“Being a true follower of Jesus will take Christians on the road marked with unjust suffering” (Sanchez). Jesus didn’t hide this fact. He knew what he was saying when promised a cross to everyone who would follow him (Mark 8:34).

Jesus expects that his cross will make a difference—a glorious and a painful difference—in the lives of those who follow him in taking up their own cross. But then again, “what did we Christians expect when we chose to follow a King who was on death row?” (Elliot Clark).

Mark wanted his readers to understand this. They were undergoing suffering and should not be surprised. Jesus saves, indeed. But that salvation also includes the element of suffering. He suffered, and his followerswill suffer. Peter, who was the apostle informing Mark, wrote about this in his first epistle.

Peter understood that the cross of Christ makes a difference, which sometimes will include suffering.

The cross calls us to both salvation in the Son as well as to suffering because of him. And when we suffer, we are to suffer like him. We see the first, salvation, in Mark’s account while we see the latter, suffering, in Peter’s epistle, specifically in 1 Peter 2:13–25. Both passages point to the inescapable difference the cross makes in the lives of Jesus’ disciples.

In this study, I want us to contemplate, practically, the difference that the cross of Jesus Christ should make in our lives. The cross, of course, is at the heart of Christianity. We sing about the cross, we speak about it, we put crosses on or in our church buildings We hopefully preach the cross.

But for all our talk about the cross, what practical difference does it make in our lives? That is, after we have heard and sung about it on Sunday, how does it affect us from Monday through Saturday?

The Christian life, as someone commented to me recently, is cruciform. That is, the Christian life is shaped by the cross. In this study, we will look at how the cross of Jesus shapes our loyalties and how this will lead to how it shapes our response to suffering because of this loyalty. We will do so by looking at both Mark 15:39 and 1 Peter 2:13–25. The first passage informs the second.

The Cross Makes a Difference in Our Loyalties

By God’s grace, the centurion was enabled to confess that Jesus is the Son of God (1 John 5:1–5). Witnessing Jesus’ death on the cross made such an impact on him that he made this bold, believing confession. Geoffrey Grogan helpfully comments, with reference to the response of the centurion,

The centurion was a kind of non-commissioned officer and so could represent perhaps an ordinary Roman, with all the strengths and weaknesses of such a person. Without doubt, he would be enamoured by power rather than weakness, by authority rather than submission, by action rather than passive acceptance. Yet here he articulates faith in an apparently helpless Jew who had been crucified by the hands of a military detachment under his own command! This makes his recognition of Jesus truly astounding.

It also put his life in jeopardy, for his confession revealed a change in ultimate loyalties.

A church member recently observed that this confession of faith was probably not something he merely mumbled or whispered. After all, either the centurion himself told Mark this, or someone who heard it shared the story. The point is that his confession, in some way, went public. And that would have made a huge difference in his life. His confession revealed a change of loyalty.

As a Roman centurion (a soldier in charge of one hundred troops), his first loyalty was to Rome, specifically to Caesar. We have heard a great deal in recent times about “Christ vs. Caesar” with respect to lockdowns and gathering restrictions on churches. We are kidding ourselves if we think that this is remotely comparable to what the early church faced. When this centurion confessed Jesus Christ to be God’s Son, he was at the same time confessing that Caesar was not. He may have still recognised Caesar as a son of God, but there is a gulf of distinction between being a son and the Son of God. The cross of Christ made a difference in whom the centurion would now call Lord. The cross of Christ made a life-altering change in this man’s loyalties. As it does now.

Significantly, in his confession, this Roman soldier was united with an insurrectionist who also professed loyalty to Jesus (Luke 23:42)!

The True Gospel

The word “gospel” was descriptive of a literary genre in the ancient world. To a Christian, the word “gospel” refers to the “good news” of Jesus’ death, burial, and resurrection, it was also a word that was used to announce the birth of the son of an Emperor (see Luke 2:10–11). No wonder Herod was so nervous (Matthew 2)!

