The Raven and the Dove (“The Resurrection of Christ” Study Summary, “Surprised by Suffering” Series)
By: Liz Russo
(This blog post summarizes the CPC Women’s Bible Study session from April 10th, 2025.)
On the eve of Easter Sunday, it couldn’t be more providential that we’re discussing the radiant splendors of the resurrection of Christ during our ongoing study on the problem of evil. Before highlighting the glories of that precious gem of the Christian faith, however, R.C. Sproul correctly found it needful to underscore the tragedies of the inverse: life without the resurrection of our beloved Lord. He reads a familiar poem out loud:
Once upon a midnight dreary, while I pondered, weak and weary,
Over many a quaint and curious volume of forgotten lore—
While I nodded, nearly napping, suddenly there came a tapping,
As of some one gently rapping, rapping at my chamber door.
“’Tis some visitor,” I muttered, “tapping at my chamber door—
Only this and nothing more.”
Ah, distinctly I remember it was in the bleak December;
And each separate dying ember wrought its ghost upon the floor.
Eagerly I wished the morrow;—vainly I had sought to borrow
From my books surcease of sorrow—sorrow for the lost Lenore—
For the rare and radiant maiden whom the angels name Lenore—
Nameless here for evermore.
The above words are instantly recognizable as the first two stanzas beginning Edgar Allan Poe’s famous poem, “The Raven.” In this singular work, Edgar Allan Poe invites us to dive into the spirit and peer out the eyes of an unnamed man wrenched with among the worst griefs imaginable: the loss of a love that was never consummated. What makes this man’s grief so intense and unbearable, however, is not merely that he was never able to be with his beloved Lenore past the flickering promise of betrothal. It’s that, in addition to what was previously stated, his worldview has furnished him no hope of ever seeing his beloved again beyond the grave in which she currently resides. This worldview is typified in symbolic form with the archetype of the infamous “raven.” R.C. Sproul recites the last four stanzas in his lecture:
“Prophet!” said I, “thing of evil!—prophet still, if bird or devil!—
Whether Tempter sent, or whether tempest tossed thee here ashore,
Desolate yet all undaunted, on this desert land enchanted—
On this home by Horror haunted—tell me truly, I implore—
Is there—is there balm in Gilead?—tell me—tell me, I implore!”
Quoth the Raven “Nevermore.”
“Prophet!” said I, “thing of evil!—prophet still, if bird or devil!
By that Heaven that bends above us—by that God we both adore—
Tell this soul with sorrow laden if, within the distant Aidenn,
It shall clasp a sainted maiden whom the angels name Lenore—
Clasp a rare and radiant maiden whom the angels name Lenore.”
Quoth the Raven “Nevermore.”
“Be that word our sign of parting, bird or fiend!” I shrieked, upstarting—
“Get thee back into the tempest and the Night’s Plutonian shore!
Leave no black plume as a token of that lie thy soul hath spoken!
Leave my loneliness unbroken!—quit the bust above my door!
Take thy beak from out my heart, and take thy form from off my door!”
Quoth the Raven “Nevermore.”
And the Raven, never flitting, still is sitting, still is sitting
On the pallid bust of Pallas just above my chamber door;
And his eyes have all the seeming of a demon’s that is dreaming,
And the lamp-light o’er him streaming throws his shadow on the floor;
And my soul from out that shadow that lies floating on the floor
Shall be lifted—nevermore!
The raven – ever-casting its fluttering shadows of futility – embodies no other worldview than nihilism. Nihilism – from the Latin “nihil,” meaning “nothing” – is the philosophical belief that life has no meaning. What better symbol for this infamous philosophy is there than the haunting and portentous raven? Ted Hughes – husband to Sylvia Plath, and yet another celebrated poet – recurrently used the imagery of a crow to capture the malignant influence of nihilism in his poetry. It’s clear that this apparently simple metaphor has exemplified something eternal in the human consciousness. The inspired Scriptures themselves conclusively reveal this in their earliest pages with the story of Noah. Genesis 8:6-11 reads, “At the end of forty days Noah opened the window of the ark that he had made and sent forth a raven. It went to and fro until the waters were dried up from the earth. Then he sent forth a dove from him, to see if the waters had subsided from the face of the ground. But the dove found no place to set her foot, and she returned to him to the ark, for the waters were still on the face of the whole earth. So he put out his hand and took her and brought her into the ark with him. He waited another seven days, and again he sent forth the dove out of the ark. And the dove came back to him in the evening, and behold, in her mouth was a freshly plucked olive leaf. So Noah knew that the waters had subsided from the earth.” Noah initially sends out the raven, of which never returns – signifying death & hopelessness (quoth the Raven “Nevermore”). The dove, however, delivers a freshly picked olive leaf to its master: vibrant, green, and teeming with life. After all his philosophical investigations, R.C. Sproul says there are ultimately only two basic worldviews that he believes have true significance to them. One is full-orbed Judeo-Christianity, and the other is barefaced nihilism. The holy, life-giving dove of Biblical Christianity or the macabre raven of philosophical nihilism.
The apostle Paul is in ardent agreement. He was likely among the most educated men in Palestine – perhaps even the most educated. Subsequent to transforming from “Saul” to “Paul” during his miraculous conversion on the road to Damascus, he was now contending with the rampant skepticism infiltrating the Corinthian Church. Just like today, the men and women of Corinth critically questioned the alleged feasibility of a resurrection. Our scene is immortalized in 1 Corinthians 15, and we begin with Paul’s words in verses 12-13: “Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised.” Paul is employing an “if-then conditional argument” in this passage, an outworking of deductive logic first popularized by the ancient Greek philosopher, Zeno of Elea. Zeno infamously styled this line of reasoning in the form of reductio ad absurdum arguments against his opponents (these were logical arguments which exposed the falsity of a claim by reducing it to the absurd). Paul levies this argumentative tactic very effectively against the Corinthians. It’s doubtless indeed that if there is no resurrection of the dead in the abstract, it follows that the resurrection of Jesus couldn’t have possibly occurred in the realm of concrete reality.
