Suffering for Doing Good

The kingdom was given to Christ at His ascension, and this was made manifest to all Israel in the destruction of Jerusalem in AD 70. Jerusalem's destruction was a sign that Yeshua the Christ was the Messiah of God.

"Bestowed on him the name that is above every name"—the word "name" is the Greek word onoma, which can mean: "name, rank, or personality." Here the emphasis is on title of rank above all ranks—position.

Some say the it's "Yeshua." But it can't be because that is not a new name. God gave him that name at his birth:

She will bear a son, and you shall call his name Yeshua, for he will save his people from their sins."  Matthew 1:21 ESV

Second, no other name than Yahweh has a right to be called "the name above every name."

Thirdly, the movement of verses 9-11 does not stop at the phrase "gave him the name" but flows straight on to the universal confession that Yeshua the Christ is Lord, which suggests that the significant thing is the ascription of "LORD" in addition to the names already known.

Fourthly, verse 10 says, "at the name 'of' Yeshua" (not at the name Yeshua). The name "of" Yeshua is "LORD."

Fifthly, verse 10 is a pretty direct quotation of Isaiah 45:23 where Yahweh, having declared himself to be the only God and only Savior, vows that he will yet be the object of universal worship. It is this divine honor that is now bestowed upon the Lord Yeshua Christ.

These verses in Isaiah 45:20-25 speak of the uniqueness of the only God. In the Greek Old Testament, the LXX, the Greek word "Kyrios" which means: "Lord" is used to represent the personal name of the God of Israel—Yahweh.

          So, the principle we see in Philippians 2:6-11 is this: "He that humbles himself will be exalted." As believers, we'll all ascend to heaven at physical death but our rewards will be in proportion to our humility on earth. Yeshua's reward was great, so was his suffering.

The writer of Hebrews also exhorts believers to look at Christ to encourage them when they were suffering.

looking to Yeshua, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted. In your struggle against sin you have not yet resisted to the point of shedding your blood. Hebrews 12:2-4 ESV

Peter now reminded his readers of the consequences of Yeshua's response to unjustified persecution.

For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit,  1 Peter 3:18 ESV

Many think that this verse may be an ancient profession of faith in the early Church.

J. M. E. Ross writes that 1 Peter 3:18 is "one of the shortest and simplest, and yet one of the richest summaries given in the NT of the meaning of the Cross of Jesus."

This section is very similar to what we saw at the end of chapter 2. In 2:21 through 25 Peter mentioned Yeshua's behavior during His passion (2:21-23).

For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. 1 Peter 2:21-23 ESV

Then he talks a… His death on the cross (2:24a),

He himself bore our sins in his body on the tree  1 Peter 2:24 ESV

And His present ministry as the Shepherd and Guardian of our souls (2:24b-25).

By his wounds you have been healed.  For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.  1 Peter 2:24-25 ESV

In 3:18 through 22 he cited Yeshua's resurrection and ascension into glory, which are the "missing links" of the previous record of Yeshua's experiences. Peter proceeded to explain the significance of Yeshua's resurrection and exaltation for believers.

"For Christ also suffered"—the "for" is from the Greek word hoti which means because, or since and connects this section of verses (18-22) with what precedes (vv. 13-17). Peter is beginning to explain why it is sometimes God's will for us to suffer for doing what is right as he has just discussed. As in 2:21-25, Peter points us to Christ as our chief example.

It says this, "For Christ also suffered." Note that word "also." Its implication is this, the "also" means in addition to somebody else. Who else is he talking a…? He's talking a… believers. He's been talking a… the fact that you will suffer for doing what is right, but keep this in mind, Christ also suffered.

Some of you may have versions that read, "Christ died for sins" (rather than "suffered"). The textual evidence is evenly divided. Since "suffered" is Peter's theme and that is what he is talking a… it makes sense that the word here is "suffered." Which is a favorite word of Peter's.  Either way, he suffered to the point of death.

The phrase "Christ also suffered" recalls and resumes the example of Yeshua that Peter cited in 2:21 through 25. Peter used the phrase "Christ also suffered for you" in 2:21 to introduce Yeshua as an example for his readers to follow in their sufferings. But here he wrote that "Christ also suffered for sins" to introduce his discussion of Yeshua's death, resurrection, and ascension. Suffering for doing good rather than for doing evil is the point of comparison in both passages. Peter began his discussion of Christ's sufferings in 1:11.

inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories.  1 Peter 1:11 ESV

"Sins"—is from the Greek word hamartia which originally conveyed the idea of missing the mark as when hunting with a bow and arrow then missing or falling short of any goal, standard, or purpose. The mark is what God commands of us to do or not do. Sin is disobeying God. It is violating his Holy law. God is the Creator and law giver, and any violation of his moral will is sin. Adam introduced sin into the human realm.

Suffering for sins is a reference to the cross. The suffering of Yeshua on the cross was worse than any ever suffered by a martyr; perhaps not worse in the physical pain suffered, but certainly in the spiritual death and suffering of the total experience.

