The need for repentance and contrition within the body of Christ ¹

Should we accept only good things from the hand of God and never anything bad?

André Suwalsky reviews ‘Where is God in a Coronavirus World?’ by John C Lennox

The doctrine of baptisms. (Part 2)

Last week Campbell MacAlpine unpacked the importance of baptism into the Body of Christ, water baptism and baptism in the Holy Spirit. We continue with the second part of this study on baptism.

3. Baptism with the Holy Spirit (continued): Indwelling vs Filling

The baptism with the Holy Spirit occurs the first time a person already indwelt by the Spirit, is filled with the Spirit. There is a difference between indwelling and filling. During my travels in many countries I have stayed in many homes. I gained entry to the home by knocking on the door and being invited in. Immediately I started to indwell the home. How did we become Christians? Jesus knocked on our heart's door, we invited him in and he began to indwell us.

Now, although I am indwelling the home and been given the guest room, I cannot do what I like. I cannot wander into my host’s and hostess’s bedroom and open the cupboards and drawers. I have not been given that right. However, supposing they say to me one day, ‘Campbell, we don’t want you just to have the guest room, we want you to have the whole house. Here are all the keys, it is yours.’ Immediately my status changes. Now I can do what I wish. I can control every activity in the house now that I am in full possession.

Just as there are different words used for being saved (such as ‘born again’; ‘he that believes’; ‘converted’; ‘new creature in Christ Jesus’), there are different descriptions for the experience of being initially filled with the Holy Spirit (‘received’; ‘came upon’; ‘poured out’; ‘fell on’; ‘baptised with’). As we saw in the teaching on water baptism, that it was not a suggestion but a command, so we are exhorted: “be filled with the Spirit” (Eph 5:18).

The baptism with the Holy Spirit occurs the first time a person already indwelt by the Spirit is filled with the Spirit.

Why should a Christian be filled with the Spirit?

• Jesus assured his disciples that they would receive power to be his witnesses and we, like them, need that enablement.
• We need to be filled so that there can be greater expression of the ‘fruit of the Spirit’: love, joy, peace, long-suffering, kindness, goodness, faithfulness, gentleness, self-control (Gal 5:22-23).
• We need to be filled to enable him to have liberty to manifest ‘the gifts of the Spirit’: the word of wisdom; the word of knowledge; faith; healings; miracles; prophecy; discerning of spirits; tongues; interpretation of tongues (1 Cor 12:7-10).

Someone once asked a Spirit-filled Christian the question, ‘do you think you are better than other Christians?’ His reply was, ‘Oh no, just better equipped’.

How can a Christian be filled with the Holy Spirit?

(a) A clean heart: The Holy Spirit can never fill any area of our life where there is sin. There is an interesting account in Leviticus 14 of the actions of the priest when a person had been healed of leprosy. Part of the ceremony included the priest taking the blood of the offering and placing it on the right ear, the right thumb and the big toe on the right foot. Then he took oil and placed it on the right ear, the right thumb and the big toe on the right foot. The oil, which is an emblem of the Holy Spirit, never went where the blood had not been. So the first essential is that the life is clean and right with God.

(b) A sense of need: The Lord Jesus, during the Feast of Tabernacles in Jerusalem, offered a wonderful invitation and promise: “’If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him’. By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified” (John 7:37-39). 

We see from the Lord’s statement that we must be thirsty. To be thirsty is to feel dry and know it. It means a consciousness of need. Many times in our Christian lives, circumstances, behaviour and problems underline the fact that we have needs. Thirst is also a desire to know God better. David expressed his longing in this way, “As the deer pants for streams of water, so my soul pants for you, O God. My soul thirsts for God, for the living God” (Ps 42:1-2).

(c) Come to Jesus: He is the source of all that we need. He is the Saviour. He is the baptiser in the Holy Spirit. His loving heart calls out, ‘come to me’.

(d) Drink: To drink means to receive. When one is thirsty and is given a glass of water, all that is needed to quench the thirst is to receive that which is offered.

(e) Believe: The promise is to him who believes. Jesus said, “If you believe, you will receive whatever you ask for in prayer” (Matt 21:22). The promise is: “out of his heart will flow rivers of living water”.

Someone once asked a Spirit-filled Christian the question, ‘do you think you are better than other Christians?’ His reply was, ‘Oh no, just better equipped’.

Be filled with the Spirit, thirst, come to Jesus, receive, believe. We came to him in a similar way for salvation. First we had a sense of need because of our sin, and we needed a Saviour. Then we came to the Lord Jesus, believing that he died for our sins, and rose again, and on the basis of his promise received him into our hearts and the Spirit witnessed with our spirits that we were saved.
What happened in the New Testament when Christians were initially filled with the Holy Spirit?

• On the day of Pentecost, the 120 “began to speak in other tongues as the Spirit enabled them” (Acts 2:4).
• Ananaias said to the newly converted Saul of Tarsus, “Brother Saul, the Lord - Jesus, who appeared to you on the road as you were coming here - has sent me so that you may see again and be filled with the Holy Spirit” (Acts 9:17-18). Although there is no mention of his speaking in tongues, he later told the Corinthians, “I speak in tongues more than you all”.
• In the house of Cornelius, it is recorded, “While Peter was still speaking these words, the Holy Spirit came on all who heard the message. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. For they heard them speaking in tongues and praising God” (Acts 10:44-46).
• Paul went to Ephesus and ministered to 12 men who responded to the teaching. “On hearing this, they were baptised into the name of the Lord Jesus…and they spoke in tongues and prophesied” (Acts 19:5-6).

The usual result in those who were initially filled with the Spirit was they spoke in a new language given to them.

4. Baptism with Fire

The fourth expression used in the teaching of baptisms is baptism with fire. John the Baptist said of Jesus, “He will baptise you with the Holy Spirit and with fire”. What does this mean? We read the rest of the verse, “His winnowing fork is in his hand, and he will clear his threshing-floor; gathering his wheat into the barn and burning up the chaff with unquenchable fire” (Matt 3:11-12).

In the growth of wheat, chaff is necessary. However, there comes a time when it is no longer necessary and the farmer gets rid of it. In the Christian life the Lord, from time to time, through a variety of ways and circumstances, will lovingly deal with us and with things which would interfere with fruitfulness in our lives. Jesus said, “He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful” (John 15:2).

