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WHY DO CHRISTIANS SUFFER

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Read this article and/or go to the bottom and watch the video.

Suffering as a Christian is really a good sign. Why do I say that? First of all, we are true believers in Christ. Then that suffering likely proves we are people who follow Jesus because He said if we are His worshipper, we will suffer for Him as He did. We who have been called to this great purpose of conformity to the image of Christ will for that reason also be called to suffer with Christ. If we want to know him and the power of his resurrection, then we will need to share in his sufferings, becoming like him in his death (Phil. 3:10). Not that our death in any way is redemptive. Only Christ’s death can save. But yet, if anyone is in Christ, then that person has glory and hardship in store (Rom. 8:17). We are often caught off guard by our sufferings, as though we ought to be exempt. We reason that since we are not condemned, then why should we continue to pay any price?

        We hardly have all the answers for the mystery of suffering, especially the suffering of Christians. Ultimately, only God can have reasons for the evil in this world and the pain inflicted on its inhabitants. We do know that the immediate responsibility for evil is ours, not God’s. But we wonder why believers who are acquitted from the responsibility still must receive the consequences deserved by sinners. The Bible explains that suffering has a number of purposes connected with sanctification. One of them is the purification of our faith. As gold is refined by fire, Peter tells us, so our faith is perfected by hardship and trials, so that it will result in praise and glory and honor on the last day (1 Peter 1:7; Rev. 2:10; 3:10). Such an approach is corroborated in our experience. When we suffer, we begin to know what matters and trust only the things that last. We make fewer investments in the transitory and ephemeral. Suffering helps us because it enables us to endure and gives us character (Rom. 5:4). Moreover, it strengthens our hope, the kind of hope that will never be shamed in the final outcome (Rom. 5:5). For this reason,, we can be glad for the pain that God allows us to endure. Not because there is anything good in itself about pain. Nothing could be further from Christian faith than the adages “Joy through pain” and “No pain, no gain.”

 The central reason for Christian suffering is fellowship with Christ.

        The central reason for Christian suffering is fellowship with Christ. We should not be surprised at the trials that come our way but glad that they mean we are communing with Christ’s sufferings (1 Peter 4:12). It can even be said that we fill up what is lacking in Christ’s afflictions (Col. 1:24). It is easy to misunderstand such statements to mean we are somehow continuing the unfinished business of Christ’s passion. The idea is blasphemous. Christ’s suffering was once and for all (Col. 2:14; John 19:30; Heb. 9:26; 10:11–14). That is, the atoning value of his work on earth, culminating on the cross is sufficient and accomplished. Flagellants and others who believe they are participating in the atonement by their self-inflicted pain are far off the mark. However, not all suffering is for atonement. The afflictions of Christ while on earth did not extend forward to include every hardship endured by his people. When we suffer, it is for his sake (Mark 13:13). When Christians are persecuted, it is Christ who is the object (Acts 9:4–5). Although attacks on Christ during his lifetime brought complete satisfaction to God, his enemies were not yet satisfied. And so, they continue to attack him by attacking the church. His afflictions are now received by us.

        Human experience is vast and varied, but few things exist as a universal experience like suffering. The pains and problems vary from person to person, but we all suffer. This fact leads to the common question: why does God allow suffering? Given this constant part of life, the wise person should seek to understand heartaches and how to react to suffering when it arrives.of the most common responses is bitterness — a deep resentment for the pain we all go through. While suffering can undoubtedly sow the seeds of bitterness and resentment, that is not how Christians should respond to it. Instead, we are called to see suffering as a part of life meant to dissatisfy us with the present fallen world and to instill in us a longing for eternity. To unpack this idea, consider the three main aspects of suffering:

         Suffering as a Consequence of Sin

The first truth about suffering is the recognition that it is alien to God’s plan of life. That might sound incredible, but to the Christian worldview, it is vital. Suffering is a product of the fall, a consequence of human sin against God Suffering is in our lives because we are living in a broken world. Some suffering is due to our sinful and wrong choices, but some is due simply to the world being fallen. This aspect of suffering should drive us to long for a better world, a world redeemed and freed from sin, a world that God will one day come again to establish (Romans 8:19-23). Christians sensitive to sin is a major reason for our suffering.

       Suffering is a product of the fall, a consequence of human sin against God (Romans 5:1)

       (1 Corinthians 15:21). Suffering is in our lives because we are living in a broken world. Some suffering is due to our sinful and wrong choices, but some is due simply to the world being fallen.

         Suffering as a Tool of Sanctification

Nothing is so broken as to be unusable by God. Although suffering is alien to His goal for humanity, God uses it now as part of our development as people. Nothing forces a person to confront their true self like suffering. Suffering causes our focus to turn inward, to face those parts of ourselves we might otherwise ignore. God can use suffering then to develop us into better people: the people who can love and enjoy Him forever. Due to Christians’ expectation for something better causes some of our suffering.

       3 Not only so, but wealso glory in our sufferings, because we know that suffering produces perseverance; 4 perseverance, character; and character, hope. 5 And hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us. (Romans 5:3-5)

        2 Consider it pure joy, my brothers and sisters,[a] whenever you face trials of many kinds, 3 because you know that the testing of your faith produces perseverance. 4 Let perseverance finish its work so that you may be mature and complete, not lacking anything. (James 1:2-4)

          Suffering as a Test of Faith

Finally, suffering is the crucible by which we find our center and demonstrate the truth of our faith to the world. In times of intense pain or turmoil, we cling to what we have placed our hope in. In this way, suffering reveals whether our faith is a mere childish hope or a factual reality. Here we see suffering as a call to live out a better and more faithful witness to the world. Like the prophet Habakkuk, suffering calls us to declare to those around us, “yet I will rejoice in the Lord; I will take joy in the God of my salvation” (Habakkuk 3:1belief8). As we develop an understanding of how to approach suffering, we must be clear that suffering never becomes good. Suffering remains evil. What must be understood though, is that suffering can be redeemed; it can be made purposeful. When we are burdened beyond our strength, we must not become bitter but instead allow our faith to make us better. For the Christian, we must see suffering as a trifold call to long for a better world, to seek to become a better person and to live out a better witness. Simply due to our belief in Jesus and our faith, Christians will be persecuted.

        Suffering is a product of the fall, a consequence of human sin against God (Romans 5:1)

       1 Corinthians 15:21). Suffering is in our lives because we are living in a broken world. Some suffering is due to our sinful and wrong choices, but some is due simply to the world being fallen.