He carries out this logical argument to its brutal conclusion in verses 14-15: “And if Christ has not been raised, then our preaching is in vain and your faith is in vain. We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised.” This is unflinching honesty on the part of Paul. He was clearly no philosophical pragmatist, advocating for the tenability of the Christian faith because of its perceived uses for living a meaningful and fulfilling life. To the contrary, he was advocating for Christianity because its central claim – the resurrection of Christ – actually occurred in real time, and this was the fountainhead for the belief of the resurrection of the dead as a whole. With such widespread doubt infesting the Corinthian Church in the 1st century, it would have been so easy for Paul to do what so many professing believers do presently: deny this axiomatic claim of the Christian faith. Why risk the potential for impending ridicule and estrangement, especially in the face of something that is fairly reasonable to doubt? Paul was a towering intellectual, after all, and the humiliation would’ve been well-nigh mythical in scale. Obviously, resurrections don’t generally occur, and Paul knew that very well. Nevertheless, he boldly declares the contrary on uncompromising terms. He was confident he could stake his life on this core fundamental of the Christian faith in light of the historical validity of the resurrection of Christ.
Beyond being staunchly unafraid of ridicule, Paul clearly knew the opposing claims were absurd in addition to blasphemous. Philosophical pragmatists don’t care about what’s verifiably true in and of itself, but rather what works for a functioning moral system and a happy lifestyle. To a believer and thinker like Paul, this was willful self-deception: a deliberate attempt to engage in childlike fantasy. We need to reckon with what corresponds to reality as fact. We need to ascertain the truth for what it is, and not abandon it in search of wishful thinking. Not only would Paul not lie to himself, but he certainly wouldn’t lie to others. After all, the resurrection of the dead – with the resurrection of Christ as its life source – is utterly pivotal. It’s an unshakable, essential doctrine that’s impossible to abandon without the whole magnificent edifice of the Christian religion collapsing in full horrendous force. Paul knew this with unwavering certainty and was not about to let it go under the weight of ostensible peer pressure. And, really, why would he? The resurrection of Christ could be substantiated by an excess of 500 eyewitnesses (1 Cor. 15:6). As earth shattering and implausible of a premise that Jesus’ resurrection was on its face, it certainly was not without sound and even testable merit. It is for this reason that the Christian religion was caught like the most glorious, life-altering contagion throughout the ancient world and continues to thrive in furious fashion to this day.
Paul continues with characteristic dagger-like delivery: “We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished” (1 Corinthians 15:15-18). Here, Paul adds a personal note which packs his argument with overflowing force & persuasion. Recall Edgar Allan Poe’s gaunt and frightening raven cawing its nihilistic “nevermore” in reference to the protagonist’s forever lost Lenore. This is the grim beast we, too, are forced to encounter if we abandon the resurrection tenet. This is no minor pitfall. It’s a belief every metaphysical component of our being riotously protests against, culminating in despair and even suicide if sincerely believed. (Consider the mounting suicide and drug overdose rates occurring in the US.) In this lecture, R.C. Sproul recounts losing his father when he was 17, and the concomitant recurring nightmares he’d experience about his Dad for 20 long years in the wake of that traumatic loss. In these inexorable dreams, he was able to see his father again, but it wasn’t long before Sproul realized that his Dad was very visibly on the verge of death once more. I’ve had these same recurring dreams about my Mom since her death five years ago. The truly horrific quality to them is being forced to experience the grief of my Mom’s death as if it had just transpired all over again. Sproul’s subconscious and my own were of one accord and making themselves unabashedly clear: no matter what, we wanted to see our parents just one more time, and we would do absolutely anything to experience their simple presence for even a fleeting moment.
Make no mistake: Paul’s argument is that if the resurrection didn’t occur, we can chalk all desires to see our deceased loved ones again to idle dreaming (worse still, abject nightmares on par with the ones just mentioned previously). In fact, if this is the case, we may as well be face-to-face with the dismal black raven from Edgar Allan Poe’s most famous and devastating poem, perennially tortured by its heartless and ear-splitting “nevermore.” Paul says in verse 19 of 1 Corinthians 15, “If in Christ we have hope in this life only, we are of all people most to be pitied.” These are miserable words, but they couldn’t have been chosen more precisely or more methodically. Witness how swiftly and fatally a puerile pragmatism turns into nothing more than well-dressed philosophical nihilism. Let’s not degrade ourselves with senseless self-deception. It takes intellectual honesty and courage to confront the foul raven of nihilism eye-to-eye. As the absurdist Albert Camus said with frankly admirable discernment, “There is but one truly serious philosophical problem, and that is suicide.” If there’s no life beyond the present, why not join our loved ones in their collective & paradisal cessation of all existence? Just like the philosophical pragmatists I’ve often been alluding to, Immanuel Kant discarded all hope of rationally ascertaining the “noumenon” – otherwise known as “the-thing-in-itself”: truth as it is, divorced from our senses and perception. He argued that while the noumenal realm couldn’t be authenticated with any genuine certainty, it was necessary to believe in essential beliefs it contained. These beliefs encompassed the existence of God, free will, and of course, the immortality of the soul. Without the constituent beliefs comprising the noumenal realm, all grounds for moral reasoning vanish into vapor. As Fyodor Dostoyevsky wrote in my personal favorite novel, The Brothers Karamazov, “Without God, all is permissible.”
These philosophical speculations are the true flights of fancy, promoting insubstantial pie-in-the sky ideals. In reality, Heaven itself has opened, and has bathed our eyes in its transcendent light. Christ came and the holy dove descended on Him. He subsequently died, was buried, and rose again on the third day. The apostle Paul writes at the beginning of 1 Corinthians 15, verses 1-8, “Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me.” The apostle Peter also writes in 2 Peter 1:16, “For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.” These men were not merely willing to die for this vital tenet of the Christian religion – each and every disciple did, in fact, die on behalf of this sacred and incorporeal belief (with the exception of but one, who died of old age). Paul concludes 1 Corinthians 15 with the proceeding swelling climax of verse 58: “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.” Believer, the deathly raven of nevermore is not the victor. It is the impeccable, pure white dove of Christianity, casting its splendorous light over the valley of the shadow of death in endless cascading beams. Death and evil are eternally Christ’s footstool. The solution to the problem of evil is none other than the sublime dove of Christ our risen Lord, triumphant & eternal conqueror of life and death.
“O death, where is your victory?
O death, where is your sting?
The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ” (1 Corinthians 15:55-57).
