| Christian Life and Doctrine | January 1963 |
Converted and Commissioned
“And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not: and when thou art converted strengthen thy brethren.” —Luke 22:31,32
THE words of our text were addressed to Peter by Jesus in the “upper room” the night before the crucifixion. Peter had been an ardent follower of the Master almost from the beginning of his ministry. He had by faith accepted Jesus as the Messiah, and had devoted his life to following the Lord. Thus when Jesus said to Peter, “When thou art converted, strengthen thy brethren,” he did not use the word “convert” in the sense of turning from unbelief to belief.
The reference is, rather, to a change of viewpoint with respect to an important aspect of the divine purpose of redemption as it was centered in Jesus; namely, the necessity that he should suffer and die as the world’s Redeemer. Prior to the crucifixion Peter did not understand this aspect of the divine plan. All he knew was that Jesus had said that he expected to suffer and to die at Jerusalem, and to Peter this seemed wrong, and he was determined that he would do what he could to prevent what he considered to be such a miscarriage of the divine plan. To him it was unthinkable that a noble person like Jesus, who had harmed no one, but rather bestowed blessings everywhere he went, should be put to death.
Matthew 16:21 reads, “From that time forth Jesus began to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Peter did not like this, and said so. He “rebuked” Jesus, and said to him, “Be it far from thee, Lord: this shall not be unto thee.” Then Jesus said unto Peter, “Get thee behind me, Satan: thou art an offense unto me: for thou savorest not the things that be of God, but those that be of men.”—vs. 23
This was strong language on the part of both Peter and Jesus. Peter rebuked his Master for what he considered to be a wrong course he was taking; and Jesus called Peter an adversary who, in the view he expressed, was an offense unto him. Jesus, meanwhile, continued resolutely in the course of sacrifice which he knew would end in death, and Peter was determined to do all he could to change the course of events so that the Messiah would not be killed.
Jesus said, “Thou savorest not the things that be of God, but those that be of men.” In other words, Peter was being guided in this matter by a human viewpoint—a perfectly natural human viewpoint; for how could a dead Messiah set up the long-promised messianic kingdom, as he believed Jesus had come to do. Besides, Peter had a very personal interest in this matter. The apostles had come to believe from Jesus’ teachings that they were to share with him in the glory of the kingdom. This assumed such importance in their minds and hearts that in the upper room there was strife among them as to which one of them would be counted greatest in the kingdom.—Luke 22:24
Jesus admonished all his disciples to put on humility, and explained that the really great in the kingdom would be those who served. And he seemed to know that Peter was having a greater struggle in his mind and heart than the others. He said to the group, “Ye are they which have continued with me in my temptations.” (vs. 28) Peter had remained with his Master in his trials, and that very night said to Jesus, “Lord, I am ready to go with thee, both into prison, and to death.” (vs. 33) No doubt Peter meant this. Nevertheless, his viewpoint continued to be wrong, hence Jesus’ statement, “Satan hath desired to have you, that he may sift you as wheat.”
Jesus could see that Satan was doing all he could to drive a wedge between him and Peter. “Satan hath desired to have you,” he said to Peter. Satan desires to have all the Lord’s people, but cannot pluck them out of the Lord’s hand as long as their hearts remain pure, and their faith strong. (John 10:27,28) Jesus prayed for Peter, and that same night prayed for all his apostles, and for all who believed on him through their word. This is indeed a blessed assurance. See John 17:9,15-18,20-26.
Peter was kept from falling into the hands of the Adversary, yet was not converted immediately. He continued to do all he could to prevent the crucifixion of Jesus, even to drawing his sword and cutting off the ear of the servant of the high priest. (Luke 22:49,50; John 18:10,11) Peter loved his Master, and while his efforts to prevent his death continued to be futile, he followed him to the judgment hall, perhaps hoping that at the last minute he could do something to prevent his Master from making this fatal mistake. Peter was still unconverted.
