3  Salvation Joy  (1 Peter 1:6–9)

In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ; and though you have not seen Him, you love Him, and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory, obtaining as the outcome of your faith the salvation of your souls. (1:6–9)

One of the most treasured chapters in all of the Gospels is Luke 15. There Christ tells three memorable parables: the story of the lost sheep (vv. 4–7), the story of the lost coin (vv. 8–10), and the story of the lost (prodigal) son (vv. 11–32). Each parable represents salvation—each portrays a lost soul forgiven and reconciled to God. And each parable concludes with a celebration of tremendous joy at the recovery of that which was lost, illustrating heaven’s response to the salvation of a sinner (15:6, 9, 32).

Genuine salvation and true joy belong together and are not limited to heavenly inhabitants. Peter’s goal in this text is to have believers understand the joy that should be their own constant expression in light of eternal salvation. This joy reflects what Peter certainly knew from Old Testament revelation. The psalmist had much to say about joy and the believer: “O send out Your light and Your truth, let them lead me; let them bring me to Your holy hill and to Your dwelling places. Then I will go to the altar of God, to God my exceeding joy; and upon the lyre I shall praise You, O God, my God” (Ps. 43:3–4; cf. 4:7; 5:11; 9:2; 32:11; 37:4; 51:12). The prophet Isaiah wrote, “And the ransomed of the Lord will return and come with joyful shouting to Zion, with everlasting joy upon their heads. They will find gladness and joy, and sorrow and sighing will flee away” (Isa. 35:10; cf. 61:10). The gospel of Luke calls word of Christ’s birth “good news of great joy” (2:10), and Paul commended the Thessalonian believers for receiving his evangelistic message “with the joy of the Holy Spirit” (1 Thess. 1:6; cf. Phil. 4:4; 1 Thess. 5:16).

Peter wrote early on the subject of joy and the believer because his readers needed the reminder and the encouragement as they faced severe persecution. Later, in 2:12, he exhorted them, “Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may because of your good deeds, as they observe them, glorify God.” The clear implication is that though the recipients of this letter were suffering unjustly, they should expect such mistreatment and endure it with joy and patience (cf. 2:18–21; 3:9, 14–15, 17; 4:1, 12, 14, 16, 19; 5:10). In light of the blessedness of salvation, no earthly difficulties should have diminished their joy (cf. Hab. 3:17–18; Matt. 5:11–12; James 1:2).

Salvation joy is not some brief, shallow, circumstantial emotion, but rather something permanent and profound (Rom. 5:11; 14:17; Gal. 5:22; Phil. 1:25; 4:4; cf. 1 Chron. 16:27; 29:17; Ezra 3:12; Neh. 8:10; Job 8:19; Pss. 5:11; 16:11; 43:4; Isa. 35:10; 51:11; Matt. 13:44; 25:21; Luke 24:52; John 16:24; Acts 13:52; Jude 24), tied closely to the spiritual blessings of faith, hope, and love (cf. Rom. 5:2; 12:12; 15:13; Heb. 12:2) and given by God through His Son and the Holy Spirit (Luke 2:10–11, 29–32, 38; 24:52; John 15:11; 16:22; 17:13; 1 Thess. 1:6; cf. John 10:10; 14:26–27; 16:33). Mere happiness comes from positive external events, but salvation joy results from the deep-rooted confidence that one possesses eternal life from the living God through the crucified and risen Christ (cf. Phil. 3:7–11; Heb. 6:19–20; 10:19–22; 1 John 5:13–14), which joy will be fully realized in the glory of heaven.

Peter gives five perspectives on joy so that believers may triumph even in the most adverse circumstances. He highlights the reality that joy derives from confidence in a protected inheritance, in a proven faith, in a promised honor, in a personal fellowship with Christ, and in a present deliverance.

CONFIDENCE IN A PROTECTED INHERITANCE

In this you greatly rejoice, (1:6a)

In this refers back to the preceding passage (1:3–5), which detailed the first great truth that brings Christians joy, namely their protected eternal inheritance. Greatly rejoice (from agalliaō) is an intense, expressive term that means to be supremely and abundantly happy—a happiness that is not tentative nor based on circumstances or superficial feelings. Jesus used it in Matthew 5:12 in addition to the more ordinary word for rejoice (chairō). With that usage, He intensified the meaning of His command to His disciples. In fact, in that verse the King James translators rendered the word “be exceeding glad.” In the New Testament, agalliaō always refers to spiritual rather than temporal joy, and it usually has reference to a relationship with God (cf. 1:8; 4:13; Luke 1:47; 10:21; Acts 2:26; 16:34; Rev. 19:7). Furthermore, since Peter put it in the present tense, it conveys the notion of continual joy and happiness.

As discussed in the previous chapter of this volume, God has reserved and securely protected an eternal inheritance in heaven for every believer. That is why the apostle Paul urged believers to focus “on the things above, not on the things that are on earth” (Col. 3:2). There was a time when that joy seemed elusive to Christ’s disciples. Jesus told them in the Upper Room, “Truly, truly, I say to you, that you will weep and lament, but the world will rejoice; you will grieve, but your grief will be turned into joy” (John 16:20). For a short time, unbelievers would rejoice and the disciples would grieve as a result of the Savior’s death (cf. Matt. 27:39, 44; Mark 14:27; 16:10–11, 14; Luke 24:17, 36–39). But when He arose from the grave and the disciples saw Him, their sorrow turned to joy (Luke 24:12, 32, 52–53; cf. John 21:7) and His promise of life after death for believers (cf. John 11:25–26; 14:1–4) became credible.

All believers have the indwelling Holy Spirit (John 14:16–17; Acts 1:8; Rom. 8:9; 1 Cor. 6:19; 12:13; Gal. 3:14; 1 John 2:27; 3:24; 4:13; cf. John 14:26; 16:13; Acts 6:5; 2 Cor. 6:16), who serves as a pledge or seal to guarantee their eternal inheritance:

The author of Hebrews also focuses on the believer’s protected spiritual inheritance (4:1–10; 6:9–12, 19–20; 9:11–15; 11:13–16) and encourages his Jewish readers to do likewise in the midst of suffering:

No matter what difficult circumstances and persecutions they face, the faithful greatly rejoice because of the future hope that derives from Christ’s resurrection (1:3; 1 Cor. 15:51–57; cf. Rom. 5:2; 12:12) and the present reality of the indwelling Spirit (1:2), securing a protected, eternal inheritance (cf. Heb. 10:32–36).

CONFIDENCE IN A PROVEN FAITH

even though now for a little while, if necessary, you have been distressed by various trials, so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, (1:6b–7a)

Peter next turns to a source of joy that has immense practical ramifications for believers—confidence in a proven faith. Rather than allow severe trials and persecutions to steal their joy and spoil their anticipation of future blessing in heaven, genuine believers with a biblical perspective know that such sufferings actually can add to their joy as they experience grace and anticipate the future.

In the remainder of verse 6 the apostle lists four concise features of the trouble God uses to prove believers’ faith. First he declares that their troubles are now for a little while. They are transitory (cf. Ps. 30:5; Isa. 54:7–8; Rom. 8:18), literally “for a season, ” which means they will pass quickly, as does one’s time on earth. Paul calls them “momentary, light affliction” (2 Cor. 4:17), relative to the “eternal weight of glory.”

Second, troubles come if necessary; that is, when they serve a purpose in believers’ lives (cf. Job 5:6–7; Acts 14:22; 1 Thess. 3:3). God uses troubles to humble believers (Deut. 8:3; 2 Cor. 12:7–10), wean them away from worldly things and point them toward heaven (John 16:33; Rev. 14:13; cf. Job 19:25–26), teach them to value God’s blessing as opposed to life’s pain (4:13; Rom. 8:17–18), enable them to help others (2 Cor. 1:3–7; Heb. 13:3), chasten them for their sins (1 Cor. 11:30; cf. Job 5:17; Luke 15:16–18; Heb. 12:5–12), and to help strengthen spiritual character (Rom. 5:3; 2 Thess. 1:4–6; James 1:2–4; 5:11). Later in this letter Peter sums up troubles’ benefit, “After you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you” (5:10).

