The Church Under Persecution

I Peter 5:6-11

MUCH of Peter’s first epistle is devoted to the subject of Christian suffering. In the divine providence he was especially trained by precept, example, and experience to deal with this subject in an understandable and convincing manner. He wrote, “If, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.” (I Pet. 2:20) It was by way of a difficult path that Peter had become reconciled to this viewpoint. He had tried to dissuade Jesus from exposing himself to the danger of arrest by his enemies, for he knew that his Master had done nothing but good and he could not see why he should be made to suffer. “Be it far from thee,” he said to Jesus.—Matt. 16:22

Later, he assured his Master that he would gladly die for him, with the thought, evidently, of protecting the One whom he loved so dearly from being injured by his enemies. That same night he demonstrated that he meant what he said, for he drew his sword and went into action against those who had come to Gethsemane to arrest Jesus. Meanwhile Jesus told Peter that Satan had “desired” him to sift him as wheat. “But,” the Master continued, “I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.”—Luke 22:31,32

Peter still had much to learn, particularly with respect to the manner in which the way of love leads to sacrifice. Jesus had explained that those who lose their lives sacrificially shall save them; but Peter had not yet grasped the true meaning of these words. He was yet to be converted to this viewpoint before he would be in a position to “strengthen the brethren” in this way of life for the Christian—the narrow way. It was only when he received the Holy Spirit at Pentecost, and its revealing power made plain to him the meaning of these lessons, that he realized how wrong he had been in his endeavor to prevent his Master’s crucifixion.

But having had these experiences he was now able, through the enlightenment of the Holy Spirit, to present clearly to the brethren just why they were suffering because of their faith, and how their experiences harmonized with the divine plan. He explained that the prophets had foretold the sufferings of Christ. As he unfolds the subject he reveals that the church was to participate in this foretold suffering, and that it was not suffering which resulted from evildoing, but from welldoing—from following faithfully in the footsteps of Jesus, letting their light shine in the world as he did.

“For it is better,” wrote Peter, “if the will of God be so, that ye suffer for well doing, than for evildoing. For Christ also hath once suffered for sins, the Just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.” (I Pet. 3:17,18) How this information must have strengthened the brethren in the Early Church who were being so bitterly persecuted; as indeed it has strengthened all the Lord’s people from then until now.

God permits Christian suffering for wise purposes, one of which is to test the obedience of his people. Jesus learned obedience by the things which he suffered, and God is dealing with us in the same manner. This is why Peter wrote that we should humble ourselves under the mighty hand of God that he might exalt us in due time. If we rebel against his providences because at times they are hard to bear, it would indicate that we were not wholly obedient to him, that we surmised our own ways to be better than his. Jesus prayed, “If it be possible, let this cup pass from me,” nevertheless he wanted the Father’s will done, no matter how much suffering might be involved. (Matt. 26:39) This is the attitude of true humility and obedience.

When we do humble ourselves under God’s mighty hand, we can then cast all our care upon him, knowing that he does indeed care for us. If we take matters in our own hands, following a course which we think is best regardless of what the Lord’s instructions and providences indicate to be his will, then we have no right to expect that he will take special care of us; although in his abundant mercy he often overrules the mistakes of his people for their good.

One of the great enemies of every Christian is Satan the devil, whom Peter compares to a roaring lion going about seeking whom he may devour. The devil is a wily foe, and in order to be prepared to meet his attacks successfully we need to be “sober” and “vigilant.” We are to be calm and thoughtful, and always on the alert, for we know not when our great Adversary will attack, or how.

Peter indicates that our best know the truth method of resisting the devil is by being steadfast in the faith. This simply means that if we understand the truth, the divine plan of the ages, and know the part in that plan to which our Heavenly Father has called us, then we will recognize Satan’s efforts the more quickly to swerve us from the proper course. It was so with Jesus. When Satan tempted him to do things which were contrary to the Heavenly Father’s will, Jesus resisted by saying, “It is written”—that is not what my Father wants me to do.

