Biblical study of suffering for the faith

     Everyone dies. And everyone also wants to die in dignity. But only two persons in the Bible disappeared in this world without seeing their death. One is Enoch, “Enoch walked with God; then he was no more, because God took him away” (Gen. 5:24). And the other is Elijah. While the script-xure is notifying little information about Enoch’s disappearing, Elijah’s disappearing in this world is described gloriously (2 Kings 2:1-11). Like Jesus ascended to heaven, Elijah also ascended to heaven. But even such a glorified God’s man had suffering in this world. And he was suffered because he was obedient God’s order. When we are faithful and obedient God’s order more than others do, we can be more suffered. After all, his suffering was compensated with the most glorious ending in this world.

       The activity of Elijah was caused by the idolatry of Ahab, the king. Ahab was more evil than his ancestors according to the Bible (1 Kings <?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com:office:smarttags" />16:30). His idolatry caused God’s anger to Israel. According to William M. Taylor, Ahab’s idolatry was because of his political purpose. Ahab wanted to strengthen himself and his nation against Syrian enemies. And the way of marriage seemed effective to him. Ahab also expected a great prosperity in the unity with Sidonians. And the source of unity was found in religion. Hence he worshipped Baal and made Asherah pole. Thus Ahab’s idolatry was not because of he got married Jezebel (Taylor 10-11). But Jezebel was also a very dangerous woman. She was faithful to the idolatry, and according to Donald J. Wiseman, Ethbaal, Jezebels’ father and the king of Sidonians murdered his predecessor, and he was the priest of Astarte and Melquart. He ruled his nation for thirty-two years. And this information shows how Jezebel’s background was (162-163).  

     Actually God’s punishment for the idolatry was drought. Elijah foretold Ahab “There will be neither dew nor rain in the next few years” (1 Kings 17:1). And when it happened actually, Ahab tried to find Elijah, and many prophets were killed. In the dominant power and tendency of idolatry by the king, God’s people were persecuted. Jezebel surely tried to kill all the prophets (1 Kings 18:4). The reason of this religious massacre can be thought in two ways. Firstly, Elijah’s challenge to Ahab made Jezebel upset, thus the massacre was due to revenge to God’s prophets. Secondly, when the drought came, Jezebel thought it was because of enchantment of God’s prophets (Kang, 1 Kings 432). Even Elijah had hardship during this persecution, his fellows were murdered, he was hungry, and he was escaping from enemies. In the end, he came to think that he was left alone (1 Kings 18:22). And this saying again repeated in 19: 10. In the chapter of 1 Kings 18, he won a great victory. On the mountain Carmel, God expressed that he is only god. Hesitant people followed Elijah and the enemies were executed. Elijah was surrounded by the power of victory. But it was very short. Soon Jezebel told him that Elijah will be killed tomorrow (19: 2).

Like before, the persecution of God’s prophet was to be performed by Jezebel actively. Ahab was just leaning on her in this agenda. As Ahab was Israelite, he had fear of God but Jezebel was different. She was foreigner, thus even Elijah thought she was a difficult person more than Ahab (Auld 122). Moreover, she swore to her god to kill Elijah. In this shock of realization, Elijah forgets to think theologically, and simply reacts to the circumstances. In fact, his reaction was running away (Provan 144). In the end, Elijah says to God “Take my life; I am no better that my ancestors” (1 Kings 19: 4). Of course, interpreting Elijah’s death wish to be serious abandoning himself to the bitterness of failure or envisaging the complete end of his mission is not right. In perplexity, he is comparing himself with such as Moses and David who has also reached strange low points in their experience (Wallace 130).

This was not a unique situation of Elijah. Moses once became so blue and discouraged that he asked God to take his life. Jonah, after the great revival at Nineveh, did the very same thing. Paul “despaired even of life” in the difficulty of his Asia mission (2 Cor. 1:8). In fact, Christian’s most vulnerable moments comes usually after a great victory, particularly if that victory is a mountaintop experience with God (Swindoll 111-114). The spiritual and mental tension of such moments is such that when the sway of the emotions ceases, and the individual returns to the normal conditions of life, the tension relaxes, the glory appears to fade, and dark power looks like coming upon the soul (Carpenter 157). Elijah thought all the difficulty and suffering was over. But in fact, it was not over. Thus he suddenly became powerless.

