Introduction
Brief review of setting (MAP), including their "exile" status and the kind of "soft" persecution they were suffering (reviled, slandered, maligned) – not only because of misinformation about Christianity, but also because their society rejected its core teachings (e.g., Christ crucified as the only Lord).
We see something similar today in the way the word "cult" is used. This used to be reserved for groups that advocated heretical doctrine (e.g., denied Jesus' deity; set dates for Jesus' return), or had corrupt leaders (sex; money), or advocated violence (on outsiders &/or on its members [JONESTOWN]). But today, in our deeply secular culture, a church can be guilty of none of the above – yet still be called a cult because their faith in Jesus violates secular cultural norms (e.g., moral absolutes [vs. moral relativism]; evangelism [vs. philosophical relativism]; real community [vs. autonomous individualism]). This trend has been increasing over the past 40 years, and it will almost certainly continue to increase in our increasingly post-Christian culture.
In light of this, how should we practically respond to soft persecution? In 3:14 – 4:19, Peter provides us with five answers to this question.
In 3:15 (covered last week), he teaches that when people criticize us for following Jesus, we should be ready to provide a verbal defense for our commitment to Christ (read; e.g., testimony; other lines of evidence). Turn the criticism into an opportunity!
In chapter 4, Peter gives us four more answers to this question. We will cover three of them this morning, and study the fifth answer next week. Each of our three answers come in the same "do/don't" form . . .
Do expect it; don't be surprised by it (4:1-6,12)
Negatively, Peter tells us not to be surprised (read 4:12). Persecution is not "some strange thing" because, after all, Jesus told us this would happen (read Jn. 15:18-20). Periods without at least soft persecution are what should surprise us. Such periods (like the last 300 years in American society) should not lull us into thinking it is normal. We should not be outraged (as many American Christians are) that this is happening.
Peter gives us an additional helpful insight concerning soft persecution; it is a "testing" (4:12). It is not initiated by God, but (like all adversity) God works through it to deepen and strengthen our trust in Him (as fire purifies gold ore; read 1:6,7). God uses soft persecution to sift the church – to purge nominal members, and to increase the commitment-level of those who count the cost and remain. (This testing may be preparation for greater persecution yet to come!)
Positively, Peter tells us to "arm ourselves" to suffer it (read 4:1a). Not arm ourselves literally to defend ourselves from our persecutors (i.e., survivalist Christians), but arm ourselves mentally to accept and endure it when it comes – as in the proverb: "Forewarned is forearmed." This is not a decision to seek persecution (not that we're tempted to do this!); it is a deliberate decision to endure mistreatment rather than compromise our allegiance to Jesus. Jesus armed Himself in this way when He journeyed to Jerusalem for the final time (Lk. 9:51 – He "set His face" to go to Jerusalem). We may or may not actually experience soft persecution this day or this week or this month – but we're ready for it because we expect it in this sense.
4:1b,2 describes an additional benefit of arming ourselves in this way (read). Voluntary suffering not only reflects what we prioritize; it also reinforces what we prioritize. When we suffer for our allegiance to Jesus, we become less subject to peer pressure and more abandoned to God and His will. This is why Christians who have suffered for Jesus are the freest people on earth!
Do keep on rejoicing; don't feel ashamed (4:13,14,16)
Read 4:13,14,16. When you experience soft persecution as a Christian, Peter says that two very different emotional responses will well up in your heart – feeling shame and rejoicing. He counsels us to lean against one of these responses and lean into the other one.
Lean against feeling ashamed. It hurts to be reviled, slandered, or humiliated by other people – especially if it triggers the emotional memory of childhood humiliation. I don't think I have had it especially difficult – but over the past 50 years I have received my share of reviling for following Jesus. Family members told me I was making a mistake and tried to talk me out of it, college professors mocked me in front of the class, older adults told me they hated people like me and called me a self-righteous hypocrite, bosses told me I was a loser for putting my faith before career advancement, and I've received my share of abuse through various forms of media. It has always hurt, and I am not able to simply shut off this pain. But with God's help, I have always ultimately decided not to believe or obey these messages. This is what we need to do when we get maligned for our faith – not repress the hurt that it causes, but lament it to God (like David in Ps. 3:2 and many other Psalms), process it with our Christian friends, and (above all) choose to land on what God says about us.
Lean into rejoicing ("keep on rejoicing") and glorifying God. Why? Because it is a privilege to share in Jesus' sufferings (4:13a). Because I am in the same company as previous prophets and godly people who have gone before me (Matt. 5:11,12). Because when Jesus returns I will be super-glad that I was faithful to Him (4:13b). Because this mistreatment is evidence that God's Spirit is transforming me (to which persecutors are reacting (4:14) – after all, what does it mean if I never get flak for my allegiance to Jesus (see Lk. 6:26)? OR because I will experience His Spirit's unusual support during such persecution (as Stephen did in Acts 6:15; 7:55,56).
Don't deserve it; do keep doing good despite it (4:15,19)
Read 4:15. Persecution for our faith in Jesus is persecution only when it is undeserved. We should not ("By no means . . . any of you") deserve censure or punishment because of wrong-doing. Peter warns against two forms of this:
When Christians are guilty of serious crimes like murder and grand theft. "Evil-doer" is probably the general term for criminal behavior (see 1 Pet. 2:14). What disgrace comes on Jesus' reputation when church leaders are guilty of perpetrating or covering up sexual abuse or misappropriation of church funds! This only adds to the cynicism that our culture already has toward Christianity!
When Christians are guilty of offensive behaviors that damage Jesus' reputation with non-Christians. Peter cites "troublesome meddling" as one example – outspoken Christians who are known as work-place/neighborhood gossips (or social media nasty critics!). Other examples include being a lazy employee or a domineering supervisor, or being a bad neighbor (e.g., disturbing the peace through loud, late parties; violating neighborhood zoning regulations). The best way to redeem such offensive behavior is to terminate it and to humbly apologize and (where possible) make amends.
Just as we should not get deserved flak for poor behavior, we should also continue to do good despite undeserved flak (read 4:19). God will take care of us, so we should express our trust in Him by actively expressing His goodness to the non-Christians He has put in our lives.
Soft persecution can make you timid and self-protective ("just keep your head down"). We can become so worried about being called a cult-member that we rationalize keeping to ourselves and shying away from initiating spiritual conversations or inviting people to Bible studies.
Soft persecution can make you cynical about non-Christians ("none of them are open to God"). We can forget that our mission is to demonstrate and communicate God's love to them (2:9,12) regardless of how unresponsive they may currently be. Besides, people often become open to God during life-crises – especially if they know believing Christians who are loving and winsome!
Soft persecution can get you off-track into obsessing on political battles, conspiracy thinking, etc. As our culture continues to polarize into embittered factions, it's easy to identify more with one of those factions than with Jesus. It's easy to ruminate on conspiracy theories about "the other side" rather than on how we can creatively shine as lights of Christ in the darkness. Don't betray your high calling by going down this path! Do not be overcome by evil, but overcome evil with good (Rom. 12:21)!
Conclusion
NEXT WEEK: Peter's fifth response to persecution – stay involved in Christian community (4:7-11)
QUESTIONS & COMMENTS
"To have a mind to suffer implies that we have willingly chosen the path of suffering for Christ's sake; it means that we have a heart to endure affliction on His behalf . . . The question is not: Are your external circumstances hard or easy, but: Is your heart-attitude a settled one to endure hardship for His sake? Suffering may not be your daily portion, but you must daily be prepared to suffer." Watchman Nee, The Normal Christian Worker, "Having a Mind to Suffer."