God's Purpose in Trials and Tribulations in Scripture
The purpose of trials and tribulations in Scripture is a contested topic among Christian traditions. Different interpretations arise from various understandings of God's sovereignty, human free will, and the role of suffering in the life of believers.
The Debate on God's Purpose
The debate centers on whether trials are a means to an end or an end in themselves. Some traditions view trials as a way to refine and purify believers, while others see them as a demonstration of God's sovereignty and judgment.
Trials as Refining and Purifying
One position, represented by the Reformed tradition, interprets trials as a means to refine and purify believers. According to John Gill, "tribulations of the saints are many and various, through the hatred of the world, the temptations of Satan, their own corruptions; and are the will of their heavenly Father" [4]. This view is supported by scriptural references such as Hebrews 12:4-6, which describes the Lord's discipline as a form of fatherly correction [3].
Trials as Demonstration of God's Sovereignty
Another position, represented by the Lutheran and Catholic traditions, emphasizes God's sovereignty in trials. The Augsburg Confession states that Christ "shall openly come again to judge the quick and the dead" [7], highlighting God's role as judge. Similarly, the Catechism of the Catholic Church notes that God's judgments are a manifestation of his righteousness [6].
Shared Ground
Despite these differences, all positions agree that trials are a part of the Christian experience. The book of Job, the Psalms, and other scriptural accounts demonstrate that trials are a reality for believers. As Psalms 103:6 states, "The Lord executeth righteousness and judgment for all that are oppressed" [1].
Hermeneutical Commitments
The divergence in interpretations stems from different hermeneutical commitments. Some traditions emphasize the literal and historical context of Scripture, while others incorporate allegorical or anagogical senses [6]. The Kabbalistic/Philosophical tradition, represented by Ramban, views trials as a means to actualize human potential and bring forth good deeds [2].
Historical Context
The historical context of the early Christian church and the patristic era also influences the interpretation of trials. The Nicene Creed, an ecumenical statement of faith, affirms the coming judgment of the living and the dead [8]. Early Church Fathers, such as Augustine, wrote extensively on the topic, emphasizing God's righteous judgment [5].
The various Christian traditions continue to grapple with the complex and multifaceted nature of trials and tribulations in Scripture, each contributing to a rich and nuanced understanding of God's purpose in human suffering.
Sources
- Psalms “Psalms 103:6 (KJV) — The Lord executeth righteousness and judgment for all that are oppressed.”
- Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Genesis 22:1: AND G-D TRIED ABRAHAM. The matter of “trial,” 364 See Rambam’s discussion of this problem, ibid. , III, 24. in my opinion, is as follows: Since a man’s deeds are at his absolute free command, to perform them or not to perform them at his will, on the part of one who is tried it is called “a trial.” But on the part of the One, blessed be He, who tries the person, it is a command that the one being tested should bring forth the matter from the potential into actuality so that he may be rewarded for a good deed, not for a good thought alone. Know further that”
- Proverbs (Protestant academic) “Tyndale House on Proverbs 3:11: 3:11-12 The Lord’s discipline can take the form of hardships, disappointments, and frustrations (see Heb 12:4-6). Like a good father, God’s purpose is to make us wise, good, and happy.”
- Romans (Baptist/Reformed) “John Gill on Romans 5:3: And not only so, but we glory in tribulations also,.... The tribulations of the saints are many and various, through the hatred of the world, the temptations of Satan, their own corruptions; and are the will of their heavenly Father; what Christ has foretold, and they expect; and here particularly design such as are for Christ's sake, which being supported under, and carried through, they glory in: not that these are desirable in themselves, and to the flesh; but they glory in them as they are for Christ's sake, and in a good cause; as they are trials of grace, and of ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 30.--THAT IN THE BOOKS OF THE OLD TESTAMENT, WHERE IT IS SAID THAT GOD SHALL JUDGE THE WORLD, THE PERSON OF CHRIST IS NOT EXPLICITLY INDICATED, BUT IT PLAINLY APPEARS FROM SOME PASSAGES IN WHICH (part 3): seek to destroy all the nations that come against Jerusalem. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and mercy; and they shall look upon me because they have insulted me, and they shall mourn for Him as for one very dear, and shall be in bitterness as for an only-begott”
- Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, 3. the anagogical sense (Greek: anagoge, "leading"). We can view (part 2): 2 Kings, 1 and 2 Chronicles, Ezra and Nehemiah, Tobit, Judith, Esther, 1 and 2 Maccabees, Job, Psalms, Proverbs, Ecclesiastes, the Song of Songs, the Wisdom of Solomon, Sirach (Ecclesiasticus), Isaiah, Jeremiah, Lamentations, Baruch, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah and Malachi. The New Testament: the Gospels according to Matthew, Mark, Luke and John, the Acts of the Apostles, the Letters of St. Paul to the Romans, ”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 6 The same Christ shall openly come again to judge the quick and: 6 The same Christ shall openly come again to judge the quick and the dead, etc., according to the Apostles' Creed.”
- Nicene Creed (Ecumenical) “Nicene Creed (Ecumenical, 325/381 AD), Section 2: And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made. Who, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and”