SIGNS OF THE TIMES
Part 2 (Ye Shall Be Hated
of All Nations)
By Ward Fenley
YE SHALL BE HATED OF ALL NATIONS
Matthew 24:9 Then shall they deliver you up to be afflicted, and shall
kill you: and ye shall be hated of all nations for my name's sake.
Throughout the centuries of church history, Christians have been martyred
at the hands of those who oppose the Gospel of Light and Life. Even within
the twentieth century, there have been hundreds of thousands of martyrs
for the cause of Jesus Christ. Without a doubt, persecution is what every
true Christian will experience in their lifetime. In fact, if we are claiming
to be Christians and we are not experiencing persecution for our faith,
it is very possible that our faith is not a saving faith. The Scripture
is clear: "Yea and all that will live godly in Christ Jesus will suffer
persecution." This is one of the great promises in Scripture. Those who
are unlearned in the things of Scripture have mistakenly perceived, not
only in this century, but in previous centuries, that the persecution Christians
are experiencing or had experienced were signs of the end of the physical
world. The Scriptures testify that persecution would be a sign of the impending
end of the Jewish age. This is precisely why our Lord told the disciples,
"He that endures to the end shall be saved." Upon analysis of the Scriptures,
it becomes clear that the signs of persecution that preceded the end of
the Jewish age actually took place within the book of Acts. In order to
appreciate the record of the fulfillment of these signs, we must first
examine the prophecies of our Lord to the disciples.
In the Apostolic commission, Jesus gives an admonition that ultimately
would prepare these disciples for the persecution that would come upon
them:
Matthew 10:5,6,11-23 These twelve Jesus sent forth, and commanded
them, saying, Go not into the way of the Gentiles, and into any city of
the Samaritans enter ye not: 6 But go rather to the lost sheep of the house
of Israel... 11 And into whatsoever city or town ye shall enter, inquire
who in it is worthy; and there abide till ye go thence. 12 And when ye
come into an house, salute it. 13 And if the house be worthy, let your
peace come upon it: but if it be not worthy, let your peace return to you.
14 And whosoever shall not receive you, nor hear your words, when ye depart
out of that house or city, shake off the dust of your feet. 15 Verily I
say unto you, It shall be more tolerable for the land of Sodom and Gomorrha
in the day of judgment, than for that city. 16 Behold, I send you forth
as sheep in the midst of wolves: be ye therefore wise as serpents, and
harmless as doves. 17 But beware of men: for they will deliver you up to
the councils, and they will scourge you in their synagogues; 18 And ye
shall be brought before governors and kings for my sake, for a testimony
against them and the Gentiles. 19 But when they deliver you up, take no
thought how or what ye shall speak: for it shall be given you in that same
hour what ye shall speak. 20 For it is not ye that speak, but the Spirit
of your Father which speaketh in you. 21 And the brother shall deliver
up the brother to death, and the father the child: and the children shall
rise up against their parents, and cause them to be put to death. 22 And
ye shall be hated of all men for my name's sake: but he that endureth to
the end shall be saved. 23 But when they persecute you in this city, flee
ye into another: for verily I say unto you, Ye shall not have gone over
the cities of Israel, till the Son of man be come.
A similar passage is found in Luke:
Luke 6:20-23 And he lifted up his eyes on his disciples, and said,
Blessed be ye poor: for yours is the kingdom of God. 21 Blessed are ye
that hunger now: for ye shall be filled. Blessed are ye that weep now:
for ye shall laugh. 22 Blessed are ye, when men shall hate you, and when
they shall separate you from their company, and shall reproach you, and
cast out your name as evil, for the Son of man's sake. 23 Rejoice ye in
that day, and leap for joy: for, behold, your reward is great in heaven:
for in the like manner did their fathers unto the prophets.
Some have assumed that these particular passages are referring to a far-removed
group of Christians in our century or, for that matter, in any other century
beyond the generation of the disciples. Matthew and Luke, however, qualify
the entire commission of the disciples:
Matthew 10:1-6 And when he had called unto him his twelve disciples,
he gave them power against unclean spirits, to cast them out, and to heal
all manner of sickness and all manner of disease. 2 Now the names of the
twelve apostles are these; The first, Simon, who is called Peter, and Andrew
his brother; James the son of Zebedee, and John his brother; 3 Philip,
and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus,
and Lebbaeus, whose surname was Thaddaeus; 4 Simon the Canaanite, and Judas
Iscariot, who also betrayed him. 5 These twelve Jesus sent forth, and commanded
them, saying, Go not into the way of the Gentiles, and into any city of
the Samaritans enter ye not: 6 But go rather to the lost sheep of the house
of Israel.
Luke 6:20 And he lifted up his eyes on his disciples...
Specifically, Christ told His disciples to not go to the Gentiles but,
rather, to the lost sheep of the house of Israel. This is why His statement
in verse 23 is so imperative to understanding the persecution of the disciples
and its relationship with the coming of Jesus Christ:
Matthew 10:23 But when they persecute you in this city, flee ye into
another: for verily I say unto you, Ye shall not have gone over the cities
of Israel, till the Son of man be come.
Jesus prophesied in distinct terms that persecution would be an unmistakable
sign to prove that His return was imminent. This is seen with equal clarity
as we compare the synoptic records of the Olivet discourse:
Matthew 24:9 Then shall they deliver you up to be afflicted, and shall
kill you: and ye shall be hated of all nations for my name's sake.
Mark 13:9 But take heed to yourselves: for they shall deliver you up
to councils; and in the synagogues ye shall be beaten: and ye shall be
brought before rulers and kings for my sake, for a testimony against them.
Luke 21:12-13 But before all these, they shall lay their hands on you,
and persecute you, delivering you up to the synagogues, and into prisons,
being brought before kings and rulers for my name's sake. 13 And it shall
turn to you for a testimony.
Among the accounts in Matthew 10, Luke 6, and these three accounts of the
Olivet discourse, the individual signs included in this persecution are
manifest: the disciples would be delivered up to be afflicted, killed,
and hated. Specifically, this would involve being delivered up to councils,
beaten in the synagogues, and brought before rulers, kings, and governors
for the sake of Jesus as a testimony against them and the Gentiles. Also,
men would lay their hands on the disciples, put them into prisons, cast
their name out as evil, and separate them from their company. In all these
persecutions, the sign of shaking the dust off their feet and rejoicing
in that day would be a testimony of the disciples acknowledgment of their
receiving persecution for their Lord.
The question should be raised: were these exact signs fulfilled in the
lives of the disciples? Before asking this question, it is important to
identify Christ�s audience. Matthew qualifies the disciples as the audience
of Jesus in verse 3:
Matthew 24:3 And as he sat upon the mount of Olives, the disciples
came unto him privately, saying, Tell us, when shall these things be? and
what shall be the sign of thy coming, and of the end of the world?
Jesus qualifies the timeframe in which the persecution must take place:
Matthew 24:32-34 Now learn a parable of the fig tree; When his branch
is yet tender, and putteth forth leaves, ye know that summer is nigh: 33
So likewise ye, when ye shall see all these things, know that it is near,
even at the doors. 34 Verily I say unto you, This generation shall not
pass, till all these things be fulfilled.
It is obvious that Christ intended not only to prepare the disciples for
His coming but also to prepare them for the persecution that would test
their faith before His coming. The sign of persecution and the specific
individual signs included in this persecution were indisputably fulfilled
as is testified in the book known as the Acts of the apostles. We will
examine the signs as they appear throughout the book.
In Acts 3, Peter, after commanding a lame man to be healed, delivered
a sermon exhorting the Jews to repent and be converted in order to experience
the presence of the Lord. In his conclusion, he reminded the Jews of the
Abrahamic Covenant and that, in Christ, this Covenant was fulfilled both
to Jews and Gentiles. The Jews� response was nothing short of the entrance
of that great persecution which would come upon the disciples:
Acts 4:1-3 And as they spake unto the people, the priests, and the
captain of the temple, and the Sadducees, came upon them, 2 Being grieved
that they taught the people, and preached through Jesus the resurrection
from the dead. 3 And they laid hands on them, and put them in hold unto
the next day: for it was now eventide.
Jesus predicted that the Jews would lay hands on the disciples and put
them in prison thus, the Jews "put them in hold." Later in chapter four,
we find another prophecy fulfilled:
Acts 4:15-18 But when they had commanded them to go aside out of the
council, they conferred among themselves, 16 Saying, What shall we do to
these men? for that indeed a notable miracle hath been done by them is
manifest to all them that dwell in Jerusalem; and we cannot deny it. 17
But that it spread no further among the people, let us straitly threaten
them, that they speak henceforth to no man in this name. 18 And they called
them, and commanded them not to speak at all nor teach in the name of Jesus.
We must be careful to observe before whom and for what cause the disciples
were interrogated. Notice in verse 15 the command of the Jews for the disciples
to exit the council (Gk. sunedrion: a joint session of Jewish leaders-Strong�s).
The same word was used by our Lord in the Gospel of Mark:
Mark 13:9 But take heed to yourselves: for they shall deliver you
up to councils.
The Jews also clearly expressed their hatred for the disciples because
of the name of Jesus (Acts 4:2,18), another prediction of our Lord:
Matthew 24:9 Then shall they deliver you up to be afflicted, and shall
kill you: and ye shall be hated of all nations for my name's sake.
In Acts 5:17-21, the same elements of persecution (laying on of hands,
appearance before councils, and casting into prison) take place again after
the healing of those vexed with various infirmities (verses 12-16):
Acts 5:17-21 Then the high priest rose up, and all they that were
with him, (which is the sect of the Sadducees,) and were filled with indignation,
18 And laid their hands on the apostles, and put them in the common prison.
19 But the angel of the Lord by night opened the prison doors, and brought
them forth, and said, 20 Go, stand and speak in the temple to the people
all the words of this life. 21 And when they heard that, they entered into
the temple early in the morning, and taught. But the high priest came,
and they that were with him, and called the council together, and all the
senate of the children of Israel, and sent to the prison to have them brought.
The Jews would have brought the disciples before the council had the Lord
not miraculously intervened. Immediately after this, however, the disciples
were found preaching Christ in the Temple. The Jews then were able to bring
them before the council again:
Acts 5:27-28 And when they had brought them, they set them before
the council: and the high priest asked them, 28 Saying, Did not we straitly
command you that ye should not teach in this name? and, behold, ye have
filled Jerusalem with your doctrine, and intend to bring this man's blood
upon us.
"Ye should not teach in His name," was the command of the Pharisees. We
see again the persecution for the name�s sake of Jesus (Matthew 24:9).
The Jews� hatred prophesied by our Lord began to manifest itself increasingly
as the disciples preached to them the forgiveness of sins through Christ:
Acts 5:33 When they heard that, they were cut to the heart, and took
counsel to slay them.
God sovereignly protected the disciples through the words of one of their
own lawyers, Gamaliel. Nevertheless, this did not prevent the Jews from
fulfilling yet another aspect of the elements of persecution:
Acts 5:40-42 And to him they agreed: and when they had called the
apostles, and beaten them, they commanded that they should not speak in
the name of Jesus, and let them go. 41 And they departed from the presence
of the council, rejoicing that they were counted worthy to suffer shame
for his name. 42 And daily in the temple, and in every house, they ceased
not to teach and preach Jesus Christ.
This event caused joy in the disciples� hearts primarily because of their
devotion to their King. Another reason they were rejoicing may very well
have been because they remembered the words of their Lord who predicted
this type of persecution:
Mark 13:9 But take heed to yourselves: for they shall deliver you
up to councils; and in the synagogues ye shall be beaten: and ye shall
be brought before rulers and kings for my sake, for a testimony against
them.
The disciples were delivered to the council and beaten just as their Lord
had predicted. Consequently, the disciples rejoiced just as Jesus commanded:
Luke 6:22-23 Blessed are ye, when men shall hate you, and when they
shall separate you from their company, and shall reproach you, and cast
out your name as evil, for the Son of man's sake. 23 Rejoice ye in that
day, and leap for joy: for, behold, your reward is great in heaven: for
in the like manner did their fathers unto the prophets.
Truly, that day of persecution had come for the disciples, and they willingly
rejoiced in being beaten for their Redeemer.
An aspect of persecution that often goes unnoticed when examining the
lives of the disciples is that of having their names reproached and cast
out as evil for the Son of Man�s sake (Luke 6:22). This type of persecution
often came from the Jews as they professed to be defending the Law of Moses.
An example of this element of persecution is found in Acts 6 and 7 where
the Jews bring Stephen before the council. Here is a portion from chapter
six:
Acts 6:9-15 Then there arose certain of the synagogue, which is called
the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of
them of Cilicia and of Asia, disputing with Stephen. 10 And they were not
able to resist the wisdom and the spirit by which he spake. 11 Then they
suborned men, which said, We have heard him speak blasphemous words against
Moses, and against God. 12 And they stirred up the people, and the elders,
and the scribes, and came upon him, and caught him, and brought him to
the council, 13 And set up false witnesses, which said, This man ceaseth
not to speak blasphemous words against this holy place, and the law: 14
For we have heard him say, that this Jesus of Nazareth shall destroy this
place, and shall change the customs which Moses delivered us. 15 And all
that sat in the council, looking stedfastly on him, saw his face as it
had been the face of an angel.
The Jews clearly reproached Stephen and cast out his name as evil. Ultimately,
at the end of Stephen�s monumental sermon, the Jews, convicted by their
conscience, stoned Stephen to death. Thus, the words of our Lord: "Then
shall they deliver you up to be afflicted, and shall kill you: and ye shall
be hated of all nations for my name's sake." Matthew 24:9.
In Acts 8, Paul (Saul before his conversion), after commanding the death
of Stephen, relentlessly persecutes Christians in a rather violent manner:
Acts 8:3 As for Saul, he made havock of the church, entering into
every house, and haling (dragging) men and women committed them to prison.
Saul�s hatred for the Christians continued until his conversion in Acts
9:
Acts 9:1-2 And Saul, yet breathing out threatenings and slaughter
against the disciples of the Lord, went unto the high priest, 2 And desired
of him letters to Damascus to the synagogues, that if he found any of this
way, whether they were men or women, he might bring them bound unto Jerusalem.
Upon his conversion, Paul would then fulfill the Lord�s predictions in
the Light rather than darkness. Ananias received word from the Lord that
Paul would now be used by the Lord to preach the Gospel to the Gentiles.
The response of Ananias was one of caution considering the persecution
Paul had previously inflicted upon the church. The Lord then informed Ananias
that Paul would now be a partaker of the afflictions of the Gospel (2 Timothy
1:8) which Jesus had previously predicted that all His disciples would
suffer:
Acts 9:15-16 But the Lord said unto him, Go thy way: for he is a chosen
vessel unto me, to bear my name before the Gentiles, and kings, and the
children of Israel: 16 For I will show him how great things he must suffer
for my name's sake.
