Suffering and One Foot In Front of the Other

 For those of you who know what it means to go through a very hard trial, you probably understand sayings like this: “One day at a time,” and “I’m just putting one foot in front of the other.”  Trials and suffering are the mud and muck of life that slow you down, trip you up, and clog up your daily activities.  Everything slows down and you just have to focus on taking one more step ahead.

Maybe you could set a state record for hospital visits in one month; maybe you have a pounding headache from trying to sort out medical bills, or maybe you’re praying that God would keep your husband’s suffering down (if it’s His will).  Perhaps you’re dreading the next IV or worrying that your recent blood test will have bad results.  Sometimes you’re simply praying for a few hours of sleep and relief.  It’s just one day at a time!  I like how Tim Keller speaks of walking with God through trials:

“Walking with God through suffering means treating God as God and as there, as present.  Walking is something non-dramatic, rhythmic – it consists of steady, repeated actions you can keep up in a sustained way for a long time.  God did not tell Abraham in Genesis 17:1 to ‘somersault before me’ or even ‘run before me’ because no one can keep such behavior up day in and day out.  There are many people who think of spiritual growth as something like high diving.  They say, ‘I am going to give my life to the Lord! I am going to change all these terrible habits, and I am really going to transform! Give me another six months, and I am going to be a new man or new woman.’ That is not what a walk is.  A walk is day in and day out obeying, talking to Christian friends, and going to corporate worship, committing yourself to and fully participating in the life of the church.  It is rhythmic, on and on and on.  To walk with God is a metaphor that symbolizes slow and steady progress.

…Walking with God through suffering means that, in general, you will not experience some kind of instant deliverance from your questions, your sorrow, your fears.  There can be, as we shall see, times in which you receive a surprising, in explicable ‘peace that passes understanding.’  There will be days in which some new insight comes to you like a ray of light in a dark room.  There will certainly be progress – that is part of the metaphor of walking – but in general it will be slow and steady progress that comes only if you stick to the regular, daily activities of the walking itself.  ‘The path of the righteous is like the [earliest] morning sun, shining ever brighter till the light of full day’ (Prov. 4:18).

Timothy Keller, Walking with God through Pain and Suffering, p. 236-7.

Shane Lems
Hammond, WI

Good That I Was Afflicted? (Newton)

Sometimes during a hard and heavy trial there doesn’t seem to be a light at the end of the tunnel.  Just when you think the trial may be going away like a storm passing, just when you think the sun might finally be coming out, another dark cloud blows in and the trial is back – sometimes with a vengeance.  That’s when you think, “What’s it all worth?”  That’s when you don’t want to get out of bed in the morning.  That’s when tears come at random during the day.  That’s when you can sort of understand why people might want to just give up and die.

God’s promises speak to this.  Although they don’t take the storm of trial away, they do provide shelter during the storm of trial.  God’s promises don’t always immediately show us the light at the end of the tunnel, but they do give us a firm reminder that there is a Light at the end of it!  God’s promises give us reason to get up and go on with life by his grace and strength.  John Newton talked about this well in a letter he wrote to a Christian friend facing a hard trial.  These words are for all Christians facing affliction:

“Many are the trials and exercises we must expect to meet within our progress; but this one consideration outweighs them all: the Lord is on our side.  And if he be for us, none can be against us to harm us.  In all these things we shall be more than conquerors through him that loved us. Afflictions, though not in themselves joyous, but grievious, yet, when sanctified, are among our choice mercies.  In due time they shall yield the peaceful fruits of righteousness, and even at present they shall surely be attended with seasonable and sufficient supports.”

“One great desire of the believer is to understand the great word of God more and more; and one principal means by which we advance in this knowledge is the improvement we are enabled to make of our daily trials.  The promises are generally made to an afflicted state, and we could not taste their sweetness, nor experience their truth, if we were not sometimes brought into the circumstances to which they relate.  It is said, ‘I will be with them in trouble’; but how could we know what a mercy is contained in these words unless trouble was sometimes our lot?  It is said to be the believer’s privilege to glory in tribulation.  But we never could know that this is possible unless we had tribulation to glory in.”

“However, this is a matter of joy and glory indeed, to find peace and comfort within when things are disagreeable and troublesome without.  Then we are enabled to set our seal that God is true, then we learn how happy it is to have a refuge that cannot be taken from us, a support that is able to bear all the weight we can lay upon it, a spring of joy that cannot be stopped by any outward events.”

“A great part of the little we know of our God – his faithfulness, compassion, his readiness to hear and answer our prayers, his wisdom in delivering and providing when all our contrivances fail, and his goodness in overruling everything to our soul’s good – I say, much of what we know of these things we learned in our trials, and have therefore reason to say, ‘It was good for us to be afflicted’ (Ps. 119:71).”

