to an incorruptible and undefiled inheritance that doesn’t fade away, reserved in Heaven for you, who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. Wherein you greatly rejoice, though now for a little while, if need be, you have been grieved in various trials, that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ—
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Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an incorruptible and undefiled inheritance that doesn’t fade away, reserved in Heaven for you, who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. Wherein you greatly rejoice, though now for a little while, if need be, you have been grieved in various trials, that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ— whom, not having known, you love. In him, though now you don’t see him, yet believing, you rejoice greatly with joy that is unspeakable and full of glory, receiving the result of your faith, the salvation of your souls. Concerning this salvation, the prophets sought and searched diligently. They prophesied of the grace that would come to you, searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. To them it was revealed, that they served not to themselves, but to you, in these things, which now have been announced to you through those who preached the Good News to you by the Holy Spirit sent out from heaven; which things angels desire to look into.
Parallel Translations
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to an incorruptible and undefiled inheritance that doesn’t fade away, reserved in Heaven for you,
who by the power of God are guarded through faith for a salvation ready to be revealed in the last time.
Wherein you greatly rejoice, though now for a little while, if need be, you have been grieved in various trials,
that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ—
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to enioye an inheritaunce immortall and vndefiled and that purifieth not reserved in heven for you
which are kept by the power of God thorow fayth vnto salvacion which salvacion is prepared all redy to be shewed in the last tyme
in the which tyme ye shall reioyce though now for a season (if nede requyre) ye are in hevines thorowe manifolde temptacions,
that youre fayth once tried beinge moche more precious then golde that perissheth (though it be tried with fyre) myght be founde vnto lawde glory and honoure at the apperinge of Iesus Christ:
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To an inheritance immortall and vndefiled, and that withereth not, reserued in heauen for vs,
Which are kept by the power of God through faith vnto saluation, which is prepared to be shewed in the last time.
Wherein yee reioyce, though nowe for a season (if neede require) yee are in heauinesse, through manifolde tentations,
That the triall of your faith, being much more precious then golde that perisheth (though it be tried with fire) might bee founde vnto your praise, and honour and glorie at the appearing of Iesus Christ:
Cross-references (145)
- Job 23:10 (v7) But he knows the way that I take. When he has tried me, I will come out like gold.
- James 1:2 (v6) Count it all joy, my brothers, when you fall into various temptations,
- 1 Peter 5:10 (v6) But may the God of all grace, who called you to his eternal glory by Christ Jesus, after you have suffered a little while, perfect,…
- Romans 12:12 (v6) rejoicing in hope; enduring in troubles; continuing steadfastly in prayer;
- James 1:12 (v7) Blessed is a person who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to…
Show all 100 cross-references
- Isaiah 48:10 (v7) Behold, I have refined you, but not as silver. I have chosen you in the furnace of affliction.
- 1 Peter 4:12 (v7) Beloved, don’t be astonished at the fiery trial which has come upon you to test you, as though a strange thing happened to you.
- Philippians 1:6 (v5) being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ.
- Romans 5:2 (v6) through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God.
- James 1:3-4 (v7) knowing that the testing of your faith produces endurance. Let endurance have its perfect work, that you may be perfect and complete,…
- Revelation 21:27 (v4) There will in no way enter into it anything profane, or one who causes an abomination or a lie, but only those who are written in the…
- Matthew 5:12 (v6) Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you.
- Ephesians 2:8 (v5) for by grace you have been saved through faith, and that not of yourselves; it is the gift of God,
- Hebrews 9:15 (v4) For this reason he is the mediator of a new covenant, since a death has occurred for the redemption of the transgressions that were under…
- Zechariah 13:9 (v7) I will bring the third part into the fire, and will refine them as silver is refined, and will test them like gold is tested. They will…
- John 16:33 (v6) I have told you these things, that in me you may have peace. In the world you have trouble; but cheer up! I have overcome the world.”
- Isaiah 61:3 (v6) to provide for those who mourn in Zion, to give to them a garland for ashes, the oil of joy for mourning, the garment of praise for the…
- Proverbs 17:3 (v7) The refining pot is for silver, and the furnace for gold, but Yahweh tests the hearts.
- John 16:22 (v6) Therefore you now have sorrow, but I will see you again, and your heart will rejoice, and no one will take your joy away from you.
- 1 Peter 5:4 (v4) When the chief Shepherd is revealed, you will receive the crown of glory that doesn’t fade away.
- Romans 2:7 (v7) to those who by perseverance in well-doing seek for glory, honor, and incorruptibility, eternal life;
- Romans 5:3-4 (v7) Not only this, but we also rejoice in our sufferings, knowing that suffering produces perseverance; and perseverance, proven character; and…
- 1 Peter 4:12-13 (v6) Beloved, don’t be astonished at the fiery trial which has come upon you to test you, as though a strange thing happened to you. But because…
- Psalms 34:19 (v6) Many are the afflictions of the righteous, but Yahweh delivers him out of them all.
- 2 Timothy 4:8 (v4) From now on, the crown of righteousness is stored up for me, which the Lord, the righteous judge, will give to me on that day; and not to…
- Psalms 119:28 (v6) My soul is weary with sorrow: strengthen me according to your word.
- Malachi 3:3 (v7) and he will sit as a refiner and purifier of silver, and he will purify the sons of Levi, and refine them as gold and silver; and they…
- Matthew 11:28 (v6) “Come to me, all you who labor and are heavily burdened, and I will give you rest.
- Romans 8:31-39 (v5) What then shall we say about these things? If God is for us, who can be against us? He who didn’t spare his own Son, but delivered him up…
- 1 Corinthians 4:9-13 (v6) For, I think that God has displayed us, the apostles, last of all, like men sentenced to death. For we are made a spectacle to the world,…
- 2 Thessalonians 2:13-14 (v5) But we are bound to always give thanks to God for you, brothers loved by the Lord, because God chose you from the beginning for salvation…
- Job 19:25 (v5) But as for me, I know that my Redeemer lives. In the end, he will stand upon the earth.
- Matthew 25:34 (v4) Then the King will tell those on his right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of…
- Acts 14:22 (v6) strengthening the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into…
- Colossians 1:5 (v4) because of the hope which is laid up for you in the heavens, of which you heard before in the word of the truth of the Good News
- Luke 10:20 (v6) Nevertheless, don’t rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.”
- John 10:28-30 (v5) I give eternal life to them. They will never perish, and no one will snatch them out of my hand. My Father who has given them to me is…
- Romans 5:11 (v6) Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
- 1 Corinthians 3:13 (v7) each man’s work will be revealed. For the Day will declare it, because it is revealed in fire; and the fire itself will test what sort of…
- Psalms 95:1 (v6) Oh come, let’s sing to Yahweh. Let’s shout aloud to the rock of our salvation!
- 2 Corinthians 4:17 (v6) For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory,
- Hebrews 11:35-38 (v6) Women received their dead by resurrection. Others were tortured, not accepting their deliverance, that they might obtain a better…
- Hebrews 12:7-11 (v6) It is for discipline that you endure. God deals with you as with children, for what son is there whom his father doesn’t discipline? But if…
- 1 Peter 1:13 (v5) Therefore prepare your minds for action. Be sober, and set your hope fully on the grace that will be brought to you at the revelation of…
- 1 Peter 4:7 (v6) But the end of all things is near. Therefore be of sound mind, self-controlled, and sober in prayer.
- Job 9:27-28 (v6) If I say, ‘I will forget my complaint, I will put off my sad face, and cheer up;’ I am afraid of all my sorrows, I know that you will not…
- Psalms 66:10-12 (v7) For you, God, have tested us. You have refined us, as silver is refined. You brought us into prison. You laid a burden on our backs. You…
- Isaiah 40:7-8 (v4) The grass withers, the flower fades, because Yahweh’s breath blows on it. Surely the people are like grass. The grass withers, the flower…
- Ezekiel 47:12 (v4) By the river on its bank, on this side and on that side, will grow every tree for food, whose leaf won’t wither, neither will its fruit…
- Romans 8:17 (v4) and if children, then heirs: heirs of God and joint heirs with Christ, if indeed we suffer with him, that we may also be glorified with him.
- Ephesians 1:11 (v4) We were also assigned an inheritance in him, having been foreordained according to the purpose of him who does all things after the counsel…
- Ephesians 1:18 (v4) having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his…
- James 4:9 (v6) Lament, mourn, and weep. Let your laughter be turned to mourning, and your joy to gloom.
- 1 Peter 1:7-8 (v6) that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in…
- Jude 1:24 (vv5, 7) Now to him who is able to keep them from stumbling, and to present you faultless before the presence of his glory in great joy,
- 1 Samuel 2:1 (v6) Hannah prayed, and said: “My heart exults in Yahweh! My horn is exalted in Yahweh. My mouth is enlarged over my enemies, because I rejoice…
- Psalms 31:19 (v4) Oh how great is your goodness, which you have laid up for those who fear you, which you have worked for those who take refuge in you,…
- 2 Corinthians 4:7-11 (v6) But we have this treasure in clay vessels, that the exceeding greatness of the power may be of God, and not from ourselves. We are pressed…
- Hebrews 9:28 (v5) so Christ also, having been offered once to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting…
- James 1:9 (v6) But let the brother in humble circumstances glory in his high position;
- Isaiah 12:2-3 (v6) Behold, God is my salvation. I will trust, and will not be afraid; for Yah, Yahweh, is my strength and song; and he has become my…
- Acts 20:32 (v4) Now, brothers, I entrust you to God and to the word of his grace, which is able to build up, and to give you the inheritance among all…
- Acts 26:18 (v4) to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins…
- 2 Corinthians 6:10 (v6) as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
- 2 Corinthians 11:23-27 (v6) Are they servants of Christ? (I speak as one beside himself.) I am more so: in labors more abundantly, in prisons more abundantly, in…
- 2 Corinthians 12:9-10 (v6) He has said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Most gladly therefore I will rather glory in…
- Ephesians 1:14 (v4) who is a pledge of our inheritance, to the redemption of God’s own possession, to the praise of his glory.
- Philippians 3:3 (v6) For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh;
- Psalms 9:14 (v6) that I may show all of your praise. I will rejoice in your salvation in the gates of the daughter of Zion.
- Psalms 35:10 (v6) All my bones shall say, “Yahweh, who is like you, who delivers the poor from him who is too strong for him; yes, the poor and the needy…
- Psalms 69:20 (v6) Reproach has broken my heart, and I am full of heaviness. I looked for some to take pity, but there was none; for comforters, but I found…
- Psalms 119:75 (v6) Yahweh, I know that your judgments are righteous, that in faithfulness you have afflicted me.
- Jeremiah 9:7 (v7) Therefore Yahweh of Armies says, “Behold, I will melt them and test them; for how should I deal with the daughter of my people?
- Lamentations 3:32-33 (v6) For though he causes grief, yet he will have compassion according to the multitude of his loving kindnesses. For he does not afflict…
- John 17:11-12 (v5) I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have…
- Romans 9:2 (v6) that I have great sorrow and unceasing pain in my heart.
- 1 Corinthians 9:25 (v4) Every man who strives in the games exercises self-control in all things. Now they do it to receive a corruptible crown, but we an…
- 1 Corinthians 15:52-54 (v4) in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound and the dead will be raised incorruptible, and we…
- Galatians 2:20 (v5) I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. That life which I now live in the flesh, I live…
- Galatians 3:18 (v4) For if the inheritance is of the law, it is no more of promise; but God has granted it to Abraham by promise.
- Galatians 5:22 (v6) But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith,
- Philippians 4:4 (v6) Rejoice in the Lord always! Again I will say, “Rejoice!”
- Colossians 1:12 (v4) giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light,
- Colossians 3:3-4 (v4) For you died, and your life is hidden with Christ in God. When Christ, our life, is revealed, then you will also be revealed with him in…
- 1 Thessalonians 1:6 (v6) You became imitators of us and of the Lord, having received the word in much affliction, with joy of the Holy Spirit,
- Jude 1:1 (v5) Jude, a servant of Jesus Christ, and brother of James, to those who are called, sanctified by God the Father, and kept for Jesus Christ:
- Psalms 37:23-24 (v5) A man’s steps are established by Yahweh. He delights in his way. Though he stumble, he shall not fall, for Yahweh holds him up with his…
- Isaiah 61:10 (v6) I will greatly rejoice in Yahweh! My soul will be joyful in my God, for he has clothed me with the garments of salvation. He has covered me…
- Matthew 26:37 (v6) He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled.
- Luke 1:47 (v6) My spirit has rejoiced in God my Savior,
- Luke 2:10 (v6) The angel said to them, “Don’t be afraid, for behold, I bring you good news of great joy which will be to all the people.
- Ephesians 3:17 (v5) that Christ may dwell in your hearts through faith, to the end that you, being rooted and grounded in love,
- Philippians 2:26 (v6) since he longed for you all, and was very troubled because you had heard that he was sick.
- 2 Thessalonians 1:7-12 (v7) and to give relief to you who are afflicted with us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire,…
- 2 Timothy 3:15 (v5) From infancy, you have known the holy Scriptures which are able to make you wise for salvation through faith, which is in Christ Jesus.
- 2 Peter 1:4 (v7) by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine…
- Matthew 25:21 (v7) “His lord said to him, ‘Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things.…
- John 5:24 (v5) “Most certainly I tell you, he who hears my word and believes him who sent me has eternal life, and doesn’t come into judgment, but has…
- John 17:15 (v5) I pray not that you would take them from the world, but that you would keep them from the evil one.
- Romans 11:20 (v5) True; by their unbelief they were broken off, and you stand by your faith. Don’t be conceited, but fear;
100 distinct cross-references across this passage (145 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (23 sources)
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John Calvin 1540 · Public Domain On vv4–7 4 To an inheritance The three words which follow…
4 To an inheritance The three words which follow are intended to amplify God’s grace; for Peter (as I have before said) had this object in view, to impress our minds thoroughly as to its excellency. Moreover, these two clauses, “to an inheritance incorruptible,” etc., and “to salvation ready to be revealed,” I deem as being in apposition, the latter being explanatory of the former; for he expresses the same thing in two ways.
Every word which follows is weighty. The inheritance is said to be reserved, or preserved, that we may know that it is beyond the reach of danger. For, were it not in God’s hand, it might be exposed to endless dangers. If it were in this world, how could we regard it as safe amidst so many changes? That he might then free us from every fear, he testifies that our salvation is placed in safety beyond the harms which Satan can do. But as the certainty of salvation can bring us but little comfort, except each one knows that it belongs to himself, Peter adds, for you For consciences will calmly recumb here, that is, when the Lord cries to them from heaven, “Behold, your salvation is in my hand and is kept for you.” But as salvation is not indiscriminately for all, he calls our attention to faith, that all who are endued with faith, might be distinguished from the rest, and that they might not doubt but that they are the true and legitimate heirs of God. For, as faith penetrates into the heavens, so also it appropriates to us the blessings which are in heaven.
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.
Geneva Bible translators 1599 · Public Domain On vv5, 7 Now he showeth by what way we come unto…
Now he showeth by what way we come unto that glory, to wit, through all kinds of afflictions, wherein notwithstanding faith maketh us so secure, that we are not only not overcome with sorrow, but also through the beholding of God himself (who otherwise is invisible) with the eyes of faith are unspeakably joyful: because all such things, as they are but for a time, so are they not applied unto us to destroy us, but as it were by fire to purge us, and to make us perfect, that at the length we may obtain salvation.
This is that time which Daniel calleth the time of the end, when as that great restoring of all things shall be, which all creatures look for. Rom. 8:19.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–7 4 To an inheritance incorruptible, and undefiled, and that…
4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,
Ver. 4. Undefiled, and that fadeth not] The two Greek words here used are also Latin; Amiantus is a precious stone (saith Dr Playfere out of Isidore), which though it be never so much soiled, yet it cannot be blemished. And Amaranthus is the name of a flower, which being a long time hung up in the house, yet still is fresh and green, as Clemens writeth (Paedagog. p. 8). To both these possibly the apostle might here allude: and it is as if he should say, The crown that you shall receive shall be studded with the stone Amiantus, which cannot be defiled; and it is garnished with the flower Amaranthus, which is fresh and green, &c.
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.
Matthew Poole 1685 · Public Domain On vv4–7 To an inheritance; so eternal life is called, Eph…
To an inheritance; so eternal life is called, Eph 1:18, and elsewhere, as being given not as wages to hirelings, but as an inheritance to children born of God, and adopted to him.
Incorruptible; immortal, everlasting, which being once possessed, cannot be taken away, nor pass over to others.
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And undefiled; both as being pure in itself, and having nothing to offend them that enjoy it; and likewise as being incapable of any pollution or defilement, contrary to what is said of the land of Canaan, the earthly inheritance of the Israelites, Jer 2:7; Eze 36:17.
And that fadeth not away; always retains its vigour and gratefulness, never causes weariness or satiety in them that possess it. It seems to be a metaphor taken from flowers, probably the amaranthus, (the very word here used), which still keeps its freshness and verdure, without any decay or withering.
Reserved; laid up, Col 1:5; 2Ti 4:8; secured for the heirs, though not yet possessed by them.
In heaven; and therefore safe, and out of the reach of enemies. This is opposed to the uncertain condition of earthly possessions, such as Canaan was.
For you; margin, for us, viz. whom God hath begotten again: or if we read it, as in the text, for you, the apostle may change the person in order to his exhortation.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv5–6 Here our apostle seems to pre-occupate and prevent an…
Here our apostle seems to pre-occupate and prevent an objection. Some might say, "Though the saints’ inheritance be safe in heaven, yet they are in danger here on earth:" Be it so, as if our apostle had said, yet they are and shall be kept by God’s power, and their own faith, to eternal salvation.
Note here, 1. We are kept; it implies we are in danger, in great danger of missing salvation, by reason of the number, power, and policy, of our spiritual enemies, corruption and sin within, the devil and the world without; but we are kept as in a garrison; so the word signifies: saints are preserved like beseiged cities; the general whom they fight under, and hold out for, preserves them, by sending in fresh recruits, supplies from the Holy Spirit, and by cutting off such succours as our lusts and spiritual enemies would send forth against us, so that they starve, and shall not vanquish us, but we them. We are kept; eternal thanks for such a keeper!
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Note, 2. What it is believers are kept and preserved to, namely, salvation: he does not say they are or shall be kept from trouble and affliction; that their fingers shall not ache in this world: he has made no such promise, and we must expect no such promise, and we must expect no such preservation, but the contrary: In the world ye shall have tribulation, says Christ, the captain of our salvation, Joh 16:1 But safety and rest, happiness and ease, shall be our portion in the coming world.
Note, 3. The means by which we are thus kept unto salvation.
1. On God’s part, almighty power. If left one moment to ourselves, we become a prey to every temptation. How did the devil baffle and befool Adam in innocency, when he had his wits about him, by being left in the hand of his own counsels! Lord, in a worst hand thou canst not leave us than our own!
2. On our part we are kept through faith. Our own endeavour must accompany God’s power, in order to our preservation. We are kept by the power of God through faith; by both jointly, by neither singly. God’s power will not keep us without our care, neither can our care secure us without the help of his power. We and our faith must be kept by the power of God; what God does for us, he does by us; he requires the use of our faculties, and the concurrence of our own endeavours, in order to our salvation.
Note, 4. The time when the saints’ complete salvation shall be revealed to them, and they have the full and final fruition of that;-- Ready to be revealed in the last time.
Mark, the saints’ salvation in heaven is a mystery, an hidden mystery, not yet revealed; revealed only to saints on earth by faith, to saints in heaven by sight; but the full revelation is not to be expected and enjoyed by glorified saints before the day of judgment, called here the last time: Ready to be revealed in the last time.
Our apostle told us, 1Pe 1:4, it was reserved in heaven for us, kept safe for us, but kept close in heaven: it is an inestimably rich treasure; they that are heirs of it on earth, yea, they that are possessed of it in heaven, do not as yet fully understand and know the transcendency of it, but it shall be revealed to them at the last day.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v6 The first word, wherein, refers to the apostle's foregoing…
The first word, wherein, refers to the apostle's foregoing discourse about the excellency of their present state, and their grand expectations for the future. "In this condition you greatly rejoice, though now for a season, or a little while, if need be, you are made sorrowful through manifold temptations," Pe1 1:6.
I. The apostle grants they were in great affliction, and propounds several things in mitigation of their sorrows. 1. Every sound Christian has always something wherein he may greatly rejoice. Great rejoicing contains more than an inward placid serenity of mind or sensation of comfort; it will show itself in the countenance and conduct, but especially in praise and gratitude. 2. The chief joy of a good Christian arises from things spiritual and heavenly, from his relation to God and to heaven. In these every sound Christian greatly rejoices; his joy arises from his treasure, which consists of matters of great value, and the title to them is sure. 3. The best Christians, those who have reason greatly to rejoice, may yet be in great heaviness through manifold temptations. All sorts of adversities are temptations, or trials of faith, patience, and constancy. These seldom go singly, but are manifold, and come from different quarters, the effect of all which is great heaviness. As men, we are subject to sorrows, personal and domestic. As Christians, our duty to God obliges us to frequent sorrow: and our compassion towards the miserable, the dishonour done to God, the calamities of his church, and the destruction of mankind, from their own folly and from divine vengeance, raise, in a generous and pious mind, almost continual sorrow. I have great heaviness and continual sorrow in my heart, Rom 9:2. 4. The afflictions and sorrows of good people are but for a little while, they are but for a season; though they may be smart, they are but short. Life itself is but for a little while, and the sorrows of it cannot survive it; the shortness of any affliction does much abate the heaviness of it. 5. Great heaviness is often necessary to a Christian's good: If need be, you are in heaviness. God does not afflict his people willingly, but acts with judgment, in proportion to our needs. There is a conveniency and fitness, nay, an absolute necessity in the case, for so the expression signifies: it must be; therefore no man should be moved by these afflictions. For yourselves know that we are appointed thereunto, Th1 3:3. These troubles, that lie heavy, never come upon us but when we have need, and never stay any longer than needs must.
