2 Peter 1:8

2Pe_1:8-9

Ye shall neither be barren nor unfruitful.

Fruits of the knowledge of Christ

Among the most beautiful emblems of the Christian life in Scripture are those employed to shadow forth its fruitfulness. The choicest and noblest trees, the majesty and gracefulness of whose form delight our eye, or whose fruits regale our taste, are the Divinely chosen types of saved and sanctified men.

I. The supreme importance of Christian fruitfulness. It was not that your leaves might idly wave in the sun, be fanned with the pleasant breath and sprinkled with the refreshing dews of heaven, that you were taken from the wild forest of nature and planted in the garden of God; but that you might reward the husbandmans care with abundance of the fruits of righteousness. And, if this result is not realised, you may read His deep sorrow and anger in the words pronounced over Israel (Isa_5:6). Fearful is the doom of barrenness (Heb_6:7-9).

II. Fruitfulness--in what it consists. It is in a mans works and words and influence that, according to the view of the apostle, we are to find the fruits of the Christian life. Do not tell us of feelings and experiences, of qualities and graces, of which you say you are conscious; unless these inward impulses and affections make your life fertile in holy and loving purposes and performances. It is by what a man does that it becomes known what he is. The fruit proceeds from the tree, but is distinct from it. It is elaborated by the tree from the juices that circulate through root and stem and branch. The air, and light, and moisture, and nutritious elements of the soil contribute the materials; but the tree, out of these, by the power of its wondrous life, forms a product altogether new. And so, like the bounteous fruit-tree, every man who rightly fills his place in Gods vineyard is not a consumer only but a producer. The world is the better for him. What has been taken into his own soul from above and from around--the doctrine of Gods Word--the influences of Gods Spirit--the lessons of nature and Providence--mingles with his being, and is changed and elaborated into holy thoughts, which may refresh thousands of hearts--into precious words of truth and power to become the germs of life in others, and into deeds of holiness and love.

III. The degree in which fruitfulness is attainable. Barren and unfruitful--are not two terms to express the same idea. A fallow field, which yields nothing for the reapers sickle, is barren in the sense here meant. A field which rewards the husbandmans toil with only a scanty crop would be appropriately designated unfruitful. He is far from exhibiting the perfection of the Divine life, who, like the bleak patch beside the lonely cottage on the side of some stony bill, produces but a poor and precarious harvest, although he has made a great and happy transition from the desert barrenness of an unregenerate state. Maturity in grace, with its rich and mellow clusters, is a spectacle as lovely as it is rare. Where it does exist, it is often hidden from the view in many a humble home, in many a sequestered path. It is by our bearing much fruit, our Saviour tells us, that His Father is glorified in us. It is His continual aim that the fruitful branch may become more fruitful still.

IV. The productive energies of the life of faith. To be fruitful, all the functions of a tree must be in a healthy, vigorous state, its roots drawing nutriment from beneath, its leaves drinking in the dew and sunshine, the sap stirring through trunk and branch and leaf. If all its activities are in full and healthy play, its energies will not be wasted in excessive growths of foliage and useless sprays, but it will in its season bring forth fruit. What qualities must our souls possess in order to secure fruitfulness? They are virtue, knowledge, self-restraint, patience, godliness, brotherliness, charity. They impart to the soul a stamina and vigour, which not only preserve its life in the drought of summer and amid the icy winds of winter, but load the boughs with fruit. (W. Wilson, M. A.)

The choir of graces

In ancient Athens there was a class of officers called chorus-leaders, who represented the various tribes and at public festivals or religious rejoicings for a victory, brought out a chorus to lead the songs of the people. These leaders were not always singers or practical musicians, but they equipped the chorus and paid the cost of marshalling it upon public occasions. Hence the term which denoted their office came to mean in general, one who provides supplies, and, therefore, as in the text, add to or supply to faith, virtue, and the whole train of graces. Faith is the leader of this choir; virtue, knowledge, temperance, patience, godliness, brotherly-love, and charity are marshalled under faith as their leader, to swell the praises of Christ from an obedient and loving soul. Faith is the clef which gives the key in which these seven notes of the perfect scale are sounded. Faith organises and sustains the chorus and has a place for each in its well-trained band. When all are assembled faith drills them into harmony. But if any one be wanting faith itself appears defective, and the soul is out of tune. It is as if the first violin were wanting at a Philharmonic concert, or the trumpet obligate should fail to sound in the resurrection scene of Handels Messiah.

