The Suffering and Glory of the Lord Jesus Christ

By Kenneth C. Fleming

Ken Fleming is a faculty member at Emmaus Bible College.

Introduction

The outstanding theme of Scripture is the person and work of the Lord Jesus Christ. He Himself claimed on five different occasions that the theme of the Old Testament Scriptures was Himself (Matt. 5:17; Luke 24:27, 44; John 5:39; Heb. 10:7). In the Luke passage Christ met the disciples on the Emmaus road and explained what they had not been able to understand. They had failed to see how the Old Testament promises of Messiah’s coming glory could refer to Jesus whose suffering and crucifixion they had just witnessed. Jesus explained, “‘Was it not necessary for the Christ to suffer these things and to enter into His glory?’ And beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures.” (Luke 24:26–27). [1]

The two disciples then hurried back to Jerusalem that same day and met the eleven Disciples. The two from Emmaus were explaining what the risen Jesus had told them about Himself as being the focal point of Scriptures. Then Jesus suddenly appeared to all of them in the room and said, “These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled…. Thus it is written, that the Christ should suffer and rise again from the dead the third day” (Luke 24:44, 46). Notice that Jesus specifically stated that both His suffering and resurrection glory were the focus of the Old Testament Scriptures. The conclusion of Luke is that not only was Jesus the general theme of the Scriptures, but that in particular His suffering and glory were central.

In the revealed purpose of God the Lord Jesus Christ is the center of the universe as its Creator and Sustainer. “For by Him all things were created…, all things have been created by Him and for Him. And He is before all things, and in Him all things hold together.… For it was the Father’s good pleasure for all the fulness to dwell in Him” (Col. 1:16–19). Not only is He the Creator and Sustainer of the physical universe, but He is the focus of human history. When Adam and Eve were expelled from Eden, God gave them a promise of a coming One who would reverse the damage caused by sin. From Genesis to Malachi His story unfolds chapter by chapter in an ever clearer revelation of His character and work.

But one thing was a constant source of bewilderment to both the readers and writers of the Old Testament. How could this glorious Prince who was coming be the One who would suffer and die? How could the coming “lion” also be a “lamb,” or the “Chief Cornerstone” be the “Stone rejected”? How could He be both “King” and “Servant;” how could He be both the “dimly burning Wick” and the “Light of the world” or the “Root out of dry ground” and also the “glorious Branch”?

Suffering and Glory Fulfilled in the Scripture

In picture the Old Testament presents Him as the Seed of the Woman, the Passover Lamb, the Golden Lampstand, the Brazen Serpent, the Rock of Ages, the Living Water. In prophecy He is the Child born, the Son given, the Suffering Savior, the Glorious King, the Messiah. In fulfillment of prophetic Scripture He was born to the virgin Mary in the village of Bethlehem. He grew up in obscurity as a carpenter. John the Baptist then prepared the Jewish people for His public appearance. Suddenly He was introduced to the expectant crowd near the Jordan River when John saw Him coming and said, “Behold the Lamb of God who takes away the sin of the world!” (John 1:29). God publicly anointed Him when the Spirit descended on Him like a dove. God also publicly approved Him by the voice from heaven, “This is My beloved Son, in whom I am well-pleased” (Matt. 3:17). He entered His ministry. He called twelve disciples and trained them as leaders. He invited the people to come to Him and find rest, but the overwhelming majority of them did not receive Him. Instead they condemned Him to suffering and death by crucifixion. It is significant that in the very process of His suffering and death He was accomplishing His saving work. When it was complete, He announced from the cross “It is finished” and gave up His life.

His suffering was only half of the story, however. When His saving work was complete, God exalted Him in resurrection, ascension, and enthronement at the right hand of the majesty on high. One day He will come back to earth in power and glory. At that time He will re-establish the throne of David in Jerusalem. The people and nations of the world will come and bow down before Him as they acknowledge His sovereign power and majesty. The predictions of the Scriptures concerning His coming glory will be fulfilled. In this way the second of the great twin themes of His suffering and glory in prophetic Scripture will be completed.

Suffering and Glory in the Old Testament

Our theme is introduced in the very first prophecy of the Bible (Gen. 3:15). It is one of only two Messianic prophecies to survive the antediluvian period (cp. Jude 14–15). Out of this Seed plot of all Messianic prophecy grew the whole biblical revelation of God’s Son. It is the Lord Himself who gave this prophecy in the Garden of Eden just after the Fall. He spoke to the serpent in the presence of Adam and Eve about the consequences of the Fall. Both the serpent and the woman had been involved in the Fall and they both were part of the resulting curse. The Lord went on to speak of enmity or hostility which would occur at three different levels between the woman’s side and the serpent’s side. “And I will put enmity between you and the woman, and between your seed and her seed; He shall bruise you on the head, and you shall bruise him on the heel.” (Gen. 3:15).

On the first level it was between the woman herself and the serpent (v. 15a). Eve now sees the serpent as the enemy of God and consequently as her personal enemy. Thus she is better prepared to engage him in any future battle. On the second level there is hostility between her “seed” and Satan’s “seed” (v. 15b). Her “seed” refers to her descendants, that is, mankind in general. Satan’s seed probably refers to evil people who set themselves against the Seed of the woman. Jesus used similar terminology when He said to His antagonists, “You are of your father the devil” (John 8:44). They opposed the redemptive purposes of God. On this level the prediction is that there will always be antagonism between those who are for and those who are against the purposes of God. Good and evil will continually be in conflict.

It is at the third level of hostility where the theme of suffering and glory comes in (v. 15c). The final outcome of the battle between the serpent and the Seed of the woman would be settled by direct conflict between two coming figures. One will be the serpent, Satan himself, and the other will be the Lord Jesus Christ who is described as the Seed of the woman. The Lord God spoke about the coming Seed and said to the serpent “He shall bruise you on the head, and you shall bruise him on the heel” (Gen. 3:15). Notice that God spoke to the serpent as a person and so his opponent should also be viewed as a person. There would be personal combat and a personal victory. The clear teaching is that Satan would be in combat with the Seed of the woman. Bible students will be aware that the Seed of the woman was none other than the Lord Jesus Christ who came into direct combat with Satan at the Cross (Gal. 3:16, 19).

But there is much more to this than the fact that there will be mortal combat between the Seed of the woman and Satan. Note what God said to Satan about the Seed of the woman. “He (the Seed of the woman) shall bruise you (Satan) on the head, and you shall bruise him on the heel” (Gen. 3:15). The bruising of Satan’s head in the battle means that he would be defeated by the Seed of the woman. His works would be destroyed and his captives set free. This was fulfilled at Calvary where the Lord Jesus Christ destroyed “him who had the power of death, that is, the devil” (Heb. 2:14). Thus the Seed of the woman crushed the Serpent’s head.

The other side of the prophecy is that in the process of bruising the head of the serpent, the Seed of the woman would be bruised on the heel. This means that the Seed of the woman would Himself be “crushed” or “bruised,” but only on the “heel.” In His redemptive work on the cross He was “crushed for our iniquities” (Isa. 53:5). But He was not defeated by death. He rose from death in triumph. His suffering and death climaxed in resurrection and glory.

This seminal prophecy of the coming Victor over Satan, focuses on the fact of His suffering, as the One bruised on the heel, and on the fact of His glory, as the One who bruised Satan on the head. Let us trace this theme of His suffering and His glory in some of the other passages in the Old Testament both messianic and typical. In them we shall see that this twofold theme is the very heart of God’s redemptive purpose. As we survey this theme in the Old Testament we will follow the outline used by the Lord on the road to Emmaus concerning “all things which are written about Me in the Law of Moses and the Prophets and the Psalms” (Luke 24:44).

Suffering and Glory in the Writings of Moses

The writings of Moses contain a number of historical characters whose lives are pictures or types of the Lord Jesus Christ. God has ordered the circumstances of their lives to parallel certain aspects of the life and death of Christ. Most significant among these are Joseph and Moses. Both of them picture the Lord both in His suffering and in His glory.

Joseph

The first of these is Joseph, the son of Jacob and Rachel. Because Rachel was Jacob’s favored wife, Joseph became the favored son. His brothers resented the favoritism. They betrayed Joseph and sold him into slavery in Egypt for twenty pieces of silver. Joseph lived righteously in Potiphar’s house and by refusing to commit adultery with Potiphar’s wife was falsely accused and thrown into prison. There he was forgotten, even by Pharaoh’s butler whose dream about restoration to his office Joseph had interpreted.

