The Berean Expositor
Volume 27 - Page 194 of 212
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while the language of another who, despite his suffering, retains a sense of perspective,
I see no hope of alleviation in this life, but although the flesh is weak and the time
sometimes seems long, what is the longest human span down here, to the endless ages of
glory that await me. Even though weeping endure for the night, and for the whole night,
joy cometh in the morning.
The burden of both is that their suffering is for life. But one says: "I must suffer all
my life", the other says "Never mind, it is only for a life-time"; the same span of years in
each case, but what a different point of view! Which point of view is ours? There is no
doubt as to which is the Scriptural one. The apostle Paul, who knew perhaps more of
what suffering meant than any follower of Christ since his day, said:
"For our light affliction, which is but for a moment, worketh for us a far more
exceeding and eternal weight of glory" (II Cor. 4: 17).
So, also, Peter. Using the same word as is found in I Pet. 1: 6, he says:
"But the God of all grace, Who hath called us unto His eternal glory by Christ Jesus,
after that ye have suffered A WHILE, make you perfect, stablish, strengthen, settle you"
(I Pet. 5: 10).
Let us, fellow pilgrim appropriate this word of comfort. Manifold temptations are but
for "a moment";  suffering is but for "a while".  "Joy", however, "cometh in the
Suffering is for a Reason (I Pet. 1: 6).
pp. 221, 222
Our first "word of comfort" was the fact expressed by Peter in I Pet. 1: 6 and 5: 10,
that temptation and suffering are but for a season. In the same verse in chapter 1: we
may discover another source of comfort, for the apostle writes:
"Though now for a season, IF NEED BE, ye are in heaviness through manifold
temptations" (I Pet. 1: 6).
Not only are sufferings limited, but they have a "need be". It must surely minister
comfort to any in distress to be assured that however strange the affliction may seem, it is
for a season, and it is for a reason. The "need be" may have no direct reference to
ourselves. It does not follow that every affliction is a chastisement. We are to apt to take
the attitude of Job's friends, or that of the disciples when they said: "Master, who did sin,
this man or his parents, that he was born blind?" and leave too little margin for the
Lord's reply: "Jesus answered, Neither hath this man sinned, nor his parents: but that the
works of God should be made manifest in him" (John 9: 2, 3).