1 Peter 2: Growth

Growth is a concept that covers many aspects of life. Parents may recall the meticulous measurement and weighing of their newborn baby to monitor growth. Those involved in farming or gardening are interested in the optimum conditions for fruitful growth. The success of our world’s economic and business systems is measured based on growth. 1 Peter chapter 2 is also concerned with growth, not physical, natural, or economic, but spiritual, Christian growth.

We can divide the chapter into two main sections:

1. Spiritual growth, vv. 1-10
2. The implications of spiritual growth, vv. 11-25

1. Spiritual growth, vv. 1-10 Growth and lively stones, vv. 1-5

The opening of verse 1, ‘Wherefore’, looks back to chapter 1, ‘Being born again … by the word of God’, v. 23. It is the place of the word of God in the new birth that is emphasized. The Lord Jesus taught Nicodemus that ‘except a man be born of water and of the Spirit, he cannot enter into the kingdom of God’, John 3. 5. Water is referring to the word of God, cp. Eph. 5. 26.

In view of the new birth having taken place by the word of God, the same ‘word’ enables Christians to ‘grow thereby’, v. 2. The early practical lesson from the chapter is that the word of God is essential for Christian growth and, conversely, without it growth will be limited. How much priority do I give to the word of God?

But before dealing with growth, Peter presents five opponents to Christian growth. The exhortation is to ‘[lay] aside’ these things, v. 1. The tense of the verb suggests a once-for-all act; to put off:

• ‘All malice’, v. 1 - Vine defines this as ‘badness in quality; opposite of … excellence’.¹ Some suggest that malice is the root from which the other traits grow.
• ‘All guile’, v. 1 - Kelly defines this as ‘the reverse of … transparent truthfulness’.²
• ‘Hypocrisies’, v. 1 - this has the idea of playing a part, which can often be in a spiritual sense; it is both sobering and challenging that it is possible to portray an outward ‘spiritual’ life, whilst inwardly there is a distance from the Lord and His people.
• ‘Envies’, v. 1 - ‘the feeling of displeasure’ caused by the ‘advantage … of others’.³
• ‘All evil speakings’, v. 1 - the idea of defaming character. Perhaps this is the outcome of the preceding sins. It is worth noting that Peter does not present some great moral sin, but ‘all evil speakings’, a problem damaging many assemblies of the Lord’s people. May we heed the exhortation of James, ‘Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be’, Jas. 3. 10.

Peter introduces the Lord Jesus as ‘a living stone’, v. 4. The picture is a paradox, with two seemingly opposite descriptions for emphasis:

• Living - that which has life; here the context is spiritual life. The Lord Jesus is ‘the life’, John 14. 6; He is the giver of eternal life, John 10. 28
• Stone - that which is solid, firm, and dependable; it cannot be moved and is unchanging.

The Lord Jesus satisfies both descriptions and though ‘rejected by men’, v. 4 ESV, He was ‘chosen of God, and precious’, v. 4. ‘Precious’ is a key word through Peter’s Epistles.⁴ ‘The stone which the builders refused is become the head stone of the corner’, Ps. 118. 22.

In verse 5, the idea of the Lord Jesus as ‘a living stone’, v. 4, is applied to believers, ‘Ye also, as lively stones’. The concept of growth develops to encompass building, ‘are built up a spiritual house’. Therefore, we as believers reflect what Christ is and are built upon Him. I take it that this is positional truth; it sets out what we are as Christians, even when we do not live up to it!

Before leaving verse 5, it is also important to note the expression, ‘holy priesthood’. This is applied to every believer; none are excluded. The role is to ‘offer up spiritual sacrifices, acceptable to God by Jesus Christ’. Much could be said about spiritual sacrifices, but I note three points:

• Paul exhorted the Romans to ‘present your bodies a living sacrifice, holy, acceptable unto God’, 12. 1. The context is that believers, together in one body, should fulfil their spiritual gift, to prove the ‘will of God’, v. 2.
• Paul also spoke of being ‘offered upon the sacrifice and service of your faith’, Phil. 2. 17. This has the drink offering in view.
• Perhaps our most significant opportunity to offer spiritual sacrifices is in corporate remembrance of the Lord Jesus. Preparation is required by all believers in their worship of the Lord Jesus, expressed audibly by the males.

Growth because of Christ, vv. 6-8

Peter returns to Christ as the stone, referencing Isaiah 28 verse 16. Six things are noted:

• God laid the stone
• It was laid in Zion
• Christ is the chief corner stone
• He is elect, chosen in the mind of God
• He is precious
• ‘He that believeth on him shall not be confounded’.

One has translated verse 7 as, ‘The preciousness of the stone is for you who believe’.⁵ Christ is precious to the believer; the ‘preciousness’ is for us to appreciate. May my appreciation of His preciousness grow! The opposite is true of ‘them which be disobedient’, v. 7. He is a ‘stone of stumbling, and a rock of offence’, v. 8.