In time, however, God caused Pharaoh to have a dream; and when his wisest men failed to interpret it, the butler remembered that Joseph had interpreted his own dream. When he mentioned it to Pharaoh, Joseph was called up out of prison and he interpreted Pharaoh’s prophetic dream correctly. He was then exalted to the highest position in the kingdom under Pharaoh. As the Prime Minister of Egypt Joseph prepared Egypt for the coming famine and became the economic savior of the Middle East when it came. In particular he became the savior of his own family. He carefully engineered the reconciliation of his wicked brothers and the reunion with his father. The analogy of redemption in this story is that Joseph prefigured Christ as the One rejected by His own brethren and as the innocent sufferer for the sin of others. Then he was exalted to a position where all the people of Egypt bowed down to him as the ruler over all Egypt.

Moses

Moses is another Old Testament character who pictures the Lord Jesus Christ. Moses twice rose from obscurity to exaltation. First, in Egypt he rose from the basket in the bulrushes to be prince of Egypt. Second, from being rejected by his own people who were in bondage he became their deliverer. On the occasion when Moses offered his princely power and influence to the enslaved people, they rejected him. “Who made you a prince or a judge over us” they said (Ex. 2:14). Moses then fled from Egypt and settled in the land of Midian where he became a shepherd for a man called Jethro. After forty years God appeared to him in a burning bush and called him to deliver His people “from the power of the Egyptians, and to bring them up from that land to a good and spacious land, to a land flowing with milk and honey” (Ex. 3:8).

God fulfilled His promise to Moses and made him the leader and liberator of the Israelites. After ten confrontations with Pharaoh Moses led the Israelites out of Egypt. They were delivered by the power of God who parted the Red Sea when Moses stretched out his hand over it (Ex. 14:21). From there he led the people for forty years to the borders of the Promised Land. Moses’ rejection, humiliation, and suffering preceded his rise to power and glory. He prefigures the humiliation and glory of the Lord Jesus Christ. In looking forward to the coming of the future Deliverer, Moses said to the Israelites, “The Lord your God will raise up for you a prophet like me…, you shall listen to him (Deut. 18:15).

Suffering and Glory in the Psalms

It should not surprise us to find that Christ is revealed in the Psalms. Jesus Himself said to the eleven disciples on the evening of His resurrection, “These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” (Luke 24:44, emphasis mine). A consideration of the Psalms in the light of the New Testament will make it clear to any diligent student that most of the great truths about the person and work of the Lord Jesus Christ are foretold there. Many of the Psalms refer to the coming Christ and are quoted in the New Testament as referring to Him. They are sometimes called Messianic Psalms. Consider a brief list of Psalms which highlight a major point in the life of Christ; His incarnation (Psalm 40), His temptation (Psalm 91), His betrayal (Psalm 41), His crucifixion (Psalm 22), His resurrection (Psalm 16), His ascension (Psalm 68), and His millennial reign (Psalm 72).

Psalm 2

We will note several Psalms which particularly highlight the suffering and glory of Christ in the same context. Psalm 2 is the first of these. It is quoted seven times in the New Testament and each time the subject is the Messiah. His suffering is referred to in the context of a coalition of four enemies who conspired against Him (nations, peoples, kings, and rulers). “Why are the nations in an uproar, and the peoples devising a vain thing? The kings of the earth take their stand and the rulers take counsel together against the Lord and against His Anointed” (Psalm 2:1–2). In Acts 4:25–26 Peter quoted these verses and applied it directly to the suffering and death of the Lord Jesus including the coalition of enemies. “For truly in this city there were gathered together against Thy holy servant Jesus…both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel” (Acts 4:27).

Psalm 2 goes on to point out that the very One whom they conspired against and killed would be exalted and enthroned. God in heaven responds to their plot against His Anointed and laughs at their puny plans (v.4). Then He declares what He will do. “I have installed My King upon Zion, My holy mountain” (v.6). So the Psalm has put together the plot of evil people to bring about His suffering and death along with the response of heaven to exalt Him as King in Zion—His suffering and glory.

Psalm 8

This Messianic psalm revolves around the glory of God and the dignity of man. When it touches the subject of man, David wrote, “What is man, that Thou dost take thought of him? and the son of man, that Thou dost care for him? Yet Thou hast made him a little lower than God, and dost crown him with glory and majesty!” (vv. 4–5). No less than three New Testament passages apply these verses to the Lord Jesus Christ (1 Cor. 15:27; Eph. 1:22; Heb. 2:6–8). All three emphasize that Jesus has been crowned with glory and majesty, but the Hebrews passage also explains that His “crowning” emerged from the “suffering of death.” His present glory is displayed against the background of His past suffering.