In the Christian life the Lord, from time to time, through a variety of ways and circumstances, will lovingly deal with us and with things which would interfere with fruitfulness in our lives.

There will be times in our lives of purging and purifying, when he lovingly shows us the non-essentials and things that would prevent us going on to maturity: the removal of chaff. It is good to know that in the life which desires to do the will of God, nothing will happen without a divine purpose.

When unusual circumstances come in to our lives the answer is not to run to the emergency exit but ask the question, ‘Lord, what are you trying to teach me? What is the reason for the heat? Is there something in my life needing correction or adjustment?’ Sometimes it is a ‘baptism of fire’.

When you read of the lives of men like Moses, Elijah, Elisha, David, Job, the prophets, the disciples, Paul and many others, you find their lives were punctuated by strange and adverse events in which they not only learned more about God, but more about themselves. Yes, there will be testing times, proving times, purging times, but in them all there is a loving Heavenly Father who only desires the very best for us.

5. Baptism of Suffering

We now come to the last teaching on this doctrine. We have seen that when we were saved we were ‘baptised by one Spirit into one body’, and given the privilege of openly confessing Christ in being baptised in water. He has made the power of the Holy Spirit available to us through being filled with the Spirit, and because he desires us to be holy, there will be times of learning through a baptism of fire. We are reminded that being a Christian will include suffering.

Jesus never tried to gain followers under false pretences but rather called on would-be followers to ‘count the cost’. One day, the mother of James and John came to Jesus to ask a special favour for her sons, “’Grant that one of these two sons of mine may sit at your right and the other at your left in your kingdom’. ‘You don’t know what you are asking’, Jesus said to them. ‘Can you drink the cup I am going to drink?’ ‘We can’, they answered. Jesus said to them, ‘You will indeed drink from my cup, but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared by my Father’” (Matt 20:21-23).

We know that both disciples had a ‘baptism of suffering’. James was beheaded by King Herod and John was banished to Patmos and, if some historians are right, was eventually martyred. Paul wrote to Timothy and reminded him: “In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Tim 3:12).

We are reminded that being a Christian will include suffering.

Multitudes have suffered, and today many still suffer for being Christians. Many have been martyred and many more will be, but we can thank God that whenever we need his grace or strength in times of suffering he is faithful to provide. He has promised, “I will never leave you, or forsake you”. Paul could write, “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us” (Rom 8:18).

Conclusion

These basic biblical truths need to be absorbed into the life of every believer to enable them to be committed members in their local churches.

If you have not been baptised in water, obey the Lord and he will bless you. If you have never been filled with the Holy Spirit, yield the totality of your life to the Lord. Ask him to fill you, believe his promise, and receive. Realise how much the Lord loves you and that from time to time he will lovingly deal with the non-essentials in your life. Embrace the implications of following Jesus even when that involves suffering for his Name's sake.

Questions

1. Explain your understanding of the ‘baptism with the Holy Spirit’, and has this happened to you? If not, what are the difficulties?
2. As you look back on your life, or perhaps in your present situation, can you recognise God’s purifying process? How have you responded? Is there any response required now?

This article is part of a series, re-publishing a booklet entitled 'The Biblical Basis of First Principles'. Click here for previous instalments.

Philadelphian believers were weak but faithful.

“To the angel of the church in Philadelphia write:

These are the words of him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open. I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name. I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars—I will make them come and fall down at your feet and acknowledge that I have loved you. Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come on the whole world to test the inhabitants of the earth.

I am coming soon. Hold on to what you have, so that no one will take your crown. Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on them my new name. He who has an ear, let him hear what the Spirit says to the churches.”

Although Philadelphia was the least distinguished of all the cities visited by John and reported in Revelation 3, the name is now better known as that of a leading city in the USA.

Philadelphia in the USA played a significant role in the American Revolution as a meeting place for the Founding Fathers of the United States, who signed the Declaration of Independence there in 1776 and the Constitution in 1787.

It served as the temporary capital of the United States (1790–1800) while the Federal City, Washington, was under construction in the District of Columbia. Its foundation had strong Quaker origins, having been built on land granted by Charles II in repayment of a debt to William Penn. Friendly negotiations with the Indian tribes living there gave rise to the name, which is Greek for brotherly love (from philos, ‘love’ or ‘friendship’, and adelphos, ‘brother’), which links it with its less spectacular biblical counterpart.

The ancient Philadelphia was established in 189 BC by King Eumenes II of Pergamon (197-160 BC) and was named in the love of his brother, who would be his successor, Attalus II (159-138 BC).

‘Philadelphia’ is Greek for brotherly love, from ‘philos’ (love or friendship) and ‘adelphos’ (brother).

Background: Philadelphia Then and Now

Ancient Philadelphia is now called Alesihir in modern-day Turkey. It was never to attain greatness in worldly terms as it was off the normal trade routes, although it was on a pass to the Eastern cities of Asia Minor. Thus it was often seen as an outpost of the Empire of the time - being dubbed a ‘missionary city’ with “open doors that would never be shut”.

At the time of the writing of the letters in Revelation there would have been around 500 Christian churches or fellowships in the whole area – but the Gospel had not spread far beyond Philadelphia so there was still great potential there.

The city was in the centre of an earthquake region and had suffered many quakes, including the great ones of AD 17 and AD 23 after which it was re-built with a grant from Rome. The main buildings were built to survive and the City Hall, with the remains of four of its great pillars, had become a centre of Christianity by the 4^th Century – in fact it still is intact; the city is a strong centre of Orthodox Christianity and remains a titular see of the Roman Catholic Church.

When we have been to this city on a tour of the ‘Seven Churches’, visitors could see the four massive pillars that remain on this site and experience the friendly nature of the current inhabitants. Children crowd around the tourist coaches eager to display their newly learned English from school, to share details of their lives and their desire to become penfriends. Even today there is an ‘open door’!

The Message!

The words from Jesus’ message to the Philadelphians can have great meaning for us today.

Some historians have tried to liken the seven different messages to the Revelation churches to seven eras in the Church’s overall development. They have equated the letter to Philadelphia with the great European missionary movements of the 18^th and 19^th Centuries, as they saw it as having a special message for those in this era who were fulfilling the Great Commission of Matthew 28:19-20:

All authority in heaven and on earth has been given to me. Therefore, go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.