1. That one who is wanting in these graces and takes no pains to cultivate them has no warrant to believe himself a Christian. Every one of these virtues being thus inward and spiritual, and having an intimate and necessary relation to faith in Christ, where these are wanting there can be no living germinating faith. I do not understand the apostle to teach that completeness in each of these virtues, and the exact proportion and harmony of the whole are essential to a Christian character; but are not these graces themselves, each and all of them, so essential to that character that if any one of them is wholly wanting, neither possessed nor sought after, he who is thus deficient is blind and destitute as to the Christian character and life? A true Christian may betray a lack of moral courage in certain emergencies, as did Peter after the arrest of Jesus. But suppose Peter had continued to deny Christ at every approach of danger, should we not have classed him with the apostate Judas? One may be a true Christian whose knowledge of Christian doctrine is meagre, and who makes frequent mistakes in practice. But if, after five, ten, twenty years, one knows no more of the Bible and has no more heart-knowledge of Christ, shall we continue to regard his experience of conversion as genuine? A Christian may sometimes neglect a call of charity, or set aside a real claim upon his love. But if he never heeds such a call, can he be a child of our Father in heaven? Moreover, since all these graces may be imitated, the positive and entire lack of one proves the rest to be counterfeit or superficial.

2. A full and symmetrical development of these graces is the most satisfactory evidence and the most beautiful exhibition of Christian faith. The mind delights its symmetry. The symmetrical development of the human form, in which each member and feature, perfect in itself, is well proportioned to every other, is our ideal of beauty. This symmetry of form and feature, extending to every line of the countenance and every muscle of the anatomy, is the life-like perfection of the statue; proportion is indispensable to beauty in architecture; symmetry and perspective to the harmony of colours, to the effect of painting; chord and harmonies, preserved even in the most difficult combinations of sound, are the highest charm of music; rhythm, the measured and regular succession of sounds, is essential to good poetry; the proportion of numbers and of mathematical laws enters into every science which aims at completeness. But in nothing is this symmetry so strenuously insisted upon as in moral character. The sharp and sometimes carping criticism of men of the world upon the faults and even the peccadilloes of professed Christians shows the demand of conscience for completeness of character, and does homage to Christianity itself as a complete system of morality. Hence the New Testament lays much stress upon completeness of Christian character; for the word perfection signifies not so much the absolute sinlessness of a sanctified nature, as the completeness, the full symmetrical development of the renewed man in all the graces of the Christian life. This conscious, steady, visible growth in all the graces is the best evidence of a renewed heart. This full and symmetrical development of the Christian graces makes to the world a most beautiful and convincing exhibition of the Christian faith. A perfect Christian character is one in enumerating whose graces you can always say and, and never interpose a but. The average Christian character is sadly marred by that little disjunctive conjunction--He is a very good man--but; He is kind and charitable at heart--but rough and irritable in manner; he is temperate and patient--but lacking charity; he is reverent and devout--but lacks moral courage.

3. The abounding of these graces in the soul will make it fruitful in the knowledge of Christ--will insure for it a progressive and rewarding piety. The relation of heart-culture to the enjoyment of religion is like that of good agriculture to a good crop. You cannot have a garden by merely purchasing a place. The soil may be of excellent quality, and the situation most favourable; the title may be well secured, and the party of whom you buy may make most abundant promises as to the fertility and beauty of the ground; but unless you give all diligence to make and stock the garden, unless you dig and plant, and weed and trim, your title, deed, and promises will not give you a single shrub or flower. If well-selected fruits and flowers are in your garden and abound, they will make you fruitful in the knowledge of its capacities and in the enjoyment of its pleasures. Two reflections are obvious here.

1. If Christians find no enjoyment in religion, it is because they have failed to cultivate its particular and combined graces.

2. The highest fruitfulness of a Church is to be secured by the perfecting of personal character in its members. (Joseph P. Thompson.)

Two sorts of Christians

I. The bright picture of what every christian may and should be.

1. Every Christian may have for his own in assured possession that whole series of lustrous beauties of character (2Pe_1:5-7). You may be strong and discerning and temperate, etc. It is a prize within your reach; is it in any sense a prize within your possession?

2. We may each have an increasing possession of all these graces. If these things be yours and abound, or, as the word ought more accurately to be rendered and increase. The expression suggests that if in any real sense they are in you, they will be increasingly in you. The oftener a man lavishes the treasures of his love the richer is the love which he has to lavish. The more rigidly he schools and disciplines himself the more complete becomes his command over his unruly nature.

