What’s the Point of Suffering? (1 Peter 4:12-21)

This sermon was preached on 15/12/2011

We often respond to a situation by asking, ‘What’s the point?’ Sometimes the question indicates curiosity, at other times it points to frustration. I suppose one occurrence that can prompt such a question is the relevance of suffering. Today there are many thousands of Christians who suffer for the faith, and as we are informed about what they are experiencing we may ask, ‘What’s the point?’ Peter gives several answers to the question in 1 Peter 4:12-19.

1. Suffering for Jesus proves the genuineness of their faith (v. 12)

The first feature of suffering for the faith that Peter mentions is that it is a test. Peter here highlights one of the benefits of suffering, which is that it will usually reveal whether or not a claim to faith is genuine. Persecution is not the only way in which a person is tested, but it is mentioned frequently in the Bible. It is a fact that in everyday life anything that claims to be valuable has to be tested for genuineness, otherwise we can be deceived. Suffering will usually get rid of hypocrites from a church because the individual concerned will conclude that the deprivations or punishments connected to persecution are not worth enduring. Indeed, a little suffering will achieve this as Bunyan noted in his Pilgrim’s Progress when he describe the easy way in which Pliable gave up an interest in the Christian faith. In contrast, true Christians will usually persevere despite the consequences of persecution.

Peter says that his readers should not be surprised if they find themselves in a situation of suffering. Some of them might have been surprised at the ferocity of the persecution; after all, they were not a physical threat to the government. Indeed, they prayed for their rulers and wanted to obey them as long as their requirements did not transgress God’s law. Yet if they are surprised, it is because they have forgotten or ignored clear evidence that such persecution will take place. What is the evidence they should have noted? They should not be surprised, firstly, because Jesus often taught that his followers would suffer. Many times he said that his disciples would endure opposition, as did the apostles in their letters. A second reason for them not to be surprised is the reality that behind many of the ideas of a society is the devil and he will always want to damage the people of God. Thirdly, they should not be surprised at persecution because the world does not understand them and will want to get rid of them. A wise Christian will always be ready for the possibility of opposition.

Of course, we may be surprised by the purpose of the persecution, which Peter reminds us is testing to see if we are genuine. An easy exam in a college is no use because it does not reveal what the student knows or does not know. Similarly, a Christian life without trials from the devil or the world is worrying because it would indicate that God in his providence is not testing the genuineness of the person’s faith in Christ. This does not mean that God does not know which professing disciples are genuine. He does know, but he is also determined that genuine disciples should know that they are the real thing.

2. Suffering for Jesus is a guarantee of glory (v. 13)

Secondly, when suffering for the faith comes their way, Peter informs his readers of the importance of having a proper perspective. They need to remind themselves that they are sharing the sufferings of Christ. Peter here is not referring to the atoning sufferings of Jesus when he was on the cross because believers do not share in them. Instead Peter recognises that there are other kinds of sufferings connected to the cause of Christ.

First, he probably has in mind the idea that a period of sufferings would precede the eternal age of glory. Before that latter age would come, those who identify with the Messiah will always face the possibility of suffering for the faith. In contrast to the length of the eternal age of glory, the period of suffering would be short. This aspect is true, even although the church of Christ has known periods of suffering throughout its history. Suffering from this perspective is not only a test of genuineness but is also the guarantee that the persecuted will yet have glory. Paul refers to this connection in Romans 8:17: ‘and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.’ He also mentions this relationship in 2 Timothy 2:12: ‘if we endure, we will also reign with him.’ The perspective they must maintain is that they will experience now what Jesus would experience if he was here, and that they will yet experience in the eternal world what Jesus will experience there.

Second, they need to have more than a perspective, however. In attrition, they must have a response that will be found in both states (the state of suffering and the state of glory). The common response is rejoicing. We can easily understand why Peter anticipates great joy in the state of glory, but how can he appreciate the presence of joy during persecution and opposition because of following Christ? What aspects of the suffering can bring joy?

Here are some suggestions. First, suffering for Jesus brings identification with Jesus. Second, suffering for Jesus can be a means of joy because of the secret strength he supplies by the Holy Spirit. Third, suffering for Jesus brings joy because it is short in comparison to eternal suffering that will be endured by the lost. Fourth, suffering for Jesus brings joy because it weans believers away from this world and causes them to long for the perfect world that is yet to be.

3. Suffering for Jesus and the presence of the Spirit (vv. 14-15)

The next aspect of suffering that Peter highlights is that the Spirit of glory and of God rests upon the persecuted believers. Here the apostle uses a particular title of the Spirit (the Spirit of glory) and mentions a specific activity by him (rests). Further Peter suggests that this is an experience of the divine presence that is given to those who are insulted for the name of Christ. The order seems to be persecution followed by a divine blessing, and the blessing is a special sense of the Spirit’s presence in their lives.

What does the title ‘Spirit of glory’ suggest? Glory describes something that is majestic and superior to everything else. The Spirit is divine and is therefore a supremely glorious person. All he does is marked with glory. When it comes to his work in the heart of a persecuted Christian, I would suggest that he provides a blessing that is a compensation for what the persecuted believer has lost. At the same time, the provision given by the Spirit will be foretaste of the glory that is ahead for all Christians. The Spirit can provide this compensating foretaste in a variety of ways: he can convey divine promises from the Bible in a powerful manner; he can give peace in abundance; and in keeping with the context he can provide and sustain a great amount of joy.

Note that Peter says that the Spirit ‘rests’ on persecuted Christians. This means that he remains with them through all their troubles. It also means that he finds it a pleasant experience to be with his faithful people: ‘rest’ has the idea of enjoyable and peaceful. Those who remain true to Jesus discover that the Spirit is with them in a greater manner than usual. We only have to read the testimonies of martyrs to realise that this was the case.