When we see a person who is captured by the Holy Spirit, we also think that person has no conflict and no hesitation in his or her faith. Moreover, such a person is regarded as an extra-ordinary person. Thus, we easily conclude that we cannot be like that person. But James 5:17 tells us that even Elijah was a man with a nature like ours. In other words, we also have similar nature with Elijah (Vargis 30). The ones who endure suffering for the faith are not because they are very special beings. They also have emotional crisis and desperation. Nevertheless, going through such a hardship makes our spiritual grow up, and the relationship with God becomes firmer. Furthermore, when Elijah was suffering for the faith, he said repeatedly that he was left alone. Such a feeling of loneliness makes us weak and disappointed. Even in the place of suffering for the faith, suffering people feel loneliness. This situation can be the most difficult part of suffering for the faith. Dr. McGee is calling this status “Elijah Complex.” Even today, many faithful Christians and pastors feel that they are left alone (109). Surely even a person who is driven by the Holy Spirit is afraid of the suffering for the faith. God does not make us become reckless ones such as Kamikaze. Although Christians come to be put onto such a hardship, God still gives us power and ability with the way of prayer. Elijah’s only weapon against cruel king and queen was prayer. He did not use political ways or diplomatic ways. Elijah was a man of persistent prayer. As James says, the secret of drought lay in the fact of Elijah’s praying. He prayed and heaven was closed. God’s people fight with prayer in the time of suffering as God’s warrior (Jessop 19).

When Christians become suffered, they also can think of revenge against the enemy. When prophets were murdered, Elijah would expect the revenge. Therefore, on the Mountain of Carmel, he mocked his enemies and then killed them. If Elijah’s story was finished with the great victory, Elijah would have no more suffering. But the story still goes on and reveals Elijah’s weakness. I think this process means that God’s purpose for his suffering people is not vengeance only. Even the time of suffering is included God’s plan for his people. Although we become suffered because of our faith, our final expectation is not only vengeance but unconditional obedience to God. Therefore, the time of suffering for the faith is also a chance to show our loyalty and obedience to God whether we are confident or not.

Daniel and three friends

       Daniel and his three friends were also immigrants although it was against their will. They were put onto a strange and unfamiliar situation, and they still had the hurt that their nation and the temple were damaged by the enemies. Nevertheless, they had no choice but to work under their enemies. Living in foreign country with pure faith was not easy. But they still kept their faith whatever the situation was. Through the book of Daniel, three sufferings for the faith can be found. The first story is “Rejecting food” in 1: 6-17, and the second story is “Rejecting Idolatry” in 3:1-30, and the last story is “Daniel in the lion den” in 6:1-24. ­­­­­­­­­­­­­­­­­­­­­­­

In the first story, King Nebuchadnezzar designed that he wanted to convert He­brew clever and handsome young men to live Chaldean way of life--intellectually, socially, and religiously (Strauss 37). When Daniel and three friends came to the palace, they had to change their names. Daniel means “God judges” and his new name Belteshazzar means “Bel, maintain his life.” Hananiah means “God is merciful,” and his new name was Shadrach which means “The inspiration of Sun.” Mishael means “No one is like God” and his new name Meshach means “No one is like Shak.” Azariah means “God helps” and his new name Abednego means “The Servant of Nego” (Kang, Daniel 621). Likewise, names based on the faith to God were changed into foreign names which were related to pagan religion. Changing names was used to eliminate the cultural and national spirit from the conquered. The conquerors wanted to make the conquered to be assimilated with their culture and religion.

Name is the expression of being. But they had no choice but to follow the direction. Daniel and three friends were merely prisoners of war. However, about learning Babylonian language and literature, they had no problem. But when Daniel was in front of a matter concerning purity of the faith, he could not accept the situation. Daniel seems to know about the law of purity about food. In Leviticus 11:1-47, list of clean and unclean animals is given. Daniel requested diet of vegetable and water. But the focus is not a kind of special diet. The focus is affirming how God worked who was faithful to him in the situation of impurity of faith (Gonzalez, Jorge A. 27). In the verse of 8, Daniel decided not to defile himself with food which would be sacrificed to idolatry. Evidently, this conviction originated with Daniel, but when he revealed it to his friends, the three determined to stand with him. The faithful life of an earnest believer can be a source of great encouragement to others. In this verse, Daniel states the purpose of his decision. His master could change Daniel’s name but he could not change his nature based on the faith (Luck 26).