The message, though, can have continuing significance today to ensure that the Church continues to have this Commission at the centre of its outreach.

Philadelphia, now modern Alesihir, was never to attain greatness in worldly terms – but was and remains a strong centre of Christianity.

The opening salutation in the letter differs from the others – as it does not come using words from John’s opening chapter of Revelation with its powerful description of God. It comes instead from 1 John 5:20 where Jesus is described as the One who is true and who also has the ‘key of David’ (Isa 22:22). Keys are symbolic in opening up hidden secrets in our understanding - whether they are mysteries of God (Job 11:7), or mysteries that have been entrusted to us as servants of Christ (1 Cor 4:1), or mysteries requiring further revelation, as in the deep truths of the Kingdom taught by Jesus.

This message, along with the message to Smyrna, are the only two in which there are no rebukes and there does not seem to be anything that is not pleasing to God. But there are warnings: this small community would not be immune from the time of persecution coming on Christians throughout the Roman Empire. But members of this little fellowship were not to be fearful as they would be kept through these days – they would not be spared the trials and times of suffering and persecution, but would be given the strength to hold firm – no-one would be able to take the crown of life away from them.

Weak but Faithful

There are many other gems and words of encouragement in this letter that can help us in today’s world. Unusually, the words “I know your deeds” are followed by a list of commendable factors but which also includes the recognition that “you have little strength”. In fact, an understanding of our dependence on God’s strength and not on our own, could be an essential part of any strategy for real growth to take place.

The message is not promising untroubled times: obviously, just as the Philadelphians experienced unexpected (and unwarranted?) persecution from those who were nearest to them in beliefs (the Jews), so we too can expect opposition – but if we stay firm and endure patiently, our future is assured.

Though this little fellowship would not be spared trials and times of suffering, they would be given the strength to hold firm.

We are to hold on to the faith that we have, so that we will become pillars that survive the test of time and will be a support to others. We are told that “I will write on them the name of my God and the name of the city of my God, the new Jerusalem…and I will also write on them my new name” (Rev 3:13). We will indeed become ‘Ambassadors’ for Christ!

Even those who have been against us will in the last days recognise the truth of God’s word. “They will acknowledge that I have loved you” – they will see God’s love for themselves.
The message to the ‘overcomers’ in each of the letters is significant. The Messiah is coming soon; if we hold onto our faith we will not lose the crown waiting for us and we will be established so firmly that we will be like pillars in the Kingdom of God.

Timeless Truths

The message to the church in Philadelphia is timeless. God has not changed. He is as powerful today as he was in the 1st Century AD and the mission he gave to his Church then is unchanged today. As we noted in our guidebook Ephesus to Laodicea, written with our prayer partners some 12 years ago: “It is still the Great Commission to take his Word to the world, to turn darkness into light, to release the captives, to set the prisoner free and to release his love into a war-torn world that believes it is only the might of human arms can solve the problems of our humanity" (p93).

The message to each one of us continues to be that God empowers the weak, and he takes the things that seem foolish in the eyes of the world and uses them to work out his purposes.

Even though we may be weak, may we be faithful – and live up to the Philadelphian slogan ‘Open All Hours - we are never closed’.

Click here to read the rest of the articles in this series.

Believers in Smyrna were poor but faithful, hated but loved. Frances Rabbitts unpacks the letter to this persecuted church.

"To the angel of the church in Smyrna write:

These are the words of him who is the First and the Last, who died and came to life again. I know your afflictions and your poverty – yet you are rich! I know the slander of those who say they are Jews and are not, but are a synagogue of Satan. Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you the crown of life.

He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt at all by the second death." (Rev 2:8-11)

Revelation was received, written and circulated during a time when Christians across Asia Minor faced increasingly heated persecution – hence its reliance on symbolic language that non-believers would not understand.

Whilst an emphasis on persecution and trial runs right through the whole Book of Revelation, the letter written to the church in Smyrna is particularly devoted to encouraging believers to stand firm in the face of a coming onslaught, during which many would have been imprisoned, tortured and killed.

Great Fire of Smyrna, 1922.The words would have spoken incredibly clearly to believers at the time – and they have lost none of their relevance through the years. The last time believers in Smyrna were attacked en masse was actually in the 20th Century – in 1922, when incoming Turkish soldiers slaughtered tens of thousands of Christians (causing 1.5 million more to flee as refugees) - far more than would ever have died under Rome.¹

Today the words have great poignancy for the millions of Christians worldwide suffering for the faith – and are yet relevant to the whole Body, for "if one part [of the Body] suffers, every part suffers with it" (1 Cor 12:26). As we will also see, its exhortations apply in a spiritual way to all believers, whether they are undergoing trials in this life or not.

The last time believers in Smyrna were attacked en masse was actually in 1922, when Turkish soldiers slaughtered far more Christians than would ever have died under Rome.

Ancient SmyrnaThe agora in modern Izmir, Turkey.

Smyrna (modern-day Izmir, named in 1930 – simply the Turkish rendering of the Greek name) was an ancient Greek seaport on the coast of Asia Minor (about 50 miles north of Ephesus) and a leading city in Greek antiquity. Situated in a sheltered valley between the mountains and the sea, like Ephesus, Smyrna was at the mouth of a great Anatolian trade route. Today it is still an industrial transit city - but known more for its urban sprawl than for its historic glory.

The oldest city on the Aegean coast and founded by the Hittites, Smyrna experienced large-scale migration from the Greek mainland c.1200 BC, completely transforming its cultural fabric. It grew in splendour and was 'talent-spotted' by Alexander the Great in the 4^th Century BC, who deliberately rebuilt the city on the opposite side of the bay to take advantage of the view.

This more 'modern' Smyrna had all the advantages of a purpose-built Greek city – gym, stadium, theatre and broad, well-paved streets.² The city's main street extended from the temple of Zeus in the west to that of Cybele in the east. When governance of Smyrna was transferred peacefully to the Roman Empire in 133 BC, Greek buildings and architecture were not destroyed, but adapted and extended.

The Christians Community in Smyrna

By the time the Gospel arrived, Smyrna was a bustling, prosperous, polytheistic city of many magnificent temples and a fusion of cultures. Smyrna had a Christian population from very early on, the seeds of which were planted and watered by Bishop Polycarp, who was instructed and appointed by the early apostles and later martyred. Smyrna's initial group of Jewish converts grew rapidly into a larger community of both Messianics and Gentile believers.

