Study Focus: Jer. 9:7–16, Rom. 1:21–32, 2 Cor. 12:7–12,
1 Pet. 4:12–19, 1 Pet. 5:8–11.
Part I: Overview
Trials of all types battered Peter in successive waves throughout his life. He battled the literal foaming waves of the lake during the cold nights that he spent fishing for his family. He battled the waves of bitter remorse when he betrayed his Lord. He battled the waves of uncertainty in the prison after preaching the gospel. He battled the waves of frustration when working to establish the fledgling Christian church. He became, as it were, a student in the school of suffering, tracing his trials from cause to effect, thereby becoming enabled to grow through his experiences. But he especially learned to understand the role that suffering had both in God’s work of salvation and in his own personal hope to do, and become, what God wanted for him. Because Peter became an expert in suffering and trials, he is best suited to teach us this week. This week’s lesson highlights several types of crucibles: crucibles generated by Satan, crucibles generated by our sin, crucibles used by God to purify us and form our character, and crucibles of maturity. Each of these crucibles has its source (Satan, us, or God) and criteria for management and response.
Lesson Themes: This week’s lesson highlights two major themes.
Suffering is a present reality in our fallen world and, as Christians, we must learn to deal with suffering and to learn from it.
As stewards of our own spirituality, we need to learn to distinguish between different types of trials and suffering. This will help us to understand how to deal with crises in our lives and to draw the best lessons.
Part II: Commentary
Suffering With Christ
First Peter 4:12, 13 intrigues us with two major themes. First, what does Peter mean by telling us that we should not be surprised when trials hit our lives? Evil and sin are intruders in God’s created order. They are not natural to biological life or to moral life, as originally created by God. We must not permit ourselves to become accustomed to them or accept them as part of God’s original world. Evil and sin will not endure. The time is coming when God will put an end to them.
What Peter is communicating here is that it is in a post-Fall world that sin, evil, suffering, and death are ubiquitous. To survive in this world, we must accept that this new reality, albeit temporary, is present. Although we should not live in a constant angst, fearing that evil is going to befall us any moment, we do need to be ready for what may happen as a consequence of evil.
In this context, being ready means: (1) being aware of the panorama of the great controversy; (2) being continually connected to God in prayer and through His revelation of Himself; and (3) having spiritual friends who will be ready to wisely, compassionately, and biblically console and support us in times of suffering.
Second, what does Peter mean by telling us to rejoice as we participate in the suffering of Christ? Peter highlights the suffering of Christ several times in his first epistle. In chapter 1, the entire event of the first coming of Christ, as predicted by the Holy Spirit, is described as the “sufferings of Christ” (1 Pet. 1:11, NKJV). In chapter 2, Peter explains that Jesus suffered unjustly because He is the Suffering Servant of Isaiah 53 (1 Pet. 2:21–25). In chapter 3, Peter emphasizes that Jesus “suffered for sins once for all, the righteous for the unrighteous, in order to bring you to God” (1 Pet. 3:18, NRSV). In chapter 4, Peter adds that “Christ suffered in his body” (1 Pet. 4:1, NIV), and in chapter 5, he confirms that he himself witnessed “Christ’s sufferings” (1 Pet. 5:1, NIV).
Peter also relates all our suffering to Christ’s suffering.
In chapter 1, Peter tells Christians that they need to rejoice in Christ’s salvation, even though “for a little while you may have had to suffer grief in all kinds of trials” (1 Pet. 1:6, NIV). This suffering, however, will only “result in praise, glory and honor when Jesus Christ is revealed” (1 Pet. 1:7, NIV).
In chapter 2, Peter explains that to suffer unjustly is commendable (1 Pet. 2:19, 20), because Jesus, too, suffered unjustly (1 Pet. 2:21–25).
