1 Peter 1:6
Wherein you greatly rejoice, though now for a season (if need be) you are in heaviness through manifold temptations.
The same motives cannot beget contrary passions in the soul, therefore the Apostle reduces the mixture of sorrowing, and rejoicing that is usual in the heart of a Christian, to the different causes of them, and shows which of the two has the stronger cause, and therefore is always predominant, entertains it and considers it aright.
His scope is to stir up, and strengthen spiritual joy in his afflicted brethren, and therefore having set the matter of it before them in the preceding verses, he now applies it, and expressly opposes it to their distresses.
Some read those words exhortatively, 'In which rejoice,' it is so intended, but I conceive it serves that end better indicatively, as we now read it, 'in which you rejoice.' It exhorts more insinuatively and persuasively that it may be so, to urge it on them that it is so. Thus Saint Paul, Acts 26:27: 'King Agrippa, do you believe the prophets?' 'I know that you believe.' And straight he answered, 'You almost persuade me to be a Christian.' This implies how just, and how reasonable it is, that the things spoken of should make them glad, they will rejoice in those: indeed do rejoice, certainly if you know and consider what the causes of your joy are, you cannot choose but find it within you, and in such a measure as it swallows up all your temporary sorrows, however great and however many their causes be.
We are then to consider severally those bitter waters, and sweet, this sorrow, and this joy: 1. in their springs, 2. in their streams.
And first they are called temptations, and manifold temptations. The habits of divine supernatural grace are not acquirable by human study, or industry, or by exercise; they are of immediate infusion from Heaven, yet are they infused to that end, that they may act and exercise themselves in the several conditions and occurrences of a Christian's life, and by that they grow stronger. Whatever oppositions or difficulties grace meets with in its acting, go under this general name of temptations. It is not necessary to reckon up the variety of senses of this word, in its full latitude, how God is said to tempt man, and how it is said that he tempts him not, how man tempts God, and how it is said that God is not tempted, how Satan tempts men, and men one another, and a man himself. All those are several acceptations of this word, but temptations here meant are they, by which men are tempted, and particularly the saints of God, and though there is nothing in the words, that may not agree to all sorts of temptations the godly are subject to, yet I conceive it is particularly meant of their afflictions and distresses as the Apostle James likewise uses it (James 1:2).
And they are so called, because they give particular and notable proof of the temper of a Christian's spirit, and draw forth evidence both of the truth, and the measure of the grace that is in them, if they fail and are foiled as sometimes they are, this convinces them of that human frailty, and weakness that is in them, and so humbles them, and drives them out of themselves to depend upon another for more strength, and better success in after encounters. If they acquit themselves like Christians indeed (the Lord managing and assisting that grace which he has given them) then all their valor, and strength, and victories return to his praise, from whom they have received all.
A man is not only unknown to others but to himself, that has never met with such difficulties, as require faith and Christian fortitude and patience to surmount them, how shall a man know whether his meekness and calmness of spirit be real or not while he meets with no provocation, nothing that contradicts or crosses him: but when somewhat sets upon him that is in it self very unpleasant and grievous to him, and yet if in that case he retains his moderation of spirit, and flies not out into impatience, neither against God, nor men, this gives experiment of the truth and soundness of that grace in him; whereas standing water that's clear at top while it is untouched, yet if it have mud at the bottom, stir it a little, and it rises presently.
It is not altogether unprofitable, indeed it is much wisdom in Christians to be arming themselves against such temptations as may befall them hereafter, though they have not as yet met with them, to labor to overcome them before hand, to suppose the hardest things that may be incident to them, and to put on the strongest resolutions they can attain to; yet all that, is but an imaginary effect; and therefore there is no assurance that the victory is any more than imaginary too, till it come to action, and then they that have spoken, and thought very confidently, may prove but (as he said of the Athenians) sortes in tabula, patient and courageous in picture, or fancy, and notwithstanding all their arms, and dexterity in handling them by way of exercise, may be foully defeated when they are to fight in earnest. The children of Ephraim being armed, and carrying bows (says the Psalmist) (Psalm 78:9) yet turned back in the day of battle. It is the battle that tries the soldier, and the storm the pilot, how would it appear that Christians can be themselves not only patient but cheerful in poverty, in disgrace, and attempts and persecutions, if it were not often their lot to meet with those. He that framed the heart knows it to be but deceitful, and he that gives grace knows the weakness, and strength of it exactly, yet he is pleased to speak thus, that by afflictions and hard tasks he tries what is in the hearts of his children: for the word of God speaks to men, and therefore it speaks the language of the children of men: thus (Genesis 22:12) 'Now I know that you fear God, seeing you have not withheld your son, your only son from me.'