This experience of having the Spirit of glory resting on a person was a prediction of what would happen to the Messiah. We can read the prophecy in Isaiah 11:2. This means that Peter is reminding his fellow-believers that they share in the blessing that was originally promised to Jesus and procured for them by Jesus because of his atoning death. They have the Spirit of Christ, and he is with them similar to how he was with their Master when he suffered persecution.

Yet this experience can be withdrawn, warns Peter in verse 15, because of sins. We might find the list of sins a bit surprising: murder, theft, evildoing and meddling. From one point of view the apostle can be read as covering sins that are heinous and sins that are not so heinous. Yet I suspect he is being more specific and is highlighting particular sins that persecuted believers would be tempted to commit. But if they did, they would lose the presence of the Spirit of glory.

We can understand how a persecuted Christian might turn on his tormenter and kill him, perhaps intentionally or by accident. Similarly, we can easily imagine situations in which a persecuted Christian would steal because he had lost his possessions. Evildoer would cover a range of possible actions. Meddling is probably interfering in things in which they should not have done so and for which they were rightly punished. Those guilty of such actions should not imagine that their sufferings for such reasons had God’s approval.

Peter’s words in verse 15 remind us that sin will cause havoc whether we are in a situation of persecution or in a situation of outward prosperity. One of our priorities must always be not to grieve the Holy Spirit by our sins. The fact is, there are sins that are peculiar to certain situations and we have to be looking out for them constantly. This is a reminder that when we pray for the persecuted church we should pray that they would be kept from grieving the Spirit of glory who is resting on them.

4. Suffering for Jesus is an honour (v. 16)

Peter stresses that suffering persecution for the sake of Christ is not the same as suffering for crimes such as the sins listed in verse 15. Perhaps the civil authorities were telling the Christians that they should be ashamed of their behaviour because it was against the rules of the government or not conducive to a well-organised society. Or maybe some of their friends had become ashamed of Jesus and given up following him because of the persecution. Shame can be an appropriate response or it can be an expression of cowardice. It is appropriate when it is a response to personal sin. But shame is very inappropriate when it is a denial that we are followers of Jesus.

Of course, Peter himself knew what it was to be ashamed of knowing Jesus when he denied his Master three times in the house of Caiaphas, the Jewish high priest, on the night he was on trial. Peter did not intend to be ashamed, but he was ashamed because of his self-confidence. He had boasted that he would not deny Jesus, yet he did.

Instead of shame, the suffering Christian should live to glorify God. Note what Paul wrote in Philippians 1:19-21: ‘for I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance, as it is my eager expectation and hope that I will not be at all ashamed, but that with full courage now as always Christ will be honoured in my body, whether by life or by death. For to me to live is Christ, and to die is gain.’ That was his attitude during his first Roman imprisonment. He had a similar outlook during his second Roman imprisonment: ‘I was appointed a preacher and apostle and teacher, which is why I suffer as I do. But I am not ashamed, for I know whom I have believed, and I am convinced that he is able to guard until that Day what has been entrusted to me’ (2 Tim. 1:11-12).

5. Suffering for Jesus is connected to divine judgement (vv. 17-18)

Peter’s words here may sound strange and we may wish to respond by asking, ‘Why should judgment begin with the family of God?’ The answer is straightforward – God dwells in his church and rules over it. His purpose is to purify it, and one means that he uses for this goal is persecution. Peter is saying that this judgement is the first stage in the final judgement, but it is a stage in which the judgment is accompanied by mercy. Even when aspects of this initial judgment are severe, as they were in Corinth when some were judged with death because of their sins in the church, the judgment is accompanied by mercy (1 Cor. 11:30-32).

Peter asks a question, the answer to which is a deduction from the fact that God judges his people in this life. Since the judgement on them is severe (persecution), how much worse will the judgement be that will be inflicted by God on those who refuse to heed the requirements of the gospel! We know that it will be eternal and conscious, and it is an awful prospect.

Peter cites a verse from the Book of Proverbs: ‘If the righteous is scarcely saved, what will become of the ungodly and the sinner?’ The word translated ‘scarcely’ has the idea of difficulty or hard. He does not mean that salvation of the righteous is uncertain. Instead he is stressing that working out one’s salvation takes all of our time and all of our energy. We know that some building projects require hard work and disciplined concentration. In a far higher sense, Christians should appreciate that persecution actually helps them focus on the strength of their faith. God brings difficulties into our lives, and we have to respond to them. We can respond with expressions of rebellion or we can respond with determination to progress in holiness. The same circumstances can cause a mere professor to give up and can stimulate a genuine Christian to persevere.

6. Suffering for Jesus helps our prayer life (v. 19)

What does Peter tell his persecuted readers to do? His advice is stated in verse 19: ‘Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good.’ They will persist in two activities: first, they will continually commit their souls to their faithful, powerful God; second they will simultaneously do good, even to those who oppose them. Here we have an example of how to fulfil Paul’s requirement that we pray without ceasing.

It is noteworthy that Peter does not suggest that they should commit their bodies into God’s hands. The soul of a Christian is far more important than his body. Peter is not despising his body, but he is prioritising matters for his readers. There is no guarantee that God will protect our bodies from harm, but there are many promises about him keeping our souls.

What should a Christian pray about in times of opposition? Obviously he should pray for protection, but should do so knowing that God may allow him to be persecuted. The believer’s priority, whether in times of ease or difficulty, must be his soul. They must persist in asking God to make them Christlike.

So what is the point of suffering? Peter mentions six aspects: suffering proves we are genuine, suffering assures us of glory, suffering brings special blessings from the Spirit, suffering should not lead us to be ashamed of Jesus, suffering is a reminder that divine judgement is coming, and suffering teaches us to pray about the character of our souls.