In chapter 3, he continues with the same theme of unjust suffering: “If you should suffer for what is right, you are blessed,” for “it is better, if it is God’s will, to suffer for doing good than for doing evil” (1 Pet. 3:14, 17, NIV). This is so because, humanly speaking, there was nothing just about Jesus, the righteous, dying for the unrighteous; but this very act resulted in good and salvation for the sinners, for God, and for the universe. The same holds true for us in regard to our suffering as Christians; there is nothing just about our suffering persecution for being Christians, but such suffering can be used for good, because it will lead to character transformation for us and to salvation for many other people, while bringing glory to God (1 Pet. 1:6, 7).
In chapter 4, Peter explains the good that suffering does in us and for us: suffering helps us discipline both our bodies and our desires (1 Pet. 4:1, 2). But such moral discipline is not simply a natural result of the suffering caused by our various wrongdoings (1 Pet. 4:15). Our suffering is effective because we “share the sufferings of Christ” (1 Pet. 4:13, NASB), we suffer “as a Christian” bearing God’s name (1 Pet. 4:16, NASB), and according to God’s will (1 Pet. 4:19).
In chapter 5, Peter reminds us that we are not alone, for many other Christian brothers and sisters throughout the world are “undergoing the same kind of sufferings” (1 Pet. 5:9, NIV). We have the assurance that, in the perspective of God’s grace and salvation, this suffering is just for “a little while” (1 Pet. 5:10, NIV).
The Enlightenment’s Devil (1 Pet. 5:8–11)
The figure of the devil was real for Christians throughout history. The Protestant Reformers viewed his existence as real. However, during and after the Enlightenment, philosophers and theologians built a worldview that rejected the existence of persons or phenomena that operated beyond the known world. This worldview conditioned liberal Christianity, today, to deny the existence of the devil as a real person. Instead, this group declares that the devil is merely a mythical representation of the principle of evil. Consequently, evil is now regarded as the result of ignorance or is a product of a long, violent evolutionary process from which the human race emerged. Thus, evil is the result of a material, genetic, and social determinism. Even if some Christians would admit the existence of the devil, they would find it difficult to believe he is indeed as wicked and powerful as depicted in the Bible.
As Bible-believing Christians, however, we regard the existence of the devil as real. For Jesus, Satan was a real being, not a symbol of some inner dark aspects of His mind (see, for instance, Matt. 4:1–11). Paul, too, saw the Christian as engaged in a fight that is waged against “the spiritual forces of evil in the heavenly realms” (Eph. 6:12, NIV). And here, in our lesson, Peter reminds us to be on our guard against the attacks of the devil (1 Pet. 5:8). However, though he is real, the Christian does not focus on the devil. Yes, we must be aware of his existence and careful not to fall for his deceptions, but the center, the essence, and the joy of our life is Christ and His salvation.
Ellen G. White: The Role of Suffering After the Fall
“And the life of toil and care which was henceforth to be man’s lot was appointed in love. It was a discipline rendered needful by his sin, to place a check upon the indulgence of appetite and passion, to develop habits of self-control. It was a part of God’s great plan for man’s recovery from the ruin and degradation of sin.”—Ellen G. White, Patriarchs and Prophets, p. 60.
Part III: Life Application
How can you live focused on Christ knowing that Satan is real and active in the world?
While we may no longer be surprised that there is suffering in the world, it always comes as a surprise when trials strike us personally. Being prepared to encounter suffering in personal life and respond to it in a Christian manner is essential. Christians are aware of various types of crucibles and take them seriously. They want to learn the right thing from them. Many times, the Christian wants to be assured that he or she is not responsible for some personal crisis in life. In the case of illness, a Christian would feel much better knowing that he or she is not responsible for the cause of his or her disease, right? Such an assurance makes a world of difference to the Christian undergoing the trial. At the same time, we must recognize that if a disease comes because of one’s own lifestyle, the experience can be rightly viewed as a crucible of sin and needs to be treated as such (1 Peter 4). What types of crucibles have you gone through recently? What have you learned? How have you overcome?
Focus, for instance, on the crucible of maturity. In what ways can we identify this type of crucible in our lives? How does suffering contribute to our maturity?