Third, Peter with the term been distressed acknowledges that trouble undeniably brings pain (cf. Gen. 3:16–19; Pss. 42:7; 66:12; 89:30–32). Distressed refers not only to physical pain, but also to mental anguish, including sadness, sorrow, disappointment, and anxiety. By God’s design, trouble needs to be painful in order to refine believers for greater spiritual usefulness (cf. Pss. 34:19; 78:34; 119:71; John 9:1–3; 11:3–4; 2 Cor. 12:10).

Fourth, the apostle notes in verse 6 that Christians experience various trials; troubles come in many forms (James 1:2). The Greek word rendered various is poikilos, which means “many colored.” Later Peter uses the same word (rendered “manifold” in the NASB and KJV) to describe the diverse grace of God (4:10). Just as trouble is diverse, God’s sufficient grace for believers is equally diverse. There is no form of trouble that some facet of divine grace cannot supersede (cf. 1 Cor. 10:13). God’s grace is sufficient for every human trial.

Those simply stated elements implicitly reiterate why trouble should not diminish believers’ joy, and the first half of verse 7 states the reason explicitly: they rejoice so that the proof of [their] faith, being more precious than gold which is perishable, even though tested by fire. This perspective on trouble not only does not diminish joy but actually produces triumphant joy, since the experience validates Christians’ faith. Proof (dokimion) was used to describe the assaying of metal. The assaying process discovers a metal’s purity and determines its true content and worth after all impurities have been smelted away (Num. 31:22–23; cf. Prov. 17:3; Zech. 13:9). By analogy, God tests the believer’s faith to reveal its genuineness (cf. Job 23:10). (He does this not because He needs to discover who is a true believer, but so that believers will gain joy and confidence in their proven faith [cf. Abraham in Gen. 22:1–19, and the example of the seeds in shallow and thorny soils in Matt. 13:5–7].) The adjectival phrase proof of your faith, more accurately “the tested residue of your faith, ” captures the essence of the spiritual assaying process.

In addition to Abraham, the Old Testament contains several other examples of how God put the faith of His people to the test. Exodus 16:4 says, “Then the Lord said to Moses, ‘Behold, I will rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may test them, whether or not they will walk in My instruction.’” In Deuteronomy 8:2 Moses commanded the Israelites, “You shall remember all the way which the Lord your God has led you in the wilderness these forty years, that He might humble you, testing you, to know what was in your heart, whether you would keep His commandments or not.” But the entire book of Job is the classic example of God’s putting a believer to the test. No matter what Satan, with God’s permission, threw at Job, Job never stopped trusting the Lord (Job 1:6–2:10). In spite of his friends’ terribly misplaced efforts at consoling and advising him, and their constantly misjudging him—in addition to his faithless wife’s demand that he curse God and die—Job remained steady and his faith proved real (27:1–6) and was greatly strengthened (42:1–6, 10–17).

Peter used gold in his analogy because it was the most precious and highly prized of all metals (Ezra 8:27; Job 28:15–16; Ps. 19:10; cf. 2 Kings 23:35; Matt. 2:11), and in ancient times it was the basis for most monetary transactions (cf. Ezek. 27:22; Matt. 10:9). Just as fire separates gold from useless dross, so God uses suffering and trials to separate true faith from superficial profession. But even though gold can be purified when tested by fire, it is perishable (cf. James 5:3). However, proven faith is eternal, making it more precious than gold.