                                          Glory as the Ultimate End

       The whole creation groans with pain (Rom. 8:22). This sorrowful, broken world was subjected to futility by the same God who cursed the human race for its disobedience. And we suffer and groan along with it (vv. 20–23). Romanticism about nature, nostalgic views, and utopian views about the beauty of the creation do not coincide with the reality of world history. But world history does not end with death and futility. It ends with the freedom of the glory of the children of God (v. 21). In fact, the whole creation will come to glory with us. The end is so unspeakably beautiful that our present sufferings are not worthy to compare with the glory to come (v. 18). Physical death no longer has that dreaded finality it once had. Death is now the gateway to full communion with the Lord. “For you have died, and your life is hidden with Christ in God. When Christ who is your life appears, then you also will appear with him in glory” (Col. 3:3–4).

       Jesus told us problems would come our way. At the end of His Upper Room Discourse on the eve of His crucifixion, our Lord’s final words were, “In the world you will have tribulation; but be of good cheer, I have overcome the world” (John 16:33). We are encouraged by one of the Bible’s great stories of tribulation and triumph, the story of the Old Testament hero Joseph. Much of Genesis is devoted to Joseph’s story, and God gave us Joseph’s example as an encouragement amid the problems of life. Joseph went through his problems to save his family, save thousands of people, and to save the people of Israel. Joseph’s example gives us a great method of looking at our problems. God allows or gives us problems to provide a way to help others and to possibly share a way to offer us a real blessing. God may put us in a difficult place to help us or even to provide a glorious circumstance. We know problems are not pretty and they are not fun. However, without the problem or burden, we may miss out on a real blessing from God. We must be biblical in facing our problems, and the Bible takes a more hopeful attitude than our emotions may feel. The following are some commentaries on the question of problems.

          Predictors- They will mold our future.

          Reminders- We are not self-sufficient. We need God and others to help us.

          Opportunities- They pull us out of our rut and cause us to think creatively.

          Blessings- They open up doors that we usually do not go through.

          Lessons- Each new challenge will be our teacher.

          Everywhere- No place or person is excluded from them.

          Messages- They warn us about potential disaster.

          Solvable- No problem is without a solution.

So, the questions may be: Are you discouraged now waiting for good news that hasn’t come? Have you felt anything that is a reminder that there you sick? Maybe your problems have been prolonged and chronic and crippling to your spirit. As a true Christians none of this is random. God has not forgotten or forsaken a true believer just like He did not forsake Joseph. This story reminds us that there are advantages in our difficulties and providence in our problems. God does not trivialize our problems, but He does “truthalize” them. It allows us to begin looking at problems from a different perspective. This leads to list and talk about five suggestions as to why Christians have so many problems.

                 PROBLEMS PROVIDE GREATER OPPORTUNITIES

First, problems provide some opportunities that may only come due to the problem. In Joseph’s life story we are struck at how God converted Joseph’s problems into potentials. Missionary and author Isobel Kuhn wrote an account of her life, titled IN THE ARENA, based on the concept that difficulties are God’s way of providing an arena for our witness. “God taught me through the years to view my own trials as platforms in today’s Arena,” she wrote. “I thought this concept was original with me, but one day my husband found that Hudson Taylor had formed the same opinion many years ago. He said: Difficulties afford a platform upon which He can show Himself” (where Himself is God). As God’s children we need to learn how to look for platforms in our problems, Sometimes, our “prisons” are “pulpits”. Of course, for most of us, the prison experience is not literal. The key is looking around in any given set of circumstances to see God is using them to open a door for us. My recent cancer surgery and treatments immediately provided for two significant blessing. During my 21 weeks of chemo treatments, I was able to witness to 79 people at the lab and to finish writing and getting my first book published.

                       PROBLEMS PROMOTE SPIRITUAL MATURITY

Second, the story of Joseph also teaches that problems promote spiritual growth and maturity. There doesn’t seem that there is another Bible character who experienced worst treatment than Joseph, apart from Jesus Himself. To fulfill the role God intended for him, Joseph needed grit, backbone, and dogged resolution; and those muscles only develop in the gymnasiums of life. Sometimes the Lord has to toughen us up. Before Joseph could become Prime Minister of Egypt. He needed fortitude and faith in God’s sovereignty. Psalm 105:17-18 says: “He (God) sent a man before them- Joseph- who was sold as a slave. They hurt his feet with fetters, he was laid in irons”. When Joseph came out of prison, he was an iron-souled man. He was a man of great wisdom, courage, and determination. Due to his faith in God and God’s leading, Joseph ascended to great spiritual maturity. This is our example to also gain spiritual maturity. God needs “Iron-souled saints” today, and only way iron gets into our soul is through suffering. When we hurt and endure problems something changes in our hearts as we become more spiritually mature. Peter told his readers, “Though now for a little while, if need be, you have been grieved by various trials, that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ” (1 Peter 1:6-7).

                             PROBLEMS PROVE INTEGRITY

Third, our integrity is enhanced and proven due to problems we encounter. Our character if genuine, is never altered by circumstances. As we learn in the Joseph story and several other Bible stories, Joseph was a man of great character, and every problem provided another opportunity to deepen and demonstrate the sterling nature of his integrity. Nothing so exemplifies our character as how we face difficulties. Character is often confused for reputation but there is a vast different. Reputation is what others suppose we are; character is what we really are. Reputation is what those around you think of you; character is what God knows you to be. Reputation is what is chiseled on your tombstone; character is what the angels say about you before the throne of God. Character never changes with the circumstances; it is simply deepened by difficulties. Our backgrounds or circumstances may try to pull us downward, but we have the ability to choose our own convictions. Our situations reveal the way we truly are. When we face the difficulties of life, it is a wonderful opportunity for God to use us to demonstrate the reality and the integrity of our character before others.

