Glorifying God Through Suffering

1 Peter 4:12–16 (NKJV)

Suffering for God’s Glory

12 Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; 13 but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy. 14 If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified. 15 But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters. 16 Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter.

17 For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God? 18 Now

“If the righteous one is scarcely saved,

Where will the ungodly and the sinner appear?”

19 Therefore let those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator.

Introduction:

Proposition: God desires for us to glorify Him in our suffering.

Interrogative: How do we glorify him in our suffering?

I. By Choosing the Right Attitude Toward Suffering (4:12-13a)

12 Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; 13 but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy.

A. Negatively: Do not be surprised by trials -12

1. The Prohibition

a. Think it strange

b. Entertain it as a stranger

c. Be surprised by it

Acts 28:7 (NKJV) 7 In that region there was an estate of the leading citizen of the island, whose name was Publius, who received us and entertained us courteously for three days.

Hebrews 13:2 - Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels.

2. The Nature: Firey trials

a. Trials of persecution (context) You are reproached - cf 14

- Reproached, reviled, ridiculed, insulted.

b. Trials that God intends to use to refine us

1 Peter 1:6–9 (NKJV)

6 In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, 7 that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ, 8 whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory, 9 receiving the end of your faith—the salvation of your souls.

Proverbs 27:21 (NKJV)

21 The refining pot is for silver and the furnace for gold,

And a man is valued by what others say of him.

Psalm 66:10 (NKJV)

10 For You, O God, have tested us;

You have refined us as silver is refined.

Zechariah 13:9 (NKJV)

9 I will bring the one-third through the fire,

Will refine them as silver is refined,

And test them as gold is tested.

They will call on My name,

And I will answer them.

I will say, ‘This is My people’;

And each one will say, ‘The Lord is my God.’ ”

Malachi 3:1–4 (NKJV)

Malachi 3:1–4 (NKJV)

The Coming Messenger

3 “Behold, I send My messenger,

And he will prepare the way before Me.

And the Lord, whom you seek,

Will suddenly come to His temple,

Even the Messenger of the covenant,

In whom you delight.

Behold, He is coming,”

Says the Lord of hosts.

2 “But who can endure the day of His coming?

And who can stand when He appears?

For He is like a refiner’s fire

And like launderers’ soap.

3 He will sit as a refiner and a purifier of silver;

He will purify the sons of Levi,

And purge them as gold and silver,

That they may offer to the Lord

An offering in righteousness.

4 “Then the offering of Judah and Jerusalem

Will be pleasant to the Lord,

As in the days of old,

As in former years.

2. The Purpose: Which is to try you

Romans 5:3–5 (NKJV) 3 And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; 4 and perseverance, character; and character, hope. 5 Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us.

James 1:2–4 (NKJV) Profiting from Trials 2 My brethren, count it all joy when you fall into various trials, 3 knowing that the testing of your faith produces patience. 4 But let patience have its perfect work, that you may be perfect and complete, lacking nothing.

4:12 A new section of the letter begins here. This is evident because the previous section closes with a doxology, and the new section is introduced by “dear friends” (agapētoi) and an imperative as was the new section in 2:11.3 In addition, Peter again took up the subject of suffering, tackling it from a fresh and final angle, giving another perspective on what has been discussed earlier. The view that Peter recently heard news of suffering and so penned this section should be rejected.4 There is no evidence that the suffering contemplated here was any more intense than that contemplated in 1:6–8. Peter began here by admonishing them not to “be surprised [xenizesthe] at the fiery ordeal” (NRSV) they were enduring. If they were astonished at the suffering that occurred, they may have been overwhelmed, concluding that God did not love them. An advance warning of suffering helps the readers to be prepared for suffering, so that their faith is not threatened when difficulties arise.