God delights to call forth his champions to meet with great temptations, to make them bear crosses of more than ordinary weight, as commanders in war put men of most valor and skill upon the hardest services. God sets some strong, furious trial upon a strong Christian made strong by his own grace, and by his victory, makes it appear to the world that though there is a great deal of counterfeit coin of profession in religion, yet some there are that have the power, the reality of it, and that it is not an invention, but there is truth in it, that the invincible grace, the very Spirit of God dwells in the hearts of true believers, that he has a number that do not only speak big, but do indeed and in good earnest despise the world, and overcome it by his strength. Some men take delight to see some kind of beasts fight together, but to see a Christian mind encountering some great affliction and conquering it, to see his valor in not sinking at the hardest distresses of this life, nor the most frightful end of it, the cruelest kinds of death for his sake, this is (as he said) dignum Deo spectaculum, this is a combat that God delights to look upon, and he is not a mere beholder in it; for it is the power of his own grace that enables and supports the Christian in all those conflicts and temptations.
Multitude of temptations, and of diverse kinds, many and manifold. It were no hard condition to have a trial now and then, and long ease and prosperity between; but to be plied with one affliction at the heels of another, to have them come thronging in by multitudes, and of different kinds, uncouth, unaccustomed evils, such as a man has not been acquainted with before, this is that which is often the portion of those that are the beloved of God. Psalm 42:7. Deep calls to deep at the noise of your waterspouts; all your waves and your billows are gone over me.
You are in heaviness] This the Apostle blames not, but aims at the moderating of it; seek not altogether to dry up this stream, but to bound it, and keep it within its banks. Grace does not destroy the life of nature, but adds to it a life more excellent; indeed grace does not only permit but requires some feeling of afflictions. There is an affected pride of spirit in some men, instead of patience, suitable to the doctrine of the Stoics (as it is usually taken) they strive not to feel at all the afflictions that are on them, but this is to despise the correction of the Lord, which is alike forbidden, as fainting under it. Hebrews 12. We should not stop our ears, but (Micah 6:9) hear the rod, and him that has appointed it, as the prophet speaks. Where there is no feeling at all, there can be no patience. Consider it as the hand of God, and from that argue the soul into submission. Psalm 39:9. I was dumb, I opened not my mouth, because you did it. But this heaviness is mitigated, and set as it were within its banks, between these two considerations: 1. The utility of it. 2. The brevity, profitableness, and shortness of it.
To a worldly man great gain sweetens the hardest labor; and to a Christian, spiritual profit and advantage may do much to move him to take well with those afflictions that are otherwise very unpleasant, though they are not joyous for the present (Hebrews 12:11). Yet this allays the sorrow of them, the fruit that grows out of them, that peaceable fruit of righteousness.
A bundle of folly is in the heart of a child, but the rod of correction shall beat it out, says Solomon. Though the children of God are truly (as our Savior calls them) the children of wisdom, yet being renewed only in part, they are not altogether free from those follies that call for this rod to beat them out, and sometimes have such a bundle of follies as require a bundle of rods to be spent upon it, many and manifold afflictions.
It is not an easy matter to be drawn from, nor to be beaten from the love of this world, and this is that which God mainly requires of his children, that they be not in love with the world, nor the things of it, for that is contrary to the love of God, and so far as that is entertained, this is wanting. And if in the midst of afflictions, they are sometimes subject to this disease, how would it grow upon them with ease and prosperity? When they are beaten from one worldly folly or delight, they are ready through nature's corruption to lay hold upon some other, being thrust out from it at one door, to enter at some other, and as children unwilling to be weaned, if one breast be embittered, they seek to the other, and therefore there must be somewhat to drive them from that too. Thus it is clear, there is need, yea great need of afflictions, yea of many afflictions, that the saints be chastened by the Lord, that they may not be condemned with the world (1 Corinthians 11:32).
Many resemblances there are for illustration of this truth, in things both of nature and of art, some common and others choicer, but this is not needful. The experience of Christians tells them how easily they grow proud and secure and carnal with a little ease, and with outward things going smoothly with them, and therefore what unhappiness were it for them to be much happy that way.
Let us learn then that in regard of our present frailty there is need of afflictions, and so not promise ourselves exemption, however calm our seas are for the present; and then for the number and measure and weight of them, to resign that wholly into the hands of our wise Father and physician, who perfectly knows our mold and our maladies, and what kind and quantity of chastisement is needful for our cure.