Paul had joined the ranks of the disciples in enduring tribulation before
his entrance into the kingdom of heaven.
Matthew 24:9 Then shall they deliver you up to be afflicted, and shall
kill you: and ye shall be hated of all nations for my name's sake.
Immediately upon his preaching Christ in the synagogues, Paul�s experience
of persecution for the name of Jesus would begin:
Acts 9:23-24 And after that many days were fulfilled, the Jews took
counsel to kill him: 24 But their laying await was known of Saul. And they
watched the gates day and night to kill him.
Acts 9:29 And he spake boldly in the name of the Lord Jesus, and disputed
against the Grecians: but they went about to slay him.
Christ�s prediction that His disciples would be killed for His name�s sake
became an intense reality in the hearts of His disciples with the martyrdom
of James, the brother of John, in Acts 12. At the same time, Peter, again,
was cast into prison:
Acts 12:1-5 Now about that time Herod the king stretched forth his
hands to vex certain of the church. 2 And he killed James the brother of
John with the sword. 3 And because he saw it pleased the Jews, he proceeded
further to take Peter also. (Then were the days of unleavened bread.) 4
And when he had apprehended him, he put him in prison, and delivered him
to four quaternions of soldiers to keep him; intending after Easter to
bring him forth to the people. 5 Peter therefore was kept in prison: but
prayer was made without ceasing of the church unto God for him.
Although the persecution was becoming more severe, the saints knew that
prayer and the grace of God would enable them to endure to the end. Even
the fury that had resulted in the death of James would not cease the bold
proclamation of the Gospel, for the disciples knew the reward: the inheritance
of Jesus Christ.
One of the characteristics of the Jews that contradicted the Gospel
of Christ was envy. In the gospels this is evident between the Pharisees
and Saducees as they became increasingly jealous of Jesus while multitudes
flocked around Him. Likewise, in the book of Acts, this same jealousy is
observed among those Jews who were envious of the large crowds drawn to
the disciples. Thus, the Jews were ill-affected against the apostles and
their doctrine:
Acts 13:44-52 And the next sabbath day came almost the whole city
together to hear the word of God. 45 But when the Jews saw the multitudes,
they were filled with envy, and spake against those things which were spoken
by Paul, contradicting and blaspheming. 46 Then Paul and Barnabas waxed
bold, and said, It was necessary that the word of God should first have
been spoken to you: but seeing ye put it from you, and judge yourselves
unworthy of everlasting life, lo, we turn to the Gentiles. 47 For so hath
the Lord commanded us, saying, I have set thee to be a light of the Gentiles,
that thou shouldest be for salvation unto the ends of the earth. 48 And
when the Gentiles heard this, they were glad, and glorified the word of
the Lord: and as many as were ordained to eternal life believed. 49 And
the word of the Lord was published throughout all the region. 50 But the
Jews stirred up the devout and honourable women, and the chief men of the
city, and raised persecution against Paul and Barnabas, and expelled them
out of their coasts. 51 But they shook off the dust of their feet against
them, and came unto Iconium. 52 And the disciples were filled with joy,
and with the Holy Ghost.
This type of response of the angry Jews is clearly a fulfillment of Christ�s
prophecy:
Luke 6:22 Blessed are ye, when men shall hate you, and when they shall
separate you from their company, and shall reproach you, and cast out your
name as evil, for the Son of man's sake.
The disciples� response to the Jews� anger is also very important as we
see their obedience to their Lord when He commanded them concerning these
circumstances:
Matthew 10:14 And whosoever shall not receive you, nor hear your words,
when ye depart out of that house or city, shake off the dust of your feet.
Luke 6:22-23 Blessed are ye, when men shall hate you, and when they
shall separate you from their company, and shall reproach you, and cast
out your name as evil, for the Son of man's sake. 23 Rejoice ye in that
day, and leap for joy: for, behold, your reward is great in heaven: for
in the like manner did their fathers unto the prophets.
In Acts 13, the Jews tried to dissuade the crowds from following the Way
of the disciples. This tactic was also used to persecute Christians at
Iconium to the extent that the disciples fled to preach elsewhere:
Acts 14:1-7 And it came to pass in Iconium, that they went both together
into the synagogue of the Jews, and so spake, that a great multitude both
of the Jews and also of the Greeks believed. 2 But the unbelieving Jews
stirred up the Gentiles, and made their minds evil affected against the
brethren. 3 Long time therefore abode they speaking boldly in the Lord,
which gave testimony unto the word of his grace, and granted signs and
wonders to be done by their hands. 4 But the multitude of the city was
divided: and part held with the Jews, and part with the apostles. 5 And
when there was an assault made both of the Gentiles, and also of the Jews
with their rulers, to use them despitefully, and to stone them, 6 They
were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and
unto the region that lieth round about: 7 And there they preached the gospel.
It may have been that some of the same men who stirred the people against
the disciples at Iconium followed the disciples to the region of Lycaonia
where they persuaded the people to stone Paul:
Acts 14:19 And there came thither certain Jews from Antioch and Iconium,
who persuaded the people, and, having stoned Paul, drew him out of the
city, supposing he had been dead.
After this stoning, Paul and Barnabas exhorted the disciples to continue
through persecution because it was through this persecution that they would
enter the kingdom of God:
Acts 14:21-22 And when they had preached the gospel to that city,
and had taught many, they returned again to Lystra, and to Iconium, and
Antioch, 22 Confirming the souls of the disciples, and exhorting them to
continue in the faith, and that we must through much tribulation enter
into the kingdom of God.
Christ told His apostles that they would be scourged for His name�s sake
(Matthew 10:17). Paul experienced this severe type of persecution from
the Gentiles in Macedonia after exorcising a demon from a soothsayer:
Acts 16:19-24 And when her masters saw that the hope of their gains
was gone, they caught Paul and Silas, and drew them into the marketplace
unto the rulers, 20 And brought them to the magistrates, saying, These
men, being Jews, do exceedingly trouble our city, 21 And teach customs,
which are not lawful for us to receive, neither to observe, being Romans.
22 And the multitude rose up together against them: and the magistrates
rent off their clothes, and commanded to beat them. 23 And when they had
laid many stripes upon them, they cast them into prison, charging the jailor
to keep them safely: 24 Who, having received such a charge, thrust them
into the inner prison, and made their feet fast in the stocks.
In Acts 17, the Jews, again moved to envy, cast out the name of Jason as
evil for the cause of Christ:
Acts 17:5-8 But the Jews which believed not, moved with envy, took
unto them certain lewd fellows of the baser sort, and gathered a company,
and set all the city on an uproar, and assaulted the house of Jason, and
sought to bring them out to the people. 6 And when they found them not,
they drew Jason and certain brethren unto the rulers of the city, crying,
These that have turned the world upside down are come hither also; 7 Whom
Jason hath received: and these all do contrary to the decrees of Caesar,
saying that there is another king, one Jesus. 8 And they troubled the people
and the rulers of the city, when they heard these things.
Certainly the declaration of Christ as King was enough to bring the whorish,
Caesar-exalting Jews to persecute Jason and the brethren before the rulers,
so fulfilling the prophecy:
Mark 13:9 But take heed to yourselves: for they shall deliver you
up to councils; and in the synagogues ye shall be beaten: and ye shall
be brought before rulers and kings for my sake, for a testimony against
them.
Paul�s ministry in the last chapters of Acts unequivocally fulfilled the
Lord�s prophecy, not only according to the record of Acts, but also by
his own testimony in his epistles. It is, however, in Acts that we see
the accounts of this fulfillment. In chapter 21, the Jews in Asia laid
hands on Paul to kill him:
Acts 21:26-33 Then Paul took the men, and the next day purifying himself
with them entered into the temple, to signify the accomplishment of the
days of purification, until that an offering should be offered for every
one of them. 27 And when the seven days were almost ended, the Jews which
were of Asia, when they saw him in the temple, stirred up all the people,
and laid hands on him, 28 Crying out, Men of Israel, help: This is the
man, that teacheth all men every where against the people, and the law,
and this place: and further brought Greeks also into the temple, and hath
polluted this holy place. 29 (For they had seen before with him in the
city Trophimus an Ephesian, whom they supposed that Paul had brought into
the temple.) 30 And all the city was moved, and the people ran together:
and they took Paul, and drew him out of the temple: and forthwith the doors
were shut. 31 And as they went about to kill him, tidings came unto the
chief captain of the band, that all Jerusalem was in an uproar. 32 Who
immediately took soldiers and centurions, and ran down unto them: and when
they saw the chief captain and the soldiers, they left beating of Paul.
33 Then the chief captain came near, and took him, and commanded him to
be bound with two chains; and demanded who he was, and what he had done.
Later, the anger of the Jews intensified as Paul confessed that God had
told him to go to the Gentiles:
Acts 22:22-30 And they gave him audience unto this word, and then
lifted up their voices, and said, Away with such a fellow from the earth:
for it is not fit that he should live. 23 And as they cried out, and cast
off their clothes, and threw dust into the air, 24 The chief captain commanded
him to be brought into the castle, and bade that he should be examined
by scourging; that he might know wherefore they cried so against him. 25
And as they bound him with thongs, Paul said unto the centurion that stood
by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?
26 When the centurion heard that, he went and told the chief captain, saying,
Take heed what thou doest: for this man is a Roman. 27 Then the chief captain
came, and said unto him, Tell me, art thou a Roman? He said, Yea. 28 And
the chief captain answered, With a great sum obtained I this freedom. And
Paul said, But I was free born. 29 Then straightway they departed from
him which should have examined him: and the chief captain also was afraid,
after he knew that he was a Roman, and because he had bound him. 30 On
the morrow, because he would have known the certainty wherefore he was
accused of the Jews, he loosed him from his bands, and commanded the chief
priests and all their council to appear, and brought Paul down, and set
him before them.
Jesus told His apostles that they would be brought before councils (Mark
13:9). In Acts 23, Paul is brought before the Pharisees and the Sadducees.
Their fury was incited to such a level that some of them vowed a strict
oath:
Acts 23:12-15 And when it was day, certain of the Jews banded together,
and bound themselves under a curse, saying that they would neither eat
nor drink till they had killed Paul. 13 And they were more than forty which
had made this conspiracy. 14 And they came to the chief priests and elders,
and said, We have bound ourselves under a great curse, that we will eat
nothing until we have slain Paul. 15 Now therefore ye with the council
signify to the chief captain that he bring him down unto you to morrow,
as though ye would inquire something more perfectly concerning him: and
we, or ever he come near, are ready to kill him.
Another aspect of the prophecy of our Lord concerning the persecution of
the apostles was that of being brought before governors and Gentiles to
give testimony of Christ before them. This also was fulfilled in Acts 24:
Acts 24:10,22 Then Paul, after that the governor had beckoned unto
him to speak, answered, Forasmuch as I know that thou hast been of many
years a judge unto this nation, I do the more cheerfully answer for myself:
22 And when Felix heard these things, having more perfect knowledge of
that way, he deferred them, and said, When Lysias the chief captain shall
come down, I will know the uttermost of your matter.
Paul, under the new governor Festus, was brought to King Agrippa who requested
that Paul bear testimony:
Acts 26:1 Then Agrippa said unto Paul, Thou art permitted to speak
for thyself. Then Paul stretched forth the hand, and answered for himself:
In verses 2 through 29, Paul testifies of the prophets and the risen Savior,
by which testimony Agrippa confessed he was almost persuaded to become
a Christian (Acts 26:28). Jesus exactly foretold of this element of persecution
that would come upon the apostles:
Matthew 10:18 And ye shall be brought before governors and kings for
my sake, for a testimony against them and the Gentiles.
In the epistles, also, there are various testimonies to the trials and
persecutions experienced by the apostles, many of which have already been
cited in the book of Acts.
In Romans, Paul associates his sufferings for Christ with the glory
that was about to be revealed in him (Romans 13:11,12), though admitting
they were not worthy to be compared:
Romans 8:16-18 The Spirit itself beareth witness with our spirit,
that we are the children of God: 17 And if children, then heirs; heirs
of God, and joint-heirs with Christ; if so be that we suffer with him,
that we may be also glorified together. 18 For I reckon that the sufferings
of this present time are not worthy to be compared with the glory which
shall be revealed in us.
The present time, as we will see in Corinthians, was the distress and persecution
experienced especially by Jews defending the cross of Christ. The sufferings
were those which converted Jews had to endure prior to entering the kingdom
of God (Acts 14:22). It was with patience through much tribulation that
Paul and the early Christians would eagerly wait for the promised glory
in them:
Romans 8:25 But if we hope for that we see not, then do we with patience
wait for it.
In the first epistle to the Corinthians, Paul distinctly testifies of the
decree of God that the apostles would be appointed to "death" in persecution.
This death is sometimes seen as metaphorical in the sense that the apostles
had no regard for their physical lives. By doing so, they would fulfill
the words and decrees of God for their suffering (Acts 14:22). Paul�s first
testimony of his own appointment for persecution is found in 1 Corinthians
4:
1 Corinthians 4:9-13 For I think that God hath set forth us the apostles
last, as it were appointed to death: for we are made a spectacle unto the
world, and to angels, and to men. 10 We are fools for Christ's sake, but
ye are wise in Christ; we are weak, but ye are strong; ye are honourable,
but we are despised. 11 Even unto this present hour we both hunger, and
thirst, and are naked, and are buffeted, and have no certain dwellingplace;
12 And labour, working with our own hands: being reviled, we bless; being
persecuted, we suffer it: 13 Being defamed, we entreat: we are made as
the filth of the world, and are the offscouring of all things unto this
day.
Within this passage, Paul includes in the apostolic trials these elements
of persecution: a spectacle unto the world, fools, buffeted, reviled, persecuted,
defamed, made as the filth of the world, and the offscouring of all things,
each of which was prophesied by the Lord (Matthew 24:9; Mark 13:9 Luke
21:12). Jesus promised His disciples, "And ye shall be hated of all men
for my name's sake" (Luke 21:17); therefore, these persecutions never moved
Paul:
Acts 20:22-24 And now, behold, I go bound in the spirit unto Jerusalem,
not knowing the things that shall befall me there: 23 Save that the Holy
Ghost witnesseth in every city, saying that bonds and afflictions abide
me. 24 But none of these things move me, neither count I my life dear unto
myself, so that I might finish my course with joy, and the ministry, which
I have received of the Lord Jesus, to testify the gospel of the grace of
God.
Paul alluded to their existing persecution as a motive to encourage singleness:
1 Corinthians 7:25-26 Now concerning virgins I have no commandment
of the Lord: yet I give my judgment, as one that hath obtained mercy of
the Lord to be faithful. 26 I suppose therefore that this is good for the
present distress, I say, that it is good for a man so to be.