                     PROBLEMS PRODUCE A SENSE OF DEPENDENCY

Fourth, problems produce a sense of dependency on our faith in God. They drive us to the Lord and teach us to lean on Him. Joseph depended on God and God was with him every step of his life. Joseph’s faith was solid, and it guided him through all of his problems. William Griffith Thomas, the Anglican cleric and scholar, wrote about this in his devotional commentary: “The secret of Joseph’s power was the consciousness of the presence of God. God had not forgotten him, though it might have seemed to him that it was the case. The very incident that was apparently the most injurious was the link used by God to bring about Joseph’s exaltation. To the man who is sure that he is in the pathway of God’s will. There will come the consciousness of divine presence and blessing, which will be an unspeakable comfort as he rests in the Lord and waits patiently for him. Evil may have temporary victories, but they are only temporary. Good, and right, and truth, must prevail, and it is for the servants of God to wait quietly, to go forward humbly, to live faithfully; and to trust boldly, until God shall justify them by His divine interposition, and glorify His grace in their lives”. Joseph found out how much God loved him, and Thomas’ quote helps us to understand this. It is during the crisis of life that we make a spiritual dependency on the Lord. One of the main ways this occurs is in a personal encounter with God when we live through problems.

                    PROBLEMS PREPARE OUR HEARTS FOR MINISTRY

Fifth, problems can prepare our heart and mind for ministry. In Joseph’s case, you might say that prison was God’s seminary to train him in skills he would need later to lead the nation of Egypt. By the time Joseph was thirty, he understood that leadership was in serving others. Joseph could have wrapped himself in the cloak of self-pity, but here he was seeking to serve others. He put aside sorrow and self-indulgence to help those in prison, and then he dedicated himself to help thousands. As Paul said in 2 Corinthians 1:4; we are able to comfort others with the same comfort we ourselves have received from God. When thrown into difficulties of life, it makes us especially sensitive to others who have similar difficulties or parallel problems. Those who have found the grace of God in the middle of some catastrophic event, are often called upon to share this grace with others and provide ministry to them. Many ministries have been launched in this way. Suffering brings about a heart for ministry. We are able to put our arms bereavement if we have also experienced like circumstances. My ability to understand and comfort those battling cancer was totally different after I faced this terrible disease. One pastor explained it this way: “Brokenness precedes usefulness”, when you have to reach out to parents who have lost children under any circumstance. If we were to take a survey of people in ministry, you can about guarantee they have gone through some sort of painful experience. So, sometimes God wants to prepare us to help someone else who is going through problems.

       Most of us want the crown (reward in Heaven), but not the Cross; Easter but not Good Friday; the gain, but not the pain. But that is not the way it works, and that doesn’t seem to represent the ways of God. In our lives individually, and in our families, and in our churches, God can take our problem and make us better- if only we cooperate. Think of Jesus beside you and lean on Him. Exchange your problems for His peace and let Him infuse your soul with strength and His steel. 

REVELATION: CHRISTIAN HOME LIFE

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LIFE AT HOME

All of us, when we were young, had a home that was very different from the home we know today. Likely, we remember good times with our family. It is also likely that each of our families were made up of different types of people. I don’t remember living with my dad. I have some early memories of my dad but my mother and father were divorced when I was three years old. Barbara’s parents also separated when Barbara was young. Many of you lived with both of your parents and remember many happy times. A family is defined by God as one that includes both parents and their children. That is the type of family that Barbara and I created with God at the center. We wanted to have the normal family that neither of us had experienced growing up. Today, there is a lot of talk about how the family is to be defined. There are many attempts to create a new definition of the family and the roles within. Not long ago the Supreme Court of the US “redefined” marriage and the family unit. So, this court redefined what God created. God’s plan was to have the family made up of a man and a woman (Adam and Eve), with children who honored their parents. When these God-given roles are carried out, we experience life as a family aa tats best. A family centered in Christ is a strong family.

Read Ephesians 5:22-24

In verse 21 (not read), the King James Version takes this verse as the last phrase of the preceding discussion about spiritual conduct. This is because “be subject” (submitting in the KJV) is a participle, not an independent verb. The Revised Standard Version and many modern commentators see this as one of several cases where a participle is independent and serves an imperative verb. This is also supported by the fact that there is no verb in the Greek after “wives” in verse 22, so “be subject” must be understood as the verb there. All of this means two things: first, that many times the KJV uses language translations that can be hard to understand, and second, “wives” are to “be subject” -not “submitting” without a choice.

This is a general word to all Christians to “be subject” to one another, but as God has given all a choice, we must do this as a choice from the heart. We are to do this “out of reverence for Christ”. “Reverence” here is literally “fear”. This term is not usually used with reference to Christ, but it is frequently used of one’s attitude to God, an attitude of respect and reverence. It is also appropriate to one’s relationship with the Son of God.

This emphasis is a part of Paul’s overall interest in the unity and harmony of the body of Christ. Each member of the body is to function in cooperation with others under Christ, who is the head (4:15-16). Such cooperation will often mean submission, putting one’s own security, happiness, and well-being in second place to the security, happiness, and well-being of others. This is the example set by Jesus, who took the role of servant and washed His disciples’ feet (Mark 10:43-45; John 13:3-16). In the discussion that followed Paul showed how this principle applied to wives, husbands, children, parents, slaves, and masters. In each case, it should be remembered that submission is not one-way and that all Christians are to “be subject” to each other and to Christ. The New Testament makes is clear that faith has a lot to do with every area of life.

Since as indicated before, there is no verb expressed in verse 22, it literally reads, “Wives, to your husbands, as to the Lord”. The verb “be subject”, supplied in verse 21, makes it clear that the submission described is a part of the mutual submission that belongs to all Christians, and not the slavish obedience that ancient society prescribed for a wife. This submission is also a voluntary action of the wife, not something imposed upon her by her husband. The following verse (vv. 25-35) clearly show that the wife is not being asked to subject herself more than the husband is asked to subject himself. In fact, much more is said about the duties of the husband than of the wife in this chapter. This passage is the center of much controversy today because many fail to understand Paul’s intent.

This controversy cannot and should not attempt to resolve this larger issue. However, several observations can be made at this point. These words were written in a time when all the authority in the society belonged to men, and women had very few rights, Christ brought a new freedom and dignity to women, and Paul recognized that women and men are spiritual equals in Christ (Gal. 3:28). This passage does not approve the ancient customs regarding marriage and women any more than verse 6:5 approves the customs of slavery. Husbands and wives today must apply these teachings in Christian freedom with the guidance of the Holy Spirit, not in legalism and literalism.

The wives’ submission to her husband is to be “as to the Lord”. This is another sign that it is not the same as the obedience of wives to husbands in ancient pagan culture. All through this passage, Paul was thinking of the parallels between family and the church. The husband’s headship in the marriage is not that of a patriarch or authoritarian master. It is the headship of Christ over the church- loving, self-giving, caring, and gentle. The wife’s subjection- and the term subjection is hardly adequate to describe it- is like that of the church to Christ. It is trusting and confident that there is no harm to be feared in such a relationship.