Psalm 16

In this Psalm the glory of His resurrection from death appears (vv. 8–11). Two New Testament passages refer to it directly and apply it to Jesus’ resurrection (Acts 2:25–28; 13:35). After His death on the cross He would not be abandoned to Sheol (the place of death), nor would His body undergo decay. Rather He would be raised up to “the path of life.” Once again it is the theme of life and glory out of death and suffering.

Psalm 22

Psalm 22 is the great psalm of the suffering Savior and one of the central passages on the atonement in the Old Testament. It begins with Jesus’ cry from the cross, “My God, my God, why hast Thou forsaken me?” Many phrases in the following verses describe His suffering in vivid terms. Note some of the main ones. “A reproach of men, and despised by the people. All who see Me sneer at me…; they wag the head, saying, ‘Commit yourself to the Lord; let Him deliver him; let Him rescue him, because He delights in him….’ I am poured out like water, and all my bones are out of joint; my heart is like wax…. My tongue cleaves to my jaws; and Thou dost lay me in the dust of death…. They pierced my hands and my feet.… They divide my garments among them, and for my clothing they cast lots” (vv. 6, 7, 8, 14, 15, 16, 18). The theme of His suffering looms large.

It does not end on the theme of suffering, however. The Psalmist prays for deliverance in words which the Lord may well have used while on the cross. “Deliver my soul from the sword…. Save me from the lion’s mouth” (vv. 20–21). This prayer is followed by what we may term a “resurrection shout,” “Thou dost answer me” (v.21, cp. Heb. 5:7). Then follows a prophetic picture of His glory which emerges out of His saving work. His glory shines on three groups who will benefit from His work. First, believers (my brethren) in the assembly will enjoy the blessing (v. 22, quoted in Heb. 2:12). Second, the descendants of Jacob (Jews) will glorify Him (v. 23). Israel will be restored to a covenant relationship with Jehovah. Finally, all the ends of the earth will turn to the Lord (v. 27). Psalm 22 in its Messianic emphasis moves from the suffering of the Lord to that glorious consummation. The Psalm closes with the phrase, “He has performed it” (v. 31), which is in essence the same as “It is finished.” (John 19:30). Note that Psalm 22 begins and ends with words that the Lord spoke from the cross. Many have thought it likely that while on the cross He quoted the whole psalm quietly and shouted out the first and last verses. “My God, My God, why hast thou forsaken me?” And “It is finished.”

Psalm 69

Seven quotations in the New Testament referring to Messiah from this Psalm qualify it to be called Messianic. In connection with the prophecies of His coming, suffering, and glory there are two outstanding passages. The first is, “Reproach has broken my heart, and I am so sick. And I looked for sympathy, but there was none, and for comforters, but I found none. They also gave me gall for my food, and for my thirst they gave me vinegar to drink” (vv. 20–21). Here are clear prophetic words describing some aspects of the suffering of the Lord on the cross. The vinegar He was offered is mentioned in all four Gospels, and this verse is specifically quoted in Matthew 27:34.

The mention of His suffering is followed by allusion to His resurrection (vv. 29–30). The singer prays, “May Thy salvation, O God, set me securely on high. I will praise the name of God with song, and shall magnify Him with thanksgiving.” The answer to that prayer is the resurrection. So that once against there is reference to both Christ’s suffering and glory.

Psalm 118

This is the final Psalm we will consider. It contains the great prophecy of the rejected stone which became the Chief Corner Stone (Psalm 118:22). Only once before had the coming Messiah been referred to as the Stone (Gen. 49:24). Here the Psalmist takes up the theme which is expanded in Isaiah 28:16 and in Zechariah 3:9 and 4:7. The climax of the teaching of Christ, the Corner Stone, is in Matthew 21:42 where Jesus quoted Psalm 118:22 as referring to Himself. He had just told the parable of the vinegrowers who took the heir of the vineyard away and killed Him. Jesus said to them, “Did you never read in the Scriptures, ‘The stone which the builders rejected, this became the chief corner stone.’” He was certainly the rejected Stone when they cried, “Not this man, but Barabbas.” He also became the Chief Corner Stone in His glorious ascension and enthronement. In His future reign over the whole earth all the world will acknowledge Him.

Suffering and Glory in the Prophets

The third category of Scripture mentioned by the Lord to His disciples in which the sufferings and glory of Messiah are found He called the Prophets. By this He meant the prophetic writings of the Old Testament. Two of the prophets who specifically deal with the suffering and glory of Messiah are Isaiah and Zechariah.