3. We may all, if we will, have these graces making us diligent and faithful. The meaning of the word rendered barren is, as the Revised Version and the margin of the Authorised give it, idle. Well, that seems a little thing, that all that aggregation of Christian graces has only for its effect to make men not idle, not unfruitful. And it seems, to some extent, too, illogical, because all these graces are themselves the result of diligence, and are themselves fruit. But the apparent difficulty, like many of the other anomalous expressions of Scripture, covers deep thoughts. The first is this--Look after your characters and work will look after itself. The world says, Do! do! do! Christianity says, Be! be! be! If you are right, then, and only then will you do right. So learn this lesson, do not waste your time in tinkering at actions, go deeper down and make the actor right, and then the actions will not be wrong. The highest exercises of these radiant gems of Christian graces is to make men diligent and fruitful, Again, it takes the whole of these Christian graces to overcome our natural indolence. The pendulum will be sure to settle into the repose that gravitation dictates unless the clock be kept wound up, and it needs all the wheels and springs to keep it ticking for its four and twenty hours. The homely duty of hard work, the prosaic virtue of diligence, is the very flower and highest product of all these transcendent graces. Then, still further, there is a lesson here in the collocation of the words before us, namely, an idle Christian is certain to be a barren one. And now the last point in this picture of what all Christian people may be is--by the exercise of diligence and fruitfulness attain to a fuller knowledge of Christ. Literally rendered, the text reads, towards the knowledge. There be two measures of knowledge of Christ. There is that initial one which dawns upon a heart in the midst of its sin and evil, and assures it of a loving friend and of a Divine Redeemer; and there is the higher, constantly expanding, deepening, becoming more intimate and unbroken, more operative on the life and transforming in the character, which is the reward and the crown of earth, and the crown and heaven of heaven. And it is this knowledge which the apostle here says, will follow if, and only if, we have striven to add to our faith all these graces, and they have made us strenuous in service and fruitful in holiness.

II. The contrasted outlines of the black picture of what some of us are.

1. It is possible for a man to be purged from his old sins and yet not to be growing. It is a case of arrested development, as you sometimes see a man with the puny limbs of childhood; or, as you sometimes see a plant, which you cannot say is dead, but it has not vitality enough to flower or to fruit.

2. Further, such a one is blind, or, as the apostle goes on to explain, or, if you like, to correct himself, he cannot see afar off. The apostle employs a unique word to express cannot see afar off, which, if you will pardon the vulgarism for the sake of the force, I would venture to translate blinks. There was a time when you had clear vision. The smoky roof of your cabin was rent, and you saw through it up to the Throne, but your eyes have gone dim because you have been careless to develop your faith; and where there is no development of faith there is retrogression of faith. Therefore, all the far-off glories have faded, and the only things that you see are the things that are temporal, the material, the pressure of present cares, and the like.

3. Let me remind you of the last point in this sad picture. He hath forgotten that he was purged from his old sins. Yes! These idle unfruitful Christians have in their memories, if they would only open the cupboard door and look, a blessed gift long ago given that might, and that ought to stimulate them. They are their own worst condemnation. There was a time when they felt the burden of sin upon their consciences when they hated it and desired to be free from it. And what has it all come to? The sins forgiven have come back; the sins hated have reasserted their dominion; Pharaoh has caught them again. The moments emancipation has been followed by a recrudescence of all the old transgressions. So they contradict themselves and their own past and contravene the purpose of God in their pardon, and, with monstrous ingratitude, are untouched by the tender motives to growth in holiness which lie in the pouring out of the blood which cleanses from all sin. (A. Maclaren, D. D.)

The knowledge of our Lord Jesus Christ.--

Our Lord Jesus Christ

As He is Lord He can, as He is Jesus He will, as He is Christ He doth, as He is Our He shall save us. Lord; consider His righteousness. Jesus; consider His sweetness. Christ; consider His willingness. Our; consider His goodness that gives us interest in Himself and vouchsafes us to challenge His mercy. Lord, in regard of His dominion (Psa_99:1). Jesus, in regard of His salvation (Psa_68:20). Christ, in regard of the promise (Joh_7:26; Joh_7:41). Our, in regard of His appropriating Himself unto us (Heb_2:16). Lord, in His power, His works declare Him to be the Lord (Psa_135:6). Jesus, in being made (Gal_4:4; Joh_1:14). Christ, in being sacrificed and crucified for us (1Co_11:24). Our, in respect of the covenant (Heb_8:10). Infinite mercy! The Lords Christ is become our Jesus (Luk_2:26). (Thos. Adams.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Pe 1:8. For if these things be in you — This faith, this courage, this knowledge, &c. Not if they be understood and professed by you merely, but if they be in you, experienced in your hearts, and evinced in your lives; and abound — Increase more and more, otherwise you fall short; they make you — They cause; that ye shall neither be barren — Or rather, slothful, as αργους signifies; nor unfruitful — Cumberers of the ground; or taking pains to do good, but without success, your efforts being fruitless through your want of one or other of these graces. But these graces, possessed by you and kept in lively exercise, will neither suffer you to faint in your minds, nor be without fruit in your lives. Observe, reader, if there be in us less faithfulness, less watchfulness and care, less tenderness of conscience, less fervour of spirit, and diligence in working out our salvation: and serving God, and his cause, and people, since we were pardoned, than there was before; less outward obedience to the law of God, and less zeal and conscientiousness in doing his will, and glorifying him in and with our body and spirit, which are his, than when we were seeking remission of sins and regenerating grace, we are both slothful and unfruitful in the knowledge of Christ — That is, in the faith, which in that case does not, cannot work by love.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2Pe 1:8. Ταῦτα, these things) Virtue, moderation, etc. A condition is involved: If you have these things, then indeed you have true knowledge. Comp. 2Pe 1:9, for.—ὑμῖν ὑπάρχοντα, if they are in you) in truth. The same phrase occurs, Act 3:6. The expression, not barren, refers to this.—καὶ πλεονάζοντα, and abound) copiously. Abundance quickly follows truth. The expression, nor unfruitful, refers to this: that is, you shall have the fruit, which the knowledge of Jesus Christ produces, in excellence and abundance: ch. 2Pe 1:3.—καθίστησιν, they render or establish) at present.—εἰς, in) Comp. εἰς, in, in respect to, Rom 4:20.—ἐπίγνωσιν, the acknowledging) the recognition, united with the cleansing from sins.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Pe_1:8. Reason for the foregoing exhortation.