Although some people have distorted Paul’s teaching on submission by giving unlimited authority to husbands, we cannot get around it. One way to disarm the antagonism that the external culture may inject into the marriage relationship is to remember that the wife gets to submit and the husband gets to die. According to the Bible, the man is the spiritual head of the family, and the wife should acknowledge his leadership. But real spiritual leadership involves loving service (a form of dying). Just as Christ served the disciples, even to the point of washing their feet, so the husband is to serve his wife. A wise and Christ-honoring husband will not take advantage of his leadership role, and a wise Christ-honoring wife will not try to undermine her husband’ leadership (if he takes on that role).

Read Ephesians 5:25-28

Think about how these 4 verses and even the previous 3 verses define husbands and wives contrasted to those we see in the movies and on TV. If Paul had in mind an authoritarian pattern of marriage, we might expect him at this point to urge husband to exercise restraint in exerting their authority. But there is no mention of the husband’s authority here. In chapter 6 parents and masters are urged not to provide to anger or to threaten. But in chapter 5 the only counsel for husbands is to love. The Greek language has several words for love, and Paul could have used the word that means human, sensual love, from which we get our word erotic. Instead, he used the great Christian word that describes the kind of love God shows.

To illustrate this love, he immediately turned to the greatest known example, the self-giving of Christ for His people. The parallel between the marriage of husband and wife on the one hand and the relation of Christ and the church on the other was uppermost in Paul’s mind. It dominates the whole passage. The Old Testament often spoke of Israel as being married to God, and in Revelation the church is described as the bride of Christ. Here Paul emphasized the fact that Christ gave Himself so the church would be holy, His own pure possession. He was both stating a truth about the church and setting forth an ideal for marriage. Christ is said to “sanctify the church having cleansed her by the wedding of water with the word”.

Several interpretations have been suggested for this phrase. Some think this is a reference to the bride’s careful preparation for the wedding, including bathing. Some think the reference is to baptism, by which God’s people are set apart and made members of the church. Others feel that the reference to water is simply a way of speaking of cleansing. It is significant that “the word” and not the water itself is the agent of cleansing here. So. God’s “word” is the real key.

Some Christians actually thought that Paul was negative about marriage because of the counsel He gave in 1 Corinthians 7:32-38, These verse in Ephesians, however, show a high view of marriage. Here marriage is not a practical necessity or a cure for lust, but a picture of relationship between Christ and His church. Paul’s counsel to the Ephesians is more the biblical ideal for marriage. Marriage, for Paul, is a holy union, a living symbol, a precious relationship that needs tender, self-sacrificing care.

Paul devotes twice as many words to telling husbands to love their wives as to telling the wives to submit to their husbands. How should a man love his wife? 1) He should be willing to sacrifice everything for her; 2) make her well-being of primary importance; and 3) care for her as he cares for his own being. No wife needs to fear submitting to a man who treats her in this way.

Christ’s death makes the church holy and clean. He cleanses us from the old ways of sin and sets us apart for his special sacred service (Hebrew 10:29; 13:12). Christ cleaned the church by the washing of baptism. Through baptism, we are prepared for entrance into the church just as ancient Near Eastern brides were prepared for marriage by ceremonial bath. It is God’s Word that cleanses us (John 17:17; Titus 3:5).

Read Ephesians 6:1-3

The counsel given to children was that they should obey their parents. There are two possible interpretations of the phrase “in the Lord”. Some think that it means “as long as their requirements agree with the will of God”. Thus, it would have a special relevance to the Gentile world, where a child might have a parent who was not a believer. Others feel the phrase simply means “as a Christian should”. The added phrase, “for this is right” could also have several meanings. It may mean that the obedience of children is recognized as right by all people. Or it may reflect the fact that a child cannot always understand the reasons for a parent’s instructions and must obey because it is the right thing to do.

Paul cited the fifth commandment at this point. It contains the broader word “honor. This means obedience in the case of younger children and respect and care in the case of older children. Paul called this the first commandment with promise, even though the second commandment indicates that God will show His love to those who keep His promises. This addition to the second commandment was not so much a promise as a statement about God made in connection with the description of God. The fifth commandment has a more specific promise. Those who honor their parents will live long upon the earth. The original wording said, “in the land which the Lord your God gives you” (Ex. 20:12). The more general statement was used by Paul because it is more appropriate to Christians in that form. The promise means that a society that honors its elders will be healthier, more stable society than the one that does otherwise.

There is a word for parents here, too. The word “fathers” is probably used in the general sense to include both parents. They are not to provoke their children to anger. Since they have authority over the child, it would be easy to be harsh. But parents are to recognize that children have rights and feelings. Parental authority must be exercised with due regard for the child. They are to bring their children up in “discipline”, a word which means positive instruction as well as correcting or chastening. “Instruction” is also needed. This is a more specific word for admonition or correction. The discipline and instruction of the Lord is what God can do in the children’s life through faithful Christians parents.

There is a difference between obeying and honoring. To obey means to do as one is told, to honor means to respect and love. Children are not commanded to disobey God in obeying their parents. Adult children are not asked to be subservient to domineering parents. Children are to obey while under their parents’ care, but the responsibility to honor parents is for life.

If our faith in Christ is real, it will usually prove itself in our relationships at home with those who know us best. Children and parents have a responsibility to each other. Children should honor their parents even if the parents are demanding and unfair. Parents should care gently for their children, even if the children are disobedient and unpleasant, ideally, of course. Christian parents and Christian children will relate to each other with thoughtfulness and love. This will happen if both parents and children put the others’ interests above their own- that is, if they submit to one another. All of Paul’s instructions define more fully the roles that God intents for family members and describes the foundation for that

Christian life at home.

CHRISTIAN END TIMES AND PROPHECY

Here is a website with a great section on End Times and Prophecy information, tips, and helps for all ages and situations. It also provides Christian faith, parenting and fashions in many other areas for you and/or family. 

GREAT BIBLICAL PROPHECY

 

REVELATION: PEACE

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OUR NEED FOR PEACE

The daily news and world events should cause us a lot of concern and overwhelm us. Nations are more than at odds with each other and sometimes they even fight among themselves. We hear that economies are on the brink of disaster – like Greece among others. Any one of these issues could be a cause for anxiety. At times nothing feels safe or secure. We need someone in our lives who can calm our fears with a few words, a smile, or a hand on the shoulder. For many of us, as children, our mother was likely that person, and later there were times when our spouse was able to do that. Jesus offers more than comforting words. Jesus offers us something beyond the turbulent, insecure world we live in. Jesus offers Himself!! He is the way to the Father and an eternal home with Him.