Notice that Peter says that Christ suffered "once for sins"—the word "once" is from the Greek word hapax. W.E. Vine says in commenting on this word hapax that it means "perpetual validity that does not require repetition." We could translate this "once for all." 

For the death he died he died to sin, once for all, but the life he lives he lives to God.  Romans 6:10 ESV

Paul underlines here the finality of Yeshua's death with "once for all." This finality is shared by other New Testament writers.

For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. And just as it is appointed for man to die once, and after that comes jt, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him. Hebrews 9:24-28 ESV

The background here is the Day of Atonement. The writer of Hebrews "contrasts" the repetitiveness of the Levitical sacrifices to the once for all singular sacrifice of Christ. Christ's sacrifice was a real sacrifice, not a token one. It is perpetually effective, and therefore, calls for no repetition. In Jewish theological thought, the believers understood that there was no finality a… the Old Covenant sacrificial system. Sin was never absolved in such a way that it no longer threatened the assurance of the one who had offered the sacrifice.

The Old Testament priests offered yearly sacrifices, monthly sacrifices, weekly sacrifices, daily sacrifices, and other sacrifices anytime someone sinned. This had to be done again and again because none of those sacrifices could take care of all sins for all people for all time. In truth, no Old Covenant sacrifice ever forgave any sin to the point it would never be held against the sinner again.

For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? But in these sacrifices there is a reminder of sins every year. For it is impossible for the blood of bulls and goats to take away sins. Hebrews 10:1-4 ESV

Let me say a word here a… atonement. The word atonement means to cover. It is an Old Covenant term. There is no atonement in the New Testament. Atonement does not pay for or do away with sin; it merely covers sin. It's like when you buy something with a credit card. It isn't paid for; it is covered by the card company until you pay them for it.

There is no atonement (covering) for sin under the New Covenant. There is no need for one. The sin question was settled at Calvary. The Messiah was not our atonement. He eliminated our atonement. To say we have an atonement is inaccurate and never taught in the New Testament. Yeshua has reconciled us to God. He no longer covers our sins; He takes them away. We find this in John 1:29.

The next day he saw Yeshua coming toward him, and said, "Behold, the Lamb of God, who takes away the sin of the world!� John 1:29 ESV

The Greek here for "takes away" is ario which means "to take upon one's self and carry what has been raised up, to bear."

In Christ we have redemption not atonement. Paul says that we

And are justified by his grace as a gift, through the redemption that is in Christ Yeshua, Romans 3:24 ESV

The Greek word translated here as "redemption" is apolutrosis which means "to set free by the payment of a ransom price." It is a word that was used frequently of slaves who were in the slave market. So, this word apolutrosis was used of the payment of a price in order that a slave might go free. In other words, the idea of redemption is deliverance or release by payment of a ransom. This concept is always in view even when the word redemption is used in passages such as Exodus 6:6; 15:13; Psalm 74:2; and 78:35. In these passages in the Tanakh, it is clear that redemption is based on some great expenditure of God. The price God paid is always in view. The New Testament terms for redemption always have in mind a price paid. In redemption, someone's release or deliverance is accomplished at the cost of a ransom payment. What's the ransom? What's the payment?

For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many." Mark 10:45 ESV

The answer is that the life of the Son of Man is the ransom paid in redemption. That's what Paul means when he says, "The redemption which is in Christ Yeshua" (Rom. 3:24). The redemption is in Yeshua because Yeshua is the ransom. He gave his life so that there could be release and deliverance.

Here is the foundation of our justification: Christ gave his life as a ransom for many. He paid the price for our release from sin and guilt and condemnation. This is why God now, as a gift by his grace, justifies the ungodly. Everything is owing to the death of Christ. This is why you cannot pay for it, and you cannot work for it. It is all of Christ. The basis of your justification is not in yourself or anything you do; it is "through the redemption that is in Christ Yeshua."

Yeshua's sacrifice met this need fully so it was offered "once for all." The emphasis on "once" shows that the sacrifice of Yeshua was so perfect as to not need to be repeated.

This teaching of the Scripture stands in opposition to the doctrine and practice of the so-called perpetual sacrifice of Christ in the Roman Catholic Mass. Roman Catholics are quick to say that the Eucharist is not a re-sacrifice of Christ. They want to make it clear that Christ was offered once for all and that the Mass is not a re-sacrifice but a "re-presentation" of the sacrifice. We certainly do not want to misrepresent Roman Catholic theology, but we must ask how it is possible for the Mass to not be a re-sacrifice of Christ when the Mass is called a divine sacrifice (CCC, 1068) that is done over and over again. We are told that "the sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice" (CCC, 1367); that it is an unbloody offering that is proptiatory (CCC, 1367); that it can make reparation of sins (CCC, 1414); and is to be considered a true and proper sacrifice (The Catholic Encyclopedia, topic: "Sacrifice of the Mass").

We must conclude that it is a sacrifice that occurs over and over again and since it is said to be a true and proper sacrifice that is propitiatory, then logically it must be a re-sacrifice of Christ. If it is not, then how can it be called a sacrifice of Christ? Also, how could it be propitiatory if it is not a sacrifice of Christ since it is Christ's offering on the cross that is itself propitiatory?