References:
“The Raven” by Edgar Allan Poe
Video #5 of the Surprised by Suffering video series by R.C. Sproul, “The Resurrection of Christ”
The Myth of Sisyphus by Albert Camus
The Brothers Karamazov by Fyodor Dostoyevsky
Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
Is There an Afterlife ? A Study Summary on Sproul’s “Life After Death?” Video Lecture
(The following summarizes the fourth session of the CPC Women’s Bible study from March 27th, 2025.)
What happens when we die? Do our souls go to heaven, or are we simply buried and that’s the end of us? In the 14th chapter and 14th verse of the book of Job, we read Job’s question to his friends, “If a man dies, shall he live again?” Surely this is a question nearly every serious thinker throughout history has wrestled with. In Dr. Sproul’s opening to his video lecture “Life After Death?,” he remarked that “…every culture has some sense of expectancy of life after death whether it’s the Norse Valhalla, or whether or not it’s the [American] Indian ‘happy hunting ground’, or the Judeo-Christian concept of heaven.” Indeed, many authors, poets and philosophers have grappled with contemplations and speculations of life after death. As one example, Dr. Sproul mentioned Hamlet’s soliloquy in Shakespeare’s play Hamlet. Hamlet’s famous line, “To be or not to be…” reveals his inner struggle with whether he should go on living, enduring the tragedies of life or end his life. In the case of the latter, he voices fear of the unknown; he doesn’t know what he might face after death.
The character of Hamlet is not alone in his questions of the value of life. Many people at one time or another have voiced despair at living or questioned the meaning of life when faced with massive emotional or physical trauma. From the loss of a loved one to death to the sudden, unexpected termination of a career; from an accident leading to life-changing consequences in one’s body to the ending of a relationship which had been so promising at one time; the reality is there is much opportunity for pain in this life. In spite of this, Sproul pointed out that many will fight to hang on to their life, if only for a little longer. Regardless of the pain and frustrations felt in this life, people generally still value life enough to want to extend their lives on this earth as long as possible.
But when this life is over, what can we expect? Is there anything to look forward to? Dr. Sproul commented on the views that a few famous philosophers have taken of life after death. In the section of the dialogues of Plato that covers the death scene of Socrates, Plato describes that though Socrates’ friends are in a state of fear and sadness at the approaching execution of their teacher and friend, Socrates himself seems to be eagerly anticipating his death. Socrates explains to his friends that through his study of nature and science, he can then speculate that as one passes through this life into death, one can then begin an eternal existence which Socrates believed would be far better than his current life on earth. Immanuel Kant was an 18th century German philosopher who, Sproul informs us, came to the conclusion that we must believe in the necessity of life after death; without a life after death, Kant reasoned that this life is meaningless.
Some have questioned the existence of God, or at least His involvement in the affairs of men when considering dark and bloody moments in human history, like the genocidal act of the Holocaust during World War 2 when the Nazis killed over 6 million Jews besides ending the lives of others in their attempt to “purify the human race.” How could there be a God Who would allow genocide to take place one might ask? Sproul argues that without the existence of God, human life does not matter. The idea that human life has value and that the extinction of that life at the hands of other men is wrong begs the question who gave value and meaning to our lives, to the existence of humanity. If we’re just “accidents that came from slime” how does our life have value and purpose?
So where does the Christian find comfort concerning the issue of life after death? In his lecture, Sproul declares that we find our comfort in both the words and works of Jesus. We turned to the 14th chapter of the Gospel of John as one example of a source of Jesus’ comforting words. It’s the setting of the Last Supper and Jesus takes the opportunity to speak words of encouragement and comfort to his disciples after announcing to them that He would be leaving them. They were confused and dismayed. They had left family, work and comforts of home to follow Him for three years; it had become their whole lives, and yet, Jesus just told them that this time they would not be able to follow Him. Then in chapter 14, He begins with the now-famous line, “Let not your hearts be troubled…”. He tells the disciples to believe in Him, to trust Him. He is leaving them in order to prepare a place for them in heaven, and tells them He will come again to bring them with Him. He assures them that He would not say this if it were not true; God cannot lie. And so, with the authority and certainty of His words, Jesus comforted His disciples even though He Himself was troubled in spirit knowing that He would be betrayed (John 13:21).
As Christians, though we do believe we will be in heaven with the Lord after death and have that to comfort us, even so the thought of separation from our loved ones is hard for us to face. Perhaps it is even harder for the ones left behind. Illustrating this point, Sproul mentioned the story from 1 Kings 17 of Elijah and the widow of Zarepath’s son that died of an illness after Elijah had arrived to stay with them. The widow was beside herself in her grief and accused Elijah of causing her son’s death. Elijah knew the Lord could give the boy life again; but, in performing the miracle, the man of God had to take the boy’s body from the mother’s arms. How hard it must have been for her to give him up!
Following the video, as a group we shared our thoughts and from our experiences that we’ve had dealing with death and the loss of loved ones. We talked about the separation being the hardest part to face: how much we miss those not involved in our lives any more; we miss them not being a part of special occasions; and we miss conversations with them. Even though as believers we have the joy and comfort of looking forward to being with the Lord when we leave this life, we still feel the effects of Adam’s fall and the curse of sin in our experiences with death.
But as hard as it is to lose loved ones in general, it was mentioned that it’s so much harder to lose a family member when you don’t know if the person has put his trust in Jesus and is destined for an eternity with the Lord versus hell. For those with a terminal illness (when signs of death seem imminent) they often deal with painful, debilitating and humbling symptoms; and yet, for those trusting in Jesus for their salvation, it is a comfort to have that peace and assurance of where they will spend eternity. It is also comforting for those friends and family at the bedside to witness this peace and calm in spite of the awful physical circumstances.
We thought about Jesus’ words to His disciples in John 14 and answered the question regarding what was the certainty with which Jesus grounded his promises to them. Certainly, they struggled with the thought of His leaving them and did not seem to understand the purpose of His going or even where He was going. However, what they did have was their trust in and relationship with Him after observing His works and listening to His words for three years. They knew He would not lie to them or lead them astray.