ταῦτα] i.e. the virtues above mentioned.

γὰρ ὑμῖν ὑπάρχοντα καὶ πλεονάζοντα] For ὑπάρχειν c. dat. cf. Act_3:6; πλεονάζοντα intensifies the idea ὑπάρχοντα; for πλεονάζειν, cf. my commentary to 1Ti_1:14; it means either: to be present in abundance, strictly, to exceed the measure (abundare), or: to become more, to increase (crescere). Here the first of these two meanings seems to deserve the preference; though not so in the judgment of Brückner, Wiesinger, Schott, Steinfass, Hofmann. The participles may be resolved into in that, since (Dietlein), or if (Brückner, Wiesinger, Schott); the latter is to be preferred, inasmuch as this verse refers back to the exhortation 2Pe_1:5, and in 2Pe_1:9 the opposite is assumed as possible (Brückner); thus: for if these virtues exist in you, and that in rich measure; Luther in his translation has combined the two translations.

οὐκ ἀργοὺς οὐδὲ ἀκάρπους καθίστησιν] ὑμᾶς is to be supplied. Hornejus: λιτότης est, cum ait: non inertes neque infructuosos pro operosos et fructuosos; Dietlein: the οὐκ and οὐδέ belong to the adjectives, not to καθίστησιν.

For ἀργός, cf. 1Ti_5:13; Tit_1:12; οὐκ ἀργός, equivalent to active; ἄκαρπος cannot mean only without fruit, but barren also; cf. Eph_5:11 (as against Schott).

καθίστησι: the present is not put here for the future (Hornejus). According to Dietlein, Wiesinger, and Schott, καθίστημι should mean to cause to appear, to exhibit, so that the sense would be: he who possesses these virtues, he thereby appears as bringing forth fruit with regard to the ἐπιγν. τοῦ κυρίου Ἰ. Χρ., by which is meant that his knowledge manifests itself as an active one; this is, however, incorrect, for: (1) A meaning is thereby attributed to καθίστημι which it never has, either in the classics or in the N. T. (not even in Jam_3:6; Jam_4:4, and Rom_5:19); it means to set up, but not to set forth, to exhibit, to manifest, etc. (2) It gives a meaning to εἰς such as that word has nowhere else, since the object with which it is to be taken is always to be thought of as the end, and that even in the more loose connection in which εἰς is equal to with regard, with respect to. (3) It is a somewhat idle, because a self-evident reflection, that if knowledge produce the above-named virtues, it thereby manifests itself as a knowledge that is not inactive.[35] It is also inaccurate to translate with Luther: where such is present in abundance in you, it will let you be neither idle nor unfruitful in the knowledge, etc., for ΕἸς is not equal to ἘΝ. The verb ΚΑΘΊΣΤΗΜΙ denotes in connection with an adjective: reddere, to make into, to set one up as; cf. Pape, s.v.; and the preposition εἰς expresses the direction, so that the thought is: those virtues make you (or more exactly, place you as) active and fruitful with regard to knowledge, i.e. by them you are advanced with regard to knowledge; cf. Col_1:10 : ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες καὶ αὐξανόμενοι εἰς τὴν ἐπίγνωσιν τοῦ Θεοῦ (cf. Meyer in loc.); de Wette: The author considers all these virtues only as steps to the knowledge of Jesus Christ; and this knowledge he regards not merely as theoretical, but as one to be obtained practically, a living into Him, and, at the same time, perfect; thus, too, Brückner, Fronmüller, Steinfass.