Believers were not necessarily rich (hence the mention in the letter of their apparent 'poverty'), but they were liberated from the shackles of Greco-Roman religion, into which the Gospel spoke as a breath of fresh air. By the time Revelation was written, there were at least 500 churches in the region; the Gospel was having great success.

By the time the Gospel arrived, Smyrna was a bustling, prosperous, polytheistic city of many magnificent temples and a fusion of cultures.

Spread of Persecution

As the faith flourished, however, so Christianity began to be perceived as a threat, both to the traditional pagan religions of Rome and to orthodox Judaism.

Christians in the Roman Empire were initially tolerated as a Jewish sect, but as the faith spread amongst Gentiles and the differences between Christians and Jews who had not accepted Jesus as Messiah became increasingly observable to outsiders, civic authorities turned against the believing community. Christians were painted as trouble-makers and subversives, refusing to acknowledge the supremacy of Caesar, worshipping in private (rumours abounded) and declining participation in pagan festivals.

Persecution under Nero in the 60s AD (during which Peter and Paul likely were both martyred) was mercifully brief, but took a more serious and widespread turn under Domitian, who enforced the practice of 'Lord's Day' - when all citizens had to declare 'Caesar is Lord' or face terrible persecution – and when John, banished to Patmos by Roman officials, received the Revelation from Jesus.

The Letter to the Church in Smyrna

The letter to the church in Smyrna would have been received during a time of great persecution, likely under Domitian. It is unsurprising, then, that its central aim is to strengthen and encourage believers, whilst being frank about the coming trials. The Lord Jesus does not mince words, deny facts or try to paint a rosier picture to quell the fears of his beloved ones – he clearly states that trouble is coming, and will be tough, but that the crown of life to be won will be worth the fight.

Christians, increasingly isolated and targeted by both Rome and some more militant groups of orthodox Jews (hence Jesus's mention of the 'synagogue of Satan'), lived in daily fear of false accusations and even infiltration of their churches by those who would betray them to officials. The letter gives a prophetic warning of "ten days" of trial, not unlike Daniel and his companions in Babylonian captivity, who publicly put themselves to the test for ten days to prove that God could sustain them on a diet of vegetables and water.³

The ten days mentioned for Smyrna may have been literal, or symbolic, or both – but the principles behind the Lord Jesus's encouragement echo down through the ages to all believers undergoing suffering: this is an opportunity to let the fire of testing prove the capacity of God to sustain his beloved children; for them to learn that though they may have nothing in the eyes of the world, in the eyes of Heaven they have everything (see Gal 4:6-7). Though they should expect to be hated by those who still belong to the evil one, they should also know that they are enduringly loved by the One who is victorious above all.

The Lord Jesus does not paint a rosier picture to quell the fears of his beloved ones – he clearly states that trouble is coming, but that it will be worth the fight.

Do Not Be Afraid - Be Faithful

Unlike the other letters, the one addressed to those in Smyrna has no rebuke or call to repentance. These were beloved children undergoing – and about to undergo further - immense difficulty. There is a sense here of the Lord Jesus coming alongside his brothers and sisters in solidarity, reassuring them that he knew of their circumstances and encouraging them to endure, faithfully (also John 14:18). How often do we cry out to the Lord to relieve us of our trials, instead of humbly recognising that he might require us to walk with him through the valley, rather than around it – even though he knows our suffering and cares deeply about our pain?

As the Father did not relieve the Son of the cup of suffering, so often we too must drink from it, for the eternal joy set before us. In fact, the letter itself puts everything in perspective, beginning as it does by addressing the Lord Jesus as "him who is the first and the last [the Alpha and Omega], who died and came to life again": the same words Jesus also used to reassure John when he was afraid at the beginning of the Revelation vision (Rev 1:17-18).

The perspective here is clear: the Lord Jesus IS LORD OF ALL and had already gone ahead of us, through death, emerging victorious. Like the other letters, this one also refers to those who 'overcome' the trials at hand – those who follow Jesus into his victory - who are "more than conquerors" according to Romans 8:37.⁴

Persecution Today

Today our brothers and sisters around the world need our prayers and aid more than ever, as Sunday's terrible slaughter of worshippers in Cairo demonstrates. The number of Christians killed in the last year almost doubled on 2015 figures, exceeding 7,000 according to Open Doors' conservative figures - and this is without counting atrocities in Syria, Iraq and North Korea, where accurate records are not kept.⁵

The number of churches attacked and destroyed has also more than doubled in the last year, and millions of Christians are on the move around the world as refugees fleeing religious violence. The greatest source of persecution continues to be religious extremism – not just Islamic, but also Hindu and Buddhist.⁶

Meanwhile, the Western Church is just beginning to feel the pinch of an intolerant secular humanist culture, and many discern the Lord at work sifting too-comfortable church-goers by allowing various deceptions to proliferate, including liberalism and new age occult. But for the most part, we in the West in this generation do not know what it is to suffer the fires of persecution. That road may lie ahead for us, as yet untrodden. Furthermore, we are also largely ignorant of the suffering of other parts of the Body around the world.

As the Father did not relieve the Son of the cup of suffering, so often we too must drink from it, for the eternal joy set before us.

Life Through Death

Yet, the message to Smyrna is actually relevant to all believers everywhere – not just those undergoing dreadful persecution. There is a process that God wants every Christian to undergo, regardless of where they are in the world, how materially blessed they are or what difficulties they face: it is that costly process of refining that feels very much like trial on the inside (whether or not it looks like it on the outside), and is with eternal and Divine purpose. For our God disciplines those He loves, desiring that they be purified by holy fire, even though this process might be painful.

In this sense, every believer is called to a life of suffering, as our flesh-life is put to death that the new, eternal life in the spirit might grow and flourish. We are therefore to expect 'trouble' in this life (John 16:33), both within and without. God's desire is to purify us to such an extent that when he has finished, no earthly trial can stand against us or stop our light from shining.

David Wilkerson unpacks another facet of this: he talks about God wanting to share his heart of grief with those who are willing and hungry to walk closely with the Lord Jesus.⁷ This is the road less travelled, which includes sharing in the Lord's own heart for this broken world and allowing ourselves to be brought low by it, counting it all as heavenly privilege that we get to somehow participate in what Jesus himself went (and still goes) through.