A Heart-searching Question
IN ONE of his appearances to his disciples after his resurrection Jesus interviewed Peter. Three times Jesus asked him, “Lovest thou me?” and three times Peter affirmed his love for his Master. The record states that Peter was grieved when his Master asked him the same question the third time. His spirited reply was, “Lord, thou knowest all things; thou knowest that I love thee.” (John 21:15-17) Jesus’ reply to Peter’s affirmation was, “Feed my sheep.”
Even though Peter had endeavored to prevent Jesus’ crucifixion, no animosity was rankling in his heart because he had not been permitted to have his own way. And now that he was assured that his Master had been raised from the dead, his love and devotion was more deep-rooted than ever. However, although given the commission to feed the Master’s sheep, with what should he feed them? What message should he give them? At this time Peter did not know where he stood himself in the divine plan, nor did he know what course the messianic cause would take.
Continuing the conversation, Jesus did give Peter some valuable information, a sort of forecast of his coming “conversion,” but being couched in symbolic language, it is doubtful if Peter understood the full force of it. He said to him, “When thou wast young, thou girdest thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.”—John 21:18
John observes, “This spake he [Jesus], signifying by what death he [Peter] should glorify God. And when he had spoken this, he saith unto him, Follow me.” (vs. 19) This is usually taken to mean that Jesus forecast Peter’s death by crucifixion, and his words might well include this. Tradition has it that Peter was crucified. However, the cross is used as symbol of the sacrificial death of the Christian over the whole period of his consecrated service, even unto death. Jesus took up the literal cross only a few hours before his death, but he carried the symbolic cross during the entire course of his earthly ministry.
Actually, Jesus here is also symbolically describing Peter’s “conversion.” Girding himself, as a young man, and going and doing that which pleased him, is a reference to his original spirit of independence and self-will. Peter was still a young man, and he had displayed his self-willed disposition in his attempt to thwart the crucifixion of his Master. He had no wrong motive in this. It was simply that he believed Jesus’ crucifixion to be a mistake, and was convinced that his own viewpoint was the correct one.
But Peter was to learn differently. Indeed, he was already learning. He had learned through the resurrection of Jesus from the dead that the crucifixion was not the tragedy he thought it would be. He had not yet grasped the full import of the crucifixion, but his heart was being prepared for the final lesson that would give him this understanding, which was the coming of the Holy Spirit at Pentecost.
When we think of Pentecost we are impressed by the miraculous “speaking with tongues,” but another miracle occurred there which is even more outstanding. It was the opening of the minds and hearts of Peter and the other apostles to the real meaning of Jesus’ death, and the part they would now have in the outworking of the divine plan of redemption.
Jesus said it would be this way. Before his crucifixion he had said: “The Comforter, which is the Holy Spirit, whom the Father will send in my name, [‘he’ omitted in Diaglott translation] shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” (John 14:26) And how wonderfully this was fulfilled! Take the case of Peter, who had so determinedly resisted the crucifixion of Jesus simply because he did not understand its necessity. After receiving the Holy Spirit we find him declaring the great fact of the resurrection to his audience, and besides, quoting prophecies from the Old Testament which foretold both his death and his resurrection.—Acts 2:22-33
Had Peter, prior to the crucifixion, understood this and other prophecies of the Old Testament concerning the death and resurrection of Jesus, he would not have set himself in opposition to it. He would have known that the redemption of mankind from death depended upon the death of Jesus, and also upon his resurrection. But this understanding came through the outpouring of the Holy Spirit. While the Master was teaching Peter valuable heart lessons previous to this, it was not until he received the revealing power of the Holy Spirit that the whole matter opened up to him. His heart responded to this glorious unfolding of the truth, and he was fully converted—converted, that is, to a knowledge and heart appreciation of the vital necessity of sacrifice in the outworking of the divine plan for human salvation.