In the introduction to the second epistle to the Corinthians, Paul immediately
exhorts the saints concerning the comfort of God during their times of
tribulation and distress:
2 Corinthians 1:3-10 Blessed be God, even the Father of our Lord Jesus
Christ, the Father of mercies, and the God of all comfort; 4 Who comforteth
us in all our tribulation, that we may be able to comfort them which are
in any trouble, by the comfort wherewith we ourselves are comforted of
God. 5 For as the sufferings of Christ abound in us, so our consolation
also aboundeth by Christ. 6 And whether we be afflicted, it is for your
consolation and salvation, which is effectual in the enduring of the same
sufferings which we also suffer: or whether we be comforted, it is for
your consolation and salvation. 7 And our hope of you is stedfast, knowing,
that as ye are partakers of the sufferings, so shall ye be also of the
consolation. 8 For we would not, brethren, have you ignorant of our trouble
which came to us in Asia, that we were pressed out of measure, above strength,
insomuch that we despaired even of life: 9 But we had the sentence of death
in ourselves, that we should not trust in ourselves, but in God which raiseth
the dead: 10 Who delivered us from so great a death, and doth deliver:
in whom we trust that he will yet deliver us;
It is interesting to note the phrase "sentence of death" in verse 9. Strong�s
defines "sentence" as "a judicial decision." Their distress and persecution
was much more than just a rough day. The suffering of converted Israel
was part of God fulfilling His redemptive plan. This is seen further in
Colossians 1:
Colossians 1:24-25 Who now rejoice in my sufferings for you, and fill
up that which is behind of the afflictions of Christ in my flesh for his
body's sake, which is the church: 25 Whereof I am made a minister, according
to the dispensation of God which is given to me for you, to fulfil the
word of God;
An important truth found in this passage is the statement that Paul would
"fill up that which was behind of the afflictions of Christ in his flesh...to
fulfill the word of God." Whatever deeper meaning lies within this passage,
we can know that the tribulation which Paul was undergoing was a judicial
decision of God in fulfilling His plan. Paul, in 2 Corinthians, tells the
saints that he had despaired even of life. He expounded upon this in chapter
four:
2 Corinthians 4:8-11 We are troubled on every side, yet not distressed;
we are perplexed, but not in despair; 9 Persecuted, but not forsaken; cast
down, but not destroyed; 10 Always bearing about in the body the dying
of the Lord Jesus, that the life also of Jesus might be made manifest in
our body. 11 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.
Paul was confident that the distress he experienced had a great reward
in the end:
2 Corinthians 4:16-17 For which cause we faint not; but though our
outward man perish, yet the inward man is renewed day by day. 17 For our
light affliction, which is but for a moment, worketh for us a far more
exceeding and eternal weight of glory;
Such was Paul�s confidence and disposition of heart that in light of the
eternal weight of glory his distresses were but a light affliction. May
God grant us the grace to examine our present trials as such in light of
our present glory.
In further detail, Paul describes the trying fire that the saints were
enduring:
2 Corinthians 6:4-10 But in all things approving ourselves as the
ministers of God, in much patience, in afflictions, in necessities, in
distresses, 5 In stripes, in imprisonments, in tumults, in labours, in
watchings, in fastings; 6 By pureness, by knowledge, by longsuffering,
by kindness, by the Holy Ghost, by love unfeigned, 7 By the word of truth,
by the power of God, by the armour of righteousness on the right hand and
on the left, 8 By honour and dishonour, by evil report and good report:
as deceivers, and yet true; 9 As unknown, and yet well known; as dying,
and, behold, we live; as chastened, and not killed; 10 As sorrowful, yet
alway rejoicing; as poor, yet making many rich; as having nothing, and
yet possessing all things.
The apparent negative elements in this passage manifestly fulfill the words
of the Lord in His prophecies concerning the persecution His apostles would
endure, yet Paul, through all this, never wavered in his joy through Christ:
2 Corinthians 7:4-5 Great is my boldness of speech toward you, great
is my glorying of you: I am filled with comfort, I am exceeding joyful
in all our tribulation. 5 For, when we were come into Macedonia, our flesh
had no rest, but we were troubled on every side; without were fightings,
within were fears.
The eleventh chapter of the same epistle describes the frequency of Paul�s
distresses:
2 Corinthians 11:23-27 Are they ministers of Christ? (I speak as a
fool) I am more; in labours more abundant, in stripes above measure, in
prisons more frequent, in deaths oft. 24 Of the Jews five times received
I forty stripes save one. 25 Thrice was I beaten with rods, once was I
stoned, thrice I suffered shipwreck, a night and a day I have been in the
deep; 26 In journeyings often, in perils of waters, in perils of robbers,
in perils by mine own countrymen, in perils by the heathen, in perils in
the city, in perils in the wilderness, in perils in the sea, in perils
among false brethren; 27 In weariness and painfullness, in watchings often,
in hunger and thirst, in fastings often, in cold and nakedness.
Regardless of the magnitude of infirmities, Paul still rejoiced through
Christ:
2 Corinthians 11:29-30 Who is weak, and I am not weak? who is offended,
and I burn not? 30 If I must needs glory, I will glory of the things which
concern mine infirmities.
In verses 32 and 33, Paul makes reference to an experience near the beginning
of his ministry:
2 Corinthians 11:32-33 In Damascus the governor under Aretas the king
kept the city of the Damascenes with a garrison, desirous to apprehend
me: 33 And through a window in a basket was I let down by the wall, and
escaped his hands.
Through some attempts of men to imprison Paul, the Lord chose to deliver
him. Nevertheless, persecution always awaited him (Acts 20:22-24).
More than any other epistle, Paul, in 2 Corinthians, expressed not only
his persecutions but his joy in them as well:
2 Corinthians 12:10 Therefore I take pleasure in infirmities, in reproaches,
in necessities, in persecutions, in distresses for Christ's sake: for when
I am weak, then am I strong.
Paul, in Galatians, reminded them of his own persecution of the church,
a fact that often goes unnoticed in the study of fulfilled prophecy within
the N.T.:
Galatians 1:13 For ye have heard of my conversation in time past in
the Jews' religion, how that beyond measure I persecuted the church of
God, and wasted it:
He continues the book of Galatians to make very clear the fact that persecution
was always a threat to those who were faithful to preach the cross of Christ
as opposed to the will of man. He even mentions the experience of Peter
fearing those of the circumcision, which also testifies to the obvious
presence of persecution:
Galatians 2:11-12 But when Peter was come to Antioch, I withstood
him to the face, because he was to be blamed. 12 For before that certain
came from James, he did eat with the Gentiles: but when they were come,
he withdrew and separated himself, fearing them which were of the circumcision.
Paul described Peter as a pillar; yet even Peter was swayed, as well as
Barnabas (verse 13), by the relentless persecution of the apostate Jews.
Paul encouraged the Galatians to forsake their apostasy and be as he
was in experiencing and enduring persecution because of the offense of
the Gospel:
Galatians 4:12-14 Brethren, I beseech you, be as I am; for I am as
ye are: ye have not injured me at all. 13 Ye know how through infirmity
of the flesh I preached the gospel unto you at the first. 14 And my temptation
which was in my flesh ye despised not, nor rejected; but received me as
an angel of God, even as Christ Jesus.
Paul was bringing to the Galatians� remembrance their previous devotion
to the Gospel of grace and Paul as the minister to the Gentiles. The Galatians
obviously had a good beginning but began to be hindered by those who were
persuading them that one must be circumcised in order to be saved.
Galatians 5:7-12 Ye did run well; who did hinder you that ye should
not obey the truth? 8 This persuasion cometh not of him that calleth you.
9 A little leaven leaveneth the whole lump. 10 I have confidence in you
through the Lord, that ye will be none otherwise minded: but he that troubleth
you shall bear his judgment, whosoever he be. 11 And I, brethren, if I
yet preach circumcision, why do I yet suffer persecution? then is the offence
of the cross ceased. 12 I would they were even cut off which trouble you.
The trouble-makers were stumbling at the Rock of Offense primarily because
through Christ, the Rock, their self-exaltation was exposed. Thus, they
were revealed as the chief sinners by the law of God. Their trust was in
the arm of the flesh through the law which only showed them to be at enmity
with God. This was manifestly clear during the life of Jesus as we have
already seen. The hypocritical, self-righteous Pharisees were His chief
targets. Christ prophesied that these same hypocrites would persecute the
Christian church before He would return (Matthew 10:23). The effect of
the Pharisees was leaven in the church of which Jesus told the disciples
to beware:
Matthew 7:15 Beware of false prophets, which come to you in sheep's
clothing, but inwardly they are ravening wolves.
Matthew 16:11-12 How is it that ye do not understand that I spake it
not to you concerning bread, that ye should beware of the leaven of the
Pharisees and of the Sadducees? 12 Then understood they how that he bade
them not beware of the leaven of bread, but of the doctrine of the Pharisees
and of the Sadducees.
Luke 12:1 In the mean time, when there were gathered together an innumerable
multitude of people, insomuch that they trode one upon another, he began
to say unto his disciples first of all, Beware ye of the leaven of the
Pharisees, which is hypocrisy.
This leaven, Paul reminded the Galatians, would leaven those churches which
would bear with false gospels. The words of Christ were coming true in
the hearts of some of these Galatians, so much so that Paul was forced
to label the Galatians as "bewitched":
Galatians 3:1-4 O foolish Galatians, who hath bewitched you, that
ye should not obey the truth, before whose eyes Jesus Christ hath been
evidently set forth, crucified among you? 2 This only would I learn of
you, Received ye the Spirit by the works of the law, or by the hearing
of faith? 3 Are ye so foolish? having begun in the Spirit, are ye now made
perfect by the flesh? 4 Have ye suffered so many things in vain? if it
be yet in vain.
The sufferings were those that were inflicted upon these Galatians for
their profession of the cross of Christ alone. This profession is what
brought the persecution to them. Paul appealed to this persecution as potentially
having been suffered in vain if they were willing to draw back unto the
Old Covenant rituals for justification. Paul, however, urged them by his
own experience to walk in the rule of glorying only in the cross of Christ,
a glorying which showed Paul to be an apostle upon whom would come the
prophetic reality of persecution as spoken of by the Lord:
Galatians 6:12-17 As many as desire to make a fair show in the flesh,
they constrain you to be circumcised; only lest they should suffer persecution
for the cross of Christ. 13 For neither they themselves who are circumcised
keep the law; but desire to have you circumcised, that they may glory in
your flesh. 14 But God forbid that I should glory, save in the cross of
our Lord Jesus Christ, by whom the world is crucified unto me, and I unto
the world. 15 For in Christ Jesus neither circumcision availeth any thing,
nor uncircumcision, but a new creature. 16 And as many as walk according
to this rule, peace be on them, and mercy, and upon the Israel of God.
17 From henceforth let no man trouble me: for I bear in my body the marks
of the Lord Jesus.
To the Philippians, Paul joyfully testified of his bonds because of the
Gospel of Christ for which he had become imprisoned as prophesied by the
Lord:
Philippians 1:12-14 But I would ye should understand, brethren, that
the things which happened unto me have fallen out rather unto the furtherance
of the gospel; 13 So that my bonds in Christ are manifest in all the palace,
and in all other places; 14 And many of the brethren in the Lord, waxing
confident by my bonds, are much more bold to speak the word without fear.
For those who were truly Christians, persecution resulted in added boldness
because of their knowledge of the coming glory and the realization that
Christ�s prophecies were being fulfilled in their lives. Paul displayed
this joy and confidence expressly in the rest of the first chapter:
Philippians 1:19-30 For I know that this shall turn to my salvation
through your prayer, and the supply of the Spirit of Jesus Christ, 20 According
to my earnest expectation and my hope, that in nothing I shall be ashamed,
but that with all boldness, as always, so now also Christ shall be magnified
in my body, whether it be by life, or by death. 21 For to me to live is
Christ, and to die is gain. 22 But if I live in the flesh, this is the
fruit of my labour: yet what I shall choose I wot not. 23 For I am in a
strait betwixt two, having a desire to depart, and to be with Christ; which
is far better: 24 Nevertheless to abide in the flesh is more needful for
you. 25 And having this confidence, I know that I shall abide and continue
with you all for your furtherance and joy of faith; 26 That your rejoicing
may be more abundant in Jesus Christ for me by my coming to you again.
27 Only let your conversation be as it becometh the gospel of Christ: that
whether I come and see you, or else be absent, I may hear of your affairs,
that ye stand fast in one spirit, with one mind striving together for the
faith of the gospel; 28 And in nothing terrified by your adversaries: which
is to them an evident token of perdition, but to you of salvation, and
that of God. 29 For unto you it is given in the behalf of Christ, not only
to believe on him, but also to suffer for his sake; 30 Having the same
conflict which ye saw in me, and now hear to be in me.
Not only had God sovereignly ordained the saving faith in His elect, but
He also had ordained their sufferings as well. Paul was so consumed with
his passion and love for God that he not only recognized faith as a gift,
but he was also firmly convinced that suffering for Christ was a gift,
especially considering the results of that suffering that would turn for
his salvation (verse 19).
Paul, again, reminded the Philippians that, whatever his situation of
suffering, the Comforter (the Holy Spirit) promised by Christ (John 14:16-18)
was causing him to be content:
Philippians 4:11-12 Not that I speak in respect of want: for I have
learned, in whatsoever state I am, therewith to be content. 12 I know both
how to be abased, and I know how to abound: every where and in all things
I am instructed both to be full and to be hungry, both to abound and to
suffer need.
His "state" was that of being cast into prison, experiencing hunger under
bonds promised by the Lord (Luke 21:12).
The afflictions that Paul experienced are observed in Colossians as
tribulation lacking in Paul�s flesh that ultimately would be completed
to "fulfill" the Word of God:
Colossians 1:24-25 Who now rejoice in my sufferings for you, and fill
up that which is behind of the afflictions of Christ in my flesh for his
body's sake, which is the church: 25 Whereof I am made a minister, according
to the dispensation of God which is given to me for you, to fulfil the
word of God;
The theme of affliction continues in the epistles to the Thessalonians,
as Paul made known to the Thessalonians the contention that came by preaching
the Gospel. In the first epistle, as in previous epistles, Paul unites
this affliction with the inevitable result of joy in the Holy Spirit:
1 Thessalonians 1:5-6 For our gospel came not unto you in word only,
but also in power, and in the Holy Ghost, and in much assurance; as ye
know what manner of men we were among you for your sake. 6 And ye became
followers of us, and of the Lord, having received the word in much affliction,
with joy of the Holy Ghost:
Paul then exclaims the poor treatment he received at Philippi:
1 Thessalonians 2:1-2 For yourselves, brethren, know our entrance
in unto you, that it was not in vain: 2 But even after that we had suffered
before, and were shamefully entreated, as ye know, at Philippi, we were
bold in our God to speak unto you the gospel of God with much contention.
