Titus II Lesson -- October 18th

How Shall We Then Live in a Post-Christian Culture
“The Suffering of Believers – Lessons About Suffering”
1 Peter 4:12-19

Review
In 1 Peter 1:13, after having explained the greatness of our salvation in 1 Peter 1:1-12 (i.e., what God has done in salvation), Peter says: “therefore.” That is, in light of this great salvation we are to live in a manner that is consistent with this great salvation. So, in 1 Peter 1:13-2:12, Peter sets forth seven calls to action related to our sanctification as believers. Next, Peter focuses on the submission of believers (2:13-3:12). In this section, Peter has something to say about Christians living in a society that is less than ideal, to slaves who are living in circumstances which are less than ideal, to husbands and wives who are living in marriages which are less than ideal, and to those who are living in churches which are less than ideal. Finally, we move into the final section of the epistle that deals primarily with suffering. We have considered the “conduct” needed in the midst of suffering (3:13-17) and the example of Christ’s suffering and how that should encourage us to yield to suffering for doing what is right (3:18-4:6). This week we are going to continue our exploration of suffering in this epistle by considering three lessons that we can learn about suffering.

Text

“Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you; but to the degree that you share the sufferings of Christ, keep on rejoicing; so that also at the revelation of His glory, you may rejoice with exultation. If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. By no means let any of you suffer as a murderer, or thief, or evildoer, or a troublesome meddler; but if anyone suffers as a Christian, let him not feel ashamed, but in that name let him glorify God. For it is time for judgment to begin with the household of God; and if it begins with us first, what will be the outcome for those who do not obey the gospel of God? And if it is with difficulty that the righteous is saved, what will become of the godless man and the sinner? Therefore, let those also who suffer according to the will of God entrust their souls to a faithful Creator in doing what is right.”

Introduction (2)
Contemporary secular society has a theology of suffering which is easily summed up in two words as seen on bumper stickers across the country – “Shit happens.” Why would anyone make such a crude statement? It is because these two words sum up a view of suffering radically opposed to that which Peter teaches in our text. This contemporary theology of suffering believes suffering is unpredictable and unavoidable. We can do nothing to avoid it and certainly we cannot make something of it. We can only passively accept and endure it, hoping it will end as soon as possible.

Christians must categorically reject this theology of suffering. Why? First, the Christian dare not view suffering as a negative experience (“shit”) but as something positive. We know that while God does not “cause” all suffering, He does allow it. No suffering comes our way but that which God has purposed for our good and for His glory. God may not “cause all things” but He does “cause all things to work together for good, to those who love God and are the called according to His purpose” (Romans 8:28). We must categorically reject the world’s theology of suffering. Suffering is neither random nor senseless. It is part of the divine plan. Second, we dare not look upon suffering as something we merely endure. For the Christian, suffering is an experience in which we may rejoice and learn. This is precisely Peter’s teaching in our text. 1 Peter 4:12-19 sets out three things (1) that Peter wants us to learn about suffering. While they are not new to this epistle, he seems to draw them out to a conclusion. First of all, never be surprised by suffering. Secondly, never be ashamed of suffering. And thirdly, never be confused by suffering.

Never be Surprised by Suffering (4:12-13)
In the first place, never be surprised by suffering. Look at how Peter puts it in verse 12: “Beloved, do not be surprised at the fiery trial among you which comes upon you for your testing as though some strange thing were happening to you.” Let’s unpack this verse.

1. First, we are not to be surprised by suffering. What does that mean? It means that we should expect it. We should not be amazed that we are being persecuted. We should not be shocked that life is difficult. We should not surprised when somebody takes issue with our testimony. We should not be surprised when we can't get the promotion we want at work. We should not be surprised when our fellow employees are hostile toward us. We should not be surprised when we are mocked. We should not be surprised when we don't get what we deserve. Simply put – we should be surprised or amazed by suffering. (4)

2. Second, we are to understand that suffering is not by chance. The verb "comes upon you" (sumbaino) means to fall by chance. We should not think that when we are persecuted it's something that happened by chance. (4)

3. Third, we are to understand that suffering is purposeful. It isn't strange. It isn't absurd. It isn't meaningless. It is purposeful. It is for our testing. It fact, it is in God's will (see 4:19). (3)

Peter not only tells us never to be surprised by suffering (in this verse), he also raises the stakes by telling us that we should “keep on rejoicing” (present tense) in the midst of suffering. Notice what he states in verse 13: “…but to the degree that you share the sufferings of Christ, keep on rejoicing; so that also at the revelation of His glory, you may rejoice with exultation.”

