1 Peter 1:7
That the trial of your faith being much more precious than of gold that perishes, though it be tried with fire, might be found to praise, and honor, and glory at the appearing of Jesus Christ.
The way of the just (says Solomon) is as the shining light that shines more and more to the perfect day. Still making forward, and ascending towards perfection, moving as fast when they are clouded with affliction as at any time else, indeed, all that seems to work against them, furthers them. Those graces that would possibly grow heavy and unwieldy, by too much ease; are held in breath and increase their activity, and strength by conflict. Divine grace even in the heart of weak and sinful man, is an invincible thing. Drown it in the waters of adversity, it rises more beautiful, as not being drowned indeed, but only washed; throw it into the furnace of fiery trials, it comes out purer, and loses nothing but the dross which our corrupt nature mixes with it. Thus here the Apostle expounds the (if need be) of the former verse, and so justifies the joy in affliction, which there he speaks of, by their utility and faith's advantage by them, it is so tried that it shall appear in its full brightness at the Revelation of Jesus Christ.
The peculiar treasure of a Christian, being the grace that he receives from Heaven, and particularly that sovereign grace of faith, whatever he can be assured will better him any way in this, he will not only bear it patiently, but gladly embrace it (Romans 5:3). Therefore the Apostle sets this before his brethren in those words of this verse, where is: 1. The worth and excellence of faith. 2. The usefulness of temptations in relation to it.
The trial of faith, is called more precious, a work of more worth than the trial of gold; because faith itself is of more value than gold, the Apostle chooses this comparison, as fitting his purpose for both, for the illustration of the worth of faith, and likewise the use of temptations, representing the one by gold, and the other by the trying of gold in the fire.
The worth of gold is: 1. Real, the purest and most precious of all metals; having many excellent properties beyond them, as they that write of the nature of gold observe. 2. Far greater in the esteem and opinion of men. See how men hurry up and down, over sea, and land unwearied in their pursuit with hazard of life, and often with the loss of uprightness, and a good conscience; and not only thus esteem it in itself; but make it the rule of their esteem, one of another, valuing men less, or more, as they are more, or less furnished with it, and we see at what a height that is, for things we would commend much, we borrow its name to them, namely golden mediocrity, and that age which they would call the best of all, they name it the golden age, and as Seneca observes describing heavenly things (as Ovid the Sun's palace, and chariot) still gold is the word for all.
And the Holy Scriptures descending to our reach, do set forth the riches of the new Jerusalem, by it (Revelation 21). And the excellence of Christ (Song of Solomon 5:11,14). And here the preciousness of faith, of which Christ is the object, is said to be more precious than gold.
I will not insist in the parallel of faith with gold in the other qualities of it, as that it is pure, and solid, as gold. And that it is most ductile, and malleable as gold, beyond all other metals, it plies any way with the will of God. But then faith truly enriches the soul, and as gold answers all things, so faith gives the soul ownership of all the rich consolations of the gospel, to all the promises of life, and salvation, to all needful blessings, it draws virtue from Christ to strengthen itself, and all other graces.
And thus it is not only precious as gold, but goes far above the comparison — it is more precious, indeed much more precious. 1. In its original, the other is dug out of the bowels of the earth: but the mine of this gold is above, it comes from Heaven. 2. In its nature, answerable to its original, it is immaterial, spiritual and pure, we refine gold, and make it purer, but when we receive faith pure of itself, we mix dross with it, and make it impure, by the alloy of unbelief. 3. In its endurance flowing from the former, it perishes not, gold is a thing in itself corruptible, and perishing, and to particular owners, it perishes in their loss of it, being deprived of it any way.
Other graces are likewise tried in the same furnace: but faith is named as the root of all the rest. Sharp afflictions give a Christian a trial of his love to God, whether it be single, and for himself or not; for then it will be the same when he strikes, as when he embraces, and in the fire of affliction will rather grow the hotter, and be more taken off from the world and set upon him. Again the grace of patience is put particularly upon trial in distresses: but both these spring from faith, for love rises from a right and strong belief of the goodness of God, and patience, from a persuasion of the wisdom and love of God, and the truth of his promises. He has said, I will not fail you. And that we shall not be tempted above our strength, and he will give the issue. Now the belief of those causes patience. The trial of faith works patience (James 1:3). For therefore does the Christian resign up himself, and all that concerns him, his trial, the measure and length of them all, to God's disposal, because he knows that he is in the hands of a wise and loving Father. Thus the trial of those, and other particular graces, do still resolve into this, and are comprised under it, the trial of faith.
This trial (as [reconstructed: the trial] of gold) may be for a [reconstructed: twofold] end. 1. For experiment of the truth, and pureness of a Christian's faith. 2. For refining it yet more, and to raise it to a higher pitch or degree of pureness.
1. The furnace of affliction shows upright zeal — faith to be such indeed, remaining still the same even in the fire, the same that it was, undiminished, as good gold [reconstructed: loses] none of its quantity in the fire. Doubtless many are deceived in time of ease and prosperity with imaginary faith and fortitude: so that there may be still some doubt while a man is surrounded with outward helps, as riches, friends, esteem, etc., whether he leans upon those, or upon God who is an invisible support though stronger than all that are visible, and is the peculiar and alone stay of faith in all conditions. But when all these outward props are plucked away from a man, then it will manifest, whether something else upholds him or not — for if there be nothing else then he falls, but if his mind stand firm and unremoved as before, then it is evident he laid not his weight upon these things; he had them about him but was built upon a foundation though not seen, which is able alone to stay him although he be not only frustrated of all other supports, but beaten upon with storms and tempests; as our Savior says, the house fell not because it was founded upon a rock (Matthew 7:25).
