The Psalms constitute a wonderful resource for all experiences and emotions. Here, the gospel writers highlight powerful expressions of pain and sorrow.  These three quotations are amongst a series of statements made by Christ and about Christ. Many a sermon has been preached on them.

22:1   My God, my God, why have you forsaken me?
Why are you so far from saving me, from the words of my groaning?

Here is the deep anguish of a victim, suffering agony of which we can barely comprehend. Significantly, the gospel writers are quite reserved about the physical sufferings of Christ. The Psalm (see v14-17) is more descriptive. The gospel writers seem to be leaving space for the apostles to add their explanation of what was happening unseen.

69:21 They gave me poison for food,
and for my thirst they gave me sour wine to drink.

This is another Psalm of lament (probably the most common theme in the Psalms). The writer, again David, vividly describes his pain and shame. In the preceding verse, there is despair, without pity and without comforters.

Jesus needed food, but was given poison. He needed water but was given sour wine. He was alone, with no relief of his agonies.

31 5   Into your hand I commit my spirit;
you have redeemed me, O LORD, faithful God.

And, nearing the end; Jesus’ hours on the cross come to a conclusion; He speaks a word of utter reliance on His Father.

In the face of apparent defeat for the Messiah and victory for His enemies, the cry is not of defiance, nor even triumph, although that had already come; ‘It is finished!’  The Son trust in the Father. He confidently commits Himself to His Father. He is no longer ‘forsaken,’ but secure.

Having not long preached on the Old Testament prophet Joel, as part of The Bridge Church series on the Minor Prophets, I was struck by the repeated uncertainties and ambiguities in this short prophecy.

Immediately, in 1.1, we are introduced to Joel the son of Pethuel. We know nothing about Pethuel. And there is no reference to a reigning king, nor to the nation being addressed. An invading army is mentioned, but not identified as Assyrian or Babylonian, or perhaps someone else.

Whilst the description of locusts (1.4) is likely to be a literal locust invasion, the description of the Day of the Lord, starting in 2.2, might be a locust army, or a human army? He speaks of ‘a day of darkness and gloom, a day of clouds and thick darkness!’ Is the desolate wilderness (2.3) the consequence of actual locusts? Are the war horses and chariots (2.4) literal? I suggest the ambiguity is deliberate.

Turning to another predictive text; ‘Then the LORD became jealous for his land and had pity on his people. The LORD answered and said to his people, “Behold, I am sending to you grain, wine, and oil, and you will be satisfied; and I will no more make you a reproach among the nations.’ (2.18-19); the verb tenses are mixed, past and future. Has this happened? Or will this happen? Of course, we are mindful that the Lord God sits outside our time.

The uncertainty that Joel seems to delight in turns us to God in prayer. He urges repentance in 1.14-20 and 2.12-17. The short phrases in the English translation communicate urgency. Its hard to read these sections slowly!

The central section (2.18-32) and the glorious conclusion (3.17-21) bring wonderful certainty. There is a glorious future for those who are God’s people. There is restoration and renewal. The devastation wrought by the locusts, whether literal or metaphorical, is more than reversed.

And, finally, eternally and certainly, the Lord dwells in Zion!

There are numerous themes running through scripture, like threads in a tapestry. In reading and re-reading the Bible we learn to find these and gradually appreciate the marvelous ways of God.

One such theme is ‘suffering then glory.’ Jesus Himself establishes this pattern in his meal with the two disciples at Emmaus; see Luke 24.46

The letter of 1 Peter follows the same pattern, as Peter addresses Christians in Asia Minor, suffering a range of challenges as they lived out their faith in a hostile environment.

In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. (1 Peter 1.6-7)

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)

But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. (1 Peter 4.13)

So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: (1 Peter 5.1)

And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you. (1 Peter 5.10)

Peter is consistent with Paul. See, for example:

For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, (2 Cor 4.17)

Paul writes to the Corinthians, in his second letter (especially in chapters 1-5), reminding them of the reality of suffering in this life. He adds the assurance that such suffering is temporary, brief, passing, momentary. Immediately on opening this letter, as soon as 1.4, Paul refers to ‘our afflictions,’ commenting that we share abundantly in Christ’s sufferings (1.6). Sufferings are not simply an experience to be mitigated, but an experience to learn from.  2 Corinthians validates our experience of sufferings; we enjoy God’s comfort; and we are able to comfort others.

There is a risk of constantly minimizing suffering, or aborting affliction, as Edith Schaeffer puts it. Whilst we do not wish to seek out suffering, as in self-flagellation, we understand that suffering is promised by Jesus (John 16.33); it is normal for those who follow Him; and it is the everyday experience of those who live away from their ‘home’ as exiles.

Peter himself uses the phrase ‘a little while’ twice, to open and close his letter (1 Peter 1.6; 5.10). This phrase conveniently bookmarks his entire letter. His letter is addressed to Christ-followers facing real suffering, so he reminds them that it is only for a little while.