Read John 14:1

John began his coverage of Jesus’ last week on earth in what we know as Chapter 12. By the time John arrived at the passage of this study, it was well into the evening of Jesus’ last night on earth. In the upper room only hours before His crucifixion, Jesus devoted Himself to the final instructions and assurances the disciples needed before He departed from them. This led to what we now call “Good Friday”. (There are a lot of versions for why this is called “Good”. The one I heard that is likely more accurate than others is one that came from a British concept a few centuries ago. Their ole English language translated “good” as “Holy”. So for them the day of Jesus’ crucifixion was “Holy Friday”.)

To better understand the passage just read, we need to focus on at least two literacy observations. First, we have jumped over to an entirely different part of John’s Gospel. This passage thrusts us suddenly into the second half of his gospel (Chapters 13-21). This part is concerned exclusively with the last week of Jesus’ life and a few events following His resurrection. John’s effort was to frame and interpret the significance and meaning of Jesus’ death. Second, in this part of the Gospel, John is telling us about the final Passover of Jesus’ life. Jesus’ words, in verse 1, show that the way to eternal life, though unseen, is secure- as secure as our trust in Jesus. He has already prepared the way to eternal life. The only issue that still may be unsettled is our willingness to believe.

Here Jesus is talking to His disciples and He knew they had concerns. He was sharing these words with His disciples just hours before His arrest. Jesus knew finding peace would be difficult for the disciples. The disciples of Jesus had reason for troubled hearts. Jesus had told them He was going away (13:33), that one of them would betray Him (13:21), and that one of them would deny Him three times before morning (13:38).  To calm their troubled hearts Jesus told them to believe in God. And since they believed in God they would also believe in Him. By the same token, by believing in Him they believed in God (v.1). The identity of Jesus and the Father was so complete that belief in one demanded belief in the other. Belief could also be translated as trust, and trust is based on a relationship with God that is personal and intimate.

Read John 14:2-4

There are few verses in Scripture that describe eternal life, but these few verses are rich with promises. Here Jesus says, “I am going to prepare a place for you”, and “I will come and get you”. We can look forward to eternal life because Jesus has promised it to all who believe in Him. Although the details of eternity are unknown, we need not fear because Jesus is preparing for us and will spend eternity with us.

Still answering Peter’s question (13:36) about where He was going, Jesus promised that He was going to the Father’s house to prepare a place for them (v.2). The implication is that if He was going there and if He was preparing a place for them He was also expecting to show up there. The Father’s house had many rooms or abiding places. There would be room enough to spare for all to have and abiding place in the Father’s house. The reference to the Father’s house may have been suggested by the prominence of the Temple, which was often called the Father’s house (2:16), in their thoughts that week. Or it could have had a reference to the upper room where they were perhaps even then still gathered. As He had sent two of the disciples on ahead to prepare the upper room (Mark 14:12-16) for them, so Jesus would go ahead of the disciples to prepare an eternal dwelling place in the Father’s house for them.

This is a promise with two dimensions. On one hand, it is a future promise that the believer will live in the roominess of the Father’s house with perfect fellowship forever. On the other hand, it is a present promise that Jesus calms the troubled heart with the assurance that He has prepared both the place and the way, and will always be present with His believers to strengthen and guide them. Both in the hope of heaven and the help on earth the Savior can be trusted to have prepared the way.

The truth of Jesus’ preparation is pledged by His own trustworthiness. He would not have promised that He would prepare a place for His followers if that was not true. Jesus never gave a promise that He could not fulfill. In addition to that, having prepared a place for the believer He would return to take the believer with Him. The result will be a shared relationship for all eternity (v.3). He had already told them where He was going by previously mentioning that He would return to the Father who had sent Him. And He had already shown them the way by His teachings.

What kind of thought does Jesus’ statement “prepare a place for you” bring to mind? (It does not mean that Jesus is finishing heavenly houses for His followers. Neither has it anything to do with levels of rewards in heaven. Jesus death and resurrection was the “preparation”, the work to give us eternal access into God’s presence. Yes we will have a place that is prepared for our heavenly living– the Real Life. )

Read John 14:5-7

Thomas wanted it spelled out more specifically (v.5). He wanted to be able to know without a doubt both the destination of the Savior and the way to it. This is one of the most basic and important passages in Scripture. How can we know the way to God? Only through Jesus!!! Jesus is the way because He is both God and man. By uniting our lives with His, we are united with God. Trust Jesus to take us to the Father, and all the benefits of being God’s child will be ours. Jesus says He is the only way to God the Father. Some people may argue that this way is too narrow. In reality, it is wide enough for the whole world, if the world choses to accept it. Instead of worrying about how limited it sounds to have only one way, we should be saying, “Thank you, God, for providing a sure way to get to you”. As the way, Jesus is our path to the Father. As the truth, He is the reality of all God’s promises. As the life, He joins His divine life to ours, both now and eternally. Jesus is, in truth, the only living way to the Father.

It was not just that He showed the way to the Father by revealing it; He was the way to the Father by redeeming persons. He was also the truth. Divine reality rested in Him. He was totally reliable to express the truth of God and His salvation. And He was the life. He was both the source and the content of life. To know Jesus is to have life. The destination to the Father and ultimately to the Father’s house is personal. It is centered in the person of Jesus Christ. And it is relational. It is based on a personal relationship by faith to Jesus Christ. It is also exclusive. Only through Jesus Christ can one come to the Father. To know Jesus Christ in the personal relationship of faith is to have access to the Father and thus to the Father’s house.

To know Jesus is to know the Father (v.7). Jesus came to earth to reveal God and to redeem humankind. This may help to explain, in part at least, why we have not heard from God in the same way as people of the Old Testament did. We now have Jesus and His promises. We now have the Holy Spirit each and every day. In accepting Jesus Christ by faith any person both knows and sees the Father. The way to the Father is through the Son. He is our Peace.