And, as the Lord has brought us safe through thus far, we have good ground to trust him to the end.  We know not what is before us.  Perhaps we may meet greater difficulties by and by than we have ever yet seen.  But if we keep in mind who has delivered us from the lion and the bear, we may face the Philistine also without terror.  God will be with us, and strengthen us with strength in our souls.  It is our wisdom to keep close to him, that, when the evil day comes, we may have confidence before him in all our troubles.”

John Newton, Works Volume 6, p. 35-6.

Shane Lems
Hammond, WI

Behind a Dark Providence

The Westminster Confession of Faith and Catechisms One big question that often comes up in the Christian life is, “Why is God letting this happen to me?”  Similarly, we ask what point trials, temptations, and tribulations have in our lives; it seems like they crush and hurt us, and when we’re in the middle of them, we struggle to stay afloat in the faith.  We surely need a biblical anchor during trials!

The Westminster Confession talks about this under the topic of God’s sovereign providence.  In 5.5 it says,

“The most wise, righteous, and gracious God doth oftentimes leave, for a season, his own children to manifold [various] temptations and the corruptions of their own hearts….”

Why?  Why would a gracious God let his children go through this?  Here are a few reason the Confession gives (edited slightly):

1) …to chastise them for their former sins,
2) or to discover unto [reveal to] them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled (2 Chr. 32:25-26, 31; Deut 8:2-3, 5; Lk 22:31-32)
3) and to raise them to a more close and constant dependence for their support upon Himself,
4) and to make them more watchful against all future occasions of sin,
5) and for sundry [various] other just and holy ends (Ps. 73:1-28, Ps. 77:1-12, Mk 14:66-72, 1 Cor. 12:7-9).

It is a great comfort to know that God, in his loving and sovereign providence, uses trials and temptations ultimately for our good.  Knowing God is sovereign in his providence towards us means, as the Heidelberg Catechism says,

“We can be patient when things go against us (Ps. 39:10), thankful when things go well (1 Thes. 5:18), and for the future we can have good confidence in our faithful God and Father that nothing will separate us from his love (Rom. 8:35-39).  All creatures are so completely in his hand that without his will they can neither move nor be moved (Prov. 21:21, Acts 17:24-28)” (Q/A 28).

shane lems
hammond wi

Seasons, Harvest, Holiness

 Here’s a good Lord’s Day meditation by Puritan William Gurnall (d. 1679).

“As God makes use of all the seasons of the year for the harvest – the frost and cold of the winter, as well as the heat of the summer – so doth he, of fair and foul, pleasing and unpleasing providences, for promoting holiness.  Winter providences kill the weeds of lusts, and summer providences ripen and mellow the fruits of righteousness.  When he afflicts it is for our profit, to make us partakers of his holiness (Heb 12.10).”

This quote of Gurnall’s is found on page 417 of The Christian in Complete Armor (Edinburgh: Banner of Truth Trust, 2002 reprint).

shane lems

sunnyside wa

Andrew Lincoln on the Jews, Pilate, and Jesus: Trial!

In Truth on Trial (Peabody: Hendrickson, 2000), Andrew Lincoln brings out the irony of Jesus’ trial in John’s Gospel.  Actually, to begin the irony, it is more a trial of Pilate and the Jews than it is of Jesus (p. 137).  I don’t have the time and space to type it all out, but suffice it to say, Lincoln does a top-notch job of bringing Johannine themes as well as OT themes (mostly Is. 40-55) together in the trial of the ages, Jesus before Pilate and the Jews.

Here’s how he closes the section, discussing how (ironically) the Jews and Pilate are rendered guilty by this trial while Jesus is cleared as judge.

“In effect, the chief priest’s final words [my note: ‘We have no king but Caesar!’] mean that they cease to be the special people of God and become just one of the nations subject to Caesar.  Caesar’s representative in the narrative, Pilate, despite the political power he can employ to toy with ‘the Jews,’ is ultimately shown by his actions to be like the gods of the nations in Isaiah – impotent (cf. Is 44.10; 45.20; 46.7).  As for Jesus, he takes on Israel’s role as the servant-witness: ‘By a perversion of justice he was taken away’ (53.8a).  And the imagery used of his suffering combines with the Fourth Gospel’s Passover imagery: he is ‘like a lamb that is led to the slaughter’ (53.7), however, he is enabled to give his back to be struck and not to hide his face from insult and spitting (50.6, cf John 19.1, 3).  Indeed, he can be seen as confuting every tongue that rises against him in judgment (cf. 54.17) and, even though on trial, as the judge who executes justice (cf. Is 42.1, 2, 4)” (p. 133-138).

As I noted several months back on a similar post, when Lincoln writes something on John’s gospel, get it!  See also his commentary on John’s Gospel, in the Black’s New Testament Commentary series.

shane lems

sunnyside wa