[35] This third reason also contradicts Hofmanns interpretation, which he expresses thus: The believer possesses the knowledge of Christ. If then, in aiming at it, he be neither inactive nor unfruitful, he makes this aiming the rule of all his actions, but so that they should be its work, its fruit.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Pe 1:8-11 . Further emphasis on the connexion between faith and morality, and its reward . “If you have these virtues, and are not sparing in your use of them, you will not be ineffective and unfruitful in the direction of deepening your Christian experience. Where these virtues are not present a man is blind, near-sighted as it were, and entirely forgetful of the great fact that he is purified from the sins of the past. With this danger in view, your earnest purpose ought to be to make sure your calling and election. Steadily practise these virtues and you will not stumble; for thus there will be ministered unto you an abundant entrance into the eternal kingdom.”

2Pe 1:8 . πλεονάζοντα : “abound”. In classical use = “exaggerate”. The word here again emphasises the display of a regal, uncalculating and unwearied spirit in the practice of the Christian graces. ἀργοὺς . Perhaps “ineffective” or “ineffectual,” a meaning which is further emphasised in ἀκάρπους . In The Didache, 12, are given directions for discriminating genuine from false among the itinerant teachers. “If he wishes to settle with you and is a tradesman, let him work and let him eat. If he has no trade, according to your wisdom provide how he shall live as a Christian among you, but not in idleness ( μὴ ἀργός ). If he will not do this, he is making merchandise of Christ. Beware of such men.” Here is illustrated the passage from the ordinary sense of ἀργός , which really signifies “idle” for want of occupation, and not by choice, to the ethical significance. Cf. Jas 2:20 , “Faith without works is ἀργή ”. Mat 20:6 , “Why stand ye here all the day, ἀργοί ?” and the reply. Cf. also use of ἀργεῖ in 2Pe 2:3 . In P. Par. II. 4(9) (iii. B.C.), certain quarrymen complain that they “are idle ( ἀργοῦμεν ) for want of slaves to clear away the sand”. Cf. P. Par. II. 20. ὅπως … μὴ ἀργῆι τὰ πλοῖα . P. Lond. 208 (2. A.D.). λόγος ἐργατῶν ἀργησάντων . In P. Lond. III. p. 27 (a census-return of 160 or 161 A.D.) a certain Apollonius is described as belonging to “the leisured class of Memphis”. ( τῶν ἀπὸ Μέμφεως ἀργῶν ). P. Fior. 1. P. Amh, 97? (both ii. A.D.) ἐλαιουργίου ἀργοῦ = “an oil-press which is out of working order” εἰς τὴν … ἐπίγνωσιν . Here the writer returns to the idea, introduced by ἀποφυγόντες … φθορᾶς in 2Pe 1:4 , that morality and religion are intimately connected. Some have sought to interpret the words as meaning “with reference to the knowledge of our Lord Jesus Christ,” on the ground that ἐπίγνωσις has already been postulated as the source of “all things needed for life and godliness,” and cannot now be regarded as an end to be attained. Yet ἐπίγνωσις may be regarded as both the beginning and the end of morality ( cf. 2Pe 3:18 , Col 1:6 ff. Phi 1:9 ). The translation of A.V. is correct ( εἰς = in, expressive of result). ἐπίγν . contrasted with γνῶσις marks “a higher degree of intensity, an energy of deeper penetration. It is not a quiescent state, the resting in an acquirement, but the advance of one to whom easy attainment is but the impulse of fresh effort; one who is not content to know, but ever, in Hosea’s words (Hos 6:3 ), follows on to know” (Paget, Spirit of Discipline , p. 112). Each advance in the Christian life deepens and widens our spiritual understanding. “Die ἐπίγν . ist ihrer Natur nach etwas, was wächst” (Von Soden).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

As those fruits do spring from the true knowledge of Christ, so in like sort the knowledge itself is fostered, and groweth by bringing forth such fruits, insomuch that he that is unfruitful did either never know the true light, or hath forgotten the gift of sanctification which he hath received.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

be--Greek, "subsist" that is, supposing these things to have an actual subsistence in you; "be" would express the mere matter-of-fact being (Act 16:20).

abound--more than in others; so the Greek.

make--"render," "constitute you," habitually, by the very fact of possessing these graces.

barren--"inactive," and, as a field lying fallow and unworked (Greek), so barren and useless.

unfruitful in--rather, . . . in respect to, "The full knowledge (Greek) of Christ" is the goal towards which all these graces tend. As their subsisting in us constitutes us not barren or idle, so their abounding in us constitutes us not unfruitful in respect to it. It is through doing His will, and so becoming like Him, that we grow in knowing Him (Joh 7:17).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. For if these things be in you and abound] If ye possess all there graces, and they increase and abound in your souls, they will make-show, you to be neither αργους, idle, nor ακαρπους, unfruitful, in the acknowledgment of our Lord Jesus Christ. The common translation is here very unhappy: barren and unfruitful certainly convey the same ideas; but idle or inactive, which is the proper sense of αργους, takes away this tautology, and restores the sense. The graces already mentioned by the apostle are in themselves active principles; he who was possessed of them, and had them abounding in him, could not be inactive; and he who is not inactive in the way of life must be fruitful. I may add, that he who is thus active, and consequently fruitful, will ever be ready at all hazard to acknowledge his Lord and Saviour, by whom he has been brought into this state of salvation.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

