That growth will not be one-sided; for grace and knowledge will advance side by side—the moral and spiritual keeping step with the intellectual, the practical with the theoretical. And that growth will have no term. It is growth towards an infinite object of our aspiration, imitation, and affection. So we shall ever approach and never surpass Jesus Christ. Such endless progress is the very salt of life. It keeps us young when physical strength decays. It flames, an immortal hope, to light the darkness of the grave when all other hopes are quenched in night.
II. Now, for a moment, look at another thought, viz., the obligation.
It is a command, that is to say, the will is involved. Growth is to be done by effort, and the fact that it is a command teaches us this, that we are not to take this one metaphor as if it exhausted the whole of the facts of the case in reference to Christian progress.
You would never think of telling a child to grow any more than you would think of telling a plant to grow, but Peter does tell Christian men and women to grow. Why? Because they are not plants, but men with wills, which can resist, and can either further or hinder their progress.
... and there
'Lo! in the middle of the wood,
The folded leaf is wooed from out the bud,
Grows green and broad, and takes no care.'
But that is not how we grow. 'In the sweat of thy brow,' with pain and peril, with effort and toil, and not otherwise, do men grow in everything but stature. And especially is it so in the Christian character. There are other metaphors that need to be taken into consideration as well as this of growth, with all its sweet suggestions of continuous, effortless, spontaneous advance.
The Christian progress is not only growth, it is warfare. The Christian progress is not only growth, it is a race. The Christian progress is not only growth, it is mortifying the old man. The Christian progress is not only growth, it is putting off the old man with his deeds and putting on the new! 'First the blade, then the ear, after that the full corn in the ear,' was never meant for a complete account of how the Christian life is perfected.
We are bidden to grow, and that command points to hindrances and resistance, to the need for effort and the governing action of our own wills.
The command is one sorely needed in the present state of our average Christianity. Our churches are full of monsters, specimens of arrested growth, dwarfs, who have scarcely grown since they were babes, infants all their lives. I come to you with a very plain question: Have you any more of Christ's beauty in your characters, any more of His grace in your hearts, any more of His truth in your minds than you had a year ago, ten years ago, or at that far-off period when some of you greyheaded men first professed to be Christians? Have you experienced so many things in vain? Have the years taught you nothing? Ah, brethren! for how many of us is it true: 'When for the time ye ought to be teachers ye have need that one teach you which be the first principles of the oracles of God'? 'Grow in grace, and in the knowledge of our Lord and Saviour.'
And we need the command because all about us there are hindrances. There is the hindrance of an abuse of the evangelical doctrine of conversion, and the idea that springs up in many hearts that if once a man has 'passed from death unto life,' and has managed to get inside the door of the banqueting-hall, that is enough. And there are numbers of people in our Nonconformist communities especially, where that doctrine of conversion is most distinctly preached, whose growth is stopped by the abuse that they make of it in fancying if they have once exercised faith in Jesus Christ they may safely and sinlessly stand still. 'Conversion' is turning round. What do we turn round for? Surely, in order that we may travel on in the new direction, not that we may stay where we are. There is also the hindrance of mere indolence, and there is the hindrance arising from absorption in the world and its concerns.