Some interpret the “fiery ordeal” as designating actual physical persecution,5 but Peter said nothing different here from what had already been communicated in 1:6–7. We must beware of overreading the metaphor.6 Johnson demonstrates that the metaphor should be interpreted in light of the Old Testament background, particularly Prov 27:21; Ps 66:10; Zech 13:9; and Mal 3:1–4.7 The text in Ps 66:10 (65:10, LXX) is instructive, “For you, O God, tested [edokimasas] us; you refined [epyrōsas] us like silver.” Zechariah used the verbs “refine” (pyroō) and “test” (dokimazō) in describing the Lord’s testing and refining of his people. We know from 1 Pet 1:7 that Peter also spoke of testing (dokimazō) through fire, and in this verse the noun “fiery trial” (pyrosis), related to the verb pyroō, is used. Malachi 3:1–4 is especially important, for, although the wording does not match 1 Pet 4:12 as closely, the Lord in Malachi comes to his temple to purify his people. The echo is striking since Peter proceeded to say that God uses suffering as the means to purify his house (i.e., the church of God as his temple). Hence, Johnson rightly remarks that their sufferings are not a sign of God’s absence but his purifying presence. Their unbelieving contemporaries may be “surprised” (xenizontai, 4:4) that Christians are not participating in their evil, and yet believers should not be astonished (same verb) that suffering strikes them. They should not consider it as if “something strange were happening.” Such suffering is to be expected because its purpose is “to test you” (pros peirasmon).8 The NIV, unfortunately, leaves out the purpose altogether and hence fails to communicate why the readers should not be astonished. Peter returned here to the theology of 1:6–7, where suffering is allowed by God to refine the faith of believers.9 This notion is standard in New Testament paraenesis, for God uses the trials of life to strengthen the character of believers and to make them fit for his presence (cf. Rom 5:3–5; Jas 1:2–4). The use of the word “test” (peirasmon) links this verse back to the same word translated “trials” (peirasmois) in 1:6.10

B. Positively: - 13

1. Rejoice

a. It is not a feeling

b. This a command which means it is a response we must choose.

Matthew 5:12 (NKJV) 12 Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you.

c. We are to rejoice in hope

Acts 5:41 (NKJV) 41 So they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name.

John 16:20-22

20 Most assuredly, I say to you that you will weep and ulament, but the world will rejoice; and you will be sorrowful, but your sorrow will be turned into vjoy. 21 wA woman, when she is in labor, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world. 22 Therefore you now have sorrow; but I will see you again and xyour heart will rejoice, and your joy no one will take from you.

Romans 12:12–13 (NKJV) 12 rejoicing in hope, patient in tribulation, continuing steadfastly in prayer; 13 distributing to the needs of the saints, given to hospitality.

2. The Extent

1 Corinthians 1:7 (NKJV) 7 so that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ,

2 Thessalonians 1:7 (NKJV) 7 and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels,

4:13 Verse 13 functions as a contrast to v. 12, as is indicated by the word “but” (alla) introducing the verse. Instead of being shocked that they were suffering, they should “rejoice” (chairete) at the privilege, to the degree that they “participate in the sufferings of Christ.”11 The “sufferings of Christ” refer to sufferings that come because of their allegiance to Christ.12 Peter anticipated here what would be explained in the subsequent verses. Suffering for Christ is a cause for joy, but being mistreated because of one’s own sins is nothing to brag about. The notion that suffering for Christ’s sake is a cause for joy is reflected in Acts 5:41, “The apostles left the Sanhedrin, rejoicing because they had been counted worthy of suffering disgrace for the Name.” The first part of the verse emphasizes that the believers should rejoice now if they suffer for Christ’s sake. The purpose clause (introduced by “so that,” hina) points readers to a future joy. Believers should rejoice even now in suffering “so that you may be overjoyed” in the future.13 Rejoicing in their present suffering is mandated, precisely so that believers will have joy in God’s presence at the day of judgment. How believers respond to suffering, in other words, is an indication of whether they truly belong to God at all. The promise of future joy, in fact, energizes the joy that will be theirs in the future. The intensity of joy in the future is reflected in the two words that are used for joy, “rejoice and be glad” (RSV, charēte agalliōmenoi). The two terms used reflect the teaching of Jesus himself, for he exhorted his disciples to “rejoice and be glad” (chairete kai agalliasthe) when persecuted (Matt 5:12). This future joy will belong to believers “when his glory is revealed” (lit., “at the revelation of his glory, en tē apokalypsei tēs doxēs autou). The revelation of his glory almost certainly refers to the second coming of Christ. This is confirmed by 1:7, where, in a context that also discusses suffering and the final reward, reference is made to “the revelation of Jesus Christ” (RSV, apokalypsei Iēsou Christou). The same expression is used to describe the coming of Jesus Christ in 1:13. Indeed, such an expression describes the future coming of Christ in the Pauline letters (1 Cor 1:7; 2 Thess 1:7). Peter exhorted readers to rejoice in their present sufferings so that they will be able to rejoice and exult forever when Christ returns. By implication those who do not rejoice in their sufferings do not truly belong to Jesus Christ. If they groan about sufferings now, they will presumably be disappointed on the future day.

Application:

We must mentally prepare to anticipate trials.

Before they take place we need to understand that God intends to use them in our lives to refine us.

We endure the trial, but we rejoice in the future, unrealized result.