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REVELATION: LOVE OF CHRIST

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SHARE CHRIST

In an earlier article “Love Like Christ”, we saw the love of Christ –and our love for Christ- led us to love others and ground every aspect of those relationships in love. The best way we can love others is to introduce them to Jesus – the One who leads us to love them. We have a responsibility to introduce our friends to Jesus. There are times when it is not the right opportunity or we think it isn’t. There are times all of us need more courage or a push to witness to others. We need to ask God’s Spirit to lead us to those we need to introduce to Jesus and to give us the boldness to do it. Let me share something that may or may not be a secret- the longer the time between our witnessing, the harder it is to have that boldness to share Christ.

Read John 1:35-39

John’s Gospel began with a very impressive introduction stating that Jesus was the Word. Now John set his Gospel in historical context by linking the beginning of Jesus’ ministry with that of John the Baptist. In verse 35, John (this is John the Baptist) calls Jesus “the Lamb of God” –the One sent from God to take away the sin of the world (1:29). True to his purpose as forerunner, John sought to transfer the loyalty of his followers to Christ. John the Baptist’s job was to point people to Jesus, their long-awaited Messiah. Today people are looking for someone to give them security in an insecure world. Our job is to point them to Christ and to show that He is the One whom they seek.

Here the two disciples used several names for Jesus: Lamb of God (1:36), Rabbi (1:38), Messiah (1:41), son of God (1:49), and King of Israel (1:49). As they got to know Jesus, their appreciation for Him grew. The more time we spend getting to know Christ, the more we will understand and appreciate who He is. We may be drawn to Him for His teaching, but we will come to know Him as the Son of God. Although these disciples made this verbal shift in a few days, they would not fully understand Jesus until three years later (Acts 2). What they so easily professed had to be worked out in experience. We may find that worlds of faith come easily, but deep appreciation for Christ comes with living by faith.

One of the disciples was Andrew (1:40). The other was probably John, the writer of this Gospel. Why did these disciples leave John the Baptist? Because that’s what John wanted them to do –he was pointing the way to Jesus, the One John had prepared them to follow. These were Jesus’ first disciples, along with Simon Peter (1:42) and Nathanael (1:45). When the two disciples began to follow Jesus, He asked them, “What do you want?” Following Christ is not enough, we must follow Him for the right reasons. To follow Christ for our own purposes would be asking Christ to follow us- to align with us to support and advance our cause, not His. We must examine our motives for following Him. Are we seeking His glory or ours?

In verse 38 following Jesus’ question, the disciples underscored their hunger and commitment to spend time with Jesus- their desire for Him to become their teacher. They sought a personal encounter with Jesus. His response was the invitation of a lifetime, “come and see”.

Read John 1:40-45

Andrew accepted John the Baptist’s testimony about Jesus and immediately went to tell his brother, Simon, about Him. Andrew gave Simon a startling announcement: “We have found the Messiah” (v.41).  There was no question in Andrew’s mind that Jesus was the Messiah. Not only did he tell his brother, but he was also eager to introduce others to Jesus (6:8-9, 12:22). How many people in your life have heard you talk about your relationship with Jesus?

As an indication that the Gospel of John was intended for Gentile as well as Jewish readers, the writer explained that “Messiah” was in the Hebrew as “Christ” was in Greek, the term for the Anointed One of God. This seems to indicate that Andrew found his brother Simon before that other unnamed disciple found his brother. Likely, it means that the first thing Andrew did was to find his brother to share with him what he had discovered –the Christ. Were we as excited as Andrew and shared Christ with someone? It is significant that the first one to hear about Jesus from either of these two disciples was Simon. Christ would give Simon a new name, for he would have a new character. Simon would be understood in terms of his future (after Simon Peter did some growing in Jesus).

The previous activity had been in Judea. On the day following the encounter with Simon Peter, Jesus went from Judea to Galilee. Galilee was to the north and was known as “Galilee of the Gentiles” because of the concentration of Gentiles in its population. Much of Jesus’ ministry was in Galilee.

Jesus took the initiative in calling Philip, who was from Bethsaida the hometown of Andrew and Peter, to follow Him. The invitation was simple: “Follow Me” (v.43). Following Jesus is the nature of Christian discipleship. In obedience, one relates to the Savior through faith and follows Him throughout life. True to the nature of the Christian faith, Philip shared his experience with Christ with another. To Nathaniel he announced that the One to whom the whole Scripture gave witness had been found. He identified Him as Jesus of Nazareth who was known as the son of Joseph.

To whom else did Philip share Christ (Acts 8:26-40)? (Ethiopian Eunuch) And what was the lasting result? (Ethiopians today still talk about Philip and many are believers in Christ because of Philip’s visit with the Eunuch.)

Read John 1:46-49

Nathaniel’s reply was one of the funniest comments in the New Testament. However, it likely reflected provincial prejudice, a proverb that put down Nazareth, or the judgment of a student of Scripture who had found prophetic references neither to Nazareth nor a son of Joseph. Nazareth was despised by the Jews because a Roman army garrison was located there. Some have speculated that an aloof attitude or a poor reputation in morals and religion on the part of the people of Nazareth led to Nathaniel’s harsh comment. Nathaniel’s hometown was Cana, about four miles from Nazareth.  Philip’s invitation was the invitation to discipleship. Nathaniel was about to understand this invitation also.  When Nathaniel heard that the Messiah was from Nazareth, he was surprised. Philip responded, “Come and see for yourself”. Discipleship must be personally experienced.

Upon seeing Nathaniel, Jesus immediately assessed him as an Israelite of transparent character, one in whom there was no guile.  This astonished Nathaniel who asked how He could have known that. Jesus answered that He had seen him under his fig tree before Philip had called him. While he may actually have been at home under a fig tree, the reference also reflects an Old Testament figure of the ideal setting for the study of the law.

Nathaniel turned from skepticism to faith. Rather than the derisive term of the son of Joseph, he addressed Jesus as the Son of God who was the king of Israel. Jesus predicted that Nathaniel who had come to faith by such a simple revelation would see even greater things. Why, it would be as though the very heavens would open and God’s truth would be communicated from heaven to earth. Rather than the ladder in Jacob’s Old Testament vision, the Son of Man, Christ Himself, would be the medium of revelation of heavenly things to earthly folk.

Fortunately, for Nathaniel, he went to meet Jesus and became a disciple. If he had stuck to his prejudice without investigating further, he would have missed the Messiah! Think about those who “miss” the Messiah today!! We must now let the people’s stereotypes about Christ cause them to miss His power and love. Invite them to “come and see” who Jesus really is. A dishonest person will feel uncomfortable. An honest person will feel comfortable with the thought that Jesus knows him or her through and through. We can pretend to be something we are not. God knows the real us and wants us to follow Him.