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II. He expresses the end of their afflictions and the ground of their joy under them, Pe1 1:7. The end of good people's afflictions is the trial of their faith. As to the nature of this trial, it is much more precious than of gold that perisheth, though it be tried with fire. The effect of the trial is this, it will be found unto praise, honour, and glory at the appearing of Jesus Christ. Note, 1. The afflictions of serious Christians are designed for the trial of their faith. God's design in afflicting his people is their probation, not their destruction; their advantage, not their ruin: a trial, as the word signifies, is an experiment or search made upon a man, by some affliction, to prove the value and strength of his faith. This trial is made upon faith principally, rather than any other grace, because the trial of this is, in effect, the trial of all that is good in us. Our Christianity depends upon our faith; if this be wanting, there is nothing else that is spiritually good in us. Christ prays for this apostle, that his faith might not fail; if that be supported, all the rest will stand firm; the faith of good people is tried, that they themselves may have the comfort of it, God the glory of it, and others the benefit of it. 2. A tried faith is much more precious than tried gold. Here is a double comparison of faith and gold, and the trial of the one with the trial of the other. Gold is the most valuable, pure, useful, and durable, of all the metals; so is faith among the Christian virtues; it lasts till it brings the soul to heaven, and then it issues in the glorious fruition of God for ever. The trial of faith is much more precious than the trial of gold; in both there is a purification, a separation of the dross, and a discovery of the soundness and goodness of the things. Gold does not increase and multiply by trial in the fire, it rather grows less; but faith is established, improved, and multiplied, by the oppositions and afflictions that it meets with. Gold must perish at last - gold that perisheth; but faith never will. I have prayed for thee, that thy faith fail not, Luk 22:32. The trial of faith will be found to praise, and honour, and glory. Honour is properly that esteem and value which one has with another, and so God and man will honour the saints. Praise is the expression or declaration of that esteem; so Christ will commend his people in the great day, Come, you blessed of my Father, etc. Glory is that lustre wherewith a person, so honoured and praised, shines in heaven. Glory, honour, and peace, to every man that worketh good, Rom 2:10. If a tried faith be found to praise, honour, and glory, let this recommend faith to you, as much more precious than gold, though it be assaulted and tried by afflictions. If you make your estimate either from present use or the final event of both, this will be found true, however the world may take it for an incredible paradox. 4. Jesus Christ will appear again in glory, and, when he does so, the saints will appear with him, and their graces will appear illustrious; and the more they have been tried the more bright they will then appear. The trial will soon be over, but the glory, honour, and praise will last to eternity. This should reconcile you to your present afflictions: they work for you a far more exceeding and eternal weight of glory.
III. He particularly commends the faith of these primitive Christians upon two accounts: -
1. The excellency of its object, the unseen Jesus. The apostle had seen our Lord in the flesh, but these dispersed Jews never did, and yet they believed in him, Pe1 1:8. It is one thing to believe God, or Christ (so the devils believe), and another thing to believe in him, which denotes subjection, reliance, and expectation of all promised good from him.
2. On account of two notable productions or effects of their faith, love and joy, and this joy so great as to be above description: You rejoice with joy unspeakable, and full of glory. Learn,
(1.) The faith of a Christian is properly conversant about things revealed, but not seen. Sense converses with things sensible and present; reason is a higher guide, which by sure deductions can infer the operation of causes, and the certainty of events; but faith ascends further still, and assures us of abundance of particulars that sense and reason could never have found out, upon the credit of revelation; it is the evidence of things not seen.
(2.) True faith is never alone, but produces a strong love to Jesus Christ. True Christians have a sincere love to Jesus, because they believe in him. This love discovers itself in the highest esteem for him, affectionate desires after him, willingness to be dissolved to be with him, delightful thoughts, cheerful services and sufferings, etc.
(3.) Where there are true faith and love to Christ there is, or may be, joy unspeakable and full of glory. This joy is inexpressible, it cannot be described by words; the best discovery is by an experimental taste of it; it is full of glory, full of heaven. There is much of heaven and the future glory in the present joys of improved Christians; their faith removes the causes of sorrow, and affords the best reasons for joy. Though good people sometimes walk in darkness, it is often owing to their own mistakes and ignorance, or to a fearful or melancholy disposition, or to some late sinful conduct, or perhaps to some sad occurrence of providence, that sinks their comfort for the present, yet they have reason to rejoice in the Lord, and joy in the God of their salvation, Hab 3:18. Well might these primitive Christians rejoice with the joy unspeakable, since they were every day receiving the end of their faith, the salvation of their souls, Pe1 1:9. Note, [1.] The blessing they were receiving: The salvation of their souls (the more noble part being put for the whole man), which salvation is here called the end of their faith, the end wherein faith terminates: faith helps to save the soul, then it has done its work, and ceases for ever. [2.] He speaks of the present time: You are now actually receiving the end of your faith, etc. [3.] The word used alludes to the games at which the conqueror received or bore away from the judge of the contest a crown or reward, which he carried about in triumph; so the salvation of the soul was the prize these Christians sought for, the crown they laboured for, the end they aimed at, which came nearer and more within their reach every day. Learn, First, Every faithful Christian is daily receiving the salvation of his soul; salvation is one permanent thing, begun in this life, not interrupted by death, and continued to all eternity. These believers had the beginnings of heaven in the possession of holiness and a heavenly mind, in their duties and communion with God, in the earnest of the inheritance, and the witness of the divine Spirit. This was properly urged to these distressed people; they were on the losing side in the world, but the apostle puts them in the mind of what they were receiving; if they lost an inferior good, they were all the while receiving the salvation of their souls. Secondly, It is lawful for a Christian to make the salvation of his soul his end; the glory of God and our own felicity are so connected that if we regularly seek the one we must attain the other.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv4–7 To an inheritance incorruptible,.... This is a further explanation…
To an inheritance incorruptible,.... This is a further explanation of the "lively hope", or hope laid up in heaven, which regenerate ones are begotten to: it is an "inheritance"; a large estate, and rich possession, they are born heirs apparent to; what is not to be got by industry, or obtained by the works of the law; for they that are of the law are not heirs; but what is the pure bequest and free gift of God, as a Father to his children; for an inheritance is proper and peculiar to children, nor does it belong to any but them; and it comes to them through the death of the testator, Christ, and of it the Holy Spirit is the pledge and earnest: and here it is said to be
incorruptible; it is free from corruption in itself; nor can it be corrupted by others, by moth, or rust, or other things, as gold, silver, and garments may, which are a part of earthly inheritances; nor can it be enjoyed by corrupt persons, either corrupted with sin, or clothed with frailty and mortality; wherefore, in order to inherit it, corruption must put on incorruption, in every sense; other epithets and commendations of it follow:
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and undefiled; it is in its own nature pure and holy, and free from any defilement of sin; nor are there any of those impurities in it which Jews and Mahometans dream of in their vainly expected earthly paradise; nor will it be possessed by any but undefiled persons, such as are made so through the blood and righteousness of Christ:
and that fadeth not away; as do world, and the glory of it, and all inheritances and possessions in it; here is no continuing city, but there is one to come; in this inheritance are durable riches, everlasting habitations, an house eternal in the heavens, glories in it that will never wither and die, and pleasures which will never end, and which will be enjoyed without decrease or loathing:
reserved in heaven for you; the Alexandrian copy reads, "for us"; and the Ethiopic version renders it, "for us and you"; for all the saints; for all who are the elect, according to the foreknowledge of God, and who are begotten again to a lively hope; for these this inheritance is prepared, laid up, and secured in the hands or Christ their feoffee, who has it in trust for them, and with whom they are co-heirs; and it is safe for them "in heaven"; out of the reach of men and devils: this serves both to commend the inheritance, to set forth the excellency of it, lying in such a place as heaven; for the situation of an inheritance adds oftentimes to the valuableness of it; and also the safety and security of it; it is safe, being in heaven, and more so as it is in Christ's hands there. The Jews are wont to call the future state an inheritance of the land of the living: they say (u).
"this is called "an inheritance"; and add, but in this world a man has no inheritance, nor continuance;
so they interpret that phrase, "by the God of thy father", in Gen 49:25 thus (w).
"this is "the inheritance" of the superior place, which is called "heaven";
and sometimes they style it , "the superior inheritance", or "the inheritance above" (x); all which agrees with Peter's language,
(u) Tzeror Hammor, fol. 150. 3. (w) Zohar in Gen. fol. 131. 2. (x) Zohar in Exod. fol. 34. 3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4–7 To an inheritance - For if we are sons,…
To an inheritance - For if we are sons, then heirs. Incorruptible - Not like earthly treasures. Undefiled - Pure and holy, incapable of being itself defiled, or of being enjoyed by any polluted soul. And that fadeth not away - That never decays in its value, sweetness, or beauty, like all the enjoyments of this world, like the garlands of leaves or flowers, with which the ancient conquerors were wont to be crowned. Reserved in heaven for you - Who "by patient continuance in welldoing, seek for glory and honour and immortality."
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4–7 Verse 4. To an inheritance] Called an inheritance because…
Verse 4. To an inheritance] Called an inheritance because it belongs to the children of God. Eternal life cannot be a gift to any but these; for, even in heaven, the lot is dealt out according to law: if children, then heirs; if not children, then not heirs.
Incorruptible] αφθαρτον. It has no principles of dissolution or decay in it; and, therefore, must be totally different from this earth.
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Undefiled] αμιαντον. Nothing impure can enter it; it not only has no principles or seeds of dissolution in itself, but it can never admit any; therefore its deterioration is impossible.
Fadeth not away] αμαρνατον. It cannot wither, it is always in bloom; a metaphor taken from those flowers that never lose their hue nor their fragrance. From the Greek αμαραντος we have our flowers called amaranths, because they preserve their hue and odour for a long time.
Reserved in heaven] Such a place as that described above is not to be expected on earth; it is that which was typified by the earthly Canaan, and in reference to which the patriarchs endured all trials and difficulties in this life, as seeing Him who is invisible.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv5–6 1Pe 1:5. Who are kept — Who, though now…
1Pe 1:5. Who are kept — Who, though now surrounded with many apparent dangers, are not left defenceless, but are guarded, kept as in a garrison, as the word φρουρουμενους signifies; by the power of God — Which worketh all in all; or secured from all real harm, under the observation of his all-seeing eye, and the protection of his almighty hand; through faith — Through the continued exercise of that faith, by which alone salvation is both received and retained. The clause is very emphatical: “It represents,” says Macknight, “believers as attacked by evil spirits and wicked men, their enemies, but defended against those attacks by the power of God, through the influence of their faith, (1Jn 5:4,) just as those who remain in an impregnable fortress are secured from the attacks of their enemies by its ramparts and walls.” Ready — Ετοιμην, prepared, to be revealed — In all its glory; in the last time — The time of Christ’s second coming; the grand period, in which all the mysteries of divine providence shall beautifully and gloriously terminate. Some have thought that by the salvation here spoken of, the apostle meant the preservation from the destruction brought on the Jewish nation by the Romans, which preservation the disciples of Christ “obtained, by observing the signs mentioned in their Master’s prophecy concerning that event. For, when they saw these signs take place, they fled from Jerusalem to places of safety, agreeably to their Master’s order, Mat 24:16. But what is said, 1Pe 1:9-12, concerning this salvation; that it is a salvation, not of the body, but of the soul, to be bestowed as the reward of faith; that the prophets, who foretold this salvation, searched diligently among what people, and at what time, the means of procuring it were accomplished; that it was revealed to the prophets that these means were to be accomplished, not among them, but among us; and that these things were to be preached by the apostles as actually come to pass: I say, the above- mentioned particulars concerning the salvation to be revealed in the last time, do not agree to the deliverance of the Christians from the destruction of Jerusalem, but are applicable only to the salvation of believers in general from eternal death, by a resurrection to an immortal life in heaven, at the time of Christ’s coming, when this salvation is to be revealed; and that time is called the last time, because it will be the concluding scene of God’s dispensations relating to our world.” — Macknight.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv4–7 To an inheritance - Through the resurrection of the…
To an inheritance - Through the resurrection of the Lord Jesus we now cherish the hope of that future inheritance in heaven. On the word inheritance, see the Act 20:32 note; Eph 1:11, Eph 1:14, Eph 1:18 notes; Col 1:12 note. Christians are regarded as the adopted children of God, and heaven is spoken of as their inheritance - as what their Father will bestow on them as the proof of his love.
Incorruptible - It will not fade away and vanish, as that which we inherit in this world does. See the word explained in the notes at 1Co 9:25. The meaning here is, that the inheritance will be imperishable, or will endure forever. Here, to whatever we may be heirs, we must soon part with the inheritance; there it will be eternal.
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And undefiled - See the Heb 7:26; Heb 13:4 notes; Jam 1:27 note. The word does not elsewhere occur in the New Testament. As applied to an inheritance, it means that it will be pure. It will not have been obtained by dishonesty, nor will it be held by fraud; it will not be such as will corrupt the soul, or tempt to extravagance, sensuality, and lust, as a rich inheritance often does here; it will be such that its eternal enjoyment will never tend in any manner to defile the heart. “How many estates,” says Benson, “have been got by fraudulent and unjust methods; by poisoning, or in some other way murdering the right heir; by cheating of helpless orphans; by ruining the fatherless and widows; by oppressing their neighbors, or grinding the faces of the poor, and taking their garments or vineyards from them! But this future inheritance of the saints is stained by none of these vices; it is neither got nor detained by any of these methods; nor shall persons polluted with vice have any share in it.” Here no one can be heir to an inheritance of gold or houses without danger of soon sinking into indolence, effeminacy, or vice; there the inheritance may be enjoyed forever, and the soul continually advance in knowledge, holiness, and the active service of God.
And that fadeth not away - Greek ἀμάραντον amaranton. This word occurs nowhere else in the New Testament, though the word ἀμαράντινος amarantinos occurs in 1Pe 5:4, applied to a crown or garland. The word is properly applied to that which does not fade or wither, in contradistinction from a flower that fades. It may then denote anything that is enduring, and is applied to the future inheritance of the saints to describe its perpetuity in all its brilliance and splendor, in contrast with the fading nature of all that is earthly. The idea here, therefore, is not precisely the same as is expressed by the word “incorruptible.” Both words indeed denote perpetuity, but that refers to perpetuity in contrast with decay; this denotes perpetuity in the sense that everything there will be kept in its original brightness and beauty. The crown of glory, though worn for millions of ages, will not be dimmed; the golden streets will lose none of their luster; the flowers that bloom on the banks of the river of life will always be as rich in color, and as fragant, as when we first beheld them.
Reserved in heaven for you - Margin, “us.” The difference in the text and the margin arises from the various readings in mss. The common reading is “for you.” The sense is not materially affected. The idea is, that it is an inheritance appointed for us, and kept by one who can make it sure to us, and who will certainly bestow it upon us. Compare the Mat 25:34 note; Joh 14:2 note; Col 1:5 note.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv4, 7 Reserved in heaven for you. Literally, in you; that…
Reserved in heaven for you. Literally, in you; that is, it is also in you by reason of that lively faith and hope, which is in you, of enjoying Christ. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4–7 To an inheritance--the object of our "hope" (Pe1 1:3),…
To an inheritance--the object of our "hope" (Pe1 1:3), which is therefore not a dead, but a "living" hope. The inheritance is the believer's already by title, being actually assigned to him; the entrance on its possession is future, and hoped for as a certainty. Being "begotten again" as a "son," he is an "heir," as earthly fathers beget children who shall inherit their goods. The inheritance is "salvation" (Pe1 1:5, Pe1 1:9); "the grace to be brought at the revelation of Christ" (Pe1 1:13); "a crown of glory that fadeth not away."
incorruptible--not having within the germs of death. Negations of the imperfections which meet us on every side here are the chief means of conveying to our minds a conception of the heavenly things which "have not entered into the heart of man," and which we have not faculties now capable of fully knowing. Peter, sanguine, impulsive, and highly susceptible of outward impressions, was the more likely to feel painfully the deep-seated corruption which, lurking under the outward splendor of the loveliest of earthly things, dooms them soon to rottenness and decay.
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undefiled--not stained as earthly goods by sin, either in the acquiring, or in the using of them; unsusceptible of any stain. "The rich man is either a dishonest man himself, or the heir of a dishonest man" [JEROME]. Even Israel's inheritance was defiled by the people's sins. Defilement intrudes even on our holy things now, whereas God's service ought to be undefiled.
that fadeth not away--Contrast Pe1 1:24. Even the most delicate part of the heavenly inheritance, its bloom, continues unfading. "In substance incorruptible; in purity undefiled; in beauty unfading" [ALFORD].
reserved--kept up (Col 1:5, "laid up for you in heaven," Ti2 4:8); Greek perfect, expressing a fixed and abiding state, "which has been and is reserved." The inheritance is in security, beyond risk, out of the reach of Satan, though we for whom it is reserved are still in the midst of dangers. Still, if we be believers, we too, as well as the inheritance, are "kept" (the same Greek, Joh 17:12) by Jesus safely (Pe1 1:5).
in heaven--Greek, "in the heavens," where it can neither be destroyed nor plundered. It does not follow that, because it is now laid up in heaven, it shall not hereafter be on earth also.
for you--It is secure not only in itself from all misfortune, but also from all alienation, so that no other can receive it in your stead. He had said us (Pe1 1:3); he now turns his address to the elect in order to encourage and exhort them.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv4–7 4. An inheritance—A second statement of the result of…
4. An inheritance—A second statement of the result of the new birth, showing the corresponding external object of the internal hope. The apostle, himself a Jew, labouring chiefly among the Jews, and writing to Churches largely composed of Jewish Christians, naturally recurs to a Hebrew imagery for the full expression of his thought. The land of Canaan, given to their fathers for an inheritance forever, (Gen_17:8,) had been lost by transgression; but these dispersed, homeless sojourners are now assured of a heavenly country and an eternal home. The inheritance belongs to the children brought by the new birth into the family of God, for, “if children, then heirs.” Rom_8:17. Heaven is a free gift; yet it is bestowed in strict accordance with law. Three negative but gloriously descriptive words represent the character of the inheritance.
Incorruptible—With no spring within of death or evil to induce decay, or corruption, or destruction.
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Undefiled—Without spot or stain of sin externally.
Fadeth not—Unlike the quickly withering flower, it remains in perpetual freshness and beauty.
Reserved—Laid up and carefully watched over and guarded.
In heaven—Where the God of glory dwells. The earthly inheritance had been invaded by Assyrians, Babylonians, Egyptians, and Romans; its wealth plundered and its holy places ravaged and destroyed; but the heavenly Canaan is so protected by our glorious Lord that it is absolutely and forever secure.
For you—The change of person from us to you permits a direct impressive assurance of the certainty of the inheritance to the faithful, and an admonition as well to the elect, to take heed that they do not forfeit their election.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4–7 4. to an inheritance incorruptible] The clause is co-ordinate…
4. to an inheritance incorruptible] The clause is co-ordinate with the preceding and depends upon the word “begotten.” The idea of the “inheritance” is again essentially Pauline (Act_20:32, Gal_3:18, Eph_1:14; Eph_1:18 and elsewhere). The epithets attached to the word distinguish it from any earthly inheritance, such as had been given to Israel (Act_7:5), and agree with the “everlasting inheritance” of Heb_9:15. Here it answers to the completed “salvation” of the next verse, of which we get glimpses and foretastes here, but which is reserved in its fulness in and for the region of the eternal. In that inheritance there is nothing that mars, nothing that defiles (Rev_21:27), nothing that fades away, as the flower of the field fadeth (Jas_1:10-11). The two latter adjectives (amiantos, amarantos) have in the Greek an impressive assonance which cannot be reproduced in English.
for you] Some MSS. give “for us,” but this was probably a correction due to the use of the first person in the preceding verse, and the present text, which rests on the authority of the best MSS., is like St Paul’s changes from the first person to the second (as in Rom_7:4-5, Eph_2:13-14), the natural expression of the feeling of the Apostle that what he hopes and believes for himself, he hopes and believes also for those to whom he writes.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4–7 (4) To an inheritance.—This is structurally parallel to and…
(4) To an inheritance.—This is structurally parallel to and explanatory of, the clause “into a living hope” We are, as the saying is, born to an estate. This notion of an “inheritance,” or property, that we have come in for, is particularly Hebrew, occurring very frequently in the Old Testament. The Pontine dispersion had lost their “inheritance” in Palestine, but there is a better in store for them.
Incorruptible, and undefiled, and that fadeth not away.—Exuberant description of the excellencies of the new Canaan. The first epithet contrasts its imperishable nature (see Rom_1:23; 2Ti_1:10) with the fleeting tenure of the earthly Canaan. The second speaks of its freedom from pollutions such as desecrated the first “Holy Land.” Perhaps it may specially mean that the new Holy Land will never be profaned by Gentile incursions and tyrannies. The third, and most poetical of all (which is only found besides in Wis_6:12), conveys the notion of the unchanging beauty of that land—no winter ill the inheritance to which the Resurrection brings us (Son_2:11).
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Reserved—The perfect tense, which hath been reserved unto you, i.e., either in the temporal sense—“kept all this while until you came,” or “with a view to you.” (Comp. Heb_11:40.) He now adds explicitly that it is no earthly, but a heavenly possession.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4–7 To an inheritance incorruptible, and undefiled, and that fadeth…
To an inheritance incorruptible, and undefiled, and that fadeth not away. The Christian"s hope maketh not ashamed. The inheritance is sure; it is better than the inheritance promised to Abraham; for it is
(1) incorruptible. All things earthly have in themselves the seeds of decay and death; but "when this corruptible shall have put on incorruption," the redeemed of the Lord shall receive a kingdom that cannot be moved, where "neither moth nor rust doth corrupt.
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(2) It is undefiled. The inheritance of Israel was defiled, (Lev_18:27, Lev_18:28) but into the heavenly inheritance entereth not "anything that defileth". (Rev_21:27)
(3) It fadeth not away. "The grass withereth, the flower falleth away;" it is not so in the "land that is very far off." The crown reserved for its blessed inhabitants is an amaranth wreath. (comp. RAPC Wis 6:13 and 1Pe_5:4, where see note) There are no tendencies to corruption there, no possibilities of defilement, not even that fading which must pass over the fairest things of earth. Reserved in heaven for you. The many mansions in our Father"s house have been kept from the beginning, and still are kept for his elect; Satan cannot rob them of it, as he robbed man of the earthly paradise. Some of the Greek commentators find in the words, "in heaven," an argument against the millenarians. Some manuscripts read "for us," but the received reading is best supported. St. Peter passes from one person to another, as St. Paul often does, sometimes addressing his readers directly, sometimes including himself among them.
The inheritance reserved for the heirs.
The reference to the inheritance is especially appropriate, as following the designation of Christians as "strangers of the dispersion," homeless wanderers in a foreign land. The prospect which made Abraham dwell in tabernacles, and which shone before Israel during the weary years in the desert, is held forth to them here. They have been "begotten... unto an inheritance." Regeneration points to and issues in the possession of it. If children, they are heirs. The new life from Christ makes them "strangers," throwing them out of harmony with the existing order, and it makes them "heirs," giving them a present possession and future heritage in the unseen.