Peter explains that we have the same afflictions as those in the world. This is true so far as general sufferings of the fallen human race are concerned; but we can it learn lessons from these afflictions which the world today is unable to learn. With us the Lord is using these afflictions to test our faith and obedience, and to teach us to lean more heavily on him for grace to help in time of need.

Persecutions and other sufferings which result from our faithfulness to the Lord in bearing witness to the truth, and otherwise serving him and his people, are in a different category than the “afflictions” which are common to the world. We could avoid persecution by refraining from letting our light shine in a dark world, but this would indicate a lack of obedience to the commission given to us by the Lord, which in turn would demonstrate a lack of appreciation of what the Lord has done for us in opening the eyes of our understanding to know the truth.

We are made “perfect,” and are established and strengthened and settled by the manner in which the Lord is dealing with us. The perfection here referred to is not sinlessness, but has the thought, rather, of being well developed as Christians—mature. We need a certain amount of suffering in order to reach this mature state of development, and when we do reach it, we are established and cannot be blown about by every wind of doctrine, for we are “strong in the Lord,” and have definitely settled in our minds and hearts, what the Lord wants us to do and to be, and there can be no deviation from our course of obedience to his will.

Revelation 1:9-11

THE Apostle John—“that disciple whom Jesus loved”—was a humble follower of the Master. (John 19:26; 20:2; 21:7,20) Perhaps the wonderful things he saw in vision on the Isle of Patmos helped him to realize how weak and helpless he was in the light of the many complex situations which were presented to him; and especially how little he could hope to accomplish against the ominous forces of evil which he saw portrayed, particularly those “beasts” which were so obviously bitter enemies of God, of God’s people, and of righteousness. So in addressing the readers of his message he claimed no high position in the church, no rank or distinction, but identified himself simply as “your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ.”

Regardless of the extent to which he could understand the visions presented to him, one thing he could see was that the followers of Jesus were destined for a long period of suffering, meaning that those who would be found worthy to reign with Christ in his kingdom would need a great deal of patience, much of the spirit of endurance. He saw, also, that all the brethren who were faithful witnesses for Jesus and for the Word of God would share in the suffering, so he referred to himself as a “companion in tribulation.”

“I was in the spirit on the Lord’s day,” writes John. The most reasonable interpretation of this statement is that John, in prophetic vision, was given a position in prophecy at this end of the age, which in turn is in the early morning hours of the “day of the Lord,” that prophetic day which is to last for a thousand years. From this vantage point John sees the events of the Gospel age as though they were “behind him; things of the past, that is.

He heard a voice behind him, and looking around he discovered that the One speaking was the resurrected Lord, and he gave John a message to deliver to the “seven churches.” These churches are named in the 11th verse, and while congregations of the brethren actually existed in all the places named, it seems reasonable to suppose that in reality these congregations were representative of the entire church as it would exist and develop ‘down through the Gospel age; each congregation named being symbolic of the church during a certain period in the age.

These seven churches are represented, as shown later in the chapter, by seven golden candlesticks, and Jesus—“one like unto the Son of Man”—is seen amidst the candlesticks. This indicates clearly that the seven churches are not merely the particular congregations of Asia Minor which are mentioned, but the entire church; for according to promise, the Lord has been with his people in spirit throughout the entire age. They have been a persecuted and suffering people, so have needed his presence and help.

Revelation 7:9, 10, 13, 14

THE word “church” as used in the New Testament is a translation of the Greek word ekklesia, meaning “called out,” or selected. The “great multitude” of suffering ones portrayed in this passage are called out from the world, and from one standpoint can properly be referred to as the church, but they are not the church which is the body of Christ, and they are not those who come up in the first resurrection to live and reign with Christ.

They are, however, included in what the Apostle Paul describes as “the church of the firstborn, which are written in heaven.” (Heb. 12:23) The term “firstborn” takes our minds back to Cod’s dealings with ancient Israel. It was the firstborn of Israel who were passed over, delivered from death, on the night before the Exodus. Later the tribe of Levi was substituted for the firstborn of Israel, and set apart to be the religious servants of the nation.