So the word “gospel” was used to describe the biography of an Emperor, Ruler, or King. Mark was offering that very thing. And, of course, this was a rather provocative title for the four Gospel writers, especially during Nero’s reign.

This helps us to grasp just how all-encompassing was loyalty to the emperor, and therefore emperor-worship. It helps us to appreciate the enormity of this man’s confession. He was literally laying his life on the line. His job would have been in jeopardy. His friendships in the military would have probably come to an end. His family perhaps would abandon him. And, yes, his life perhaps would have come to an ignoble end. His livelihood and life were all being tested on the altar of loyalty. To whom would he bow? It seems clear that we have the answer.

Here is the principle: The message of the cross revolutionised the centurion’s loyalty. It always has and it always will. That is why the message of the cross is counterintuitive and countercultural.

Peter wrote to dispersed Christians calling them “resident foreigners” (1 Peter 1:1). He was making a statement about loyalties. They were, first of all, citizens of God’s kingdom who happened to be residing in the Roman Empire. He tells them to show respect to that empire, but ultimate loyalty to God (2:13–17). This soldier was in a tough spot, as all Christians have always been. And though some are more tried than others, every Christian lives between a Rock (Jesus!) and a hard place (those competing with Jesus for our loyalty).

Jesus made clear, throughout his ministry, that following him meant a turning away from the world’s values: loyalty to him and his way over loyalty to the world and its ways. For instance, he taught that the first will be last, and the last will be first. He taught that those who will be chief must be servants. He taught that children matter as much as adults. He taught that the vulnerable are to be valued, not disregarded, etc. Those who follow him are called to loyalty to his worldview.

But, of course, his clearest statement about ultimate loyalty was first declared in Mark 8:34: “If anyone will come after me, let him deny himself, take up his cross and follow me.” This was illustrated, numerous times, perhaps most tellingly in Mark 10, the account of the rich young ruler. Sadly, he chose loyalty and love of the world over loyalty and love to the Lord. He went away full and yet horribly empty. Most likely, the centurion went away empty (job, relationships, reputation) but happily full.

Friend, confessing Jesus Christ as Lord and Saviour is a loyalty issue, with a loyalty cost. Listen to these words written by a persecuted believer in Asia.

It was strictly forbidden to preach to other prisoners. It was understood that whoever was caught doing this received a severe beating. A number of us decided to pay the price for the privilege of preaching, so we accepted their terms. It was a deal; we preached and they beat us. We were happy preaching. They were happy beating us, so everyone was happy.

Are you willing to lose reputation and prestige? Are you willing to lose friendships and relationships? Those who have embraced the grace of God at the cross will glory in the cross (Galatians 6:14) and therefore will not be ashamed of it. Those who glory in the cross, who confess and practice loyalty to Jesus Christ, know his value and know the value of their own soul (Mark 8:35–38). This loyalty can only come about by the sovereign grace of the sovereign God (1 John 5:1–5; Galatians 3:1ff; John 3:1–8).

Anyone other than the Lord Jesus Christ will prove, in the end, to be a lousy because flawed lord. Choose your loyalties carefully.

The Cross Makes a Difference in Our Sufferings

As we saw previously, it was the way in which Jesus died that led to his confession (“when the centurion … saw that in this way he breathed his last”). There was something in the way he died that God used to convince and therefore to compel this confession of faith. What was it? Peter tells us. And the way that Jesus handled his cross is the way we are to handle ours. The way Jesus died is the way we are to daily die. Peter tells us explicitly that we are to follow Jesus’ example, and the example he points to is the way in which Jesus died:

Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.

(1 Peter 2:18–25)

The Expectation

Expect suffering (vv. 18–20). God expects you to do right, and he expects that this will involve suffering. Living in a sin-cursed, sinfully broken world means that, like him, Jesus’ disciples will suffer even though they are committed to doing right. We can put it this way: It is the difference in our loyalties that lead to difficulties in our lives.