The gospel came to us through the first-person testimonies of one or more individuals whom God placed in our lives. Just like Andrew found his brother and pointed him to Jesus, and just like Philip found his friends and invited him to meet Jesus, each of us can do the same for our family members, our friends, and our neighbors.

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REVELATION: LIFE’S IDENTITY

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LIFE IN CHRIST

This begins a series on studies of the identity we have in Christ. At one point in our life, we most likely have wondered about our identity! People search for and attempt to find different ways to define their lives. One important way to identify ourselves and give our life meaning is in our family. Some find purpose in their work. Because we have been given free choice, it is possible to make life whatever we want. We can run into various roadblocks and find disappointments in our journey. The truth is that we only have real meaning and lasting purpose when our lives are grounded in Christ. Jesus’ identity is foundational to who we are. In Col. 1:16-17 it is stated: “All things have been created through Him and for Him. He is before all things, and by Him all things hold together.” We may not have realized it or we have lost sight of the fact that all of life is wrapped up in Jesus.

Read Luke 9:18-20

In Matthew 16:13-27 and Mark 8:27-38, we find further context for this lesson’s Scripture. But only Luke places it in the context of Jesus’ prayer life. Here in Luke, Jesus discussion with His disciples occurred at Caesarea Philippi, which is the area north of Galilee near Mount Hermon. This region was re-named for Caesar Augustus and Philip- one of Herod’s sons- who built a temple in this location. It became the site of worship of the pagan god Pan. Jesus used this site as a contrasting location to what His disciples would soon discover about His identity. Jesus taught the disciples about Himself.

The people in general had not come to think of Jesus as the promised Messiah. They thought of Him as John the Baptist, Elijah, or one of the prophets (v. 19; also compare 9:7-8). Therefore, Peter’s confession was all the more significant. He declared Jesus to be God’s promised Messiah (“Christ” is Greek for the Hebrew “Messiah”). Messiah means the anointed one. Ancient kings were anointed. God had promised David that his throne would be established forever (2 Sam. 7). After the fall of Judah and the end of David’s dynasty on an actual throne, the Jews looked for a future son of David to reestablish the reign of David’s family over Israel.

The Christian faith goes beyond knowing what others believe, it requires us to hold beliefs for ourselves. When Jesus asks: “Who do you say I am?” He wants us to take a stand. So who do we say Jesus is? The text does not reveal whether the other disciples said anything to Jesus’ more personal question. However, Peter answered clearly and unmistakably; Jesus was God’s Messiah. The word “Messiah” occurs about forty times in the Old Testament. Kings, priest, and prophets all received God’s anointing for His service. However, Jesus stands as God’s ultimate “Anointed One”. He was fulfillment of all three of these important offices. He fulfilled a prophetic ministry while on earth as He brought God’s message to His people (Matt. 21:10-11). He fulfilled the priestly office by offering Himself as the perfect sacrifice for sin (Heb. 10:10-14). He intercedes for now as our great High Priest in heaven (7:25). He fulfills the kingly role in that He hails from the line of David (Luke 1:32) and one day will return as Kings of kings and Lord of lords (Rev. 19:11-16).

Read Luke 9:21-22

Peter was right; Jesus was the Christ of God (Matt. 16:17-19). Why then did Jesus instruct the twelve not to tell anyone? The problem was that most people were looking for one kind of Messiah, but Jesus had come to be a different kind of King. The popular idea of a messiah was a military leader and an economic benefactor. It was thought that He would deliver the Jews from Roman domination and restore Israel to a powerful nation. The Messiah would bring a time of prosperity.  Many people had come to expect everything that was wrong to be set right when the Messiah came. Likely many Jewish people today are prevented from becoming a Christian because they still have that thought and that “messiah” has not come in their thinking.

What would have happened if the disciples had spread the word that Jesus was the Messiah at this point in time?

Jesus did not refer to Himself as Messiah. Instead He spoke of Himself, as had before, as the Son of man (5:24). Without using the title “Messiah”, He proceeded to declare the kind of “Messiah” He had come to be. He would be different from what the people were expecting. He “must suffer…be rejected…be killed…be raised.” Jesus seems to have combined two Old Testament ideas. On one hand, He saw Himself as the Suffering Servant of Isaiah 53, on the other hand, He was the vindicated, triumphant Son of man of Daniel 7 (9:26). Beyond His suffering, rejection, and death was resurrection. Clearly the disciples were not expecting Jesus to be raised from the dead (24:11). As I pointed out last week, the disciples should not have been surprised because He had told them- but it seems they never heard it or were confused and just missed His words about resurrection. The Gospels of Matthew and Mark tell how Peter tried to rebuke Jesus for this prediction of death and resurrection, and Jesus in turn rebuked Peter (Matt. 22-23; Mark 8:32-33). Luke did not record this exchange, but he did show how the disciples misunderstood Jesus (9:45) and missed the whole point about cross-bearing (9:46). They confessed Jesus as the Christ, but at this stage in their understanding they thought He was the Messiah of popular Jewish expectations.

This was the turning point in Jesus’ instructions to His disciples. From then on He began teaching clearly and specifically what they could expect, so that they would not be surprised when it happened. He explained that He would not now be the conquering Messiah because He first had to suffer, die, and rise again. But one day He would return in great glory to set up His eternal kingdom.

Read Luke 9:23-26

To take up the cross meant to carry one’s own cross to the place of crucifixion. Many Galileans had been killed that way by the Romans- and Jesus would face it as well. With this word picture, Christ presented a clear and challenging description of the Christian life. Being His disciples means putting aside selfish desires, shouldering one’s “cross” every day, and following Him. It is simple and yet so demanding- and we are not likely to success at this every moment. So whether we commit any other sin or not- if we don’t take up our cross for Christ every day, we have committed a sin. For the original Twelve, this meant literal suffering and death. For believers today, it seems understanding that we belong to Him and that we live to serve His purposes. Consider this: Do we think of our relationship with God primarily in terms of what’s in it for me or in terms of what we can do for Him? Anything less than taking our cross daily is not discipleship: it is merely superficial lip service (14:27). While it is hard not to think of this present life as important to us, we must think of the life hereafter as much more important.