This is the honoured road along which I believe God shepherds all believers who diligently and wholeheartedly seek him. As missionary Helen Roseveare, who died last week, said: "God never uses a person greatly until He has wounded him deeply."

Today our brothers and sisters around the world need our prayers and aid more than ever.

'The Privilege is Greater than the Price'

The world is approaching a critical point – so many things are on the verge of complete collapse – even unbelievers sense the severity of the age. The Lord is looking for those who love him enough to give up their worldly desires and aspirations, to the point of laying down their very lives, submitting themselves to his process of refining and saying always "Thy will be done", even when it hurts.

But let us take heart, as those in Smyrna hopefully also did: for those who overcome will not be hurt at all by the second death, but will be given the crown of life by "him who is the First and the Last, who died and came to life again". Ultimately, to quote Helen Roseveare again, "The privilege He offers you is greater than the price you have to pay. The privilege is greater than the price."

References

1 See Hill, C & Hill, M, 2005. Ephesus to Laodicea. Handsel Press. This is a fantastic biblical guide to the Revelation churches written particularly for those visiting the region. It is highly recommended as accompanying reading for this series.

2 See Wikipedia's page on Smyrna for a brief history.

3 Lehman, R. "And ye shall have tribulation ten days". 17 October 2008.

4 See note 1.

5 Persecution: The Key Facts. Open Doors.

6 Ibid.

7 Wilkerson, D, 1992. Hungry for More of Jesus, chapter 3. One Pound Classics.

Click here for the the rest of the articles in this series.

Catharine Pakington reviews 'Too Many to Jail – The Story of Iran's New Christians' By Mark Bradley (2014, Monarch Books)

I had heard of the rapid growth of the Iranian Church, so was pleased to come across this book about a house church movement that now has too many members to be confined to jail. Growing in the face of great opposition it can have lessons for us in a changing political climate.

Mark Bradley works as a researcher for a mission agency focussed on the Middle East having been involved with the Iranian Church for over 20 years. His earlier books 'Iran: Open hearts in a Closed Land' (2007) and 'Iran and Christianity' (2008) explored reasons for openness to the Gospel in this inaccessible nation. Too Many to Jail brings the story up-to-date, looking at the impact of disputed elections, tension with the West over nuclear capability and increasing official persecution of Christians. Why have these events encouraged rather than hindered the Church?

Iranian Revival: Hype or Reality?

The author outlines former president Ahmadinejad's objections to Christianity before presenting evidence that the reported Church growth is not mere Christian hype. Three chapters explore reasons for Iran's new Christians turning from Shia Islam. I was intrigued to see how the promotion of Islamic revolution by Khomenei and, later, Ahmadinejad resulted in many looking for answers elsewhere.

But then, what is it about Iran's culture and history that makes Iranians particularly attracted to Jesus? It is interesting to see how different aspects of Iranian culture are fitting together at this time: positive images of Jesus in Muslim writing as well as revered poetry combining with a surprising attraction for Western ideas and attitudes. The full account is worth reading.

House Churches Vital

What are the house churches? Examples are given and common themes identified before considering why they have been reaching the majority Muslim population in a way that "building churches" seldom did. These churches share an expectation that God will work supernaturally; family plays an important part and all groups have experienced persecution and suffering. Unlike 'building churches', these meetings are ones that Iranians feel comfortable joining. It can still be risky, but so much less so than entering a closely monitored church building with an alien culture. When persecuted, it is easier for house churches to regroup.

There is also the important role of technology providing the means for the Iranian Church in the diaspora to support, teach and set a standard of orthodoxy protecting a new movement from heresy. Others in the worldwide Church contribute through prayer and resources, some interceding fervently from their own experiences of persecution.

Suffering Part of the Story

Suffering is still very much part of the story and there is a substantial chapter in this book describing the pattern of persecution with some detailed testimonies. This part is not easy reading but necessary to understand what continues today. It should challenge us as we read that most come through the fire stronger in their walk with the Lord and with greater zeal to bring others to know Him.

We are left with a sense of awe at God's sovereignty as He builds His Church in Iran through suffering linked with His working through Iranian believers in other lands and the worldwide Church. That means we can all be involved and see God equipping us to stand for Him, wherever we might be, whatever changes we may face.

A Gripping Read

I came to this book with limited prior knowledge and found it gripping to read and deeply challenging. There are many testimonies from those involved with the Iranian Church, supporting the sense that the book has been thoroughly researched and carefully presented to give an accurate view.

The format and style make it accessible with a summary of the history of Christianity in Iran before 1979 given in an appendix, as are a list of aggressive acts towards Christians in Iran and the Final Testament of Mehdi Dibaj, murdered shortly after his release from prison.

Too Many to Jail (Lion Books, 303 pages) is available to purchase for £8.99 from Amazon.

Why didn't God intervene in Aberfan? Greg Stevenson offers some thoughts on the classic question of why suffering is allowed.

Many people suffer disasters from external events that come unbidden into their lives, from illness or injuries (whether caused by ourselves or by others), to overwhelming events such as volcanoes, earthquakes and tsunamis, or extremes of weather like flooding. The natural question that is always asked is: Why? - as if we know that there must be a reason!

The Bible tells us clearly that God is in complete control of his world and its events. There is no god beside him (Isa 45:14, 21). Indeed, he intervenes in many situations to save, to heal, to deliver. So it's a good question to ask when disasters happen - where is God? Why does he allow it?

God Calls and Forewarns

The Bible tells us that God is righteous in all his works and holy in all his ways (Ps 145:17). So this means that everything God does and allows is for righteous reasons. What were the righteous reasons for which he allowed the terrifying tragedy in Aberfan 50 years ago?

When we look at God's dealings with his people Israel, we find that he gave them teaching and instruction (Torah) by which to live, so that the nations roundabout could see a righteous lifestyle that resulted in prosperity and security. When his people failed to live up to this standard, he disciplined them in all sorts of ways (1 Chron 21:13) to bring them back to him, and maintain this witness.

Many of these efforts to discipline were Sovereignly-ordained events (storms, pestilence, earthquakes, enemy attacks, etc), but several were the product of the people's own sin, including their blindness or deafness to his teaching/commandments.

