NOW FOR THIS VERY REASON ALSO: Kai auto touto de:

For this very reason is a "term of conclusion" and as all good inductive students (see Inductive Bible Study) know, the natural "reflex" is to stop and ask "what reason?" This is not a pedantic (a pedant is one who makes a show of knowledge) exercise but serves (1) to slow you down and (2) helps you to read the passage with a purpose. Inductive Bible study "immerses" you in the environment of the passage and instead of a bored, listless, apathetic passive reader, you become engaged, and actively involved even anticipating insights your diligence will yield. In short your Scripture reading instead of being drudgery becomes a delight! IT'S YOUR TURN!

In simple terms Peter is saying NOW IT'S YOUR TURN! Yes, God has given us all the necessary spiritual resources, but now we are responsible to use them.

UBS Handbook writes that...

Having reminded his readers of their great and glorious destiny, he now invites them to demonstrate this in their lives, that is, to lead lives that are morally and ethically acceptable. (The United Bible Societies' New Testament Handbook Series. Logos.com)

Peter is urging his readers to grow in spiritual maturity. The sanctification process is lifelong for every genuine partaker of His "divine nature". Paul might refer to the process as sanctification or a progressive setting apart of the believer from the corruption of this world and unto God to render us useful and fruit for His holy purposes. "NOW" that you've heard these great truths -- now that you have everything necessary for life & godliness, now that you have His precious and magnificent promises, and now that you have been made partakers of His divine nature..."NOW" in view of these incredible resources, work out your salvation. It will take effort but not self effort. It will take "faith" effort (Phil  2:12–13, Col 2:6). So get on with it. Walk forth laying hold of the promises that are yours in Christ for "in Him you have been made complete" (Col 2:10)

John Calvin adds

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.”  (2 Peter 1)

APPLYING: pareisenegkantes (AAPMPN): 

since all this is so, bend all your energy to the task of equipping your faith.  (Westminster Press)

Applying (3923) (pareisphero  from pará = alongside+ eisphéro = bring into) means literally to bear in alongside or besides (to bring to bear), and so to introduce simultaneously.  To contribute besides to something. This verb implies making a strong effort to provide something necessary.

Pareisphero was at times used of smuggling or of importing along byways. Compare for example the action of false teachers in Jude 4 ("certain persons have crept in unnoticed" = pareisduno).

As discussed below this verb is used idiomatically here meaning we are to to do our very best in attempting to bring forth the Christian virtues listed. Strachan says that the words “and besides this” emphasize the fact of the gifts spoken of in verse four as having their logical outcome in character, and quotes Bunyan as saying, “The soul of religion is the practical part.” (Ibid)

Vincent adds that pareisphero means

literally, to bring in by the side of: adding your diligence to the divine promises.

God has given us all that is necessary for the divine life. Because He has, we must be diligent in cultivating it. God does not make us holy against our will or without our involvement. There must be desire, determination, and discipline on our part. Peter is calling for maximum effort on our part. The Christian life is not lived to the honor of God without effort. Even though God has poured His divine power into the believer, the Christian himself is required to make every disciplined effort alongside of what God has done. This is a perfect parallel to Paul's exhortation to the church at Philippi to

work out your salvation with fear and trembling for it is God who is at work in you, both to will and to work for His good pleasure."  (see notes Philippians 2:12; 2:13).

The aorist tense here calls for effective action on the reader's part. The concern is not with the process of procuring this needed diligence but with its actual operation.

Jamieson writes that it means...

literally, “introducing,” side by side with God’s gift, on your part “diligence.”

John MacArthur explains it this way...

In view of and parallel to God’s endeavor in providing salvation, believers are compelled to call on all their regenerate faculties to live godly lives (see notes 2 Peter 3:14; Romans 6:22, Ephesians 5:7; 5:8; 5:9; Hebrews 6:10; 6:11; 6:12) (Gal 6:9) (MacArthur, J: 2 Peter And Jude. Moody or Logos)

Spurgeon rightly said...

God sends every bird his food, but He doesn't throw it into the nest.”

God has provided everything necessary for life and godliness but we must do something to make it experientially ours.

Henrietta Mears speaks of applying all diligence

It is difficult to steer a parked car, so get moving.

ALL DILIGENCE: spouden pasan: (In the original Greek spoude is placed first to emphasize the attitude Peter is calling believers to exhibit in the discharge of the following "duties"!)

Spurgeon exhorts us to all diligence...

For we cannot expect to go to heaven asleep. We are not taken there against our wills. It is not our will that accomplishes our salvation; but still, it is not accomplished without our will. “Giving diligence,”yes, but more than that, “giving all diligence,”

Diligence (4710) (spoude from speudo = hasten, make haste) refers to eagerness, earnestness,  willingness or zeal. It denotes quick movement or haste accompanying the eagerness, etc, in the interest of a person or cause. Thus spoude can refer to swiftness of movement or action and means haste or speed (like our expression "in a hurry"). It can refer to an earnest commitment in discharge of an obligation or experience of a relationship. Spoude was often used in Greek and Roman literature and found on inscriptions in reference to extraordinary commitment to civic and religious responsibilities, which were frequently intertwined, and also of concern for personal moral excellence or optimum devotion to the interests of others.

