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Non-Biblical Examples of Trials and How We Respond

Trials, in a general sense, refer to experiences that test an individual's resolve, faith, or character. While the Bible contains numerous accounts of trials, both personal and communal, non-biblical traditions and theological interpretations also offer insights into the nature of trials and appropriate responses to them.

In Jewish tradition, the Babylonian Talmud details ten specific instances where the Israelites "tried" God, such as their complaints when descending into and ascending from the Red Sea, as recorded in Exodus 14:11 [10, 11, 13]. These instances highlight moments of doubt and questioning in the face of divine action.

Christian theology, particularly Reformed thought, emphasizes that God is sovereign over all events, including trials. John Calvin, in his Institutes of the Christian Religion, discusses how even seemingly voluntary human actions are ultimately directed by God [8]. This perspective suggests that trials, even those originating from human agency, are part of God's overarching plan. Calvin also addresses the concept of divine judgment and punishment, noting that while sin is forgiven through Christ, certain consequences or "punishments" may still follow, as seen in the case of David after his sin with Bathsheba (2 Samuel 12:13-14) [14]. This indicates that trials can serve as a form of divine discipline or a natural consequence of actions, even after forgiveness.

The concept of self-denial is presented as a necessary response to trials and a test of devotion to Christ [1]. This includes denying ungodliness, controlling appetites, abstaining from fleshly lusts, and mortifying sinful desires [1]. Christ himself is presented as an example of self-denial, as seen in his resistance to temptation and his willingness to humble himself [1]. Similarly, ministers are particularly called to exercise self-denial [1].

Another aspect of responding to trials involves the avoidance of revenge and strife. Torrey's Topical Textbook states that revenge is forbidden by Christ and is inconsistent with a Christian spirit [2]. Instead of seeking revenge, individuals are encouraged to trust in God, exhibit love, exercise forbearance, and overcome others with kindness [2]. Christ's example of forbearing revenge, even in the face of suffering, is highlighted [2]. Strife is also identified as a "work of the flesh" and an evidence of a carnal spirit, often excited by hatred, pride, and wrath [5]. Christ is presented as an example of avoiding strife [5].

The Apostle Paul, in 1 Corinthians 10:13, offers a foundational biblical perspective on trials, stating that "Trial, hath not taken you, save such as man can bear; faithful, moreover is God, who will not suffer you to be tried above what ye are able, but will make, with the trial, also the way of escape, that ye may be able to hold out" [3]. This verse, cross-referenced in the Treasury of Scripture Knowledge with Ephesians 6:11, suggests that God limits the intensity of trials and provides a means of endurance or escape [6].

In the context of suffering, the Jamieson, Fausset & Brown Commentary on Job 4:6 discusses the idea that one's fear of God and uprightness should be a source of hope and confidence, even though outward appearances may not always reflect divine retribution in this life [12]. This commentary acknowledges that both the righteous and the wicked can experience similar outward events (Ecclesiastes 9:2), yet faith in God remains crucial [12].

The patristic tradition, as represented by Augustine, also addresses the nature of trials, particularly in the context of legal disputes and suffering. In his Homilies on the Gospels, Augustine interprets the injunction to "agree quickly with thine adversary" (Matthew 5:25) as a call to reconcile with either the devil or another person [15]. He also categorizes injuries into those where restitution can be made without punishment and those involving violence [16]. This suggests that trials can arise from various sources, including interpersonal conflict and legal challenges, and require different responses.

The concept of vicarious suffering is also relevant to understanding trials. Charles Hodge, in his Systematic Theology, explains that in the Old Testament, the victim of a sin offering bore the sin of the offerer, enduring punishment in their stead [9]. This principle is applied to Christ, who bore the guilt of human sin and endured its penalty [9]. Hodge emphasizes that while Christ was sinless, he was treated as a sinner due to bearing the guilt of others [7]. This theological framework suggests that some trials, particularly those related to sin and its consequences, have been vicariously borne by Christ, offering a path to redemption.

Prayer is presented as a vital response to trials, with God and Christ providing answers [4]. These answers may come immediately or after a delay, and sometimes they differ from what was initially desired [4]. The promise of answered prayer is especially emphasized during times of trouble for those who seek God with all their heart and wait upon Him [4].