Yet we see that God gave his Name (his character) to his people so that they might know him (Ex 34:6 – the most quoted verse in the Tanakh): "The LORD, the Lord, the compassionate and gracious God, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet He does not leave the guilty unpunished". This speaks of the love and justice of God. So in each case of their turning away from him through sin (and consequently stepping outside of his blessing and protection), he gave them warnings about the consequences of their actions – Choose whom you will serve!

God is righteous and holy in all his ways, so this means that everything he does and allows is for righteous reasons.

The warnings were given so that they knew ahead of time the results of their choice. But when the warnings were ignored, God was patient with them. Again and again he called to them – "I spoke to you again and again, but you did not listen. I called you but you did not answer. Day after day, again and again, I sent you my servants the prophets" (Jer 7:13, 25 – Heb. 'rising up early in the morning, and speaking'). He also sent examples of his sovereign power to bless or curse (Amos 4).

Aberfan: Warnings Ahead of Time

According to a recent BBC documentary,¹ the tragic events in Aberfan on 21 October 1966 that killed 116 children and 28 adults were preceded by many warnings:

1. 1939. A few miles from Aberfan, 180,000 tons of a coal waste tip in a privately-owned mine slipped. New guidelines about tipping over a water source were given, but not passed on.
2. 1944. Another tip near Aberfan moved.
3. January 1955. Flooding in the valley below the mountain of tip No 7 above Aberfan. The children presented a petition to their headmistress about the slurry moving, which was passed on, but ignored.
4. 1963. A slurry movement that didn't quite reach the village. Tipping on the site of No 7 tip was continued. No map or guidance was given to the engineers responsible for No 7 tip.
5. July 1963. A letter from Merthyr Tydfil council was sent to the National Coal Board (NCB) concerning the danger from coal waste being tipped above the Pantglas school. Despite assurances that tipping would cease, it was not stopped.
6. January 1964. Again concern was expressed by the council about the slurry - "If the tip moved, the entire school could be threatened"
7. January 1965. A petition was raised by mothers at the Pantglas school, and passed to the council by the headmistress. But there was no NCB action resulted.
8. 26 March 1965. A further slip at a nearby tip nearly went down the mine shaft. Warnings were given but ignored. The memo was sent to the civil and mechanical engineers but poor working relationships resulted in the memo not being followed up. A long list of concerns was sent to a senior NCB official about the tip safety but was not forwarded to the NCB.

Finally, the main reasons given by the NCB for not moving the No 7 tip after the disaster were the cost and the time it would take. In the Tribunal, senior NCB management denied any knowledge of the potential for slips from coal waste tips, but eventually changed their stance and admitted that the disaster was preventable. Of the £1.75 million that was raised for the disaster fund, £150,000 was taken from the fund for removal of the tip, and the NCB agreed to pay £500 for each child who died was offered as compensation (the value of a child's life?).

This list is not given to apportion blame, but to emphasise that God gives many warnings of the consequences of man's selfish and sinful ways. George Bernard Shaw said appositely: "The worst sin toward our fellow creatures is not to hate them, but to be indifferent to them. For that is the essence of inhumanity". Much is sacrificed to financial profit, and safeguarded by keeping a distance from the site of responsibility.

Whenever people turn away from God, stepping outside of his blessing and protection, he gives them warnings about the consequences of their sin.

Natural Disaster - or Natural Consequence?

Some of what we call 'natural' disasters are clearly the result of the shaking of the earth (and eventually the heavens also) that God has warned us of in Hebrews 12, and Scripture tells us that these tragedies are part of the birth-pangs that will bring in the end of this age. The whole creation has been 'groaning' as in the pains of childbirth, on account of man's sin.

But many disasters are the result of man's selfishness, or of rebellion against God's laws, and these are especially severe among nations that God has blessed and called to serve him, but which then turn away from him in disobedience.

God is sovereign, but he warns us about the consequences of the choices we make. Paul's letter to the Romans is very clear about this. Those who reject his way, he will give over to their 'shameful lusts' and to the consequences of those choices. But his love is always expressed by warnings first, proclaimed by those who see right action, so that mercy and justice can be evident. This was perfectly demonstrated in the life of Jesus, and ultimately at the Cross.

In order to avoid a potential tragedy from self-seeking in many forms, or from indifference to our fellow-man, we (individuals, families, businesses, governments and nations) simply have to set the choices that we make against the goodness and righteousness of God. In this, Jesus is our model.

We can't always know why God allows disasters (why he brings prosperity and creates disaster – Isaiah 45:7) but we do know that he desires to dwell with us, and that we live in his blessing and under his protection.

We cannot know the whole answer, but God has done all that is necessary to deal with our sin, our self, and our indifference, at the Cross. As we expend time, energy and resources for those who are caught up in the tragedies and disasters that are part of this fallen world, we can remember that what God does is always for righteous reasons, even when it takes the form of allowing loss, pain and death. For he has been there himself also.

References

1 Aberfan: The Fight for Justice. BBC, first broadcast on 18 October 2016. Available on iPlayer.

This week a number of our articles remember the Aberfan tragedy. In his editorial, Clifford Hill thinks particularly of those who lost their faith that day.

50 years ago today, at 9:15am on Friday 21 October 1966, 144 people died in Aberfan near Merthyr Tydfil in Wales. 116 of them were children, who were just beginning their lessons when their school was hit by a mountain of mud sliding down from a coal slag heap towering over the village.

The mudslide hit a farm cottage first, then hit the school and a row of houses before stopping. About half the children and teachers in the Pantglas school were killed. They had just reached their classrooms after leaving morning assembly, where they had been singing 'All things bright and beautiful', praising God for the beauty of the countryside.

The pathos of this tragedy still brings to tears to the eyes of those who remember that tragic day in the history of the valleys, and it can hardly fail to move those who today, 50 years later, read the accounts of eye-witnesses and survivors.

Decent Men Led Astray

There had been many warnings that the tip was unsafe due to the presence of a spring underneath, and heavy rainfall triggered the sudden slide. A board of enquiry was set up that concluded that the National Coal Board was largely to blame and legal liability for compensation was not contested. The report stated:

The Aberfan disaster is a terrifying tale of bungled ineptitude by many men charged with tasks for which they were totally unfitted, of failure to heed clear warnings, and of total lack of direction from above. Not villains but decent men, led astray by foolishness or by ignorance or by both in combination, are responsible for what happened at Aberfan.¹

The pathos of this tragedy still brings to tears to the eyes of those who remember that tragic day.

