Practical Commentary of 1 Peter Volume 1, Chapter 1 · Verse 6
Verse. 6.
Wherein ye greatly Rejoyce, though now for a season (if need be) ye 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 Rejoycing that is usuall in the heart of a Christian, to the different causes of them, and shews which of the two hath the stronger cause, and therefore is alwayes predominant, Entertains it and Considers it aright.
His Scope is to stir up, and strengthen spirituall joy in his afflicted Brethen, and therefore haveing set the matter of it before them in the preceeding verses, he now applies it, and expresly opposes it to their distresses.
Some read those words exhortatively, In which r…joyce ye, 'tis so intended, but I conceive it serves that end better indicatively, as we now read it, in which ye rejoyce. It exhorts more insinuatively and perswasively that it may be so, to urge it on them that it is so. Thus St. Paul, Acts. 26.27. King Agrippa believest thou the prophets? I know that thou believest. And straight he answered, Thou almost perswadest 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 Rejoyce in those: Yea do Rejoyce, certainly if you know and consider what the causes of your joy are, ye cannot chuse but find it within you, and in such a measure as it swallowes up all your temporary Sorrowes, how great and how many soever 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 supernaturall Grace, are not acquirable by humane study, or Industry or by Excercise, they are of immediate Infusion from Heaven, yet are they infus'd to that end, that they may act and exercise themselves in the severall conditions and occurrences of a Christians life, and by that they grow stronger. Whatsoever oppositions or difficulties Grace meets with in its acting, go under this generall 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 'tis said that he tempts him not, how man tempts God, and how 'tis said that God is not tempted, how Satan tempts men, and men one another, and a man himselfe. All those are severall 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 Iames likewise uses it Chap. 1. ver. 2.
And they are so called, because they give particular and notable proof of the temper of a Christians spirit, and draw forth Evidence both of the Truth, and the measure of the Grace that is in them, if they fail and are foyled as sometimes they are, this convinces them of that humane 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 hath given them) then all their Valour, and Strength, and Victories return to his praise, from whom they have received all.
A Man is not onelyonly unknown to others but to himself, that hath 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 reall 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 flyes 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 'tis untouch'd, yet if it have mudd at the bottome, stirre it a little, and it rises presently.
'Tis not altogether unprofitable, yea 'tis 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 labour 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 unto; yet all that, is but an imaginary effect; and therefore there is no assurance that the victory is any more then 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 Couragious in Picture, or fancy, and notwithstanding all their armes, 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 bowes (says the Psalmist) Psa. 78.9. yet turned back in the day of battell. 'Tis the battell tries the Souldier, and the storm the pilot, how would it appear that Christians can be themselves not onelyonly patient but cheerfull in Poverty, in Disgrace, and atempts and Persecutions, if it were not often their Lot to meet with those, He that framed the heart knows it to be but deceitfull, 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 Gen. 22.12. Now I know that thou fearest God, seeing thou hast not with held thy Son, thine onelyonly Son from me.
God delights to call forth his Champions to meet with great Temptations, to make them bear Crosses of more then ordinary weight, as Commanders in War put Men of most valour, and skill upon the hardest services. God sets some strong furious triall 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 coyne of profession in Religion, yet some there are, that have the power, the reality of it, and that 'tis 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 hath a number that doe not onelyonly speak big, but doe 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 valour, in not sinking at the hardest distresses of this life, nor the affrightfullest End of it, the cruelest kindes 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 meer beholder in it; for tis the power of his own grace that Enables and Supports the Christian in all those Conflicts and Temptations.
Multitude of Temptations, and of divers kindes, many and manifold. It were no hard condition to have a Triall now and then, and long ease, and prosperity betwixt; but to be plied with one Affliction at the heels of another, to have them come thronging in by multitudes, and of different kindes, uncouth, unaccustomed evils, such as a Man hath not been acquainted with before, this is that which is often the portion of those that are the beloved of God. Psa. 42.7. Deep calleth unto deep at the noise of thy water spouts, all thy waves, and thy billows are gone over me.