8. For if these things be in you. Then, he says, you will at length prove that Christ is really known by you, if ye be endued with virtue, temperance, and the other endowments. For the knowledge of Christ is an efficacious thing and a living root, which brings forth fruit. For by saying that these things would make them neither barren nor unfruitful, he shews that all those glory, in vain and falsely, that they have the knowledge of Christ, who boast of it without love, patience, and the like gifts, as Paul also says in Ephesians 4:20,

“Ye have not so learned Christ, if so be that ye have heard him, and have been taught by him, as the truth is in Jesus, that ye put off the old man,” etc.

For he means that those who possess Christ without newness of life, have never been rightly taught his doctrine.

But he would not have the faithful to be only taught patience, godliness, temperance, love; but he requires a continual progress to be made as to these endowments, and that justly, for we are as yet far off from the goal. We ought, therefore, always to make advances, so that God’s gifts may continually increase in us.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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. Rom_5:20, and Note there; Rom_6:1; 2Th_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 2Pe_1:2-3, and 2Pe_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 (2Pe_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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. if these things be in you] The Greek verb expresses the idea of permanent property or possession, as in Mat_19:21; 1Co_13:3. For “abound,” better multiply, as expressing the activity of life in each as reproducing itself in manifold acts.

they make you that ye shall neither be barren nor unfruitful] The words in italics are not necessary for the meaning and make the structure of the sentence awkward. Better, they make you neither idle nor yet unfruitful. The word for “barren” is found in the “idle” of Mat_12:36; Mat_20:3, and elsewhere. The English “barren” introduces a gratuitous tautology.

in the knowledge of our Lord Jesus Christ] Rather, unto or towards, the Greek preposition pointing to “the knowledge …” not as the region in which their activity is to work, but as the goal to which all that activity should be tending. The “knowledge” is the higher epignosis of 2Pe_1:3, and its position here, as the end and crown of the Christian hope, well illustrates its relation to the gnosis which belongs to an earlier and less perfect state.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8 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.

Ver. 8. If these things be in you] What God doth for us, he doth by grace in us. And it is the growing Christian that is the assured Christian. While we are yet adding to every heap, we shall be both aetuosi et fructuosi; and so get more abundant entrance, and farther into the kingdom of Christ.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For if these things be in you, and abound - If they are in you in rich abundance; if you are eminent for these things.

They make you that ye shall neither be barren nor unfruitful - They will show that you are not barren or unfruitful. The word rendered “barren,” is, in the margin, “idle.” The word “idle” more accurately expresses the sense of the original. The meaning is, that if they evinced these things, it would show.

(1)That they were diligent in cultivating the Christian graces, and,

(2)That it was not a vain thing to attempt to grow in knowledge and virtue.

Their efforts would be followed by such happy results as to be an encouragement to exertion. In nothing is there, in fact, more encouragement than in the attempt to become eminent in piety. On no other efforts does God smile more propitiously than on the attempt to secure the salvation of the soul and to do good. A small part of the exertions which men put forth to become rich, or learned, or celebrated for oratory or heroism, would secure the salvation of the soul. In the former, also, men often fail; in the latter, never.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For if these things be in you, and abound; if ye not only have these graces in you, but abound or grow in them, both as to the inward degree and outward exercise of them.

They make you; either they make you, or declare you, not to be barren, or both; they will be both the causes and evidences of your not being barren.

Barren; or, slothful, idle, unactive.

Nor unfruitful; void of good works, which are frequently compared to fruits, Mat 3:10; 7:17-19; Gal 5:22.

In the knowledge of our Lord Jesus Christ; i.e. the faith of Christ. But more is implied here than expressed; q.d. They will make you be active and fruitful in the knowledge of Christ, and declare you to be so, and thereby make it appear that ye have not in vain learned Christ.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. These things—The graces just enumerated.

Be in you—Not merely existing, but residing.

Abound—Increase and grow, as they ought and will, if, while God does his part, we are careful to do ours toward becoming partakers of the divine nature.

They make you—Such is their true function. Sanctification is by faith, indeed, but these things must accompany the faith.

Barren—Better, Inactive.

In the knowledge— Rather, Toward the full knowledge. This is the goal. The culture and increase of these graces leave no room for idle dreams; and work produces its fruit in a true progress toward the perfect knowledge of our Lord, the Sovereign; Jesus, the Saviour; Christ, the Messiah.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For if these things be in you, and abound; literally, for these things belonging to you and abounding make, etc. The word used here (uJparconta) 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 ejpignwsiv (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 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. Php_3:9 Col_1:10)

Vers. 8-11.

The goal of Christian character.

If such a character as the preceding verses described is attained, three glorious results will follow.

