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Scripture Reading: 1 Pet. 1:5-9
In the foregoing message we considered 1:5 and 6. We saw from verse 5 that we are being guarded by the power of God through faith unto salvation and that this salvation is ready to be revealed at the last time. The power of God is the cause by which we are being guarded, and faith is the means through which the power of God becomes effective in guarding us. We also saw that the salvation spoken of in this verse denotes the full salvation of the Triune God in three stages: the initial stage, the stage of regeneration; the progressing stage, the stage of transformation; and the completing stage, the stage of consummation. This salvation is ready to be revealed at the last time, at the time of the Lord’s coming. According to verse 6, Peter tells us that we should exult in this last time, though for a while, if necessary, we are made sorrowful by various trials.
In verse 7 Peter continues, “That the proving of your faith, much more precious than of gold which perishes and is proved by fire, may be found unto praise and glory and honor at the unveiling of Jesus Christ.” In this verse Peter gives the reason we are put into trials. We are put into trials because our faith needs to be tested, proved.
The Greek word rendered “proving” means testing for approval. It is the proving, the testing, of our faith, not our faith itself, that may be found unto praise. This may be compared to an examination in school related to a student’s study. It is not the student’s study itself that is found approved; rather, it is the examination that is found to be approved. Of course, the approval of our faith comes out of the proper faith. The emphasis here is not on our faith; the emphasis is on the proving of our faith by the trials through sufferings.
A good student will actually welcome the opportunity to be examined. An examination will prove how thoroughly he has studied and how much he knows concerning the material on which he is being tested. Without examinations, a superior student would never be proved to be outstanding. A student who studies diligently may look forward to an examination because it will prove, both to the student himself and to others, that he is an excellent student. This is an illustration of what Peter means by the proving of our faith.
In verse 7 Peter says that the proving of our faith is “much more precious than of gold which perishes and is proved by fire.” The words “much more precious than of gold...by fire” do not modify faith; they modify the proving. This means that the proving of our faith is much more precious than the proving of gold. The comparison here is not that between faith and gold. Many Christians understand verse 7 in this way; however, this understanding is wrong. The comparison here is that between the proving of our faith and the proving of gold. Gold is proved by the purifying fire. In like manner, our faith is proved by trial. This proving is certainly more precious than the proving of gold.
In verse 7 Peter uses the adjective “precious.” Peter in his two Epistles presents us five precious things: the precious stone, which is the Lord Himself (1 Pet. 2:4, 6-7); the precious blood (1 Pet. 1:19); the precious promises (2 Pet. 1:4); the precious faith (2 Pet. 1:1); and the precious proving (1 Pet. 1:7).
In verse 7 Peter indicates that the proving of our faith “may be found unto praise and glory and honor at the unveiling of Jesus Christ.” The various trials in verse 6 are that the proving of our faith may result in praise, glory, and honor at the unveiling of the Lord.
Peter’s use of the word “unveiling” in verse 7 is significant. Christ is present with us today, but He is veiled. The time of His coming will also be the time of His unveiling. Some mistakenly think that the Lord Jesus is not here today. But the Lord certainly is here. Matthew 28:20 says, “Behold, I am with you all the days until the consummation of the age.” Although the Lord is with us, He is with us under the veil. Sometimes, however, in our experience with the Lord, we are not under the veil with Him. But at other times we are with Him under the veil. Are you under the veil with the Lord, or are you outside the veil?
Do you know what the Lord’s coming back will be? The Lord’s coming back will be His unveiling. When He is unveiled, we who are under the veil with Him will also be unveiled.
The Lord Jesus actually is present with us today. Do you not believe that the Lord is with us? I must testify that the Lord is in my spirit. But according to the concept of unbelievers, Christ is not with us. Even certain believers who are fundamental and who emphasize the objective aspect of the truth say that Christ is far away in the third heaven on the throne at the right hand of God. Some of these fundamental Christians may not believe that Christ is in us. But we know that the Lord whom we love not only is in the heavens, but also dwells within us.
Because the Lord is now veiled, people cannot see Him. But His coming will be His unveiling. In verse 7 Peter emphasizes the particular matter that the Lord’s coming back will be the taking away of the veil that now covers Him. At that time, everyone will see Him. Prior to that time, we can see Him in spirit.
In John 14:19 and 20 the Lord Jesus speaks of being seen by His disciples: “Yet a little while and the world beholds Me no longer, but you behold Me; because I live, you shall live also. In that day you shall know that I am in My Father, and you in Me, and I in you.” According to John 14:19, the worldly people cannot see the Lord Jesus, but the believers can see Him. In John 14:20 the Lord Jesus indicates that He and we live together. How can we live together with the Lord without seeing Him? Actually, what we have described for us in John 14:20 is not merely living together with the Lord; this verse actually speaks of a life of co-inherence with Him, that is, a life of the Lord living in us and of our living in Him. Because we live such a life, to us He has already been unveiled.