The apostles, ministering in the aftermath of Pentecost, are excellent examples of those who went through difficult trials and thus became confident in their proven faith. After the Jewish leaders flogged them for continuing to preach the gospel, “they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name” (Acts 5:41; cf. 4:13–21; 5:17–29, 40–41). They rejoiced not only because God deemed them worthy to suffer for righteousness’ sake, but also undoubtedly because of the confidence they gained in passing the test. They had come a long way since the days when Jesus admonished them for their “little faith” (Matt. 8:26; cf. 16:8; 17:20; Luke 8:25; 17:5), when they forsook Him and fled prior to His crucifixion (Mark 14:27, 50–52), and when Peter denied Him three times (Luke 22:54–62).

CONFIDENCE IN A PROMISED HONOR

may be found to result in praise and glory and honor at the revelation of Jesus Christ; (1:7b)

The apostle’s discussion of proven faith in the first part of verse 7 actually leads into his main point in the latter half, namely that believers would rejoice in the prospect of a promised honor. True faith will ultimately come through all of life’s troubles and trials and obtain eternal honor from God.

Peter’s focus is not on Christians’ honoring God (though they will, cf. Matt. 28:16–17; John 4:23; 9:38; Rev. 4:10–11), but on His commendation of them. God will grant believers praise and glory and honor at the revelation of Jesus Christ. Incredibly, believers, who in this life are called to give honor to the Lord always, can by their faithfulness in trials elicit praise from the Lord in the life to come (cf. 1 Sam. 2:26; Pss. 41:11; 106:4; Prov. 8:35; 12:2; Acts 7:46). Near the conclusion of His parable of the talents, Jesus told the disciples,

True saving faith and its resultant good works always receive divine commendation. “But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God” (Rom. 2:29). That God would praise saving faith and genuine faithfulness in difficulty is truly amazing, inasmuch as both are gifts of His grace and power in the first place (Eph. 2:8; Phil. 1:29). Such praise for believers demonstrates His supreme generosity (cf. Ex. 34:6; Pss. 33:5; 104:24; 2 Cor. 8:9).

Peter also uses the term glory, which, like praise, refers to that which believers receive from God. This echoes the apostle Paul’s teaching: “[God] will render to each person according to his deeds: to those [believers] who by perseverance in doing good seek for glory and honor and immortality, eternal life … glory and honor and peace to everyone who does good, to the Jew first and also to the Greek” (Rom. 2:6–7, 10). Glory may relate best to the Christlikeness God will endow every believer with (John 17:22; Rom. 9:23; 1 Cor. 15:42–44; 2 Cor. 3:18; Phil. 3:21; Col. 3:4; 2 Thess. 2:14; 1 John 3:2). Jesus Christ was God incarnate (John 1:14), and the apostle John says, “We know that when He appears, we will be like Him, because we will see Him just as He is” (1 John 3:2).

Honor likely refers to the rewards God will give to believers because of their service to Him. Paul explains this in more detail in 1 Corinthians 3:10–15.

This threefold tribute (praise and glory and honor) occurs at the revelation of Jesus Christ. Revelation (apokalupsei) refers to the second coming of Christ and particularly focuses on the time when He returns to reward His redeemed people. Later in this same chapter Peter again directs his audience to these realities: “Therefore, prepare your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ” (1:13; cf. 4:13; Rom. 8:18; 1 Cor. 1:7–8; 2 Thess. 1:5). In His parable of the expectant steward, Jesus spoke of such eager anticipation of eternal reward:

None of these passages, however, indicate that believers have to wait until Christ’s return before He finds their faith genuine. The reality of their faith is already validated by their faithful enduring of trials and testings. It is an amazing truth that when Jesus returns for His own, not only will they joyfully serve Him, but also He will graciously serve and honor them.

CONFIDENCE IN A PERSONAL FELLOWSHIP WITH CHRIST

and though you have not seen Him, you love Him, and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory, (1:8)

Love and trust are the two crucial ingredients in any meaningful relationship. In this verse, the apostle exalts those two aspects as essential to believers’ relationship with Christ and vital to the joy that results. He also reflects genuine pathos and personal humility with these words, based on his past, personal experience as one of the Twelve.