I SPIRITUAL VISION. Such a character leads "unto the knowledge of the Lord Jesus Christ." They that do the will shall know the doctrine. For what is promised here is:

1. "Full knowledge." That is the key-word of the apostle.

2. And full knowledge of the Supreme Object, the Lord Jesus Christ. Oftenwe think if we knew more we should do better; here the teaching is, if we did better we should know more. Obedience is the organ of spiritual vision. "Blessed are the pure in heart: for they shall see God." All else are "blind.

II MORAL FOOTHOLD. "Give the more diligence to make your calling and election sure." Two aspects of the same fact choice, and the result of choice. "Make sure, warrant, prove. "Never stumble." Peter had stumbled. Hence the pathos of his counsel. The near-sighted stumble. The moral vision depends on moral character.

III SATISFACTION OF SOUL. This is the culmination and crown of Christian character. A life of Christian earnestness tends to, and ends in, this. "Entrance into the eternal kingdom." We are encompassed completely with its order, its beauty, its safety. "Richly supplied unto you a word that throws us back on the earlier word of exhortation. "Richly supply" Christian graces in your character, and God will "richly supply" Christian glories in your destiny. Your virtues must go out in a kind of festal procession, then your true glories will come to you in a kind of festal procession also. U.R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For these being really in you - Added to your faith. And abounding - Increasing more and more, otherwise we fall short. Make you neither slothful nor unfruitful - Do not suffer you to be faint in your mind, or without fruit in your lives. If there is less faithfulness, less care and watchfulness, since we were pardoned, than there was before, and less diligence, less outward obedience, than when we were seeking remission of sin, we are both slothful and unfruitful in the knowledge of Christ, that is, in the faith, which then cannot work by love.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The fruitful diligence of the Christians:

v. 8. 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.

v. 9. But he that lacketh these things is blind and cannot see afar off, and hath forgotten that he was purged from his old sins.

v. 10. Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things, ye shall never fall;

v. 11. for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.

Having depicted the way of sanctification, the development of a Christian in holiness, the apostle shows how self-evident is the life of good works: For as these virtues exist and increase to you, they will not set you forth idle or unfruitful toward the knowledge of our Lord Jesus Christ. With the very first beginning of faith the Christian will show, will give evidence of, its presence in good works and deeds. But there is no such thing as standing still in sanctification; a Christian must constantly increase and grow in good works, as the fruits and the outflow of the faith and the disposition and inclination toward all good virtues which live in his heart. Their power is so great as simply to render it impossible for a believer to be barren, like a withered tree, or unfruitful, like one that has foliage, but no fruit. Faith is a living, active power in the heart of the believer, and the more this power gives evidence of its existence in the entire life of the Christian, the more he will grow in the knowledge of the Lord Jesus Christ. That is the blessing which the Lord has laid upon the faithfulness for which He is ready to supply the Christian with new strength day after day. Col 1:10-11.

On the other hand, it is also true: For he with whom these virtues are not present is blind, being short-sighted, having assumed forgetfulness of the former cleansing of his sins. If a person does not possess faith and love toward God in his heart, even if he is a member of a Christian congregation, he is at least partially blind, since he is so short-sighted that he cannot look beyond the temporal things nearest at hand. His mind is engaged only with earthly matters, because he has forgotten what wonderful gifts the Lord imparted to him through the forgiveness of sins applied to him at the time when he came to faith. In other words, his behavior shows that he has lost the faith which was given him at the time of his conversion, he no longer has any eyes for the glories of heavenly things.

The admonition of the apostle, therefore, is altogether timely: So be all the more eager, brethren, to make sure your calling and election; for, doing this, you will never stumble. God has issued to us the call of grace in the Gospel, thus assuring our hearts of His justifying and saving grace, Rom 8:30. And this is in accordance with His election: for to this end God has predestinated and foreordained us, that we should be called, be justified and sanctified through faith, and be given eternal salvation, 1Th 1:4-5. This call and election of God is sure on His part, 1Pe 1:5; Joh 10:27-30. But it would be the height of foolish arrogance for a Christian to argue that he can act and live as he chooses in the world; for, according to the will of God, His elect children are to walk forward to the realization and enjoyment of their hope on the paths of sanctification, 2Th 2:13-14; Eph 1:4. The argument of the true believer, therefore, is this, that he will be happy only on the ways of righteousness, in order that he may be certain and comfort himself with the assurance that he belongs to the elect of God, Eph 4:1: Php 2:12. Those that foolishly risk their soul’s salvation by a life of sin and self-indulgence will soon find that they will stumble and fall, never to arise again. God will not be mocked.