We also contemplated a little on what we can look forward to after death based on what we read in Scripture. We considered the passage in Luke 23:42-43 that gives us the account of one of the thieves on the cross crucified at the same time with Jesus. He made a profession of his belief in Jesus as the Messiah there in his last moments dying on the cross. Jesus assured the man that he would be with Him in paradise that very day. Thus, we can infer from Jesus’ words that the souls of believers are immediately ushered to heaven after death. We discussed the Apostle Paul’s conflicted feelings mentioned in Philippians 1:21-24 of his desire to depart to be with Christ “which is far better” versus remaining in this life as long as he could to help those new to the faith and the Church.
The proclamation of Job in chapter 19, verses 25 and 26 is another passage that is descriptive of the afterlife and stunning in confidence. Job says, “For I know that my Redeemer lives, and at the last he will stand upon the earth. And after my skin has been thus destroyed, yet in my flesh I shall see God..”. We wrapped up this study session with the beautiful, fitting words of the hymn, “Be Still, My Soul”.
“1. Be still, my soul! the Lord is on your side;
Bear patiently the cross of grief or pain;
Leave to your God to order and provide;
In ev’ry change he faithful will remain.
Be still, my soul! your best, your heav’nly friend
Thru’ thorny ways leads to a joyful end.
2. Be still, my soul! your God does undertake
To guide the future as he has the past;
Your hope, your confidence, let nothing shake;
all now mysterious shall be bright at last.
Be still, my soul! the waves and winds still know
His voice who ruled them while he lived below.
3. Be still, my soul! when dearest friends depart
And all is darkened in the vale of tears,
Then shall you better know his love, his heart,
Who comes to soothe your sorrow and your fears.
Be still, my soul! your Jesus can repay
From his own fullness all he takes away.
4. Be still, my soul! the hour is hast’ning on
When we shall be forever with the Lord,
When disappointment, grief, and fear are gone,
Sorrow forgot, love’s purest joys restored.
Be still my soul! when change and tears are past,
All safe and blessed we shall meet at last.
I trust the content of this study will be an encouragement or help to the reader of this blog. It was good for our souls to consider what is to come: our eternal destiny with the Lord after this life is over. If you have any questions, please let us know, or if there are comments to add, please share! Thank you for reading; God bless!
References:
Video # 4 of R.C. Sproul’s Surprised by Suffering video series: “Life After Death?”
Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
Von Shlegel, K./ Sibelius, J. (1752). “Be still, My Soul”. Hymnary.org.
The Shining Face of Faith (“Dying in Faith” Study Summary, “Surprised by Suffering” Series)
By: Liz Russo
(This blog post summarizes the CPC Women’s Bible Study session from March 13th, 2025.)
Would an all-good Creator assure His children of their salvation, or would He leave them to flounder in doubt and speculation? Is it possible to actually know with an indefatigable conviction where you will go when you die? We examined these issues and more the evening of our latest meeting, once again probing the question of theodicy (a defense of God’s goodness in the face of the problem of evil). As usual, there was a rich treasure trove of theology waiting for us to open and behold together. The night of our first study session, I explained that one of the things that initially drew me to this lecture series was that it engaged both the intellect and the heart on an issue where both should be thoroughly engaged. At root, the problem of evil is a quintessentially human problem, and as such, it shouldn’t neglect either of those God-given & essential components of human nature. Far from being a mere intellectual exercise, R.C. Sproul delivered these lectures at M.D. Anderson Medical Center in an effort to counsel doctors on how to care for their suffering and dying patients. Here, Sproul describes a recurrent grievance Dr. LeMaistre and supplementary M.D. Anderson staff members relayed during his stay: physicians who believe they can predict with certainty when a patient will die.
To say this hit a nerve with me is an understatement. Irrepressible memories of my Mom’s oncologist cooly telling her she shouldn’t even pursue treatment because, in his mind, he knew her approximate dying day still play through my mind. Mathematical probability is one thing, but to speak with such confidence about something that will always ultimately lie within God’s hands is entirely another. As Christians, we know the only one who knows the day and the hour of our death is God Himself. Indeed, Christ even expressed humility at not knowing the day and hour of His own return (Mark 13:32)! Sproul later talks about how the Bible speaks of words being analogous to arrows in a bow that, once shot, cannot be recalled. In my temporal short-sightedness, there is nothing I wouldn’t have done to be able to recall those words from ever being spoken to my Mom. In the hindsight of God’s blessed providence, however, I see that He was molding those words to work for a greater good in both my Mom’s life and my own. Sometimes, if we look closely, we can see the subtle and yet grand unfolding of the greater good theodicy* at work in our own lives.
Sproul goes on to sketch out a significant theme on death which Scripture repeatedly makes: dying in faith and dying in sin. When Scripture outlines the Hall of Faith in Hebrews 11, naming the Old Testament believers who were well-known for their faith in God, it reads in verse 13, “These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth.” Likewise, Jesus firmly intimates in John 8:24, “I told you that you would die in your sins, for unless you believe that I am he you will die in your sins.” What does it mean to die in faith? God has furnished me with an ideal example in my life with my very own Mom. She evidenced both living and dying in faith in almost shimmering, iridescent fashion. I don’t exaggerate when I say looking in her eyes was akin to the Israelites witnessing Moses’ face after he saw God’s back. It really was as though her eyes – her whole face – glowed. (Or “shone,” as the Scriptures speak of the Moses episode.) While she trusted in Jesus and possessed a stalwart faith throughout her life, she was thoroughly shaken when she received the news of her cancer diagnosis. The delivery of it certainly didn’t help. (My Mom affectionately nicknamed her oncologist “Dr. Death” because of the soulless delivery of her cancer prognosis. Not to mention, he bore an almost cartoonish physical resemblance to the Grim Reaper.) Naturally, this culminated in a crisis of faith for her of sorts, but the manifestation of God working through her day by day was unmistakable. It was then that she began to possess this uncanny glow.