Jesus spoke of counting the cost, not only in terms of the apostles� submission
to the lordship of Christ in obedience, but also the cost of suffering
persecution for His name�s sake:
Luke 14:26-35 If any man come to me, and hate not his father, and
mother, and wife, and children, and brethren, and sisters, yea, and his
own life also, he cannot be my disciple. 27 And whosoever doth not bear
his cross, and come after me, cannot be my disciple. 28 For which of you,
intending to build a tower, sitteth not down first, and counteth the cost,
whether he have sufficient to finish it? 29 Lest haply, after he hath laid
the foundation, and is not able to finish it, all that behold it begin
to mock him, 30 Saying, This man began to build, and was not able to finish.
31 Or what king, going to make war against another king, sitteth not down
first, and consulteth whether he be able with ten thousand to meet him
that cometh against him with twenty thousand? 32 Or else, while the other
is yet a great way off, he sendeth an ambassage, and desireth conditions
of peace. 33 So likewise, whosoever he be of you that forsaketh not all
that he hath, he cannot be my disciple. 34 Salt is good: but if the salt
have lost his savour, wherewith shall it be seasoned? 35 It is neither
fit for the land, nor yet for the dunghill; but men cast it out. He that
hath ears to hear, let him hear.
Paul and the apostles experienced much contention for the sake of the Gospel
knowing that this was a part of bearing the cross of Christ. This correlates
with filling up that which was lacking in the body of Christ. The "mocking"
of Luke 14:29, 30 would be the reaction of professing Christians drawing
back because of the Judaizing persuasion who would merely affirm their
own heresy as they observed these "Christians" lose heart and faith. Thus,
Christ�s words were very pertinent to the mind of Paul; namely, that if
such an apostasy of a professing Christian would take place, that person
is neither fit for the land nor yet for the dunghill, chiefly because of
the great blasphemy that would transpire against the Gospel. Paul, therefore,
by the grace of God, was never moved at the threat of affliction, for he
could not bear the thought of bringing reproach to the name of Christ.
Much can be learned from Paul�s commitment to the Gospel by modern preachers
who may be guilty of withholding truth for fear of contention with their
hearers. This admonition can especially be gleaned from the rest of Paul�s
exhortation to the Thessalonians regarding their sufferings:
1 Thessalonians 2:3-16 For our exhortation was not of deceit, nor
of uncleanness, nor in guile: 4 But as we were allowed of God to be put
in trust with the gospel, even so we speak; not as pleasing men, but God,
which trieth our hearts. 5 For neither at any time used we flattering words,
as ye know, nor a cloak of covetousness; God is witness: 6 Nor of men sought
we glory, neither of you, nor yet of others, when we might have been burdensome,
as the apostles of Christ. 7 But we were gentle among you, even as a nurse
cherisheth her children: 8 So being affectionately desirous of you, we
were willing to have imparted unto you, not the gospel of God only, but
also our own souls, because ye were dear unto us. 9 For ye remember, brethren,
our labour and travail: for labouring night and day, because we would not
be chargeable unto any of you, we preached unto you the gospel of God.
10 Ye are witnesses, and God also, how holily and justly and unblameably
we behaved ourselves among you that believe: 11 As ye know how we exhorted
and comforted and charged every one of you, as a father doth his children,
12 That ye would walk worthy of God, who hath called you unto his kingdom
and glory. 13 For this cause also thank we God without ceasing, because,
when ye received the word of God which ye heard of us, ye received it not
as the word of men, but as it is in truth, the word of God, which effectually
worketh also in you that believe. 14 For ye, brethren, became followers
of the churches of God which in Judaea are in Christ Jesus: for ye also
have suffered like things of your own countrymen, even as they have of
the Jews: 15 Who both killed the Lord Jesus, and their own prophets, and
have persecuted us; and they please not God, and are contrary to all men:
16 Forbidding us to speak to the Gentiles that they might be saved, to
fill up their sins alway: for the wrath is come upon them to the uttermost.
Suffering was the inescapable product of preaching the truth of a nothing-but-Christ-crucified
Gospel. This type of preaching enraged the Jews against the apostles (verse
15), assuring the apostle Paul to the degree that they had filled up their
sins, a phrase Jesus used to describe the Jews upon whom the end of the
age and wrath of God would come:
Matthew 23:31-36 Wherefore ye be witnesses unto yourselves, that ye
are the children of them which killed the prophets. 32 Fill ye up then
the measure of your fathers. 33 Ye serpents, ye generation of vipers, how
can ye escape the damnation of hell? 34 Wherefore, behold, I send unto
you prophets, and wise men, and scribes: and some of them ye shall kill
and crucify; and some of them shall ye scourge in your synagogues, and
persecute them from city to city: 35 That upon you may come all the righteous
blood shed upon the earth, from the blood of righteous Abel unto the blood
of Zacharias son of Barachias, whom ye slew between the temple and the
altar. 36 Verily I say unto you, All these things shall come upon this
generation.
It is no wonder that true Christians at this time were so overflowing with
joy at their persecution. They were certain that God was going to avenge
them speedily:
Luke 18:7-8a And shall not God avenge his own elect, which cry day
and night unto him, though he bear long with them? 8 I tell you that he
will avenge them speedily...
This, of course, was the primary motivation for Paul encouraging the Thessalonians
in endurance, particularly in light of what would also take place when
Israel would be judged, which, fascinatingly, is contained within the same
context:
1 Thessalonians 2:17-20 But we, brethren, being taken from you for
a short time in presence, not in heart, endeavoured the more abundantly
to see your face with great desire. 18 Wherefore we would have come unto
you, even I Paul, once and again; but Satan hindered us. 19 For what is
our hope, or joy, or crown of rejoicing? Are not even ye in the presence
of our Lord Jesus Christ at his coming? 20 For ye are our glory and joy.
Not only did Paul comfort them with these words, he also sent Timothy to
comfort them as they were experiencing these afflictions to assure them
that these predestined afflictions would have, in the end, everlasting
life:
1 Thessalonians 3:1-8 Wherefore when we could no longer forbear, we
thought it good to be left at Athens alone; 2 And sent Timotheus, our brother,
and minister of God, and our fellowlabourer in the gospel of Christ, to
establish you, and to comfort you concerning your faith: 3 That no man
should be moved by these afflictions: for yourselves know that we are appointed
thereunto. 4 For verily, when we were with you, we told you before that
we should suffer tribulation; even as it came to pass, and ye know. 5 For
this cause, when I could no longer forbear, I sent to know your faith,
lest by some means the tempter have tempted you, and our labour be in vain.
6 But now when Timotheus came from you unto us, and brought us good tidings
of your faith and charity, and that ye have good remembrance of us always,
desiring greatly to see us, as we also to see you: 7 Therefore, brethren,
we were comforted over you in all our affliction and distress by your faith:
8 For now we live, if ye stand fast in the Lord.
What was Paul�s incentive for these suffering Thessalonians? They would
live if they stood fast through the multitude of persecutions, the very
persecutions through which they would enter the kingdom of God (Acts 14:22).
The second epistle to the Thessalonians, from the very start, continues
this encouraging stimulus during the distress of Gospel affliction and
relates this affliction with the impending judgment upon the adversaries
of the cross:
2 Thessalonians 1:3-10 We are bound to thank God always for you, brethren,
as it is meet, because that your faith groweth exceedingly, and the charity
of every one of you all toward each other aboundeth; 4 So that we ourselves
glory in you in the churches of God for your patience and faith in all
your persecutions and tribulations that ye endure: 5 Which is a manifest
token of the righteous judgment of God, that ye may be counted worthy of
the kingdom of God, for which ye also suffer: 6 Seeing it is a righteous
thing with God to recompense tribulation to them that trouble you; 7 And
to you who are troubled rest with us, when the Lord Jesus shall be revealed
from heaven with his mighty angels, 8 In flaming fire taking vengeance
on them that know not God, and that obey not the gospel of our Lord Jesus
Christ: 9 Who shall be punished with everlasting destruction from the presence
of the Lord, and from the glory of his power; 10 When he shall come to
be glorified in his saints, and to be admired in all them that believe
(because our testimony among you was believed) in that day.
It is a recurring motif in the epistles of Paul to brighten and revitalize
the Christians� perspective of everlasting life. The apostle strengthens
the faith of these Christians by promising the coming judgment upon those
who are persecuting them. It was a manifest token of the righteous judgment
of God for the purpose that they would be counted worthy of the kingdom
of God. They were suffering for the kingdom of God. The very enemies which
were persecuting them God had promised and ordained would do so in order
for the Jewish Christians to endure and fill up that which was lacking
in the afflictions of Christ. Thus, these Christians would fulfill the
prophecy of the Lord Jesus:
John 16:33 These things I have spoken unto you, that in me ye might
have peace. In the world ye shall have tribulation: but be of good cheer;
I have overcome the world.
It is clearly evident that joy was the overriding theme that carried Paul
and the Thessalonians through the profusion of persecution. Jesus� words
were ringing loud and clear in the hearts of these Christians. These very
words convinced them all the more that the signs of persecution indicated
the soon coming of their Redeemer.
Timothy was given sober yet compelling motivation by Paul in the beginning
of the second epistle. Paul used forceful language to persuade young Timothy
to press through the trial which was coming and would continue to come
upon him so long as he lived godly in Christ:
2 Timothy 1:7-12 For God hath not given us the spirit of fear; but
of power, and of love, and of a sound mind. 8 Be not thou therefore ashamed
of the testimony of our Lord, nor of me his prisoner: but be thou partaker
of the afflictions of the gospel according to the power of God; 9 Who hath
saved us, and called us with an holy calling, not according to our works,
but according to his own purpose and grace, which was given us in Christ
Jesus before the world began, 10 But is now made manifest by the appearing
of our Saviour Jesus Christ, who hath abolished death, and hath brought
life and immortality to light through the gospel: 11 Whereunto I am appointed
a preacher, and an apostle, and a teacher of the Gentiles. 12 For the which
cause I also suffer these things: nevertheless I am not ashamed: for I
know whom I have believed, and am persuaded that he is able to keep that
which I have committed unto him against that day.
Paul assured Timothy of the grace and power of God given to His people
to endure persecution. Along with this assurance, Paul reminded Timothy
of the immense salvation of God through the Lord Jesus Christ as an impetus
to stir Timothy into a radically bold preacher of the Gospel of Life. Paul
even uses his own testimony as a motivating factor for Timothy�s boldness.
The clear association of persecution with the coming of the Lord is evident.
Timothy was commanded by Paul to consider and remember why and for Whom
he and Paul were suffering:
2 Timothy 2:7-12 Consider what I say; and the Lord give thee understanding
in all things. 8 Remember that Jesus Christ of the seed of David was raised
from the dead according to my gospel: 9 Wherein I suffer trouble, as an
evil doer, even unto bonds; but the word of God is not bound. 10 Therefore
I endure all things for the elect's sakes, that they may also obtain the
salvation which is in Christ Jesus with eternal glory. 11 It is a faithful
saying: For if we be dead with him, we shall also live with him: 12 If
we suffer, we shall also reign with him: if we deny him, he also will deny
us:
The cross to bear was severe; yet for those who were truly Christ�s, the
yoke was easy and the burden was light in comparison to the salvation with
eternal glory that would be revealed at the presence of Jesus Christ and
His kingdom. For Timothy, persecution was understood to be one of the incontestable
indications that rule with Christ was about to begin (4:1). Paul aided
Timothy by declaring his own bonds and his suffering trouble as an evil-doer
for the cause of Christ.
After declaring the entrance of the last days, Paul tells Timothy of
the great promise made by our Lord to those in Christ Jesus. This, of course,
applies to men of all ages but was particularly a catalyst for godly living
in light of the nearness of Christ�s return:
2 Timothy 3:12 Yea, and all that will live godly in Christ Jesus shall
suffer persecution.
As is evident from his epistles, Paul frequently wrote from prison. In
his epistle to Philemon, he informs Philemon of his encounter with a runaway
slave of Philemon who was converted after his acquaintance with Paul in
prison:
Philemon 1:10 I beseech thee for my son Onesimus, whom I have begotten
in my bonds:
The question should be asked, why was Paul in bonds? He faithfully preached
the unadulterated Gospel of Jesus Christ, by Whom Paul was individually
told he would suffer for Jesus� name�s sake:
Acts 9:16 For I will show him how great things he must suffer for
my name's sake.
The book of Hebrews, perhaps more than any other N.T. book, emphasizes
the necessity of continuing in the faith unto the end of the Jewish age.
The greatest encouragement the writer could give was that of emphasizing
what Christ had endured. In chapter one, the glory of Christ is contrasted
with the great humility He suffered for the salvation of His people. Chapter
two explains, in detail, the purpose of His death. The writer conveys the
immense suffering and sacrifice of Jesus Christ. This was to prepare them
for the suffering they would endure during the great tribulation. Chapter
three is the first exhortation to the Hebrews to consider what Christ had
done as they experienced the great persecution from the apostate Jews and
the world. In giving them the exhortation, he admonishes them to consider
the faithfulness of not only Moses to his house but even greater: Christ�s
faithfulness to His house-the spiritual, eternal house of the believers
in Christ:
Hebrews 3:1-19 Wherefore, holy brethren, partakers of the heavenly
calling, consider the apostle and High Priest of our profession, Christ
Jesus; 2 Who was faithful to him that appointed him, as also Moses was
faithful in all his house. 3 For this man was counted worthy of more glory
than Moses, inasmuch as he who hath builded the house hath more honour
than the house. 4 For every house is builded by some man; but he that built
all things is God. 5 And Moses verily was faithful in all his house, as
a servant, for a testimony of those things which were to be spoken after;
6 But Christ as a son over his own house; whose house are we, if we hold
fast the confidence and the rejoicing of the hope firm unto the end. 7
Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, 8
Harden not your hearts, as in the provocation, in the day of temptation
in the wilderness: 9 When your fathers tempted me, proved me, and saw my
works forty years. 10 Wherefore I was grieved with that generation, and
said, They do alway err in their heart; and they have not known my ways.
11 So I sware in my wrath, They shall not enter into my rest.) 12 Take
heed, brethren, lest there be in any of you an evil heart of unbelief,
in departing from the living God. 13 But exhort one another daily, while
it is called To day; lest any of you be hardened through the deceitfullness
of sin. 14 For we are made partakers of Christ, if we hold the beginning
of our confidence stedfast unto the end; 15 While it is said, To day if
ye will hear his voice, harden not your hearts, as in the provocation.
16 For some, when they had heard, did provoke: howbeit not all that came
out of Egypt by Moses. 17 But with whom was he grieved forty years? was
it not with them that had sinned, whose carcases fell in the wilderness?