No one faced criminal proceedings, but those named (and others cleared) had to live with the disaster on their consciences for the rest of their lives. But it was not only officials in the National Coal Board whose lives were affected - everyone in the valleys will remember that day to the end of their lives. Many of them lost their Christian faith on that day. Typical of the comments on the BBC website is the following:

I was 14 at the time of the Aberfan disaster.
My school was very religious, and I had been trying to decide how much I believed in God. When the disaster struck it was the talk of the school, and in many of the classes we found ourselves discussing it with our teachers.
We particularly wanted to know why God would allow so many children to die.
The teachers had no answer. I turned away from the idea that there is a God. And that's my view, to this day.
John Adams, UK²

What is the answer that should have been given to John Adams and all the others who were asking similar questions? Today there are millions asking the same thing, not only of the Aberfan tragedy but of the terrible events we see on our TV news - such as what's happening in Aleppo, where human lives are being deliberately destroyed by bombs dropped upon women and children - not only killing but causing life-changing injuries.

Why doesn't God intervene? Hundreds of books have been written on the subject of human suffering, but the only authentic answers are to be found in the Bible.

The Power to Intervene

The Bible clearly teaches that God has given us freedom of will - to choose the truth, or to be driven to destruction by our own selfish and violent human nature. The Aberfan tragedy was created by human greed and mismanagement in creating a mountainous pile of coal slag and ignoring warnings about its unsafety. Also in this week's issue, Greg Stevenson lists alerts given before the disaster which were ignored, and Clifford Denton notes that God sent prophetic warnings ahead of time.

Many people lost their Christian faith on that day, asking why God didn't intervene.

Through the prophet Jeremiah, God gave warning after warning to the people of Jerusalem that disaster would strike the city unless there was a drastic change in the behaviour of the people. They all believed that they could do what they liked and there would be no bad consequences because God would defend the city from the Babylonians. They ignored the warnings with disastrous results.

God Shares Our Distress

When we wilfully ignore warnings we should not be surprised when tragedy overwhelms us. But incredibly, when that happens, God does not desert us. Isaiah expresses this emphatically; "In all their distress he too was distressed, and the angel of his presence saved them. In his love and mercy he redeemed them; he lifted them up and carried them all the days of old" (Isa 63:9). God actually enters into our tragedies alongside us and shares our distress.

This is the teaching of the God of the Bible: that when we bring disaster upon ourselves and cry out to him for help, he responds in love and compassion. "When you pass through the waters, I will be with you; and when you pass through the rivers they will not sweep over you...Do not be afraid, for I am with you." (Isa 43:2-5).

In the Midst of Trial

This does not mean that nothing will ever go wrong, or that we will not suffer hardship - but that in the midst of trial, God will never desert us. Jesus promised to be with his disciples for ever. "I will never leave you alone," he promised (John 14:18).

Jesus himself lived the message of God's love. He knew that his Father would not intervene to save him from a cruel death at the hands of evil men - but that by not intervening, God would actually use this suffering to work out his purposes of salvation to be available for all human beings.

God actually enters into our tragedies alongside us and shares in our distress.

Of course, I'm aware that the thoughts expressed on this page cannot possibly answer all the questions about human suffering. But I hope they may stimulate some of our readers to offer thoughts on this subject which may be a help to those who are struggling to understand why tragedies such as Aberfan occur. For myself I can affirm the words of the Apostle Paul, "For I am convinced that neither death nor life...nor anything in all creation will be able to separate us from the love of God that is in Christ Jesus our Lord." (Rom 8:38-39).

References

1 The Aberfan Disaster – Inquiries. The National Archives.

2 1966: Aberfan - A generation wiped out. BBC Witness, On This Day.

Clifford Denton turns his attention to a sensitive topic.

The 'problem' of suffering is, of course, a big and sensitive subject, but it is not as complex to understand as we might think. The difficulty comes when it is suddenly brought close to home; when we or someone close to us is going through a difficult patch - perhaps through sickness - perhaps through some other pressure of life, temporary or permanent. Where is God to be found? Why is he seemingly silent?

The Big Picture

In What the Bible says about the Judgment of God we began with the big picture, which is also the best place to begin here. We live in the period between the Fall and the coming Kingdom of God. We wait for the return of Jesus and the blessed time (pictured in Revelation 21) that eventually will come when there will "be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away" (Rev 21:4).

But in the meantime, the free will of mankind, through the mistakes of Adam and Eve, has led us all to live for a period in a world where Eve was promised pain in childbirth (Gen 3:16) and Adam was promised toil, hard work and difficult circumstances symbolised by thorns and thistles (Gen 3:18-19). Furthermore, the earth was designated a place where satan, the tempter, would be active, living in enmity with mankind (Gen 3:15).

Nevertheless, God made covenant with Abraham which would be fulfilled through Jesus the Messiah, made manifest in terms given through Jeremiah (31:31-33). Despite the Fall and all its consequences, we who live in faith are on a pilgrimage, as it were, to a destination beyond this world's problems, waiting for all the promises of God to be fulfilled in our lives.

Even when the suffering of this world reaches the high pitch of Luke 21, Mark 13 and Matthew 24, Jesus' exhortation to us is not to look at the problems all around but to "look up and lift your heads, because your redemption draws near" (Luke 21:28).

We journey through a temporary world where all our experiences become prompts to seek God, personally and together, for help on the way. If there is a primary purpose for all the suffering in the world, it is that we will earnestly seek God. Our priorities should be balanced towards eternal life, but God also sends us help in this life according to his best judgements for us - personally and within the 'big picture'.

If there is a primary purpose for all the suffering in the world, it is that we will earnestly seek God.

Kingdom Now...or Kingdom Coming?

Jesus warned us that there would be false expectations concerning his return (Luke 21:8-19, Matt 24:4-14). The parable of the wise and foolish virgins (Matt 25:1-13) warns us that a wrong view of his coming will possibly lead to a falling away for some, through giving up, losing focus and even losing hope. Even in Paul's day, there were those among the Thessalonians who were confused and some who were losing hope (1 Thess 5:1-11; 2 Thess 2:1-17).

So, what are we to expect prior to the Lord's return? A careful reading of Acts 3:18-21 is helpful here - it is like a three-point sermon.