When the Lord Jesus is unveiled and we are unveiled with Him, those who oppose us will be amazed. Today some oppose us and speak evil concerning us. In some cases, young people may be opposed by their parents. Nevertheless, although their parents oppose them, sometimes the parents are astonished at the young people. They may say, “Sometimes you do things that are marvelous. We don’t understand you. How can you do these things?” Although the parents of some of the young people may not be able to understand them now, they will understand when the veil is taken away from the Lord Jesus and also from us. Then they will know the Lord and they will also know us. When the Lord Jesus is unveiled, the worldly people will see Him, and they will see us with Him. Then they will know Christ, and they will also know us.
Unbelievers and people of the world sometimes regard us as peculiar and strange. According to their understanding, we are not normal. They enjoy different kinds of worldly entertainment, but we do not partake of these things. For example, someone at work may encourage you to participate in a certain form of worldly amusement. If you refuse to do so, he may say that you are strange or abnormal. Unbelievers will see things differently when the Lord Jesus is unveiled. When this veil is taken away and our veil is removed as well, the worldly people will say, “Now I know that this one is a follower of Jesus. When I knew him at work, he was one who loved the Lord and sought Him. Now I understand why I thought he was so strange, so abnormal.” This will be the situation if we love the Lord and follow Him today. However, if we do not love the Lord, follow Him, and seek Him, our situation will be very different when He is unveiled.
If the proving of our faith is positive, this proving will result in praise, glory, and honor at the unveiling of Jesus Christ. What is the difference between praise, glory, and honor? It is characteristic of Peter that he does not stop with the word “praise” but goes on to mention glory and honor.
We may use graduation from school as an illustration of the distinction between praise, glory, and honor. Suppose a particular student receives the highest score on a final examination. This proving through testing first results in praise, for he will certainly receive praise for his outstanding achievement. This praise will bring in glory at the time of his graduation, when he is singled out as the most outstanding student in his class. That will certainly be a glory, and this glory will bring him honor. Therefore, first there is praise, then glory, and then honor.
Glory is a certain condition, whereas honor puts us into a particular position. At the time of graduation, the outstanding student in a class is in a condition of glory and also in a position of honor.
If through the various trials we have a positive proving of our faith, this proving will result in praise, glory, and honor when the Lord Jesus comes back. First, the Lord Jesus will tell us that we have done well. Following this praise, there will be a condition of glory and, along with that, a position of honor.
Before we go on to verse 8, I would point out that verses 3 through 12 are actually one long sentence. In his writing Peter does not care for good language, grammar, or composition. Peter’s way of writing indicates that he cares for the divine revelation and for genuine spiritual experience. Although Peter’s writings may not be highly regarded by certain scholars, he nevertheless expressed in these verses what he intended to say.
Referring to the Lord Jesus, Peter goes on to say in verse 8, “Whom having not seen, you love; in whom, not seeing at present yet believing, you exult with unspeakable and glorified joy.” It is a wonder and a mystery that the believers love One whom they have not seen. The phrase “in whom” modifies believing. We love Him whom we have not seen because of believing, because of the very faith which has been infused into us through hearing the living word (Gal. 3:2). Hence, this faith is under the testing, the proving, in verse 7.
According to verse 8, the believers “exult with unspeakable and glorified joy.” Glorified joy is joy immersed in glory; hence, it is full of glory, that is, full of the Lord expressed.
The King James Version adopts the rendering “joy unspeakable and full of glory.” We also have a song in our hymnal that says, “It is joy unspeakable and full of glory” (Hymns, #1153). Actually, Peter does not mean that we are full of glory. On the contrary, he speaks of a glorified joy. We exult with a joy that is immersed in glory. This joy is immersed in the Lord as glory; thus, it is full of the expression of the Lord.
Verse 9 continues, “Obtaining the end of your faith, the salvation of your souls.” This verse is the direct continuation of verse 7. The proving of our faith to be found unto praise, glory, and honor results in the obtaining of the end of our faith, that is, the salvation of our souls.
The salvation in verse 9 is full salvation, the salvation which is in three stages — the initial stage, the progressing stage, and the completing stage. We are of three parts: spirit, soul, and body. Our spirit has been saved through regeneration (John 3:5-6). Our body will be saved, redeemed, through the coming transfiguration (Rom. 8:23; Phil. 3:21). Our soul will be saved from sufferings into the full enjoyment of the Lord at His unveiling, His coming back. For this we have to deny our soul, our soulish life, with all its pleasures in this age, that we may gain it in the enjoyment of the Lord in the coming age (Matt. 10:37-39; 16:24-27; Luke 17:30-33; John 12:25). At the Lord’s unveiling, some believers through His judgment seat will enter into the joy of the Lord (Matt. 25:21, 23; 24:45-46), and some will suffer in weeping and gnashing of teeth (Matt. 25:30; 24:51). To enter into the Lord’s joy is the salvation of our souls (Heb. 10:39). This salvation is more precious than the salvation of the body, which the children of Israel expect to receive.