Dying in faith and dying in sin could not be more violently juxtaposed. The Scriptures speak of dying in sin as shameful straight to its brittle and pitifully debauched bones. Granted, naked we come and naked we shall return (Job 1:21); however, this nakedness is manifested in the most humiliating and tragic fashion for the unbeliever. Physical death for the one who dies in sin comes as a brutal and hideous outcome of spiritual death. It’s nothing less than an unflinching punishment for the soul which willfully plunged itself into the sordid depths of depravity – and it’s only the beginning. “Maggots are laid as a bed beneath you, and worms are your covers” (Isaiah 14:11). How do the Scriptures speak of dying in faith, on the other hand? Paul writes in 2 Timothy 4:6-8: “For I am already being poured out as a drink offering, and the time of my departure has come. I have fought the good fight, I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day, and not only to me but also to all who have loved his appearing.” These words are utterly remarkable. Paul writes of dying here with more than a mere note of detectable triumph! Truly, Christ wholly & resolutely redeemed death for His people.
R.C. Sproul expounds on the word “faith” in this lecture by explaining that its simplest definition is “trust.” Think about that for a moment. Everyone trusts their friends, for instance. But would you trust them with your life? There are very few people who ascend to that level of closeness in our relationships. Yet the Christians in the Word consistently evidence having this level of trust for their God – and to be clear, it happens to be the deepest and most tender imaginable. Job – arguably the most infamous sufferer in Holy Writ – trusted God in the pangs of his notoriously severe afflictions, in spite of his own wife’s blasphemous coaxing for him to “curse God and die” (Job 2:9). This is saving trust – the miraculous gift of God which carries His children through the valley of the shadow of death like a sheep cradled within its shepherd’s arms. Psalm 23 says in its simple and yet majestic poetry:
“The Lord is my shepherd; I shall not want.
He makes me lie down in green pastures.
He leads me beside still waters.
He restores my soul.
He leads me in paths of righteousness
for his name’s sake.
Even though I walk through the valley of the shadow of death,
I will fear no evil,
for you are with me;
your rod and your staff,
they comfort me.
You prepare a table before me
in the presence of my enemies;
you anoint my head with oil;
my cup overflows.
Surely goodness and mercy shall follow me
all the days of my life,
and I shall dwell in the house of the Lord forever.”
This was the sublime faith my Mom possessed which accounted for her ethereal glow. Even in death she possessed it. And leading up to that day, she certainly “fought the good fight” that Paul describes. Completely contra Dr. Death’s prognosis, she went on to live 5 more years on this Earth, fighting commendably all the way. No doubt, his arrogant words shook her momentarily, but God was where she truly placed her trust, and He had different plans etched out for His beloved child. As mentioned, a crisis of faith emerged for my Mom in the wake of receiving the news of her cancer diagnosis. In the midst of wrestling the looming prospect of death, my Mom was also forced to wrestle questions of her spiritual life and fate. Some teachers who were thought to be part of the Reformed tradition planted perpetual seeds of doubt in their listeners. Naturally, many of those aforesaid listeners happened to be stricken with life-threatening diseases, and among those sorely beleaguered souls was my own Mom and fellow believer. The teachings of these pastors and theologians demanded their audiences to look to their own works as proof of their salvation, rather than Christ and Christ alone.
In spite of this spiritual assault, it wasn’t long before the Lord in His kindness led my Mom to rediscover the inexorable comfort and joy found in the Gospel. Let’s be clear: the Gospel declares – it doesn’t murmur. What does it declare? It conclusively declares with unabashed boldness that a) God the Father has vanquished the authorities of both sin & death, b) God the Father has absolutely, unalterably secured salvation through the sinless life, death, and resurrection of His Son, Jesus Christ, and c) it is by the grace of God alone, through the instrument of faith alone, that the sinless righteousness of Christ alone is imputed to His people, and not by works in the faintest respect. Matthew 24:13 reads, “The one who endures to the end will be saved.” Although the advancing, eventually late-term cancer caused her tremendous degrees of pain, my Mom never stopped witnessing for our Lord or singing His praises – not because of an ephemeral feeling she had about God – but because of what she knew our beloved Lord had done for her! The goodness of God through the accomplishment of our sweet Savior on the cross was truly her “only comfort in life and death” (Heidelberg Catechism Q. 1).
It should be indisputable by now that Biblical faith is far from a sentimental wish-upon-a-star à la the Disney franchise. It should be thoroughly evident that this is something God implants in His people with unwavering certainty, the likes of which could only come from a changeless God who is as loving as He is Holy. During the discussion portion of our study, I was expecting some debate to arise, since – as already mentioned – this is a fairly contentious topic even among the Reformed. I was fairly stunned to discover that all of us were in agreement, which is a true testament to how powerfully the Lord works in a Church blessed with sound & Biblical leadership! Sadly, Romish false teaching abounds on this subject, and that has remained true throughout the history of the Reformed Church. (Puritan theology is deeply subsumed in moralism, for instance, and the infamous Marrow Controversy of the 1700s was embroiled over this very topic.) In answer to the question of whether or not we could have assurance of salvation, Cathy was quick to boldly and simply say, “yes.” What followed was a chorus of harmonious & musical agreement among our women wherein we sang the praises of God for the certainty He bestowed on us all. This fellowship we shared was a small foretaste of Heaven and a priceless gift from the gracious hand of our beloved Father.
To be sure, the God of the greater good theodicy is a God who promises His children immovable assurance of salvation (1 John 5:13). It’s not just possible to know where you will go when you die: it’s a reality gifted to all the Lord’s people. While doubts will arise because of self-examination and false teachers who espouse legalism, if we look to Christ and Him alone, we have no need to question Him. When tossed in this tumult of doubt, Rethel said that she would tell herself three simple words, “GOD CANNOT LIE.” Indeed, denial of assurance of salvation runs the entire good nature of God aground, leaving in its place a black crater of confusion and nihilism. Jesus assures us, however, that all that look on Him and believe in Him will have eternal life (John 6:40). As John Calvin wrote in his Institutes, “[F]aith is tossed about by various doubts, so that the minds of the godly are rarely at peace – at least they do not always enjoy a peaceful state” (3.2.37). At the same time, Calvin also wrote shortly prior, that true faith “never allows itself to be deprived of assurance of divine mercy” (3.2.21). In short, our faith falters in the flesh, but it remains the Holy Spirit’s distinctive work, and therefore ultimately always imbues its recipients with steadfast & otherworldly assurance. Here is the faith my Mom was gifted which caused her face to exude God’s effulgent glory, and it’s not hers alone, but the precious promise to all who are Christ’s. I pray it’s His good will to impart it to you.