Remember what I say: This life is the pre-life and the real life is to follow. We know that Jesus will raise us to eternal life. Nothing material can compensate for the loss of eternal life. Jesus’ disciples were not to use their lives on earth merely to please themselves. They should spend their lives serving God and others. So if we are to be disciples, we need to spend our lives in service for God.

Luke’s Greek audience would have had difficulty understanding a God who could die, just as Jesus’ Jewish audience would have been perplexed by a Messiah who would let Himself be captured and killed. Both would be ashamed of Jesus if they did not look past His death to His glorious resurrection and second coming (v.26). Then they would see Jesus, not as a loser, but as the Lord of the universe, who through His death brought salvation to those who believe.

A follower of Christ’s must be willing to die with Him and for Him. This primary meaning lies in the background of Jesus’ words about saving one’s life (v. 24) and being ashamed of Jesus (v. 26). However, the word “daily” in verse 23 shows that Jesus meant more than a willingness to endure martyrdom for His sake. A follower of Christ must be willing to live a cross-way-of-life day by day. Jesus meant more than what is often referred to as cross-bearing. He meant more than enduring some burden or trial over which we have little or no control. This is part of the Christian life, but it is not cross-bearing. Jesus was referring to a voluntary commitment to live by the principles of self-giving love.

Jesus’ words in verses 23-26 tie together what we learned from verses 18-20. Jesus is God’s Son, the Messiah, and knowing who Jesus is essential to our responding. Following Jesus means willing to do what He commands- daily. As I began these thoughts, people find different ways to define their lives, but we only have real meaning and purpose when our lives are grounded in the Lord Jesus Christ. We find our identity and purpose in Him.

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REVELATION: GOD’S COMFORT

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A CHANNEL OF COMFORT

Comfort: What is comfort to each of us? Let’s share the sources of comfort. No one wants to go through hardships, but sometimes life will rain on us. As we learned from Paul in 2 Corinthians chapter 12, God never abandons His children and we know the power of His presence in the challenges we face. When we are tested by a hard lesson of life, God’s comforting grace is always there and He will walk with us. We can channel God’s comfort to others due to His grace. We can encourage others with love, grace, and the comfort of Christ, who they will see in us. We need to ask God to open the eyes of our heart to discover our need for comfort and how to comfort others.

Read 2 Corinthians 1:2-3

Many think that when God comforts us, that our troubles should go away. But if that were always so, people would turn to God only out of a desire to be relieved of pain and not out of love for Him. We must understand that being “comforted” can also mean receiving strength, encouragement, and hope to deal with our troubles. The more we suffer, the more comfort God gives us. If we are feeling overwhelmed, allow God to comfort us. Remember that every trial we endure will help us comfort other people who are suffering similar troubles.

Paul introduced the associate who was with him when he wrote. Timothy was not an apostle, but he was a fellow believer and therefore a brother. He had been Paul’s messenger to Corinthians earlier (1 Corinthian 4:17). Then Paul introduces the readers and all the Christians in Achaia, the Roman province south of Macedonia. Paul reminded them that they were “saints”, meaning holy people, people set apart as God’s possession. The church is -first of all -God’s church.

In all his letters, Paul replaced the usual Greek word for “greeting” with a similar word meaning “grace”. It was a major theme for Paul and one of the great words of the New Testament. Referring to all that God does to save sinners, “grace” indicates unmerited favor. In spite of man’s sin, God gives His love. In spite of man’s unrighteousness, God makes him righteous. God gives this undeserved gift because of His love and His sovereign power. Man cannot bring it about by his effort. He can only receive it by faith.

“Peace” was a common Jewish greeting, In the New Testament it has a deeper meaning. Originally it meant freedom from conflict both internal and external. In this sense, it is the opposite of the feeling Paul expressed in 2 Corinthians 7:5: “Our bodies had no rest but we were afflicted at every turn- fighting without and fear within”. In the fuller sense, it describes all the blessings of salvation.

As Paul introduced his theme (the Ministry of Suffering), the very first paragraph shows the rich meaning and intense feeling that characterizes 2 Corinthians. The passage is a doxology that describes both comfort and suffering. The emphasis is on God. He is the “God…of our Lord Jesus Christ” (v.3). He is like Jesus, but He is more than Jesus. He is His “Father”. God is specifically known as the “the Father of mercies”, the Hebrew way of saying merciful Father, and as “the God of all comfort”, the one whose comfort meets every need.

Read 2 Corinthians 1:4-5

Paul and those who join him in Christian service, experienced many difficulties. But God provides strength in each case. This strength becomes a rich resource for ministering to others. Paul viewed his suffering not as misery but ministry. He came to this conviction through his own experience of suffering (12:7-10).

Much of the comfort Paul received came from knowing that his suffering was related to “Christ’s suffering”. The Jews expected the time of the Messiah to be protected by the suffering of His people. Jesus, however, suffered for His people. Those whom He called to follow Him also suffered in order to bless others. With this profound view of suffering Paul could encourage the Corinthians. He had great hope for them because he knew their sufferings would lead to their greater strength in the future. Of course, this does not mean that we should desire or seek to suffer- especially for some favor, but to realize that suffering for Christ is expected.

Suffering for Christ refers to those afflictions we experience as we serve Christ. At the same time, Christ suffers with His people, since they are united with Him. In Acts 9:4-5, Christ asked Paul why he was persecuting Him. This implies that Christ suffered with the early Christians when they were persecuted.

Read 2 Corinthians 1:6-7

Paul firmly believed that suffering is part of ministry. Paul had a radically different view of suffering. Suffering- especially trials and discomfort associated with the advancement of Christ’s kingdom- is God’s way of allowing Christians to become more like Jesus. This means to suffer for the gospel just as Jesus suffered for it (Philippians 1:29; 3:10). Peter agreed with Paul: Christians should rejoice when they suffer, for in their own suffering they will in some small way experience what it meant for Jesus to suffer for their sins (1 Peter 4:12-13),

In addition to drawing people closer to Christ, suffering can also help them grow in their faith. God uses suffering to improve His people and shape them into better Christians. In fact, suffering should be thought of as the necessary pain that accompanies spiritual growth. In Romans, Paul noted that suffering produces perseverance, which, in turn produces Christian character (Romans 5:3, James 1:3-4; 2 Peter 1:6; Revelation 2:2, 19). This passage highlights another benefit to suffering, it teaches the sufferer how to encourage others who are also suffering. This become a channel of comfort for others but also for ourselves, that is, when we bring comfort to others it should also comfort us.

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