What in the world is the motivation for that (keep on rejoicing)? John MacArthur writes: “Because to the degree that you share in the sufferings of Christ, you will share His glory at His revelation. Did you get that? To the degree that you share His suffering, you will share His glory. What does that mean? It isn't that we share in the redemptive sufferings of Christ. It isn't that we share in the atoning sufferings of Christ. Rather, we share in the same kind of suffering Jesus endured -- suffering for doing what is right, suffering for righteousness sake. When we suffer for righteousness sake, we are literally taking the blows meant for Him. Sinners hate Him. And we take the blows they would otherwise give to Him. Peter's point is pretty clear. If you suffer for Him here, rejoicing in the privilege of such fellowship in His sufferings, and remember that the degree to which you suffer here will be the degree to which you will receive glory at His revelation, you know then that you can rejoice now because you will greatly rejoice then. You're eternal reward will bring you eternal joy.” (4)

If this “fact” (Christians should not be surprised by suffering) is true, why are some Christians surprised when suffering comes our way? One reason is the wide-spread preaching of a “health and wealth” gospel. If you have faith (enough faith) in Christ, God will bring you untold riches and health in this world. This gospel “message” distorts the gospel by presenting Christ as the key to earthly bliss and the solution to all our problems. While it is true that Paul taught that the gospel is the “power of God unto salvation” (Romans 1:16), those that proclaim a “health and wealth” gospel doubt its power and attempt to “merchandize” the gospel with slick, secular techniques and gimmicks which emasculate the gospel (see 1 Corinthians 2; 2 Corinthians 2:14-17; 4:1-4). As a result, many embrace this gospel and think they are Christians when they are not. And such pseudo-Christians become evident when suffering occurs and they quickly abandon their “so-called” profession of faith (see Mark 4:10-20; John 6:22-60). (2)

Never be Ashamed of Suffering (4:14-16)
First, Peter says never be surprised by suffering but keep on rejoicing. Secondly, Peter says never be ashamed of suffering but count yourself privileged. Look at verses 14-16: “If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. By no means let any of you suffer as a murderer, or thief, or evildoer, or a troublesome meddler; but if anyone suffers as a Christian, let him not feel ashamed, but in that name let him glorify God.” I want to make three comments about never being ashamed of suffering.

1. First, Peter is touching on something here that is very personal to him – the sense of shame. Have you ever felt ashamed of being a Christian? Have you ever been in a situation where someone asks you a question about your faith and you choose to not stand up for Jesus and His name? Did you feel ashamed? Have you ever had to explain that you couldn’t go on a hunting or fishing trip because you were suppose to work in the nursery? Did you feel ashamed? Have you ever been challenged about something you believe the Bible teaches – homosexuality is a sin, women are not to serve as pastors, Jesus is the “way, the truth, and the life”, etc. Did you feel ashamed? Peter knows exactly what that’s like. Remember when that little girl, that young maiden in the courtyard, recognized his northern Galilean accent down in Jerusalem and said to Peter: “Yes, you too were one of the disciples” -- and he said -- “No I wasn’t” and he cursed and he swore that he had never known Jesus Christ. Peter is dealing with this issue of shame. It’s as if Peter is saying: “Never ever be ashamed of the gospel. Never be ashamed of the suffering that may follow as a consequence of the gospel. And whatever you do, don’t do as I did. Don’t be ashamed of suffering for Jesus.” (1)

2. Peter tells us not only that we should not be ashamed of suffering for the sake of the gospel, Peter tells us that we should considered ourselves privileged to do so. Notice again verse 14: “If you are reviled for the name of Christ, you are blessed.” What does he mean that we are blessed? The blessing is not subjective happiness. Rather, the blessing is the objective presence and power of the Holy Spirit. (4) You are blessed “because the Spirit of glory and of God rests upon you.” What does this mean? This means that in the hour of greatest trial there is a great consolation. In great suffering on earth there is great support from heaven. You may think now that you will not be able to bear it. But if you are Christ's, you will be able to bear it, because He will come to you and rest upon you. As Samuel Rutherford said: “The Great King keeps his finest wine in the cellar of affliction.” John Piper expands upon this point. The King (God) does not bring out the finest wine to serve with chips on a sunny afternoon. He keeps it for extremities. If you say: "What is this blessing?" — the Spirit of glory and of God resting on me in suffering — the answer is simply this: you will find out when you need it. The Spirit will reveal enough of glory and enough of God to satisfy your soul, and carry you through the trial that you are called to endure. (3)

3. We are not to be ashamed, we are to consider suffering for the sake of the gospel to be a privilege, and, thirdly, we are to strive to glorify God. Glorifying God means showing by our actions and attitudes that God is glorious to us — that He is valuable, precious, desirable, satisfying. And the greatest way to show that someone satisfies our heart is to keep on rejoicing in them when all other supports for our satisfaction are falling away. When we keep rejoicing in God in the midst of suffering, it shows that God, and not other things, is the greatest source of our joy. (3)

Never be Confused by Suffering (4:17-18) (5)
Never be surprised by suffering but keep on rejoicing. Never be ashamed of suffering but consider yourself privileged. Finally, never be confused by suffering but understand that it is for our purification. When we undergo suffering as Christians, it is possible for us to become confused about the purpose of suffering. We are tempted to ask: “Why are we having to suffer for doing good?”

