salvation is already prepared for you; wherefore be patient under your sufferings.
This is moreover a truly christian consolation,—not such comfort as human doctrines give, which attempt nothing more than to find relief from outward ill. I speak not of bodily comfort (he seems to say); it is no real injury that ye have to endure outward ill, only go onward vigorously and be steadfast; inquire not how you may be free from the trouble, but think with yourself, My inheritance is prepared and held out to me; it is only a short time before my suffering must cease. Thus we should lay aside temporal consolations, and over against them place that eternal consolation which we have in God.
Besides, it is here to be observed that the Apostle continues and tells us in what circumstances all this will be, as he will hereafter say in the third chapter, if it be God's will.
There are many people who would storm heaven and enter it at once, wherefore they impose a cross upon themselves for their own fancied good; for reason will do nothing but propose for ever its own works, that God will reject. They should not be our own works which we select, but we should wait for whatever God imposes upon us and ordains for us, that we may go on and follow wherever He leads us; so that you are not to run after your own pleasure, in case it should be (that is, by God's appointment) that you are to suffer, but accept it and comfort yourself with the salvation which is not temporal but eternal.
V. 7, 8. That the trial of your faith (or that your tried faith) be found much more precious than the perishable gold, (that is tried in the fire), to praise, honor, and glory, when Jesus Christ shall be revealed, whom ye have not seen, yet love, in whom ye also believe though ye see him not. This should be the end of the cross and all kinds of reverses,—to enable us to distinguish between false and real faith. God lays his hand upon us, therefore, to try our faith and reveal it to the world, so that others may be induced to believe, and we also be praised and honored. For just as we exalt God, so will He in return exalt, esteem and honor us, insomuch that the false hypocrites, who do not walk in the right way, shall be put to shame.
Scripture throughout likens temptation to fire. Thus St. Peter here compares the gold that is tried by fire to the trial of faith by temptation and suffering. The fire does not take away from the gold, but it makes it pure and bright, so that all dross is removed. So God has imposed the cross upon all Christians, that they might thereby be purified. And it has been well said, let faith remain pure as the word is pure, so that we shall depend on the word alone, and trust to nothing else: for we need such fire and cross as this daily, because of the old corrupt Adam.
Thus, it is characteristic of a christian life that it should continually grow and become more holy; for if we are led to faith through the preaching of the Gospel, then shall we be justified and grow in holiness; but while we remain in the flesh we can never be fully purified. Therefore God throws us into the midst of the fire,—that is, into suffering, shame and calamity,—so that we may become more and more purified, until we die—a point we can attain by no works of our own. For how can an outward work make the heart inwardly clean? Moreover, if faith is to be tried (purified), all that is additional and false must be separated and removed. Thence will result a noble reward,—praise and glory when Christ shall be revealed. On this it follows:
V. 8, 9. But because of your faith, rejoice with joy unspeakable and glorious, and attain also the end of your faith, even the salvation of your souls. An unspeakably glorious joy shall that be, says St. Peter, whereof we have honor and praise. The world has such a joy that we receive nothing from it but shame, and of which we are compelled to be ashamed. Here St. Peter has evidently spoken of future joy,—and there is scarcely so clear a passage on the subject of the future joy as the one in this place,—and still he finds himself unable to express it.
This is one point of the introduction, in which the Apostle has shown what faith in Christ is, and how we must be tried and purified by reverse and suffering when God appoints it for us.—Now follows further how this faith is in Scripture constituted and denominated.
V. 10, 11, 12. Of which salvation the prophets have inquired and searched diligently, who have prophesied of the grace that should come unto you; searching what or as to what time, the spirit of Christ which was in them, designated and testified beforehand the sufferings of Christ and the glory that should follow; to whom it was revealed, that not for their own sake, but for ours, did they minister that which is now preached to you, by those who have preached the Gospel, through the Holy Ghost sent down from heaven; into which also the angels desired to look.
Here St. Peter directs us back to the Holy Scriptures, that we may therein see that God keeps whomsoever He has called of us, for no merit of ours, but of mere grace; for the whole of Scripture is directed to this end, that it may draw us away from our own works and bring us to faith. And it is necessary that we should study the Scriptures carefully that we may be well assured of our faith. Paul also teaches us the same thing in the Epistle to the Romans, chap. i., where he says that God promised the Gospel before by His prophets in the Holy Scriptures. So Rom. iii.: that the faith whereby we are justified, is testified of through the law and the prophets.
So we read also in Acts xvii. how Paul preached faith to the Thessalonians, leading them to the Scripture and explaining it to them, and how day by day they had recourse to the Scripture, and examined whether those things which Paul had taught them were so. So likewise ought we to do, going back, and from the Old Testament learning on what to base the New. Besides, we shall there discover the promise of Christ, as Christ himself also says, John v.: "Search the Scriptures, for it is they that testify of me." And "if ye believe Moses, ye must also believe me, for he wrote of me." Therefore we should let vain babblers go who despise the Old Testament, and say it is of no further use,—since from thence alone must we derive the ground of our faith; for God sent the Prophets to the Jews to this end, that they should bear witness of the Christ that was to come. Therefore it is that the Apostles throughout convicted and convinced the Jews out of their own Scriptures that this was the Christ.
Thus the books of Moses and the prophets are the Gospel, since they have first preached and written of Christ that which the Apostles afterward preached and wrote. Yet there is a distinction between them. For although both, as to the letter, have been written out on paper, yet the Gospel, or the New Testament, cannot be said so properly to be written, but to have consisted in the living voice which published it, and was heard generally throughout the world. But that it should also have been written, is an extraneous matter. But the Old Testament was composed only in writing, and is therefore called the letter; and the Apostles give Scripture this same name also, as it only pointed to the Christ that was to come. But the Gospel is a living proclamation of Christ who has already come.
Besides, there is also a distinction among the books of the Old Testament. In the first place, there are the five books of Moses, the foundation of the Scriptures, and which are especially called the Old Testament. Then come both histories and books of narration, wherein examples of all kinds are recorded, whether of those who held or rejected the law of Moses. In the third place, there are the prophets that are based on Moses, and what he has written they have in clear language more fully explained and elucidated. But the bearing of all the prophets and of Moses is one and the same.
But you ought to understand also about that which men say, that the Old Testament is given up and laid by. In the first place, there is that distinction between the Old and New Testament, as we have said above, that the Old prefigured Christ, but that the New gives us that which was promised first in the Old, and pointed out to us by types. But these types have now ceased, because the end which they were to subserve has been answered and attained, and that which was prefigured by them has been fulfilled. So that now there should be no further distinctions of food, clothing, place and time. All are alike in Christ, in whom all has been fulfilled. The Jews have not been saved by this, for it was not given them to this end that it should make them holy, but to foreshadow to them the Christ who was to come.
Besides, in the Old Testament God introduced a twofold