Transition: So what are the reasons we can rejoice in suffering. Why?

II. By Realizing Our Reasons for For Rejoicing In Suffering (4:13b-14)

1 Peter 4:13–14 (NKJV)

13b that when His glory is revealed, you may also be glad with exceeding joy. 14 If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified.

A. Reason #1: If we choose to rejoice amid trials, we will be glad with exceeding joy at the coming of Christ - 13b.

That when His glory is Revealed, you may also be glad with exceeding joy - 13b

1 Corinthians 1:7 (NKJV) 7 so that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ,

2 Thessalonians 1:7 (NKJV) 7 and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels,

B. Reason #2: If we choose to rejoice, our happiness will come from God’s assuring Spirit. - 14

1. Present Condition: Blessed (Happy) - 14

2. The Spirit of Glory and of God rests Upon You

Isaiah 11:1–3 (NKJV)

The Reign of Jesse’s Offspring

11 There shall come forth a Rod from the stem of Jesse,

And a Branch shall grow out of his roots.

2 The Spirit of the Lord shall rest upon Him,

The Spirit of wisdom and understanding,

The Spirit of counsel and might,

The Spirit of knowledge and of the fear of the Lord.

3 His delight is in the fear of the Lord,

And He shall not judge by the sight of His eyes,

Nor decide by the hearing of His ears;

Leviticus 7:7 (NKJV)

7 The trespass offering is like the sin offering; there is one law for them both: the priest who makes atonement with it shall have it.

1 Samuel 6:4 (NKJV)

4 Then they said, “What is the trespass offering which we shall return to Him?”

They answered, “Five golden tumors and five golden rats, according to the number of the lords of the Philistines. For the same plague was on all of you and on your lords.

Matthew 21:21 (NKJV)

21 So Jesus answered and said to them, “Assuredly, I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but also if you say to this mountain, ‘Be removed and be cast into the sea,’ it will be done.

1 Corinthians 10:24 (NKJV)

24 Let no one seek his own, but each one the other’s well-being.

James 4:14 (NKJV)

14 whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away.

2 Peter 2:22 (NKJV)

22 But it has happened to them according to the true proverb: “A dog returns to his own vomit,” and, “a sow, having washed, to her wallowing in the mire.”

C. Reason #3: If we choose to rejoice, we know that we will glorify God despite the evil intention of others.

1. Results of Persecution

a. The Persecutors: God is blasphemed

When people slander followers of Christ, they have actually slandered Christ himself.

Matthew 25:37–40 (NKJV) 37 “Then the righteous will answer Him, saying, ‘Lord, when did we see You hungry and feed You, or thirsty and give You drink? 38 When did we see You a stranger and take You in, or naked and clothe You? 39 Or when did we see You sick, or in prison, and come to You?’ 40 And the King will answer and say to them, ‘Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.’

b. The Persecuted: God is glorified

4:14 In v. 13 believers are commanded to rejoice in their present sufferings, but v. 14 adds a distinct point, emphasizing that believers are blessed by God if they are insulted because of their allegiance to Jesus Christ. The sufferings of believers are described here as being “insulted because of the name of Christ.”14 The word “insulted” (oneidizesthe) is important and helps us understand the “fiery ordeal” (NRSV; pyrōsei) in v. 12. The latter term might suggest that believers were being put to death and were experiencing some kind of physical torture for their faith. Peter certainly wanted the readers to be prepared for such experiences. The evidence of the letter does not support the idea that suffering had yet reached such an intense state. The opposition was mainly verbal at this stage.15 They were “insulted” by others for their devotion to Christ.16 We saw previously in 4:4 that they were abused by unbelievers for not participating in their former activities. Even the persecution in Rome under Nero (ca. a.d. 64) did not represent a concentrated empirewide campaign against Christians. It probably was a temporary response to the fire at Rome and designed to deflect responsibility from Nero (Tacitus, Ann. 15:44; Suetonius, Vit. 6.16.2). Pliny’s correspondence with the emperor Trajan (ca. a.d.112–114) reveals that no official policy had been established to respond to Christians, nor do Trajan’s responses suggest a policy throughout the empire in which believers were sought out and punished (Ep. 10.96). We do see in the Book of Revelation that some believers were being killed for their faith (cf. 2:13; 6:9–11; 13:7; 16:6; 17:6; 18:24; 19:2; 20:4), but even in this case the persecution probably did not represent an empirewide and official persecution. What we have are sporadic instances of intense persecution that threatened believers.17

The main point of the verse emerges in the second clause. Those who are insulted as Christians are actually “blessed” (makarioi, cf. 3:14). They may be insulted by human beings, but they are blessed by God himself. Peter was almost certainly recalling the words of Jesus here, for Matt 5:11 says “Blessed are you when people insult you” (makarioi este hotan oneidisōsin hymas). The words “blessed” and “insult” are in both texts. Christians may be reproached by human beings, but they are blessed by God.