Strengthen the Brethren
JESUS had told Peter that when he was converted he was to strengthen his brethren. Peter’s former outlook and experiences would certainly prepare him to strengthen the brethren with respect to their privilege of suffering and dying with Jesus. Yes, Peter was well equipped to feed the Lord’s sheep along this line, and we find him doing just this in his first epistle. We quote from his opening remarks in this epistle:
“Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you [margin, or, for us], who are kept by the power of God through faith unto salvation ready to be revealed in the last time. Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ: whom having not seen, ye Love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: receiving the end of your [Greek, the] faith, even the salvation of souls.”—I Pet. 1:3-9
Peter’s hope in Jesus as the Messiah had been badly shaken by the crucifixion, so the resurrection of Jesus meant much to him. He said that we have been begotten again to a lively, or living hope by the resurrection of Jesus Christ from the dead. And through his resurrection and subsequent outpouring of the Holy Spirit, Peter had received that glorious vision of every true Christian’s inheritance, which is “incorruptible, and undefiled,” and “fadeth not away,” but is “reserved in heaven” for all the faithful. In the upper room, Peter had heard Jesus say, “If I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.” Nov he knew what Jesus meant by this wonderful prospect.—John 14:1-3
To strengthen the brethren further, Peter also explained, in his opening remarks of the epistle, one of the purposes of Christian suffering, which is the testing of our faith. He calls it “the trial of your faith,” and explains that this is very precious, very valuable, because, if our faith is proved to be of the right sort, it will gain us the victory through our Lord Jesus Christ and lead to “praise and honor and glory at the appearing of Jesus Christ.”—vs. 7
Suffering with Christ
SUFFERING as a test of Christian faith is primarily for our benefit as new creatures in Christ Jesus; but the sufferings of Christ lead to the blessing of others, and it is this viewpoint of Christian suffering that Peter dwells on at more length in his first epistle. He introduces this aspect by referring to the prophetic testimony of the Old Testament. In this connection he writes, “Searching what, or what manner of time the Spirit [‘of Christ,’ not in Vatican MS.] which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.”—ch. 1:11
When Peter was opposing the crucifixion of Jesus, he did not know that he was trying to interfere with what had been foretold in the prophecies. Now, as he wrote, he knew that it is through the shed blood of the Redeemer that we are redeemed, and are at peace with God. (ch. 1:18,19) And now Peter also understood another important facet of the plan of God, which is that the true followers of Jesus share in the foretold “sufferings of Christ.”—vs. 11
Thus, in order to “strengthen the brethren,” Peter reminds us of this. We quote, “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.” (ch. 4:12,13) Human reasoning might easily conclude that as the children of God we should be protected from all suffering, and thus to become discouraged when this was not so. But this is not God’s plan for his people in the present age. They are invited to have a fellowship in Christ’s suffering and death, hence they should not “think it strange” when they do suffer, particularly because of their faithfulness to the truth. Peter continues:
“If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.”—ch. 4:14-16
Note Peter’s emphasis on the matter of suffering as a Christian, rather than suffering for wrongdoing. To suffer as a Christian implies suffering for doing that which is good, and right. This is the converted Peter who is speaking, the Peter who before his conversion resented the fact that Jesus had to suffer when he had done no wrong. On this point Peter writes further:
“This is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow in his steps: who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.”—ch. 2:19-24
In these verses Peter is explaining that while Christ did not suffer in the sense of being punished for his own sins, he did suffer on account of the sins of others. This, after all, is the fundamental concept of all Christian suffering. It is a suffering of the Just for the unjust. It is divine love that prompts to such suffering. God gave his beloved Son thus to suffer and to die. Jesus delighted to do his Father’s will in offering himself thus to suffer; and it is our privilege to follow in Jesus’ footsteps. We quote Peter further on the point:
“Who is he that will harm you, if ye be followers of that which is good? But and if ye suffer for righteousness’ sake, happy are ye: and be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear [margin, or, reverence]: having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. For it is better, if the will of God be so, that ye suffer for well-doing, than for evil doing. For Christ hath also 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.”—ch. 3:13-18
For Other’s Sins
THIS is a most revealing statement concerning the purpose of Christian suffering. We repeat it in part: “It is better, if the will of God be so, that ye suffer for well-doing, than for evil doing. For Christ hath also once suffered for sins.” The word “also” is most significant. It reveals, as Peter explains, that when we suffer for our own well-doing we are suffering for the sins of others, just as Jesus did. In other words, all true Christian suffering is related to the divine project of destroying sin in the world, and to reconciling sinners to God.