In his excellent book, Evangelism in Exile, the author shares this account of a believer in a persecuted country. It highlights the need for us to prepare to suffer,

Gently leaning forward in his chair, Mustafa quietly shared wisdom beyond his years. He explained that prior to talking with someone about the gospel, he starts by resetting his expectations. He does this by rehearsing passages where Jesus explains exactly what will happen to his followers when they speak for him. “We’re going to be insulted,” he said. “Jesus promised we’ll be ostracized and maybe even beaten. So I set my expectations according to his Word,” he continued, “that way I’m not surprised when something bad happens.” Mustafa explained that once he’s adjusted his perspective, he prays for boldness. Only then does he feel ready to be a witness. Looking around the small room he concluded, “Believe me, brothers, I’ve been ostracized and insulted. But I’ve received a blessing from the Lord every time I’ve opened my mouth.

This highlights also another expectation to which Peter points: We should expect reward; we should expect blessing from God for doing right. The words “gracious thing” point to this (see Luke 6:32–34 and also v. 20—“credit”). Peter’s point is that God will reward our obedience in the matter of bearing our cross, just as he rewarded Jesus! The centurion was a reward secured by Jesus as he righteously endured the cross.

The Example

The call to follow Jesus involves the call to bear our cross and to suffer. Jesus provides, literally, the pattern for this (vv. 21–25).

The word “example” refers to an underwriting. It was a written copy of the alphabet as an aid to helping children to learn to write the alphabet. They would trace over it.

Peter tells Christians to “trace” the pattern Jesus gave. We are to respond to our suffering in the same way that he responded to his. So, specifically, how did Jesus die?

Jesus Died Sinlessly

Henri Nouwen observed, “Perhaps the main task of the minister is to prevent people from suffering for the wrong reasons.” This was certainly Peter’s concern (v. 20).

Imagine watching a sinless person die. How different this would be. Complete contentment, complete confidence. But there would also be a sense of painful confusion. After all, only sinners die (Romans 5:12). Jesus’ sinlessness was the reason for the tortuous cry, “My God, my God, why?”

Perhaps the centurion had been at the “trial” before Pilate. He may have been struck by the declaration of innocence by Pilate but more so by the holy demeanour of Jesus. Now it all came together, “He really is sinless, for he is the Son of God.”

When we suffer, when we experience the pain that accompanies denying ourselves, taking up our cross and following Jesus, we, of course, are not sinless. But this is Peter’s appeal: We should suffer, not as evildoers, but rather as Christians (2:19–20; 3:13–17; 4:16). Our suffering, in other words, must not be self-inflicted.

There are Christians in local churches in parts of the world today who are suffering simply because they are faithful disciples. There are also Christians in local churches in parts of the world who are suffering because they are behaving like knuckleheads! The former, not the latter, is who Peter has in mind. When we suffer, we should be able to do so with a clear conscience.

When we suffer righteously, it will be deeply painful, as it was for Jesus. There may even be times of confusion. A reverent “why?” may arise. Nevertheless, as Peter explains, if we handle it right—being mindful of God—it will prove to be a “gracious thing” (2:19). God will be glorified as much good in and through us will be accomplished. Like Jesus, when we righteously suffer by taking up our cross, the end result will be a victor’s rather than a victim’s cry.

Jesus Died Silently

Elliot writes, “Ridiculing your opponents is the privilege of the powerful.” Thankfully, Jesus didn’t exercise this privilege. We saw this in an earlier study (“The Silence of the Lamb” [15:1–15]), but I want to return to it because Jesus’ silence must have been a contributing factor to the centurion’s confession. Jesus’ silence communicated innocence, trust, and supernatural confidence. By his silence, he preached the kind of sermon we need to hear and heed.

Just as Jesus remained silent when mistreated, just as he refused to become defensive, so too we are called upon, usually, to suffer in silence. Answer your friends; be very slow to answer your enemies. Don’t respond in kind!