Growth in Christ, vv. 9, 10

In great contrast to the disobedient, Peter applies descriptions of the people of God from Exodus chapter 19 verses 5 and 6 to those that are in Christ. It is in these things that spiritual growth can be exercised:

• ‘a chosen generation’ or a ‘chosen race’, JND. This is now being in Christ, compared to previously being in Adam. The word ‘generation’ [genos] includes the idea of being begotten into a family,⁶ a reminder of the new birth.
• ‘a royal priesthood’, bringing together holy and royal service, which was always separate for Israel. Through disobedience, the nation did not enjoy the privilege of experiencing God’s desire for a kingdom of priests, Exod. 19. 6. As royal priests, it is our privilege to serve both God, with ‘spiritual sacrifices’, v. 5, and the house of God, in meeting the needs of saints.
• ‘a holy nation’ is a people separated to God. The Old Testament priests were separated from the people for their service to God. This ‘holy nation’ crosses continents and cultures and brings together the people of God, set apart from the world for Him.
• ‘a peculiar people’, or ‘a people for a possession’, JND. This includes the idea of purchase and, as such, redemption is in view. Because of the great redemption price paid, we are a people that belong to Christ.

These privileges are ours as believers in the Lord Jesus. May we enjoy the fullness of these blessings practically, and grow in them. Verse 10 reminds us that we ‘have obtained mercy’, something that we could never enjoy before salvation.

2. The implications of spiritual growth, vv. 11-25

Peter now turns to exhortations in view of what we are.

Strangers and pilgrims, vv. 11, 12

The apostle’s address to ‘strangers and pilgrims’, v. 11, is significant. Paroikos is the word translated ‘strangers’ and ‘foreigners’ in other references, also ‘sojourner’ in the Revised Version. Vine defines the word as ‘dwelling beside’ and ‘to dwell in a place as a … stranger’.⁷ The emphasis is on place. As ‘pilgrims’, there is a focus on the people, as Nicholson notes, ‘a temporary resident who does not belong to the area’.⁸ As believers living in the world, we are strangers who do not belong to the people around us. In view of this, Peter’s exhortation is to live separated lives, calling us to:

• ‘abstain from fleshly lusts’, v. 11. Discipline is required to deal with all inward desires of the flesh, contrary to the will of God. Whilst fleshly lusts can include sins of an immoral nature, Peter has a far wider application in view, to include any selfish, or selfpromoting ambition.
• have honest ‘conversation’ [manner of life], v. 12. Kalos is translated ‘honest’ and Vine includes ‘good, admirable, becoming … fair, right, honourable’,⁹ in the definition. There is to be a beauty to our manner of life.

Citizens, vv. 13-17

Moving from the type of life to live, Peter now deals with the relationship of the believer to this foreign place. This section deals with many aspects of authority and government across society and the believer is called to ‘Submit’, v. 13. This is ‘for the Lord’s sake’, v. 13, and ‘is the will of God’, v. 15. Whatever the governmental system, ruler, or power in place, these are ‘ordained of God’, Rom. 13. 1, regardless of how good or bad we deem them to be. We are called to submit, unless our submission compromises our obedience to God, when we are to ‘obey God rather than men’, Acts 5. 29.

As citizens, we are also called to ‘Honour all men’, v. 17, recognizing the extent of God’s love for the world, John 3. 16. Our attitude to all people should reflect God’s agape love, even when faced with opposition.

Servants, vv. 18-25

The theme of submission continues as Peter deals with servants. Just as citizens are to submit to government, regardless of the quality of rule, so the servant is to be subject to their master, when they are ‘good and gentle’, v. 18, but also ‘froward’, which has the idea of a ‘contrast to … good’.¹⁰ Unjust suffering may result from this attitude, but in taking ‘it patiently, this is acceptable with God’, v. 20. As believers, we are called to suffer, that we ‘should follow his [Christ’s] steps’, v. 21.

The chapter closes by lifting the Christian from the temporary sufferings of life to the Lord Jesus. Peter outlines the perfections of Christ, yet He suffered more than any has suffered, and will ever suffer. Notice what the Lord Jesus did not do: l He ‘did no sin’, v. 22, and, as the perfect Son of God, He could not sin.

• He did not respond ‘when he was reviled’, v. 23; He ‘openeth not his mouth’, Isa. 53. 7.
• He ‘threatened not’ when ‘he suffered’, v. 23; there was no retaliation.

The Lord Jesus is a perfect example of how to respond to suffering. He ‘committed himself to him that judgeth righteously’, v. 23. ‘He passed the whole matter over to the righteous Judge, refusing to take any action in self-defence’.¹¹ May we, with the Lord’s help, do the same.