After the period of ten days for the test, Daniel and three friends had better faces than others. Ten days of test was typical period in apocalyptic literature (cf. Rev. 2:10). God’s blessing had rested upon their faith; but probably their cheerfulness under trial had also contributed to the result. The man who trusts in danger calmly, bears troubles and sorrows with patience, and submits to ill-treatment with resignation. Thus difficulties meet him already half conquered. These four young and faithful men in the midst of cruel wrongs and painful difficulties, were so upheld by faith, that instead of fretting they were peaceful and happy, contented with the heartfelt assurance that in their God they had a friend who would order all things for their good (Smith R. Payne 33).

Moreover, Daniel and his friends’ rejection for the food would be related to the identity as Jews. The rejection of food was a visible sign of the distinctiveness of the Jews over against other peoples. Jewish observances such as circumcision and Sabbath were distinctive from others during the exile. Jews in Babylon had to make decisions as to whether they wanted to be different from others or not. As a result, the distinctive commandments became symbols for the entire Jewish way of life (Collins 24). In the situation which makes them lose their identity and national spirit, they tried to keep their identity as believers in God.

In our actual life, many Christians compromise their purity of faith with secular things. And the challenge may come “Why do we have to try to keep the purity of faith?” But in the case of Daniel and his three friends, keeping the purity of faith was the effort to keep themselves. Surely they saw their reason of life in the faith. Thus they could be bold and then acquired the freedom in accordance with their conscience of faith. 

In the second story of 3:1-30, Daniels’ three friends reject idolatry. King Nebuchanezzar built a huge size of statue to make people worship to it. In the Babylonian inscript-xion, a great show of respect for a crowd of deities can be found. They are all mentioned in due order, with flattering words of courtesy, and the respectful invocation of their aid. Most careful were even kings to do them all honor, because they were very capricious and easily offended and revengeful (Smith R. Payne 100). On that ground, people could not reject King’s order. Moreover, 3: 6 says “Whoever does not fall down and worship will immediately be thrown into a blazing furnace. And everyone followed king’s order except three Jews.

Soon they were accused owing to their rejection to idolatry. The accusers seem to hate theses three Jews who already were in the high position. These accusers thought their position is challenged by these new comers. Their heart was full of animosity and envy against Shadrach, Meschach, and Abednego, who had been appointed over the affairs of the province of Babylon. The charges of disobedience brought against the three friends were malicious but no false. After all, it was true that they refused to comply with the king’s command to worship the golden image. But the real intention of the accusers was to bring harm to those whose only crime was their faithfulness to God (Gonzalez, Jorge A. 37).

Whatever the intention of accusers was, the king was upset with these three Jews. But the king tried to be merciful. Although angry at their disobedience, the king still had enough regard for the young men to question them personally. He did not order their immediate punishment, but instead suggested them one more chance. His word to them was clearly “turn or burn.” Rashly forgetting the order he had made in Daniel 2:47, he was threatening three Jews (Luck 51). But their response was very clear. They had even no arguing among them. They were willingly ready for the death in the furnace. Hence defense against King’s order was not necessary.

With calmness and courage, the three Jews offered no alibis, nor did they avail themselves of the king’s offer of a second chance. In that situation, their response was not insolent or arrogant. They just depended on God in the firmness of their faith. Thus they also told the king that God saves them (Strauss 99). Nevertheless, these three men had no guarantee that God would perform a miracle on their behalf on this particular occasion, even though God obviously could have done so if he wanted to (Whitcomb 58). Their response was only due to their faithful trust to God. Rather than choosing idolatry, they chose death. In the 3:18, three friends show their strong and firm faith which can not be conquered even under the terror of death. This is the result of their strong faith, and this is the essence of attitude in the situation of suffering for the faith. The furnace was burning seven times hotter than usual, but God saved them and the deliverance from the furnace provides a metaphor for deliverance from any desperate situation (Collins 46).

With regard to suffering for the faith, Daniel’s three friends experienced four steps of suffering. Firstly, they were forced to worship idol. They were already on the high positions although they were from prisoners. They knew what will happen in the case of rejecting idolatry. Secondly, they were accused by their political competitors. Thirdly, king himself threatened these men. Lastly they were put into a burning furnace. As times goes on, the bigger threatening and suffering came. But they were consistent and dauntless.

