That in all things God may be glorified through Jesus Christ, whose is the glory and the dominion for ever and ever. Amen. This is to be the thought which animates all who minister: that each man's service may be so rendered to his brethren that it will work for the glory of God. And Christ has led the way. He testifies in His final prayer, "I glorified Thee on the earth, having accomplished the work which Thou hast given Me to do" (John xvii. 4). Of our work we can use no such words. We are but unprofitable servants. In many things we offend all. But all may labour in the Christlike spirit; and thus through Him, through service rendered in His name and for His sake, will God be glorified. The thought of Jesus humbling Himself, taking the form of a servant, testifying of Himself, "The Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many," can give a dignity to lowliest labour, and at the same time can impart consolation to the true labourers, for whom this mighty ransom has been paid, their inheritance won, their salvation achieved; while the Conqueror of sin and death, their Redeemer, has taken His seat at God's right hand, where worshipping spirits ever praise Him, saying, "Worthy art Thou, our Lord and our God, to receive the glory, and the honour, and the power" (Rev. iv. 11).
[XIV]
THE BELIEVER'S DOUBLE JOY
"Beloved, think it not strange concerning the fiery trial among you, which cometh upon you to prove you, as though a strange thing happened unto you: but insomuch as ye are partakers of Christ's sufferings, rejoice; that at the revelation of His glory also ye may rejoice with exceeding joy. If ye are reproached for the name of Christ, blessed are ye; because the Spirit of glory and the Spirit of God resteth upon you."—1 Peter iv. 12-14.
After the benediction in ver. 11, we might have supposed that the exhortations of the Apostle were ended. But he now proceeds to make general application of the lessons which above (ii. 19) he had confined to a particular class: the Christians who were in slavery. And the times appear to have called for consolation. The Churches were in great tribulation. St. Peter speaks here, more than in any other passage of the Epistle, as if persecution were afflicting the whole Christian body: Beloved—the word embraces them all—think it not strange concerning the fiery trial among you, ... as though a strange thing happened unto you. His strong word implies extreme suffering. St. John uses it (Rev. xviii. 9, 18) of the burning up of the mystical Babylon, and it is found nowhere else in the New Testament. A trial meriting this description was harassing the Asian Christians; but spite of the intensity of suffering, which may be inferred from his language; he bids the converts not to wonder at it or deem it other than their proper lot: "Think it not strange."
He does not enter upon reasons for his admonition, or he might have selected a goodly list of Old Testament saints who for their faith were called to suffer. For the Jewish brethren, Joseph and David, Elijah and Micaiah, David and his companions in exile, Job and Nehemiah, would have been forcible examples of suffering for righteousness. The Apostle, however selects only the loftiest instance. Christ, the Master whom they were pledged to serve, had suffered, and had said, besides, that all who would follow Him must take up the cross. Need they wonder, then, if in their case they found the Lord's teaching coming true?
But, in describing the purpose of their trials, the Apostle introduces some words which place their affliction in a distinct light: Which cometh upon you to prove you—literally, for your proving (πρὸς πειρασμὸν ὑμὶν). And the word is that which is constantly used of temptation, whether sent of God or coming in some other way. When viewed as a process of proving, the believers would be able to find some contentment under their persecutions. God was putting them to the test. He would know if they are in earnest in His service, and so they are cast into the furnace, God's wonted discipline. The prophet Zechariah tells both of the process, and the God-intended result: "I will refine them as silver is refined, and will try them as gold is tried; they shall call on My name, and I will hear them: I will say, It is My people; and they shall say, The Lord is my God" (Zech. xii. 9). And the Psalmist bears like testimony: "The Lord trieth the righteous" (Psalm xi. 5), and says that for those who are found faithful the end is blessedness: "We went through fire and through water, but Thou broughtest us out into a wealthy place" (Psalm lxvi. 12).
Such thoughts would yield comfort to those for whom St. Peter immediately wrote. They were suffering for Christ's sake; their faith in Him was being tested. But the Apostle's words are left for the edification of all generations of believers. Throughout all time and everywhere there has been abundance of grief and pain. How may sufferers to-day participate in the apostolic consolation? How may they learn to think it not strange that they are afflicted?