Ye are in Heaviness] This the Apostle blames not, but aimes at the moderating of it, seek not altogether to dry up this stream, but to bound it, and keep it within its banks. Grace doth not destroy the life of Nature, but add's to it a life more excellent, yea Grace doth not onelyonly permitt but requires some feeling of Afflictions. There is an affected Pride of spirit in some men, instead of Patience, Sutable to the Doctrine of the Stoicks (as 'tis 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. Heb. 12. We should not stop our ears, but Mic. 6.9. Hear the Rod, and him that hath 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 thence argue the soul into submission. Psa. 39.9. I was dumb, I opened not my mouth, because thou didst it. But this Heaviness is mitigated, and set as it were within its banks, betwixt 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 Labour; 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, Heb. 12.11. Yet this allayes the sorrow of them, the fruit that grows out of them, that peaceable fruit of Righteousness.
Abundle of folly is in the heart of a Child, but the Rod of Correction shall beat it out, saith Solomon. Tho the Children of God are truly (as our Saviour 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.
'Tis 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 entertain'd, 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 Natures 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 imbitter'd, they seek to the other, and therefore there must be somewhat to drive them from that too. Thus 'tis 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 Cor. 11.32.
Many Resemblances there are for Illustration of this Truth, in things both of Nature, and of Art. Some common, and others choycer. 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 our selves Exemption, how calm soever 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 Phisitian, who perfectly knows our mould, and our maladies, and what kind, and quantity of chastisment is needful for our cure.
Though now for a season (if need be) ye 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 litle concernment is it, what be our condition here, if it were as prosperous as we could Wish or Imagine, it is but for a little season, the Rich man in the Gospell talk'd of Many Years; but Thou fool this night shall thy Soul be required of thee, was the longest period. The many years quickly drawn to a very great abatement, and if full of pains and griefs, those do help to put an end to themselvs, and hasten to it. Then well might St. Austin say. Hic ure, caede, modo ibi parcas, use me here as pleaseth thee, so as that hereafter it may be well with me.
Wherein] This Word though it cannot fall amiss being referr'd 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 ye rejoyce, that ye 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 betwixt you and it, to dissapoint you of possessing and Enjoying it, though there be many Deserts and Mountains, and Seas in the way yet you are ascertain'd, that you shall come safe thither.
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 mans great Comfort, that he turns his thoughts to, when he is cros'd and afflicted in other things, but herein is the folly of the world that the things they chuse 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 Mans eyes, goes beyond all the rest in his wise choyce in this. He rises above all that is subject to change, pitches his Anchor within the Vail. That in which he rejoyceth is still matter of joy unmoveable and unalterable, though not only his estate, but the whole world were turn'd upside down, yet this is the same, or rather in the Psalmists 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 it self shall cease to be, then there shall be no more reckoning of our joyes by d…yes and houres: But they shall run parall…l with Eternity. When all our Love that is scatter'd and parcell'd out upon the vanities amongst which we are here, shall be united and gathered into o…e, and fixed upon God, and the soul fill'd 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 whereon this joy is built is most permanent, the Meas…re of it cannot exceed, for the matter of it is Infinit and Eternal, beyond all Hyperbole, there is no Expression we have can reach it, much less go beyond it, it selfe is the Hyperbole, still surpassing all that can be said of it, even in the midst of Heaviness it self, such is this Joy, that can maintain it self in the depth of sorrow, this Oyl of gladness still swims above, and cannot be drowned by all the floods of Affliction, yea 'tis 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 turn'd into Bitterness.
For Application. In that we profess our selves Christians, we all pretend to be the Sons of God, and so Heirs of this Glory, and if each man were particularly ask't, 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 our selves 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 Considerarion of that which is laid up for them above, then with all their Enjoyments here below.
Consider how the newes 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 newes of a Kingdom prepared for us (if indeed we be Believers) stirres us not, our hearts are as litle affected with it, as if it concern'd 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, then 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 dayes without one hour spent in the Rejoycing 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 honour within a week, and after that, to live to a great age in that high Estate, enjoying Health and all immaginable Pleasures, judge ye, whether in the few dayes betwixt the knowledge of those Newes, and the enjoying them, would not the thoughts of that he were to attain t…, be frequent with him, and be allwayes wellcome. There is no comparison betwixt all we can Imagine this way, and the hopes we speak of, and yet how seldome are our thoughts upon those, and how faint, and slender our Rejoycing in them? Can we deny, that 'tis unbelief of those things, that causeth 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 fill'd with Joy in the hopes of it.