• Point 1 (v18) concerns the prophecies that were fulfilled through Jesus' sacrifice on the cross.
• Point 2 (v19) exhorts us in the era between his first and second comings to seek the Father through faith in Jesus so that our sins may be blotted out and seek him for times of refreshing.
• Point 3 (v20-21) concerns Jesus' return. He remains in heaven until the time appointed by the Father. The Kingdom of Heaven will not come in fully until then. It is not in the hands of the Lord's disciples to bring in the Kingdom for him. When the King returns he will bring in the complete restoration that we all yearn for - more so as the suffering of the fallen world is magnified. There will be no final Kingdom without the King.

Meanwhile, as Paul also said (Rom 8:23), we have the first-fruits of God's Spirit in us, sufficient for our pilgrimage, our growth in faith and love as we go on to complete our journey. There is no suggestion that the completion will come before the Lord's Kingdom is fully with us, when we will even have new bodies:

I consider that the present sufferings are not worth comparing with the glory that will be revealed in us...we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies...we wait for it patiently. (Rom 8:18-27)

While we await Jesus' return, we are exhorted to seek the Father for forgiveness, sanctification and times of refreshing. We also have the first-fruits of God's Spirit in us.

Word Study

There are two main Hebrew words that are related with the word suffering, each with a somewhat different emphasis.

One word is natan, meaning to give, cause, perform, allow. Jesus said (Mark 10:14), "suffer the little children to come unto me." This has the sense of allowing something to take place. This is not the same as the other main Hebrew word for suffering, nasa. Nasa has a wide range of meanings including, to bear, exact, stir up. This is the sort of suffering we are considering in this study - the sort of life experience that is a burden and requires perseverance. It is not, however, a punishment.

A corresponding Greek word for suffering of this kind is pasho. It is the suffering of Jesus in Luke 9:22 – "the Son of Man must suffer many things." It is also the suffering referred to by Peter relating to our own pilgrimage (1 Pet 3:14), "if you should suffer for righteousness sake..."

We can bring suffering on ourselves of course, but outside of this if someone is suffering in this world (whether through sickness or some other burden), it should not be seen as a personal judgement of God for their sins. It should be understood in the more general context of the fallen world through which we are all pilgrims.

Some Examples

The Book of Job has been given to us to show that a person may suffer sickness and bereavement and it is far from a punishment for sin. Indeed, much personal suffering is part of one's personal walk with God and may promote questions, test faith and lead to personal growth. This may not always be the case, but there is a message for us all in the experiences of Job that prompt us to be careful of our conclusions and also be careful how we counsel others. A suffering person needs comfort but not misguided comfort from unwise friends!

Whilst we sometimes bring suffering on ourselves, outside of this individual suffering should not be seen as judgment from God for their sins. Job is a prime example.

When Jesus healed the man born blind (John 9), the Lord showed us that some suffering, and the testimony which it produces, brings glory to God and is not to be linked with personal sin (John 9:3). When a faulty tower, perhaps of unsound construction, fell and killed 18 people in Siloam (Luke 13:4), it was a lesson that sin is not necessarily attributed to those who suffer most from the consequences of a sinful world.

Sickness or suffering of other kinds, though not always so, can be a result of satan's schemes, for example, the man in the caves of Gadara (Matt 8:28) and the infirm woman (Luke 13:16). We must be careful when to discern the direct workings of satan and when not.

Jesus went about healing and delivering many people, to demonstrate the power of the Kingdom and as a testimony to who he was – the Lord, with power to forgive sin and to heal (for example, Matt 11:2-6, Matt 9:1-8). Yet, some he healed and some he did not heal. He healed as a response to faith (eg Luke 8:48) and also when he was filled with overwhelming compassion (Matthew 9:36). He gave us no expectation that all sickness and suffering would be removed from the world prior to his return, yet showed us that God does respond to faith – which itself is a gift from him (1 Cor 12:9).

Suffering, Testing and Comfort

A wide-ranging study of this subject would show that there is no easy formula to explain why a person is suffering in some way. We are taught not to be downcast, but to look up. We are exhorted to grow in faith through the exercise of our experiences. In our individual lives we will have unique opportunities to seek God and help one another, exercise the gifts and ministries we have been given (1 Cor 12) and grow together in the midst of a suffering world. Furthermore, when we ourselves are seen as suffering we are in a position to both sympathise and witness to a real faith in Jesus.

Returning to questions we posed at the beginning: where is God to be found in our sufferings - and why does he sometimes seem silent? The answer is that he is always close (consider again the testimony of Job). It is a surprising experience of those with faith in Jesus that suffering brings us to seek God more rather than less. It is an evidence of overcoming and an exercise of our faith. Those without such faith are more likely to draw further from God. The seeming temporary silence of God is all part of this process of testing our faith, exercising it and growing it.

In suffering, God is always close – and for those with faith in Jesus, suffering brings us to draw even nearer to him.

We cannot do what Jesus did for us on the Cross, but we are able to witness to it in this world of suffering. It is our privilege to identify with the suffering of Jesus, as pointed out by Paul (Galatians 1:24), who filled up in his flesh "what is still lacking in regard to Christ's afflictions, for the sake of his body, which is the church."

Just as the apostles rejoiced "because they had been counted worthy of suffering disgrace for the Name" (Acts 5:41), so we can come to a point of maturity where we "consider it pure joy whenever we face trials of many kinds, because we know that the testing of our faith develops perseverance" (James 1:2). Of course this does not mean we should artificially look to bring suffering upon ourselves to seem more holy; rather it means that we have a wise perception of the subject of suffering in this world.

A word to be held in tension with suffering is comfort. Isaiah 40:1-2 speaks of the comfort to be given to those suffering for the outworking covenant purposes of God. No-one has suffered more than Jesus in this respect, though Israel has had its share of suffering. We too must learn to live with the suffering in this world and comfort one another. Paul said (2 Cor 1:3-7):

Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God. For just as the sufferings of Christ flow over into our lives, so also through Christ our comfort overflows. If we are distressed, it is for your comfort and salvation; if we are comforted, it is for your comfort, which produces in you patient endurance of the same sufferings as we suffer. And our hope for you is firm, because we know that just as you share in our sufferings, so also you share in our comfort.

This is a brief study on a huge and central subject in our lives as pilgrims journeying between the Fall and full restoration. Let us seek to achieve a balanced perspective as we go into testing days ahead, constantly seeking God - each on our individual journey.