Excluding Judas Iscariot (Matt. 26:14, 16; Luke 22:47–48), Peter was the one disciple who exhibited the most egregious breach of faith and trust in his Lord. Not long after Peter’s three-time denial of Christ (Luke 22:54–62), Jesus confronted him and three times asked him, “Do you love Me?” (John 21:15–22). In humble fashion he reflected on that time and by implication commended his persecuted readers for their relationship to Christ. Peter, even though he was the leader of the apostles and lived with Jesus for three years, in a crucial time failed to sustain his love and trust in Him. In marked contrast, his readers, though they had not seen Him, maintained a true love for and strong trust in Jesus in the midst of threatening persecution and sufferings.

The word love (agapate) is the love of the will, the noblest form of love. The present tense indicates that Peter’s audience constantly loved their Lord, which love defines the essence of being a Christian. Peter underscores this fact later in the letter, “Unto you therefore which believe he [Christ] is precious” (2:7, KJV; cf. 1 Cor. 16:22; Eph. 6:24; 1 John 4:19). Real joy flows from a love for the unseen Master, the One whom believers also obey (cf. John 14:21).

Peter next commends his readers’ faith and trust in Christ. Obviously to believe in Him goes hand in hand with loving Him. The soul that loves Christ cannot help but believe in Him, and the soul that believes cannot help but love. Though Christians do not see Him now, still they believe in Him. Jesus told Thomas, “Because you have seen Me, have you believed? Blessed are they who did not see, and yet believed” (John 20:29; cf. Heb. 11:1). Faith accepts the revealed, written record of Jesus Christ (the Gospels; 2 Tim. 3:15; cf. 2 Chron. 20:20; Acts 24:14), which portrays Him in all His glory and leads believers to love Him (cf. Heb. 11:6). The more faith can know of Christ, and the more such knowledge possesses the heart, the stronger believers’ love for Him becomes (cf. 2 Cor. 8:7; Gal. 5:6; 1 Tim. 1:5; 1 John 2:5) and the more joy they exhibit (cf. Pss. 5:11; 16:11). Thus love and trust are the two elements that bind believers to a living fellowship with Jesus Christ.

That wondrous relationship caused Peter’s readers to greatly rejoice with joy inexpressible and full of glory. Inexpressible (aneklalētō) literally means “higher than speech.” Those who live in personal communion with Christ experience a joy so divine that they cannot communicate it; humanly speaking, such joy is beyond the reach of speech and expression. And that joy is also full of glory (doxazō), meaning “to render highest praise” and from which doxology derives. In their fellowship with the Lord, believers have both a supernatural love (cf. Gal. 5:22; 2 Thess. 3:5; 1 John 4:19) and a transcendant joy (cf. Eccl. 2:26; Pss. 4:7; 21:6; 68:3; 97:11; Jude 24).

CONFIDENCE IN A PRESENT DELIVERANCE

obtaining as the outcome of your faith the salvation of your souls. (1:9)

Peter is not looking at the future but at the here and now; one could literally render obtaining (komizomenoi), “presently receiving for yourselves.” The root, komizō, means “to receive what is deserved.” Flowing out of believers’ personal fellowship with Christ is the result due them, the present outcome of their faith, namely the salvation of their souls. Salvation refers to believers’ constant, present deliverance from the penalty and power of sin—from its guilt (Rom. 6:18; Eph. 1:7; Col. 2:13–14), condemnation (Rom. 8:1), wrath (Rom. 5:9; 1 Thess. 1:10), ignorance (Rom. 10:3; Gal. 4:8; 1 Tim. 1:13), distress, confusion, hopelessness (1 Cor. 15:17; 1 Peter 1:3), and dominion (Rom. 6:10–12).

There is really no reason for believers to lose their joy when they can tap into all the present and future spiritual realities mentioned in this passage—present proven faith, fellowship with Christ, and deliverance; and a protected future inheritance and promised honor. As Jesus assured the apostles, “These things I have spoken to you so that My joy may be in you, and that your joy may be made full” (John 15:11).