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Denial — Christ set an example of -- Mt 4:8-10; 8:20; Joh 6:38; Ro 15:3; Php 2:6-8. A test of devotedness to Christ -- Mt 10:37,38; Lu 9:23,24. Necessary In following Christ. -- Lu 14:27-33. In the warfare of saints. -- 2Ti 2:4. To the triumph of saints. -- 1Co 9:25-27. Ministers especially called to exercise -- 2Co 6:4,5. Should be exercised in Denying ungodliness and worldly lusts. -- Ro 6:12; Tit 2:12. Controlling the appetite. -- Pr 23:2. Abstaining from fleshly lusts. -- 1Pe 2:11. No longer living to lusts of men. -- 1Pe 4:2. Mortifying sinful lusts. -- Mr ”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Revenge — Forbidden by our Lord -- Le 19:18; Pr 24:17,29; Mt 5:39-41; Ro 12:17,19; 1Th 5:15; 1Pe 3:9. Christ an example of forbearing -- Isa 53:7; 1Pe 2:23. Rebuked by Christ -- Lu 9:54,55. Inconsistent with Christian spirit -- Lu 9:55. Proceeds from a spiteful heart -- Eze 25:15. Instead of taking, we should Trust in God. -- Pr 20:22; Ro 12:16. Exhibit love. -- Le 19:18; Lu 6:35. Give place to wrath. -- Ro 12:19. Exercise forbearance. -- Mt 5:38-41. Bless. -- Ro 12:14. Overcome others by kindness. -- Pr 25:21,22; Ro 12:20. Keep others from taking -- 1Sa 24:10; 25:24”
  3. I Corinthians “I Corinthians 10:13 (Rotherham) — Trial, hath not taken you, save such as man can bear; faithful, moreover is God, who will not suffer you to be tried above what ye are able, but will make, with the trial, also the way of escape, that ye may be able to hold out.”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Prayer, Answers To — God gives -- Ps 99:6; 118:5; 138:3. Christ gives -- Joh 4:10,14; 14:14. Christ received -- Joh 11:42; Heb 5:7. Granted Through the grace of God. -- Isa 30:19. Sometimes immediately. -- Isa 65:24; Da 9:21,23; 10:12. Sometimes after delay. -- Lu 18:7. Sometimes differently from our desire. -- 2Co 12:8,9. Beyond expectation. -- Jer 33:3; Eph 3:20. Promised -- Isa 58:9; Jer 29:12; Mt 7:7. Promised especially in times of trouble -- Ps 50:15; 91:15. Received by those who Seek God. -- Ps 34:4. Seek God with all the heart. -- Jer 29:12,13. Wait upon God.”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Strife — Christ, an example of avoiding -- Isa 42:2; Mt 12:15-19; Lu 9:52-56; 1Pe 2:23. Forbidden -- Pr 3:30; 25:8. A work of the flesh -- Ga 5:20. An evidence of a carnal spirit -- 1Co 3:3. Existed in the church -- 1Co 1:11. Excited by Hatred. -- Pr 10:12. Pride. -- Pr 13:10; 28:25. Wrath. -- Pr 15:18; 30:33. Frowardness. -- Pr 16:28. A contentious disposition. -- Pr 26:21. Tale-bearing. -- Pr 26:20. Drunkenness. -- Pr 23:29,30. Lusts. -- Jas 4:1. Curious questions. -- 1Ti 6:4; 2Ti 2:23. Scorning. -- Pr 22:10. Difficulty of stopping, a reason for avoiding it -- Pr 1”
  6. Treasury of Scripture Knowledge “Ephesians 6:11 cross-references: Judges 3:2, Nehemiah 4:13, Mark 13:22, Luke 14:29, Romans 13:12, Romans 13:14, 1 Corinthians 10:13, 2 Corinthians 2:11, 2 Corinthians 4:4, 2 Corinthians 6:7, 2 Corinthians 10:4, 2 Corinthians 11:3, 2 Corinthians 11:13, Ephesians 4:14, Ephesians 4:24, Ephesians 6:13, Colossians 3:10, 1 Thessalonians 5:8, 2 Thessalonians 2:9, Hebrews 7:25, 1 Peter 5:8, 2 Peter 2:1, Jude 1:24, Revelation 2:24, Revelation 12:9, Revelation 13:11, Revelation 19:20, Revelation 20:2, Revelation 20:7”
  7. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 104: that the innocent cannot be guilty; and if not guilty he cannot be punished, for punishment is the judicial infliction of evil on account of guilt. As the Church doctrine, while maintaining the perfect sinlessness of Christ, teaches that He bore the guilt of sin, and therefore was regarded and treated as a sinner, that doctrine assumes both an impossibility and an act of injustice. It assumes that God regards things as they are not. He regards the innocent as guilty. This is an impossibility. And if possible for Him to treat the innocent”
  8. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 41: the others have been voluntary agents in acting, if the Lord Jesus had not directed their hearts? 9. Some, who would be thought more acute, endeavour to evade all these passages, by the quibble, that there is nothing to hinder us from contributing our part, while God, at the same time, supplies our deficiencies. They, moreover, adduce passages from the Prophets, in which the work of our conversion seems to be shared between God and ourselves; “Turn ye unto me, saith the Lord of hosts, and I will turn unto you, saith the Lord of hos”