The last clause in v. 14 explains why believers are blessed, “for the Spirit of glory and of God rests on you.”18 The NIV smooths out the Greek syntax, which is quite awkward. It is possible that the clause should be interpreted quite differently and could be paraphrased “for the eschatological glory promised in v. 13 and the Spirit of God rest upon you.”19 Achtemeier adduces a number of other examples in which the kind of construction found here (to tēs doxēs) would support the latter interpretation (LXX Lev 7:7; 1 Sam 6:4; Matt 21:21; 1 Cor 10:24; Jas 4:14; 2 Pet 2:22).20 This interpretation also explains why the word “Spirit” (pneuma) is found only in the second phrase “the Spirit of God.” If this interpretation is correct, Peter’s point was that they were blessed because they possessed even now the glory that would be theirs at the end time and also that the eschatological gift of the Spirit even now rested upon them.21 Davids, on the other hand, argues that the reference is to the Spirit of glory and the Spirit of God as translated in the NIV.22 First, he thinks the phrase “Spirit of God” is “stereotyped” and would not be broken up. Second, “glory” is placed first to contrast it with the “insult” of the first part of the verse. Finally, the use of the article to refer to glory would only work if we had a “stereotyped” phrase as in Matt 21:21; 1 Cor 10:24; Jas 4:14; 2 Pet 2:2. Davids maintains that such a stereotyped phrase is not evident here. The arguments Davids suggests fail to convince. First, the phrase “Spirit of God” on any reading is broken up in some sense, which is why scholars debate whether the first use of the article (to) refers to the Spirit. The second argument is not distinctive to the interpretation proposed by Davids. Since it can apply to both interpretations, it is not determinative. Third, it is unclear what Davids means by “stereotyped phrases,” since the examples adduced seem to be parallel to what we have in 1 Pet 4:14.

The wording of the verse hearkens back to Isa 11:1–3, where the branch of Jesse, obviously Jesus himself for Peter, will be endowed with the Holy Spirit.23 The wording of v. 2 in the Septuagint is especially important. Isaiah said about Jesse’s branch that “the Spirit of the Lord will rest on him” (anapausetai ep auton pneuma tou theou).24 The main difference is that Isaiah used a future tense verb, while in Peter we have a present tense, probably to emphasize that the prophecy uttered in Isaiah has now been fulfilled and that the Spirit that was upon Jesus now also rests on Christians. Believers who suffer are blessed because they are now enjoying God’s favor, tasting even now the wonder of the glory to come and experiencing the promised Holy Spirit.25

Application:

Why? Future joy, present assurance, and fulfilled purpose

Transition: Peter now warns us about messing up God’s plan!

III. By Responding with Honor (4:15-16)

1 Peter 4:15–16 (NKJV)

15 But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters. 16 Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter.

A. Warning: Do not suffer as a - 15

1. Moral Failure: Obvious Sinner

a. Murder

b. Thief

c. Evil doer

2. Foolish Behavior: busybody in other people’s matters

B. The Admonition: Let Him Glorify God

1. If anyone suffers as a Christian

a. This was a term that meant - “follower of Christ”

b. It was used by outsiders to describe Christians, but it was a very accurate description.

c. Unfortunately it was used by some as a derogatory term.

2. Let him not be ashamed (negative example: Peter — the human author)

Matthew 26:30–35 (NKJV) Peter’s Denial is Predicted

Mark 14:26–31; Luke 22:34, 39; John 13:37, 38

30 And when they had sung a hymn, they went out to the Mount of Olives.

31 Then Jesus said to them, “All of you will be made to stumble because of Me this night, for it is written:

‘I will strike the Shepherd,

And the sheep of the flock will be scattered.’

32 But after I have been raised, I will go before you to Galilee.”

33 Peter answered and said to Him, “Even if all are made to stumble because of You, I will never be made to stumble.”

34 Jesus said to him, “Assuredly, I say to you that this night, before the rooster crows, you will deny Me three times.”

35 Peter said to Him, “Even if I have to die with You, I will not deny You!”

And so said all the disciples.