I THE SUBSTANCE OF THE INHERITANCE. There is, no doubt, a reference to Canaan as the promised possession of the wandering Israelites. The true meaning of the word is that of a portion obtained by lot. There is no reference to bequest or succession. No doubt the inheritance is here represented as future, but not exclusively so. The next verse obviously takes "salvation" as equivalent to the "inheritance "of this verse. The two words represent the same reality in two different aspects the one mainly under the negative idea of deliverance from evil, healing from sickness, safety from peril, though it does not altogether exclude the positive element; the other, under the positive idea of a possession which enriches spirit, heart, mind, and all tastes and faculties of a perfected humanity. The underlying reality which brings about both is God. He himself is become our Salvation. He is our Portion, the only Heritage which enriches the soul. We are "heirs of God." Possibly that deepest thought is not to be pressed here, but certainly it is not to be omitted. To keep it ever clearly before us saves us from murmuring at the darkness in which the glories of heaven are wrapped, and from degrading them by taking the emblems such as pearly gates and golden streets, harps, and crowns as more than symbols. Both the inheritance and the salvation belong alike to the present and the future. The one is represented here and now by an earnest; the other is begun to-day, though perfected in heaven. The earnest is of" the same nature as the inheritance. The partial salvation of to-day is essentially the same as the complete salvation of eternity. The faintest streak of morning twilight is the same light from the same sun which at noon floods the sky.
II THE CHARACTERISTICS OF THE INHERITANCE. Our means of forming conceptions of what it is are analogy and contrast with the things of earthly experience. If a chrysalis could think of its butterfly state, it could only picture it as like or unlike its present. So we can only paint the future with colors supplied by the present. And to paint it as the negation of all imperfection, transiency, and limitation, makes it brightest to eyes which smart with weeping, and ache with looking for a good which comes not, or after a vanished joy. It is" incorruptible." All outward possessions have the seeds of dissolution and decay in themselves, or can be decomposed and destroyed by external forces. Perhaps Peter remembered "where moth and rust do not corrupt." Our true treasure, which is truth, righteousness, a full influx of God himself into our hearts, cannot decay. It is" undefiled." Some spot of evil is on all beauty, some flaw in every precious thing, some taint of imperfection or at best some limitation which is a blemish on all that we have or love here. But this is whiter than the driven snow, and purer than the sunlight which flashes on it. It "fadeth not away." The sad stern law that it must droop and shed the glory of its petals rules each fair flower which we gather, and some of them fade all the faster because of the grasp of our hot hands. "But this is a flower which cannot wither." What of God we possess is not parted from its source, but lives his life still, though it dwells in us. Therefore it is woven into an amaranthine garland (Ver. 4), which makes the brow on which it is twined immortal as itself.
III THE RESERVATION OF THE INHERITANCE. It is or rather it has been from of old laid up in the heavens. A remarkable expression, evidently implying that future blessedness is more than "a state," and that it has objective elements which are already in existence in the heavens, even while we who are one day to possess them are toiling and moiling here. We cannot think without incongruity of our "salvation" as being thus stored with God, but we can naturally regard the objective constituents of our future blessedness as being so. The metaphor would be too violent unless the inheritance is a real something which is now in existence, and which is in so far separate from ourselves that we shall one day have it as well as be it. The main idea is that of the security of the inheritance. The Divine hand is working on that side of the veil to keep the inheritance for the heirs, and on this, as the next verse tells us, to keep the heirs for the inheritance. Guarded by his hand, it is safe. "Being in heaven, that calm abode of peace, where changes never come, nor foes climb, nor thieves break through and steal," it is safe. The heirs of earthly inheritances have not seldom found their patrimony wasted when they came to claim it, and their treasure-chests empty when opened. But kept by God, and lodged in heaven, our riches cannot perish. He himself is our Portion. So if we have him for our Treasure, and count his knowledge, his love, his likeness, our heaven on earth and our heaven in heaven, we shall not be without a sufficient allowance to live on as the earnest, nor fail to be "satisfied," when we pass into the higher life, with the wealth which will pour into our souls in the full possession of God. A.M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v6 Wherein ye greatly rejoice.
1Pe_1:6-9
Wherein ye greatly rejoice.
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Joy and trial in the Christians life
I. The Christians joy.
1. It is present joy. Gods service is gladsome even now (1Pe_1:8; Php_4:4). Nor is this joy for advanced believers only, but for all true-hearted seekers after God (Psa_105:3).
2. It is great joy (Psa_68:3).
3. There are many sources of the Christians great joy, but the particular one here mentioned is the present happiness afforded by a believing expectation of the joys laid up for him in eternity.
4. There are important reasons why we all ought to be joyful Christians.
(1) It is our privilege as Christians. When we may be so much happier than we are, what folly not to exercise our right!
(2) Our influence for good over others depends greatly upon the apparent result which religion produces in our own case.
(3) Very much of our own stability as Christians depends upon our joyfulness (Neh_8:10).
II. The Christians trial. There is nothing whatever unchequered here below-no joy without sorrow, no sunshine without shadow, no harmony unmixed with discord, Life is like an April day.
1. Ye are in heaviness-pressed down, forced to the earth, as if under some cruel load. The Christians joy is from heaven, his grief from earth. These two are ever at war with one another.
2. Ye are in heaviness through manifold temptations. Persecutions abounded. The devil aimed his fiery darts at them. The world spread its allurements for them.
3. Yet this state of trial has its alleviations.
(1) It is only for a season, whereas the Christians joy endures forever (Psa_30:5; 2Co_4:17).
(2) It is only if need be-if there is a necessity, if some good can be effected by it.
III. The union of joy and trial in the Christians earthly lot. Does the text teach that times of trial are destroyers of the Christians joy, even for a season? On the contrary, St. Peter speaks of the heaviness only to give us a more exalted idea of the mighty power of the joy. Ye greatly rejoice, though ye are in heaviness; your hearts remain glad in spite of your trials. Clouds come, but the sun breaks through them and goes on shining still. Obstacles arise, but the bright river of the Christians peace flows past and over them, deep and glad as before. The one great peculiarity of the Christians joy is its comparative independence of outward circumstances-nay, its triumph over them. Worldly men can rejoice when all is prosperous. If, therefore, the Christians joy vanished at the approach of sorrow, men might well ask wherein the Christian differed from others? (J. Henry Burn, B. D.)
The Christians joy and the Christians sufferings
I. The Christians joy.
1. Its greatness. Wherein ye greatly rejoice. There are only three things really great in the universe-God and the soul and eternity, and as religion has to do with them all its dealings have something superior in them all.
2. Its ground.
(1) The Christians joy is not unfounded.
(2) The Christians joy is founded principally upon spiritual and eternal things.
II. The Christians grief.
1. The nature of the Christians sufferings.
2. The number.
3. Their influence.
4. Their expediency.
5. Their duration. (W. Jay.)
The Christians heaviness and rejoicing
I. His heaviness.
1. If we were not in heaviness during our troubles we should not be like our Covenant Head-Christ Jesus.
2. If we did not suffer heaviness we would begin to grow too proud, and become too great in our own esteem.
3. In heaviness we often learn lessons that we never could attain elsewhere. Ah! said Luther, affliction is the best book in my library, and let me add the best leaf in the book of affliction is that blackest of all the leaves, the leaf called heaviness, when the spirit sinks within us, and we cannot endure as we could wish.
4. This heaviness is of essential use to a Christian if he would do good to others. Who shall speak to those whose hearts are broken but those whose hearts have been broken also?
II. His rejoicing. Mariners tell us that there are some parts of the sea where there is a strong current upon the surface going one way, but that down in the depths there is a strong current running the other way. Two seas do not meet and interfere with one another, but one stream of water on the surface is running in one direction, and another below in an opposite direction. Now the Christian is like that. On the surface there is a stream of heaviness rolling with dark waves, but down in the depths there is a strong undercurrent of great rejoicing that is always flowing there. The apostle is writing to the strangers scattered throughout Pontus.
1. The first thing that he says to them is, that they are elect according to the foreknowledge of God, wherein we greatly rejoice. Ah! even when the Christian is most in heaviness through manifold temptations, what a mercy it is that he can know that he is still elect of God!
2. The apostle says that we are elect through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ-wherein we greatly rejoice. Is the obedience of the Lord Jesus Christ girt about my loins, to be my beauty; and is the blood of Jesus sprinkled upon me to take away all my guilt and all my sin, and shall I not in this greatly rejoice?
3. But the great and cheering comfort of the apostle is, that we are elect unto an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for us. And here is the grand comfort of the Christian.
4. There is one more doctrine that will always cheer a Christian, this perhaps is the one chiefly intended here in the text. Reserved in heaven for you who are kept by the power of God through faith unto salvation. This will be one of the greatest cordials to a Christian in heaviness, that he is not kept by his own power, but by the power of God. (C. H. Spurgeon.)
The sweetest joys learned in trial
Very many of the sweetest joys of Christian hearts are songs which have been learned in the bitter ness of trial. It is said of the canary bird that he will never learn to sing the song his master will have him sing while it is light in his cage. He learns a snatch of every song he hears, but will not learn a full separate melody of its own. And the master covers the cage and makes it dark all about the bird, and then he listens and learns the one song that is taught to him until his heart is full of it. Then, ever after, he sings the song in the light. With many of us it is as with the bird. The Master has a song He wants to teach to us, but we learn only a strain of it, a note here and there, while we catch up snatches of the worlds songs and sing them with it. Then He comes and makes it dark about us till we learn the sweet melody He would teach us. Many of the loveliest songs of peace and trust sung by Gods children in this world they have been taught in the darkened chamber of sorrow.
Triumph of the soul over trial
There are even many facts in our ordinary human experience that render quite conceivable this triumph of the soul over all surrounding tribulations and distresses. What cares the patient, toiling man of science for the incredulity and jeers of his neighbours, or the vexations of poverty, when first the obscurity and meanness of his lonely chamber are lighted up by the flash of some great discovery? How superior to threats and discouragements of every kind was the mighty heart of Columbus as he calmly forced his way through the veil of waters toward this unseen world! Nay, how often has the bitterness of death itself been overcome to the soldier on the battlefield and the patriot on the scaffold, by the silent anticipation of the freedom and glory which their agonies secured for the country they loved! And need we then wonder if the confessors of Jesus have gone singing to the stake, and their shout of victory has been stifled only by the flames into which they sank? (J. Lillie, D. D.)
Joy in heaviness
They say that springs of sweet fresh water well up amid the brine of salt seas; that the fairest Alpine flowers bloom in the wildest, ruggedest mountain passes; that the noblest psalms were the outcome of the profoundest agony of soul. Be it so. And thus amid manifold trials souls which love God will find reasons for bounding, leaping joy. Have you learnt this lesson yet? Not simply to endure Gods will, nor only to choose it, nor only to trust it, but to rejoice in it. Of such joy there are two sources: first, the understanding of the nature and meaning of trial; second, the souls love and faith in its unseen Lord. There is enough in these two for unsullied and transcendent joy; in fact, we may question whether we ever truly drink of Christs joy till all other sources of joy are eliminated by earthly sorrow, and we are driven to seek that joyous blessedness which no earthly sun can wither and no winter freeze (Hab_3:17-19). (F. B. Meyer, B. A.)
Christian joy
Greek, ἀγαλλιᾶσθε, Ye dance for joy, ye dance a galliard, or as children do about a bonfire: ye cannot but express your inward joy in your countenance, voice, and gesture. (J. Trapp.)
Variableness of Christian moods
The variableness of Christian moods is often a matter of great and unnecessary suffering; but Christian life does not follow the changes of feeling. Our feelings are but the torch; and our life is the man that carries it. The wind that flares the flame does not make the man waver. The flame may sway hither and thither, but he holds his course straight on. Thus oftentimes it is that our Christian hopes are carried, as one carries a lighted candle through the windy street, that seems never to be so nearly blown out as when we step through the open door, and, in a moment, we are safe within. Our wind-blown feelings rise and fall through all our life, and the draught of death threatens quite to extinguish them; but one moment more, and they shall rise and forever shine serenely in the unstormed air of heaven. (H. W. Beecher.)
The needs be
When our hearts grow a grain too light, God seeth it but needful to make us heavy through manifold temptations. (J. Trapp.)
The duality of Christian life
As there are two men in every true Christian, a new man and an old one, so heaviness in manifold temptation and rejoicing may readily co-exist. (J. P. Lunge.)
In heaviness through manifold temptations.-
Why the godly must undergo many troubles
1. To drive them to repentance (2Sa_12:18; Gen_42:21). They are as the shepherds dog, to fetch us out of the corn, to bring us into compass again (Psa_32:4-5; Psa_119:67; Psa_119:71).
2. To keep them from sin, being therefore compared to a hedge of thorns (Hos_2:6; Job_33:17; 2Ch_20:37).
3. To humble them. We have a proud nature, and while in health we think our heads half touch the clouds; therefore God pulls us down by troubles.
4. To make them more holy, to scourge off the rust, purge out some of the remnant of the old man, and renew the inner man (Isa_4:4; Heb_12:10; Isa_27:9).
5. To wean them from the world, to which even the best are too much addicted, and to make them willing to die and to be gone hence, so setting them on work to look after and make sure of a better inheritance.
6. To prove the devil a liar (Job_1:9).
7. To keep them from hell and condemnation.
8. To bring them to heaven. (John Rogers.)
Heavens discipline of the good
I. The disciplinary elements are very manifold.
II. The disciplinary elements are very painful. Ye are in heaviness. Or, as Dr. Davidson renders it, made sorrowful. Heaviness is a relative term. What is heavy to one would be light to another. Paul gloried in tribulation.
III. The disciplinary elements are only temporary. Now for a season.
1. The trials of life are short compared with the enjoyments of life. They are exceptional.
2. The trials of life are short compared with the blessedness of the future.
IV. The disciplinary elements are very necessary. If need be. As storms in nature are necessary to purify the air, so trials are necessary to cleanse the atmosphere around the soul.
V. The disciplinary elements are always beneficent. That the trial of your faith, being much more precious than of gold that perisheth. Nothing is more important to man than that it should be genuine. (Homilist.)
The uses of grief
What! would you choose that you alone may fare better than all Gods saints? that God should strew carpets for your nice feet only, to walk into your heaven, and make that way smooth for you which all patriarchs, prophets, evangelists, confessors, Christ Himself, have found rugged! Away with this self-love, and come down, you ambitious sons of Zebedee, and, ere you think of sitting near the throne, be content to be called unto the cross. Now is your trial. Let your Saviour see how much of His bitter portion you can pledge. Then shall you see how much of His glory He can afford you. As snow is of itself cold, yet warms and refreshes the earth, so afflictions, though in themselves grievous, yet keep the soul of the Christian warm and make it fruitful. Let the most afflicted know and remember that it is better to be preserved in brine than to rot in honey. After a forest fire has raged furiously, it has been found that many pine cones have had their seeds released by the heat, which ordinarily would have remained unsown. The future forest sprang from the ashes of the former. Some Christian graces, such as humility, patience, sympathy, have been evolved frown the sufferings of the saints. The furnace has been used to fructify. (C. H. Spurgeon.)
Needful afflictions
Consider that all thy afflictions are needful, and work for thy good. Nothing is intolerable that is necessary. If need be, whilst we have diseased bodies, physic is as needful as food; whilst we have diseased souls, misery is as needful as outward mercies. The winter is as necessary to bring on harvest as the spring; affliction is as necessary to bring on the harvest of glory as any condition. (W. Swinnock.)
Trials and glory
Look upon a painted post or sign whose colour is laid in oil, how the rain beats upon it in stormy weather, that one would think all the colour would be washed off, yet how the water glides away and leaves it rather more beautiful than before. And thus it is with every child of God, being well garnished with graces of the Spirit, let the wind of persecution blow, and the floods of affliction lift up their voice, they shall never deface, but rather add unto their beauty; such is the condition of grace, that it shines the brighter for scouring, and is most glorious when it is most clouded. (J. Spencer.)
The use of trials
Suppose I made a very wonderful steam engine, and put it into a ship, to make it into a steam packet. It is all beautifully made, and complete, and I want to try whether it is all good; whether the machinery is right and works well. Where should I send it, into a smooth sea or a rough sea? I should send it up the rapids-up the river-against the stream, to see whether it would go up, I should. So God does with you. He furnishes you with everything you want-then puts you up the rapids, sends you on the rough water, just to try you, to see what you are made of.
The trial of your faith.
The trial of faith
I. The Christians temptations.
1. They are manifold in their nature. What a world of change and sorrow we live in t
2. They are difficult to bear; for they cause heaviness or depression of mind (Heb_10:32). If you are in heaviness bear it manfully, but do not show it openly. Speak of your troubles to your bosom friend, but do not talk of them to men of this world. Above all, tell them to Jesus.
3. They are temporary. The longest trials, and those which leave the deepest wounds, are but for a season.
4. They are necessary. If need be. Oh, there is a needs be for every stroke, and though we do not now understand why this trial or the other falls upon us, yet we shall know hereafter.
II. The end and aim of these temptations must be carefully observed. They are for the trial of our faith.
1. The value of faith cannot be overestimated. Gold perishes, but faith lives-lives in death, and far beyond it (1Co_13:13).
2. But it must be tried, and sometimes in a very severe furnace. It is proved, tested, or verified by trial, and the faith which cannot stand the ordeal is of little or no value (Job_23:10). There are many ways in which faith is tried.
(1) It is tried by Divine commands. God gives His servants some difficult task to perform. True faith will surmount all difficulties.
(2) Faith is often tried by doubts.
(3) And faith is tried by fire-the fire of discipline, of persecution, of protracted bodily affliction.
3. The ultimate design of the trial is that it may be found, nothing of it being lost, unto praise, and honour, and glory, at the appearing of Jesus Christ. (Thornley Smith.)
The testing of religious faith
I. The process of testing a mans faith involves much pain. This we gather-
1. From the use of the word that describes the process-temptation.
2. From the fact that those who are being tested are often possessed with heaviness, grief.
3. From the nature of the elements employed in the process.
(1) No material element causes more pain than fire.
(2) These elements are manifold. With those to whom Peter wrote it was Gentile scorn, slander, persecution, martyrdom.
II. The process of testing a mans faith is of such supreme worth as to compensate for all such pain.
1. The testing is only temporary.
2. The worth of the soul is tested.
3. The purpose of the process.
(1) To try the genuineness of faith.
(2) To remove alloy.
(3) To train for highest uses.
(4) To lead to highest destiny. (U. R. Thomas.)
Afflictions a test of faith
1. To try whether we have any faith.
2. To try whether our faith be as much as we take it to be or more; this, affliction will discover.
3. To purge and purify that true faith which we have, and increase it. (John Rogers.)
The trial of our faith
The apostle here expresses his very cordial sympathy with his Christian brethren under the circumstances of trial to which they were exposed. Ye greatly rejoice in that last time, or, as the passage might be rendered, Wherein ye shall greatly rejoice. Now for a season ye are in heaviness, but in the last time-the time of Christs appearing-the time of your entering upon the inheritance that is incorruptible, ye shall greatly rejoice. But still the prospect of the great rejoicing in the last time gives some measure of rejoicing in the present. It is impossible for us to hope with anything like assurance for something that will make us very joyful without feeling in a measure joyful now. We can in a somewhat cheerful spirit bear the most dismal wintry weather, as we have the assurance of the spring and summer that are to follow. But this joy is mingled with sorrow. Now for a season ye are in heaviness through manifold temptations. And this brings us to the subject of our text-namely, the trial of our faith. Now your faith is your confidence in God. Your faith is your confidence in Gods being, and doing all that in His Word He is represented to be and to have done; your confidence in God as infinitely wise, and mighty, and righteous, and merciful; your confidence in Him as having provided a full and free redemption for mankind through the finished work of our Lord Jesus Christ; your confidence in Him as certain to fulfil all the great promises that He has given to His people. That is your faith, your confidence in God. And concerning the trial of this the apostle here speaks. But, first, of this faith he says that it is more precious than gold. I think I can appeal to every Christian here, and say, Now, you would be sorry to lose your property, no doubt? Quite natural. But still, do not you as Christians feel that we would rather be beggared today than lose this precious faith of which the Apostle Peter speaks? Well, this faith, he tells us, is to be tried. That is to say, our faith is subjected to proof-put to the test. If we profess to be Christians, it is very important that the world and the Church and ourselves should have some proof of our Christianity that this profession of ours is a right, honest thing, and neither a piece of hypocrisy nor a piece of self-delusion. And so for our own sakes first of all, but also for the sake of the Church, which we have no right to deceive, and for the sake of the world, which also has a claim to know the genuineness of our religious profession-it is necessary that our faith should be proved. Now, unfortunately, we have in our religious phraseology nearly lost sight of this very common sense meaning of the word trial. When you talk about the trial of a steamship or the trial of a hundred-ton gun, well, we understand that it is putting these things to a proof. But in our religious phraseology, a trial, forsooth, is simply a calamity-some terrible thing. And that is almost the only light in which we regard it, with scarcely any recognition of Gods design, and of His design being the proof of character. But that is His design. Now here is an alleviation at once, and a very great alleviation of the trials that you and I may have to pass through. Here is a man who comes forward and professes to be a seaman. Well, it is a very reasonable thing that he should be required to prove his seamanship by having, sometimes at any rate, to navigate his vessel amid the perils of a storm. And here is another who professes to be a soldier. Well, no injustice is done, but very much the contrary, if this man be required to prove his courage and skill by being sent, occasionally at any rate, upon some exceedingly hazardous military duty. And here is one who professes to be a servant of God, and do not let him be surprised if God, like any other master, shall subject him to proof, and ascertain, by practical experiment, what he is worth and what he can do, and whether he really be what by his profession he ought to be. So our faith is tried. A reasonable and perfectly right thing that tried it ought to be, as I said just now, for our own sake, if for the sake of nobody else. And, as the apostle reminds us here, the trial of our faith is conducted through manifold temptations. Let us take the word trials, not temptations, for God does not tempt any man in this evil sense of the word temptation. We are tried through manifold trials. That is to say, our faith is subjected to more proofs than one; and so it ought to be. I suppose that when they try a ship they make her go through many manoeuvres; and when they try a horse there is more than one sort of test to which the creature is put. And when a student goes in for examination, success in which is to be crowned with some distinguished honour, he is subjected to a considerable number of trials in order that the height and breadth and length and depth of the mans mind, if there be any height and length and depth and breadth in it, may be ascertained. And he is subjected to various manifold trials, because the very brilliant capacity in one direction may, unfortunately, be accompanied by miserable incapacity in another direction, and so the man is subjected to manifold trials. And faith, likewise, is subjected to more trials than one. We find that poverty tries our honesty. A sad reverse of circumstances, such as is very frequently witnessed, does certainly try the integrity of a mans principles as a man of business. And then I need not say that unkindness, injustice, is a great trial of our charity; and persecution would be a severe trial of our courage. Insolence is a trial of our meekness. And there are trials of a peculiar character, not very peculiar either, for they are not uncommon. I mean the trials of our faith that are often experienced by men who really find it difficult to retain their confidence in the revelation of Gods will in His Word. And you must not at all suppose that because a man never knew what bad health is, and never knew anything of poverty, and never had the slightest reason to be anxious about a single secular concern, that that mans faith is going untried. It may be being tried a great deal more than yours in the midst of sickness and of poverty. There may be a terrible war going on within that mans mind and heart as he is endeavouring, with all earnestness, but often finds himself failing, endeavouring to retain his confidence in the great principles of the gospel of Jesus Christ. Thus our faith is tried, and severe is the trial sometimes, as the apostle indicates when he says, Though it be tried with fire. It has been in the most terribly literal sense tried with fire, for, as you know, for a long time burning to death was the method commonly resorted to in the persecution of those who stood faithful to the truth as it is in Christ. And so the faith of men like John Huss, and Jerome of Prague, and Bishop Latimer, and thousands upon thousands more in the noble army of martyrs, was in the most literal and severe sense tried with fire. But, of course, we can understand this expression tried with fire, in a metaphorical sense, as indicative of any peculiarly severe trial to which faith may be exposed, such as a long and wearisome and painful illness. And now to notice some of the alleviations that we have graciously granted to us in these trials of our faith. Do not let us give way to a hopeless sorrow over the matter, for God has mingled very much comfort with all this distress. In the first place, as the apostle reminds us, it is only for a season, or, as we might render his words, Now for a little while ye are in heaviness through manifold temptation-for a little while. It will not be long. It cannot be long. And then, again, there is a necessity for it. If need be, but not if need not be. Only if need be, and only in proportion as the need really is. And we really must allow God to be the judge and the only judge of this need. We leave it, of course, to the goldsmith to determine how he is to deal with the gold that he is to make up into an article of use or adornment; and we leave it to the lapidary to decide how to cut and to polish the jewels which he intends to set in this fashion or in that. It would be an impertinent thing for persons not skilled in such work even to venture an opinion, and an impertinent thing to venture opinions about the manner in which God Almighty should deal with and make up the gold and the gems whereof He is preparing a glorious crown for our Lord and Saviour Jesus Christ. No, if need be, and only if need be. The sculptor, you know, would not on any account chip off a block of marble one atom more than in his judgment is necessary to the realisation of his idea in the statue. And no surgeon or physician of ordinary humanity will give his patient any more pain than is unavoidable in order to the healing of the wound or the curing of the disease. And we, as the children of God, are in very wise hands, in very tender hands, in very safe hands. And then there is a great object secured by these trials, that this faith thus tried is found to be unto praise and honour and glory at the appearing of Jesus Christ. Unto whose praise and honour and glory? Not unto ours-at least, not unto ours in the first place, but unto our Lords, an Archbishop Leighton says, God delights to bring out His strongest champions, that they might fight great battles for Him. And although, certainly, it is sad to think of a good man being cast into prison, and sadder still to think of his being committed to the flame, yet I can imagine that God, not although He loves His people, but just because He loves them, rejoices over such a scene as that. I can imagine God rejoicing to see how His grace strengthens a poor, feeble, mortal man, and makes him firm and enduring unto the end. And at the last it will be found that this trial of their faith was ever unto the praise and honour and glory of their Lord, and to their own praise and honour and glory likewise. But, again, there is this alleviation in the trial of faith suggested in the words, Whom having not seen ye love; in whom, though now ye see Him not, yet believing-the love that we bear to our Lord Jesus Christ will greatly help us in the trial of our faith. You know that for a person whom you love you will do and suffer things that you would never think of doing or suffering for a person towards whom you felt no particular regard. How much a man will do, and how much he will suffer for his wife and for his children! And so, in proportion to the love we bear to Jesus Christ will be the lightness of the infliction involved in any trials to which our faith is subjected. Once more, there is this alleviation, that believing in Christ we rejoice with joy unspeakable and full of glory, receiving the end of our faith, even the salvation of our souls. But some will say, Have not we already received the salvation of our souls? Now salvation is a great compound blessing, if I may so speak, and some of it we have received already, and some of it is in reserve. In fact, salvation is a blessing, of which a Christian is receiving something every day. I had so much salvation yesterday; I have got more today, and I shall have more tomorrow, if I am living the Christian life, that is to say. Now, in so far as salvation is the forgiveness of sins, salvation is ours now. (H. S. Brown.)
