and fruitfulness are the constituents of our spiritual constitution. Peter’s use of the word “unfruitful” in verse 8 indicates that what is covered in verses 5 through 7 is the development of the growth of the divine life unto its maturity.
Second Peter 1:9 and 10 say, “He in whom these things are not present is blind, being shortsighted, having forgotten the cleansing of his past sins. Wherefore, brothers, be the more diligent to make your calling and selection firm, for doing these things you shall by no means ever stumble.” Here to be diligent is to develop the spiritual virtues in the divine life, to advance in the growth of the divine life. This makes God’s calling and selection firm.
If we are diligent to develop the virtues mentioned in verses 5 through 7, we shall confirm, make sure, our calling and selection. We shall never doubt that we have been called by God and selected by Him. However, some may question whether God has chosen them. The reason for doubt concerning this matter is the lack of the virtues listed by Peter. But if we develop these virtues and are constituted of them, we shall have the confirmation that we have been called and selected. This is to make our calling and selection firm. Furthermore, in doing these things we shall never stumble, because we have been thoroughly constituted.
Verse 11 indicates that, as a result of developing the divine seed unto maturity, the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be richly and bountifully supplied to us. In this eternal kingdom we shall not be subjects-we shall be kings. But in order to be kings in the eternal kingdom of our Lord and Savior Jesus Christ, we need maturity in life.
According to Peter’s word in 1:5-11, to grow to maturity is to develop what we have already received. We have been allotted the like precious faith, and this faith is an all-inclusive seed. All the divine riches are in this seed, but we must be diligent to develop them into virtue. Then we need to develop in our virtue knowledge; in knowledge, self-control; in self-control, endurance; in endurance, godliness; in godliness, brotherly love; and in brotherly love, love. By developing these virtues we grow, and eventually we shall reach maturity. As a result, we shall be full of Christ, and, in Paul’s words, we shall arrive at the measure of the stature of the fullness of Christ (Eph. 4:13). Then we shall be qualified and equipped to be kings in the coming kingdom. We shall have a rich entrance into the eternal kingdom of our Lord and Savior Jesus Christ.
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