Notes
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Key Text: 1 Peter 4:12, 13
Study Focus: Jer. 9:7–16, Rom. 1:21–32, 2 Cor. 12:7–12,
1 Pet. 4:12–19, 1 Pet. 5:8–11.
Part I: Overview
Trials of all types battered Peter in successive waves throughout his life. He battled the literal foaming waves of the lake during the cold nights that he spent fishing for his family. He battled the waves of bitter remorse when he betrayed his Lord. He battled the waves of uncertainty in the prison after preaching the gospel. He battled the waves of frustration when working to establish the fledgling Christian church. He became, as it were, a student in the school of suffering, tracing his trials from cause to effect, thereby becoming enabled to grow through his experiences. But he especially learned to understand the role that suffering had both in God’s work of salvation and in his own personal hope to do, and become, what God wanted for him. Because Peter became an expert in suffering and trials, he is best suited to teach us this week. This week’s lesson highlights several types of crucibles: crucibles generated by Satan, crucibles generated by our sin, crucibles used by God to purify us and form our character, and crucibles of maturity. Each of these crucibles has its source (Satan, us, or God) and criteria for management and response.
Lesson Themes: This week’s lesson highlights two major themes.
Suffering is a present reality in our fallen world and, as Christians, we must learn to deal with suffering and to learn from it.
As stewards of our own spirituality, we need to learn to distinguish between different types of trials and suffering. This will help us to understand how to deal with crises in our lives and to draw the best lessons.
Part II: Commentary
Suffering With Christ
First Peter 4:12, 13 intrigues us with two major themes. First, what does Peter mean by telling us that we should not be surprised when trials hit our lives? Evil and sin are intruders in God’s created order. They are not natural to biological life or to moral life, as originally created by God. We must not permit ourselves to become accustomed to them or accept them as part of God’s original world. Evil and sin will not endure. The time is coming when God will put an end to them.
What Peter is communicating here is that it is in a post-Fall world that sin, evil, suffering, and death are ubiquitous. To survive in this world, we must accept that this new reality, albeit temporary, is present. Although we should not live in a constant angst, fearing that evil is going to befall us any moment, we do need to be ready for what may happen as a consequence of evil.
In this context, being ready means: (1) being aware of the panorama of the great controversy; (2) being continually connected to God in prayer and through His revelation of Himself; and (3) having spiritual friends who will be ready to wisely, compassionately, and biblically console and support us in times of suffering.
Second, what does Peter mean by telling us to rejoice as we participate in the suffering of Christ? Peter highlights the suffering of Christ several times in his first epistle. In chapter 1, the entire event of the first coming of Christ, as predicted by the Holy Spirit, is described as the “sufferings of Christ” (1 Pet. 1:11, NKJV). In chapter 2, Peter explains that Jesus suffered unjustly because He is the Suffering Servant of Isaiah 53 (1 Pet. 2:21–25). In chapter 3, Peter emphasizes that Jesus “suffered for sins once for all, the righteous for the unrighteous, in order to bring you to God” (1 Pet. 3:18, NRSV). In chapter 4, Peter adds that “Christ suffered in his body” (1 Pet. 4:1, NIV), and in chapter 5, he confirms that he himself witnessed “Christ’s sufferings” (1 Pet. 5:1, NIV).
Peter also relates all our suffering to Christ’s suffering.
In chapter 1, Peter tells Christians that they need to rejoice in Christ’s salvation, even though “for a little while you may have had to suffer grief in all kinds of trials” (1 Pet. 1:6, NIV). This suffering, however, will only “result in praise, glory and honor when Jesus Christ is revealed” (1 Pet. 1:7, NIV).
In chapter 2, Peter explains that to suffer unjustly is commendable (1 Pet. 2:19, 20), because Jesus, too, suffered unjustly (1 Pet. 2:21–25).