In spite of such a huge suffering, the reason why they rejected idolatry was because of second commandment “Thou shalt not make an image and bow down to it.” Theses three Jews just wanted to keep God’s word (King 84). In the situation of suffering for the faith, too much deliberation and thought are not necessary. When we simply stand on the base of God’s words, it is enough reason to fight. If these three Jews took consideration of all the results, they could not approach to the hardship courageously. For that reason, simple acceptance of God’s words is more important for our spiritual maturity rather than various theological debates.

The story of “Daniel in lion den” (6:1-24) is very popular. People usually think of the miracle that Daniel was saved from lion den. But in the perspective of suffering for the faith, Daniel’s unchanged life of faith is more meaningful. According to Daniel 6: 3, Daniel was an outstanding administrator. Thus his political enemies hated him. And only one flaw which they found was that Daniel prayed regularly to God. Daniel’s enemies were finally forced to the conclusion that they would never be able to scrape up any charge against Daniel unless it would be something in connection with his religion. They well knew he would obey the law of his God regardless of anything else, so they decided the only way to trap him would be convicting him of breaking some law of the land which was contrary to the law of God (Luck 75).

Daniel knew what was going on, but he still prayed three times at home. And his praying was found by his enemies. In the case of the descript-xion of Daniels’ prayer, the descript-xion of his attitude at prayer conforms to the practice after the Exile. The windows were open toward Jerusalem, and Daniel prayed upon his knees. Public Jewish prayer was standing up; but after the Exile, they began to kneel for private prayer. Daniel prayed evening, morning and noon each day. The conspirators made the king fall into the trap by asking him “Did you not sign?”  Of course, the king signed to kill the one who worshiped other gods except him during 30 days. After all, there was no way out (Gonzalez, Jorge A. 59).   

Nevertheless, Daniel gave thanks to God in his prayer even in the dangerous situation. He was on the high position. He had lots of things to lose, but the purity of faith was more precious than anything to Daniel. One might wonder what there was to be thankful for. But Daniel was a man of prayer. Prayer was his habit. As we see the lessons from Daniel’s prayer, good prayer habit will give us deep confidence in God’s providential care no matter what may come (Whitcomb 86). He merely did that which he was accustomed to do all the time. He did not pray because prayer was forbidden, but because it was his principle and his practice and his policy to pray in this way (King 193). He could not now allow the king’s decree to come between him and his God. He knew what the decree said and he understood clearly the consequences if he disobeys. Daniel had respect and regard for the king, but he could not afford to cut himself off from the source of God’s power and protection. After all, Daniel did what was right according to this faith with regard to God’s will (Strauss 185).

In the perspective of suffering for the faith, Daniel’s calm response becomes the most respectful example. His response to the suffering for the faith was surprisingly calm and silent. He did not have consultation with others. He did not visit the king. He did not try to save himself from such an unreasonable situation. He knew the situation was unfair. What he just did was still communicating with God. And the result of his calm and obedient response was exposing God’s glory. When this story is compared with the second story of 3:1-30, we can find that the result was same. Their bold attitude in the situation of suffering for the faith exposed the glory of God.

Through the three stories in Daniel with regard to suffering for the faith, I could find how they became courageous in front of dangers. I think the bases how they could be so courageous and obedient in front of the suffering is rooted in their painful experiences in their Mother land. When their land was ruined by foreign Army, Daniel and his three friends became prisoners of war. They were dragged to foreign palace which was located away from their homes. They already lost what they had. Thus, when they saw the danger of losing their position, property, they did not care about what they had. They even did not think much of their life. While experiencing the national crisis, they became bold and their faith became firmer. Through the national hardship, they could rely on God more and more. And the result of their faith was not just pursuing their own benefit and success. They pursued pure faith more than physical success. So when they were put onto the situation of suffering for the faith, they did not hesitate. They just followed their inner voice which was built by the faith. After all, their clear response in the situation of suffering for the faith was rooted in their experience of hardship. They were on the top status of spiritual maturity. And such a spiritual maturity does not mean becoming more complicated in the thinking and the acting. It is becoming simpler.

Very firm faith can bring about simple response, and the simple response is rooted in spiritual maturity. Daniel and three friends just said what was in accordance with their faith, and they did what they had to do. That was all. Eventually, in the situation of suffering for the faith, mature spirituality is simply living their life of faith whatever happens, whatever others say.     

Jesus’ teaching

       Jesus was destined to be suffered, and suffered in his life and requesting his followers to endure suffering for the faith. In Matthew, chapter 5 is composed of Jesus’ preaching and verses 10-12 is teaching about our attitude in the situation of suffering for the faith.