18 And to whom sware he that they should not enter into his rest, but to
them that believed not? 19 So we see that they could not enter in because
of unbelief.
"Hold fast...firm unto the end" was the command. In other words, if Christ
held fast, so were these saints to hold fast to the end of the Jewish age.
The writer even brings to remembrance the example of the Jews in the wilderness
who hardened their hearts against the Lord in unbelief. Therefore, God
was grieved with that generation or that group of people who lived during
that forty-year period in the wilderness tempting and proving God. Those
who were in unbelief were not able to enter the promised land, a type of
that promised land the first-century saints were about to enter if they
held fast their profession:
Hebrews 4:1-6 Let us therefore fear, lest, a promise being left us
of entering into his rest, any of you should seem to come short of it.
2 For unto us was the gospel preached, as well as unto them: but the word
preached did not profit them, not being mixed with faith in them that heard
it. 3 For we which have believed do enter into rest, as he said, As I have
sworn in my wrath, if they shall enter into my rest: although the works
were finished from the foundation of the world. 4 For he spake in a certain
place of the seventh day on this wise, And God did rest the seventh day
from all his works. 5 And in this place again, If they shall enter into
my rest. 6 Seeing therefore it remaineth that some must enter therein,
and they to whom it was first preached entered not in because of unbelief:
1 Corinthians speaks of the same people:
1 Corinthians 10:1-12 Moreover, brethren, I would not that ye should
be ignorant, how that all our fathers were under the cloud, and all passed
through the sea; 2 And were all baptized unto Moses in the cloud and in
the sea; 3 And did all eat the same spiritual meat; 4 And did all drink
the same spiritual drink: for they drank of that spiritual Rock that followed
them: and that Rock was Christ. 5 But with many of them God was not well
pleased: for they were overthrown in the wilderness. 6 Now these things
were our examples, to the intent we should not lust after evil things,
as they also lusted. 7 Neither be ye idolaters, as were some of them; as
it is written, The people sat down to eat and drink, and rose up to play.
8 Neither let us commit fornication, as some of them committed, and fell
in one day three and twenty thousand. 9 Neither let us tempt Christ, as
some of them also tempted, and were destroyed of serpents. 10 Neither murmur
ye, as some of them also murmured, and were destroyed of the destroyer.
11 Now all these things happened unto them for ensamples: and they are
written for our admonition, upon whom the ends of the world are come. 12
Wherefore let him that thinketh he standeth take heed lest he fall.
Just as the Jews in the wilderness saw the signs and wonders of God and
still rebelled, so the professing believers in the first century also saw
the signs and wonders and were in danger of rebelling:
Hebrews 2:1-4 Therefore we ought to give the more earnest heed to
the things which we have heard, lest at any time we should let them slip.
2 For if the word spoken by angels was stedfast, and every transgression
and disobedience received a just recompense of reward; 3 How shall we escape,
if we neglect so great salvation; which at the first began to be spoken
by the Lord, and was confirmed unto us by them that heard him; 4 God also
bearing them witness, both with signs and wonders, and with divers miracles,
and gifts of the Holy Ghost, according to his own will?
The forty-year period or generation was almost complete, and the promised
land was about to be entered. Because of the immense persecution, some
mere professors were falling away, showing their initial unbelief:
1 John 2:19 They went out from us, but they were not of us; for if
they had been of us, they would no doubt have continued with us: but they
went out, that they might be made manifest that they were not all of us.
Hebrews 4:11 Let us labour therefore to enter into that rest, lest any
man fall after the same example of unbelief.
As is the manner of the writer of Hebrews, he again reminds the Christians
of the example of Christ to bring them encouragement during this time of
suffering:
Hebrews 4:14-16 Seeing then that we have a great high priest, that
is passed into the heavens, Jesus the Son of God, let us hold fast our
profession. 15 For we have not an high priest which cannot be touched with
the feeling of our infirmities; but was in all points tempted like as we
are, yet without sin. 16 Let us therefore come boldly unto the throne of
grace, that we may obtain mercy, and find grace to help in time of need.
What was the real time of need? Was it not the tremendous persecution imposed
by the apostates, the same group that killed the Lord Jesus? These first-century
Jewish Christians were in a war for their souls, and the key element in
winning this war was a constant remembrance of the faithfulness of Christ
to His people and His Father. The Christians were continually reminded
of the endurance needed to break through the revilings and reproaches of
the enemies:
Hebrews 6:11-12 And we desire that every one of you do show the same
diligence to the full assurance of hope unto the end: 12 That ye be not
slothful, but followers of them who through faith and patience inherit
the promises.
Once again, the end of the Jewish Temple, system, and nation was in sight,
and the promise of the heavenly Jerusalem was just about to be obtained
(Hebrews 10:36,37; 12:22,23).
In the last four chapters of Hebrews, the theme of enduring persecution
is abundantly clear, especially as it relates to the nearness of the return
of Christ. In chapter ten, the continuance of faith is urged as the judgment
of the Lord is considered in relation to Israel. In verse 23, an admonition
to hold fast is given as the prelude to what was about to come upon them:
Hebrews 10:23 Let us hold fast the profession of our faith without
wavering; (for he is faithful that promised;)
Verses 24 and 25 explain why there was such urgency to continue:
Hebrews 10:24-25 And let us consider one another to provoke unto love
and to good works: 25 Not forsaking the assembling of ourselves together,
as the manner of some is; but exhorting one another: and so much the more,
as ye see the day approaching.
"The day approaching" is not a phrase to be cast away as some incomprehensible
statement of the uncertainty of God�s timing. Rather, the rest of the context
confirms the fact that the Day of Judgment was approaching, and God was
about to judge His people. The writer made it very clear that it was imperative
for these first-century believers to continue in the faith, enduring persecution
so they would not be judged with national Israel:
Hebrews 10:26-31 For if we sin wilfully after that we have received
the knowledge of the truth, there remaineth no more sacrifice for sins,
27 But a certain fearful looking for of judgment and fiery indignation,
which shall devour the adversaries. 28 He that despised Moses' law died
without mercy under two or three witnesses: 29 Of how much sorer punishment,
suppose ye, shall he be thought worthy, who hath trodden under foot the
Son of God, and hath counted the blood of the covenant, wherewith he was
sanctified, an unholy thing, and hath done despite unto the Spirit of grace?
30 For we know him that hath said, Vengeance belongeth unto me, I will
recompense, saith the Lord. And again, The Lord shall judge his people.
31 It is a fearful thing to fall into the hands of the living God.
These verses dealing with the judgment of God are clearly related to verse
25 and speak of the same "Day" that was imminent. It is, however, the rest
of the chapter, still within the same context, that indisputably associates
persecution and the coming of the Lord:
Hebrews 10:32-39 But call to remembrance the former days, in which,
after ye were illuminated, ye endured a great fight of afflictions; 33
Partly, whilst ye were made a gazingstock both by reproaches and afflictions;
and partly, whilst ye became companions of them that were so used. 34 For
ye had compassion of me in my bonds, and took joyfully the spoiling of
your goods, knowing in yourselves that ye have in heaven a better and an
enduring substance. 35 Cast not away therefore your confidence, which hath
great recompense of reward. 36 For ye have need of patience, that, after
ye have done the will of God, ye might receive the promise. 37 For yet
a little while, and he that shall come will come, and will not tarry. 38
Now the just shall live by faith: but if any man draw back, my soul shall
have no pleasure in him. 39 But we are not of them who draw back unto perdition;
but of them that believe to the saving of the soul.
The exhortation to these first-century believers is to remember the persecution
they and the writer endured for the name of Christ. The writer uses an
interesting word concerning their persecution. He reminds them of the "reproaches"
they experienced for the name of Christ. Isaiah speaks of this same form
of persecution in the prophecy of this same time period: the end of the
Jewish system and Old Covenant curse upon the true people of God:
Isaiah 51:5-7 My righteousness is near; my salvation is gone forth,
and mine arms shall judge the people; the isles shall wait upon me, and
on mine arm shall they trust. 6 Lift up your eyes to the heavens, and look
upon the earth beneath: for the heavens shall vanish away like smoke, and
the earth shall wax old like a garment, and they that dwell therein shall
die in like manner: but my salvation shall be for ever, and my righteousness
shall not be abolished. 7 Hearken unto me, ye that know righteousness,
the people in whose heart is my law; fear ye not the reproach of men, neither
be ye afraid of their revilings.
A strong correlation is seen considering the identical apocalyptic language
that is used in Hebrews 1:10-12:
And, Thou, Lord, in the beginning hast laid the foundation of the
earth; and the heavens are the works of thine hands: 11 They shall perish;
but thou remainest; and they all shall wax old as doth a garment; 12 And
as a vesture shalt thou fold them up, and they shall be changed: but thou
art the same, and thy years shall not fail.
We must remember that the theme of the book of Hebrews is the change from
the Old Covenant to the New Covenant, not the change from the first physical
heaven and earth to an imagined second physical heaven and earth (cf. Hebrews
12:22-28). The problem the first-century believers experienced was the
extreme persecution and reproaches by the apostate and blasphemous Jews.
Isaiah�s prophetic warning became a reality in the lives of the early Christians.
Once again, the reason for the urgent warning to endure the incessant reproach
and revilings was the extreme nearness of the return of Jesus Christ to
fulfill the Abrahamic promise. The warning in Hebrews 10:26-31 is within
the same context of verses 32 through 37, especially verses 36 and 37:
Hebrews 10:36-37 For ye have need of patience, that, after ye have
done the will of God, ye might receive the promise. 37 For yet a little
while (lit. soon and very soon), and he that shall come will come, and
will not tarry.
One must violently contort the scripture to escape both the obvious context
and imminence implication of the passage. The patience in verse 36 refers
to the endurance through the surge of persecution that had come upon these
believers. For them to know that Christ would come in a very little while
and would not tarry would be a compelling and comforting exhortation to
continue in the faith of Jesus Christ.
In Hebrews 11, it is often overlooked that the intention of the writer
in bringing these examples to the Hebrew mind was to assure his readers
that the complete fulfillment of the Abrahamic promise for which the O.T.
saints were looking was about to come. Several of the examples of faith
given in chapter eleven involved those O.T. saints that endured persecution
in order to, one day, receive the Abrahamic promise of a heavenly country
(verses 11:10,14,16). The example of Moses is clear in associating persecution
with the ultimate reward that would be given to him in the day of the Messiah,
i.e., "the recompense of the reward," which Colossians says was "Christ
in you the HOPE of glory." Moses had hope for glory, but he did not have
that glory in Him, which was Christ, who also was the promise:
Hebrews 11:23-26 By faith Moses, when he was born, was hid three months
of his parents, because they saw he was a proper child; and they were not
afraid of the king's commandment. 24 By faith Moses, when he was come to
years, refused to be called the son of Pharaoh's daughter; 25 Choosing
rather to suffer affliction with the people of God, than to enjoy the pleasures
of sin for a season; 26 Esteeming the reproach of Christ greater riches
than the treasures in Egypt: for he had respect unto the recompense of
the reward.
Toward the end of chapter, the writer explicitly relates persecution as
it pertains to Christ�s return upon the first-century church. He uses an
example of the ancient women of faith longing for a better resurrection
that the writer also associates with obtaining the Abrahamic promise:
Hebrews 11:35-40 Women received their dead raised to life again: and
others were tortured, not accepting deliverance; that they might obtain
a better resurrection: 36 And others had trial of cruel mockings and scourgings,
yea, moreover of bonds and imprisonment: 37 They were stoned, they were
sawn asunder, were tempted, were slain with the sword: they wandered about
in sheepskins and goatskins; being destitute, afflicted, tormented; 38
(Of whom the world was not worthy:) they wandered in deserts, and in mountains,
and in dens and caves of the earth. 39 And these all, having obtained a
good report through faith, received not the promise: 40 God having provided
some better thing for us, that they without us should not be made perfect.
The last verse in the passage is to show that the Promise for which all
first-century Christians were looking, who had true faith in the living
God, was about to be granted to men and women of the faith throughout the
ages. Specifically, the O.T. saints would not be made perfect, i.e., receive
their better resurrection, without the first-century saints, hence the
phrase, "God having provided some better thing for us." Thus, we see the
incentive intended to motivate the early church to continue steadfast in
the faith (Colossians 1:23).
Chapter twelve continues this same theme with the ultimate example of
endurance, who was Christ Jesus:
Hebrews 12:1-3 Wherefore seeing we also are compassed about with so
great a cloud of witnesses, let us lay aside every weight, and the sin
which doth so easily beset us, and let us run with patience the race that
is set before us, 2 Looking unto Jesus the author and finisher of our faith;
who for the joy that was set before him endured the cross, despising the
shame, and is set down at the right hand of the throne of God. 3 For consider
him that endured such contradiction of sinners against himself, lest ye
be wearied and faint in your minds.
Not only were the Hebrews to consider the great cloud of witnesses, i.e.,
the saints mentioned in chapter eleven, but they were also to consider
the One who gave them the very faith in which they were admonished to continue.
It is interesting to note the fact that the writer told the Hebrews to
run the race with patience. Why were they to run with patience? First,
an immense amount of patience was required to endure persecution from their
very own countrymen (2 Corinthians 11:26; 1 Thessalonians 2:14). Second,
patience was required to eagerly anticipate (Romans 8:18-25) the imminent
return of Christ. James uses this point to compel his readers:
James 5:7-9 Be patient therefore, brethren, unto the coming of the
Lord. Behold, the husbandman waiteth for the precious fruit of the earth,
and hath long patience for it, until he receive the early and latter rain.
8 Be ye also patient; stablish your hearts: for the coming of the Lord
draweth nigh. 9 Grudge not one against another, brethren, lest ye be condemned:
behold, the judge standeth before the door.
The Hebrews were to consider Christ lest they be wearied and faint in their
minds. Wearied because of what? It is clear that persecution was the theme
addressed both in the examples of the O.T. saints and in the life of Jesus
Christ. Therefore, verse 4 and the following verses are kept in their context:
Hebrews 12:4-11 Ye have not yet resisted unto blood, striving against
sin. 5 And ye have forgotten the exhortation which speaketh unto you as
unto children, My son, despise not thou the chastening of the Lord, nor
faint when thou art rebuked of him: 6 For whom the Lord loveth he chasteneth,
and scourgeth every son whom he receiveth. 7 If ye endure chastening, God
dealeth with you as with sons; for what son is he whom the father chasteneth
not? 8 But if ye be without chastisement, whereof all are partakers, then
are ye bastards, and not sons. 9 Furthermore we have had fathers of our
flesh which corrected us, and we gave them reverence: shall we not much
rather be in subjection unto the Father of spirits, and live? 10 For they
verily for a few days chastened us after their own pleasure; but he for
our profit, that we might be partakers of his holiness. 11 Now no chastening
for the present seemeth to be joyous, but grievous: nevertheless afterward
it yieldeth the peaceable fruit of righteousness unto them which are exercised
thereby.
