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"If when ye do well, and suffer for it, ye take it patiently, this is acceptable with God;
for even hereunto were ye called: because Christ also suffered for us, leaving us an
example that ye should follow His steps; Who did no sin, neither was guile found in His
mouth: Who when He was reviled, reviled not again; when He suffered, He threatened
not, but committed Himself to Him that judgeth righteously."
Again it will be noticed that the "sufferings of Christ" Himself are set before the
"sufferer for Christ" as an example to be imitated. None called to follow the example of
Christ in His capacity as Sin-bearer, and this reference to suffering must be included
among those passages which have in view suffering followed by glory.
In chapter 3: we have a most difficult context to the next references to suffering. In
verse 14 the apostle is still found speaking of "suffering for righteousness' sake", and in
verse 17, 18 he declares that it is better, if the will of God be so, to suffer for well doing,
than for evil doing. Again, as in 2: 21, the apostle refers to the suffering of Christ. This
time he speaks of Christ suffering "concerning sins".
It is not possible (neither is it necessary) in this series to turn aside to consider the
problem of "the spirits in prison" which verse 19 introduces; sufficient at the moment let
it be for us to see the suffering Christ ascend into heaven to the right hand of God,
"angels and authorities and powers being made subject unto Him"; this is the point of the
apostle's message. Suffering was followed by glory in Christ's case. "Forasmuch then",
he continues in chapter 4: 1, "as Christ hath suffered for us in the flesh, arm yourselves
likewise with the same mind: for he that hath suffered in the flesh hath done with sins".
Note the reading "sins" instead of "sin", which reading is approved by the Numeric New
Testament. The question of "sin" was dealt with alone by Christ; "sins", however, have
to do with the life we live; and the apostle has this in view, as verses 2 and 3 indicate,
and he shows that those who have "armed themselves" with the mind of Christ must
expect suffering as a result. The unbelievers think it "strange" that the believer should
have done with sins, but the believer is told not to think the fiery trial "strange", but
rather to rejoice "inasmuch as ye are partakers of Christ's sufferings (concerning sins);
that, when His glory shall be revealed, ye may be glad also with exceeding joy".
Peter speaks of himself as "a witness of the sufferings of Christ, and also a partaker of
the glory that shall be revealed", and concludes his epistle by the comforting words of
verse 10, "After ye have suffered awhile, make you perfect, stablish, strengthen, settle
you".
We have in this review included the passages that speak of the believer's sufferings
with those that speak of Christ's sufferings because they are so interwoven. The relation
between present suffering and future glory is so plain as to require no argument. If we
keep in mind the passages from the rest of the N.T. already considered, the primary
teaching of the sufferings of Christ will be established. His death cancelled the death
passes through to all the race of Adam. His blood was shed for the redemption,
justification and salvation of all who believe in Him. His cross exposed the utter
depravity and ruin of the creature and also indicated to the faithful follower the attitude
he must take up respecting the flesh and the world. His sufferings, while forming part of