Trials
Trials are of many kinds. Some are very slight; but often a little thing is more severely felt than one that is greater. There are all the little annoyances which happen every hour; things go contrary to our wishes; we have to give up our wills; we are disappointed of our hopes. There are pains of body and sickness; there is the sickness of our dear friends. Now trial is natural to us: it belongs to us as children of Adam. But to Christians trials come in a somewhat different way. They belong to us as members of Christ.
I. The first thing to be thought when we have any trial, is that it comes from God. It is not a proof of any special wickedness in the person to whom it is sent, nor of Gods being specially angry with that person. Quite the contrary. God feels towards each of you the very same tender fatherly love that you feel to your dear boy; and so He corrects you as you correct that boy. And just as you take the trouble to prune and attend to the fruit tree which bears well, in the hope that it will bear still better, so God sends trouble to them who are doing good, in the hope that they will do still better. In all troubles, then, look to God-receive them from Him as the best things which your loving Father can send you.
II. Think, next, what are they sent for? They are punishments for sins, that is true; but see the wonderful goodness of God: these punishments His love turns into mercies and blessings. What does He send them for?
1. To remind us of our sins; to make us remember our sins, that through His mercy we may repent of them.
2. To draw our thoughts towards Himself. In their affliction they will seek Me early.
3. They are called trials-that means things which try. What do they try? They try us, whether we can trust God when matters seem to be going wrong.
4. To make us patient. Patience is that great gift which most especially helps to make us perfect Christians. Let patience have her perfect work, that you may be perfect and entire, wanting nothing. When we quietly give up our way to others-when we are disappointed and do not fret-when we ourselves have sharp pains to bear and we do not repine-then we are learning to become more perfect Christians-then we are becoming holier-we are really growing into what God intends us to be.
III. They lead us on to the crown. To conclude.
1. Try to think in this way of all troubles whatsoever, of all the little vexations of life, as well as of the heavier afflictions which come more seldom.
2. Look on continually to the end-the end of all things-heaven and eternity! This will encourage you to bear what now seems so painful. The hope of what is coming will cheer you up.
3. And especially look continually to Jesus Christ, and the example He has set us. Look to Him continually, lest you be weary and faint in your minds. (W. H. Ridley, M. A.)
Trials
These words are spoken to Christians, to persons called by the apostle elect according to the foreknowledge of God, and begotten to an inheritance incorruptible and undefiled, and that fadeth not away. How great a privilege to be chosen to eternal life I Well may the Christian be delighted with such thoughts, wherein, says St. Peter, ye rejoice. But before the enjoyment of these things there are many troubles to be encountered; we may be glad, yet may we perchance, when we look at intervening difficulties, be in heaviness. It is well known that the most devout Christians are sometimes in heaviness. Do not think it any strange thing for the Christian man to be in heaviness, even as to his salvation. The Lord often lays the severest trial, that is, this feeling of desertion, on the most perfect, as you would place the boldest soldier in the front of the battle. Hence, then, assurance is not necessary; the spiritual atmosphere is variable.
1. Poverty is a great temptation-a temptation which throws many into heaviness.
2. But again, the temptations of the rich lie in another direction.
3. The heaviness which sometimes arises from the oppression and power of sin.
4. And some persons are in heaviness-they themselves know not why. None are more to be sorrowed with. There seems to be no known cause-and yet they are in lowness of spirits, and weary of the world. (J. M. Chanter, M. A.)
Trial as fire
Trial is here compared to fire; that subtle element which is capable of inflicting such exquisite torture on our seared flesh; which cannot endure the least taint or remnant of impurity, but wraps its arms around objects committed to it with eager intensity to set them free and make them pure; which is careless of agony, if only its passionate yearning may be satisfied; which lays hold of things more material than itself, loosening their texture, snapping their fetters, and bearing them upwards in its heaven-leaping energy. What better emblem could there be for God, and for those trims which He permits or sends, and in the heart of which He is to be found?
1. But this fire is a refiners fire (Mal_3:3).
(1) It is He who permits the trial. The evil thing may originate in the malignity of a Judas, but by the time it reaches us it has become the cup which our Father has given us to drink. The waster may purpose his own lawless and destructive work, but he cannot go an inch beyond the determinate counsel and foreknowledge of God. The very devil must ask permission ere he touches a hair of the patriarchs head. The point up to which we may be tested is fixed by consummate wisdom. The weapon may hurt and the fire sting, but they are in the hands which redeemed us.
(2) It is He who superintends the trial. No earthly friend may be near, but in every furnace there is One like the Son of Man.
(3) It is He who watches the progress of the trial. No mother bending over her suffering child is more solicitous than He is. Suiting the trial to your strength.
2. Trial is only for a season. Now for a season ye are in heaviness. The great Husbandman is net always threshing. The showers soon pass. Our light affliction is but for a moment.
3. Trial is for a purpose. If needs be. There is utility in every trial. It is intended to reveal the secrets of our hearts, to humble and prove us, to winnow us as corn is shaken in a sieve, to detach us from the earthly and visible, to create in us an eager desire for the realities which can alone quench our cravings and endure forever. (F. B. Meyer, B. A.)
The theology of sufferings
I. Temptations or trials reveal faith.
1. On the one hand, they show us the evil that is in us. More evil dwells in the heart than we have ever realised. I never before could believe, exclaims the afflicted man, that so many hard thoughts of God were nestling in my brain, and so many rebellious passions lodging in my heart. God sends trouble to bring out and make palpable that which is latent.
2. Not only so, but afflictions further serve to evoke our good, to lead forth into visibility the faith, the hope, and the charity God in His loving kindness has infused into our souls. Certain things will not disclose what is in them save under pressure. Aromatic herbs will not diffuse their aroma till they are bruised.
II. Temptations or trials strengthen faith.
1. Bitters are the best tonic for the spiritual man as for the physical. All who are a little acquainted with gardening operations know how careful the gardener is to lop off all redundant growths which genial weather calls forth, growths which he significantly calls suckers, because they drain away the sap which would otherwise go to form fruit. On just the same principle the Divine Husbandman treats the Trees of Righteousness growing in His vineyard-He mercilessly lops off the worldly suckers which steal away the juice, the fatness, of your religion, and thereby drives the whole energy of your spirit back upon your faith.
2. Sorrows further invigorate faith, because they call it into frequent, yea, constant exercise. And it is an universally admitted truth that all our natural faculties and spiritual graces grow in exercise. To be a robust Christian you must battle with difficulties.
III. Temptations or trials purify faith.
1. They release it from the impurities which attach to it. Religion in this world lives among pots, and, as might be expected, it does not quite escape the corruption that is in the world through lust. And God in His wisdom judges it expedient to cast it into the sea; but, as Leighton quaintly remarks, He does it not to drown it, but to wash it. But this process of separation is not an easy one, pleasant to flesh and blood; rather it requires the penetrating action of the flame.
2. Adversity, moreover, throws faith more upon its own proper resources, making it draw its aliment and inspiration more directly from God as revealed in His Book.
IV. Temptations or trials beautify faith.
1. Trials evolve the latent beauty of faith. Faith is intrinsically a beautiful grace, but to disclose its beauty it must often undergo the severe operations of chisel and hammer.
2. But it is also true that sorrows impart beauty to faith, a kind of weird-like fascination that makes it, in its struggle with obstacles, a spectacle worthy of the gods. God throws the Christian into many-coloured afflictions that he may be thereby adorned and made meet to enter the society of heaven. He makes His Church a coat of many colours to show His love to her and appreciation of her. (J. C. Jones, D. D.)
The trial of faith
I. The value of faith
1. Even considered intellectually, as a mere belief of revealed truth, faith is of the highest possible value, as the great instrument by which we obtain religious knowledge and wisdom.
2. But its value-as it is not merely an intellectual exercise, but an act of trust, and thus a work of the heart-is shown by this, that it connects us immediately and personally with the merits of the great Atonement.
3. The value of faith is seen in this, that it not only connects man, as guilty, with the meritorious atonement of the Saviour, but man, as weak and helpless, with the omnipotence of Divine grace.
4. Another proof of the value of faith is found in that wonderful property which the Apostle Paul assigns to it, and which, indeed, we find by actual experience that it possesses-the property of fixing its eye on invisible and eternal realities, and keeping the soul continually under their influence.
II. The trial of faith.
1. In its lower sense-merely considered as belief of truth-faith will be tried. This may occur in many circumstances, and especially from infidel sophistry.
2. But our faith will not only be tried by sophistry; it will be tried also by what may be termed practical unbelief. This is especially the ease in all temptations to sin.
3. Faith, in that higher sense in which the word is used-as implying a simple trust in the atonement of the Saviour-will be tried by our proneness to self-dependence.
4. Faith is also tried by afflictions and sorrows. In sorrows our faith has to repose entirely on the great doctrine that all that concerns us is in the hands of God, that here there is no chance, no oversight, no delegation of the Divine power to the creature.
III. The final honours of faith. It has, indeed, its honours now, far greater than any of which unbelief can boast. Is it not that which brings man to God for the blessings of reconciliation and adoption? Is it not that which brings with it the mighty influence of that Holy Spirit which works in man the death unto sin and the new life unto righteousness? Is it not that which is the source of our spiritual victories, which gives us strength to do and strength to suffer? Is it not that which enables us to resist the temptations with which the present world continually surrounds us? And is it not that which extracts the sting of death? Such are the honours of faith here on earth. Where shall we look for those of formality and unbelief? But the apostle refers to its future honours, to the praise and glory in which our faith shall issue at the appearing of the Lord Jesus Christ. Then shall the faith which has received the mysteries of God be honoured. (R. Watson.)
The trial of faith
I. Faith is much more precious than gold.
1. Gold is of an earthly, but faith of a heavenly origin.
2. Faith has its object, as well as its origin, in God; whereas gold, unless placed in the hands of him who has the new nature, tends to the place whence it came, and is often also in the child of God the means of dragging hint too much to earth.
3. Faith always enriches the possessor, but gold often impoverishes.
II. This faith must be tried, and that with fire.
1. The world is a great trial to faith.
2. Satan is always attempting to try and to overstep the faith of Gods people.
III. What is the great end and purpose for which faith is so tried? It is that it may be proved to be faith, just as the gold is tried in the fire. (J. H. Evans, M. A.)
The trial of your faith
I. Your faith will be tried surely.
1. Faith, in the very nature of it, implies a degree of trial. God never gave us faith to play with. It is a sword, but it was not made for presentation on a gala day, nor to be worn on state occasions only, nor to be exhibited on a parade ground. It is a sword, and he that has it girt about him may expect, between here and heaven, that he shall know what battle means. Faith is a sound sea-going vessel, and was not meant to lie in dock and perish of dry rot. To whom God has given faith, it is as though one gave a lantern to his friend because he expected it to be dark on his way home. The very gift of faith is a hint to you that you will want it, and that, at all points and in every place, you will really need it.
2. Trial is the very element of faith. Faith is a salamander that lives in the fire, a star which moves in a lofty sphere, a diamond which bores its way through the rock. Faith without trial is like a diamond uncut, the brilliance of which has never been seen. Untried faith is such little faith that some have thought it no faith at all. What a fish would be without water or a bird without air, that would be faith without trial.
3. It is the honour of faith to be tried. He that has tested God, and whom God has tested, is the man that shall have it said of him, Well done, thou good and faithful servant.
4. The trial of your faith is sent to prove its sincerity.
5. It must also be tested to prove its strength.
6. The trial of our faith is necessary to remove its dross. Why, a week ago, says one, I used to sing, and think that I had the full assurance of faith; and now I can scarcely tell whether I am one of Gods people or not. Now you know how much faith you really possess. You can now tell how much was solid and how much was sham; for had that which has failed you been real faith, it would not have been consumed by any trial through which it has passed. You have lost the froth from the top of the cup, but all that was really worth having is still there.
II. Your faith will be tried variously.
1. There are some whose faith is tried each day in their communion with God. That is, God in Christ, who is our God, is a consuming fire; and when His people live in Him, the very presence of God consumes in them their love of sin and all their pretentious graces and fictitious attainments, so that the false disappears and only the true survives. The presence of perfect holiness is killing to empty boastings and hollow pretences.
2. God frequently tries us by the blessings which He sends us.
(1) Riches.
(2) Praise.
3. Another trial of faith is exceedingly common and perilous nowadays, and that is heretical doctrine and false teaching.
4. The trial of our faith usually comes in the form of affliction. I remember Mr. Rutherford, writing to a lady who had lost five children and her husband, says to her, Oh, how Christ must love you! He would take every bit of your heart to Himself. He would not permit you to reserve any of your soul for any earthly thing. Can we stand that test? Can we let all go for His sake? Do you answer that you can? Time will show.
III. Your faith will be tried individually. It is an interesting subject, is it not, the trial of faith? It is not quite so pleasant to study alone the trial of your faith. It is stern work when it comes to be your trial, and the trial of your faith. Do not ask for trials. Children must not ask to be whipped, nor saints pray to be tested. The Lord Jesus Christ has been glorified by the trial of His peoples faith. He has to be glorified by the trial of your faith.
IV. Your faith will be tried searchingly. The blows of the flail of tribulation are not given in sport, but in awful earnest. The Lord tries the very life of our faith-not its beauty and its strength alone, but its very existence. The iron enters into the soul; the mans real self is made to endure the trial.
V. Your faith will be tried for an abundantly useful purpose.
1. The trial of your faith will increase, develop, deepen, and strengthen it. We may wisely rejoice in tribulation, because it worketh patience, and patience experience, and experience hope; and by that way we are exceedingly enriched, and our faith grows strong.
2. The trial of our faith is useful, because it leads to a discovery of our faith to ourselves. I notice an old Puritan using this illustration. He says, you shaft go into a wood when you please, but if you are very quiet, you will not know whether there is a partridge, or a pheasant, or a rabbit in it; but when you begin to move about or make a noise, you very soon see the living creatures. They rise or they run. So, when affliction comes into the soul, and makes a disturbance and breaks our peace, up rise our graces. Faith comes out of its hiding, and love leaps from its secret place.
3. Besides, when faith is tried, it brings God glory. (C. H. Spurgeon.)
The trial of faith precious
It is not faith, but the trial of faith, that is here pronounced to be precious. Precisely because faith is the link by which the saved are bound to the Saviour, it is of unspeakable importance to have faith tested in time and proved to be true. Here the fire and the crucible are the most valuable of all things for the investor. These are his safeguards, In like manner, it is dangerous to venture our eternity on a fair weather profession; an assay in some form is essential to determine whether there is life or only a name that you live. The trial of faith by affliction is com pared to the testing and purifying of gold by fire. The greatest results will be seen within the veil. When Christ comes the second time to reign, the effect of these trials will appear to his praise. (W. Arnot.)
The trial of faith
This trial is made upon faith principally, rather than any other grace, because the trial of that is, in effect, the trial of all that is good in us. (M. Henry.)
Trials are tests
The surest way to know our gold is to look upon it and examine it in Gods furnace, where He tries it for that end, that we may see what it is. If we have a mind to know whether a building stands strong or no, we must look upon it when the wind blows. If we would know whether that which appears in the form of wheat has the real substance of wheat or be only chaff, we must observe it when it is winnowed. If we would know whether a staff be strong or a rotten, broken reed, we must observe it when it is leaned on and weight is borne upon it. If we would weigh ourselves justly, we must weigh ourselves in Gods scales that He makes use of to weigh us. (Jonathan Edwards.)
Burnt in
Yonder is a porcelain vase just fashioned; it is now in the decorators hands, who paints on it various pretty and delicate figures-here and there he paints a passage of Scripture. Presently he passes it into the hands of another who glazes it, who in his turn passes it on to a third. But what is the third doing? Why, he is putting the vase into a hot oven. Sir, we exclaim, you will spoil your ware, and your labour will be in vain. Smiling at our alarm, he placidly replies, Gentlemen, I will take care that the vase suffers no injury. I put it into the oven to enhance its value, for I mean thus to burn in what has been painted on it, which would otherwise wash off. There-it is finished now, he adds, and you may wash that vase for twelve months without making any impression on the colours. They are burnt in, sirs, burnt in. Similarly God burns in verses of the Bible into our experience. Having infused His grace into us in regeneration, and made wholesome impressions on the mind through the ministry of the Word, He consigns us to the furnace of affliction that they may be burnt into the very core of our being, so burnt that nothing will ever again erase them. (J. C. Jones, D. D.)
Much more precious than of gold that perisheth.-
Tried faith more precious than gold
1. Gold comes out of the earth; faith from heaven, whence every good and perfect gift is.
2. Faith is more rare, termed therefore the faith of Gods elect, whereas most, even of the wicked, are not without gold.
3. Faith cannot be purchased with all the gold in the world.
4. It is hardly gotten and hardly kept, and has many and strong enemies-our own nature, the world and the devil are all against faith, but not against getting of gold.
5. It apprehends salvation and life eternal, and so is the instrument of our happiness. So is not gold but the instrument of many a mans damnation; by unconscionable getting, and covetous keeping the same, many cast away their souls.
6. It will comfort a man with true comfort in his life, carry him strongly through troubles, and boldly through the gates of death.
7. Gold perisheth, here canker and rust consume it; we may be taken from it, as it from us; but faith endureth till Christs appearing, to our full redemption, as the fruit thereof forever.
Uses:
1. To them that want gold, and yet have faith. Know that thou art richer than he that hath thousands of gold and hath not faith.
2. To the rich. Rejoice not that thou art rich, but that thou hast faith. Again, think all your pains to become you well, and well bestowed in getting this precious faith.
3. To those who have not faith. Poor souls, labour after it, that you may be made inwardly rich.
4. To rich men who have toiled for gold. Seek this that is so much better. (John Rogers.)
Genuine faith more precious than gold
I. Gold cannot satisfy the soul. Genuine faith does. As a rule it will, perhaps, be found that he who has the most gold is the most discontented and restless in heart. Faith fills the soul with joy unspeakable and full of glory.
II. Gold cannot strengthen the soul. Genuine faith does. In what does the strength of the soul consist? In force of sympathies generous and devout; force of determination to pursue the right; force to bear up with buoyant magnanimity under all the trials and sorrows of life. Gold cannot give this strength. How strong were the men mentioned in the eleventh chapter of Hebrews!
III. Gold cannot ennoble the soul. But genuine faith ennobles the soul, enthrones it above the tide of passion and the force of circumstances. (Homilist.)
Peters list of valuables
Peter is very fond of this word precious. He uses it more frequently than all the other New Testament writers, with the exception of John in the Revelation, where, however, it is only employed in reference to things of material value, such as jewels and costly woods. Paul uses it only once, and in a similar connection, speaking about gold, silver, and precious stones. James employs it once in regard of the fruits of the earth; and all the other instances of its use are in Peters writings. Here are the cases in which he uses it. First, in my text, about the process by which Christian faith is tested; then about the blood of Jesus Christ; then, in a quotation from Isaiah, about Christ Himself as the cornerstone. These three are the instances in the first Epistle. In the second we find two, where he speaks of like precious faith, and of exceeding great and precious promises.
