What does the Bible say about excellence?

The apostle speaks of "faith," "virtue," "knowledge," "temperance," "endurance," "godliness," "brotherly love," and love." We are exhorted to have these qualities together, each one affecting the other so that in result there may be an even, balanced, life of godliness. 1) Faith naturally comes first, for it is by "the door of faith" we enter into blessing (Acts 14:27): and, in our practical lives as believers, without faith it is impossible to please God (Heb. 11:6). 2) In our faith we are exhorted to have virtue. Virtue sets forth moral excellence. In the first epistle we read that believers have been chosen to "set forth the excellencies of Him" who has called us (1 Peter 2:9 N. Tn.). This is the same word in the original language that is here translated "virtue." The reality of the faith is proved by a change of life that exhibits some of the moral excellencies seen in perfection in Christ. 3) To set forth these moral excellencies we shall require "knowledge." Therefore in virtue we are exhorted to have knowledge. However true and sincere the heart may be, if there be ignorance as to the commands of the Lord there will be failure in obedience. As one has said, "A true heart is of vital importance; but an instructed mind as to what the will of God is, is needed to regulate and guide the warmest heart." May we not say that Martha's service for the Lord exhibited many excellent qualities, but it was not tempered by the knowledge of the mind of the Lord — the knowledge that Mary obtained by sitting at the feet of Jesus and hearing His word (Luke 10:38-42). We may well pray with the apostle Paul to "be filled with the knowledge of His will" (Col. 1:9); and, again, that "our love may abound yet more and more in knowledge," in order that we may "approve things that are excellent" (Phil. 1:9-10). 4) In our knowledge we need temperance. In Galatians 5:23, this word is translated in the New Translation, "Self-control." The possession of knowledge, apart from self-control, may lead, as with the Corinthian saints, to our being puffed up with a sense of self-importance. We are warned that if a man seeks to use knowledge to exalt himself, that man "knoweth nothing yet as he ought to know" (1 Cor. 8:2). How important then to judge ourselves so that with our knowledge there may be temperate thoughts of self — not thinking of ourselves more highly than we ought to think: but to think soberly (Rom. 12:3). 5) With sober thoughts of self we shall need patience or endurance (N.Tn.) with others. If by grace we have a sober estimate of ourselves we may be in danger of being impatient with a self-assertive person who possibly thinks himself to be something when he is nothing (Gal. 6:2-3). All such pretensions we have to bear with patience, considering ourselves lest we be tempted. 6) Furthermore in endurance with one another we are to have godliness, or the fear of God. Otherwise there is the danger of making endurance with the weaknesses and failures of one another an excuse for passing over actual evil in ourselves or others. 7) While ever seeking to give God His place we are not to forget what is due to our brother. With godliness we are to remember to show brotherly love. 8) Lastly we are to beware lest the love to a brother may degenerate into mere partiality, or natural friendship. It is to be love after the divine pattern. With brotherly love (philadelphia), we are to have divine love (agapee).

Virtue sets forth moral excellence, and is to be resident in our faith. In 1 Peter 2:9, we learn that we are chosen to "show forth the praises [excellences, New Trans.] of Him," who has called us. This is the same word in the original as here translated, "virtue." The reality of the faith is proved by a change of life that exhibits some of the moral excellences, seen in perfection in Christ.

Knowledge is needed to set forth these excellences, therefore it must be present in virtue. However true and sincere the heart may be, if there be ignorance as to the commands of the Lord, there will be failure in obedience. As one has said, "A true heart is of vital importance; but an instructed mind as to what the will of God is, is needed to regulate and guide the warmest heart." Martha's service for the Lord exhibited many excellent qualities, but it was not tempered by the knowledge of His mind — the knowledge that Mary obtained by sitting at the feet of Jesus and hearing His word. We may well pray with the Apostle Paul to be "filled with the knowledge of His will" (Col. 1:9); and again, that our "love may abound yet more and more in knowledge and in all judgment," in order that we may "approve things that are excellent" (Phil. 1:9-10).

To have the present good of what God has given us in His great grace there must be diligence to have virtue in our faith. Peter well knew the need for virtue, the courage that enables the Christian to stand firm against the opposition of the enemy, and the seductions of the world; that moral excellence in keeping with the virtue by which we have been called, so that we might be here with divine character, enjoying God's bounty and manifesting the features of Christ.

Ver. 8. Whatsoever things are "true," "venerable," "just," "pure." We should have our mind occupied with the good. Even if duty compels us to deal with evil, it is defiling; and one is not in a condition to deal with evil unless occupied with good. "Virtue" is a word constantly used by the heathen, but this is the only time Paul uses it. Peter uses it three times. "Add to your faith virtue," or courage. The heathen made everything almost, of courage, and that is the form of it there. You need courage to live out the proper Christian life. Believers have been "called out of darkness: and we are to show forth the "virtues" or excellencies of Him Who hath called us. This is an evil world, and if we are not watchful, we shall have the mind constantly occupied with evil.

"Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue and if there be any praise, think on these things." First, cast all the troubles and cares upon God, and then our minds will be at leisure to turn and think upon whatsoever things are lovely, etc., alone - all these blessed things, which, notwithstanding Satan, grew as fruit. If the soul is occupied with the evil, there will be weakness, but if occupying ourselves with the good, the soul will be strengthened.