Below are some resources to help shed light on the Reformed view of faith & assurance of salvation, and which also seek to correct false views. Please let us know what you think of this topic by leaving a comment below. Respectful disagreement is always welcome.
Recommended Resources:
Christ the Lord: The Reformation and Lordship Salvation by Michael Horton
The Institutes of the Christian Religion by John Calvin
“The Gift of Assurance” by David J. Engelsma
The Westminster Confession of Faith
References:
Video #3 of the Surprised by Suffering video series by R.C. Sproul, “Dying in Faith”
The Heidelberg Catechism
The Institutes of the Christian Religion by John Calvin
* The “greater good theodicy” is an argument that answers the problem of evil by arguing that evil serves a greater good and purpose in God’s design
Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
A Study Summary on “Suffering: a Divine Vocation” from R.C. Sproul’s Surprised by Suffering Video Series.
By: Sarah Gruhn
(The following summarizes our second meeting of the CPC Women’s Bible Study on February 27th, 2025.)
At the beginning of his second lecture in the Surprised by Suffering series, R.C. Sproul began with what might be regarded as a controversial quote from the famous American novelist Herman Melville (author of Moby Dick). Melville poignantly stated, “Until we learn that our griefs outweigh a thousand joys, we will never understand what Christianity is all about”. As I’m sure was the intent of Sproul, this quote grabbed my attention and set the stage for our analysis into suffering as “a divine vocation”. Sproul elaborated that although Melville’s statement might be taken as morbid or pessimistic, it echoes a sentiment found in the “Wisdom literature” of King Solomon. In Ecclesiastes 7:2 we read, “It is better to go to the house of mourning than to go to the house of feasting…” (ESV). The God of Scripture is indeed closely related to suffering.
From there, Dr. Sproul transitioned to defining the word “vocation” and explained that the root of the word from the Latin means “to call”. As believers, we are often confident that God has called us to a particular life’s work; either we believe God has “called” some to serve as pastors and missionaries or it may simply be the line of work we feel called to in order to earn a living for ourselves and perhaps a family too, “…but,” Sproul added, “as Christians we don’t usually think of suffering or dying as a vocation.” And yet, how often throughout Scripture do we find teachings on the nature of suffering and death? As followers of Christ, we are often given such a divine task or calling into a life of suffering and even death for Christ.
The lecture proceeds with Sproul giving examples of various persons in Scripture whom God called to a life of suffering, the details of which are highlighted in different books from the Old Testament to the New. He began with a summary of the life of Job from the Old Testament. He detailed the financial ruin of Job, loss of family members, and finally physical affliction; these were attacks from the work of Satan, but yet, God was aware and had allowed it all to come to pass. And though Job’s wife insinuated God had forsaken him therefore he should curse and forsake God, although Job’s “three friends” who had initially come to comfort him resorted in accusing him as the instigator of his afflictions likely through some secret or unconfessed sins on Job’s part, Job’s confidence in God seemed to be unwavering, at least for a time. Job could respond to his friends’ accusations with this simple statement of trust in God: “Though he slay me, I will hope in him…” (Job 13:15 ESV).
However, as might be natural for any of us were we in Job’s place, Job did evidence a rollercoaster of emotions: grief over the fact he had ever been born, longing for God to end his life, bitterness over the events that have occurred in his life, marvel over God’s works, but also anger and a sense of apparent self-righteousness at what had happened to him. He questions why God would allow these things to happen to him and where God is in all his pain and suffering. The Scriptures record that God then comes to Job in a whirlwind and rather than give Job specific answers to his questions, He plies Job with a list of questions that reveal more of Himself as the Maker and Sustainer of all the universe. In this revelation, He is asking Job to trust Him, and Job learns that the purposes of God are not to be challenged even if not understood.
From the story of Job, we moved to the New Testament, specifically the 9th chapter of the Gospel of John where Sproul highlights the story of the man born blind that Jesus healed. Jesus’ disciples questioned Him as to why the man was born blind: was it because the man had sinned? Was it his parents’ sin that brought the affliction on him? Jesus’ response is stunning; it was not because of a personal sin that the man was born blind, but it was part of the will of God to display His own works (John 9:3). Jesus then proceeded to manifest God’s glory in giving the man sight for the first time.
Next, we turned to the story in Matthew 26:36-38 where Jesus goes to the garden of Gethsemane with his disciples and after leaving most of them in one place, He took Peter, James and John off to another spot to pray. There, He revealed to His disciples the depths of His sorrow over what He was about to face going to the cross. At the beginning of Jesus’ life on earth as an infant, Simeon the prophet had declared to Jesus’ mother a warning of how her soul would be pierced over the destiny of Jesus to live a life intended for suffering.
And though Jesus had foretold his suffering and death three times, his closest friends and disciples could not understand; indeed, it seemed they refused to understand. They had high hopes of Jesus as their Messiah to restore the Kingdom of Israel and defeat their enemies. Sproul spoke of the story in Mark 8:31-33 where Peter tried to rebuke the Lord Jesus because He began to teach them about the things He would suffer, about His crucifixion. Jesus then had to rebuke Peter; although it might seem Peter merely was looking out for Jesus’ best interest, Jesus knew Peter’s heart and hopes in this matter and at that moment were not right with God. As Jesus said, “…you are not setting your mind on the things of God, but on the things of man” (Mark 8:33, ESV).
To be so misunderstood and doubted by our close friends…is this not a deep trial and affliction for the heart in itself? How much Jesus’ heart must have been grieved by the lack of understanding and lack of appreciation of His purpose in coming on the behalf of his closest disciples. Jesus was preparing to face the greatest trial of physical and emotional affliction in suffering in going to the cross that any man could endure. It’s no wonder he could say to his disciples in the garden of Gethsemane, “My soul is very sorrowful, even to death…” (Matt. 26:38 ESV). And yet, his disciples could not stay awake to pray with Him in this time of great agony.
Dr. Sproul admonished those listening to his lecture that when ministering to those on beds of sickness and pain or those grieving deep losses, the best thing we can do for them is to let them truly grieve and cry. Our Lord and Savior incarnate Himself had to grieve before going to the cross; who are we, as Christians, to try to deny that right to others? Rather than assuming that bringing comfort needs to involve “cheering up” a loved one or helping them to “snap out” of their grief, let’s truly sympathize with them in their sadness and tears. “Let them grieve,” Sproul insisted. This was probably one of the biggest takeaways for me from this lecture.