Spoude is used 12 times in the NT (Mark; Lu; Ro 2x; 2Co 5x; Heb; 2 Pe; Jude) and is translated in the NASB as: diligence, 4; earnestness, 5; effort, 1; hurry, 2. KJV also translates as business, 1; care, 1; carefulness, 1; diligence, 5; earnest care, 1; forwardness, 1; haste, 2.

A familiar OT passage helps give us a word picture of the meaning of spoude. In the Septuagint (LXX - Greek of the Hebrew OT) we read that in concert with the last plague in Egypt, Jehovah instructed Israel regarding the Passover mean declaring

Now you shall eat it in this manner: with your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it in haste (Lxx = spoude) —it is the Lord’s Passover." (Ex 12:11)

Spoude is primarily an attitude which leads to an action. Spoude means to do something with intense effort and motivation, with quick movement and is in opposition to the attitude of slothfulness. The individual who is "spoude" who is eager to do something and ready to expend the necessary energy and effort.

Spoude means to do something with intense effort and motivation—‘to work hard, to do one’s best, to endeavor.’ Thus Paul exhorts the Roman saints that "he who leads, with diligence (spoude)" (see note Romans 12:8) There are two ways in which leader can lead —with heart and mind or in the most perfunctory way. The lead may dully and drably lead or he may do it with the joy and thrill of zeal. We need leaders with zeal (spoude) in their hearts.

Henry Alford says spoude

implies more than mere earnest desire; a man’s spoude is necessarily action as well as wish.

Kenneth Wuest adds that the related verb (spoudazo) conveys

the idea of making haste, being eager, giving diligence, and putting forth effort are in the word. The word speaks of intense effort and determination. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos)

Peter is calling for an attitude of eagerness and zeal, an abandonment of sluggishness and self-indulgence. Note Peter's addition of the little modifier all (pas = the whole amount or quantity, no holding back) to underline the comprehensiveness of the effort called for. Peter says this is so important that one's effort must be neither half-hearted nor selective. 

The idea is Doing your utmost for His highest as Oswald Chambers might phrase it.

When you are diligent, you are alert, focused, committed to the task at hand, single minded, careful, business like. 

The Greek phrase Peter uses here ("spouden pasan pareisphero") according to one source is an idiom which literally means to bring every effort, to do one's very best in attempting to do something, to make every effort to do it, or to try as hard as possible.

Webster defines diligence (and I paraphrase) as steady, earnest, attentive and energetic application and effort in a pursuit. This person is not lackadaisical! He or she exhibits the proverbial diligence of a bee ("busy as a bee"). Peter is saying the saint is to put forth zealous persistence in accomplishing the goal.

J. Vernon McGee in his unique style describes "all diligence" reminding us that

The Christian life is a very serious business. However, we have made it sort of an extracurricular activity. The present-day thinking is that it is not something to be taken into the business world or the schoolroom or into social life. Rather, it is something sort of like your Sunday-go-to-meeting clothes which you wear only at certain times. However, Peter said that it is something to which we are to give “all diligence. (McGee, J V: Thru the Bible Commentary:  Thomas Nelson or Logos)

C. H. Spurgeon has some sage advice on the importance of diligence and faith in assurance of one's salvation:

If thou wouldest enjoy the eminent grace of the full assurance of faith, under the blessed Spirit's influence, and assistance, do what the Scripture tells thee, "Give diligence." Take care that thy faith is of the right kind-that it is not a mere belief of doctrine, but a simple faith, depending on Christ, and on Christ alone. Give diligent heed to thy courage. Plead with God that he would give thee the face of a lion, that thou mayest, with a consciousness of right, go on boldly.

Study well the Scriptures, and get knowledge; for a knowledge of doctrine will tend very much to confirm faith. Try to understand God's Word; let it dwell in thy heart richly. (see note Colossians 3:16) When thou hast done this, "Add to thy knowledge temperance." Take heed to thy body: be temperate without. Take heed to thy soul: be temperate within. Get temperance of lip, life, heart, and thought. Add to this, by God's Holy Spirit, patience; ask him to give thee that patience which endureth affliction, which, when it is tried, shall come forth as gold. Array yourself with patience, that you may not murmur nor be depressed in your afflictions. When that grace is won look to godliness. Godliness is something more than religion. Make God's glory your object in life; live in His sight; dwell close to Him; seek for fellowship with Him; and thou hast "godliness"; and to that add brotherly love. Have a love to all the saints: and add to that a charity, which openeth its arms to all men, and loves their souls. When you are adorned with these jewels, and just in proportion as you practice these heavenly virtues, will you come to know by clearest evidence "your calling and election." "Give diligence," if you would get assurance, for lukewarmness and doubting very naturally go hand in hand. (From Morning & Evening 7/26)

Alexander Maclaren writes that...

