The Church Suffering and Triumphant

I PETER 4:12, 13

JESUS was the Messiah whose coming and kingdom had been foretold in the Old Testament. His disciples had accepted him as such and believed that he was destined to be the great King who would rule “from sea to sea, and from the river unto the ends of the earth.” (Psa. 72:8) It was a great shock to them, therefore, when their Master was arrested, unjustly tried, and crucified. They were also at a loss to understand why he willingly surrendered to his enemies, offering no resistance at all.

Their belief that Jesus was the great King of promise was confirmed when he triumphantly rode into Jerusalem and was acclaimed ruler by the people. This was but five days before his crucifixion, hence the sudden turn of events which resulted in his death was all the more difficult for them to understand. However, after Jesus was raised from the dead he appeared to two of his disciples as they journeyed to Emmaus and explained the situation to them.

These disciples related to Jesus—who appeared to them as a stranger—their former conviction that the Master was the One promised to redeem Israel, but that now their hopes had been blasted by his crucifixion. Then Jesus, quoting from Moses and from all the prophets, pointed out to these two bewildered disciples the fact that it was necessary first of all for Christ to suffer and die, and that not until after this would the promises of messianic glory be fulfilled. They saw the light, and afterward said, “Did not our heart burn within us, while he talked with us by the way, and opened to us the Scriptures?”—Luke 24:32

Jesus told these two disciples that they were slow of heart to believe all that the prophets had said, and what was true of them has been true of many professed followers of the Master since—not so much with respect to the meaning of Christ’s own suffering and death, but particularly concerning the plan of God for his church to suffer and die with him. Just as those early disciples thought Jesus should have established his kingdom while still in the flesh, using military might if necessary, so millions of his professed followers have thought that this has been the work of the church in the flesh, and have attempted to exercise authority through church-state unions and otherwise.

Peter was one who opposed Jesus in his course of giving himself up for arrest and crucifixion. “Be it far from thee, Lord,” he said to his Master. (Matt. 16:22) But through the guidance of the Holy Spirit Peter later learned that this was the way of love—a love that leads to sacrifice, the means by which both the church and the world are redeemed. Furthermore, he learned that it is the privilege of Jesus’ followers to suffer and die with him. “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow in his steps.”—I Peter 2:21

It was difficult for the Early Church to become reconciled to this viewpoint of suffering. Since Jesus was the Messiah, and especially now that he had been glorified, why should not the messianic cause be triumphant in the earth and his followers honored instead of persecuted? So Peter, explaining the matter, wrote, “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto 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.”—I Peter 4:12,13

In this epistle Peter had already called attention to the prophetic testimony concerning the “sufferings of Christ and the glory that should follow,” and throughout the epistle he makes it clear that this testimony included the suffering of the body members of The Christ as well as the suffering of Jesus, the Head. Thus, he explains, it was no strange thing, but rather part of the plan of God, that Christians should suffer, and that those who are faithful in suffering with Christ will be glad with exceeding joy when the promised glory shall be revealed, for they will share that glory.

Paul confirms this viewpoint when writing to Timothy: “It is a faithful saying: For if we be dead with him, we shall also live with him: if we suffer, we shall also reign with him: if we deny him, he also will deny us.” (II Tim. 2:11,12) This truly was a faithful saying, for it had been confirmed of old by the holy prophets, who gave testimony under the inspiration of the Spirit of God. We still have the privilege of suffering with Christ, and we can still rejoice in the hope of sharing his glory, the glory of his kingdom.

REVELATION 7:9-17

This section of our lesson also presents a picture of suffering on the part of God’s people, but not of the class which suffer and die with Christ and in the “first resurrection” live and reign with him. Those who share the kingdom glory with Jesus and reign with him as kings are described by the Master as a “little flock,” whereas the group here mentioned is said to be a “great multitude.”—Luke 12:32

How large is the little flock? Revelation 7:4 and 14:1,3, indicate that it will be composed of 144,000. The promises of messianic glory were made originally to the Jewish nation, but only a few of that nation—a remnant—qualified when their Messiah came to them. The remainder, represented as branches in an olive tree, were broken off. (Rom. 11:17) The symbolic “olive tree,” nevertheless, was not destroyed. Instead, Gentile believers have been grafted in to take the places of the Israelitish branches that were broken off. This explains why, in Revelation 7:4-8, the entire Christ company is represented as being of the twelve tribes of Israel. A nucleus of them are literally of the twelve tribes, and the remainder are Gentile branches grafted into this symbolic olive tree, to make up the spiritual house of Israel.

It was after John saw this “little flock” of 144,000 that, in the progress of the vision, “a great multitude” appeared on the scene, which proves conclusively that this latter class is not the same group—not faithful followers of the Master who will live and reign with him for a thousand years. One of the points which highlights this difference is the fact that they need to wash their robes and make them clean in the blood of the Lamb.

In James 1:27 we learn that one of the earmarks of pure religion is to keep oneself “unspotted from the world.” The “great multitude” evidently do not accomplish this, hence the necessity of washing their robes. They come up “out of great tribulation,” and it is in connection with this that their robes are washed. The implication of the passage is that with these the tribulation is due partly to their unfaithfulness. Such is not the case with those who suffer with Christ.

This “great multitude” serve God day and night in his temple. In Psalm 45:13-15 we are given a prophetic and symbolic picture of Christ—the King’s Son—and his bride, the church—the King’s daughter. The “daughter,” the church, the “little flock” class, enters into the King’s palace, and is said to have companions who follow her, and they also enter into the palace, the temple of Revelation 7:15.

The logical conclusion to be drawn, when putting these various passages of Scripture together, is that there will be a large group who, during the Gospel age, aspire to a heavenly reward, yet fail to sacrifice themselves in the service of the Master voluntarily as faithfully as they might. Thus these come short of the “prize of the high calling of God in Christ Jesus,” and will not be privileged to reign with Christ as kings on his throne.

In our lesson this “great multitude” is shown “before” the throne, not on it, and they “serve him [God] … in the temple,” instead of reigning with Christ. The exact number of this company is left indefinite in the Scriptures, which also indicates that it is a different class from the “little flock” of kings, the number of which is definitely stated as being 144,000. It apparently represents a merciful provision God has made for those who come short of being more than overcomers, and in the divine economy they are given a useful service in connection with the kingdom arrangements.

QUESTIONS

What great truth of the divine plan were the disciples “slow of heart to believe”?

Why was it necessary for Peter to admonish Christians not to think their trials strange?

Is the “little flock” of 144,000 made up of Jews, or Gentiles, or both?

What are some of the reasons those referred to in Revelation 7:9-17 are not those who reign with Christ a thousand years?

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