This testified the truth of David's faith, who found it staying him upon God, when there was nothing else near that could do it: I had fainted unless I had believed (Psalm 27:13). So in his strait (1 Samuel 30:6), where it is said, that David was greatly distressed: but he encouraged himself in the Lord his God. Thus (Psalm 73:26): My flesh and my heart fails: but God is the strength of my heart and portion for ever. The heart's natural strength of spirit and resolution may bear up under outward weakness, or the failing of the flesh: but when the heart itself fails, that is the strength of the flesh, what shall strengthen it? Nothing but God; who is the strength of the heart and its portion for ever. Thus faith works alone, when the case suits that of the prophet (Habakkuk [reconstructed: 3]:17): Although the fig tree shall not blossom neither shall fruit be in the vine, etc., yet verse 18: I will rejoice in the Lord, I will joy in the God of my salvation.
In spiritual trials that are the sharpest and fieriest of all, when the furnace is within a man, when God does not only shut up his loving kindness from its feeling, but seems to shut it up in hot displeasure, when he writes bitter things against it, yet then to depend upon him and wait for his salvation — this is not only a true, but a strong and very refined faith indeed. And the more he strikes, the more to cleave to him; well might he say, when I am tried I shall come forth as gold, who could say that word: though he slay me yet will I trust in him — though I saw, as it were, his hand lifted up to destroy me, yet from that same hand would I expect salvation.
As the furnace shows faith to be what it is, so also it betters it, and makes it more precious and purer than it was.
The graces of the Spirit as they come from the hand of God that infuses them are nothing but pureness: but being put into a heart where sin dwells — which till the body be dissolved and taken to pieces cannot be fully purged out — there they are mixed with corruption and dross. And particularly faith is mixed with unbelief, and love of earthly things, and dependence upon the creature, if not more than God, yet together with him, and for this is the furnace needful, that the soul may be purified from this dross, and made more sublime and spiritual in believing. It is a hard task and many times comes but slowly forward to teach the heart by discourse and speculation to sit loose from the world at all sides, not to cleave to the best things in it, though we be encompassed about with them — though riches do increase, yet not to set our hearts on them, not to trust in such uncertain things as they are, as the Apostle speaks. Therefore God is pleased to choose the more effectual way to teach his own the right and pure exercise of faith, either by withholding, or withdrawing those things from them — he makes them relish the sweetness of spiritual comfort, by depriving them of those outward comforts wherein they were in most danger of excess to have doted on them, and so forget themselves and him. When they are constrained, and experientially trained up easily to let go their hold of anything earthly, and to stay themselves only upon their rock, this is the very refining of their faith, by those losses and afflictions with which they are exercised. They that learn bodily exercises, as fencing, etc., are not taught by sitting still and hearing rules, or seeing others practice, but they learn by exercising themselves. The way to profit in the art of believing, or coming to this spiritual activity of faith, is to be often put to that work, in the most difficult way, to make up all wants and losses in God, and to sweeten the bitterest griefs with his loving kindness.
"Might be found to praise and honor and glory" — this is the end that is intended, and shall be certainly obtained by all these hot trials. Faith shall come through them all and shall be found to praise, etc. An unskillful beholder may think it strange to see gold thrown into the fire, and left there for a time, but he that puts it there would be loath to lose it; his purpose is to make some costly piece of work of it. Every believer gives himself to Christ, and he undertakes to present them blameless to the Father — not one of them shall be lost, nor one gram of their faith; they shall be found, and their faith shall be found when he appears. That faith that is here in the furnace shall be then made up into a crown of pure gold; it shall be found to praise and honor and glory.
This praise and honor and glory may be referred to believers themselves according to the Apostle Paul's expression (Romans 2:7), or to Christ that appears: but the two will agree well together, that it be both to their praise and to the praise of Christ. For certainly all their praise and glory shall terminate in the glory of their head, Christ, who is God blessed for ever. They have each their crown, but their honor is to cast them all down before his throne. He shall be glorified in his saints and admired in them that believe — they shall be glorious in him, and therefore in all their glory he shall be glorified, for as they have derived their glory from him, it shall all return back to him again.
At the appearance of Jesus Christ] This denotes the time when this shall come to pass. For Christ is faithful and true, he has promised to come again, and to judge the world in righteousness, and he will come, and will not tarry, he shall judge righteously, in that day, that was himself unrighteously judged here on earth. It is called the revelation; all other things shall be revealed in that day, the most hidden things, good and evil unveiled, but it is eminently the day of his revelation, it shall be by his light, by the brightness of his coming that all other things shall be revealed but he himself shall be the worthiest sight of all: all eyes shall behold Him. He shall then gloriously appear before all men, and angels, and shall by all be acknowledged to be the Son of God, and judge of the world, some shall with joy know him, and acknowledge him to be [reconstructed: for] others to their horrors, and amazement.
How beautiful shall he be to those that love him; when he as the glorious Head shall appear with his whole body mystical together with him?
Then the glory and praise that all the saints shall be honored with, shall recompense fully all the scorns and ignominies, and distresses they have met with here. And they shall shine the brighter for them, Oh! if we considered often of that solemn day, how light would we [reconstructed: set] by the opinions of men, and all outward hardships that can befall us, digest dispraise and dishonor here, and pass through all cheerfully, provided we may be then found in him, and so partakers of praise, and glory, and honor in that day of his appearing.