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

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

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

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

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

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

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

What a beautiful ideal of Christian life results from putting together all these items. A fruitful faith, a sure calling, a cloudless hope, a peaceful welcome at last! The Old Testament says, ‘The hand of the diligent maketh rich’; the New Testament promises unchangeable riches to the same hand. The Old Testament says, ‘Seest thou a man diligent in his business, he shall stand before kings.’ The New Testament assures us that the noblest form of that promise shall be fulfilled in the Christian man’s communion with his Lord here, and perfected when the diligent disciple shall ‘be found of Him in  (Read the full sermon on 2 Peter 1:5 The Power of Diligence)

IN: en:

In - Robertson says the preposition in is probably instrumental dative in this verse and signifies therefore the means by which the Verb's (''supply'') action takes place.

You can hear a kind of surging "Forward! Forward! Forward!" if one renders Peter's words as follows: "as you have obtained faith in Christ and stand in it, now apply yourself diligently to advance in moral excellence, and as you stand in that do not be satisfied but press on to increase your knowledge of God's will, and as you stand in that do not be satisfied but be diligent to enlarge your capacities of self-control and mastery of your passions, and as you stand in that don't be satisfied but cultivate every form of patience and serenity, and in that let devoutness and piety and sweet love to God flourish, and in that strive to kindle your affection for other believers, and in and through it all grow in love to all men." In other words: Forward! Forward! Press On! Advance!

John Piper illustrates the deceptive danger of disobeying this clear command (remember God's commands always include His enablements)...

Don't Float; Swim Hard  -Last week I read a true story to the boys entitled Glenda's Long Swim in "The Incredible Series." Glenda and Robert Lennon were four miles off the coast of Florida fishing alone from their yacht. Glenda decided to take a swim and soon found the current had carried her too far out from the boat. Her husband, hearing her cries, without thinking dove in and swam to her, but then realized they were both being carried out. He was a champion swimmer, but not she. They made a plan. He would swim against the tide to keep the boat in view until the tide ceased and he could reach the boat. She should save her strength and just float with the tide and he would come and get her. He fought the tide for six hours and just as the boat was about to disappear on the horizon the tide turned and his strokes carried him to the boat exhausted. The sun had set. His searching was futile—he could not find his wife. The next day on one last effort of search, the search party found his wife—twenty miles out and still alive. It was an incredible story.

What it illustrates is this: Christians who just float never stay in the same place. Christians who disobey 2Peter 1:5–7 and do not apply themselves with diligence to bear the fruit of faith drift into great peril. We must strive even to stand still, the tide of temptation is so strong.

The effort towards virtue, knowledge, self-control, patience, godliness, brotherly affection, and love is not dispensable icing on the cake of faith. If Robert had not swum with all his might, the yacht would have gone out of sight, and he and his wife would have drowned. I've said before and will say again: we do not judge a person's genuineness by how close he is to heaven but by how hard he is stroking. The evidence that God's power has been given to you by faith is that you are now making every effort (as verse 5 says) to advance in the qualities of Christ (See his full sermon Confirm Your Election)

YOUR FAITH: te pistei humon:

Faith (4102)(pistis) is synonymous with trust or belief and is the conviction of the truth of anything, but in Scripture usually speaks of belief  respecting man's relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it. Note that this discussion of pistis is only an overview and not a detailed treatise of this vitally important subject.

Faith is a firm, strong conviction and is the the root of the Christian life from which the ''sap'' of the Holy Spirit flows and which gives rise to the various Christian virtues listed here. Genuine faith is a belief which results in behavior which is in accord with that which is believed. Peter uses the definite article here to identify the faith as a very specific "faith". The question is what faith is he referring to? He has told us several verses earlier that we all have a faith that is isotimos or of equal value to that of Peter the great apostle and so Peter does not ask his readers to supply faith. "Faith leads the band; love brings up the rear" [Bengel]. The fruits of faith specified are seven, the perfect number. Faith is not the end of the Christian road but its beginning.

Your marks the faith as each individual's personal possession. Faith is the seedbed out of which Christian character is produced as we do our part. Paul amplifies the picture teaching that saints have "been firmly rooted ...in (Christ) and established in (our) faith" (Col 2:7) In the schematic below envision Christ as our "Taproot" (Webster: the central element or position in a line of growth or development) in Whom our faith is firmly fixed. Empowered by His strength (in the diagram out of sight below the ground so to speak) you can begin to see how this supernatural "fruit tree" can bear these 7 Christian virtues which are visible above the ground for all the world to see. Our part then is to exert diligence & faith (human responsibility) while abiding in Christ (God's sovereignty) Who taught

I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing. (Jn 15:5)

SUPPLY: epichoregesate (2 PAAM):

Spurgeon in his exposition of 2 Peter 1:5-7 writes...

