(8) For if these things be in you.--First reason for the preceding exhortation--the benefit of having these graces. The original of "be in you" is a strong expression, implying permanent and not mere momentary existence.

And abound.--Strictly, and multiply or increase. (Comp. Romans 5:20, and Note there; Romans 6:1; 2Thessalonians 1:3, where the same inadequate translation occurs in the Authorised version.)

Neither be barren nor unfruitful.--Better, not idle nor yet unfruitful. Cranmer, Tyndale, and Geneva all have "ydle." The Greek word literally means "without work"--i.e., doing nothing, as" unfruitful" means producing nothing. "That ye shall be" is not in the Greek, and is not needed. The two adjectives "idle" and "unfruitful" exactly correspond to the two verbs "be in you" and "increase." If these things be in you, you will be morally active; if they increase, you will be morally productive.

In the knowledge.--Rather, unto the knowledge; the fuller, more advanced knowledge of 2Peter 1:2-3, and 2Peter 2:20. This is the goal towards which all these virtues tend, the fruit which they tend to produce--the perfect knowledge of Christ. Those who are the most like Christ in their lives have the fullest knowledge of Him in this world, a knowledge to be perfected in the next world, when, purified from sin, "we shall see Him as He is." This clause, without the negatives, accurately describes the condition of the false teachers whom the Apostle has in view. They were both "idle and unfruitful unto the knowledge of our Lord Jesus Christ." They neither did nor produced anything that in any degree advanced such knowledge either in themselves or others. The list of virtues just commended (2Peter 1:5-7) constitutes a solemn indictment against them. Practical infidelity leading to vicious conduct; a hollow and pretentious philosophy leading to libertinism; an impatience of control leading to utter godlessness; a selfish indifference to the claims of those nearest to them ending in absolute heartlessness towards all men--such is the charge brought against them, by implication here, directly in 2 Peter 2.

Verse 8. - For if these things be in you, and abound; literally, for these things belonging to you and abounding make, etc. The word used here (ὑπάρχοντα) implies actual possession; these graces must be made our own; they must be wrought into our characters: then they will increase and multiply, for the grace of God cannot lie still, it must ever he advancing from glory to glory. They make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ; literally, they make you not idle nor yet unfruitful towards the full knowledge. The Greek word for "knowledge" is ἐπίγνωσις (on which see verse 2, and note there). Here we know only in part, we see through a glass darkly; but that imperfect knowledge should be ever growing, increasing in fullness and distinctness (see chapter 2 Peter 3:18). The various graces of the Christian character, realized in the heart, will lead us on towards that fuller knowledge of Christ; if they are really ours, they will not allow us to be idle, they must bring forth the fruit of good works; and the life of righteousness by faith draws the Christian onwards in the knowledge of Christ: we learn to knew him by following him (comp. Philippians 3:9, 10; Colossians 1:10).

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

and abound; increase in their acts and exercises by the frequent performance of them: they make you; both by way of influence and evidence,

that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. There is a knowledge of Christ which is barren and fruitless; and those that have it are so in their conversations, and it will be of no avail to them another day: and this is a mere notional and speculative knowledge, such as is not attended with any inward experience and application of Christ to themselves, or any fruits of righteousness in their lives, and is a bare theory of things relating to his person, offices, and works; but there is a knowledge of him that is spiritual and experimental, by which a soul not only approves of Christ, but places its trust and confidence in him, and appropriates him to himself, and practically observes his commands and ordinances in the faith of him; and in love to him he performs the above duties, and exercises the above graces; from whence it appears, that he is neither barren nor unfruitful himself in the profession of his knowledge of Christ; "or in the acknowledgment of him", as it may be rendered; nor is that a vain, empty, and useless thing: he is not like the barren fig tree, or the earth that bears briers and thorns, and is nigh to cursing and burning, but like a tree planted by a river of water, and is green, flourishing, and fruitful. This is used as an argument to enforce the foregoing exhortation, to add to, that is, to exercise and perform the above graces and duties, in conjunction with each other.