The believers that are in every way conducting themselves as true children of God have the comforting assurance: For thus shall be richly furnished to you the entrance to the eternal kingdom of our Lord and Savior Jesus Christ. If Christians thus follow the will of their heavenly Father in making their calling and election sure, then God will mercifully reward their faithfulness. He will offer to them, He will open up before them, the way, the entrance to the riches of His mercy, that they may enter into, and enjoy to the fullest extent, the everlasting kingdom of our Lord and Savior Jesus Christ. Note the heaping up in this verse of words suggesting splendor and richness.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

To encourage Christians to grow and improve in the fore-mentioned virtues and graces, our apostle here lays before us, 1. The great advantage of such a proficiency and growth; If these things be in you and abound, that is, the fore-mentioned graces, they will both cause you, and evidence you not to be barren and unfruitful in your profession of Christianity and faith in Christ: the exercises of divine graces are the best evidenves of our being made partakers of the divine nature.

Observe, 2. The miserable state of those whose faith is not fruitful in good works; He that lacketh these things, that is, who doth not live in the exercise of the afore-mentioned graces, is spiritually blind, and really destitute of that knowledge which he pretends to, blinded by his passions and lusts, and sensual affections, and sees not the great end and design of Christianity, forgetting that in baptism he solemnly vowed all this, and that he was sacramentally washed from his old sins.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

8. For if these things be in you. If these qualities abound they will be fruitful, showing that they have knowledge of Christ in reality.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

these things

This refers to faith, virtue, knowledge, self-control, endurance, godliness, brotherly affection, and love, which Peter mentioned in the previous verses.

you will not be barren or unfruitful

Peter speaks of a person who does not possess these qualities as if he is a field that will not produce a crop. This can be stated in positive terms. AT: "you will produce and be fruitful" or "you will be effective" (See: Metaphor and Double Negatives)

barren or unfruitful

These words mean basically the same thing and emphasize that this person will not be productive or experience any benefits from knowing Jesus. AT: "unproductive" (See: Doublet)

in the knowledge of our Lord Jesus Christ

You can translate "knowledge" using a verbal phrase. AT: "through your knowing God and Jesus our Lord" (See: Abstract Nouns)

whoever lacks these things

any person who does not have these things

is so nearsighted that he is blind

Peter speaks of a person who does not possess these qualities as if he were a nearsighted or blind person because he does not understand their value. AT: "is like a shortsighted person who cannot see their importance" (See: Metaphor)

he has been cleansed from his past sins

You can use a verb to translate this. AT: "that God has cleansed him from his old sins" (See: Abstract Nouns)

translationWords

barren

fruit

lord

Jesus

clean

sin

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

8. If these qualities be in you and increase (the idea of growth is in πλεονάζοντα) they will indeed prevent you from being either inactive or unfruitful in what relates to (or in gaining) the knowledge of our Lord. The words οὐκ ἀργοὺς οὐδὲ ἀκάρπους are quoted in the Letter of the Churches of Vienne and Lyons (see p. xviii).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

8.] For these things (the above-mentioned graces) being in you (ὑπάρχειν of previous subsistence, εἶναι of mere matter-of-fact being: see note on Act 16:20) and multiplying (not merely as E. V. “abounding:” see reff.) render you (not pres. for future, but as expressing the habitual character and function of these virtues) not idle (ἀργός = ἄεργος) nor yet (οὐδέ introduces a slight climax: a man may be in some sense not unworkful, but yet unfruitful) unfruitful towards (εἰς not = ἐν as E. V. after Luth., Calv., Grot., al.: these virtues are all regarded as so many steps in advancing towards the ἐπίγνωσις of Christ, which is the great complex end of the Christian life) the perfect knowledge (here, considering the place which it holds, it is well to give the full sense of ἐπίγνωσις) of our Lord Jesus Christ (in Him are hid, ethically as well as doctrinally, all the treasures of wisdom and knowledge: the knowledge of Him is the imitation of Him: for as it is true that hereafter the seeing Him as He is will ensure our being perfectly like Him, so it is true that here the only way in any degree increasingly to see Him as He is, is to become increasingly like Him. He only can declare Christ, who reflects Christ).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Be in you [υπαρχοντα] . Rev., are yours; following the sense of possession which legitimately belongs to the verb; as Mt 19:21, that thou hast; 1Co 13:3, goods. In the sense of being the verb is stronger than the simple einai, to be; denoting being which is from the beginning, and therefore attaching to a person as a proper characteristic; something belonging to him, and so running into the idea of rightful possession as above.

Barren [αργους] . From aj, not, and ergon, work. Hence, more correctly, as Rev., idle. Compare "idle word" (Mt 12:36); "standing idle" (Mt 20:3, 6); also, 1Ti 5:13. The tautology, barren and unfruitful, is thus avoided.

In the knowledge [εις] . Rev., more correctly, unto. The idea is not idleness in the knowledge, but idleness is pressing on and developing toward and finally reaching the knowledge. With this agrees the compound ejpignwsin, the constantly increasing and finally full knowledge.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.