As you have seen the mason take up first one stone, and then another, and then gradually build the house, so are you Christians to take first one virtue, and then another, and then another, and to pile up these stones of grace one upon the other until you have built a palace for the indwelling of the Holy Ghost.

Faith, of course, comes first, because faith is the foundation of all the graces, and there can be no true grace where there is no true faith.

Then “add to your faith virtue,” which should have been translated “courage.” True courage is a very great blessing to the Christian, indeed, without it how will he be able to face his foes? “And to courage knowledge,” for courage without knowledge would be foolish rashness, which would lead you to the cannon’s mouth when there was nothing to be gained by flinging away your life.

“And to knowledge temperance;” for there are some who no sooner get knowledge than they are carried away with the new doctrine which they have learned, and become like men intoxicated, for it is possible to be intoxicated even with truth.

Happy is that Christian who has temperance with his knowledge who, while holding one doctrine, does not push that to the extreme, but learns to hold other doctrines in due conformity with it.

“And to temperance patience,” or endurance, so that we are able to endure the “trial of cruel mockings” or sharp pains, or fierce persecutions, or the usual afflictions of this life. He is a poor Christian who has no power of endurance, a true Christian must “endure hardness as a good soldier of Jesus Christ.”

“And to endurance godliness:” having a constant respect to God in all our ways, living to God, and living like God so far as the finite can be like the Infinite.

“And to godliness brotherly kindness.” O dear friends, let us be very kind to those who are our brothers in Christ Jesus; let the ties of Christian kinship unite us in true brotherhood to each other.

“And to brotherly kindness charity;” let us have love to all men, though specially to the household of faith.

Supply describes the work that must be diligently performed. Barclay writes that what Peter is saying here is

that we must bend all our energies to equip ourselves with a series of great qualities. (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press or Logos)

Supply (2023) (epichoregeo from epi = upon + choregeo = supply)  means to furnish upon. To furnish besides or in addition. To supply further. To add more unto. Epichoregeo then conveys the thought of a generous and lavish provision - give lavishly, give generously.

Epichoregeo is used 5 times in the NT in the NASB (2 Co; Gal; Col; 2 Pe 2x)

Epichoregeo is derived from choregós the name of the wealthy patron who would lavishly pay the wages for singers in his chorus, as well as pay the expenses of grand productions that were put on in cooperation with a poet and the state. The practice in Greece was for the state to establish a chorus but a choirmaster (choregus = director) paid the expenses for training and was responsible for supplying everything needed for choir.

Wuest adds that epichoregeo was...

derived from chorus, a chorus, such as was employed in the representation of Greek tragedies. The verb originally meant ‘to bear the expense of a chorus,’ which was done by a person selected by the state, who was obliged to defray all the expense of training and maintenance.” Strachan adds, “It was a duty that prompted to lavishness in execution. Hence choregeo came to mean ‘supplying costs for any purpose,’ a public duty or religious service, with a tending, as here, towards the meaning, ‘providing more than is barely demanded.’ ” Thus, the word means “to supply in copious measure, to provide beyond the need, to supply more than generously.”"(Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos)

Epichoregeo came to mean generous, costly cooperation. It never meant to equip sparingly, but to supply lavishly for a noble performance. Here the word describes the kind of generosity believers must have in giving of their own effort and in their cooperation with God in appropriating the characteristics mentioned below.

Barclay gives us his version of the historical background of the verb epichoregeo, writing that...

epichoregeo "is one of the many Greek words which have a pictorial background. The verb epichoregein comes from the noun choregos, which literally means the leader of a chorus. Perhaps the greatest gift that Greece, and especially Athens, gave to the world was the great works of men like Aeschylus, Sophocles and Euripides, which are still among its most cherished possessions.

All these plays needed large choruses and were, therefore, very expensive to produce. In the great days of Athens there were public-spirited citizens who voluntarily took on the duty, at their own expense, of collecting, maintaining, training and equipping such choruses. It was at the great religious festivals that these plays were produced. For instance, at the city of Dionysia there were produced three tragedies, five comedies and five dithyrambs (a passionate choral hymn in honour of Dionysus). Men had to be found to provide the choruses for them all, a duty which could cost as much as 3,000 drachmae (Ed note: A drachma was a Greek coin made of silver, roughly equivalent to the Roman denarius, and one denarius was approximately one day's wage, which makes 3000 drachmae equate with a relatively large sum of money, so large that only a very wealthy person could provide...which is an interesting thought when we look at the use in Peter. Certainly all who are in Christ now have access to "all the treasures of wisdom and knowledge." see notes Colossians 2:3), and have abundant spiritual riches accessible for the "production" of abundant life and godliness as Peter explained in 2 Pe 1:3-4 click notes).