The mind is an amazing instrument, constantly active, and ever forming itself according to the character of those things which occupy it. Hence we are told to think on (1) "whatsoever things are true." This sets aside all idealistic fancies, books of fiction, and the like. Of what is true there is far more than enough to engage our whole time: how then find time for the empty imaginings of men's minds? Secondly, "whatsoever things are noble." For there are some things true that may not yet be noble, not profitable for the soul. Thirdly, "whatsoever things are just." This speaks of the character of equity or fairness, a most needful addition to truth and nobility. Fourthly, "whatsoever things are pure," that which has no admixture of an inconsistent nature. Fifthly, "whatsoever things are lovely." This adds a character of warmth which may be lacking in the former things, but must not be considered apart from them. Sixthly, "whatsoever things are of good report, if there be any virtue, and if there be any praise." This seems to be an over-all covering of the verse, a sort of crowning of the commendable characteristics that should occupy our minds. "Think on these things."

These moral excellencies find their perfect expression in Christ. To have these qualities before us is to be occupied with the loveliness of Christ. Thus Christ becomes our resource to lift us above the defiling influences of the world. The character is largely formed by what the mind feeds on. Hence the importance of the exhortation, "Think on these things."

But it is not enough to have escaped by faith from even the inward dominion of the desires of the flesh; we must add to faith — to that faith which realises divine power, and the glory of Christ that shall be revealed — we must add to faith, virtue. This is the first thing. It is, as we have said, the moral courage which overcomes difficulties, and governs the heart by curbing all action of the old nature. It is an energy by which the heart is master of itself, and is able to choose the good, and to cast aside the evil, as a thing conquered and unworthy of oneself. This indeed is grace; but the apostle is here speaking of the thing itself, as it is realised in the heart, and not of its source. I have said that this is the first thing; because, practically, this self-government — this virtue, this moral energy — is deliverance from evil, and renders communion with God possible It is the one thing which gives reality to all the rest, for without virtue we are not really with God. Can divine power develop itself in the laxity of the flesh? And if we are not really with God — if the new nature is not acting — knowledge is but the puffing up of the flesh; patience but a natural quality, or else hypocrisy; and so on with the rest. But where there is this virtue, it is very precious to add knowledge to it. We have then divine wisdom and intelligence to guide our walk: the heart is enlarged, sanctified, spiritually developed, by a more complete and profound acquaintance with God, who acts in the heart and is reflected in the walk. We are guarded from more errors — we are more humble, more sober-minded: we know better where our treasure is, and what it is, and that everything else is but vanity and a hindrance. It is therefore a true knowledge of God that is here meant.

While God promises to His people to add, that is, to multiply, daily grace and peace, they themselves in the faith which realizes the divine power and the glory to come, must add to that faith virtue, and that is to be done "by giving all diligence." The divine nature which the believer has received loves the will of God; it is a holy nature, and therefore abhors the corruption which is in the world by lust. But that divine nature is subject to growth and development in the life of the child of God, and that requires all care and diligence. If Christians say that they possess a new nature, are born again, saved by grace, and continue to live according to the old nature, enjoying the world and its sinful pleasures, without manifesting godliness and virtue, they are not only in a very unscriptural attitude, but on dangerous ground. It would prove that they belong to the class of professors described in chapter 2:20-22.

Seven things are to be added to faith. "Add to your faith virtue." This word means something different from its general meaning in English. It means moral courage, a courage which refuses the gratification of the old nature. It is the soldier's courage, who stands manfully against all opposition. It is an energy by which the heart is master of itself, and is able to choose the good, and to cast aside the evil, as a thing conquered and unworthy of one's self. Such courage to stand and withstand, this energy to deny one's self, makes full communion with God possible. If such virtue is added to faith it leads to knowledge, the next thing. The truth of God and the things of God are known and learned by obedience, by walking in them. Knowledge gained, without virtue practised, only puffs up and leads to hypocrisy.

A true knowledge of God is heart acquaintance with Him. This knowledge leads to temperance, which means self-restraint. And self-restraint, the government of the will, must be followed by patience, which means endurance. How easy it is to endure reproach, wrongs inflicted by others, sufferings--to endure it all in patience when faith looks to Him Who endured more than we are ever called upon to do. If such is the case, godliness will not be lacking. It is a walk with God, communion with Him, child-like trust and obedience and reverence. Out of such a heart of faith, which has moral courage, practises self restraint, knowing God, endures and is godly--affections towards fellow-believers flow forth and brotherly love is added. This is what the knowledge of God teaches, "Ye yourselves are taught of God to love one another" (1 Thess. 4:9).

(2 Peter 1:5-7,) "And besides this, giving all diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity." The apostle turns here in verse 5 to the practical state of the believers. Having given them what would comfort and refresh their hearts, he says, That is not all, now I look at your own state practically. "Besides this, giving all diligence, add to your faith, virtue; and to virtue, knowledge." He knew how easy it was to get slothful, and so he exhorts them to give all diligence in thus adding. Virtue is that energy and courage of soul, that knows how to refuse, as well as to choose, like Moses, who "refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season," and so we read, "Add to your faith, virtue." You have the faith that connects you with God, and you believe in what as yet you do not see, but now you must add virtue, that courage, which knows how to say "No" to the thousand things that come up day by day, and to press on unswervingly in the pathway that is set before us.

This is not addition in the ordinary sense of the word. Verse 5 should read, "For this very reason using also therewith all diligence, in your faith have also virtue, in virtue knowledge," etc. Having all the qualities of the perfect thing, is the thought. You are perfect when you do not lack any of these qualities. A person may give you an apple to taste, because you are a good judge of apples; you taste it, and say, It is very nice, but it lacks sweetness. So you may say of a Christian, "He is a nice Christian, but he lacks temperance." The divine nature in all its qualities is to be seen in the Christian.