tribes, to those in the dispersion' (en te diaspora).  Peter follows the same

course and addresses his epistle to the 'sojourners of a dispersion

(diasporas).  The word diaspeiro implies the thought of sowing, as seed, the

choice of the term being in harmony with the prophecy of Hosea 2:23 and the

title of Jezreel.

James speaks of the need of patience during the time of tribulation;

Peter also speaks of the need of patience and a similar time of fiery trial.

In connection with this period of trial the apostle brings into prominence

the Second Coming of the Lord:

'That the trial of your faith, being much more precious than of gold

that perisheth (though it -- i.e. perishing gold -- be tried with

fire), might be found unto praise and honour and glory at the appearing

(revelation) of Jesus Christ' (1 Pet. 1:7).

It is necessary to keep distinct the two words, 'appearing' and

'revelation'.  The translators of the Authorized Version not having seen the

dispensational distribution of terms dealing with the Lord's Coming, have

used the word 'appearing' here for 'revelation', but this is not sufficiently

accurate.  Apokalupsis should always be translated by the word 'revelation';

the translators themselves have rendered its verbal form 'revealed' in 1

Peter 1:5 and 12, while in 1 Peter 1:13 the actual word is correctly

'Wherefore gird up the loins of your mind, be sober, and hope to the

end (or perfectly) for the grace that is to be brought unto you at the

revelation of Jesus Christ'.

The apostle reverts to the fiery trial and its connection with the

Coming of the Lord in chapter 4:

'Beloved, think it not strange concerning the fiery trial which is to

try you ... but rejoice, inasmuch as ye are partakers of Christ's

sufferings; that, when His glory shall be revealed, ye may be glad also

with exceeding joy' (1 Pet. 4:12,13).

This perfect balance of teaching is the more strikingly emphasized when

we remember that the true rendering of 1 Peter 1:11 is not, 'the sufferings

of Christ', but the 'sufferings for Christ, and the glories that should

follow'.  This does not, of course, by any means deny the truth that the one

great basis of all glory is the suffering of Christ, and to this Peter refers

before his epistle closes:

'The elders which are among you I exhort, who am also an elder, and a

witness of the sufferings of Christ, and also a partaker of the glory

that shall be revealed: feed the flock of God ... And when the Chief

Shepherd shall appear, ye shall receive a crown of glory that fadeth

not away' (1 Pet. 5:1 -4).

In this passage we have portrayed the intimate connection between the

sufferings of Christ, and the sufferings for Christ, for a 'witness' here, is

not a mere spectator, but one who is willing, if need be, to seal his

testimony by death.  The word is translated 'witness' and 'martyr' in

Revelation (1:5 and 2:13).  Martyrdom was not faraway from those to whom

Peter wrote, and in his closing words he still has this in mind: