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PERSECUTION FOR RIGHTEOUSNESS’ SAKE
CHRISTIANITY, to one who is not acquainted with its real nature, must appear full of paradoxes. In the preceding verses, we are informed what practical religion is; and, in the parallel passage in St. Luke’s Gospel, we have the same truths yet more plainly and explicitly declared [Note: Luk_6:20-26.]. Had any uninspired person avowed such sentiments, we should have been ready to pronounce him mad: for there is scarcely any thing which we regard with dread, but a blessing is annexed to it; or any thing which we consider as desirable, but a woe is denounced against it: the poor, the hungry, the weeping, the despised, are congratulated; and the rich, the full, the laughing, and the honoured, are represented as in a truly pitiable condition. But perhaps the greatest paradox of all is, that persons possessed of vital Christianity should be objects of persecution; that their piety should be the ground of that persecution; and that they should, on this very account, be esteemed happy. But so it is: and so it will appear; if we consider,
I. The case here supposed—
Our blessed Lord evidently supposes that his people will be persecuted for righteousness’ sake. But,
This, it must be confessed, is a very improbable case—
[The very character of his people seems to preclude the idea. Were the disciples of Christ the very reverse of what they are, we might well expect them to be objects of hatred and contempt. But who can hate the humble, the meek, the pure, the peaceful, and those whose chief desire is to serve and honour God? — — — What connexion can there be between the verses of our text, and the whole preceding context? One would imagine that the declaration before us was altogether destitute of any foundation in fact.
That their very righteousness should be the ground of their suffering, appears still more strange. If they were obnoxious to the charge of sedition, or to any thing else that rendered them bad members of society, one would not wonder that they should be evil treated on those accounts, notwithstanding they might in other respects be eminently holy. But that their conformity to Christ should be the true reason of the world’s enmity against them, seems incredible.]
But we are taught to expect that it would exist—
[Our blessed Lord warned all his disciples, that they would receive, each in his appointed measure, the very same treatment as he received [Note: Joh_15:18-21; Joh_16:1-3.]. And his Apostles guard us against being surprised or offended at it [Note: 1Pe_4:12. 1Jn_3:13.].
We must not indeed imagine that our enemies will avow the real ground of their aversion: they will not say, I hate you for your piety: they will give some other name to piety: they will call it fanaticism, or hypocrisy; and under that character will raise up their voice against it. When the Jews threatened to stone our Lord, he said to them, “Many good works have I done among you; for which of them do you stone me?” They replied, “For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God [Note: Joh_10:32-33.].” In like manner they sought to put him to death for violating, as they alleged, the sanctity of the Sabbath day [Note: Joh_7:19; Joh_7:23.]. But whence came all this zeal for God’s honour, and for the observance of the Sabbath? Were they all so holy and so righteous? No: in the midst of all their pretended concern for God’s law, they were ready enough to violate it themselves, and even to commit murder: which was a demonstration, that the reasons they assigned were mere pretexts; and that the sanctity of his character was the true ground of their opposition to him. Precisely thus must we expect persecution, ostensibly as evil-doers, but really as followers of the Lord Jesus Christ.]
And experience proves that it does exist—
[Look at the holy men of old: where will ye find one who was not persecuted for righteousness’ sake? And are the descendants of Cain or of Ishmael extinct? Is not that which St. Paul spoke in reference to Ishmael, still found true? “As then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now [Note: Gal_4:29.].” Christians are not indeed dragged, as formerly, to prison and to death: but shall we therefore say, that they are not persecuted? Are they not “reviled?” Have they not “all manner of evil spoken against them falsely?” Do not men “separate them from their company,” and “reproach them, and cast out their name as evil, for the Son of Man’s sake [Note: Luk_6:22.]?” Yes truly: “All that will live godly in Christ Jesus shall suffer, yea and do suffer, persecution [Note: 2Ti_3:12.].” There is not a single exception to be found. Times and circumstances may produce considerable difference in the nature or degree of opposition which may be made to the Lord’s people: but all will have to experience some. Christianity is the same in itself that it ever was: and it will be found the same in its effects. Christ “came not to bring peace, but a sword [Note: Mat_10:34-36. Luk_12:51; Luk_12:53.]:” and whoever gives himself up to Christ, must expect to find, that “his greatest foes will be those of his own household.”]