The Hebrews had not yet resisted unto blood, striving against sin. The
sin to which the writer referred is none other than that mentioned in Hebrews
10:26,29,35,38,39. Consider the subject:
Hebrews 10:26 For if we sin wilfully after that we have received the
knowledge of the truth, there remaineth no more sacrifice for sins,
Hebrews 10:29 Of how much sorer punishment, suppose ye, shall he be
thought worthy, who hath trodden under foot the Son of God, and hath counted
the blood of the covenant, wherewith he was sanctified, an unholy thing,
and hath done despite unto the Spirit of grace?
Hebrews 10:35 Cast not away therefore your confidence, which hath great
recompense of reward.
Hebrews 10:38-39 Now the just shall live by faith: but if any man draw
back, my soul shall have no pleasure in him. 39 But we are not of them
who draw back unto perdition; but of them that believe to the saving of
the soul.
The sin is unbelief. This is the core warning throughout the entire book
of Hebrews. Even in chapter four, it is evident that the physical type
and shadow of the promised land could not be entered because of unbelief:
Hebrews 4:2 For unto us was the gospel preached, as well as unto them:
but the word preached did not profit them, not being mixed with faith in
them that heard it.
Hebrews 4:6 Seeing therefore it remaineth that some must enter therein,
and they to whom it was first preached entered not in because of unbelief:
Hebrews 4:11 Let us labour therefore to enter into that rest, lest
any man fall after the same example of unbelief.
This reminder to the Hebrews was designed to show them that entrance into
the heavenly promised land would be impossible without faith in Jesus Christ.
The Hebrews had not yet shed blood striving against the sin of unbelief.
Paul had to deal with this same subject in his first epistle to the Galatians:
Galatians 5:11 And I, brethren, if I yet preach circumcision, why
do I yet suffer persecution? then is the offence of the cross ceased.
The offense of the cross manifested itself in the persecution of God�s
people. For Paul to draw back to circumcision was to draw back from the
faith, something that would never happen to those who had truly believed
unto the saving of the soul (Hebrews 10:38-39). Nevertheless, the warning
was to keep those aware who were beginning to concede to the reproach of
the enemies of the cross. Paul declared that tribulation and persecution
was a part of God�s plan for the early church, especially the converted
Jews:
Acts 14:22 Confirming the souls of the disciples, and exhorting them
to continue in the faith, and that we must through much tribulation enter
into the kingdom of God.
Colossians 1:23-24 If ye continue in the faith grounded and settled,
and be not moved away from the hope of the gospel, which ye have heard,
and which was preached to every creature which is under heaven; whereof
I Paul am made a minister; 24 Who now rejoice in my sufferings for you,
and fill up that which is behind of the afflictions of Christ in my flesh
for his body's sake, which is the church:
The "afflictions of Christ" are those same afflictions which the Hebrews
endured. These afflictions are very likely a parallel to the "chastening
of the Lord" in Hebrews 12. The writer had just confirmed in chapters ten
and eleven that it was imperative for these converted Jews to continue
in the faith. Chastisement was a corporate scourging of these Jewish Christians.
This does not negate the fact that God chastises us today. In fact, it
confirms that he does since we are in the age to come, and we are the "sons
of God." But we must not forget the context from which the passage is taken:
Hebrews 12:5-17 And ye have forgotten the exhortation which speaketh
unto you as unto children, My son, despise not thou the chastening of the
Lord, nor faint when thou art rebuked of him: 6 For whom the Lord loveth
he chasteneth, and scourgeth every son whom he receiveth. 7 If ye endure
chastening, God dealeth with you as with sons; for what son is he whom
the father chasteneth not? 8 But if ye be without chastisement, whereof
all are partakers, then are ye bastards, and not sons. 9 Furthermore we
have had fathers of our flesh which corrected us, and we gave them reverence:
shall we not much rather be in subjection unto the Father of spirits, and
live? 10 For they verily for a few days chastened us after their own pleasure;
but he for our profit, that we might be partakers of his holiness. 11 Now
no chastening for the present seemeth to be joyous, but grievous: nevertheless
afterward it yieldeth the peaceable fruit of righteousness unto them which
are exercised thereby. 12 Wherefore lift up the hands which hang down,
and the feeble knees; 13 And make straight paths for your feet, lest that
which is lame be turned out of the way; but let it rather be healed. 14
Follow peace with all men, and holiness, without which no man shall see
the Lord: 15 Looking diligently lest any man fail of the grace of God;
lest any root of bitterness springing up trouble you, and thereby many
be defiled; 16 Lest there be any fornicator, or profane person, as Esau,
who for one morsel of meat sold his birthright. 17 For ye know how that
afterward, when he would have inherited the blessing, he was rejected:
for he found no place of repentance, though he sought it carefully with
tears.
In verse 9, we see the correlation between the "subjection unto the Father"
and "living." They were about to experience the fullness of resurrection
life (John 1:16).
Verse 15 is clearly referring to the amazing apostasy which had come
by this; the magnitude of which apostasy Paul tells the Thessalonians had
not yet happened:
2 Thessalonians 2:3 Let no man deceive you by any means: for that
day shall not come, except there come a falling away first, and that man
of sin be revealed, the son of perdition;
Interesting to note is the fact that Paul was admonishing these Thessalonians
regarding the coming or presence of the Lord:
2 Thessalonians 2:1-2 Now we beseech you, brethren, by the coming
of our Lord Jesus Christ, and by our gathering together unto him, 2 That
ye be not soon shaken in mind, or be troubled, neither by spirit, nor by
word, nor by letter as from us, as that the day of Christ is at hand.
First, Paul told them to not be shaken as if the Day of Christ was present
(Gk.-enestaken). Paul simply tells them that the Day of Christ will not
take place until the man of sin is revealed. If, as many futurists affirm,
the Day of Christ was to be the Day in which the physical earth would be
destroyed, or the Day that would start a thousand year period of physical
peace on the earth, why would Paul not say something to this effect: "Look,
Thessalonians, when that Day comes, we are not even going to be here anymore.
We will all be in heaven, or at least having obvious physical peace here
on the earth. Believe me, you will know when that Day comes. You will all
have brand new physically resurrected bodies." Instead, Paul addressed
the Thessalonians as if they knew that the presence of the Lord was without
observation (Luke 17:20,21), and that the Day of the Lord would not take
place until the great falling away happened.
John, in his first epistle, also exclaims that this falling away had
begun and clearly marked that they were in the last time:
1 John 2:18-19 Little children, it is the last time: and as ye have
heard that antichrist shall come, even now are there many antichrists;
whereby we know that it is the last time. 19 They went out from us, but
they were not of us; for if they had been of us, they would no doubt have
continued with us: but they went out, that they might be made manifest
that they were not all of us.
Paul, as well, identified this growing threat to professing Christians
in his epistle to the Galatians:
Galatians 5:4 Christ is become of no effect unto you, whosoever of
you are justified by the law; ye are fallen from grace.
The writer to the Hebrews uses the example of Esau to show the comparison
of Israel�s rightful place concerning the promises and covenants of God
(Romans 3:1,2; 9:4,5). Esau by his natural birth should have received the
birthright, but because of his sin, which the writer identifies as fornication,
he lost all the privileges that would have been his. The fornication is
representative of the adultery that professing Christians were committing.
Paul made clear the fact that no true Christian would leave her Husband.
Their first husband (the old man) had died:
Romans 7:1-4 Know ye not, brethren, (for I speak to them that know
the law,) how that the law hath dominion over a man as long as he liveth?
2 For the woman which hath an husband is bound by the law to her husband
so long as he liveth; but if the husband be dead, she is loosed from the
law of her husband. 3 So then if, while her husband liveth, she be married
to another man, she shall be called an adulteress: but if her husband be
dead, she is free from that law; so that she is no adulteress, though she
be married to another man. 4 Wherefore, my brethren, ye also are become
dead to the law by the body of Christ; that ye should be married to another,
even to him who is raised from the dead, that we should bring forth fruit
unto God.
Esau�s sin may have manifested itself later in outward acts of fornication;
however, the implication of the passage is referring to his defection from
God. The first-century Jews who had made a profession of Christ were beginning
to defect by returning to the weak and "beggarly elements" of the law (Galatians
4:3,9), thus negating their natural-born status as those who had received
the covenants and the promises.
In Hebrews 12:17, we see the extreme desire of Esau for the blessing:
Hebrews 12:17 For ye know how that afterward, when he would have inherited
the blessing, he was rejected: for he found no place of repentance, though
he sought it carefully with tears.
Notice that Esau would have inherited the blessing but he found no place
of repentance. It was the blessing that Esau sought with tears, but there
was no repentance in his heart. This same motif can be found in the second
epistle of Paul to the Corinthians:
2 Corinthians 7:10 For godly sorrow worketh repentance to salvation
not to be repented of: but the sorrow of the world worketh death.
It was a worldly sorrow that was working death in the hearts of many professing
Jewish believers. The worldly sorrow was being disappointed in their failure
at performing that which they thought would save them. Their sorrow was
not working true repentance unto salvation. The true Christians, on the
other hand, had to endure the trial of persecution imposed upon them by
the apostate Jews. The persecution, as Paul mentioned in Galatians 5, was
because of the cross. The cross was the chief element that was cause for
stumbling
in the hearts of unbelieving Jews. If salvation was procured through the
cross, then all efforts at justification by the law were futile. This,
of course, contradicted the apostates� wicked standard of righteousness.
Therefore, these same apostates either 1) tried to incorporate law into
the gospel, hence the Judaizers, or 2) they outwardly opposed anything
that had to do with the salvation and Deity of Jesus Christ.
After the brief passage in Hebrews 12:16 and 17 dealing with Esau, the
writer continues his theme with an even more exclamatory passage that irrefutably
associates the kingdom of God with the context of the persecution described
in chapters ten and eleven:
Hebrews 12:18-29 For ye are not come unto the mount that might be
touched, and that burned with fire, nor unto blackness, and darkness, and
tempest, 19 And the sound of a trumpet, and the voice of words; which voice
they that heard entreated that the word should not be spoken to them any
more: 20 (For they could not endure that which was commanded, And if so
much as a beast touch the mountain, it shall be stoned, or thrust through
with a dart: 21 And so terrible was the sight, that Moses said, I exceedingly
fear and quake:) 22 But ye are come unto mount Sion, and unto the city
of the living God, the heavenly Jerusalem, and to an innumerable company
of angels, 23 To the general assembly and church of the firstborn, which
are written in heaven, and to God the Judge of all, and to the spirits
of just men made perfect, 24 And to Jesus the mediator of the new covenant,
and to the blood of sprinkling, that speaketh better things than that of
Abel. 25 See that ye refuse not him that speaketh. For if they escaped
not who refused him that spake on earth, much more shall not we escape,
if we turn away from him that speaketh from heaven: 26 Whose voice then
shook the earth: but now he hath promised, saying, Yet once more I shake
not the earth only, but also heaven. 27 And this word, Yet once more, signifieth
the removing of those things that are shaken, as of things that are made,
that those things which cannot be shaken may remain. 28 Wherefore we receiving
a kingdom which cannot be moved, let us have grace, whereby we may serve
God acceptably with reverence and godly fear: 29 For our God is a consuming
fire.
The great contrast between the covenant of death (blackness, darkness and
tempest) and the covenant of life (Mt. Zion, the heavenly Jerusalem, the
City of the Living God, etc.) is seen in this covenantal transformation
passage. This was the great encouragement that was designed to compel these
first-century Jewish believers to press through the hardships of persecution
so they would inherit the blessing.
Chapter thirteen begins with an exhortation to brotherly love and immediately
follows with a request by the writer that the Hebrews would remember those
in the bonds of prison:
Hebrews 13:1-3 Let brotherly love continue. 2 Be not forgetful to
entertain strangers: for thereby some have entertained angels unawares.
3 Remember them that are in bonds, as bound with them; and them which suffer
adversity, as being yourselves also in the body.
"The body" once again refers to that corporate entity of Israel that was,
by sovereign decree, having to enter the heavenly Jerusalem through much
tribulation (Acts 14:22).
In verse 9, we see the urgent warning which these Christian Jews had
to heed if they were going to prove themselves as the sons of God at His
appearing and His kingdom:
Hebrews 13:9 Be not carried about with divers and strange doctrines.
For it is a good thing that the heart be established with grace; not with
meats, which have not profited them that have been occupied therein.
"Them that have been occupied therein" refers to the apostate Jews still
bound to the law. They were the ones trying to sway the true Christians
from their gospel under grace. It was these same apostates that were serving
the tabernacle and the earthly rituals, thus showing themselves to still
be servants to the law of sin and death:
Hebrews 13:10-11 We have an altar, whereof they have no right to eat
which serve the tabernacle. 11 For the bodies of those beasts, whose blood
is brought into the sanctuary by the high priest for sin, are burned without
the camp.
Directly opposed to ritual salvation were the Christians whose altar was
a spiritual altar in the heavenlies. However, the writer adamantly continues
the association of persecution with the imminent coming glory:
Hebrews 13:12-13 Wherefore Jesus also, that he might sanctify the
people with his own blood, suffered without the gate. 13 Let us go forth
therefore unto him without the camp, bearing his reproach.
The sufferings of Christ were to be accomplished outside the camp, and
so were those sufferings that were to come upon His followers. The reproach
was the continual mockings and revilings by the enemies of the cross. But
why suffer persecution? Why bear His reproach?
Hebrews 13:14 For here have we no continuing city, but we seek one
to come.
The heavenly country for which Abraham longed had finally come into sight
on the horizon. Mount Zion and the City of the Living God were about to
come. The word mello ("to come") is properly translated within the context:
Hebrews 13:14 For here have we no continuing city, but we seek one
about to come: Hebrews 10:36-37 For ye have need of patience, that, after
ye have done the will of God, ye might receive the promise. 37 For yet
a little while, and he that shall come will come, and will not tarry.
The promise was Christ: their City, their Country, their Temple made without
hands, their All in all. The Jews were about to enter into the rest and
kingdom prepared for them from the foundation of the world (Matthew 25:34;
Hebrews 4). There was, however, a prerequisite that all those elect had
to endure, and that was the reproach of Christ outside the camp: the Jerusalem
which was below (Galatians 4:25) which would be destroyed in a little while.
James commences his epistle with certain language that contained obvious
implication, especially in light of what has previously been shown:
James 1:1-4 James, a servant of God and of the Lord Jesus Christ,
to the twelve tribes which are scattered abroad, greeting. 2 My brethren,
count it all joy when ye fall into divers temptations; 3 Knowing this,
that the trying of your faith worketh patience. 4 But let patience have
her perfect work, that ye may be perfect and entire, wanting nothing.