Jesus Died Submissively

Ultimately, this is why Jesus died silently. He entrusted himself to God. The word translated “entrusted” means “to surrender” and is used copiously by Mark to refer to Jesus being “delivered over” or “delivered up” to be betrayed.

This points us to the fact that Jesus entrusted himself to the one who was ultimately in control. People did evil things, but the hand God’s will was behind it. This, my friend, is the only way we will ever respond graciously. When we are submissive to the sovereignty of God, we will respond to suffering in a very countercultural way.

Jesus Died Substitutionally

In v. 24 we have the heart of the work of Christ on the cross: his work of dying as a substitution for sinners, like you and me. Listen to Peter: “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.” Jesus willingly suffered on our behalf to rescue us. We too are often called upon to suffer, to even suffer wrong, so that another can come right.

Of course, we do not know what the centurion was thinking. We are not told all the Lord had illumined him to understand. Though it seems clear that that the Lord had given him wisdom and prudence to make this confession (Ephesians 1:7–9), it is doubtful he understood the full substitutionary meaning of Jesus’ death on the cross. The torn curtain, however, is Mark’s indication that this is precisely what the cross secured. If this centurion was indeed converted at the cross, as it seems he was, he would have come to appreciate in the days and months following all that God had done then. He would indeed have come to glory more and more in the cross!

He would have gloried in the truth that, when Jesus died, he bore the sins of all who would repent and believe. He would have gloried that, by his wounds, his disciples were healed. And Peter now tells suffering disciples that, by their wounds, others can be healed.

When the Lord Jesus died on the cross, he was wounded for our transgressions (Isaiah 53:5). Those wounds took away our gaping, death-invoking malady. Jesus was wounded that we would be delivered from wrath and wickedness. Jesus was wounded because we were a total wreck. He suffered to save us. He was rejected to rescue us. He absorbed the wrath of God so we would not have to. As Peter writes, Jesus substituted his life so that we would have life (“that we might die to sin and live to righteousness”).

I don’t know if the centurion understood all of this. But we should. He may not have understood the doctrine of the substitutionary sacrifice of Jesus, but we should. And it should make a huge difference in how we live in relation to both God and others. Let me explain.

The Christian, being called to follow the example of the Lord Jesus, is to follow him in this very way. No, we cannot atone for the sins of others by our suffering. We cannot “heal” someone of their rebellion against God. We cannot die as a substitute for another sinner. But we can, and we must, be willing to suffer for the spiritual welfare of another. We, like Jesus, are called to sometimes absorb the mistreatment by others in order that those harming us can be helped.

I told a member of my family that I am praying the Lord would give me their illness and that he would give them my health. I meant that. And though neither of us is confident that such a prayer will be answered, nevertheless the message communicated, and received, was one of love. This is what we are called to. And sometimes it does mean that we will really suffer on behalf of another.

Paul alluded to this somewhat in Colossians 1:24—29:

Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church, of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known, the mystery hidden for ages and generations but now revealed to his saints. To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. For this I toil, struggling with all his energy that he powerfully works within me.

Paul is saying that he suffered affliction for the welfare of the church. Every imprisonment, every beating, every malicious slander, every deprivation he experienced because of his faithful gospel ministry was, in some way, being used by God to build up the body of Christ. Because Paul followed the Lord Jesus Christ in denying himself and taking up his cross—because he “died daily” (1 Corinthians 15:31)—souls were being saved through his proclamation of the gospel, churches were being established as disciples were being made. His sufferings were used by God to save and sanctify his people. To God’s glory.

We can think of martyrs like John and Betty Stam, Jim Elliott, Nate Saint, Roger Youderian, Peter Fleming, and Ed McCully. We include those such as Martin Luther and John Calvin, who, though they were not killed for their faith, did suffer much for the good of the church. We would include the likes of Elisabeth Elliott. In each of these cases, personal suffering has been experienced and endured leading to the extension of the kingdom of God.