The priests of Israel were all taken from the tribe of Levi, and they were the ones who served in a special capacity by the offering of sacrifices, etc. But all the Levites were set apart, or selected, in place of the firstborn to serve the people in matters pertaining to God. It is to this typical picture that the apostle refers when he speaks of the “church of the firstborn.”

As we have seen, there were actually two classes among the Levites—a very small number (only one family) who served as priests, and the larger group who served in lesser capacities. So it will be when the “church of the firstborn” is complete. There will be a very small number, the priestly class, described by Jesus as a “little flock,” and there will be the “great multitude” who will serve before the throne and in the temple, but will not be on the throne as reigning kings with Jesus.

It is this larger number which is pictured in Revelation, chapter 7. Those who do not understand the plan of God might think that these are the same ones described in Revelation 3:21 as overcomers who sit down with Jesus in his throne, but they are not. It is only by suffering with Christ that the “little flock” will prove worthy to reign with him, so all the priestly class throughout the age have had the privilege of suffering with him.

But the suffering mentioned in connection with the “great multitude” is different. These are said to come up through “great tribulation,” and wash their robes “white in the blood of the Lamb.” This language indicates that the sufferings of this class are not the result of their faithfulness to the Lord; but the reverse, and that the Lord sees that they need the “great tribulation” as a refining medium to make them ready for the position they will occupy in the kingdom. These will have a wonderful place in the kingdom, but will not be kings and priests with Christ.

In Review

This lesson completes a three month’s series which began with the creation, noted the entrance of sin into the world, and has traced briefly the promises of God pertaining to his plan for the deliverance of the fallen race from sin and death—which were made to Abraham, revealed to Moses and the other prophets, and elaborated upon by Jesus and the apostles. Without realizing it, however, the committee of the Protestant churches which arranges these international lessons brought the series to a close without taking into consideration God’s wonderful provision for the world of mankind in general.

It is as though the committee had the idea that the plan of God reaches its fruition in the church, and a church, moreover, which from the committee’s standpoint will never actually become complete. The thought seems to be that since Jesus came to die for the race, and instituted his church, now the plan of God consists merely of trying to get as many as possible to join the church in order that they might go to heaven when they die; and that this, which in their view is the final phase of God’s plan, will continue more or less indefinitely into the unknown future.

But this is not the correct view! The selection of the church is not the final phase of God’s plan of salvation. The church is selected to be associated with Jesus in his kingdom, and the purpose of that kingdom is to bless all the families of the earth. Briefly this is brought to light in connection with the promises made to Abraham assuring him that his “seed” would bless all nations. Paul explains that Christ is that promised seed, and that as many as are baptized into Christ and have thus become members of his mystical body are also a part of the seed of Abraham, and heirs according to the original promise.

This promise will not be fulfilled until all the families of the earth are blessed, and a whole thousand years are set aside in the plan of God for this work to be accomplished. So it will be during this thousand years that the church, which is the body of Christ, will reign with him for this purpose. The body members of Christ receive a spiritual, a heavenly reward, but mankind in general will, during the thousand years of the kingdom, be restored to life as human beings on the earth.

The thousand-year period during which this is accomplished is described by the Apostle Peter as “times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.” (Acts 3:19-21) It is strange that the Bible Study committee should fail to schedule a feature of the plan of God which all his prophets foretold; but we rejoice that there is such a time of future blessing for the people. This glorious hope for the world gives a richer meaning to every other phase of the plan of God.

QUESTIONS

In what way was Peter especially equipped to discuss the subject of Christian suffering?

Why is it essential to humble ourselves under the mighty hand of God?

Upon what condition may we confidently trust in God’s care?

How may we best resist the attacks of Satan?

What is the difference between the afflictions which are common to man, and suffering which is for righteousness’ sake?

How are Christians made perfect by their afflictions?

What did the Apostle John mean by being “in the spirit” on the Lord’s day?

What is represented by the seven churches which John saw in his vision?

What does the word “church” mean, and is the “great multitude” of Revelation 7:9,10 a part of the church which is His body?

Is the “tribulation” suffered by the “great multitude” the same as the “sufferings of Christ”?

Is the plan of God completed with the development of the church?

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