Isaiah

Isaiah saw more clearly than any other prophet the coming glory of the Lord Jesus as Messiah. He viewed Him as the Shoot that would spring from the stem of Jesse and become a glorious Branch (11:1). Messiah will be anointed by the Spirit of the Lord (11:2). He will judge with righteousness and bring peace to earth (11:3–6). His resting place will be glorious (11:10). He will be King and will rule in righteousness (32:1). His name will be called Wonderful Counselor, Mighty God, Eternal Father, and Prince of Peace (9:6).

Along with the many references to His coming glory, Isaiah also speaks of Messiah’s suffering. This is true particularly in the four passages known as “Servant songs” (42:1–9; 49:1–7; 50:4–10; 52:13–53:12). In these Messiah is the chosen Servant of Jehovah who obediently accomplishes the task of saving sinful mankind. To do this work the Servant was required to become a sacrifice for sin. Two of the servant songs put the suffering and glory of Messiah together (49:1–7 and 52:13–53:12).

In Isaiah 49:7 the song begins with Messiah’s rejection. “Thus says the Lord, the Redeemer of Israel, and its Holy One, to the despised One, to the One abhorred by the nation, to the Servant of rulers.” But then follows the strong contrast of His recognition by the mighty kings of earth. “Kings shall see and arise, Princes shall also bow down; because of the Lord who is faithful, the Holy One of Israel who has chosen You.”

The Song of the Suffering Servant

There is a similar contrast in the beginning of the fourth Servant Song, but it is arranged so that the suffering of Messiah is between two statements of His glory (Isaiah 52:13–15). It begins, “Behold, My servant will prosper, He will be high and lifted up, and greatly exalted.” Then it continues with a statement about His humiliation. “So His appearance was marred more than any man, and His form more than the sons of men” (52:14). Having spoken of His redemptive sufferings Isaiah exclaims “Thus He will sprinkle many nations” (52:15). Sprinkling refers to the cleansing effect of the Servant’s suffering and death. It speaks of “Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel” (Heb. 12:24). The next verse (Isa. 52:15) returns to the theme of His glory when “Kings will shut their mouths on account of Him.” In speechless astonishment they acknowledge who He is.

The chapter which follows this summary statement of glory, suffering, glory, chapter 53, goes on to explain in minute detail the sufferings of the coming Servant. It is the greatest Christological passage in the Old Testament. In the last three verses the Song reaches a climax with another contrast between His suffering and glory. The Servant renders Himself a “guilt offering” for the sins of people (v.10). Immediately after referring to His death as an offering Jehovah exclaims. “He will see His offspring, He will prolong His days.” This is language of His resurrection. After being “cut off” in death (v.8), His days will be prolonged in resurrection glory.

Zechariah

One more prophet will have to suffice in our study. Zechariah also spoke of the coming glory of Messiah when God says, “And I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace” (Zech 12:10). When Messiah comes, it says in the same verse, His people will “look on Me whom they have pierced.” In John 19:37 this is applied to the Lord Jesus. When Messiah comes in power and glory His people will see Him and realize that they were responsible for His death and will be exceedingly sorry that they rejected Him. “There will be great mourning in Jerusalem” (Zech 12:11).

In the next chapter there is a reference to the death of Christ and the scattering of the disciples. “Awake, O sword, against My Shepherd…. Strike the Shepherd that the sheep may be scattered” (Zech 13:7). This prophecy is quoted in Matthew 26:31 as directly referring to the Lord Jesus. So “in that day” (Zech. 13:1–2), the day of His glorious revelation, He will speak of His sufferings which we now see took place at His first coming. The prophets, however, failing to distinguish the time period between His two comings, were perplexed in the reading of their own words (1 Pet. 1:10–11).

We have looked at the twofold theme of Christ’s sufferings and glory which are revealed in the writings of Moses, in the Psalms, and in the Prophets (Luke 24:44). The New Testament continues and completes the theme.

Suffering and Glory Foretold to the Twelve

The dual theme which had baffled the prophets in the Old Testament continued to perplex the disciples of Jesus. From the moment Christ was born “King of the Jews” and destined for glory, He was also born “a Savior” and destined for suffering. The shadow of Calvary hung over Him who is Christ the Lord. In this section we shall explore only one major avenue where we notice five times that the Lord Jesus directly revealed to His disciples both His coming suffering and His glory in the same passage. They are found in all three of the synoptic Gospels and occur on five significant occasions in the ministry of Jesus. On each occasion there is a specific statement that the disciples did not understand what they heard. The enigma continues.