Many of the first-century, converted Jews had been scattered among the
nations because of the faith of Jesus Christ. It is evident from what we
have studied that there were members of the Judaizing movement plaguing
the Christian Jews and trying to dissuade them to the heresy of combining
Christ and the works of the flesh for salvation of the soul. Between the
Judaizers and the overt Pharisees who utterly denied the deity of Christ,
the Jewish believers were under great pressure to conform to the apostasy.
The temptations mentioned here are not necessarily the common temptations
which twentieth-century Christians endure but rather the temptation of
drawing back unto the perdition of the Judaizers (Hebrews 10:38). That
is, when James tells these Christians to count it all joy when they fall
into diverse temptations, these were the temptations of conformity to the
apostate Jews. It is also interesting to note that the result of patience
having her perfect work would be that the Christian would one day be perfect
and entire, i.e., Christ would be completely formed in him:
Galatians 4:19 My little children, of whom I travail in birth again
until Christ be formed in you,
This is seen clearly when comparing a similar passage:
Philippians 1:6 Being confident of this very thing, that he which
hath begun a good work in you will perform it until the day of Jesus Christ:
Those who professed to be Christians would have their faith tested in a
most unique way since they would come face to face with the generation
who crucified the Lord of glory.
Later in chapter one, James continues his admonition to the twelve tribes
scattered as they persevered to the end of the Jewish age; however, this
admonition was not without a promise to those who would endure:
James 1:12 Blessed is the man that endureth temptation: for when he
is tried, he shall receive the crown of life, which the Lord hath promised
to them that love him.
Once we are able to see the enormous significance of the persecution against
the Jewish Christians, the impact of this verse is startling. The inference
that the first-century believing Jew would make, especially after knowing
the promises of the Lord Jesus that persecution would come upon them before
His return, would inevitably be that the crown of life was about to be
obtained. The trial would take place during the temptation, then their
reward would come. This becomes amazingly clear in chapter five where James,
with the most distinct language, relates the endurance of the Christians
to the return of Jesus Christ:
James 5:7-11 Be patient therefore, brethren, unto the coming of the
Lord. Behold, the husbandman waiteth for the precious fruit of the earth,
and hath long patience for it, until he receive the early and latter rain.
8 Be ye also patient; stablish your hearts: for the coming of the Lord
draweth nigh. 9 Grudge not one against another, brethren, lest ye be condemned:
behold, the judge standeth before the door. 10 Take, my brethren, the prophets,
who have spoken in the name of the Lord, for an example of suffering affliction,
and of patience. 11 Behold, we count them happy which endure. Ye have heard
of the patience of Job, and have seen the end of the Lord; that the Lord
is very pitiful, and of tender mercy.
Could James have been more clear? Would his audience be assuming that,
despite their incredible sufferings and temptations, their Lord Jesus would
not return to give them their crown until thousands of years after they
had been martyred? Is this how they would interpret James? Would this weighty
admonition and promise be construed as an unmotivating command that would
not yield any benefit for millennia to come? Imagine the cruelty of James
to lead these suffering Christians into thinking the Lord�s glorious return
was at hand, before the door.
Not only was the promise of the crown of life sure, but also the timing
of the Crown of Life. Jesus, the Resurrection and the Life, was at the
door and about ready to judge His enemies and bless the precious fruit
of the earth; yet this blessing would only be sure to those who would endure.
This is seen in Paul�s second epistle to Timothy. In 2 Timothy 4, Paul,
like James, associates the crown with persecution and the coming Judge:
2 Timothy 4:1-8 I charge thee therefore before God, and the Lord Jesus
Christ, who shall judge the quick and the dead at his appearing and his
kingdom; 2 Preach the word; be instant in season, out of season; reprove,
rebuke, exhort with all longsuffering and doctrine. 3 For the time will
come when they will not endure sound doctrine; but after their own lusts
shall they heap to themselves teachers, having itching ears; 4 And they
shall turn away their ears from the truth, and shall be turned unto fables.
5 But watch thou in all things, endure afflictions, do the work of an evangelist,
make full proof of thy ministry. 6 For I am now ready to be offered, and
the time of my departure is at hand. 7 I have fought a good fight, I have
finished my course, I have kept the faith: 8 Henceforth there is laid up
for me a crown of righteousness, which the Lord, the righteous judge, shall
give me at that day: and not to me only, but unto all them also that love
his appearing.
As we have previously seen, the word "shall" is the Greek word mello which,
properly translated, means about to. In context, verse one would read:
2 Timothy 4:1 I charge thee therefore before God, and the Lord Jesus
Christ, who is about to judge the quick and the dead at his appearing and
his kingdom;
Paul, immediately after this great promise, also assured Timothy that the
false teachers would arise bringing not only damnable heresies but persecution
to those of the faith as well. Timothy was exhorted to be watchful and
endure afflictions. Even Paul declared his own readiness for the crown
of righteousness that he predicted was coming to him and all who were longing
for the appearing of Jesus Christ. Notice that Paul associated his own
sufferings with the appearing of Jesus and the crown of righteousness,
or as James says, the crown of life.
Both Paul and James affirmed the necessity of endurance through persecution
by the enemies of God. They also both affirmed that the Crown of Life would
soon come upon every believer who loved His appearing. James, in particular,
was using the same language His Lord used on the Mount of Olives when He
described in detail the persecutions that would be the sign of the return
of the Lord Jesus Christ. These persecutions would clearly demonstrate
that the Judge was at hand and ready to give the Crown of Life.
The epistle of First Peter begins with an introduction similar to that
of James. This introduction is of no small significance, especially considering
the audience and their experience:
1 Peter 1:1 Peter, an apostle of Jesus Christ, to the strangers scattered
throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,
Compare this with the introduction of James:
James 1:1 James, a servant of God and of the Lord Jesus Christ, to
the twelve tribes which are scattered abroad, greeting.
The phrase "twelve tribes" is very important as we analyze the experience
of these converted Jews enduring the immense persecution by the apostates.
Peter is primarily addressing the same group of people, i.e. Jewish Christians
who, as we shall see, were enduring a fiery trial of persecution.
Peter, like the other apostles, addresses his audience with great words
of encouragement coupled with a warning regarding the imminent trial they
must endure:
1 Peter 1:3-7 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, 4 To an inheritance
incorruptible, and undefiled, and that fadeth not away, reserved in heaven
for you, 5 Who are kept by the power of God through faith unto salvation
ready to be revealed in the last time. 6 Wherein ye greatly rejoice, though
now for a season, if need be, ye are in heaviness through manifold temptations:
7 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
honour and glory at the appearing of Jesus Christ:
The salvation ready to be revealed in the last time was none other than
the fullness of the presence and kingdom of Jesus Christ in the hearts
of His church (Luke 17:20,21). This, or rather Jesus Christ, would be their
reward for enduring the fiery trial.
The question might be raised, "How can we know that this was the sign
of persecution that would come before the return of Jesus Christ?" First,
not only does Peter�s language reveal the imminence of the return of the
Lord Jesus, i.e. ready to be revealed in the last time, but he also directly
associates the coming of Christ with the trial:
1 Peter 1:7 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 honour and glory at the appearing of Jesus Christ:
Once again the question must be raised, "How would those who received this
letter be interpreting Peter�s words in light of the persecution they were
enduring?" In comparing audience time with the very real experience of
persecution endured by these believers, it should be evident that these
Christians were certain that their reward was undeniably imminent, particularly
in light of the fact that Peter, led in all truth, would unquestionably
tell them the truth. That is, the appearing of Jesus Christ would be the
fullness of their salvation ready (Gk. about to) to be revealed in the
last time.
Second, of what persecution was Peter aware? Did Peter know of some
persecution that the Lord Jesus forgot to mention? Would Peter place such
heavy emphasis upon a trial that the Lord, with whom he walked, did not
even specify? If the trial to which Peter referred was the same persecution
which the Lord predicted, a persecution which some affirm was not to take
place for thousands of years, why would Peter speak with such incredible
urgency? How could he dare use such manipulative language with those who
trusted that he was a true apostle of Jesus Christ? The primary reason
for the intense urgency of Peter�s letter is because He was under the personal
ministry of His God who proclaimed in the most transparent language that
the fiery trial would come upon his generation (Matthew 10:17-19; 24:34).
The only message of persecution that Peter knew was that of which His Lord
spoke while on the earth:
Matthew 24:9-13 Then shall they deliver you up to be afflicted, and
shall kill you: and ye shall be hated of all nations for my name's sake.
10 And then shall many be offended, and shall betray one another, and shall
hate one another. 11 And many false prophets shall rise, and shall deceive
many. 12 And because iniquity shall abound, the love of many shall wax
cold. 13 But he that shall endure unto the end, the same shall be saved.
Peter himself knew that even he would be affected by this same persecution:
John 21:18-19 Verily, verily, I say unto thee, When thou wast young,
thou girdedst 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. 19 This spake he, signifying
by what death he should glorify God. And when he had spoken this, he saith
unto him, Follow me.
Peter affirmed this in his second epistle:
2 Peter 1:14 Knowing that shortly I must put off this my tabernacle,
even as our Lord Jesus Christ hath showed me.
Are we to assume that shortly does not really mean shortly at all but,
rather, that Peter was referring to a death he would die thousands of years
later?
It is also interesting to note that the same passage in John where the
Lord warned Peter of the death he would die has within its context a clear
time statement in light of the above references:
John 21:19-23 This spake he, signifying by what death he should glorify
God. And when he had spoken this, he saith unto him, Follow me. 20 Then
Peter, turning about, seeth the disciple whom Jesus loved following; which
also leaned on his breast at supper, and said, Lord, which is he that betrayeth
thee? 21 Peter seeing him saith to Jesus, Lord, and what shall this man
do? 22 Jesus saith unto him, If I will that he tarry till I come, what
is that to thee? follow thou me. 23 Then went this saying abroad among
the brethren, that that disciple should not die: yet Jesus said not unto
him, He shall not die; but, If I will that he tarry till I come, what is
that to thee?
In other words, "Peter, I have just told you that you will die, and I may
will that John live until I come. You be concerned with yourself." One
of them would die before the Lord would come and the other might not.
Peter was sincerely convinced by the Holy Spirit (John 16:13) and personally
by the Lord Jesus that the Lord would reward those who endured the trial
with the great salvation promised throughout the Scriptures. This is precisely
why he associated the sign of persecution with the salvation that was about
to be revealed in the last time.
Again, in chapter one, Peter uses urgent battle-like language to prepare
his hearers for the revelation of Jesus Christ:
1 Peter 1:13-17 Wherefore gird up the loins of your mind, be sober,
and hope to the end for the grace that is to be brought unto you at the
revelation of Jesus Christ; 14 As obedient children, not fashioning yourselves
according to the former lusts in your ignorance: 15 But as he which hath
called you is holy, so be ye holy in all manner of conversation; 16 Because
it is written, Be ye holy; for I am holy. 17 And if ye call on the Father,
who without respect of persons judgeth according to every man's work, pass
the time of your sojourning here in fear:
It is clear that the grace or salvation to which Peter, as well as the
prophets, referred was about to come to completion. Those whose faith would
fail would never be the recipients of this salvation. It is with this knowledge
that Peter writes. He urges, "Wherefore gird up the loins of your mind,
be sober, and hope to the end for the grace that is to be brought unto
you at the revelation of Jesus Christ."
The first-century Christians, particularly converted Jews, were to hope
to the end, i.e. the end of the Jewish age. They were to hope for the time
when Christ would destroy the Temple: the outward sign that the new spiritual
and everlasting kingdom would be established. It was at this end that the
grace promised would be brought. Notice Peter�s words: the grace that is
to be brought to you. These Christians were the ones that were urged to
gird up the loins of their minds for the purpose of continuing in the faith
so they would receive the salvation of their souls, something that had
not yet fully come to pass:
1 Peter 1:7-9 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 honour and glory at the appearing of Jesus Christ: 8 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: 9 Receiving the end
of your faith, even the salvation of your souls.
The fire that would prove that their faith was the faith of gold, or the
faith given by God, was about to be fueled. The early Christians were about
to be tested like no other generation, and the reward in the end would
be the salvation of their souls, the grace that would save them.
Even with more strength than the first chapter, Peter, in chapter four
and the first verse of chapter five, drives home the imminent trial which
was to come upon the first-century Jewish Christians and forcefully relates
this trial to the glory which they were about to receive:
1 Peter 4:12-19 Beloved, think it not strange concerning the fiery
trial which is to try you, as though some strange thing happened unto you:
13 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.
14 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. 15 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.
16 Yet if any man suffer as a Christian, let him not be ashamed; but let
him glorify God on this behalf. 17 For the time is come that judgment must
begin at the house of God: and if it first begin at us, what shall the
end be of them that obey not the gospel of God? 18 And if the righteous
scarcely be saved, where shall the ungodly and the sinner appear? 19 Wherefore
let them that suffer according to the will of God commit the keeping of
their souls to him in well doing, as unto a faithful Creator. 5: 1 The
elders which are among you I exhort, who am also an elder, and a witness
of the sufferings of Christ, and also a partaker of the glory that shall
be revealed:
First, we must ask why would Peter tell them to not think it strange concerning
the coming persecution? Surely his motive had within its reasons the obvious
words of the Lord Jesus with Whom Peter was present in virtually all His
prophecies concerning the judgment that would come upon national Israel
and the glory that would come upon the Israel of God. We must remember
the material previous to the promise, "Verily I say unto you, This generation
shall not pass, till all these things be fulfilled"-Matthew 24:34:
Matthew 24:21 For then shall be great tribulation, such as was not
since the beginning of the world to this time, no, nor ever shall be.
Matthew 24:29 Immediately after the tribulation of those days shall
the sun be darkened, and the moon shall not give her light, and the stars
shall fall from heaven, and the powers of the heavens shall be shaken:
The promise of Christ assured the apostles that there would be incomparable
trials on both the people of God and the apostate Jews immediately preceding
the coming of the Lord. There would be plenty of reason to think it strange
had the Lord not specifically prophesied of the very tribulation they were
about to endure.
Even more convincing in the passage is the blatant association of imminent
glory with the persecution and trial:
1 Peter 4:12-13 Beloved, think it not strange concerning the fiery
trial which is to try you, as though some strange thing happened unto you:
13 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.
Imagine the thought and anticipation of these Christians who were about
to experience some of the terrifying circumstances of persecution. Would
they dare assume that Peter was gravely mistaken in his affirmation of
imminent glory? Was Peter mistaken or was He clearly echoing the words
of Christ?