Though now for a season (if need be) you are in heaviness] The other consideration that moderates this heaviness is its shortness: because we willingly forget eternity, therefore this moment seems much in our eyes, but if we could look upon it aright, of how little concern is it, what our condition here be, if it were as prosperous as we could wish or imagine, it is but for a little season. The rich man in the Gospel talked of many years; but 'You fool, this night shall your soul be required of you' was the longest period. The many years are quickly drawn to a very great abatement, and if full of pains and griefs, those do help to put an end to themselves, and hasten to it. Then well might Saint Augustine say, Hic ure, caede, modo ibi parcas — use me here as it pleases you, so as that hereafter it may be well with me.
Wherein] This word, though it cannot fall amiss being referred to any particular to which interpreters have appropriated it, yet it is rather to be taken relative to the whole complex sense of the preceding verses, concerning the hope of glory. In this thing you rejoice, that you are begotten again, that there is such an inheritance and you made heirs of it, that it is kept for you, and you for it, that nothing can come between you and it to disappoint you of possessing and enjoying it — though there be many deserts and mountains and seas in the way, yet you are ascertained that you shall come safe there.
This is but one thing, but the cause of your grief is temptations, and manifold temptations; yet this one thing weighs down all that multitude. Naturally the heart being grieved in one thing looks out for its ease to some other, and there is usually somewhat that is a man's great comfort, that he turns his thoughts to when he is crossed and afflicted in other things. But herein is the folly of the world, that the things they choose for their refuge and comfort are such as may change themselves and turn into discomfort and sorrow. But the godly man — that is the fool in the natural man's eyes — goes beyond all the rest in his wise choice in this. He rises above all that is subject to change, pitches his anchor within the veil. That in which he rejoices is still matter of joy, immovable and unalterable — though not only his estate, but the whole world were turned upside down, yet this is the same. Or rather, in the Psalmist's words: Though the earth were removed and the greatest mountains cast into the sea, yet will not we fear. When we shall receive that rich and pure and abiding inheritance, that salvation that shall be revealed in the last time, and when time itself shall cease to be, then there shall be no more reckoning of our joys by days and hours — but they shall run parallel with eternity. When all our love that is scattered and parceled out upon the vanities among which we are here shall be united and gathered into one, and fixed upon God, and the soul filled with the delight of his presence.
The sorrow was limited and bounded by these considerations we spoke of, but this joy, this exaltation and leaping for joy (for so it is) is not bounded — it cannot be too much. Its measure is to know no measure; the afflictions, the matter of heaviness are but a transient touch of pain, but that on which this joy is built is most permanent. The measure of it cannot exceed, for the matter of it is infinite and eternal, beyond all hyperbole — there is no expression we have can reach it, much less go beyond it. It itself is the hyperbole, still surpassing all that can be said of it. Even in the midst of heaviness itself, such is this joy that can maintain itself in the depth of sorrow — this oil of gladness still swims above and cannot be drowned by all the floods of affliction. Indeed it is often most sweet in the greatest distress. Then the soul relishes spiritual joy best, when it is not glutted with worldly delights, but finds them turned into bitterness.
For application: in that we profess ourselves Christians, we all pretend to be the sons of God, and so heirs of this glory, and if each man were particularly asked, he would say he hoped to attain it. But if there were nothing else, this may abundantly convince us that the greatest part of us delude ourselves and are deceived in this — for how few are there that do really find this height of joy, gladness, and exultation in their thoughts and hopes of it, that do daily more refresh and glad themselves with the consideration of that which is laid up for them above, than with all their enjoyments here below.
Consider how the news of some small outward advantage that is to come to us raises our light, vain hearts and makes them leap within us — and yet this news of a kingdom prepared for us (if indeed we be believers) stirs us not. Our hearts are as little affected with it as if it concerned us not at all, and this is too clear an evidence against us, that indeed it concerns us not — our portion as yet is not in it.
In what a fool's paradise will men be with the thoughts of worthless things, and such things too as they shall never obtain, nor ever shall have any further being than what they have in their fancy. And how will men frequently roll over in their minds the thoughts of any pleasing good they hope for? And yet we, that say we have hopes of the glory to come, can pass many days without one hour spent in the rejoicing thoughts of the happiness we look for. If any of a mean condition for the present were made sure to become very rich and be advanced to great honor within a week, and after that to live to a great age in that high estate, enjoying health and all imaginable pleasures — judge you, whether in the few days between the knowledge of those news and the enjoying them, would not the thoughts of that he were to attain to be frequent with him and always welcome. There is no comparison between all we can imagine this way and the hopes we speak of, and yet how seldom are our thoughts upon those, and how faint and slender our rejoicing in them? Can we deny that it is unbelief of those things that causes this neglect and forgetting of them? The discourse, the tongue of men and angels cannot beget divine belief of the happiness to come; only he that gives it, gives faith likewise to apprehend it and lay hold upon it, and upon believing to be filled with joy in the hopes of it.
