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Finding Good in Times of Trial and Suffering

The Christian tradition understands suffering and trial not as purely negative experiences, but as opportunities for spiritual growth and the manifestation of divine grace. This perspective is rooted in various biblical texts and has been expounded upon by theologians throughout history.

One foundational aspect of this understanding is the recognition that trials are an expected part of the Christian life. The Apostle Peter instructs believers not to be surprised by the "fiery trial" that comes upon them, noting that Christians, particularly those striving for godliness, should anticipate hostility from a sinful world [6]. This expectation is echoed in other New Testament writings, which suggest that suffering is a common experience for followers of Christ [6].

Despite the inherent difficulty of suffering, biblical authors often frame it as a context in which God's strength and purposes are revealed. The Apostle Paul, for instance, declares, "Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong" [2, 3]. This statement from 2 Corinthians highlights a paradox where human weakness, experienced through various forms of suffering, becomes the very condition for divine power to be made perfect. John Chrysostom, an early Church Father, also reflects on passages from James and Sirach that touch upon enduring trials [8].

The concept of finding "good" in times of trial extends to the idea that suffering can refine character and deepen faith. Matthew Henry, a Nonconformist commentator, notes that "troubles and afflictions may be the lot of the best Christians," implying that even those with strong faith will face grievous afflictions [13]. These trials are not seen as arbitrary punishments but as experiences that can lead to spiritual maturity. The book of Proverbs suggests that seeking "grace and good understanding" can be found "in the eyes of God and man" [1]. This implies that a right disposition during difficult times can lead to favor and wisdom.

Furthermore, suffering can serve as a catalyst for self-examination and a renewed focus on God's enduring love and covenant. John Gill, a Baptist commentator, encourages believers in times of affliction to "search and try our ways" and to "search into the love of God," recognizing that all afflictions, though difficult, spring from God's love and are provided for within the covenant of grace [12]. This perspective encourages introspection and a deeper reliance on divine promises rather than succumbing to despair.

The Christian response to suffering also involves active engagement with the needs of others who are suffering. The prophet Isaiah calls for believers to "Learn to do well. Seek justice. Relieve the oppressed. Judge the fatherless. Plead for the widow" [4]. This demonstrates a communal aspect of responding to suffering, where personal trials can foster empathy and a commitment to alleviating the suffering of others. Gill also emphasizes the importance of remembering those "in bonds" for Christ's sake, urging believers to sympathize with them "as if it were so, as if in the same condition, and circumstances" [14]. This call to solidarity underscores the idea that suffering is not an isolated experience but one that connects believers in a shared journey.

The theological framework often posits that suffering, while not directly caused by God in a malicious sense, is permitted within His sovereign plan. The Old Testament often depicts God's anger as a "necessary response to sin" [9], and the book of Proverbs suggests that "evil people suffer the consequences of their own actions" [11]. However, this does not mean that all suffering is a direct punishment for individual sin. The book of Job, for instance, challenges the simplistic view that suffering is always a direct result of personal wrongdoing, contrasting it with the friends who asserted that sinners are "cut off" early [5]. Instead, the New Testament emphasizes that human sin results from being "governed by the devil" and refusing to obey God [7].

Even in the face of injustice and persecution, believers are called to respond with grace and blessing. Paul's instruction to "bless those who curse us" aligns with Jesus' teaching to love enemies and pray for persecutors [10]. This counter-intuitive response is part of the "good" that can emerge from suffering, demonstrating a transformative power that transcends human retaliation.