I. That our true treasures are all contained in, and clustered round, the person and work of Jesus Christ. Now, in order to estimate the value of a thing, the first necessity is a correct standard. Now, if we are seeking for a standard of value, surely the following points are very plain. Our true treasure mast be such as helps us towards the highest ends for which we are fitted by our make. It must be such as satisfies our deepest needs; it must be such as meets our whole nature; and it must be such as cannot be wrenched from us. I do not want to undervalue lower and relative good of any kind, or to preach an overstrained contempt of material, transient, and partial blessing. Competence and wealth, gold and what gold buys, and what it keeps away, are good. High above them we rank the treasures of a cultivated mind, of a refined taste, of eyes that see the beauty of Gods fair creation. Above these we rank the priceless treasures of pure reciprocated human love. But none of them, nor all of them put together, meet our tests, simple and obvious as they are. They do not satisfy the whole, or the depths, of our natures. Only God can fill a soul. So Peter is right after all, when he points us in a wholly different direction for the true precious things. Christ is precious. Now, the word that he employs there is slightly different from that which occurs in the other verses. The speaker in the original words of the prophet is God Himself. It is the preciousness in Gods sight of the stone which He lays in Zion that is glanced at in the epithet. Let me suggest how the preciousness of His beloved Son, in the eyes of the Father who gave Him, enhances the preciousness of the gift to us. God obeys the law which He lays upon His servants; and He will not give to us that which costs Him nothing. But Christ is precious to us. Yes, if we know ourselves and what we want; if we know Him and what He gives. Do you want wisdom? He is the wisdom of God. Do you seek power? He is the power of God. Do you long for joy? He will give you His own. Do you weary for peace? My peace I leave with you. Do you hunger for righteousness? He of God is made unto us wisdom and righteousness. Do you need fulness and abundance? In Him dwells all the fulness of God; and of His fulness have all we received. Whatever good any soul seeks, Christ is the highest good, and is all good. Let us turn our hearts away from false treasures and lay hold on Him who is the true riches. Further, Christs blood is precious. Peter believed in Christs atoning sacrifice for the sins of the world, and of each single soul therein. If you strike that element out of the work of our Lord, what remains, precious as it is, does not seem to me to so completely satisfy human necessities as to make Him the one all-sufficient and single treasure and riches of mens souls. And then there is the third precious thing, clustering round and flowing from Jesus Christ and His work-and that is, the exceeding great and precious promises, which are given to us that by them we may be partakers of a Divine nature. I presume that these promises referred to by the apostle are largely, if not exclusively, those which have reference to what we call the future state. And they are precious because they come straight to meet one of the deepest needs of humanity, often neglected, but always there-an ache, if not a conscious need. What about that dark, dim beyond? Is there any solid ground in it? Christ comes with the answer: I am the Resurrection and the Life; he that believeth on Me, though he were dead, yet shall he live. Then it is not mist; then I can fling my grappling-iron into it and it will hold, and I can hold on to it.
II. That which puts us in possession of the precious things is itself precious. So the apostle speaks, in his second Epistle, about like precious faith, using a compound word, which, however, is substantially identical with the simple expression in the other verses. The only preciousness of that faith which the New Testament magnifies so greatly is that it brings us into possession of the things that are intrinsically precious. Suppose a door, worth half a crown. Yes! but it is the door of a storehouse full of bullion. Here is a bit of lead pipe, worth twopence. Yes, but through it comes the water that keeps a besieged city alive. And so your faith, worth nothing in itself, is worth everything as the means by which you lay hold of the durable riches and righteousness of Jesus Christ. Therefore cherish it. A cultivated mind is a treasure, because it is the key to many treasures. Refined tastes are treasures because they bring us into possession of lofty gifts. AEsthetic sensibilities are precious because they make our own a pure and ennobling pleasure. And, for precisely the same reason, high above the cultivated understanding, and refined tastes, and the artistic sense, ay, and even above the loving heart that twines its tendrils round another heart as loving, we rank the faith which joins us to Christ.
III. The process which strengthens that faith is precious. My nominal text speaks about the trial of your faith as being much more precious than of gold that perisheth, though it be tried with fire. Peter meant that the process by which faith was tested, and, being tested, is purified and perfected, is a precious treasure. If Christ and what pertains to Him are our real wealth, and if our faith is the means of our coming into possession of our property, then everything that tightens our grasp upon Him, and increases our capacity of receiving Him, is valuable. Let us lay that to heart, and it changes all our estimates of this worlds mistaken ill and good. Let us lay that to heart, and it interprets much. We do not understand life until we have got rid of the prejudice that enjoyment, or any lower thing, is the object of it. Let us understand that the deepest meaning of all our experience here is discipline, and we have come within sight of the solution of most of our perplexities. Sorrow and joy, light and darkness, summer and winter, sunshine and storm, life and death, gain and loss, failures and successes-they all have the one end, that we may be partakers of the wealth of His holiness. Let us try to clear our minds of the delusions of this world, and to rectify our estimates of true good. A very perverted standard prevails, and we are too apt to fall in with it. Many of us are no wiser than savages that will exchange gold for trash, and barter away fertile lands for a stand of old muskets or a case of fiery rum. Listen to Jesus Christ counselling you to buy of Him gold tried in the fire. Turn away from the fairy gold, which by daylight will be seen to be but a heap of yellow fading leaves, and cling in faith, which is precious, to Him who is priceless, and in whom the poorest will find riches that cannot be corrupted nor lost forever. (A. Maclaren, D. D.)
Found unto praise and honour and glory at the appearing of Jesus Christ.-
Perfect salvation
These words have reminded me of a phrase which, twenty or thirty years ago, was constantly recurring in sermons of many of the younger and more ardent preachers of that time. They insisted that Christ had come to achieve for us what they described as a present salvation. There was a polemical element, too, in preaching of this kind, for the doctrine of a present salvation was asserted as though it were a part of the Christian gospel that had never been clearly apprehended; it was implied that most Christian people had thought of salvation as something future, something that could not be known on this side of death, while in fact we are to be saved, if saved at all, here and now. Those who preached a present salvation said in substance, Many of you Christian people have missed the power and glory which Christ came to make yours in this life, because you are always thinking of heaven and the life to come; your religion is unpractical, you do not see that Christ came to make an infinite difference in the whole life of man in this world, as well as to make eternal blessedness our inheritance in the next. There is no need to preach like that now. None of us, I imagine, are too much occupied with thoughts of heaven and the life to come. Richard Baxter, as some of you remember, tells us that in the afternoon, when it began to be too dark to go on with his reading and writing, and before the candles were brought in, he used to sit quietly in the twilight meditating on the saints everlasting rest. There are not many Christian people, I imagine, who spend much of their time in that way now. Whether we realise the present salvation more fully than our fathers did I cannot tell, but I imagine it is certain that we think very much less about any salvation that is still to come. There is a present salvation, there is also a salvation to be hoped for, Wherein ye greatly rejoice. Christ, not the earthly Christ but the ascended Christ, is the head of the new race. His larger, diviner, human life is ours, and the life which we have received from Him, and into the full possession of which He entered at His resurrection and ascension, that life has in its essence the hope and assurance of passing into the same glory into which Christ has entered. Having this life we are born, therefore, to an inheritance incorruptible and undefiled, and that fadeth not away. This inheritance is not here; it is not ours in possession yet; it is no part of the present salvation; it is reserved for us in heaven. And lest we should come to harm before we reach it, we are kept safely for the salvation which is ready to be revealed at the last time. In this it is that we Christian people are to rejoice. The present salvation is an incomplete salvation; the perfect salvation is to come. The future life of those who are to live forever in God-the complete salvation-transcends all thought as well as all hope; we cannot see the inheritance for the golden haze that surrounds it; it is too intensely bright for mortal vision; it belongs to another order than this; it cannot be revealed to knowledge until it is revealed in experience. But some elements of the present salvation will in the future salvation be perfect. Our sins, through the infinite mercy of God, are already forgiven, and we may have the full assurance that they are forgiven. But not until we are capable of a fuller knowledge of God shall we know the infinite blessedness of the discovery that He has blotted out our sins as a thick cloud which varnishes and leaves no stain on the blue of heaven. That blessedness is to come. There are times when we see the manifestations of the love of God for us-manifestations given to us in secret and wonderful ways by the power of the Spirit of God, making the heart tremble with a blended reverence and joy. We have no strength to bear them for long. If they remained glory would break upon glory, and we should anticipate the blessedness we hope for. What we hope for is a life that appears so enlarged, and with so Divine an environment that these manifestations of the personal love of the Eternal for us, and manifestations still more wonderful, will be with us always; that we shall move freely among them as we move in the common air and in the light of the common sun; they will never become dim, never be interrupted, but that in their tenderness and in their power they will increase through age after age of increasing wonder and joy. There is something in this great hope to give us courage and to renew the strength which too often faints and the resolution which too often falters. The joy of the Christian life would be immeasurably augmented if we dwelt more constantly on its eternal consummation in the Divine Presence, and the joy would give strength. We have great memories to sustain us, and, above all, the memory of the supreme manifestation of the Divine love in the life and death and resurrection of Jesus Christ. But when hope is confederate with memory, and both are confirmed by the present consciousness that we have found God, every power of our better life receives new animation, and we see that all things are possible to us. Further, apart from a clear vision of the perfect salvation, faith is subject to an unnecessary strain. Forget too how large and free and blessed a life men are destined for in Christ in the next world, and it will sometimes seem as if there were disproportion between the great discoveries of the Christian gospel and what the gospel actually accomplishes. It is as if you were to judge of the labour which has been spent on the fields by the appearance of early spring, when the dark ground is hardly relieved by the faint green of the wheat which has just begun to shoot-it is so frail, apparently of so little value. Is this all that is to come of cleaning the ground and ploughing it and enriching it with the seed? Ah! you must wait-wait till the spring has expanded into the bright days of summer, and the summer into early autumn, and then the corn ripened, perfected, rising and falling in golden billows under the glowing sun, will reveal the end for which the farmer laboured. And Christs harvest home is not ended here, but in worlds unseen. Not until we know the perfect righteousness and the perfect blessedness of the saints in glory shall we see for what great ends the Son of God became man and rose again for our race. (R. W Dale, LL. D.)
Whom having not seen, ye love.-
Love to an unseen Saviour
To produce in us a love to Christ it is not necessary that we should see Him with our bodily eyes. Those who actually saw Jesus and loved Him are comparatively few to those who love Him unseen.
I. The properties of this love.
1. It is sincere and hearty. We must not judge by one single act in life, but by the habitual frame and the general tenor in behaviour. A real concern of mind for offending a friend is a sign that we esteem him.
2. It has respect unto Christ in all His characters and titles.
3. This love is superlative. It exceeds the esteem which the soul has for all other things. Christ will accept of nothing less.
4. This love is constant and everlasting. It is not like the esteem which we have for our fellow creatures, which frequently stops upon receiving an affront, and is often changed into resentment.
II. The grounds and reasons why the Christian loves an unseen Jesus.
1. The Christian loves an unseen Jesus because of the excellencies which He possesses, Whatever excellency is in the creature may be found in the highest perfection in Jesus Christ, for He inherits all true perfection: creatures glories are all imperfect.
2. The Christian loves an unseen Saviour because of the relation which He stands in to him. The ties of nature and relation are strong inducements to affection; a mother must turn monster if she does not love her babe.
3. The Christian is under the greatest obligations to Jesus for the wonders of His free and unmerited love: no wonder, then, that he loves Him, though unseen.
III. The reasonableness of the Christians love to an unseen Saviour.
1. Let us view the infinite glory of His person.
2. The amazing greatness of His condescension for His peoples advantage.
3. The blessings which He has conferred upon the Christian,
4. The endearing titles He has given him.
5. The care He continually takes of him, and the glory He has prepared and will secure for him.
6. The freeness of this love. (S. Hayward.)
Love to an unseen Saviour
I. Believe, though we never saw. We should not count this a hardship, since we every day believe in places and peoples whom we have not seen. Thus, you all believe that there is such a city as Rome, although few of you may have seen it. You believe also that a Pontiff rules there. But in these days of widespread scepticism men object to believe, in the first place, because the events to which we ask their credence happened so long ago. But if you believe that Julius Caesar fell at Pompeys pillar pierced by traitorous wounds, surely it is not more difficult to believe that about the same period in our worlds history the Lord Jesus Christ died on the Cross of Calvary for the sins of the world. It is objected, however, in the second place, that we ask faith in something supernatural concerning Jesus Christ, the like of which is not to be found in the history of Julius Caesar-namely, that He was raised from the dead, and that He ascended into the heavens. Quite true; but our God affords evidence correspondingly strong. But the faith that pleases God is not a mere conviction that the sacred oracles are true-it should include also a hearty acceptance of Christ as a Saviour for our own sinful souls. It is one thing for you to believe that a certain individual is the richest man in the city, and quite an additional thing if he, hearing of your straits, should write you to go to the bank and draw on him to any amount. And suppose you had really never seen the rich man, but had only heard of his goodness, as you found all your wants supplied at that bank, you would resemble these primitive Christians who were thus addressed. Though now ye see Him not, yet believing, ye rejoice with joy unspeakable, receiving the end of your faith, even the salvation of your souls.
II. Although these Christians had never seen Christ, they, nevertheless, loved him. It is possible to love those whom we have never seen. The experience is felt every day. For example-
1. Men love unseen benefactors, and it becomes us to love the unseen Saviour-the greatest Benefactor of all. When the emancipation of the West Indian slaves became an accomplished fact, the liberated Negroes in their humble dwellings loved the men who had done so much for them, and suffered so much for them. They had never seen them, and yet they loved them.
2. But let us introduce another element into the claims of the ascended Christ, and consider that He is also a brother unseen. It sometimes happens that an unseen benefactor is also an unseen brother. I knew a family in this city, the elder brother in which had gone out to an Indian appointment before the younger members of it were born. Their father died before he could be called an old man, leaving a widow and large family without great resources. But this elder brother did a fathers part. He sent home remittances quite regularly, which maintained, clothed, and educated the younger children, and, as the daughters grew up, and were, one after another, married, he sent them special presents for their marriage outfits. Oh, how they loved him, although they had never seen him! Does not my parable once more suit? Is not this Jesus whom we have never seen occupied in high heavenly administration?
3. Further, the believer loves Christ, though he has never seen Him, on account of His beauty. We sometimes fall in love with the character of men whom we have never seen.
III. Though believers never saw Christ, they rejoice in him with joy unspeakable and full of glory. A doubtsome faith, leaving a man uncertain as to whether he is saved or not, is not countenanced in the Word of God. Further, the New Testament does not discourage ecstasy in religious experience. It expects joy unspeakable in the heart of the Christian. And if we see men and women in tumultuous joy, making processions and waving banners in honour of Bruce and Wallace, Tell and Garibaldi, whom they never saw, have we not infinitely greater cause to rejoice in present salvation and the hope of future glory through an unseen Christ? When the foreman of the jury says Not guilty, the prisoner leaps up in the dock with joy unspeakable. When the physician, feeling the pulse, says to the anxious patient: Your symptoms are much improved today; in fact, you are out of danger, and will henceforth progress to complete recovery, his joy is unspeakable. Now, what is holiness but wholeness in health?-the great blessing which we receive at the Cross, the salvation of the soul, the pardon of sin and the accompanying indwelling and renewal of the Holy Ghost. But the best is coming yet; the joy is also full of glory. We are down in the valley; but the hilltops are already radiant with the rising orb of eternal day. Beyond these hills our Redeemer is preparing a place for us. In conclusion, let me speak first a word of caution, and then a word of encouragement.
1. The word of caution I address to those who may be ready to proclaim their love to Christ and their assurance of salvation while yet their lives are unholy. Not only must Christ have the throne of our affections, but also the government of our wills freely and habitually surrendered-wills married to His and sweetly lost in His.
2. Such is the word of caution; now for the word of encouragement. How many worthy people are there who, when we ask them whether they love the Lord, or not, are unable to answer in the affirmative. Restricted views of the extent of Divine grace keep some in darkness, while others are the victims of hypochondriacal spiritual or rather unspiritual melancholy. As to the first cause of fear I would simply say that there is no doubt of Gods love to you, and therefore you should love Him in return. As to your morbid anxieties, I would exhort you to dismiss them all. Do not go about constantly feeling your own spiritual pulse. The best proof of your love to God is that you keep His commandments. (F. Ferguson, D. D.)
Love to Christ
I. The nature and grounds of love to Christ. Love to Christ is not to be confounded with the raptures of a visionary enthusiasm. Its foundation must not be laid in those ideal representations of His person and character which a luxuriant fancy is apt to picture. It signifies simply that sincere esteem of His person and character, which is founded on what is revealed respecting Him in the records of inspiration.
1. Love to the Redeemer is the first movement of the soul when illumined to discern the perfect excellencies of His Divine character. Is perfect holiness the proper object of delight and love? Are truth and faithfulness, combined with mercy and grace, the proper objects of moral approbation and delight? In Him mercy and truth have met together. He is justly entitled to our supreme regard, whose nature is infinitely excellent, and whose perfections are boundless.
2. But the believer will not confine himself to the contemplation of his Lord in the attributes of His Divine character; he will consider Him in His human nature also, and, as such, the proper object of enlightened attachment. As a man He exhibited an example of perfect conformity to the whole will of God.
3. The mediatorial character of Jesus justly entitles Him to our especial affection. From what Christ hath done, we learn what He is; and the glories of His character shine with peculiar lustre through the veil of His mediation, suffering, and death. And can we contemplate so much love without feeling some corresponding emotion of love in return?
II. Christ, though unseen, is the object of a Christians love.
1. Although Christ was never seen by us, yet we have been favoured with the most full and satisfactory information regarding Him. He is brought near to our view in the prophecies of the Old Testament, and in the varied writings of the New.
2. Jesus, though we never saw Him, is ascertained to be unquestionably our best friend and nearest relation. He is our instructor to point the way; our high priest to redeem and intercede for us; our Captain and King to bring many sons and daughters to glory.
3. He hath given us the most stupendous evidences of His disinterested love.
4. This kind friend hath sent us many kind messages of love, and hath actually left us a legacy to perpetuate His remembrance.
5. Though not personally present with us, He hath given us, as His representative, His Holy Spirit to abide with us forever, to enlighten our understandings, to purify our hearts from the power of corruption, to raise our affections to things spiritual and heavenly, to check in us the power of sin, and to guide us amid the snares and temptations of our pilgrimage through the world.
6. Though we see not Christ now, we are assured that if we love Him truly we shall see Him afterwards.
III. The manner in which love to Christ will practically express itself.
1. Love to Christ will lead us to cultivate a more intimate acquaintance with Him.
2. Love to Christ will lead us frequently to think and to speak of Him.
3. Love to Christ will lead us to seek intercourse with Him in all His ordinances.
4. If we love Christ, we will love His people and cause.
5. Finally, If ye love Me, says Jesus, keep My commandments. This is the most substantial test of the sincerity of our love. (R. Burns, D. D.)
Love to an unseen Saviour
I. The general nature of love to Christ. There are four essential acts that form the perfect notion of love. First, there is esteem, which is as the groundwork of love. And on all accounts Christ deserves this in the highest degree. Again, there is inclination of goodwill to the party beloved. This is called a benevolential esteem, as the former is complacential. The former considers its object as fit to do us good or give us pleasure. The latter regards its object as worthy to receive good, whether absolutely or from us or others. Esteem and benevolence, then, are the two leading branches of love, and both find room enough in Christ. The two remaining, desire, fitly enough called love in motion, and delight or complacency, called love at rest, rank themselves under each of the former respectively; for it is of the nature of true love to desire and delight in the happiness of the object as really as its own proceeding from it.
II. The object of the Christians love-the Lord Jesus Christ-with the grounds that are found with Him, of our loving Him. And here we might first observe how the many names, titles, and characters which Christ bears in Scripture, that convey various ideas of beauty, use, and pleasure, do of themselves recommend Him to our highest love. The particular grounds of love to Christ which His various names import and lead to.
1. If the greatest personal excellencies and beauties imaginable.
2. If the most intimate relation to God and His manifestative glory, joined with the highest interest in His favour and respect.
3. If the most amazing love to us.
4. If the most arduous and excellent works performed for our service and advantage.
5. If the most numerous, valuable, benefits conferred on us or promised to us.
III. The particular acts and expressions of a genuine love to Christ.
1. In the first place, wherever love to Christ is found, it will certainly show itself in frequent thoughts, attended ever and anon with discourse of Him. And what thoughts are they which love to Christ will inspire? They are thoughts of a noble elevation and of a comprehensive reach-thoughts which dignify our understandings. Further, the thoughts influenced by the love of Christ will be with regard to ourselves, and other things viewed in comparison with Christ, humbling and disdaining. Again, the thoughts about Christ which love to Him prompts are the most chosen and pleasing thoughts of any that can employ the mind. Finally, the thoughts that love to Christ inspires are affectionate thoughts and influential into the heart from whence they are united.
2. Love to Christ will express itself in desires towards Him accompanied with suitable endeavours, and these of two sorts, such as respect ourselves immediately, or Christ for ourselves, and such as respect Him for Himself.
IV. The properties and characters of genuine love to Christ. True love to Christ is sincere and unfeigned, love incorrupt.
2. True love to Christ is a judicious and rational affection. Though Christians love an unseen, they do not love an unknown Saviour.
3. Love to Christ is free, as being the effect of rational choice; and yet more free still, as being a supernatural habit influenced by Divine grace.
4. True love to Christ is of a very active and fruitful nature. There is a great deal of life, strength, and sprightliness in the affection of love.
5. True love to Christ is entire and universal. He must be loved in His whole character, or He is not loved at all.
6. It must be supreme.
7. It is constant.
8. This love to Christ is great, so as to become unspeakable and full of glory.
V. How faith accounts for this love in want of sight, so that this should not in reason be any obstruction to, while yet it is a commendation of it.
1. Let us see how faith contains a just reason for loving Christ, though never seen. Than which nothing will appear more manifest, if we only consider what faith is, in these two parts wherein the apostle sums it up (Heb_11:1).
2. Want of seeing Christ, though no reasonable bar against loving Him, must be allowed to import some greater commendation of love under this circumstance than in the case of personal sight.
VI. Improvement.
1. How much should we be concerned to observe the too obvious want of love to Christ in the Christian world, and withal to inquire whether it be not wanting in our own hearts also!
2. Suffer the word of exhortation, to give to Christ all the love we are capable of, suitable to His glorious dignity, and the obligations He has laid on us, heartily and bitterly lamenting withal our sin and folly in having withheld from Him so long and so much what has been His due. (J. Hubbard.)