  9. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 103: the law. The victim bore the sin of the offerer, and died in his stead. An expiation was thereby effected by the suffering of a vicarious punishment. This also determines the nature of the work of Christ. If He was an offering for sin, if He saves us from the penalty of the law of God, in the same way in which the sin offering saved the Israelite from the penalty of the law of Moses, then He bore the guilt of our sins and endured the penalty in our stead. We may not approve of this method of salvation. The idea of the innocent bearing th”
  10. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Arakhin 68b.29:15: The Gemara lists the ten trials in detail. Two at the sea: One when the Jews descended into the sea, and one when they ascended from the sea. The Jews tried God when they descended into the sea, as it is written: “And they said to Moses: Because there were no graves in Egypt, have you taken us away to die in the wilderness? What is this you have done to us, to take us out of Egypt” (Exodus 14:11).”
  11. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Arakhin 68a.29:15: The Gemara lists the ten trials in detail. Two at the sea: One when the Jews descended into the sea, and one when they ascended from the sea. The Jews tried God when they descended into the sea, as it is written: “And they said to Moses: Because there were no graves in Egypt, have you taken us away to die in the wilderness? What is this you have done to us, to take us out of Egypt” (Exodus 14:11).”
  12. Job (Presbyterian) “Jamieson, Fausset & Brown on Job 4:6: Is not this thy fear, thy confidence, &c.--Does thy fear, thy confidence, come to nothing? Does it come only to this, that thou faintest now? Rather, by transposition, "Is not thy fear (of God) thy hope? and the uprightness of thy ways thy confidence? If so, bethink thee, who ever perished being innocent?" [UMBREIT]. But Luk 13:2-3 shows that, though there is a retributive divine government even in this life, yet we cannot judge by the mere outward appearance. "One event is outwardly to the righteous and to the wicked" (Ecc 9:2); but yet we must take it on”
  13. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Arakhin 15a.15: The Gemara lists the ten trials in detail. Two at the sea: One when the Jews descended into the sea, and one when they ascended from the sea. The Jews tried God when they descended into the sea, as it is written: “And they said to Moses: Because there were no graves in Egypt, have you taken us away to die in the wilderness? What is this you have done to us, to take us out of Egypt” (Exodus 14:11).”
  14. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: 36:22 ), he sufficiently demonstrates that both are gratuitous. In short, if we are freed from guilt by Christ, the punishment consequent upon guilt must cease with it. 31. But since they also arm themselves with passages of Scripture, let us see what the arguments are which they employ. David, they 562 say, when upbraided by Nathan the Prophet for adultery and murder, receives pardon of the sin, and yet by the death of the son born of adultery is afterwards punished ( 2 Sam. 12:13, 14 ). Such punishments which were to be inflicted”
  15. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XI.--29. "Be kindly disposed,"[4] says he, "toward thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver t (part 2): discussion respecting the punishment of sins, as to how in the Scriptures it is called eternal; although in all possible ways it is to be avoided rather than known. 31. But let us now see who the adversary himself is, with whom we are enjoined to agree quickly, whiles we are in the way with him. For he is either the devil, or a man, or ”
  16. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XX.--62. And, indeed, in these three classes of examples, I see that no class of injury is passed over. [1] For all matters in which we suffer any injustice are divided into two classes: of whic (part 4): tim second case which is supposed, in reference to the garment, means all injuries where restitution can be made without punishment; and therefore, perhaps, it is added, "if any man will sue thee at the law," because what is taken away by means of a judicial sentence is not supposed to be taken away with such a degree of violence as tha”
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