Peter explains that Jesus, as the just One, suffered the Just for the unjust that he might bring us to God; and we could properly expand this to the larger idea of bringing the whole estranged world to God. In other words, the true followers of Christ have the privilege of sharing in the sin-offering, the purpose of which is to reconcile the lost world to God.
It is important, of course, to remind ourselves that there are different aspects to this work of reconciliation. Basic to the whole arrangement is the ransom sacrifice of Jesus Christ. Only Jesus’ sacrifice could provide the ransom, or corresponding price, for the first Adam. His followers have no share in this. But when the merit of his ransom sacrifice is imputed to them, it makes their sacrifice acceptable to God, and they are authorized to reckon that they are also dying on behalf of the sin-cursed world.—Rom. 6:10,11
The suffering and death of Jesus’ followers adds nothing to the sin-canceling merit of the ransom. Only the sacrifice of a perfect human life has merit to cancel sin, and we have no perfect life of our own. Paul wrote that the life we now live, we live by faith in the Son of God. (Gal. 2:20) The Apostle Paul suggests one of the ways in which Christian suffering accrues to the benefit of others; that is, at the present time, to fellow members of the body of Christ. He wrote, “For we which live are alway delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh. So then death worketh in us, but life in you.”—II Cor. 4:11,12
We are admonished to lay down our lives for the brethren. We do not redeem our brethren from death, but we sacrifice our lives in helping them to make their calling and election sure to a place in the kingdom, which will give life to all the willing and obedient of mankind. And if we are faithful now in laying down our lives doing good we will be with Jesus in the kingdom, sharing with him the work of giving health and life to the whole world of mankind. And when we remember that it is only through the merit of Christ’s redeeming sacrifice that our own sacrifice is now acceptable, it should make us realize that the glory is all his.
But how thankful we should be that we have the opportunity to demonstrate our heart harmony with God and with his method of reconciling the lost world to himself by our joyful willingness to participate in the sufferings of Christ. It is not easy to suffer for doing good. The human heart craves recognition and appreciation for good deeds. Only if we are filled with the Spirit of the Lord will we be able to rejoice when our services are ignored, disdained, evilly spoken of, and are perhaps even punished for rendering them. But this is suffering for well-doing, and Peter explains that with such suffering God is well pleased. And, after all, it is more important to please God than men!
The Priesthood
IN ORDER to strengthen the brethren still further with respect to their privilege of suffering and dying in God’s righteous cause, Peter explains that they, with Jesus, are the antitypical priesthood. The main function of the typical priesthood was to offer sacrifice, and upon the basis of the sacrifices offered, to bestow blessings; and it is to this that we are called. Peter wrote: “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up [‘spiritual’ is not in the Sinaitic MS] sacrifices, acceptable to God by Jesus Christ.”—ch. 2:5
The typical priests of Israel offered bullocks and goats in sacrifice; but we, as the antitypical priesthood, offer ourselves, our own bodies. Paul admonished, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” (Rom. 12:1) To do this day by day is a difficult task, and only in the strength of the Lord will we be able to do it. But since it is the will of God for us, we can be assured that he will give us the strength.
Peter admonished, “Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: casting all your care upon him; for he careth for you.” (ch. 5:6,7) Satan tried desperately to “sift” Peter from the ranks of the Lord’s people, and on this very issue of suffering for well-doing; and he will endeavor also to “devour” us with discouragement. Peter wrote, “Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist steadfast in the faith.”—vss. 8,9
Yes, the only way to resist the efforts of Satan to discourage us is through our faith in the most holy faith. And in our most holy faith we see our privilege of suffering and dying in the divine cause. How strengthening are Peter’s words: “But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. To him be glory and dominion forever and ever. Amen.”—ch. 5:10,11