Three Denials of Peter - Matthew 26

Mark 14:66–72; Luke 22:55–62; John 18:15–18, 25–27

69 tNow Peter sat outside in the courtyard. And a servant girl came to him, saying, “You also were with Jesus of Galilee.”

70 But he denied it before them all, saying, “I do not know what you are saying.”

71 And when he had gone out to the gateway, another girl saw him and said to those who were there, “This fellow also was with Jesus of Nazareth.”

72 But again he denied with an oath, “I do not know the Man!”

73 And a little later those who stood by came up and said to Peter, “Surely you also are one of them, for your uspeech betrays you.”

74 Then vhe began to 6curse and 7swear, saying, “I do not know the Man!”

Immediately a rooster crowed. 75 And Peter remembered the word of Jesus who had said to him, “Before the rooster crows, you will deny Me three times.” So he went out and wept bitterly.

3. But let him glorify God in this matter

4:15 The “for” introducing v. 15, deleted by the NIV, explains that believers’ joy and blessing is conditioned upon truly suffering as Christians. Not all suffering qualifies one for God’s blessing and joy, for human beings also suffer when they do what is evil. The realism of Peter and of the early Christian movement manifests itself here. He knew how easily people can rationalize punishments that are deserved and explain them as “Christian” suffering. The admonition also reminds us that the early Christian churches were imperfect. Believers were still prone to sin, and hence they needed exhortations to encourage them to walk in godly pathways. The first two sins listed are blatant examples of falling short of God’s standards. Indeed, murder and stealing are not only sins but also crimes in society. We should not discern from this that believers in the Petrine churches were actually committing such crimes, nor is it clear from this that Christians were being taken to court.26 Blatant sins are listed for rhetorical reasons, so that believers will distinguish between genuine Christian suffering and suffering that is a consequence of misbehavior.27 In any case, we see elsewhere in paraenesis prohibitions or warnings against murder (Matt 5:21; 19:18; Mark 10:19; Luke 18:20; Rom 1:29; 13:9; Jas 2:11; 4:2; Rev 9:21; 21:8; 22:15). Stealing is also regularly condemned (Matt 19:18; Mark 10:19; Luke 18:20; Rom 2:21; 13:9; 1 Cor 6:10; Eph 4:28). The third sin is defined by the NIV as “criminal” (kakopoios). Peter used the same word on two other occasions, and in both those cases it refers to doing wrong in general and cannot be limited to criminal acts (1 Pet 2:12, 14). The verbal form also seems to bear this same meaning and is invariably contrasted with doing good (Mark 3:4; Luke 6:9; 1 Pet 3:17; 3 John 11). Hence, the term probably should be translated as “wrongdoer” (RSV) rather than “criminal.”28 Some evidence suggests that the word could mean “sorcerer” or “magician,”29 but no evidence for this can be sustained from the Petrine usage, which regularly contrasts doing good in general with doing evil in general.

The fourth word represents one of the most difficult interpretive problems in the New Testament. This word, translated “meddler” (allotriepiskopos) by the NIV, occurs nowhere else in the New Testament, nowhere in the Septuagint, and nowhere in other Greek literature before 1 Peter. When we examine the word’s parts, we could define it as “watching over another’s affairs.” From this we can glean the interpretation that is represented in most English translations, “mischief-maker” (RSV, also NRSV), “busybody” (KJV, NKJV), “troublesome meddler” (NASB).30 Others have suggested that the term means “revolutionary” or “embezzler.”31 The latter, especially, is promoted by quite a few scholars. Certainty is impossible because of the lack of data, but it is argued by some that “embezzler” makes the best sense contextually.32 They claim that meddling is annoying, but the context demands actions that are seriously wrong, and meddling does not fit in such a context. Warnings against defrauding others are found elsewhere in the New Testament (Mark 10:19; 1 Cor 6:7–8; 1 Tim 3:8; Titus 1:7; 1 Pet 5:2). Yet the words “even as” (ē hōs) preceding the word in question suggest that Peter did think of something less serious than murder or thievery here.33 Peter realized that most Christians will not be guilty of obvious sins like murder and stealing, and so he concluded by encouraging believers to even refrain from annoying others.34 If believers act like busybodies, they would be considered to be pests who deserve ostracism and mistreatment. Hence, though certainty is impossible, a reference to being a busybody seems most probable. Peter wanted believers to refrain from acting tactlessly and without social graces.

Application:

Let’s resolve to no longer ‘muddy the waters’ with our testimony.

Concluding Applications:

What is our attitude toward fiery trials?

We need to rehearse the reasons for rejoicing!

Let us resolved to not be ashamed of Christ, but to identified with Him, no matter what!