The men who undertook these duties out of their own pocket and out of love for their city were called choregoi, and choregein was the verb used for undertaking such a duty. The word has a certain lavishness in it. It never means to equip in any cheese-paring and miserly way; it means lavishly to pour out everything that is necessary for a noble performance.

Epichoregein (Ed note: note the prefix preposition epi which means "upon") went out into a larger world and it grew to mean not only to equip a chorus but to be responsible for any kind of equipment. It can mean to equip an army with all necessary provisions it can mean to equip the soul with all the necessary virtues for life. But always at the back of it there is this idea of a lavish generosity in the equipment. So Peter urges his people to equip their lives with every virtue; and that equipment must not be simply a necessary minimum, but lavish and generous. The very word is an incitement to be content with nothing less than the loveliest and the most splendid life." (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press or Logos) (Bolding added)

Supply is in the aorist imperative which is a peremptory command to carry out this "abundant furnishing" with a sense of urgency. Do this now and do not delay! What Peter is commanding by using the aorist imperative is that spiritual growth demands that we make a choice, and that such growth will not come automatically or inevitably. We are to fully supply all that is needed to make the "production" (the virtues in v5-7) a "success" so to speak. And what God requires of us, God's grace provides for us (copiously, abundantly, amazingly).

Michael Green writes that

"the Christian must engage in this sort of co-operation with God in the production of a Christian life which is a credit to Him." (Green, M: The Second Epistle General of Peter and the General Epistle of Jude, TNTC, page 67, 1968). 

The point is that believers have been granted abundant resources that are adequate to produce life and godliness and should use them with haste and zeal that we might grow in grace. Clearly spiritual growth calls for strenuous involvement of the believer.

Wiersbe helps us understand the picture writing...

Where there is life, there must be growth. The new birth is not the end. It is the beginning. God gives His children all that they need to live godly lives, but His children must apply themselves and be diligent to use the “means of grace” He has provided. Spiritual growth is not automatic. It requires cooperation with God and the application of spiritual diligence and discipline.

Work out your salvation with fear and trembling for it is God who is at work in you, both to will and to work for His good pleasure.” (see notes Philippians 2:12; 2:13).

Peter listed seven characteristics of the godly life, but we must not think of them as seven beads on a string or even seven stages of development. The word translated “add” really means “to supply generously.” In other words, we develop one quality as we exercise another quality. These graces relate to each other the way the branch relates to the trunk and the twigs to the branch. Like the “fruit of the Spirit” (Gal 5:22-23), these qualities grow out of life and out of a vital relationship with Jesus Christ. It is not enough for the Christian to “let go and let God,” as though spiritual growth were God’s work alone. Literally, Peter wrote, “Make every effort to bring alongside.” The Father and the child must work together. (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos)

The KJV translates this section add to your faith which is not an entirely accurate representation of the action Peter is calling for.  This translation would suggest that we are to develop moral excellence first and when that is fully developed we add knowledge, etc, clearly not the intent of Peter's command.

MacDonald agrees that add to your faith can be misunderstood and goes on to explain that...

"What is necessary is that faith be supplemented by seven elements of holiness, not adding these one after another, but manifesting all the graces all the time." MacDonald goes on to say that "Tom Olson’s father used to read the passage to his sons as follows: Add to your faith the virtue or courage of David; and to the courage of David the knowledge of Solomon; and to the knowledge of Solomon the patience of Job; and to the patience of Job the godliness of Daniel; and to the godliness of Daniel the brotherly kindness of Jonathan; and to the brotherly kindness of Jonathan the love of John." (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson  or Logos)

Finally MacDonald quotes the respected Lutheran commentator Lenski who suggests that

"The list of seven is arranged with reference to the pseudo-prophets (2:1) and to the way in which they live according to their pretended faith. For praise they supply disgrace; for knowledge, blindness; for self-control, libertinistic license; for perseverance in good, perseverance in evil; for godliness, ungodliness; for fraternal friendliness, dislike for God’s children; for genuine love, its terrible absence." (Ibid)

MORAL EXCELLENCE: ten areten:

Excellence - Long-distance runner Paavo Nurmi of Finland was an Olympic champion, winning twelve medals (nine of them gold) in the 1920, 1924, and 1928 Games. Nurmi was famous not only for his achievements, but also for running with a stopwatch in his hand to check his performance.  It’s good to know how you’re doing along the way if you want to win a long-distance race. Peter would probably have liked Nurmi’s commitment to excellence. The apostle was determined to win his own race--the Christian race--and help other believers to do the same. Since we’re also in the same race, we need to pay close attention to Peter’s teaching. (Today in the Word)

Moral excellence (virtue) (703) (arete) refers to any preeminence (moral, intellectual, military). Arete is a term denoting consummate ‘excellence’ or ‘merit’ within a social context. To the Greek philosophers, it meant “the fulfillment of a thing.”