In chapter 3, he continues with the same theme of unjust suffering: “If you should suffer for what is right, you are blessed,” for “it is better, if it is God’s will, to suffer for doing good than for doing evil” (1 Pet. 3:14, 17, NIV). This is so because, humanly speaking, there was nothing just about Jesus, the righteous, dying for the unrighteous; but this very act resulted in good and salvation for the sinners, for God, and for the universe. The same holds true for us in regard to our suffering as Christians; there is nothing just about our suffering persecution for being Christians, but such suffering can be used for good, because it will lead to character transformation for us and to salvation for many other people, while bringing glory to God (1 Pet. 1:6, 7).
In chapter 4, Peter explains the good that suffering does in us and for us: suffering helps us discipline both our bodies and our desires (1 Pet. 4:1, 2). But such moral discipline is not simply a natural result of the suffering caused by our various wrongdoings (1 Pet. 4:15). Our suffering is effective because we “share the sufferings of Christ” (1 Pet. 4:13, NASB), we suffer “as a Christian” bearing God’s name (1 Pet. 4:16, NASB), and according to God’s will (1 Pet. 4:19).
In chapter 5, Peter reminds us that we are not alone, for many other Christian brothers and sisters throughout the world are “undergoing the same kind of sufferings” (1 Pet. 5:9, NIV). We have the assurance that, in the perspective of God’s grace and salvation, this suffering is just for “a little while” (1 Pet. 5:10, NIV).
The Enlightenment’s Devil (1 Pet. 5:8–11)
The figure of the devil was real for Christians throughout history. The Protestant Reformers viewed his existence as real. However, during and after the Enlightenment, philosophers and theologians built a worldview that rejected the existence of persons or phenomena that operated beyond the known world. This worldview conditioned liberal Christianity, today, to deny the existence of the devil as a real person. Instead, this group declares that the devil is merely a mythical representation of the principle of evil. Consequently, evil is now regarded as the result of ignorance or is a product of a long, violent evolutionary process from which the human race emerged. Thus, evil is the result of a material, genetic, and social determinism. Even if some Christians would admit the existence of the devil, they would find it difficult to believe he is indeed as wicked and powerful as depicted in the Bible.
As Bible-believing Christians, however, we regard the existence of the devil as real. For Jesus, Satan was a real being, not a symbol of some inner dark aspects of His mind (see, for instance, Matt. 4:1–11). Paul, too, saw the Christian as engaged in a fight that is waged against “the spiritual forces of evil in the heavenly realms” (Eph. 6:12, NIV). And here, in our lesson, Peter reminds us to be on our guard against the attacks of the devil (1 Pet. 5:8). However, though he is real, the Christian does not focus on the devil. Yes, we must be aware of his existence and careful not to fall for his deceptions, but the center, the essence, and the joy of our life is Christ and His salvation.
Ellen G. White: The Role of Suffering After the Fall
“And the life of toil and care which was henceforth to be man’s lot was appointed in love. It was a discipline rendered needful by his sin, to place a check upon the indulgence of appetite and passion, to develop habits of self-control. It was a part of God’s great plan for man’s recovery from the ruin and degradation of sin.”—Ellen G. White, Patriarchs and Prophets, p. 60.
Part III: Life Application
How can you live focused on Christ knowing that Satan is real and active in the world?
While we may no longer be surprised that there is suffering in the world, it always comes as a surprise when trials strike us personally. Being prepared to encounter suffering in personal life and respond to it in a Christian manner is essential. Christians are aware of various types of crucibles and take them seriously. They want to learn the right thing from them. Many times, the Christian wants to be assured that he or she is not responsible for some personal crisis in life. In the case of illness, a Christian would feel much better knowing that he or she is not responsible for the cause of his or her disease, right? Such an assurance makes a world of difference to the Christian undergoing the trial. At the same time, we must recognize that if a disease comes because of one’s own lifestyle, the experience can be rightly viewed as a crucible of sin and needs to be treated as such (1 Peter 4). What types of crucibles have you gone through recently? What have you learned? How have you overcome?
Focus, for instance, on the crucible of maturity. In what ways can we identify this type of crucible in our lives? How does suffering contribute to our maturity?
Notes