Following the lecture, we enjoyed some heartfelt discussion of the video and poured together over God’s Word. Liz opened the discussion touching on the encouragement her own mother was in her attitude of enduring her battle with terminal illness for the glory of God. We then turned to 2 Corinthians 12:8-10 where the Apostle Paul speaks of his plea to the Lord to deliver him from his “thorn in the flesh” and yet the Lord would only answer him with, “My grace is sufficient for you, for my power is made perfect in weakness” (2 Cor. 12:9, ESV). Liz spoke of the “greater good theodicy” (theodicy meaning “an argument that attempts to resolve the problem of evil and how that reconciles with the goodness of God”) which emphasizes with Scripture how God uses our suffering to sanctify us and ultimately our suffering can bring Him glory, just as the suffering in Paul’s life was used to display God’s power in using Paul in spite of his weaknesses. Judy later spoke of Paul’s “CV of suffering” as described in 2 Corinthians 11:16-28, emphasizing it was the Lord’s grace that carried Paul through all of that.
We touched again on Job’s statement mentioned in the video lecture: “Though He slay me, yet will I trust in Him.” Cathy C. shared how in the middle of sufferings, whether big or small, it is tempting to want to protest or complain about God’s providence when we are overwhelmed, but we still have to realize that God’s providence is what He meant to happen and God’s plans for us, His children, are always for our good. There is a purpose in everything He does. Rethel shared that when considering how Job handled his losses and afflictions even with discouragement from his wife, she believes Job must have realized that no human entity could ever help him out of his deep suffering. Job could ultimately only turn to the Lord.
As a group, we read through most of the 38th chapter of Job and surveyed just some of the many works and wonders of God as displayed in the heavens and the Earth. God challenged Job with these details of His works to bring to his attention that what He does is beyond our comprehension. He is the Creator and Sustainer of all things Who is not required to but condescends to communicate with us, His creatures. The latter is the essence of what was discussed among the group, and we marveled at God’s grace and kindness in doing so.
Additionally, we read the whole story in John 9:1-7 of the man blind from birth and discussed the wonder of God’s ways in using this man to bring glory to Himself through Jesus’ work of giving him sight, a miracle that many witnessed. To think how God allowed this man to be born blind and live for many years in darkness all to bring him to this specific point in time where he would meet Jesus, be given his sight (not just physically but spiritually), and awaken to the reality of Jesus as Messiah! What a wonderful meditation on the marvel of God reaching out to mankind so specifically and individually to bestow His mercies and reveal Himself in the midst of an affliction.
It was discussed by quite a few of us women how, even as believers in Jesus Christ, it is so hard to see God’s hand in our lives when we’re overwhelmed by a trial or maybe we’ve been battling a physical affliction for many years and feeling discouraged; it is difficult to see that there’s a purpose and to understand why God would allow us to endure such affliction. Rethel encouraged us all to remember in these moments to refocus on Jesus rather than dwell on ourselves. We can remember, too, the words of Christ when He told His disciples “…a servant is not greater than his master” (John 13:16 ESV). We are the servants of Jesus Christ and when He had to suffer so much in this world, how can we expect anything different?
We read the passage in Matthew 25:31-40 and specifically focused on the verses emphasizing ways to serve Christ by ministering to the needs and cares of our brethren. The study guide that accompanies Sproul’s study series prompted us to think of practical ways to “protect the dignity” of those suffering with sickness, perhaps even terminal illness or those struggling with great losses and needs. We spoke of how we can truly be present with those grieving the loss of loved ones while at the same time even rejoicing that those believers who have died sustained a wonderful testimony for their Lord in the process of dying and are now with the Lord. Judy shared the importance, too, of “being there” to support people in our acquaintance who may be struggling with losses of other kinds, not just death, or it may be a friend or relative struggling with chronic illness or some acute crisis. Sometimes we need to step in and offer practical help in addition to emotional support.
Perhaps the most encouraging as well as challenging note for us to consider was another comment Judy made regarding not just Christ’s death, but how much we, as believers, have to learn from the way Christ loved others and lived his life on this Earth as a suffering servant.He was misunderstood not just by His own disciples but by many of His own people; beyond that, He was falsely accused, scornfully treated and rejected by those from His hometown of Nazareth as well as many places He traveled to. In spite of this, He still loved and gave us an example to follow.
I trust this summary on the Sproul study of suffering as a divine vocation might offer some encouragement to any reading and reflecting on these deep thoughts and passages we studied in God’s Word. For any out there reading this, please share any insights you might have on this topic. What are your thoughts or experiences with the call of God in your life as it pertains to suffering? This study and closing the time with prayer was certainly deeply encouraging to us in the group. Thanks for reading, and please check back for more as we continue our study on Sproul’s Surprised by Suffering series.
References:
Video #2 of the Surprised by Suffering video series by R.C. Sproul, “Suffering: a Divine Vocation”.
Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
“Surprised by Suffering (Suffering: A Case Study) Bible Study Summary”
By: Liz Russo
(This blog post summarizes the first session of the CPC Women’s Bible Study from February 13th, 2025.)
Hello, and welcome to the blog for the CPC Women’s Bible Study! We’re excited to have you join and fellowship with us as we explore the richness and complexity of God’s Word together. It’s both our hope and cherished objective that you’ll be able to taste the same level of intimate communion–as well as profound, challenging discussion–right here in the blogosphere that we experience together as sisters-in-Christ in real time. Currently, we’re following the late R.C. Sproul’s video series, “Surprised by Suffering,” and wrestling with the infamous and ever-captivating “problem of evil.” The following summarizes R.C. Sproul’s first video on the topic–thought-provoking and intense as it is–as well as the succeeding conversation we shared as a body, itself fused with as much penetrating insight as it was emotional connection and sisterly love. The Lord truly blessed this evening we shared in ways words might fail to describe–but I hope and pray to capture something fairly close regardless. 😉
R.C. Sproul’s lecture begins with frankness and vulnerability. He promptly and very publicly unmasks himself as a human being who has witnessed and personally experienced suffering, and not a Philosopher King beholden to all the answers, contrary to his reputation. Consequently, he truly understands what’s at stake with the formidable problem of evil. He says the question every suffering person inquires is, “Where is God?” And, of course, immediately accompanying that question is another–the favorite of both toddlers and philosophers alike– “Why?” Why me? Why has this happened? How could God permit this to unfold? He explains that while the experiential reality of pain is one thing in and of itself, suffering is at its greatest high when it’s thought to be meaningless. R.C. uses a vivid illustration drawn from his own life experience: that of his daughter, Sherrie’s, miscarriage. The pain of the loss was fresh at the time, as this tragedy had only just happened a few weeks before Sproul delivered his lecture. Sherrie was all the way in her 9th month of pregnancy, and to her astonishment, the doctors informed her that they needed to induce labor. In a raw, emotional plea, Sherrie confided in her father: “They want me to go through labor, but my baby’s dead. How can I endure all the pain of labor when I know it’s going to be purposeless? How can I give birth to my dead child?”