Arete came to mean quality of life which made someone or something stand out as excellent. Arete never meant cloistered virtue or virtue of attitude, but virtue which is demonstrated in life.

When anything in nature properly fulfills its purpose, that fulfillment was referred to as “virtue' or "moral excellence.” Land that produces crops is “excellent” because it is fulfilling its purpose. The tool that works correctly is “excellent” because it is doing what a tool is supposed to do. A believer demonstrates moral excellence or virtue by living the way He now has the potential to live (possessing everything necessary for life and godliness, His precious and magnificent promises, partaker of His divine nature).

Arete is used 5 times in the NT (Phil; 1P; 2 Pe 2x) and in the NASB is translated excellence, 2; excellencies, 1; moral excellence, 2. The KJV translates it as praise, 1; virtue, 4.

Vine adds that arete

properly denotes whatever procures preeminent estimation for a person or thing; hence, “intrinsic eminence, moral goodness, virtue,” (Vine, W E: Vine's Complete Expository Dictionary of Old and New Testament Words. 1996. Nelson)

The English definition of virtue speaks of a particular moral excellence, a beneficial quality or power of a thing,  a commendable quality or trait or a capacity to act (potency). Virtue is a disposition or character trait that tends to lead to what is good.

Collins English Dictionary writes that virtue is

"the the quality or practice of moral excellence or righteousness"

The Columbia Encyclopedia adds that

"virtue [Latin = manliness], in philosophy, quality of good in human conduct." (Columbia Encyclopedia. 6th ed.)

TDNT (although somewhat difficult to follow) has the following note on the background of arete (in its use outside the NT), writing that arete...

 "might be rendered

a. "eminence"... It can refer to excellence of achievement, to mastery in a specific field...The subject of achievement may be lands, animals, objects, parts of the body, but mostly it is man. Just as the ways in which the Greek world reflects on human achievement, on specifically human achievement, and indeed on man, are manifold and distinctive, so are the different contents of the word arete. Already in the time of Homer it is used to denote one particular human achievement, namely,

b. “manliness” or martial valour."

c. “merit,” with reference to rolls of honour. At the time of the Sophists the intellectual aspect of the term on the one side, and the ethical, dating from Socrates and Plato, on the other, achieve a prominence unknown in ancient Greece. It is now that the word (arete) acquires the particular meaning which becomes predominant and which primarily influences our own impression of it. Arete becomes a leading tool in the language of Greek moral philosophy in the sense of

d. “virtue.”... in philosophy “virtue,” which in Hellenistic Judaism...can approximate righteousness" (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)  (Bolding added)

T. M. Dorman explains that arete...

In its original classical usage arete denoted either the quality of excellence (in any sphere) or the renown that such excellence duly receives. In addition, the plural form was used, often with reference to the gods, in the sense of “mighty deeds” or “manifestations of power.” Later, in Greek ethical philosophy the term came to be used in a more specific and restricted sense to represent the most comprehensive category for moral excellence (“virtue”), the general heading under which more specific virtues were arranged. Used in this ethical sense, arete achieved some currency in Hellenistic Judaism, especially in writings with an apologetic bent (notably Philo, Wisdom of Solomon, 4 Maccabees). But probably because it connoted a moral excellence that was the result of human achievement rather than of obedience to God’s Torah, it remained a marginal term in Jewish moral discourse, subordinate to and often qualified by the OT concept of “righteousness” (Bromiley, G. W. The International Standard Bible Encyclopedia, Revised. Wm. B. Eerdmans) (Bolding added)

When a Christian lives a life which brings glory to God, he is fulfilling his purpose and thus exhibits “excellence”. True virtue in the Christian life is not “polishing” human qualities but producing divine qualities that make the person more like Jesus Christ.

Notice that Peter applies this same word (arete) to Christ in (v3) and here to the growing believer. As an attribute of the incarnate Christ, it is appropriate that arete should be evident in the lives of His disciples as well.

J Vernon McGee explains arete or "virtue" (KJV) this way

The word virtue is not confined to chastity. We use it today when we refer to a woman being virtuous or morally chaste. Actually, virtue as Peter uses it has to do with excellence and courage. It means that you have the courage to excel in life. You don’t have to live a little, mousy Mr. Milquetoast life and be a yes-man to everything that comes along. You can stand on your own two feet, state your position, and be counted for God. We certainly need that kind of “virtue” in this hour in which we are living, and the only way we can get it is through the knowledge of Christ. This is the formula Peter is giving to us here: “through the knowledge of him that hath called us to glory and virtue.” (McGee, J V: Thru the Bible Commentary:  Thomas Nelson or Logos) (Bolding added)

Note that each of the 7 traits is modified by the definite article, "the" (ten), which makes each new trait specific. They may not substitute just any trait.