Catholicism teaches that, in the Mass, Yeshua is sacrificed repeatedly throughout history at the hands of the priests. So, it is claimed that those who participate in the Mass are eating the actual blood and body of Yeshua the Christ.

Christ temporally came under the power of sin, and it killed him. Christ is the perfect, effective, once-given sacrifice for sin! By rising from the dead, he broke its power, and when he came out of the grave, we came out with Him. Remember, what is true of Christ is true of us.

"The righteous for the unrighteous"— "The righteous one" may have been a title for Yeshua in the early church. This may be an allusion to Isaiah 53.

Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors. Isaiah 53:11-12 ESV

"The righteous for the unrighteous"—tells us that this is a vicarious [done for another] sacrifice. "The righteous [One] died for the unrighteous [ones]" as their Substitute. The sinless died for the sinful.

My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Yeshua the Christ the righteous. He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. 1 John 2:1-2 ESV

Propitiation. Can anyone give me a definition of this word? "Propitiation" is one of those theological words that you probably don't hear too often in everyday conversation. But it's also a word that's well worth the work of understanding, because all of us are walking around working on some sort of plan for propitiation. The big question is whether our plan is a Christian one.

To understand propitiation is to understand the Gospel, and without it, you have no Gospel. The Greek word used here is hilasmos, which means: "the removal of wrath by the offering of a sacrifice." It is the turning of God's wrath away from the sinner by a sacrifice made to satisfy God. Propitiation is an ancient word, which we as Christians have in common with other world religions. To propitiate a god is to offer a sacrifice that turns aside the god's wrath.

The purpose of Yeshua's death was "that he might bring us to God"—this is a (hina) purpose clause, "in order that he might bring us to God."  The word "bring" is from the Greek word prosago which refers to "access" or "introduction" to deity.

The same root is used in Romans 5.

Therefore, since we have been justified by faith, we have peace with God through our Lord Yeshua the Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. Romans 5:1-2 ESV

In ancient literature, the word prosago was used of admission to an audience with the Great King. "Access"—is the Greek word prosagoge. It is a levitical term for access to the temple. This word prosagoge is used only two other times in Ephesians 2:18 and 3:12, each time speaking of an introduction to God. Christ has brought us in and introduced us to God.

This was revolutionary—especially for Paul's Jewish readers. All through their history, the one thing that was true for the Jews was no access. God was the utterly unapproachable Holy One, and that was laid down in no uncertain terms. For instance, Gentiles were restricted to the outer courts of the Temple. If a Gentile went beyond that court, he could be put to death. Then there was the "Court of the Women" that restricted female worshipers. Finally, there was the "Holy Place" where only the priests could minister and behind it the "Holy of Holies," the dwelling place of God, separated by a thick curtain. Entrance into the "Holy of Holies" was restricted to the High Priest--and that only once a year on the Day of Atonement. The message was clear: "Keep your distance!" Access was not a word in the vocabulary of the Jews.

In classical Greek the noun form prosagoge refers to the one making the introduction. In ancient courts certain officials controlled access to the king. They verified someone's right to see him and then introduced that person to the monarch. Christ now performs that function for believers. He opened the way of access to God.

Please notice the word "us," that He might bring us to God. Who is the us? It is the elect, the chosen that the Father gave the Son. The Father has given the Son a love gift of the elect. The Son brings these elect into God's presence.

Verse 18 ends with this, "Being put to death in the flesh but made alive in the spirit"—both of these phrases are aorist passive participles, which implies a historical event (crucifixion and resurrection,) performed by an outside agency (i.e., the Father or the Holy Spirit).

concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Yeshua the Christ our Lord, Romans 1:3-4 ESV

"Put to death" is from the Greek thanatoo which means to kill or cause to be put to death and leaves no doubt that on the Cross Yeshua physical life ceased. The passive voice speaks of action that comes to the subject from an outside source indicates the total culpability of His executioners and stresses what man did to Him.

"Flesh" is from sarx and refers to Yeshua's physical body, His "flesh and blood" body. In His flesh points out that He was no docetic phantom.

"But made alive in the spirit"—or better "by" the Spirit. Yeshua did die in His body but was raised from the dead by the Holy Spirit. Here, the Bible tells us that the Holy Spirit raised Yeshua from the dead. It also tells us that the Father raised Yeshua from the dead:

We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.  Romans 6:4 ESV

And Scripture also tells us that Yeshua raised Himself from the dead:

So the Jews said to him, "What sign do you show us for doing these things?" Yeshua answered them, "Destroy this temple, and in three days I will raise it up." The Jews then said, "It has taken forty-six years to build this temple, and will you raise it up in three days?" But he was speaking a… the temple of his body.  John 2:21 ESV

The resurrection was the work of the Triune God.

Christ suffered for doing good and that was God’s will. Christ humbled himself in death and Yahweh raised him from dead and seated him at his right hand. Therefore we also should remain faithful in the midst of suffering with the confident hope that God will also raise and vindicate us.