The highest Christian experience
I. Love for the unseen. This is an axiom with all true affection.
1. It appears difficult theoretically.
2. It is common in experience. The absent, the dead are loved.
3. It is an element in the highest form of love. The non-sensuous.
4. It is a very blessed emotion. The band of love brings the distant near, makes the remote easily discerned.
II. Trust in the loved. Love Christ more, and you will trust Him more. You will believe what He says about-
1. Salvation.
2. Duty.
3. Trial.
4. Sacrifice.
III. Joy in the loved and trusted.
1. The joy of rest.
2. The joy of communion. (U. R. Thomas.)
The reign of Christ in Christendom
In the first place, think how wonderful a phenomenon the very existence of Christendom is. It is so in three particulars. In the first place, when we turn to the page of history, the existence of Christendom is wonderful when we consider the opposition which it had to overcome. And then, above all, the establishment of Christendom is wonderful when we consider the character of the doctrine which determined it. The gospel flattered no pride, it gave quarter to no passion. Now I wish further to direct your attention to the present reign of Christ in this present Christendom. And here I observe, in the first place, that our blessed Lord reigns over the intellect of Christendom by His authority. Human thinkers do not really govern thought. There has been no one-man government in the realm of intellect since Aristotle was deposed in the middle ages. These apparent governors of human thought rule a party, or a school, or a clique. Even there they are not really taken at their own word. The thing is not believed to be true just because they say it is true. Now, our blessed Lord, beyond all question, does not propose for the acceptance of His people a self-evident doctrine. You must make an act of faith in it, and that act of faith is an inclusive act. You cannot parcel it off into two separate divisions or compartments, and say: Here is the sentiment, supremely beautiful, and there is the dogma, of which we cannot say quite so much. We must believe the dogma of Christs authority, or we do not fully receive Christ. But then it may be said to the Christian, What is thy beloved, more than another beloved? There are other teachers who receive the adoration of thousands of souls: the Buddha reigns over as many souls as Christ does, and possibly a good many more. Yes, but not over as many sorts of souls. Jesus reigns over varied races. At all events, all nations who renounce Him, lose, or begin to lose, their place amongst the nations of mankind; and the fact of their denial is written upon their bodily and material organisations. Now, I mention further that Christ reigns over the hearts of men by love. Consider for a moment mans relation after death to the affections of those who survive him. The place which any of us can keep in the affections of those who survive is a narrow one indeed. Forgetfulness, in a very short time, must grow over us like the grass. And now, with this, contrast Christ after His death as an object of human affection. This love is illimitable in extent as well as in time. Every minute some dying man or woman invokes that name with a light of love upon the dying face. I am a judge of men, and I tell you that this Man with His power of awakening and perpetuating love was more than man. Jesus reigns as God by love in Christendom. Here is the strange fact of the spiritual world-this intense personal love towards One whom we have not seen. As St. Bernard says: When I name Jesus I name a Man, strong, gentle, pure, holy, sympathising, who is also the true and the Eternal God. And the image of the beauty is the best proof to the heart of the reality of the object which it represents-something in the same way as when we are walking along in meditation by a clear river that runs into the sea, the reflection of the white sea bird in the stream, even when we are not able to look up, is a proof to us that the bird is really sailing overhead. There is no fear of disappointment in that love toward Christ. There was a wife once who was all in all to a husband who had been blind from very early childhood, and when the question came about an operation being performed, she was troubled. She confessed she was troubled lest when sight was restored to her husband, whom she had loved and tended, he should be disappointed in the features of which he had thought so tenderly. Yes! but as spiritual sight is given to us, as we start up in the light of the Resurrection morning, there will be no disappointment; when we wake up after His likeness we shall be satisfied with Him, with the likeness of Him, whom not having seen, we love. (Bp. Alexander.)
Love to the unseen Christ
We are apt to suppose that, had we lived in the days of Christ, our faith and love would have been very much nearer perfection than they ever can be now. Witnessing the expression of His countenance would have given so much fuller a comprehension of His character, that our strongest affections would necessarily have been moved towards Him. There are persons who need the perceptions of the senses to help out the operations of the understanding, before they can realise facts with sufficient distinctness for their feelings to be excited. But this is not true of most earnest minds-of some, it is the very reverse of the truth. It is the same with regard to both Christs teaching and His moral qualities, as with regard to all other things in life-the mind comprehends only what it is prepared to receive. Things affect us, not only according to their nature, but according to our own. What we see depends, not only upon what there is to be seen, but also upon our capacity for seeing. Goodness and purity immeasurably above us will only affect us in that degree in which we are able to take them in. Hence, those Jewish disciples standing around our Saviour, gazing into His eyes, would only be moved by His character, in proportion as their own goodness, purity, and inner spiritual beauty enabled them to enter into sympathy with Him. Then, too, there is another consideration greatly in our favour: the love which rests upon the idealisation of a character must, necessarily, be more refined and spiritual than that which is derived through the sensuous perceptions. For the senses lend influences of their own, which, mingling with the spiritual elements, prevent the pure and simple operation of the latter, and oftentimes distort their proper impressions, Hence, a mans character is frequently better understood by those unacquainted with his person than by those round about him. And, still more frequently, it is only when distance of space or time removes the sensuous presence that the spiritual qualities of a man become thoroughly understood. And, upon this principle, too, it is that a friend removed from us by death, soon loses, in our imagination, his distinctive physical characteristics, whilst his moral and spiritual qualities Stand out more and more clearly defined. To this objection it may possibly be replied, why should our love for Christ be different from the love called forth by our living companions and friends? Why since He was in all points like unto us, should not the sensuous mingle with the spiritual? I answer, first, because it is unnatural; seeing He is removed from our sight, we can truly only follow the natural law of our minds and draw an ideal representation of Him. But, secondly, and most of all, because the whole spiritualising influence of the love depends upon its spiritual character. For the power of the love of Christ to elevate us depends upon two elements, First, although it is love for a son of man, it is a son of man who is not standing before us in hard forms of sense, but whose very humanity becomes to us as a spiritual essence, who eludes us when we attempt to grasp him, but who takes all the brightest lines our purified fancies project upon him. And this impalpableness of the sensuous image leads us, more and more, to enter into the second element upon which the power depends, namely, the spiritual and moral qualities of his nature. By dwelling almost exclusively upon these, the mind becomes, as it were, saturated with their influences, and is brought into closer and closer sympathy with them. The ideal it thus forms of the Christ is continually rising higher and higher; brighter and more candescent with Divine holiness, truth, goodness, spiritual beauty, the wondrous image glows-no wonder that the adoring, quickened soul enthusiastically exclaims, Whom having net seen we love. And the qualities upon which this love for Christ rests, are the qualities upon which all true love ever rests. For love is the going forth of spirit to spirit, of soul to soul-the giving of ones own inward spiritual life to another. When the soul thus discerns Him, all its deepest life is awakened; admiration, delight, and ineffable joy harmonise as melodious chords of holy music within its inmost being; it yields itself in love to Him whom thus it knows. And it is worth our while to note the qualities which the soul thus discerns in Christ which so call forth its love.
1. First of all, there is the Divine truthfulness. I mean the inward harmony of the thought and feeling with Gods law, with Gods idea, with eternal and unchangeable facts. Stronger, by reason of this truthfulness, than the granite rock, more immovable than the mountains of Lebanon, He stands forth for God, and for Gods law of right within Him.
2. But, then, this truthfulness led to purity; for purity is truth reduced to life; it is the embodying of what is right in ones own character. And you know how the Saviour did this. You know how He followed the right through evil and good report. There may, however, be all this, but in hard forms like the granite rock, glittering in the sun and standing out with its sharply defined, hard lines against the sky, exciting our wonder and admiration, but touching no chord of love in the heart.
3. And therefore there must be love-the gentleness and tenderness of a loving nature added on to and rising out of these. Annihilating self, it seeks to lavish the resources of its own life and blessedness on the world around. And I need not dwell upon the manifold forms in which this gentle and tender love manifested itself in Him who did not cry nor cause His voice to be heard in the streets-who brake not the bruised reed nor quenched the smoking flax. But then, I take it, that it is neither the truthfulness, the purity, nor the love which in itself and alone calls forth our love. But these qualities constitute, when existing together in their proper proportions, that wonderful thing which we call spiritual beauty-a thing we all recognise, according to our culture, when we meet with it, but which is so subtle as to defy our definition. Whilst theologians have been constructing their theories and doctrines about the Divine nature, and rival sects have been fighting for their individual shibboleths, the simple, loving souls of all churches have, out of the brief narratives of the Gospels, been idealising to themselves the Christ, and before the overpowering spiritual beauty which thus they have discerned in His character, have yielded their hearts strongest love and purest devotion. (James Cranbrook.)
The believers joyful love
There have been those who, by plausible arguments, have attempted to prove that love to an unseen Saviour is impossible. Sight is not of itself the foundation or cause of any affection to be dignified by the name of love. It was not by sight that you learned the character of your friend so as to esteem him for its excellence. And do we not know our blessed Saviour? From the delineations of the rapt Isaiah and the simple stories of the gospel, we know Him as He walked On earth, as far as men need know. And besides this blessed book, we have other sources of knowledge. The works of nature are ever telling of His wisdom, power, and goodness; are ever exciting to His love. The history of the Church, which is the body of Christ, is another continuous revelation of His character, more perfect now than in any former age. Just as you learn the temper of your friend by marking the methods which he uses in governing his household, you may read the heart of our Saviour by interpreting His dealings with the Church. But our most intimate and personal knowledge of the Redeemer is obtained by personal experience and by the revelation of the Holy Ghost to our hearts. But our text speaks of joy as well as love: In whom though now you see Him not, yet believing, ye rejoice with joy unspeakable and full of glory. They always exist together. Who ever thinks of a love which does not convey satisfaction and delight? And who ever imagines that genuine happiness can be enjoyed where the pure affections of the heart have no exercise? Wherever there exists true faith and love to Christ, there must be, to some extent, happiness and delight in Him. And this is just in proportion to the purity and simplicity of our confidence and affection. (N. C. Locke, D. D.)
Love of Christ
Affections are evoked, not created, educed from within, not implanted from without. The quality of the object determines indeed the kind and quality of the affection. Perfect love is perfect joy only where the loving and the loved are alike good, holy, and true. Love again may be evoked in one of two ways-by instinct and nature, or by reason and spirit. If a man loves his son simply because the boy happens to be his, or a woman her daughter simply because the girl chances to be hers, and for no other and higher reason, the love is only blind impulse; it has no regard to actual or possible spiritual qualities, or any high moral end. But love awakened through the reason and in the spirit is spiritual love. The qualities admired belong to the spirit, the eye that sees is the spirits, and the admiration excited lives in the spirit. Instinctive affection is blind and arbitrary, but spiritual is not. Many a man would perceive and despise in another boy the moral qualities he scarcely observes in his own son. The first is due to a relation, natural or arbitrary, but the second to worth, personal, inherent, moral, real. Instinctive affection may be blind and impure, but spiritual must be altogether lovely and true. Perhaps it may now be superfluous to remark that the Christians love to Christ must be of the latter kind. The sight is spiritual and the affection the same. The love may lack the passion and intensity of instinct, but it has the calmness and the power of spirit. The claims of Christ have not appealed to eye and ear, but to heart and mind. We love Him, not for His beautiful face, or fine voice, or winsome ways, but for His mercy, and grace, the righteousness and truth that blend so perfectly in His character. The moral excellencies of Jesus, and these alone, can be inexhaustible sources of spiritual love. This distinction may enable us to deal with a too common difficulty. Many a devout soul has said, I cannot love my Saviour as I love my child. I do not, I cannot, love God more than I love my husband. There is an intensity in my affection for my family and friends entirely wanting in my affection for Divine things. I need to be reconverted. I must be altogether wrong. But the error lies in confounding things that differ. Mans affection for man must be more or less instinctive. Mans love for Christ must be altogether spiritual. Our love for Christ, then, while wanting the warmth of our love for man, has more depth and root in our being; while its form is less fervent, its essence is more real. The one seems to be, but the other in reality is the greater. Indeed, it cannot be rightly compared to our love for the living. It resembles much more closely our love for the dead. Death at once sanctifies and spiritualises our affection. It is, then, no hardship to have an invisible Saviour. We can love Him the better that He is unseen. Were God localised, He would seem to our thought much less awful and majestic than when He is conceived as everywhere, like the air we breathe, the element in which all beings live. It is, perhaps, not too much to say that the disciples never loved Christ aright till He became invisible. Their love had much of the intensity of passion, co-existed with much self-seeking. But when Jesus ascended all this was changed. Their affections were enlarged and clarified. Note, now, how this invisibility enables the mind to glorify, to idealise Jesus, as the object of its love. The senses are very prosaic and tyrannical. They see but a little way into a man, and retain only what of him is superficial and transient. The image of Christ that haunted the disciples would be very unequal, one of blended power and weakness, glory and shame. He would rise in their memories now as a weary man, sitting on Jacobs well, or asleep in the hinder part of the ship, and again as a mighty God, feeding the hungry multitude, or stilling the tempest. Now, He would be seen amid the glories of the transfiguration. But in our ease there is no such hindrance. We enjoy the privilege of never having seen Jesus. The Saviour, we know, is one whose griefs are past, whose glories have come, whom having not seen we love. Imagination should often come to the help of love. Does not the loved, lost mother appear adorned with every grace, and the father apparelled in every virtue? Does not boyhood, too, gleam to the old man, when he recalls the meadows on which he played with a light such as the sun never threw from its burning face? And since imagination can lend a brilliance of hue, a splendour of colour to the objects of time, calling forth deeper and tenderer love, why not to the Object at once of sacred memory and eternal hope-the invisible Saviour? The love of the invisible Jesus may thus be developed in us like any other normal affection, and our growth in grace will be commensurate with this development. Here we may note Gods wisdom and goodness in thus enlisting our natural capacities on the side of our own eternal interests. But can we define this love? What are its constituent elements? Love, like light, seems simple, but is in truth compound. In a simple beam of white light there are varied colours. Pass the beam through a prism and it breaks into those bright and dark hues that blend so beautifully in the rainbow. The beam is one, yet several, each constituent colour being necessary to its very existence. So love has its essential elements, each complementary to the other, and all combining to give it real and ample being-goodwill, approbation, delight, desire, and trust. Where any of these is not, love cannot be. O Thou Christ of the living God, teach us to love Thee, not simply as a short and easy method of deliverance, not as a convenient way of escaping the terrible pains of hell; but as our Brother, our Fellow, our Friend, our one Supreme Good, in whom alone everlasting happiness and peace can be found I And now, consider what a privilege, what an honour thou hast in being permitted to love the invisible Jesus. Pencil cannot delineate His perfection; colour cannot express His beauty. The human form must be transfigured and transformed into the Divine, ere it can tell the glory and the grace of the indwelling Christ. We would not then, O Christ, wish Thee to become visible-One we could see with our fleshly eyes, and handle with our fleshly hands. Remain Thou within the veil; there Thou art worthier to be loved; and while here we abide we shall enjoy the blessedness of those who, because they have not seen, have only the more believed and the better loved. (A. M. Fairbairn, D. D.)
Seeing is not believing, but believing is seeing
I. How come we into contact with Jesus? The uppermost point of contact, the most apparent in the believers life, is love. Whom not having seen ye love. But the text tells of another point of contact, In Whom, though now ye see Him not, yet believing. We are again reminded here that we do not see, but we are assured of the possibility of believing in Him without sight. Ah, have I not by faith made real to myself the Saviour on the Cross? In Christ you have believed, and you know that your sin is forgiven, that His righteousness is imputed to you, and that you stand accepted in the Beloved. This is not to you a matter of hope; it is a matter of firm conviction. You have not seen, but you have believed. As to His resurrection also. You did not see him when He rose early in the morning from the tomb and the watchmen in terror fled far away, but you have believed in Him as risen. I believe that because He lives I shall live also, and it is possible to believe this as firmly as though we saw it. Christ is in heaven pleading for us. We cannot see the ephod and the breastplate, but we believe that He intercedes successfully there for us. We choose Him to be our advocate in every case of sore distress, in every case of grievous sin; we believe that He is able to save unto the uttermost them that come unto God by Him, and we leave our suit with Him in perfect confidence. Still the point is, that carnal people will imagine that if there could be something to touch or smell they should get on, but mere believing and loving are too hard for them. Yet such thought is not reasonable. An illiterate man cannot see that mental work is work at all, but he who is capable of mental labour soon feels the reality of it. Just transfer that thought. Coming into contact with Christ by touch looks to most people to be most real, that is because their animal nature is uppermost; coming into contact with Jesus by the spirit seems to them to be unreal, only because they know nothing of spiritual things. Thoughtless persons think that mental pain is nothing. Mere animal men will often say, I can understand the headache, I can understand the pain of having a leg cut off; but the pain of injured affection, or of receiving ingratitude from a trusted friend, this by the rough mind is thought to be no pain at all. Oh, says he, I could put up with that. But I ask you who have minds, Is there any pain more real than mental pain? Just so the mental operation-for it is a mental operation-of coming into contact with Christ by loving Him and trusting Him is the most real thing in all the world, and no one will think it unreal who has once exercised it.
II. What virtue is this which flows from him?
1. The first result of trusting and loving Christ is joy, and joy of a most remarkable kind. It is far above all common joy. It is spoken of as joy unspeakable. Now earth-born joys can be told to the full. But spirit-born joys cannot be told because we have not yet received a spiritual language. I have seen mens faces lit up with heavens sunlight when the joy of the Lord has been shed abroad in their hearts. The very people who a day ago looked dull and heavy look as if they could dance for mirth because they have found the Saviour, and their soul is at peace through Him. The apostle adds that it is full of glory. Many sensual joys are full of shame-a man with a conscience dares not tell them to his fellows. The joy of making money is hot full of glory, nor is the joy of killing ones fellows in battle. There is no joy like that of the Christian, for he dares to speak of it everywhere, in every company.
2. The apostle mentions another blessing received by loving and trusting Christ. He says, receiving the end of your faith, even the salvation of your souls. Every man who trusts and loves Christ is saved. When we trusted Jesus, though we used no forms and ceremonies, we received the salvation of our souls.
III. What follows then from the whole of this?
1. It follows, in the first place, that a state of joy and salvation is the fitting and expected condition of every believer in Christ.
2. There is another inference to be drawn from my subject, and that is for the seeking soul. If you want comfort go to Christ. (C. H. Spurgeon.)
Love a way to faith
You notice that in the apostles words love comes before belief. This is certainly not what we should have expected. How can we love before we believe? Must we not first feel convinced of the reality of Christ and the genuineness of His claims? And yet, if we take the case of one who saw Christ, is it not clear that love to Him must have preceded faith? Would not love spring up at once in witnessing some act of Christ or listening to some of His words? And yet faith may have involved more difficulty. It was impossible not to love; but how was it possible to believe, in spite of all the difficulties lying in their expectations regarding the Messiah? Nay; do we not see the love of the disciples to their Master actually struggling to attain to faith in the face of their old beliefs? Love took no heed of these obstacles. For it, in view of Christ, there was no obstruction. It went straight to its object. But faith could not avoid the encounter. It had to grapple with its enemies. Is the case different with men now? Do not men in general learn to love Christ before they ever ask the question of His reality and the genuineness of His claims? And here the first thing that strikes us is the adaptation of the Gospels especially, and also, but not so markedly, of the Epistles to awaken love above all. The appeal is not made mainly and directly to the understanding and reason. Men are not argued with. There is no elaborate demonstration presented. There is no shutting up of men by inexorable logic. On the contrary, there is a picture presented of a great and marvellous life and a death of outward ignominy but transcendent moral glory. Observe how insinuating this appeal to love is. It works itself into your heart before you are aware. You are surprised into admiration and into love. The life of Jesus is so exquisitively human, so full of little touches that mean nothing to the bare intellect, but are mighty with the heart. The great qualities of Christ have the effect of rousing some answering feelings in the souls of men. Every truly elevated life has such an influence; but that of Christ in an altogether transcendent manner, Men, in this way, by a personal attachment to Christ, or admiration of Him, or enthusiasm for Him, according as their particular bent may be, grow into a love of all things noble and pure. And then another result appears. Keeping pace with this love of righteousness, penitence shows itself. A sense of sin, and a bitter shame on account of it, grows on the man who earnestly admires Christ. What takes place when this stage is reached? The man is now in a position to appreciate the rich and tender things which Christ utters about forgiveness. And now he comes to understand that Christ is a Saviour. Whenever sin is felt to be a burden, a deeper insight is gained into Christ. And now faith in Christ has been reached. The needs of the soul, combining with love to Christ, have called out faith. They have made Christ real. When faith in Christ begins to work, then love becomes both wider and more earnest. Then love feels obligation. It feels that it has got a task to fulfil and a debt to discharge. Faith becomes henceforward the great feeder and tributary of love, bringing down supplies to it from all the mountains of truth and showers of grace. Let us notice one or two inferences from this line of thought. We see how love to an unseen Christ operates in keeping Him near to the soul in spite of the lapse of centuries. There are humble, earnest souls today in myriads that feel Christ more real and nearer than many who had seen Him in the flesh. How finely the natural and the spiritual blend in love to Christ! There are those who never seem to get beyond the natural. They love Christ as they love any great benefactor of the world. And who can tell just precisely when his love to Christ rose out of this sphere, and became spiritual; or when any such love becomes spiritual, aspiring, and active? Is not all true love to good and right at bottom and ultimately a love to God, if only it knew itself? Must we not speak of it as both an inspiration and an instrument of the Spirit of God who besets men everywhere and broods over them? Is not the manifestation of Christ the one grand means by which this latent love of goodness is kindled and lifted up, and recognises its centre and home? Is not the immense power that Christ has over the natural admiration of men one of His own greatest weapons and one of the things which the Spirit of God most uses? And is not this one of the main adaptations of the gospel to the whole world? And if a man attempts no tour round the world, but simply seeks what medicine he can apply to human hearts, what antidote he can find for sin and woe, how he can touch souls, and win them out of despondency and darkness, hardness and sloth and shame into light and love and joy; if he is only intent on sweetening and ennobling human life, he will find there is but one simple, ready, efficacious universal means, the story of that marvellous life and death-love to the unseen Christ (J. Leckie, D. D.)