       10Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. 11Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. 12Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.

Putting ourselves onto persecution for the righteousness means that we can be suffered without reason. Simultaneously, it means the suffering for keeping God’s rules, rejecting idolatry and compromising with the injustice and having trouble while evangelizing people for the expansion of God’s kingdom. Moreover the suffering accompanies with losing dignity in the society and becoming disadvantaged economically. In the perspective of Jesus, this world is filled with hatred and prejudice, and being rejected from this world is the evidence of our discipleship. Indeed, having suffering in this world because of true faith was natural to Jesus. And the reward of those who suffered for the faith is heaven. Furthermore, in the verse of 11, Jesus is clearly explaining that the persecution for the righteousness means the persecution owing to Jesus himself. And this shows that the righteous life is living in following Jesus. At the same time, Jesus’ activity and speaking becomes identified with righteousness, hence we can not be faithful to Jesus with the status which is not full of righteousness. In the verse of 11, Jesus is clearly speaking that his disciples will be persecuted and objected in this world. And in the verse 12, it was same with prophets who came before. Surely disciples needed to remember that this suffering will be steady those who suddenly find their faith and loyal service made the object of hostile, vicious attack, but God who cared for his prophets will preserve and reward the ill-treated disciples (Filson 79). This teaching does not mean disciples should join the suffering voluntarily or escaping from the persecution or revenge to the persecutors. To Jesus, discipleship was becoming faithful to “suffered Christ.” Therefore, the fact that Christians are called to suffering is not surprising. As prophets in the past also passed through the same way, suffering of disciples were not something new and unacceptable (Kang, Matthew 230).      

       In Matthew 10:38 “And anyone who does not take his cross and follow me is not worthy of me,” Jesus is clearly teaching who is suitable for Christ. Furthermore, for the first time in the Gospel, the word “cross” is used in this verse, surely discipleship can be defined as “Taking up the cross” and following Jesus (Senior 122). Besides this demanding of discipleship is written in all synoptic Gospels. In Luke 9:23, Mark 8:34, the same teaching can be found. But the difference from Matthew is that Luke and Mark require self-denial to take up the cross. This self-denial does not mean only controlling one’s desire. It surely means self-giving up. The way of Christ is the road of suffering. Thus before starting on the road, self-clinging, self-relaxation, selfish mind and self- praising should be thrown away. Besides, those things should not be our goal in the life, either. In other words, disciples should change the principle which they were following before becoming disciples. And the new principles have to be centered on God. After all, such a giving-up gives the disciples the power to live without fear of suffering and even the death (Kang, Mark 287).

In Mark, observing 8:34-35, what can be found is that disciples could be put onto the situation of judgment in the courtroom. And Jesus’ teaching in that situation is giving up the life (Green 71). And ironically, the reward is saving the life. As a matter fact, Jesus is teaching the way how disciples should live. When a man denies the truth to survive, he is already dead spiritually. The reason for Jesus’ death arose from his conflict with those in charge of human affairs, the religious and political authorities. Executing Jesus was only their need in the boundary of their thought (Juel 163). Nevertheless, Jesus’ teaching and demanding on us is “Showing our loyalty and obedience whatever the situation is.” Surely even Jesus was worried about the suffering to death. Thus, in a place called Gethsemane, he prayed God to take his suffering away from him (Mark 14:36). As a human, he wanted to avoid the death. Moreover, being executed by human as a divine being would be shameful. Furthermore, he was afraid of abandoning from God spiritually. So he expressed his honest feeling to God. But soon he prayed that he was going to follow God’s will. He prayed God to give him power to confront with the suffering. On that ground, Jesus’ life can be expressed in a sentence that “His life was living in accordance with God’s will” (Kang, Mark 501). After all, according to Jesus’ example, whatever our feeling and emotion is, the final decision should be directed to God.   

       In Like 6:22-23, more active response to suffering is required than the parallel verses of Matthew. Jesus is preaching to leap for joy on the day of religious persecution. And this persecution is well described in Luke 21:12-19. The reason why believers should be suffered is owing to the name of Jesus. Believers will be handed over to the political authorities. But Jesus is preaching not to prepare words to excuse. Jesus did not want his followers to compromise with secular power which persecutes believers. In the situation of persecution, the words are not meant to excuse those who are equipped and able to prepare from proper attention to defense and proclamation. God can guide in preparation as well as in utterance (Blaiklock 79). As a matter of fact, Jesus does not always deliver his people from temporal trials; some have even been allowed in God’s purpose to suffer death by martyrdom (Luck 111). In the situation of severe persecution, actually many Christians can not escape. Nevertheless, it is a promise of ultimate safety in the only sense that ultimately matters (Browning 151).