The full salvation of the Triune God includes the Father’s regeneration, the Spirit’s sanctification or application, and Christ’s redemption. This full salvation is revealed in 1:3-23. These verses reveal the full salvation of God in three aspects according to the Trinity. The Father’s regeneration brings something into us, and it also brings us into something. Do you know what the Father’s regeneration brings into us and what it brings us into? The regeneration of the Father brings eternal life into us. Furthermore, the Father’s regeneration brings us into the hope, the inheritance of eternal life. Therefore, eternal life has been brought into us, and we have been brought into the hope, the inheritance, of eternal life. We now have eternal life, and we are also enjoying the inheritance of this eternal life. This is the Father’s regeneration with its results, its issue. The result of the Father’s regeneration is to bring eternal life into us and to bring us into the full enjoyment of God as our life supply. This life supply is the living hope. This life supply is also the inheritance incorruptible, undefiled, and unfading. This marvelous inheritance is kept in the heavens for us so that we may enjoy it and participate in it daily, hourly, continually.
At this point I would like to say, parenthetically, a word of appreciation for Peter’s writings. The Gospel of John is wonderful. However, in certain respects it cannot compare with the writings of Peter. The Epistles of Paul also are marvelous. Yet, at least to some extent, the spiritual matters in Paul’s writings may be covered over by his excellent language. As we have pointed out, the writings of Peter, although much less in quantity than those of Paul, include the same span and scope as Paul’s writings.
In content Peter has some extraordinary “diamonds” not found in Paul’s Epistles. For example, Paul does not tell us that the Father’s regeneration has brought us into a living hope and that this living hope is the heavenly inheritance for us to enjoy today and for eternity. Because the Epistles of Peter contain treasures not found elsewhere in the New Testament, we surely need to dig into them and study them thoroughly.
In 1:1 and 2, we have the operation of the Triune God: the selection of God the Father, the sanctification of the Spirit, and the sprinkling of the blood of Jesus Christ. Then in the remainder of the first chapter we have the full salvation of the Triune God. This full salvation is composed of the Father’s regeneration, the Spirit’s application, and the Son’s redemption. The Father’s regeneration has brought His eternal life into us and has also brought us into the enjoyment of this eternal life. Now this enjoyment is a living hope for us today.
When some hear that we may enjoy the living hope today, they may argue and say, “How can you claim that the living hope is a present matter? Something present can never be a hope. Romans 8 gives us a description of hope. That chapter tells us that hope refers to things that we have not seen.” Those who would try to argue in this way need to realize that the living hope, the inheritance, is ours today, tomorrow, and for eternity. With our present enjoyment we have a hope. This means that our enjoyment of the divine life is a hope. For example, perhaps early in the day you may have a failure in your Christian life. Nevertheless, even though you have failed, you still have a hope. You may say to yourself, “I’m very weak, yet I still have hope. My experience may be poor, but I have hope. Perhaps even later today my experience will be uplifted.” Do you not have such a hope within you? We all have this living hope. Day by day we live a life of living hope.
The reason we have a life of hope is that we have a heavenly inheritance. This hope, this inheritance, is the result of the Father’s regeneration. In verses 3 through 9 we see various aspects of the inheritance of eternal life. Our enjoyment and experience of eternal life are due to the Father’s regeneration.
A recent experience I had with a stomach ulcer may be used to illustrate what Peter means by living hope. When I discovered that I had a problem, I was hospitalized briefly for examination and tests. After the examination and the tests were completed, I began to have a living hope every day. I realized that within my body there is a life that could solve the problem of my ulcer. This life caused me to have a living hope. Eventually, I was fully healed and recovered. I was recovered according to the living hope I had.
A living hope depends on life. If there were no life in our body, we would not have the hope to be healed of any illness or injury. But because we have life in our body, we have the hope for it to be healed of injury or illness. We would not have such a hope for something that is not living. For example, suppose a wooden chair is broken. The chair does not have any hope of repairing itself. If no one comes to work on the chair to repair it, it will remain indefinitely broken without any hope of being fixed. But when I was in the hospital, I could have a living hope because of the life in my body. I had the confidence that my physical life would heal the problem in my body. Therefore, I had a living hope.
What is a living hope? A living hope is a hope that comes from life. This hope results from the living, organic element within us.
In addition to physical life, we also have the divine life in us through the Father’s regeneration. This life is the strongest, richest, and highest life. To be sure, this life will take care of us. We may have problems and troubles, but we have a living hope because of the divine life within us. We are not dead — we are living. Thus, we have a living hope, the hope that our situation will be better in the future. We have eternal life, and this life gives us a living hope. This hope is the inheritance of all the blessings of eternal life.