Sources

  1. Proverbs “Proverbs 3:4 (YLT) — And find grace and good understanding In the eyes of God and man.”
  2. II Corinthians “II Corinthians 12:10 (KJV) — Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.”
  3. King James Version “[KJV] 2 Corinthians 12:10 — Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.”
  4. Isaiah “Learn to do well. Seek justice. Relieve the oppressed. Judge the fatherless. Plead for the widow.” -- Isaiah 1:17”
  5. Job (Presbyterian) “Jamieson, Fausset & Brown on Job 21:7: The answer is Rom 2:4; Ti1 1:16; Psa 73:18; Ecc 8:11-13; Luk 2:35-end; Pro 16:4; Rom 9:22. old--in opposition to the friends who asserted that sinners are "cut off" early (Job 8:12, Job 8:14).”
  6. 1 Peter (Protestant academic) “Tyndale House on 1 Peter 4:12: 4:12-19 Peter instructs Christians one last time about the way to face the trials that will inevitably come. 4:12 don’t be surprised: Christians, especially those seeking to lead godly lives, can expect to face the hostility of a sinful world (see John 16:33; Acts 14:22; Rom 8:17; Phil 1:29).”
  7. Ephesians (Protestant academic) “Tyndale House on Ephesians 2:2: 2:2 Human sin results from our being governed by the devil, the spirit who rules both the powers of evil in the spiritual realm (see 1:21; 6:11-12; cp. Col 1:13) and human beings who refuse to obey God (2 Cor 4:4; contrast Rom 8:2-14; Gal 5:22-23).”
  8. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: 13:17 13:23 James 1:6 2:13 2:19 2:26 3:11 4:3 1 Peter 1:3 1:12 2:13 2:21 2:21 2:22 2:22 2:22 5:5 5:8 5:8 5:8 2 Peter 2:4 3:13 1 John 2:9 3:2 3:8 4:8 Revelation 1 1:4 1:9 1:11 1:16 1:20 2 3 3:12 14:1 14:4 14:13 15:6 20:9 22:16 Tobit 12:9 Wisdom of Solomon 1:4 1:14 11:23 11:24 14:16 Sirach 2:2 2:2 2:4 2:10 2:11 2:27 3:10-12 3:11 5:6 6:14 6:16 6:34 7:6 7:31 9:13 9:15 10:9 10:12-13 11:1 11:2 11:3 11:3 11:4 11:15 11:28 12:13 13:15 14:9 15:9 16:3 18:13 18:13 19:14-15 20:20 21:2 22:21-22 23:17 23:17 25:1 25:1 25:11 26:27 28:6 31:1 32:10”
  9. Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
  10. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 4:12: 4:12 We work: To avoid being blamed by others for taking money, Paul preferred to support himself (9:3-18; Acts 18:3; 20:33-35). • We bless those who curse us: Paul’s response was in line with Jesus’ teaching (Matt 5:44-45; cp. Rom 12:14, 17-21).”
  11. Proverbs (Protestant academic) “Tyndale House on Proverbs 1:31: 1:31 Evil people suffer the consequences of their own actions (see 1:15-19); God will ensure that sinners receive their proper punishment (see Matt 25:44-46; Heb 10:29; 2 Pet 2:9).”
  12. Lamentations (Baptist/Reformed) “John Gill on Lamentations 3:36: Let us search and try our ways,.... stead of murmuring and complaining, let us search for something that may support and comfort, teach and instruct, under afflictive providences; let us search into the love of God, which, though it cannot be fully searched out, it will be found to be from everlasting to everlasting; and that all afflictions spring from it; and that it continues notwithstanding them: let us search into the covenant of grace, in which provision is made for afflictions in case of disobedience, and for supports under them: let us search the Scriptu”
  13. James (Nonconformist/Puritan) “Matthew Henry on James 1:2: We now come to consider the matter of this epistle. In this paragraph we have the following things to be observed: - I. The suffering state of Christians in this world is represented, and that in a very instructive manner, if we attend to what is plainly and necessarily implied, together with what is fully expressed. 1. It is implied that troubles and afflictions may be the lot of the best Christians, even of those who have the most reason to think and hope well of themselves. Such as have a title to the greatest joy may yet endure very grievous afflictions. As goo”
  14. Hebrews (Baptist/Reformed) “John Gill on Hebrews 13:3: Remember them that are in bonds,.... Not for criminal actions, or for debt, though such should be remembered, and pity showed them, especially the latter; but such as are in bonds for the sake of Christ, and the Gospel. This has been often the lot of God's people, who should be remembered, by praying for them, sending comfortable letters to them, personally visiting them, and relieving them under their distresses: as bound with them; as if it were so, as if in the same condition, and circumstances; by sympathizing with them; by considering themselves liable to the ”
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