Of course, this suffering was experienced by Jesus first. Jesus regarded suffering as the base for the glory, thus he said “Did not the Christ have to suffer these things and then enter his glory?” (Luke 24:26). Jewish Christians only thought much of Christ’s glory without thinking of his suffering. Even Jesus’ disciples did not care about Jesus’ talking about his suffering. They just wanted to get secular and physical power and glory. Therefore, Jesus stressed the necessity of suffering before the glory (Kang, Luke 700-701). Notwithstanding, Jesus’ suffering was not because of his intension of becoming a tragic hero. His goal was doing what he had to do (Danker 45).

Although we expect glory, enduring the suffering is very difficult. Glory can not guarantee that we can go through suffering without difficulty. Therefore, the glory is the reward to those who went through the suffering. In the perspective of Jesus, suffering is not curse or punishment. Only believers who prove their faith through the suffering deserve the glory. As Jesus was suffered, he became glorified and this process shows that glory requires an expensive price, thus the glory is worthy.  

In John, the key word can be found as “life” when the keynote of Matthew is righteousness, and Mark is service and Luke is mercy. Surely Christ is the source of life in the gospel of John (Simpson 100). And this understanding of life is well expressed in John 12:24-25.

24 I tell you the truth, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seed. 25 The man who loves his life will lose it, while the man who hates his life in this world will keep it for eternal life.

       Of course, the seed of wheat means Jesus. Jesus is the price of sacrifice. After a seed of wheat falls down to the ground, many wheat seed will be born in the time of harvest. Likewise, Jesus’ dying saves so many people. At the same time, this teaching shows what the role of Jesus’ disciples is. Meanwhile, this teaching does not mean that Jesus asks for us self-bothering or suicide. Although Christians are living in this physically desirous and selfish world, they have to confront with the world in spite of sacrifices, because only such sacrifices can guide many people to the eternal life (Kang, John 406). Following Christ involves evaluating ones’ earthly life and possession, and the readiness to yield everything for his service (Harrington 65). Moreover, the dying seed, which only throws off the visible integument, in order to unfold the inner germ to a tree, is a striking image of the Redeemer, who laid off all the external characteristics separable from him, that he might rise again as a spiritual principle in the great congregation, for which the path of deepest humiliation is the path of exaltation (Tholuck 294).

Furthermore, although this world hates believes, we do not have to be worried or perplexed, because Christ already became hated by this world.

18 If the world hates you, keep in mind that it hated me first. 19 If you belonged to the world, it would love you as its own. As it is, you do not belong to the world. But I have chosen you out of the world. That is why the world hates you (John 15:18-19).

Although believers get eternal blessing, simultaneously, they have to go through the sufferings which come from this world. And the reason why this world hates believers is that they are betrayer in the perspective of the world. As believers pursue the holiness which is separated from the world, the world becomes angry with believers. Nevertheless Jesus stresses that this situation happened because he chose his people. According to Wilfrid J. Harrington, the world and discipleship are two clearly separated spheres. Jesus is going to the Father, but disciples will not be their own at the mercy of that hostile world (76). Disciple had to fight just like Jesus had shown in his life. Furthermore, Jesus was not relying upon human reason to decide in a given course of action but upon the relationship of the divine intention (Smith, T.C. 148). Notwithstanding, Jesus knew that his disciples became worried because of his teaching of suffering. He needed to encourage them. Thus he said

“I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33).       

In this utterance, the expression of “I have overcome” is remarkable. Still the suffering was prepared in the future. But Jesus notifies us that he already won the battle. Thus, Jesus wanted his disciples to be bold and fight courageously in the situation of sufferings. This verse gives people the dwelling power of Holy Spirit and makes his presence real in our life and gives people increasing knowledge of the truth and confidence in prayer (Erdman 150).

For a long time, Christians tried to remember Jesus’ passion and suffering. While thinking of his sacrifice, Christians became impressed and moved because of his great love for them. But what Jesus taught us is not only remembering his suffering. He is also demanding us to participate in his suffering in this world. On that ground, Jesus’ passion is not a way of making us religiously emotional but making us stronger and courageous spiritually while following Jesus, our ultimate model.