But this is not reserved for “super-saints.” No, every Christian is called upon to sometimes suffer so others can be sanctified, so others can be saved from their sins.

Consider being mistreated, not necessarily because you are a Christian, but because we live in a fallen world. Perhaps you are the object of a vicious, vocal assault. Perhaps you have been lied about. Perhaps you have been neglected by those who should have cared for you. Perhaps you have been treated with contempt. Perhaps you have been rejected by those who should have received you. Perhaps you been mistreated at work and unjustly passed over for a promotion. Perhaps, on the home front, you have been treated with great unkindness. Perhaps your husband or your wife is failing in their biblical responsibility to you. Perhaps you have a young person in your home who shows you continual disrespect. Perhaps in the church you have been hurt and mistreated. In all of these cases, what difference does the cross of Christ make? It should make a huge difference.

In each of these situations, we need to follow the example of Jesus and be willing to suffer the wrong, to be willing to be wounded, to be willing to bear the suffering with a view to the well-being of those who are wounding us.

Now, I can already hear the caveats and the thousand qualifications. But please don’t go there. Yes, there are times when we need to speak up, when we are right to defend ourselves. Yes, it is right for a wife to separate from a physically and, sometimes, emotionally abusive husband. We get that.

But the general principle Peter is enunciating is that, just as Jesus experienced injustice in order to secure our salvation, so sometimes we are to do the same. We need to be willing, like Jesus, to respond to the shock and awful mistreatment of others in such a way that, at least temporarily, we absorb the wrongdoing. And in many cases, our being wounded becomes the means of the perpetrator being helped. This is precisely what occurred at Calvary.

Sometimes, for example, the most powerful thing you can do is to choose to forgive those who have wronged you—like Jesus. Forgiveness is a powerful response in a sinful world. Wescott once said, “Nothing superficially seems simpler than forgiveness, whereas nothing if we look deeply is more mysterious or more difficult.” It requires the power of God, the power of the gospel. “God’s forgiveness, properly understood, will give you vertigo. It will turn your world upside down” (Andy Constable). As Mark Beach says, “We are forgiven people, seeking forgiveness and forgiving other people” (Mark Beach).

Brothers and sisters, Jesus’ suffering on the cross was the most counterintuitive, countercultural response to ever occur in the universe. But since then, it has become the expected common experience—the commonly-intuitive response—of those who have been born again, of those who have been converted, of those who have answered the gospel call to come, deny oneself, take up their cross and follow Jesus. This countercultural, counterintuitive response to suffering is a fruit of the cross of Christ. This, my friend, is the difference the cross of Christ makes. Has it made this difference in you?

The centurion had witnessed many crucifixions, but this one was different. Others who died died in weakness after putting up a fight. Jesus died in strength without a fight. He embraced the death of the cross, not as suicide, but as sacrifice.

When we suffer, we have the ability to face it with a similar strength, not in the weakness of unwilling surrender, but rather in the strength of self-denial in submission to God. We are to offer our lives as a living sacrifice to God. For his glory and to the good of others.

Jesus Died Salvifically

Finally, and summarily, the Christian is to suffer with the mindset of the Shepherd. We are to respond to others in such a way that their eternal good is our main concern. Restoration to God and enjoyment of being under his care must drive us when we suffer wrong.

Jesus died on the cross to gather God’s sheep. He was willing to suffer shame and scorn and humiliation because the end goal was worth it. Neither the thief/insurrectionist nor the centurion would have been saved, apart from the cross of Christ. Neither would you or I. We need to keep this before us as we live in a world where we will sometimes suffer.

There are many sheep who right now are behaving like goats. And they are perhaps harming you. But, by the power of God the Holy Spirit, you can endure the suffering, praying and hoping for their salvation.

What a wonderful thing if the Lord becomes the Shepherd and Overseer of their souls. Believe God for this. Live for God like this. This is precisely the difference that the cross of Christ makes in Christian’s life. What a privilege.

AMEN