William Barclay commenting on this verse explains that arete is...

"very rare in the New Testament but it is the supreme Greek word for virtue in every sense of the term. It means excellence. It has two special directions in which its meaning moves.

(a) Arete is what we might call operative or efficient, excellence. To take two examples of its usage from widely differing spheres—it can be used of land which is fertile; and it can be used of the mighty deeds of the gods. ( It could describe the excellence of the ground in a field, the excellence of a tool for its purpose, the physical excellence of an animal, the excellence of the courage of a soldier, and the virtue of a man.) Arete is that virtue which makes a man a good citizen and friend; it is that virtue which makes him an expert in the technique of living well.

(b) Arete often means courage. Plutarch says that God is a hope of aretē, not an excuse for cowardice. In 2 Maccabees we read of how Eleazar died rather than be false to the laws of God and his fathers; and the story ends by saying that he left his death for an example of noble courage (aretē) and a memorial of virtue, not only to young men, but also to all the nation (2 Maccabees 6:31). In this passage it is not necessary to choose between these two meanings; they are both there. Faith must issue, not in the retirement of the cloister and the cell, but in a life effective in the service of God and man; and it must issue in the courage always to show whose it is and whom it serves." (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press or Logos) (Bolding added)

Arete is used by Paul exhorting the saints at Philippi to

"let (their) mind dwell on" "whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence (arete) and if anything worthy of praise, let your mind dwell on these things." (see note Philippians 4:8)

The key to godly living is godly thinking, as Solomon wisely observed:

Watch over your heart with all diligence, for from it flow the springs of life” (Pr 4:23)

Vine commenting on (Philippians 4:8) adds that "excellence"
 

"properly denotes whatever procures preeminent estimation for a person or thing. In heathen usage it meant only the moral excellence of self-reliance and courage. But the New Testament raises its use to a higher meaning. It is used of God in 1 Peter 2:9 and 22 Peter 1:3. Here and in 2 Peter 1:5, it is used of general moral excellence in the estimation of God." (Vine, W. (1997, c1996). Collected writings of W. E. Vine. Nashville: Thomas Nelson)

Peter uses arete to remind his believing readers that they are now
 

"a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellencies (arete) of Him who has called you out of darkness into His marvelous light." (see note 1 Peter 2:9)

The world is in the dark (spiritually), and does not know the “excellencies” of God, but God has chosen believers out of that spiritual darkness and given us the purpose of living in such a way ("now for this very reason applying all diligence in your faith supply moral excellence"!) that the lost and spiritually blind would be able to see the "excellence" or "virtue" of God in our lives. We are citizens of heaven who are to be living advertisements (active ambassadors) for the virtues of God. Our lives should radiate this marvelous light into which God has graciously called us.

APPLICATION: Is your life radiating or repressing the excellencies of God?
 

Wayne Barber gives an interesting explanation of what it means practically to supply moral excellence asking...

 What does moral excellence have to do with us? In 2 Peter 1:4 (see note) we are "partakers of the divine nature" (nature = disposition), i.e., we have the actual disposition of Christ within us! We are virtuous or morally excellent Christians when we start fulfilling the purpose of not just telling the world we have the divine nature, but when the world begins to see that divine nature within us. (Ed note: which is analogous to the example of land that produces crops being referred to as excellent because it fulfills its purpose)

When a Christian fulfills his purpose, he is a virtuous person. But a person who goes around talking about it all the time and yet has no reality to back up his talk is not manifesting a virtuous life. These folks are not living according to what they have. To understand Who lives in them every Christian should read Ian Thomas' The Saving Life of Christ ...(this simple book will help them) to understand Who lives in them...(i.e., that) it is Christ living His life through us. As Wayne decreases and Christ increases the world sees Christ when they look at Wayne...this is the virtuous (morally excellent) person. It is His death that saves us, but His life transforms us because His life lives through us. This is Jn 3:30 where Christ increases and we decrease, so that when the world looks at us they see Christ, not us! Christ-like development is coming out of your faith from the character of Christ that was already there! Faith is energized by the WORD of God.

So faith comes from hearing, and hearing by the word of Christ. (see note Romans 10:17)

As I read the Word of God, obeying what I read, something already there is energized and it begins to come out of me--the nature & disposition of Christ Himself! That's when we are virtuous. Then you're not just talking it, but living it!  This excellence cannot be produced apart from our faith. The secular world has a certain kind of "excellence or virtue" (the Greek philosophers like Aristotle all use this word), the difference being that they tried to bring in the humanistic virtue and in so doing replaced the divine virtue. E.g., the positive thinking hucksters say if you have a positive attitude about something, you can do it (this is a veiled form of humanism). The "virtue" Peter is describing is not something you do, but something that God does in you, because you possess the faith from which comes the divine character of God." Wayne goes on to help us understand the spiritual dynamic alluding to Gal 5:22-23 which "describes the "fruit", which is that which is already contained within the seed.

