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Verse 7. That the trial of your faith. The putting of your religion to the test, and showing what is its real nature. See Barnes "Jas 1:3,12".


Being much more precious than of gold. This does not mean that their faith was much more precious than gold, but that the testing of it, (dokimion,) the process of showing whether it was or was not genuine, was a much more important and valuable process than that of testing gold in the fire. More important results were to be arrived at by it, and it was more desirable that it should be done.

That perisheth. Not that gold perishes by the process of being tried in the fire, for this is not the fact, and the connexion does not demand this interpretation. The idea is, that gold, however valuable it is, is a perishable thing. It is not an enduring, imperishable, indestructible thing, like religion. It may not perish in the fire, but it will in some way, for it will not endure for ever.

Though it be tried with fire. This refers to the gold. See the Greek. The meaning is, that gold, though it will bear the action of fire, is yet a destructible thing, and will not endure for ever. It is more desirable to test religion than it is gold, because it is more valuable. It pertains to that which is eternal and indestructible, and it is therefore of more importance to show its true quality, and to free it from every improper mixture.

Might be found unto praise. That is, might be found to be genuine, and such as to meet the praise or commendation of the final Judge.

And honour. That honour might be done to it before assembled worlds.

And glory. That it might be rewarded with that glory which will be then conferred on all who have shown, in the various trials of life, that they had true religion.

At the appearing of Jesus Christ. To judge the world. Comp. Mt 25:31; Ac 1:11; 1 Th 4:16; 2 Th 2:8; 1 Ti 6:14; 2 Ti 4:1,8; Tit 2:13.

From these two verses (1 Pe 1:6,7) we may learn:

I. That it is desirable that the faith of Christians should be tried.

(a.) It is desirable to know whether that which appears to be religion is genuine, as it is desirable to know whether that which appears to be gold is genuine. To gold we apply the action of intense heat, that we may know whether it is what it appears to be; and as religion is of more value than gold, so it is more desirable that it should be subjected to the proper tests, that its nature may be ascertained. There is much which appears to be gold, which is of no value, as there is much which appears to be religion, which is no value. The one is worth no more than the other, unless it is genuine.

(b.) It is desirable in order to show its true value. It is of great importance to know what that which is claimed to be gold is worth for the purposes to which gold is usually applied; and so it is in regard to religion. Religion claims to be of more value to man than anything else. It asserts its power to do that for the intellect and the heart which nothing else can do; to impart consolation in the various trials of life which nothing else can impart; and to give a support which nothing else can on the bed of death. It is very desirable, therefore, that in these various situations it should show its power; that is, that its friends should be in these various conditions, in order that they may illustrate the true value of religion.

(c.) It is desirable that true religion should be separated from all alloy. There is often much alloy in gold, and it is desirable that it should be separated from it, in order that it may be pure. So it is in religion. It is often combined with much that is unholy and impure; much that dims its lustre and mars its beauty; much that prevents its producing the effect which it would otherwise produce. Gold is, indeed, often better, for some purposes, for having some alloy mixed with it; but not so with religion. It is never better for having a little pride, or vanity, or selfishness, or meanness, or worldliness, or sensuality mingled with it; and that which will remove these things from our religion will be a favour to us.

II. God takes various methods of trying his people, with a design to test the value of their piety, and to separate it from all impure mixtures.

(1.) He tries his people by prosperity—often as decisive a test of piety as can be applied to it. There is much pretended piety, which will bear adversity, but which will not bear prosperity. The piety of a man is decisively tested by popularity; by the flatteries of the world; by a sudden increase of property; and in such circumstances it is often conclusively shown that there is no true religion in the soul.

(2.) He tries his people in adversity. He lays his hand on them heavily, to show

(a.) whether they will bear up under their trials, and persevere in his service;

(b.) to show whether their religion will keep them from murmuring or complaining;

(c.) to show whether it is adapted to comfort and sustain the soul.

(3.) He tries his people by sudden transition from one to the other. We get accustomed to a uniform course of life, whether it be joy or sorrow; and the religion which is adapted to a uniform course may be little fitted to transitions from one condition of life to another. In prosperity we may have shown that we were grateful, and benevolent, and disposed to serve God; but our religion will be subjected to a new test, if we are suddenly reduced to poverty. In sickness and poverty, we learn to be patient and resigned, and perhaps even happy. But the religion which we then cultivated may be little adapted to a sudden transition to prosperity; and in such a transition, there would be a new trial of our faith. That piety which shone so much on a bed of sickness, might be little fitted to shine in circumstances of sudden prosperity. The human frame may become accustomed either to the intense cold of the polar regions, or to the burning heats of the equator; but in neither case might it bear a transition from one to the other. It is such a transition that is a more decisive test of its powers of endurance than either intense heat or cold, if steadily prolonged.

III. Religion will bear any trial which may be applied to it, as gold will bear the action of fare.

IV. Religion is imperishable in its nature. Even the most fine gold will perish. Time will corrode it, or it will be worn away by use, or it will be destroyed at the universal conflagration; but time and use will not wear out religion, and it will live on through the fires that will consume everything else.

V. Christians should be willing to pass through trials.

(a.) They will purify their religion, as the fire will remove dross from gold.

(b.) They will make it shine more brightly, as gold does when it comes out of the furnace.

(c.) They disclose more fully its value.

(d.) They will furnish an evidence that we shall be saved; for that religion which will bear the tests that God applies to it in the present life, will bear the test of the final trial.

{a} "trial" Jas 1:3,12 {*} "trial" "proof" {+} "tried" "proved" {b} "with fire" 1 Co 3:13 {c} "praise and honour" Ro 2:7,10 {d} "appearing" Re 1:7

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