Granting, then, that this case does exist, let us consider,
II. The light in which it should be viewed—
To the eye of sense it has a very terrific aspect: but to the eye of faith it is by no means formidable: on the contrary, the believer views his persecutions,
1. As a badge of honour—
[He looks back on all the prophets; he looks at Christ and his Apostles; and sees that they all trod the same thorny path before him, and “were made perfect through sufferings.” Hence he views persecution as “the reproach of Christ [Note: Heb_11:25-26.];” and, in submitting to it, considers himself as “a partaker of Christ’s sufferings [Note: 1Pe_4:13.].” Whilst others consider him as degraded by the contempt cast upon him, he regards himself rather as exalted by it; he views it as “turning unto him for a testimony [Note: Luk_21:12-13.],” that he is indeed a faithful servant of his Lord. St. Paul, speaking of sufferings for Christ’s sake, represents them as a special gift of God, an honour bestowed upon us for Christ’s sake [Note: Php_1:29.]: and in this light all the Apostles regarded them: for when they had been imprisoned and scourged for their fidelity to their Divine Master, they went out of the presence of the Council, “rejoicing that they were counted worthy to suffer shame for Christ’s sake [Note: Act_5:41.].” Thus, Christian, shouldst thou do: thou shouldst “glory in the cross of Christ [Note: Gal_6:14.];” thou shouldst “take pleasure in persecutions for Christ’s sake [Note: 2Co_12:10.]; and instead of being ashamed of the indignities which thou sufferest, thou shouldst glorify God on account of them [Note: 1Pe_4:16.].]
2. As a means of good—
[Even at present the believer feels that his trials are subservient to his best interests [Note: Heb_12:11.]; that his tribulations tend to increase his “patience, experience, and hope [Note: Rom_5:3-5.];” and bring him a hundredfold of blessings into his soul [Note: Mar_10:29-30.]. And when he looks forward to the eternal world, and considers how rich “a recompence” he shall there receive for every sacrifice which he has here made for God [Note: Heb_12:26.], he “accounts himself happy” in being called to bear the cross [Note: Jam_5:11.]. He knows that “the trial of his faith will be found to praise and honour and glory at the appearing of Jesus Christ [Note: 1Pe_1:7.];” and that “his afflictions, which are but light and momentary, will work for him a far more exceeding and eternal weight of glory [Note: 2Co_4:8-11; 2Co_4:16-17.].” He expects assuredly “the kingdom of heaven,” because God has promised it to him [Note: 2Ti_2:12.]: yea, he expects more: he expects that “his reward shall be great in heaven,” and increased in proportion to his sufferings: he expects it also as a just retribution [Note: 2Th_1:6-7.]: but still he does not expect it as merited by those sufferings: he makes the atoning blood of Christ the only foundation of his hope: and it is for Christ’s merits, and not his own, that he is thus exalted. This distinction is accurately marked by the Apostle John; who, seeing in a vision all the martyred saints who “had come out of much tribulation,” tells us, that “they had washed their robes,” not in their own tears or blood, but “in the blood of the Lamb; and that therefore they were before the throne of God [Note: Rev_7:14-15.].” Bear this in mind, my brethren, and do not hesitate to expect all that God has promised.]
3. As a ground of joy—
[Our blessed Lord, in reference to those who are persecuted for righteousness’ sake, says, “Blessed are ye;” and he calls upon them to “rejoice, and be exceeding glad.” To the same effect also his Apostles speak; congratulating every persecuted saint, and encouraging him to “glory in all his tribulations [Note: Jam_1:2; Jam_1:12. 1Pe_3:14; 1Pe_4:12-16.].” Doubtless, “afflictions are not joyous in themselves, but grievous:” but, when regarded in the preceding views, they become real sources and grounds of joy. St. Paul was certainly a very competent judge: and he, after a careful computation founded on actual experience, says, “I reckon that the sufferings of this present world are not worthy to be compared with the glory that shall be revealed in us [Note: Rom_8:18.].” However painful therefore they may be, if only they conduce to our everlasting felicity, they must, and will, to every believing soul, be an occasion of joy. He will “take joyfully the spoiling of his goods [Note: Heb_10:34.];” and, if his blood be poured out as a drink-offering upon the sacrifice and service of the Church’s faith, he will congratulate himself on it as a happy event, for which he has reason to bless and glorify his God [Note: Php_2:17.].]
Let me however subjoin a word of caution—
[Take care that your cross is indeed the cross of Christ. If it be brought upon you by your own fault or imprudence, it is your own cross, and not the cross of Christ. See that you do not, from a pretended zeal for God, neglect or violate your duties to man. If you suffer, take care that it is for well-doing, and not for evil doing [Note: 1Pe_3:17.].]
Let me add also a word of encouragement—
[God does not “send you on a warfare at your own charges.” He bids you to “commit your soul to him in well-doing,” with an assured hope that he will keep it [Note: 1Pe_4:19.]. Your merciful Saviour, who has trod the way before you, will sympathize with you under your trials [Note: Heb_4:15.], and overrule them all for good [Note: Rom_8:28.], and in due time put you safely, and for ever, beyond the reach of all [Note: Rev_7:16-17.].]