Following Peter’s Great Confession

The first occasion immediately follows Peter’s confession. In answer to the question, “who do you say that I am,” Peter had confessed with great understanding given to him by God the Father, “You are the Christ, the Son of the Living God.” That is to say, “You are Messiah and fulfill the promises of the Old Testament concerning Him.” It is also to say “You are God” as the Old Testament revealed Messiah would be (Isa. 9:6, Jer. 23:5, 6 etc.).

Then Jesus made a startling statement to the disciples about His suffering and glory, “From that time Jesus Christ began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day” (Matt. 16:21, see also Mark 8:31 and Luke 9:22). This is the first direct reference made by Jesus to His disciples that He would suffer, be killed, and rise again. Mark adds that He was “stating the matter plainly” (8:32).

Peter was shocked and assumed it was all a mistake. Taking Jesus aside he “began to rebuke Him, saying, ‘God forbid it, Lord! This shall never happen to You’” (Matt. 16:22; Mark 8:32). Peter was more than willing to confess the deity and glory of Jesus, but in his thinking he could not include the idea of suffering, even though Jesus Himself stated it. It was a baffling mystery which he could not rationally accept.

Following the Transfiguration

The second occasion where the Lord revealed His coming suffering and glory follows the transfiguration when His divine glory was revealed to Peter, James, and John. Coming down from the mountain Jesus told them “not to relate to anyone what they had seen, until the Son of Man should rise from the dead” (Mark 9:9). The narrative goes on to say that “they seized upon that statement, discussing with one another what rising from the dead might mean” (Mark 9:10). If He was to rise, then He must be going to die. But that was unthinkable! He went on to explain that “the Son of Man…should suffer many things and be treated with contempt.” Once again they could not put together the twin ideas of His glory and His suffering.

During the Great Galilean Ministry

Jesus taught the disciples with growing clarity as He reached the high point in His ministry. A demonized boy was brought to Him and Jesus rebuked the unclean spirit and healed the boy and gave him back to his father (Luke 9:42). Now notice what it says in the next verse. “And they were all amazed at the greatness of God. But while everyone was marveling at all that He was doing, He said to His disciples, ‘Let these words sink into your ears; for the Son of Man is going to be delivered into the hands of men’” (Luke 9:43–44). Mark adds to this statement, “And they will kill Him; and when He has been killed, He will rise three days later” (Mark 9:31). What could be more clearly stated? But still, the passage goes on to say, “They did not understand this statement, and they were afraid to ask Him” (Mark 9:32). Once more, when suffering and glory were brought together, they were thoroughly perplexed.

On the Final Journey to Jerusalem

As the time of the crucifixion neared Jesus was “determined to go to Jerusalem” (cf. Lk. 9:51). He had come from Galilee through Perea on the other side of the Jordan River. Before they reached Jericho Jesus took the disciples aside to explain what was about to take place. “Behold, we are going up to Jerusalem, and all things which are written through the prophets about the Son of Man will be accomplished. For He will be delivered to the Gentiles, and will be mocked and mistreated and spit upon, and after they have scourged Him, they will kill Him; and the third day He will rise again” (Luke 18:31–33, see also Matt. 20:17–19, Mark 10:32–34).

Jesus connected His prophecy with the fulfillment of Scripture. He stated the place (Jerusalem), the person (Himself), the politics (handed over to Gentiles), and the persecution (mocked, mistreated, spit upon and killed), and finally the resurrection. However, the disciples were unable to understand or comprehend these things (Luke 18:34). The enigma of His suffering and glory left them baffled.

At the Last Supper

Amazing though it may seem to us, the disciples had begun to eat the Passover meal and still did not know what was about to happen. He said “I have earnestly desired to eat this Passover with you before I suffer” (Luke 22:15). They did not realize how near those sufferings were. When He told them that one of themselves was about to betray Him they could not take it in (Luke 22:21–22). Judas then received the morsel, the meaning of which only he and Jesus understood, and went out immediately to complete the betrayal of his master (John 13:30).

At this point Jesus made a remarkable statement. “Now is the Son of Man glorified, and God is glorified in Him; if God is glorified in Him, God will also glorify Him in Himself, and will glorify Him immediately” (John 13:31–32). Note that His glory is connected with His suffering. As John uses the term glorified, it refers to both Jesus’ death and resurrection which John views as a single event of redemption. (John 7:39; 12:16). None of this became clear to the disciples until after the resurrection.

