Transforming Pain into Praise for God's Goodness

The biblical concept of transforming pain into praise is rooted in various passages that encourage believers to turn their suffering into thanksgiving and glorification of God. One such passage is found in 1 Peter 2:19, which commends those who endure pain unjustly because of their conscience toward God ^{[1, 2]}. This idea is echoed in 1 Peter 3:17, suggesting that undergoing pain for doing good is preferable to doing evil ^[3].

The Psalms frequently express the transformation of pain into praise. For instance, Psalm 26:7 highlights the psalmist's desire to make the voice of thanksgiving heard and to recount God's wondrous works ^[4]. Similarly, Psalm 95:2 encourages coming before God's presence with thanksgiving and extolling Him with songs ^[5]. These passages demonstrate how the biblical tradition views the expression of praise as a fundamental response to God's character and actions.

Torrey's Topical Textbook categorizes praise under various attributes of God, including His goodness, mercy, and loving-kindness, citing numerous biblical references ^[6]. This compilation underscores the multifaceted nature of praise in the biblical tradition, emphasizing that praise is due to God for His majesty, glory, and excellence.

The transformation of pain into praise is not merely a spontaneous reaction but a deliberate act of faith. According to Matthew Henry, David's complaints and prayers were quickly turned into praises and thanksgivings upon finding God, illustrating that faithful prayers can rapidly become joyful praises ^[7]. This transformation is also observed in the healing of the lepers in Luke 17:14, where one of them, upon being healed, returned to glorify God with a loud voice, as noted by John Gill ^[10].

The process of turning pain into praise involves recognizing God's sovereignty and mercy. John Gill comments on Psalm 6:2, highlighting the psalmist's plea for mercy, acknowledging his sinfulness, and seeking forgiveness ^[11]. Similarly, Matthew Henry interprets Psalm 38:1 as a reminder to bring sin to remembrance during times of affliction, facilitating a genuine turning to God ^[9].

The Psalms also provide examples of how affliction can be transformed into a catalyst for praise. Tyndale House notes on Psalm 69:29-33 that the psalmist prays for his pain to turn into praise, illustrating a deep-seated desire to glorify God even in suffering ^[8]. John Gill's commentary on Psalm 40:3 further emphasizes the theme of new song and praise following deliverance, underscoring the communal aspect of worship and the anticipation of many seeing and fearing God ^[12].

The act of transforming pain into praise is thus deeply rooted in biblical theology and is characterized by a recognition of God's goodness, mercy, and power. It involves a conscious decision to turn towards God in the midst of suffering, seeking to glorify Him and find solace in His presence. As the biblical tradition and its interpreters illustrate, this transformation is not only a personal journey but also a communal expression of faith, underscoring the significance of praise in the life of believers.

The historical and theological development of this concept is evident in the works of Nonconformist/Puritan and Baptist/Reformed traditions, as represented by commentators like Matthew Henry and John Gill. Their interpretations highlight the continuity between the biblical text and the lived experience of faith, demonstrating how the theme of transforming pain into praise has been a persistent thread throughout Christian history.

Sources

1 Peter “For it is commendable if someone endures pain, suffering unjustly, because of conscience toward God. -- 1 Peter 2:19”
I Peter “I Peter 2:19 (BSB) — For if anyone endures the pain of unjust suffering because he is conscious of God, this is to be commended.”
I Peter “I Peter 3:17 (BBE) — Because if it is God's purpose for you to undergo pain, it is better to do so for well-doing than for evil-doing.”
Psalms “that I may make the voice of thanksgiving to be heard, and tell of all your wondrous works. -- Psalms 26:7”
Psalms “Let’s come before his presence with thanksgiving. Let’s extol him with songs! -- Psalms 95:2”
Torrey's Topical Textbook “Torrey's Topical Textbook: Praise — God is worthy of -- 2Sa 22:4. Christ is worthy of -- Re 5:12. God is glorified by -- Ps 22:23; 50:23. Offered to Christ -- Joh 12:13. Acceptable through Christ -- Heb 13:15. Is due to God on account of His majesty. -- Ps 96:1,6; Isa 24:14. His glory. -- Ps 138:5; Eze 3:12. His excellency. -- Ex 15:7; Ps 148:13. His greatness. -- 1Ch 16:25; Ps 145:3. His holiness. -- Ex 15:11; Isa 6:3. His wisdom. -- Da 2:20; Jude 1:25. His power. -- Ps 21:13. His goodness. -- Ps 107:8; 118:1; 136:1; Jer 33:11. His mercy. -- 2Ch 20:21; Ps 89:1; 118:1-4; 136:1-26. His loving-k”
Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 63:3: How soon are David's complaints and prayers turned into praises and thanksgivings! After two verses that express his desire in seeking God, here are some that express his joy and satisfaction in having found him. Faithful prayers may quickly be turned into joyful praises, if it be not our own fault. Let the hearts of those rejoice that seek the Lord (Psa 105:3), and let them praise him for working those desires in them, and giving them assurance that he will satisfy them. David was now in a wilderness, and yet had his heart much enlarged in blessing God. Even in a”
Psalms (Protestant academic) “Tyndale House on Psalms 69:29: 69:29-33 The psalmist prays that his pain will turn to praise.”
Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 38:1: The title of this psalm is very observable; it is a psalm to bring to remembrance; the 70th psalm, which was likewise penned in a day of affliction, is so entitled. It is designed, 1. To bring to his own remembrance. We will suppose it penned when he was sick and in pain, and then it teaches us that times of sickness are times to bring to remembrance, to bring the sin to remembrance, for which God contended with us, to awaken our consciences to deal faithfully and plainly with us, and set our sins in order before us, for our humiliation. In a day of adversity cons”
Luke (Baptist/Reformed) “John Gill on Luke 17:14: And one of them, when he saw that he was healed.... When he felt perfect soundness in his body, and perceived that he was restored to his health, and saw with his eyes that the leprosy was gone from him, which must be visible enough: turned back; either immediately, before he went to the priests; or afterwards, came back to Jesus, when he bad been with them: and with a loud voice glorified God; Jesus Christ, who is truly God, and whose proper divinity might be seen in this miracle; see Kg2 5:7 or God the Father, through Christ, and for his sake, by ascribing his cu”
Psalms (Baptist/Reformed) “John Gill on Psalms 6:2: Have mercy upon me, O Lord,.... He knew he was a sinner, both by original sin and actual transgression, which he was always ready to own; he knew that what he had done deserved the wrath of God, even his hot displeasure; and that for such things it came upon the children of disobedience: he knew that there was mercy with God through Christ, and therefore he flees unto it, pleads for it, and entreats the manifestation of forgiving love: he pleads no merits of his own, nor makes any mention of former works of righteousness done by him, but throws himself upon the mercy o”
Psalms (Baptist/Reformed) “John Gill on Psalms 40:3: And he hath put a new song in my mouth, even praise to our God,.... Sung by him in the midst of the great congregation of angels and saints, upon his resurrection, ascension, and session at the right hand of God; see Psa 22:22; when he went to his God and ours, to his Father and ours; and in which song he is joined by all his people above and below, Rev 5:9; many shall see it, and fear, and shall trust in the Lord; even all the elect of God, as many as are ordained to eternal life; the many whose sins Christ bore, for whom he became a ransom, whom he justifies and b”

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