Christ, though invisible, the object of devout affection
It is familiar to all experience and observation how much the action of our spiritual nature is dependent on the senses, especially how much the power of objects to interest the affections depends on their being objects of sight. The objects we can see give a more positive and direct impression of reality; there can be no dubious surmise whether they exist or not. The sense of their presence is more absolute. Again, the good or evil, pleasure or grievance, which the visible objects cause to us, are often immediate; they are now; without any anticipation I am pleased, benefited-or perhaps distressed. Whereas the objects of faith can be regarded as to have their effect upon us in futurity. Visible objects, when they have been seen, can be clearly kept in mind in absence-during long periods-at the greatest distance. But the great objects of faith having never been seen, the mind has no express type to revert to. With visible objects (speaking of intelligent beings) we can have a sensible and definite communication. Invisible beings do not afford us this perfect sense of communication. With visible beings (that is, with human beings) we have the sense of equality, of one kind; we are of the same nature and economy; in the same general condition of humanity and mortality. But as to the unseen existences we are altogether out of their order. With the visible beings, again, we can have a certain sense of appropriation; can obtain an interest in them which they will acknowledge. But the invisible beings! they have a high relationship of their own! They stand aloof, and far outside of the circle within which we could comprehend what we can call ours. Such are some of the advantages of converse with objects that are seen over that with the invisible. And, in view of this, taken exclusively, it was a high privilege that was enjoyed by those who saw and conversed with our Lord on earth. But this is only one side of the subject. Look a moment at the other. And we need not fear to assert-that, on the whole, it is a high advantage not to have seen Jesus Christ; an advantage in favour of the affections claimed to be devoted to Him. We need not dwell on the possibility of feeling a great interest in objects we have never beheld, Recollect what a measure of sentiment, of affection in its various modes, has been given to the illustrious heroes, deliverers of their country, avengers of oppression, and men of transcendent intellectual power. But there is a nobler manifestation of this possibility. Think of all the affection of human hearts that has been given to the Saviour of the world since He withdrew His visible presence from it! And we still assert that it is to the advantage of the affection of His disciples toward Him that they see Him not. Blessed are they that have not seen and yet have believed. But, more than this; revert in thought to the personal manifestation of our Lord on earth, and consider how it would act on the believing spectators mind. Sublime greatness would, must, by an inevitable law of human feeling, be reduced, shaded, diminished, as to its impression on the mind, by being shrouded and presented in a mere human form. Consider also that, in beholding a glorious and Divine nature in such a manifestation, the affection of those devoted to hint would fix very much, often chiefly, on the mere human quality of the being before them, and therefore would be familiarised, shall we say vulgarised, down to that proportion; it might be most warm and cordial, but not elevated and awful. Consider besides that, under the full direct impression of sight, there would be a great restriction on faith, acting in the way of imagination. The mind does not know how to expand into splendid ideal conception upon an object presented close and plain and familiar to sight. Should not such considerations make it evident that to see the Messiah in His personal manifestation was a mode of contemplating Him very inferior, for the excitement of the sublimer kind of affection, to that which we have to exercise by faith? The text may suggest to us an additional idea, which it could not to those to whom the apostle wrote. We not only have not seen Him, but we live very long after the time in which He could be seen; we, therefore, in endeavouring to form a sublime conception of Him, can add, and accumulate upon the idea, all the glory that has arisen to Him from the progress of His cause in the world ever since. (J. Foster.)
Gratitude to Christ
I. Gratitude naturally begets an affectionate attachment to its object. We ought not only to guard against an error too prevalent in our own times, namely, the excluding the affections altogether from religion, and imputing the signs of them in others to the impulse of a heated imagination, but we ought to cherish their influence as a becoming expression of our love to Jesus Christ, and a pleasing symptom of our sincerity, when we make a public profession of it.
II. It is a natural effect of gratitude to keep the object of it much in our thoughts. Do the privileges and benefits of the gospel interest our affections. Do our hearts burn within us when we contemplate His doctrine, His character, His astonishing humility and benevolence?
III. Another effect of gratitude is to proceed to outward expressions of those thankful sentiments which inspire our hearts. When we either love or hate, or grieve or rejoice in an intense degree we are sensibly gratified by the verbal expression of these affections. Words not only flow from the affections, but react upon them, and add to their vivacity and strength.
IV. Gratitude naturally disposes us to do everything in our power agreeable to our benefactor, or that tends to promote his interest. To pretend to love Jesus Christ while we love our sins and hold them fast is not less absurd than it would be for a man to avow allegiance to his prince while leagued with those rebellious subjects who have conspired against his person and government. When overtaken in a fault are we affected with sorrow, not only from the fear of danger, but from the consciousness of ingratitude?
V. Gratitude naturally leads us to glory in our connection with our benefactors. Jesus, a man of sorrows while He tabernacled on earth, is now exalted to the right hand of the throne of God. Our gratitude cannot add to His glory, nor can our ingratitude detract from it. But His Church, or kingdom on earth, like the kingdoms of this world, is not exempted from the vicissitudes of prosperous and adverse fates. How many alarming symptoms of the declining credit and influence of the Christian religion are exhibited in the age and country in which we live! (T. Somerville, D. D.)
In whom … believing, ye rejoice.-
The duty and discipline of Christian joy
I. The grand possibilities of Christian joy-unspeakable and full of glory. It is quite possible to be beset all about with cares and troubles and yet to feel a pure fountain of celestial gladness welling up in our inmost hearts, sweet amidst bitter waters. There may be life beneath the snow. There may be fire burning, like the old Greek fire, below the water. A man has this power if he have two objects of contemplation, to one or other of which he may turn his mind-he can choose which of the two he will turn to. Like a railway signalman, you may either flash the light through the pure white glass or the darkly coloured one. You may either choose to look at everything through the medium of the sorrows that belong to time, or through the medium of the joys that flow from eternity. The question is, which of the two do we choose shall be uppermost in our hearts and give the colour to our experience. And then the text reminds us that the gladness which thus belongs to the Christian life is silent and a transfigured joy unspeakable and glorified, as the word might be rendered. He is a poor man who can count his flock, said the old Latin proverb. Those joys are on the surface that can be spoken. The deep river goes silently, with equable flow, to the great ocean; it is the little shallow brook that chatters amongst the pebbles. The true Christian joy is glorified, says Peter. The glory of heaven shines upon it and transfigures it. It is suffused and filled with the glory for which the Christian hopes, like Stephen when Gods glory smote him on the face and made it shine as an angels.
II. The one great act by which this possibility of gladness is turned into a reality. In Whom, though now ye see Him not, yet believing ye rejoice. The act of faith is the condition of joy. Joy springs from the contemplation or experience of something calculated to excite it, and the more real, permanent, and all-sufficient that object the fuller and surer the joy. But where can we find such an object as Him with Whom we are brought into union by our faith? Jesus Christ is all-sufficient, full of pity, full of beauty and righteousness, all that we can desire-and all this forever. But mark, the language of our text shows that our gladness will be accurately contemporaneous with our trust. As long as we are exercising faith, so long shall we experience joy-not one instant longer. It is like a piano, whose note ceases the moment you lift your finger from the key-not like an organ, in which the sound persists for a time after.
III. The gift which enhances joy. The exercise of faith is itself joy, apart from what faith secures. We stretch out our hands to Christ, and the act is blessedness. Faith is the condition of joy, and the salvation of our souls, which we receive as its end, is the great reason for joy. Salvation is past, present, and future. Here it is clearly regarded as present. That present salvation will be a source of pure and noble joy. If my heart is humbly and even tremulously resting upon Him, I have got, in the measure of my faith, the real germ of all salvation. What are the elements of which salvation consists? The fact and the sense of forgiveness to begin with. Well, I have that, have I not, if I trust Christ? A growing possession of pure desires, heaven-wrought tastes, of all that is called in the Bible the new man-well! I have that, surely, if I trust Him. Such progressive salvation is given to me if I am trusting in Him, Whom, having not seen, I love. All these will tend to joy. The present salvation points onwards to its own completion, and in that way becomes further a source of joy. In its depths we see reflected a blue heaven with many a star. The salvation here touches the soul alone, but salvation in its perfect form touches the body, soul, and spirit, and transforms all the outward nature to correspond to these and makes a worthy dwelling for perfected men. That prospect brings joy beyond the reach of aught else to afford. (A. Maclaren, D. D.)
Christian joy
I. Its source.
1. Belief in the unseen Christ is present joy because it creates harmony in the soul.
2. Because it tills the heart with the deepest love.
II. Its nature.
1. It is inexpressible from the depth of its emotion.
2. It is the earnest of the future heaven. (E. L. Hull, B. A.)
Believers rejoicing
I. The Christians rejoicing. Joy belongs to them, and it belongs to them only in this lower world. Joy is their duty, their privilege; joy is commanded, promised, insured: their joy is begun.
II. The source of this joy. There is enough in Christ to relieve every want, to fulfil every hope, to surpass every wish.
III. The medium of this joy.
1. Faith is the only medium of an acquaintance with Him.
2. Faith is the medium of all our intercourse with Him.
IV. The inexpressibleness of this joy. Who can describe its sweetness, its efficiency?
V. The excellency of this joy. (W. Jay.)
Rejoicing indicates strength
Oh, that we might have such joy as that which inspired the men at the battle of Leuthen! They were singing a Christian song as they went into battle. A general said to the king, Shall I stop those people singing? No, said the king. Men that can sing like that can fight. (T. De Witt Talmage.)
Joy unspeakable
It were a poor thing if he that hath it could tell it all out. (T. Leighton.)
Deep joys
It is with joys as they say of cares and griefs, the deepest waters run stillest. (T. De Witt Talmage.)
Heart joys
True joy is a solid, grave thing, dwells more in the heart than in the face; whereas base and false joys are but superficial, skin deep (as we say); they are all in the face. (T. De Witt Talmage.)
Glorified joys
Glorified already-a piece of Gods kingdom and heavens happiness aforehand. (J. Trapp.)
Glorious enjoyment
When Mr. Simeon, of Cambridge, was dying, a friend sitting by his bedside asked of what he was particularly thinking. I dont think now, he replied, with great animation. I am enjoying. (Tinlings Illustrations.)
Receiving the end of your faith, even the salvation of your soul.-
The godly, by faith, do even here enjoy salvation
The servants of God, by faith, do even here enjoy salvation and eternal life, even presently we have glory, though not in its fulness.
1. Because we are as sure of it as if we had it, as having Gods hand for it, even His word, His seal, His sacrament.
2. Because even here we have the earnest of it, which is His Spirit. When earnest is given between honest men there is no going back, and shall God say and not do it?
3. Because by faith we are already entered into the first degree of it; being knit to Christ, and so perfectly justified, we are come to the suburbs of our glory, and are, as it were, at the gate, lacking nothing but to be let in by death. (John Rogers.)
Your personal salvation
(Psa_119:41):-I shall aim at commending the salvation of God to those of you who possess it, that you may be the more grateful for your choice inheritance; and still more shall I labour to commend it to those who possess it not, that having some idea of the greatness of its value they may be stirred up to seek it for themselves.
I. I shall try to commend the salvation or God by opening up what Peter has said in the verses before us.
1. Let me urge you to give earnest heed to the salvation of God, because it is a salvation of grace (1Pe 1:10). The Lord proposes to save you because you are miserable and He is merciful; because you are necessitous and He is bountiful.
2. Again, your closest attention may well be asked to the salvation of God when you are told in the text that it is by faith. Receiving the end of your faith, even the salvation of your souls. All that believe are justified from all things from which they could not be justified by the law of Moses. Whosoever believeth that Jesus is the Christ is born of God. He that believeth in Him is not condemned. He that believeth on Him hath everlasting life.
3. The gospel of salvation ought to be regarded by you, for it has engrossed the thoughts of prophets. Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you. If men that had the Holy Ghost, and were called seers, nevertheless searched into the meaning of the Word which they themselves spoke, what ought such poor things as we are to do in order to understand the gospel? It should be our delight to read, mark, learn, and inwardly digest the doctrines of grace. Furthermore, when prophecy had ceased, the Holy Spirit came upon another set of men of whom our text speaks. Peter says of these things, that they are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven.
4. The apostles followed the prophets in testifying to this salvation, and with the apostles there was an honourable fellowship of earnest evangelists and preachers. These noble bearers of glad tidings continued to report this salvation till they had finished their missions and their lives, and therefore I feel that for us in these times to trifle with Gods Word, and give a deaf ear to the invitations of the gospel, is an insult to their honoured memories. You martyr them a second time by contemptuously neglecting what they died to hand to you. From the dead they bear witness against you, and when they rise again they will sit with their Lord to judge you.
5. Nor have we merely prophets and apostles looking on with wonder, but our text says, Which things the angels desire to look into. They take such an interest in us, their fellow creatures, that they have an intense wish to know all the mysteries of our salvation. We have already gone a long way with this text, rising step by step. We now behold another wonder: we rise to the angels Master.
6. Christ is the substance of this salvation. For what saith the text? The prophets spake beforehand of the sufferings of Christ and the glory that should follow. Ah, there is the point. To save men Jesus suffered. One other step remains. It cannot be higher; it is on the same level. It is this.
7. The Holy Ghost is the witness to all this. It was the Holy Ghost that spake in the prophets; it was the Holy Ghost who was with those who reported the gospel at the first; it is the same Holy Spirit who every day bears witness to Christ.
II. So far have I commended my Lords salvation, and now I would desire you, with all this in your own minds, to turn to the prayer in the one hundred and nineteenth Psalm: Let Thy mercies come also unto me, O Lord, even Thy salvation according to Thy word. Use the prayer with this intent: Lord, I have been hearing what prophets and apostles and angels think of Thy salvation, what Thy Son and what Thy Spirit think of it; now let me humbly say what! think of it: Oh, that it were mine! Oh, that it would come to me!
II. Thus, then, I would recommend the prayer of the psalmist.
1. I will say about it, that it is in itself a very gracious prayer, for it is offered on right grounds.
(1) There is no mention of merit or desert. His entreaty is for mercy only.
(2) It is a gracious prayer, because it asks for the right thing: even Thy salvation, not a salvation of my own invention. Gods salvation is one in which His Divine sovereignty is revealed, and that sovereignty must be accepted and adored.
(3) You see that the prayer is put in the right form, for it is added, Even Thy salvation according to Thy Word. He wishes to be saved in the manner which the Lord has appointed. Lord, if Thy Word says I must repent, give me Thy salvation, and cause me to repent; if Thy Word says that I must confess my sin, give me Thy salvation in the confession of sin; if Thou sayest I must trust to Christ, Lord, help me now to trust Him; only grant me Thy salvation according to Thy Word.
(4) Observe that the whole prayer is conceived and uttered in a humble spirit. It is, Let Thy salvation come also unto me. He owns his helplessness. He cannot get at the mercy, he wants it to come to him. He is so wounded and so sick that he cannot put on the plaister nor reach the medicine, and therefore he asks the Lord to bring it to him.
2. In the second place this prayer may be supported by gracious arguments. I will suppose some poor heart painfully longing to use this prayer. Here are arguments for you. Pray like this. Say, Lord, let Thy mercy come to me, for I need mercy. Next plead this; Lord, Thou knowest, and Thou hast made me to know somewhat of what will become of me if Thy mercy does not come to me: I must perish, I must perish miserably. Then plead, If Thy mercy shall come to me it will be a great wonder, Lord. I have not the confidence to do more than faintly hope it may come; but, oh, if Thou dost ever blot out my sin I will tell the world of it; through eternity I will sing Thy praises, and claim to be of all the saved ones the most remarkable instance of what Thy sovereign grace can do. Then you can put this to the good Saviour. Tell Him if He will give you His salvation, He will not be impoverished by the gift. Lord, I am a thirsty soul; but Thou art such a river that if I drink from Thee there will be no fear of my exhausting Thy boundless supply. There is another plea implied in the prayer, and a very sweet argument it is-Let Thy mercies come also unto me, O Lord. It means: It has come to so many before, therefore let it come also unto me. Lord, if I were the only one, and Thou hadst never saved a sinner before, yet would I venture upon Thy word and promise. Especially I would come and trust the blood of Jesus: but, Lord, I am not the first by many millions. I beseech Thee, then, of Thy great love, let Thy salvation come unto me.
3. I will close by assuring you that this blessedly gracious prayer, which I have helped to back up with arguments, will be answered by our gracious God. (C. H. Spurgeon.)
Salvation the end of faith
I. Consider the article saved-the soul, the deathless spirit by which we are distinguished from the beasts that perish.
1. Its origin. The Lord God breathed into man the breath of life. The body was composed of what existed before; but the soul that animated it came immediately from God.
2. Its immortality. Earthly possessions are estimated according to their duration. These bodies of ours must soon go to the dust; but the soul shall exist through endless duration. What, then, can be of so much importance as the salvation of the soul?
II. What does this salvation include?
1. Redemption from the curse of the law. This is the first step in the way to heaven.
2. This salvation includes personal meetness. We must be renewed in the spirit of our minds.
III. Observe the connection between faith and salvation. When the Christian dies he receives the end of his faith. How is this to be understood? In the verse before the text the apostle mentions believing as the cause of joy. The whole end and object of faith is the salvation of the soul. The Scriptures place this principle in a most prominent position (Joh_3:18-36). (American National Preacher.)
Salvation-its subjective elements
I. Faith. In whom, though now ye see Him not, yet believing.
1. Faith is the first Christian grace. Without it you are no Christian at all.
2. This faith is a personal trust in a personal Saviour. It is more than intellectual assent, even heart-reliance.
3. This faith was, moreover, a faith in an invisible Saviour. In whom, though now ye see Him not, yet believing.
II. Love. Whom, having not seen, ye love.
1. Love is one essential element of the Christian religion. This it is indeed which distinguishes the Christian religion from the other religions of the world.
2. Our supreme love. His place in our affection is unique-He enjoys a love deeper, profounder, more lasting, than that of father or mother, of brother or sister.
3. These strangers of the Dispersion evinced their supreme love of the Saviour by suffering themselves to be despoiled of all their possessions rather than deny Him. Their love was sorely tested.
III. Joy. Ye rejoice, etc.
1. Joy is an essential element in the religion of Jesus Christ; not joy to the exclusion of sorrow, lint joy in the midst thereof.
2. This joy not only defies philosophy to explain it, but language to express it-joy unspeakable, that cannot be told out.
(1) The innermost joy of the Christians heart is too Divine a thing, of too delicate a texture, to be exposed to the curious, unhallowed view of worldlings. And we all know of experiences too sacred, too precious and sweet, to be exposed to every gazers eyes.
(2) The joy which wells up in the Christians heart cannot be conveyed in language, being too subtle and volatile a thing, evaporating in the very attempt to pour it from the heart into the bottles of grammatical construction.
3. This joy is full of glory, or already glorified.
(1) The inner centre of this joy is already white and glowing.
(2) This joy has the evidence in itself of its ultimate glorification in the world to come. The process has been begun here, it will be perfected yonder. (J. C. Jones, D. D.)
Soul salvation
I. The great worth of soul salvation. This is seen from-
1. The illustrious beings interested in it.
(1) Prophets.
(2) Angels.
(3) Apostles.
(4) The Spirit of Christ in them all.
2. The Saviour Himself by whom salvation comes.
(1) His sufferings.
(2) His following glories.
II. The gradual development of the revelation for soul salvation.
1. Predicted by the prophets.
(1) Gradually and partially.
(2) Unconsciously.
(3) By Divine illumination.
2. Fully declared, announced, and reported.
III. The simple means of attaining soul salvation.
1. Salvation is-
(1) The thing for which we believe.
(2) The end to which belief leads.
2. This faith is-
(1) Assent of the mind.
(2) Consent of the heart.
(3) Response of the will. (U. R. Thomas.)
Salvation as it is now received
I. What of salvation is received here?
1. The whole of it by the grip of faith and the grace of hope.
2. The absolute and final pardon of sin is ours at this moment.
3. Deliverance from slavish bondage, and from a sense of awful distance from God is a present relief. Peace, reconciliation, contentment, fellowship with God, and delight in God, we enjoy at this hour.
4. Rescue from the condemning power of sin is now complete.
5. Release from its dominion is ours. It can no longer command us at its will, nor lull us to sleep by its soothing strains.
6. Conquest over evil is given to us in great measure at once. Sins are conquerable. Holy living is possible. Some have reached a high degree of it.
7. Joy may become permanent in the midst of sorrow.
II. How is it received?
1. Entirely from Jesus, as a gift of Divine grace.
2. By faith, not by sight or feeling.
3. By fervent love to God. This excites to revenge against sin, and so gives present purification. This also nerves us for consecrated living, and thus produces holiness.
4. By joy in the Lord. This causes us to receive peace unspeakable, not to be exaggerated, nor even uttered.
III. Have you received it, and how much?
1. You have heard of salvation, but hearing will not do.
2. You profess to know it, but mere profession will not do.
3. Have you received pardon? Are you sure of it?
4. Have you been made holy? Are you daily cleansed in your walk?
5. Have you obtained rest by faith and hope and love? (C. H. Spurgeon.)
The greatness of salvation
A German writer illustrates the greatness of our salvation after this manner. A gentleman, after the most exemplary life, died. The gate of heaven was opened, and he was welcomed as an heir of glory. One of the glorious ones was commissioned to be his conductor and teacher. First he took him to a point where he could see the most fearful representation of sin in its fruits of misery. The objects of horror made him shudder. Then his guide bade him look farther and farther down in the dismal vault, and he saw the most hideous and terrible of beings, the fruit of sin. That, said his guide, is what in ages of eternity you would have been had you gone on in sin. His guide next took him to a point from which could be seen the glories of the redeemed. He saw rank after rank of angels, seraphim, and cherubim, dwelling in ineffable glory. He bade him look beyond these; and in the far distance he beheld a being transcendently more radiant and glorious, around whom floated the soft music of unspeakable sweetness and joy. That, said the guide, is yourself many ages hence. Behold the glory and bliss to which the salvation of Jesus will bring you.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv4–7 4. To an inheritance. The hope is not merely…
4. To an inheritance. The hope is not merely of eternal existence, but we become heirs of God, joint heirs with Christ. An inheritance incorruptible. It can never decay. Undefiled. It is sinless and eternal.
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.
Alexander MacLaren 1905 · Public Domain On vv5–7 Pro 4:23. - 1Pe 1:5.
Proverbs
KEEPING AND KEPT
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Pro 4:23. - 1Pe 1:5.
The former of these texts imposes a stringent duty, the latter promises divine help to perform it. The relation between them is that between the Law and the Gospel. The Law commands, the Gospel gives power to obey. The Law pays no attention to man’s weakness, and points no finger to the source of strength. Its office is to set clearly forth what we ought to be, not to aid us in becoming so. ‘Here is your duty, do it’ is, doubtless, a needful message, but it is a chilly one, and it may well be doubted if it ever rouses a soul to right action. Moralists have hammered away at preaching self-restraint and a close watch over the fountain of actions within from the beginning, but their exhortations have little effect unless they can add to their icy injunctions the warmth of the promise of our second text, and point to a divine Keeper who will make duty possible. We must be kept by God, if we are ever to succeed in keeping our wayward hearts.