Suffering and Glory Fulfilled in Christ’s Death and Resurrection

The events surrounding the trials and crucifixion of Jesus left the disciples in a state of bewilderment, despite the many times that Jesus had clearly told them it would happen. All their expectations of Him as Messiah-King had been dashed. The report of resurrection reached them, but it seemed to His disciples as “nonsense, and they would not believe them” (Luke 24:11). Two of these discouraged disciples set out for the village of Emmaus. As they walked and conversed about the events, the risen Jesus joined them, but they did not recognize Him.

When the disciples explained their perplexity to the unknown Traveler, He said to them, “O foolish men and slow of heart to believe in all that the prophets have spoken! Was it not necessary for the Christ to suffer these things and to enter into His glory” (Luke 24:25–26)? Again the theme was His suffering and His glory. And, yes, it was necessary because the prophets had foretold both. Then it was that He explained to them from the Scriptures, “the things concerning Himself” (v. 27). As He broke the bread their eyes were opened to see who He was. The Lord Himself had unlocked their minds to see that Messiah’s suffering and glory were central to the great theme of Scripture. For the first time in history the solution to the enigma was understood by mortal man.

The two Emmaus disciples could not keep this news to themselves. They remembered that their hearts had been “burning within us while He was speaking to us on the road, while He was explaining the Scriptures to us” (Luke 24:32). So they hurried back to Jerusalem to report their experience to the “eleven and those who were with them” (v. 33). Those who heard the report were incredulous until Jesus suddenly appeared to them all. He “reproached them for their unbelief and hardness of heart, because they had not believed” (Mark 16:14)

Then He showed them His hands and His feet, but they still could not believe (Luke 24:40–41). Finally after He had eaten broiled fish with them, “He opened their minds to understand the Scriptures, and He said to them, ‘Thus it is written, that the Christ should suffer and rise again from the dead the third day’” (Luke 24:45–46). Suffering and glory were the key.

Suffering and Glory the Theme of Apostolic Preaching

When the all-important truth of His suffering and glory was understood by the disciples, it became the central emphasis of their preaching as recorded in Acts. In Peter’s first post-resurrection sermon on the day of Pentecost, he spoke to the Jerusalemites about their part in Jesus’ crucifixion and the agony of His death. Then he followed immediately with the words, “And God raised Him up again” for it was, “impossible for Him to be held in its (death’s) power” (Acts 2:24). To confirm the necessity of the resurrection Peter quoted from Psalm 16 to which we have already referred and from Psalm 110:1 which speaks of Messiah’s exaltation to the right hand of God (Acts 2:33).

Peter continued to emphasize these truths in his subsequent preaching. After the healing of the lame beggar in the temple he preached God “has glorified His servant Jesus, the one whom you delivered up, and disowned…. (You) put to death the Prince of life, the one whom God raised from the dead…. God announced beforehand by the mouth of all the prophets, that His Christ should suffer” (Acts 3:13, 15, 18). When Peter and John were brought before the Sanhedrin, he spoke of “Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead.” He then quoted Psalm 118:22, “He is the stone which was rejected by you, the builders, but which became the very corner stone” (Acts 4:10–11). Later when they were brought before the Council Peter made it clear once more. “The God of our fathers raised up Jesus, whom you had put to death by hanging Him on a cross. He is the one whom God exalted to His right hand as a Prince and a Savior” (Acts 5:30–31).

Peter was not the only one. When Stephen was arrested and made his defense he mentioned once again the betrayal and murder of the “Righteous One” (Acts 7:52). As he was being stoned he saw the heavens opened up “and the son of Man standing at the right hand of God” (Acts 7:56). Later when Philip led the Ethiopian to salvation in Christ, he explained Messiah’s suffering from Isaiah 53. The Ethiopian responded with a statement of His glory when he said “I believe that Jesus Christ is the Son of God” (Acts 8:37). Saul too saw the glorified Christ at the time of his conversion, who said to him, “I am Jesus” (Acts 9:5). When Cornelius the Gentile was saved, Peter told him that the people “put Him to death by hanging Him on a cross. God raised Him up on the third day” (Acts 10:39–40). Later when Paul evangelized in Antioch of Pisidia, he emphasized the suffering of death and the glory of resurrection (Acts 13:27–30). He did it again in Thessalonica (Acts 13:27–30) and once again in Athens (Acts 17:31).