The fruit of the Spirit [not the individual but the Spirit] is agape love--you in your own strength simply cannot love like Jesus unless that love comes from Christ in you because this word for love, agape, describes love that is selfless, love that never takes but only gives...It is not me working for God. Yes, there are works, but it's the ''work'' of obedience so that it is Christ working through me. It is not us, but it is Christ living in us and working through us. If you think that you can love like Jesus loves, just try waking up tomorrow morning and telling Him "Lord, I'm going to love like You did." And God will put a brother in your life like you didn't even know existed! God knows who to drop on us to show us the futility of this approach. And then you cry out in frustration "Oh God, I can't!" And He will say ''That's exactly right and now would you like to know a little more about what moral excellence is? Would you like to know a little more about what virtue is? It doesn't come from you. It comes from Me Who lives in you." Just try coming up with that self-less love that never takes but only gives. You simply cannot do it in your own strength. This ability came as part of the complete "package" you received when you believed."

Barber goes on to describe a similar dynamic in the other aspects of the fruit of the Spirit reminding us that

joy does not equate with happiness [happiness is determined by circumstances] but only comes from a conscious relationship with God and you cannot get it anywhere else.

Peace, the absence of strife, only comes from Jesus, Who is our peace.

Kindness, godly sensitivity to one another only comes from God...And all of these aspects of fruit are produced by the divine disposition that is within us that is brought out by our faith. You don't need to go to some ''higher life'' conference. You just ''simply'' with all diligence don't quit until you see God produce this character in your life. Don't worry. He will help you out by using the classroom of "Circumstances 101" and then graduate you up to "Circumstances 203".

In sum arete describes anything that fulfills its purpose or function properly. In this context it means a Christian who fulfills his or her calling

AND IN YOUR MORAL EXCELLENCE KNOWLEDGE: en de te arete ten gnosin: (Click devotional "Know to Grow")

Knowledge (1108) (gnosis) refers to experiential knowledge and not merely to a passing acquaintance. Gnosis is understanding, correct insight, truth properly comprehended and applied and is experienced as one obeys the will of God as shown in Jn7:17 where Jesus uses the verb ginosko (root of gnosis.) 

"If any man is willing to do His will, he shall know (ginosko) of the teaching, whether it is of God, or whether I speak from Myself."

Jesus clearly associates the obtaining of gnosis or experiential knowledge with a willingness to obey God's will. This virtue involves a diligent study and pursuit of truth in the Word of God. This kind of knowledge does not come automatically but calls for obedience.

Bible Knowledge Commentary adds that this knowledge

"comes not from intellectual pursuits, but is spiritual knowledge which comes through the Holy Spirit and is focused on the person and Word of God."

Wiersbe adds that this gnosis

"suggests practical knowledge or discernment. It refers to the ability to handle life successfully."

Hiebert says this gnosis

"speaks of a practical knowledge that admits of expansion and enables its possessor to discern between right and wrong in facing the duties of life. In order to maintain a balance, practical intelligence and moral insight must govern a resolute and aggressive faith. This knowledge stands over against the spurious "knowledge" of the false teachers. The cure for false knowledge is not less knowledge but a knowledge characterized by moral insight. The operation of such knowledge distinguishes the believer's conduct from his former life in spiritual ignorance (see note 1 Peter 1:14)."

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Are you living on the spiritual (FM) band (only you can determine this by your conduct and your actions)? True spiritual gnosis or knowledge is going to govern the way you live. True spiritual gnosis is going to keep your conscience pure and out of your conscience flow your convictions and out of your convictions flow your lifestyle. Peter realizes his time is short and so he is is reminding them that they know something and to get back in on that band that they know and start living like they ought to live." (modified from a lecture by Dr. Wayne Barber)

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Know to Grow from Our Daily Bread - Several years ago I interviewed a student at Santa Monica College for a radio program I was hosting. He told me that he was interested in finding out all he could about religion. But when I asked him why, he explained that he wanted to expand his education. This student was curious about what motivates religious people to do what they do, but he said he was not the kind of person who gets up in the morning with a desire to do God's will.

Is it possible that we as Christians are like that? Do we have a desire to learn more about the Bible for reasons other than to know God better and to live as He wants us to? The apostle Peter said we should be increasing our understanding for one primary purpose--to bring our faith to maturity. He pointed out that knowledge is an indispensable element in the process that leads to self-control, perseverance, godliness, brotherly kindness, and love. This progression toward maturity results in knowing Jesus Christ in a deeply personal way (2 Pet. 1:5-8).

God doesn't ask us to increase our knowledge for the sake of knowledge. He asks us to increase our understanding so that we can grow into God-centered, loving, productive people. That's why we should want to know. —Mart De Haan (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)