One answer is given in verse 17: “For it is time for judgment to begin with the household of God and if it begins with us first, what will be the outcome for those who do not obey the gospel of God.” While God will ultimately judge the ungodly, right now He's purging, purifying His church. When we suffer for righteousness sake, it is God's purging, God's purifying, God's testing. You see, before the full final judgment comes, the Church has to evangelize the world and in order to be effective in evangelizing the world, the church must be purged from sin -- the true separated from the false, the carnal cleansed or removed. Only then, can the pure Church effectively move out. Don’t be confused by suffering. Rather, look at the suffering we endure as the judgment of God that must come -- and it must come first on the household before it comes to the strangers. God is choosing to first purify His church. Then, He will judge the ungodly.

Furthermore, if it begins with us first, what's going to be the outcome of those who do not believe? Peter looks beyond our purging to the tragedy of eternal judgment (to those who do not obey the gospel). And what is he saying pragmatically? He is saying that: "It's far better to endure suffering as the Lord purges the church, and endure it with joy, than to endure suffering in the future which is eternal." You see his point? We must not confuse the suffering in this world with that of the unbeliever in the next. Better we should suffer now, as He tests and purges us, than that we should not suffer now but suffer then forever.

Peter bolsters this point with a quote in verse 18. This quote is taken from Proverbs 11:31. Peter says: "And if it is with difficulty that the righteous is saved, what will become of the godless man and the sinner?" When he says: "And if it is with difficulty that the righteous is saved," the difficulty refers to the hard time that persecution brings to the believer. Our salvation can result in persecution, hardship, suffering, and/or purging. This type of “judgment” will continue until the Lord returns. And if it's so difficult, and there's so much suffering for the believer, what will become of the godless man and the sinner? What kind of suffering will they endure if we have to endure this? The answer is a far greater suffering. They will be cast into the lake of fire where the worm dies not and the fire is not quenched.

This third comment about suffering -- and Peter does not want us to be confused – is to purify His Church. God’s judgment is moving through the earth. The Church does not escape. When the fire of judgment burns the Church, it is a testing, proving, purifying fire. When it burns the world, it is a destroying fire. (3)

Conclusion (4:19) (2)
I would like to make one final point in closing. Having instructed his readers about their attitude toward suffering (Never be surprised by suffering but keep on rejoicing. Never be ashamed of suffering but consider it a privilege. Never be confused by suffering but understand it to be for our purification.), Peter now moves on to the action appropriate to these attitudes:

“Therefore, let those also who suffer according to the will of God entrust their souls to a faithful Creator in doing what is right.”

The “therefore” indicates that verse 19 is a logical outworking of what he has just taught. Those who suffer righteously -- in the name of Christ and in the will of God -- should “entrust their souls to a faithful Creator … ” The term “entrust” (the word "entrust" here, paratithemi, is the same word used of Jesus when on the cross He entrusted His Spirit to the Father) (5) and the word “faithful” indicates we are dealing with a matter of faith. Suffering righteously requires faith (see Hebrews 11). Suffering righteously requires us to entrust our souls to God. Entrusting ourselves to a faithful Creator is trusting in His character and in His faithfulness (Hebrews 11:6; 1 Peter 2:23; Luke 23:46; 2 Timothy 1:12).

Why would Peter use the expression “faithful Creator” to refer to the One to whom we are to entrust our souls? It is because the things we hope for do not yet exist. It is not just that they are not seen; they cannot be seen because they do not exist yet. The things for which we hope are the very things God Himself must create (see Isaiah 65:17-19,24-25; 2 Peter 3:10-13) .

Additionally, Peter does not simply leave us to contemplate the commitment of our souls as an academic, intellectual, or philosophical matter. Instead, he instructs us how we commit our souls to our “faithful Creator” by “doing what is right.” Peter has been telling us that the suffering of which he writes is that prompted by righteousness (2:11-12, 20-25; 4:1-5, 13, 15) and certainly not by sin (see 2:19-20; 4:15). Commitment to Christ is more than mere profession; it is a matter of practice (compare James 2:14-26). When we know that “doing the right thing” will provoke the wicked to persecute us, doing what is right becomes an evidence of our faith in the “faithful Creator.”

Endnotes

(1) Derek Thomas, “Life Under the Cross” (1 Peter 4:12-19)
(2) Robert Deffinbaugh, “A Final Word on Suffering” (1 Peter 4:12-19)
(3) John Piper, “Why We Can Rejoice in Suffering” (1 Peter 4:12-19)
(4) John MacArthur, “The Fiery Trial, Part 1” (1 Peter 4:12-14)
(5) John MacArthur, “The Fiery Trial, Part 2” (1 Peter 4:15-19)