I. Without our guarding our hearts, no noble life is possible.
The Old Testament psychology differs from our popular allocation of certain faculties to bodily organs. We use head and heart, roughly speaking, as being respectively the seats of thought and of emotion. But the Old Testament locates in the heart the centre of personal being. It is not merely the home of the affections, but the seat of will, moral purpose. As this text says, ‘the issues of life’ flow from it in all the multitudinous variety of their forms. The stream parts into many heads, but it has one fountain. To the Hebrew thinkers the heart was the indivisible, central unity which manifested itself in the whole of the outward life. ‘As a man thinketh in his heart, so is he.’ The heart is the man. And that personal centre has a moral character which comes to light in, and gives unity and character to, all his deeds.
That solemn thought that every one of us has a definite moral character, and that our deeds are not an accidental set of outward actions but flow from an inner fountain, needs to be driven home to our consciences, for most of the actions of most men are done so mechanically, and reflected on so little by the doers, that the conviction of their having any moral character at all, or of our incurring any responsibility for them, is almost extinct in us, unless when something startles conscience into protest.
It is this shrouded inner self to which supreme care is to be directed. All noble ethical teaching concurs in this-that a man who seeks to be right must keep, in the sense both of watching and of guarding, his inner self. Conduct is more easily regulated than character-and less worth regulating. It avails little to plant watchers on the stream half way to the sea. Control must be exercised at the source, if it is to be effectual. The counsel of our first text is a commonplace of all wholesome moral teaching since the beginning of the world. The phrase ‘with all diligence’ is literally ‘above all guarding,’ and energetically expresses the supremacy of this keeping. It should be the foremost, all-pervading aim of every wise man who would not let his life run to waste. It may be turned into more modern language, meaning just what this ancient sage meant, if we put it as, ‘Guard thy character with more carefulness than thou dost thy most precious possessions, for it needs continual watchfulness, and, untended, will go to rack and ruin.’ The exhortation finds a response in every heart, and may seem too familiar and trite to bear dwelling on, but we may be allowed to touch lightly on one or two of the plain reasons which enforce it on every man who is not what Proverbs very unpolitely calls ‘a fool.’
That guarding is plainly imposed as necessary, by the very constitution of our manhood. Our nature is evidently not a republic, but a monarchy. It is full of blind impulses, and hungry desires, which take no heed of any law but their own satisfaction. If the reins are thrown on the necks of these untamed horses, they will drag the man to destruction. They are only safe when they are curbed and bitted, and held well in. Then there are tastes and inclinations which need guidance and are plainly meant to be subordinate. The will is to govern all the lower self, and conscience is to govern the will. Unmistakably there are parts of every man’s nature which are meant to serve, and parts which are appointed to rule, and to let the servants usurp the place of the rulers is to bring about as wild a confusion within as the Ecclesiast lamented that he had seen in the anarchic times when he wrote-princes walking and beggars on horseback. As George Herbert has it-
‘Give not thy humours way;
God gave them to thee under lock and key.’
Then, further, that guarding is plainly imperative, because there is an outer world which appeals to our needs and desires, irrespective altogether of right and wrong and of the moral consequences of gratifying these. Put a loaf before a starving man and his impulse will be to clutch and devour it, without regard to whether it is his or no. Show any of our animal propensities its appropriate food, and it asks no questions as to right or wrong, but is stirred to grasp its natural food. And even the higher and nobler parts of our nature are but too apt to seek their gratification without having the license of conscience for doing so, and sometimes in defiance of its plain prohibitions. It is never safe to trust the guidance of life to tastes, inclinations, or to anything but clear reason, set in motion by calm will, and acting under the approbation of ‘the Lord Chief Justice, Conscience.’
But again, seeing that the world has more evil than good in it, the keeping of the heart will always consist rather in repelling solicitations to yielding to evil. In short, the power and the habit of sternly saying ‘No’ to the whole crowd of tempters is always the main secret of a noble life. ‘He that hath no rule over his own spirit is like a city broken down and without walls.’
II. There is no effectual guarding unless God guards.
The counsel in Proverbs is not mere toothless moral commonplace, but is associated, in the preceding chapter, with fatherly advice to ‘let thine heart keep my commandments’ and to ‘trust in the Lord with all thine heart.’ The heart that so trusts will be safely guarded, and only such a heart will be. The inherent weakness of all attempts at self-keeping is that keeper and kept being one and the same personality, the more we need to be kept the less able we are to effect it. If in the very garrison are traitors, how shall the fortress be defended? If, then, we are to exercise an effectual guard over our characters and control over our natures, we must have an outward standard of right and wrong which shall not be deflected by variations in our temperature. We need a fixed light to steer towards, which is stable on the stable shore, and is not tossing up and down on our decks. We shall cleanse our way only when we ‘take heed thereto, according to Thy word.’ For even God’s viceroy within, the sovereign conscience, can be warped, perverted, silenced, and is not immune from the spreading infection of evil. When it turns to God, as a mirror to the sun, it is irradiated and flashes bright illumination into dark corners, but its power depends on its being thus lit by radiations from the very Light of Life. And if we are ever to have a coercive power over the rebellious powers within, we must have God’s power breathed into us, giving grip and energy to all the good within, quickening every lofty desire, satisfying every aspiration that feels after Him, cowing all our evil and being the very self of ourselves.
We need an outward motive which will stimulate and stir to effort. Our wills are lamed for good, and the world has strong charms that appeal to us. And if we are not to yield to these, there must be somewhere a stronger motive than any that the sorceress world has in its stores, that shall constrainingly draw us to ways that, because they tend upward, and yield no pabulum for the lower self, are difficult for sluggish feet. To the writer of this Book of Proverbs the name of God bore in it such a motive. To us the name of Jesus, which is Love, bears a yet mightier appeal, and the motive which lies in His death for us is strong enough, and it alone is strong enough, to fire our whole selves with enthusiastic, grateful love, which will burn up our sloth, and sweep our evil out of our hearts, and make us swift and glad to do all that may please Him. If there must be fresh reinforcements thrown into the town of Mansoul, as there must be if it is not to be captured, there is one sure way of securing these. Our second text tells us whence the relieving force must come. If we are to keep our hearts with all diligence, we must be ‘kept by the power of God,’ and that power is not merely to make diversion outside the beleaguered fortress which may force the besiegers to retreat and give up their effort, but is to enter in and possess the soul which it wills to defend. It is when the enemy sees that new succours have, in some mysterious way, been introduced, that he gives up his siege. It is God in us that is our security.
III. There is no keeping by God without faith.
Peter was an expert in such matters, for he had had a bitter experience to teach him how soon and surely self-confidence became self-despair. ‘Though all should forsake Thee, yet will not I,’ was said but a few hours before he denied Jesus. His faith failed, and then the divine guard that was keeping his soul passed thence, and, left alone, he fell.
That divine Power is exerted for our keeping on condition of our trusting ourselves to Him and trusting Him for ourselves. And that condition is no arbitrary one, but is prescribed by the very nature of divine help and of human faith. If God could keep our souls without our trust in Him He would. He does so keep them as far as is possible, but for all the choicer blessings of His giving, and especially for that of keeping us free from the domination of our lower selves, there must be in us faith if there is to be in God help. The hand that lays hold on God in Christ must be stretched out and must grasp His warm, gentle, and strong hand, if the tingling touch of it is to infuse strength. If the relieving force is victoriously to enter our hearts, we must throw open the gates and welcome it. Faith is but the open door for God’s entrance. It has no efficacy in itself any more than a door has, but all its blessedness depends on what it admits into the hidden chambers of the heart.
I reiterate what I have tried to show in these poor words. There is no noble life without our guarding our hearts; there is no effectual guarding unless God guards; there is no divine guarding unless through our faith. It is vain to preach self-governing and self-keeping. Unless we can tell the beleaguered heart, ‘The Lord is thy Keeper; He will keep thee from all evil; He will keep thy soul,’ we only add one more impossible command to a man’s burden. And we do not apprehend nor experience the divine keeping in its most blessed and fullest reality, unless we find it in Jesus, who is ‘able to keep us from falling, and to present us faultless before the presence of His glory with exceeding joy.’
1 Peter
BY, THROUGH, UNTO
1Pe 1:5
The Revised Version substitutes ‘guarded’ for ‘kept,’ and the alteration, though slight, is important, for it not only more accurately preserves the meaning of the word employed, but it retains the military metaphor which is in it. The force of the expression will appear if I refer, in a sentence, to other cases in which it is employed in the New Testament. For instance, we read that the governor of Damascus ‘kept the city with a garrison,’ which is the same word, and in its purely metaphorical usage Paul employs it when he says that ‘the peace of God shall keep’--guard, garrison--’your hearts and minds in Christ Jesus.’ We have to think of some defenceless position, some unwalled village out in the open, with a strong force round it, through which no assailant can break, and in the midst of which the weakest can sit secure. Peter thinks that every Christian has assailants whom no Christian by himself can repel, but that he may, if he likes, have an impregnable ring of defence drawn round him, which shall fling back in idle spray the wildest onset of the waves, as a breakwater or a cliff might do.
Then there is another very beautiful and striking point to be made, and that is the connection between the words of my text and those immediately preceding. The Apostle has been speaking about ‘the inheritance incorruptible, and undefiled, and that fadeth not away,’ and he says ‘it is reserved in Heaven for you who are kept.’ So, then, the same power is working on both sides of the veil, preserving the inheritance for the heirs, and preserving the heirs for the inheritance. It will not fail them, and they will not miss it. It were of little avail to care for either of the two members separately, but the same hand that is preparing the inheritance and making it ready for the owners is round about the pilgrims, and taking care of them till they get home.
So, then, our Apostle is looking at this keeping in three aspects, suggested by his three words ‘by,’ ‘through,’ ‘unto,’ which respectively express the real cause or power, the condition or occasion on which that power works, and the end or purpose to which it works. So these three little words will do for lines on which to run our thoughts now--’by,’ ‘through,’ ‘for.’
I. In the first place, what are we guarded for?
‘Guarded ... unto salvation.’ Now that great word ‘salvation’ was a new and strange one to Peter’s readers--so new and strange that probably they did not understand it in its full nobleness and sweep. Our understanding of it, or, at least, our impression of it, is weakened by precisely the opposite cause. It has become so tarnished and smooth-rubbed that it creates very little definite impression. Like a bit of seaweed lifted out of the sunny waves which opened its fronds and brightened its delicate colours, it has become dry and hard and sapless and dim. But let me try for one moment to freshen it for our conceptions and our hearts. Salvation has in it the double idea of being made safe, and being made sound. Peril threatening to slay, and sickness unto death, are the implications of the conditions which this great word presupposes. The man that needs to be saved needs to be rescued from peril and needs to be healed of a disease. And if you do not know and feel that that is you, then you have not learned the first letters of the alphabet which are necessary to spell ‘salvation.’ You, I, every man, we are all sick unto death, because the poison of self-will and sin is running hot through all our veins, and we are all in deadly peril because of that poison-peril of death, peril arising from the weight of guilt that presses upon us, peril from our inevitable collision with the Divine law and government which make for righteousness.
And so salvation means, negatively, the deliverance from all the evils, whether they be evils of sorrow or evils of sin, which can affect a man, and which do affect us all in some measure. But it means far more than that, for God’s salvation is no half-and-half thing, contented, as some benevolent man might be, in a widespread flood or disaster, with rescuing the victims and putting them high up enough for the water not to reach them, and leaving them there shivering cold and starving. But when God begins by taking away evils, it is in order that He may clear a path for flooding us with good. And so salvation is not merely what some of you think it is, the escape from a hell, nor only what some of you more nobly take it to be, a deliverance from the power of sin in your hearts; but it is the investiture of each of us with every good and glory, whether of happiness or of purity, which it is possible for a man to receive and for God to give. It is the great word of the New Testament, and they do a very questionable service to humanity who weaken the grandeur and the greatness of the Scriptural conception of salvation, by weakening the darkness and the terribleness of the Scriptural conception of the dangers and the sicknesses from which it delivers.
But, then, there is another point that I would suggest raised by the words of my text in their connection. Peter is here evidently speaking about a future manifestation of absolute exemption from all the ills that flesh and spirit are heir to, and radiant investure with all the good that humanity can put on, which lies beyond the great barrier of this mortal life. And that complete salvation, in its double aspect, is obviously the end for which all that guarding of life is lavished upon us, as it is the end for which all the discipline of life is given to us, and as it is the end for which the bitter agony and pain of the Christ on the Cross were freely rendered. But that ultimate and superlative perfection has its roots and its beginning here. And so in Scripture you find salvation sometimes regarded as a thing in the past experience of every Christian man which he received at the very beginning of his course, and sometimes you have it treated as being progressive, running on continually through all his days; and sometimes you have it treated, as in my text, as laid up yonder, and only to be reached when life is done with. But just a verse or two after my text we read that the Christian man here, on condition of his loving Jesus Christ and believing in Him, rejoices because he here and now ‘receives the end of his faith, even the salvation of his soul.’ And so there are the two things--the incipient germ to-day, the full-foliaged fruit-bearing tree planted in the higher house of the Lord.
These two things are inseparably intertwined. The Christian life in its imperfection here, the partial salvation of to-day demands, unless the universe is a chaos and there is no personal God the centre of it, a future life, in which all that is here tendency shall be realised possession, and in which all that here but puts up a pale and feeble shoot above the ground, shall grow and blossom and bear fruit unto life eternal. ‘Like the new moon with a ragged edge, e’en in its imperfections beautiful,’ all the characteristics of Christian life on earth prophesy that the orb is crescent, and will one day round itself into its pure silvery completeness. If you see a great wall in some palace, with slabs of polished marble for most of its length, and here and there stretches of course rubble shoved in, you would know that that was not the final condition, that the rubble had to be cased over, or taken out and replaced by the lucent slab that reflected the light, and showed, by its reflecting, its own mottled beauty. Thus the very inconsistencies, the thwarted desires, the broken resolutions, the aspiration that never can clothe themselves in the flesh of reality, which belong to the Christian life, declare that this is but the first stage of the structure, and point onwards to the time when the imperfections shall be swept away, ‘and for brass He will bring gold, for iron He will bring silver,’ and then the windows shall be set ‘in agates, and the gates in carbuncles, and all the borders in pleasant stones.’ Perfect salvation is obviously the only issue of the present imperfect salvation.
That is what you are ‘kept’ for. That is what Christ died to bring you. That is what God, like a patient workman bringing out the pattern in his loom by many a throw of a sharp-pointed shuttle, and much twisting of the threads into patterns, is trying to make of you, and that is what Christ on the Cross has died to effect. Brethren, let us think more than we do, not only of the partial beginnings here, but of that perfect salvation for which Christian men are being ‘kept’ and guarded, and which, if you and I will observe the conditions, is as sure to come as that X, Y, Z follow A, B, C. That is what we are kept for.
II. Notice what we are guarded by.
‘The power of God,’ says Peter, laying hold of the most general expression that he can find, not caring to define ways and means, but pointing to the one great force that is sure to do it.
Now if we were to translate with perfect literality, we should read, not by the power of God, but in the power of God. And whilst it is quite probable that what Peter meant was ‘by,’ I think it adds great force and beauty to the passage, and is entirely accordant with the military metaphor, which I have already pointed out, if we keep the simple local sense of the word, and read, ‘guarded in the power of God.’ And that suggests a whole stream of Scriptural representations, both in the Old and in the New Testament. Let me recall one or two. ‘The name of the Lord is a strong tower; the righteous runneth into it and is safe.’ ‘He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty.’ ‘Israel shall dwell safely,’ says one of the old prophets, ‘in unwalled villages, for I will be a wall of fire round about her.’ The psalmist said, ‘The Angel of the Lord encampeth round about them that fear Him.’ And all these representations concur in this one thought, that we are safe, enclosed in God, and that He, by His power, compasses us about. And so no foe can get at us who cannot break down or climb over the encircling wall of defence. An army in an enemy’s country will march in hollow square, and put its most precious treasures, or its weaker members, its sick, its women, its children, its footsore, into the middle there, and with a line of lances on either side, and stalwart arms to wield them, the feeblest need fear no foe. We ‘are kept in the power of God unto salvation.’
But do not forget how, far beyond the psalmist and prophet, and in something far more sublime and wonderful than a poetic figure, the New Testament catches up the same phrase, and gives us, as the condition of vitality, as the condition of fertility, as the condition of tranquillity, as the condition of security, the same thing--’in Christ.’ Remember His very last words prior to His great intercessory prayer, in which He spoke about keeping those that were given Him in His name. And just before that He said to them, ‘In the world ye shall have tribulation, but in Me ye shall have peace.’ Kept, guarded as behind the battlements of some great fort, which has in its centre a quiet, armoured chamber into which no noise of battle, nor shout of foeman, can ever come. ‘In Christ,’ though the world is all in arms without, ‘ye shall have peace.’ ‘Guarded in the power of God unto salvation.’
III. Lastly, what we are kept through.
‘Through faith.’ Now there we come across another of the words which we know so well that we do not understand them. You all think that it is the right thing for me to preach about ‘faith.’ I daresay some of you have never tried to apprehend what it means. And I daresay there are a great many of you to whom the utterance of the word suggests that I am plunging into the bathos and commonplaces of the pulpit. Perhaps, if you would try to understand it, you would find it was a bigger thing than you fancied. What is faith? I will give you another expression that has not so many theological accretions sticking to it, and which means precisely the same thing--trust. And we all know that we do not trust with our heads, but with our hearts and wills. You may believe undoubtedly, and have no faith at all, for it is the heart and the will that go forth, and clutch at the thing trusted; or, as I should rather say, at the person trusted; for, at bottom, what we trust is always a person, and even when we ‘trust to nature,’ it is because, more or less clearly, we feel that somehow or other at the back of nature there is a Will and an Intelligence that are working and trustworthy. However, that is a subject that I do not need to touch upon here. Faith is trust, trust in a Person, trust that, like the fabled goddess rising, radiant and aspiring to the heavens, out of the roll of the tempestuous ocean, springs from the depths of absolute self-distrust and diffidence. There is a spurious kind of faith which has no good in it, just because it did not begin with going down into the depths of one’s own heart, and finding out how rotten and hopeless everything was there. My friend, no man has a vigorous Christian faith who has not been very near utter despair. ‘Out of the depths have I cried unto Thee.’ The zenith, which is the highest point in the sky above us, is always just as far aloft as the nadir, which is the lowest point in the sky at the Antipodes, is beneath us. Your faith is measured by your self-despair.
Further, why is it that I must have faith in order to get God’s power at work in me? Many people seem to think that faith is appointed by God as the condition of salvation out of mere arbitrary selection and caprice. Not at all. If God could save you without your faith, He would do it. He does not, because He cannot. Why must I have faith in order that God’s power may keep me? Why must you open your window in order to let the fresh air in? Why must you pull up the blind in order to let the light in? Why must you take your medicine or your food if you want to be cured or nourished? Why must you pull the trigger if your revolver is to go off? Unless I trust God, distrusting myself, and the spark of faith is struck out of the rock of my heart by the sharp steel in the midst of the darkness of despair, God cannot pour out upon me His power. There is nothing arbitrary about it. It is inseparable from the very nature of the case. If you do not want Him, you cannot have Him. If you do not know that you need Him, you cannot have Him. If you do not trust that He will come to you and help you, you will not have Him.
So then, brother, your faith, my faith, anybody’s faith is nothing of itself. It is only the valve that opens and lets the steam rush in. It is only the tap you turn to let Thirlmere come into your basins. It is not you that saves yourself. It is not your faith that keeps you, any more than it is the outstretched hand with which a man, ready to stumble, grasps the hand of a stalwart, steadfast man on the pavement by his side that keeps him up. It is the other man’s hand that holds you up, but it is your hand that lays hold of him. It is God that saves, it is God that guards, it is God that is able to keep us from falling, and to give us an inheritance among all them that are sanctified. He will do it if we turn to Him, and ask and expect Him to do it. If you will comply with the conditions and not else, He will fulfil His promise and accomplish His purpose. But my unbelief can thwart Omnipotence, and hinder Christ’s all-loving purpose, just as on earth we read that ‘He could there do no mighty works because of their unbelief.’ I am sure that there are people here who all their lives long have been thus hampering Omnipotence and neutralising the love of Christ, and making His sacrifice impotent and His wish to save them vain. Stretch out your hands as this very Peter once did, crying, ‘Lord, save, or I perish’; and He will answer, not by word only, but by act: ‘According to thy faith be it unto thee.’ Salvation, here and hereafter, is God’s work alone. It cannot be exercised towards a man who has not faith. It will certainly be exercised towards any man who has.
Help us, O Lord, we beseech Thee, to live the lives which we live in the flesh by the faith of the Son of God. And may we know what it is to be in him, strengthened within the might of His spirit.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v7 Suffering, in First Peter, is set in the light…
might
Suffering, in First Peter, is set in the light of:
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(1) assured salvation, 1Pe 1:2-5.
(2) the greater glory at Christ’s appearing, 1Pe 1:7;
(3) Christ’s sufferings and coming glories, 1Pe 1:11
(4) the believer’s association with Him in both, 1Pe 2:20; 1Pe 2:21; 1Pe 3:17; 1Pe 3:18 1Pe 4:12; 1Pe 4:13.
(5) the purifying effect of suffering, 1Pe 1:7; 1Pe 4:1; 1Pe 4:2; 1Pe 5:10.
(6) that Christ is now glorified in the believer’s patient suffering, 1Pe 4:16.
(7) that suffering is disciplinary, 1Pe 4:17-19; 1Co 11:31; 1Co 11:32; Heb 12:5-13.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v6 You are very glad about this
You are very glad about this
The word "this" refers to all the blessings that Peter mentions in the previous verses.
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This is for the proving of your faith
In the same way in which fire refines gold, hardships test how well believers trust in Christ. (See: Metaphor)
the proving of your faith
God wishes to test how well believers trust in Christ.
faith, which is more precious than gold that perishes, even though it is tested by fire
Faith is more valuable than gold, because gold does not last forever, even if it is refined in fire.
your faith will be found to result in praise, glory, and honor
Possible meanings are 1) that "God will honor you very highly" because of your faith or 2) that "your faith will bring praise, glory, and honor" to God.
at the revealing of Jesus Christ
"when Jesus Christ is revealed." This refers to the return of Christ. This can also be expressed with an active form. AT: "when Jesus Christ appears to all people" (See: Active or Passive)
translationWords
trouble
faith
precious
gold
test
fire
praise
glory
honor
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv4, 5, 7 1:4 The language of inheritance frequently refers to what…
1:4 The language of inheritance frequently refers to what God has promised his people. Originally applied to the land of Israel (see Deut 3:28), the inheritance came to mean the people of God and God’s presence with them (see Ps 33:12; Ezek 44:28). In the New Testament, the inheritance is the spiritual benefit and eternal salvation that God promises to his people (see Eph 1:11; Heb 9:15).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.