Matthew 24:29-30 Immediately after the tribulation of those days shall
the sun be darkened, and the moon shall not give her light, and the stars
shall fall from heaven, and the powers of the heavens shall be shaken:
30 And then shall appear the sign of the Son of man in heaven: and then
shall all the tribes of the earth mourn, and they shall see the Son of
man coming in the clouds of heaven with power and great glory.
"Immediately after" were the words of our Lord. Consider the fervency with
which the apostle Peter spoke concerning the prophecies of the Lord Jesus.
What other tribulation or glory would Peter dare mention that would be
in addition to the words of Christ than that which would come upon his
generation?
Matthew 16:27-28 For the Son of man shall come in the glory of his
Father with his angels; and then he shall reward every man according to
his works. 28 Verily I say unto you, There be some standing here, which
shall not taste of death, till they see the Son of man coming in his kingdom.
It is clear not only in Matthew but in Peter�s epistle, as well, that there
would be a reward for enduring the great tribulation and trial that would
test the first-century Christians: the reward of glory.
He continues the context of associating joy and persecution to let his
readers know that the imminent glory would, without a doubt, come upon
them as they emerged out of the fiery trial:
1 Peter 4:12-14 Beloved, think it not strange concerning the fiery
trial which is to try you, as though some strange thing happened unto you:
13 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.
14 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.
Compare verse 14 with a similar passage in Luke where the Lord is speaking
with Peter present:
Luke 6:22-23 Blessed are ye, when men shall hate you, and when they
shall separate you from their company, and shall reproach you, and cast
out your name as evil, for the Son of man's sake. 23 Rejoice ye in that
day, and leap for joy: for, behold, your reward is great in heaven: for
in the like manner did their fathers unto the prophets.
Why be happy? Because they knew that the Lord�s prophecy was being fulfilled
in their lives. So many in our generation love to think that the prophecies
of the last days are being fulfilled in our lives. If we would seriously
consider the words of Jesus and the apostles, we, as Christians, would
experience even greater joy than the first-century believers. This is only
appreciated when we understand that the glory that was to be revealed is
now revealed in all those in Christ Jesus. Nevertheless, the first-century
Christians could only be thrilled at the promise of Peter by the Holy Spirit
that they were about to fully enter the kingdom of God through much tribulation.
This is why they were to leap and be glad with exceeding joy in the face
of persecution.
Peter, in verse 17, again uses distinct phraseology to relate another
subject within the context of persecution and glory, and that is the issue
of judgment:
1 Peter 4:17 For the time is come that judgment must begin at the
house of God: and if it first begin at us, what shall the end be of them
that obey not the gospel of God?
This is called separating the wheat from the tares. How could Peter know
that the time had come for judgment to begin? Once again, persecution is
the key in Peter�s decisiveness regarding not only the imminent glory,
but also the grand separation of the wicked from the just. (The nature
of the judgment obviously must be taken into consideration; however, we
must identify the timing of the judgment in order to identify the nature).
The determining phrase is conclusive: "The time has come." The new house
of God had been around for years since the pouring out of the Spirit at
Pentecost. Why would judgment suddenly have come at the time of the writing
of this epistle? What was so significant about this time more than the
thirty years before, or thirty years after, or perhaps nineteen hundred-thirty
years after? The significance of this time was that the great and qualifying
sign of persecution and trial had begun. This fact, alone, persuaded Peter
and the early Christians that the Day of the Lord was at hand.
It is in the first verse of chapter five that Peter affirms not only
his authority as an elder but also his authority as an apostle and witness
of the Lord Jesus Christ in connection with the sufferings and glory that
was to be revealed.
1 Peter 5:1 The elders which are among you I exhort, who am also an
elder, and a witness of the sufferings of Christ, and also a partaker of
the glory that shall be revealed:
With the sufferings of Christ and the consequential sufferings of the first-century
Jewish believers in mind (Colossians 1:24), Peter then combines two phrases
that, beyond any dispute, prove that the sufferings of chapter four, verses
12 through 14, were to be equated with, and prove the inevitable nearness
of, the return of Christ. First, he declares that he is a partaker of the
glory that shall be revealed. Paul was affirmed his status during this
particular period of change. This was a peculiar time in which the Holy
Spirit was transforming those who had believed in Christ into the image
of Christ (2 Corinthians 3:18), i.e. from the temporal glory of the Old
Covenant to the eternal glory of the New Covenant. Second, Peter confirms
that he is a partaker of the glory that shall be revealed. The word shall
be is the Greek word mello which, when translated in context, reads: a
partaker of the glory that is about to be revealed. What could be more
conclusive? How could Peter be so certain that the glory was about to be
revealed? He understood very well the prophecy of the Lord Jesus in the
Olivet discourse. He also understood the clear observation that the persecution
that was taking place in the lives of those Jewish Christians was the precise
fulfillment of that very prophecy; a prophecy that Jesus predicted would
be a sign of His coming. This is exactly why Jesus was so concise in His
prediction:
Matthew 24:33 So likewise ye, when ye shall see all these things,
know that it is near, even at the doors.
James certainly understood that he was observing these same signs of persecution:
James 5:9 Grudge not one against another, brethren, lest ye be condemned:
behold, the judge standeth before the door.
Both Peter and James were entirely persuaded that Christ was about to return
because of many signs that were taking place but specifically, in the context
of Peter, because of the predicted persecution promised them by the Lord:
Matthew 24:9 Then shall they deliver you up to be afflicted, and shall
kill you: and ye shall be hated of all nations for my name's sake.
Jesus knew who His audience was and did not mislead them. Peter knew that
he was a part of that audience and was not misled. The audience Peter was
addressing knew that he was an inspired apostle of the Lord Jesus Christ
who was promised that the Holy Spirit would lead him into all truth. Therefore,
Peter�s audience was completely convicted that the persecution they were
enduring was a sure sign that the fullness of their glory was about to
take place.
Peter concludes his first epistle with a final proclamation and association
of the persecutions and consequential glory that was to follow. In fact,
to see this incredibly clear association, we must see the entire context
of the first eleven verses of chapter five:
1 Peter 5:1-11 The elders which are among you I exhort, who am also
an elder, and a witness of the sufferings of Christ, and also a partaker
of the glory that shall be revealed: 2 Feed the flock of God which is among
you, taking the oversight thereof, not by constraint, but willingly; not
for filthy lucre, but of a ready mind; 3 Neither as being lords over God's
heritage, but being ensamples to the flock. 4 And when the chief Shepherd
shall appear, ye shall receive a crown of glory that fadeth not away. 5
Likewise, ye younger, submit yourselves unto the elder. Yea, all of you
be subject one to another, and be clothed with humility: for God resisteth
the proud, and giveth grace to the humble. 6 Humble yourselves therefore
under the mighty hand of God, that he may exalt you in due time: 7 Casting
all your care upon him; for he careth for you. 8 Be sober, be vigilant;
because your adversary the devil, as a roaring lion, walketh about, seeking
whom he may devour: 9 Whom resist stedfast in the faith, knowing that the
same afflictions are accomplished in your brethren that are in the world.
10 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. 11 To him be glory and dominion for ever
and ever. Amen.
We have seen that Peter was certain that the New Covenantal glory was about
to be revealed in all those who were enduring the persecution against believers
in Jesus Christ. Peter then builds their hopes even more by guaranteeing
the crown of glory at the appearing of the Chief Shepherd. Then, after
an exhortation to humility, he pleads for his hearers to cast all the cares
of fear that were overwhelming many of them: i.e. fears of those who were
persecuting them.
These first-century believers were experiencing much emotional duress.
However, the intent of the passage is clearly implying the same persecution
as was previously mentioned, namely, the persecution by the enemies of
God-the Judaizers. Notice what Peter writes in verses 8 and 9:
1 Peter 5:8-9 Be sober, be vigilant; because your adversary the devil,
as a roaring lion, walketh about, seeking whom he may devour: 9 Whom resist
stedfast in the faith, knowing that the same afflictions are accomplished
in your brethren that are in the world.
Many agree that Peter wrote this epistle between A.D. 62 and 64. It should
be noted that, historically, the Neronic persecution was reaching a level
that these Christians had not yet experienced, hence Peter�s admonishment:
1 Peter 4:12 Beloved, think it not strange concerning the fiery trial
which is to try you, as though some strange thing happened unto you:
The analysis of the present tense in this passage is important to our understanding
of what the Christians were experiencing. The clearer translation reads:
1 Peter 4:12 Beloved, think it not strange concerning the fiery trial
which is trying you, as though some strange thing is happening unto you:
The persecution had begun. The Devil was using not only the apostate Judaizers
to try the Christian�s faith, but he was also using the Romans under the
reign of Nero to persecute Jewish Christians that were scattered throughout
the Roman Empire (1 Peter 1:1). It was very likely that this was the period
of time in which Satan was loosed to try to deceive the nations, lest they
should believe the Gospel. This persecution and attempted deception is
found in Revelation 12:6-17; 20:1-4,7-9.
First Peter 5:8 speaks of the Devil in the present tense: "your adversary
the devil, as a roaring lion, walketh about, seeking whom he may devour."
Why was the Devil roaring? This roaring demonstrates the great wrath that
the Devil had against Christ and His people because he knew he was about
to be crushed shortly (Romans 16:20), i.e. the Devil knew the time was
short:
Revelation 12:12 Therefore rejoice, ye heavens, and ye that dwell
in them. Woe to the inhabiters of the earth and of the sea! for the devil
is come down unto you, having great wrath, because he knoweth that he hath
but a short time.
Finally, toward the end of the fifth chapter, Peter again associates, with
no uncertainty, the coming of Jesus Christ resulting in the eternal glory
of the saints with the sufferings that were being endured primarily by
Jewish believers in the first century:
1 Peter 5:9-10 Whom resist stedfast in the faith, knowing that the
same afflictions are accomplished in your brethren that are in the world.
10 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.
The command to resist the Devil steadfastly was accompanied with two motivating
facts. The first was the fact that these believers were not alone in their
suffering affliction. Second was the fact that the result of the endurance
through this persecution would be eternal glory. Paul also shows this as
he encourages the Thessalonians with the same words of comfort:
1 Thessalonians 2:12-16 That ye would walk worthy of God, who hath
called you unto his kingdom and glory. 13 For this cause also thank we
God without ceasing, because, when ye received the word of God which ye
heard of us, ye received it not as the word of men, but as it is in truth,
the word of God, which effectually worketh also in you that believe. 14
For ye, brethren, became followers of the churches of God which in Judaea
are in Christ Jesus: for ye also have suffered like things of your own
countrymen, even as they have of the Jews: 15 Who both killed the Lord
Jesus, and their own prophets, and have persecuted us; and they please
not God, and are contrary to all men: 16 Forbidding us to speak to the
Gentiles that they might be saved, to fill up their sins alway: for the
wrath is come upon them to the uttermost.
Here, Paul assures the Thessalonians not only that they will receive the
glory promised, but also that those unbelieving Jews who were persecuting
the Christians were about to experience the most intense wrath of God;
hence, "wrath is come upon them to the uttermost." Peter, likewise, knew
with full assurance that the glory which was about to be revealed in him
and his hearers (Romans 8:18) would definitely come after they had suffered
a while.
Clearly, Peter was writing under the influence of the Holy Spirit and
confirming the truth of God that the persecution which first-century Christians,
particularly Jewish Christians, were enduring was a manifest sign that
the coming glory was at hand. Even Paul, an apostle born out of due time,
was divinely persuaded by the Holy Spirit, who was leading him into all
truth, that the end of national Israel was imminent, and the Old Covenant
curse of death was about to be abolished. The persecutions which were coming
upon him with increasing frequency were proof to him as well as to those
who were directly or indirectly influenced by the teaching of the apostles
that Christ would, in a little while, reward them with His presence among
them. The writer of Hebrews attested to this fact with one of the most
conclusive passages concerning the sign of persecution and the fullness
of the Everlasting promise given to Abraham:
Hebrews 10:36-37 For ye have need of patience, that, after ye have
done the will of God, ye might receive the promise. 37 For yet a little
while, and he that shall come will come, and will not tarry.
Only the very God who promised that the persecution would come could supply
the patience needed to endure the intense persecution of the Jews. The
Lord Jesus Christ made it perfectly clear that the apostles and those under
their teaching would experience scourging, beatings, have their name cast
out as evil for the Son of man�s sake, be brought before kings, governors,
rulers, and even death for some of them. Each of these were incontestably
fulfilled within the book of Acts as well as the New Testament epistles.
Though the experience of persecution was enormously grievous to these
first-century believers, the persecution produced a peculiar intimacy among
these same believers, especially in light of the fact that these tribulations
were promised by the Lord. Even more endearing was the knowledge that these
Christians had concerning the revelation of Jesus Christ and His complete
victory over the enemies of God which would be proven by the destruction
of the very system in which these enemies trusted. The New Testament writers,
being led in all truth, assured the saints under their ministry that the
full glory of Christ was about to be revealed and that persecution was
one of the signs by which they would be convinced. Perhaps no other Scripture
supports this more clearly than Paul�s comforting words (which we have
already observed) to the Church at Thessalonica:
2 Thessalonians 1:3-12 We are bound to thank God always for you, brethren,
as it is meet, because that your faith groweth exceedingly, and the charity
of every one of you all toward each other aboundeth; 4 So that we ourselves
glory in you in the churches of God for your patience and faith in all
your persecutions and tribulations that ye endure: 5 Which is a manifest
token of the righteous judgment of God, that ye may be counted worthy of
the kingdom of God, for which ye also suffer: 6 Seeing it is a righteous
thing with God to recompense tribulation to them that trouble you; 7 And
to you who are troubled rest with us, when the Lord Jesus shall be revealed
from heaven with his mighty angels, 8 In flaming fire taking vengeance
on them that know not God, and that obey not the gospel of our Lord Jesus
Christ: 9 Who shall be punished with everlasting destruction from the presence
of the Lord, and from the glory of his power; 10 When he shall come to
be glorified in his saints, and to be admired in all them that believe
(because our testimony among you was believed) in that day. 11 Wherefore
also we pray always for you, that our God would count you worthy of this
calling, and fulfil all the good pleasure of his goodness, and the work
of faith with power: 12 That the name of our Lord Jesus Christ may be glorified
in you, and ye in him, according to the grace of our God and the Lord Jesus
Christ.
The persecution that the converted Thessalonians were experiencing Paul
identified as "a manifest token of the righteous judgment of God." Strong�s
defines the word token as an "indication." Thus, Paul was declaring that
the afflictions the first-century Christians were undergoing were manifest
tokens, or clear indications, of the righteous judgment of God.
The apostles, because of the discernment the Holy Spirit had given them,
were able to discern the particular sign of persecution as a sign of the
times. They were able to discern the times of the judgment and glory that
were about to be revealed through the appearing of the Lord Jesus Christ
to judge the living and the dead.
Ward Fenley
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