Suffering and Glory the Principle of Christian Living

The theme of suffering and glory continues in the New Testament letters. However there is a shift in emphasis from the history of Christ and the church in the Gospels and Acts to instruction for believers. In keeping with this instructional emphasis, suffering and glory appear as a principle for living based on the suffering and glory of Christ. As believers become increasingly like Christ, they will share His suffering in the world and share His glory in the world to come. A number of New Testament passages make this quite clear.

There are two outstanding passages, however, which apply only to Christ. One is in Philippians 2:8 where it says, “He humbled Himself by becoming obedient to the point of death, even death on a cross.” It goes on to state, “Therefore also God highly exalted Him, and bestowed on Him the name which is above every name, that at the name of Jesus every knee should bow… and that every tongue should confess that Jesus Christ is Lord” (2:9–11). The other passage is in Hebrews 2:9 where it adds to our understanding of Christ, “who has been made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor.”

But the focus of the New Testament epistles which deal with the suffering and glory is on the experience of those who follow Christ. Suffering is inevitable, but glory is certain. A selection of quotations will demonstrate this. Paul affirms, “We suffer with Him in order that we may also be glorified with Him. For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us” (Rom. 8:17–18). All of creation waits for that day (v. 19). Later Paul wrote about suffering to the Corinthians. “We are afflicted in every way, but not crushed; perplexed, but not despairing; persecuted, but not forsaken; struck down, but not destroyed; always carrying about in the body the dying of Jesus, that the life of Jesus also may be manifested in our body. For we who live are constantly being delivered over to death for Jesus’ sake, that the life of Jesus also may be manifested in our mortal flesh” (2 Cor. 4:8–11).

From prison in Rome Paul wrote to the believers in Philippi about the relationship between suffering and glory. He sought to understand present suffering in the light of future glory. His consuming desire was to, “know Him, and the power of His resurrection and the fellowship of His sufferings” (Phil. 3:10). He wanted to identify with Christ, not only in the glory of His victory, but also in the participation of His sufferings. Thus the focus of his purpose in life was “forgetting what lies behind and reaching forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus” (Phil. 3:13–14). In the same vein Paul told the Colossian believers, “I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body (which is the church) in filling up that which is lacking in Christ’s afflictions” (Col. 1:24). Then he speaks of the other side of suffering which is “Christ in you, the hope of glory” (v. 27).

Paul’s final letter, written shortly before his execution by the Romans, shows that his focus had not changed. God had appointed him a preacher of the gospel through which eternal life was available. He then explains, “For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day” (2 Tim. 1:12). In summary, it was suffering in the light of coming glory. It is worth noting that Paul’s glory was not just what he would experience, but what other believers would gain. “I endure all things for the sake of those who are chosen, that they also may obtain the salvation which is in Christ Jesus and with it eternal glory” (2 Tim. 2:10).

Peter too held to the principle of suffering and glory as a mark of Christian living and service. He encouraged his readers to grasp the idea of glory in the context of suffering. They were not to be surprised at the “fiery ordeal” which would come upon them for their testing. “But to the degree that you share the sufferings of Christ, keep on rejoicing; so that also at the revelation of His glory, you may rejoice with exultation” (1 Pet. 4:12–13).

The quotations above are not exhaustive, but they clearly show that the twin themes of suffering and glory are exemplified in Christ for His people who both endure suffering while they await glory to come. It is also true during the events of the Great Tribulation described in Revelation. There the multitude from every nation who had believed on Christ and were evidently slain by Antichrist are now before the throne of God. “And He who sits on the throne shall spread His tabernacle over them. They shall hunger no more, neither thirst anymore…; for the Lamb in the center of the throne shall be their shepherd, and shall guide them to springs of the water of life; and God shall wipe every tear from their eyes” (Rev. 7:15–17). Their suffering has become glory.

Revelation concludes the theme which began in Genesis. The serpent, Satan, is destroyed and the Seed of the woman triumphs. He is portrayed as a “Lamb as if slain” (having suffered). John the Baptist had introduced Him as “the Lamb of God who takes away the sin of the world!” (John 1:29). Now, however, the Lamb is being honored and worshipped by the angelic hosts of heaven. Their doxology to the glorified Lamb is, “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing” (Rev. 5:12). In the final scene of the book depicting the Holy City which has “no need of the sun or of the moon to shine upon it, for the glory of God has illumined it, and its lamp is the Lamb” (Rev. 21:23).

As Anne Ross Cousin wrote in her hymn Immanuel’s Land, “The Lamb is all the glory of Immanuel’s land.”

Notes

1. Scripture quotations are from the NASB.