This illustration starkly underscores the heightened suffering of meaningless pain, and strips the reality of it bare for all eyes to see. Even the famous atheist philosopher, David Hume, when confronted with the futile conclusions of his philosophy, wrote the following with shocking honesty: “I am confounded with all these questions, and begin fancy myself in the most deplorable condition imaginable, inviron’d with the deepest darkness, and utterly depriv’d of the use of every member and faculty.” There’s no denying that purpose in the midst of suffering is an immense consolation. We women are willing to undergo the agonies of childbirth again and again – merely to envelop that precious child in our arms. Beyond that, we’re willing to go further and endure sleepless nights and the seemingly ceaseless wailing of our infant, if only it means their health and happiness is maintained and they’re given the opportunity to thrive in life that they so sorely need. When faced with his daughter’s question, R.C. Sproul is honest: he doesn’t have an answer. So, already grief-stricken, Sherrie goes forward and endures the ostensibly endless toils of labor in spite of its evident futility. Ultimately, the doctors deliver the child and give Sherrie her baby for her to hold to her breasts: a beautiful newborn girl devoid of life. R.C. is confounded with this dreadful imagery. He’s in the hospital room with Sherrie and is looking at his baby girl embracing her dead daughter. Ever the philosopher, R.C. Sproul turns to the nursing staff and instantly poses them the infamous question: “Why? Why do you do this?” They meaningfully reply, “The mother needs to see the fruits of her labor.” “Daddy,” Sherrie soon pressed upon her father, “I had to hold my baby. I needed to know that my suffering wasn’t in vain.”
To be a Christian means to be united by faith to Christ, and that means to be enabled to suffer with purpose. Scripture makes it inarguable that we’re called to share in Christ’s sufferings in 1 Peter 4:12-13, “Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed.” Although this was in reference to the persecuted Church, it can also apply (and does) to any Christian in the throes of immense pain. As R.C. Sproul writes in his full-length book, Surprised by Suffering, “If our suffering is done in faith, if we place our trust in God while we are suffering, then we are emulating the trust Jesus had in the Father…. Placing one’s trust in God in the midst of affliction is a virtue that is not without reward. It still involves a kind of imitation of Christ. God is surely honored and pleased when His children keep the faith in the midst of suffering. In this we follow the example of Christ.”
Our own Hilary elaborated on this poignantly when she talked about how Christians frequently don’t know why they suffer – they simply must trust it’s for their good. The call of a Christian is truly trying – at times to the uttermost – but it is certainly not without radiant, pregnant meaning. Note the stunningly reasonable nature of 1 Peter 4:12-13. Scripture instructs Christians not to be surprised at suffering, but rather to rejoice, because it ushers us into a life of splendid conformity to Christ’s impeccable image. What better reason for suffering is there than this? As the 19th century Scottish theologian and apologist, James Buchanan, writes, “what higher gift could He [God] bestow than a character similar to His own?” While we will never be – by any stretch of the imagination – sinless as Christ is in this space/time continuum, we do enjoy the benefits of progressive sanctification as a result of the glorious accomplishment of Christ in the Gospel. Chapter 4 of 1 Peter says at the beginning in verse 1 and continues in verse 2, “for whoever has suffered in the flesh has ceased from sin, so as to live for the rest of the time in the flesh no longer for human passions but for the will of God.”
To drive this incisive point regarding meaningful suffering further, R.C. Sproul alludes to the common televangelist response to the problem of evil: to brashly argue that God has absolutely no involvement in suffering whatsoever. Rather, suffering is the work of that pesky bogeyman, the devil. Without difficulty, Sproul demonstrates why this answer is profoundly inadequate. Jesus’ own moniker is none other than that of the Man of Sorrows. This is in direct relation to the fact that Jesus’ ministry was a fulfillment of Isaiah’s prophecy concerning the Suffering Servant of Israel. Far from not being involved in suffering, God is intimately familiar with it. And even beyond being intimately familiar with it, He’s sovereignly in control of it. God is the Lord over life, the Lord over Death, the Lord over pain, and the Lord over suffering. The undeniable corollary of this is that it’s impossible for there to be even the tiniest inkling of pain without it also having a divine ultimate purpose, concentratedly sketched by the finger of Almighty God Himself. While we can never know why we individually experience suffering–why God has purposed a specific tragedy to occur in a particular person’s life, for that’s in the secret counsel of His will–we can know that it has an eminently good purpose, for God is nothing if not eminently good. The Gospel provides the most patent vindication of this. As Isaiah 53:10-12 states, “Yet it was the will of the Lord to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the Lord shall prosper in his hand. Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.” Once again, James Buchanan stirringly expounds further this way in his Comfort in Affliction:
“In this stupendous scheme, we know not whether most to admire the inflexible holiness, or the marvelous love which it displays, or the profound wisdom by which both are combined, so as mutually to establish and illustrate each other. For what can be said either of the holiness, or of the love of God, by men – nay, by angels and seraphs – who have beheld them burning bright in the upper sanctuary, and adored them uninterruptedly, in their full measure, in the presence of God himself. Nay, though all parts of God’s universe should concert together, and all intelligent spirits unite in gathering the proofs which nature furnishes, and combining the separate testimonies of all worlds to the holiness and goodness of God – what could be said of either that would outweigh or bear comparison with the import of that single statement, ‘God so loved the world, that he gave his only begotten Son, that whoever believes in him might not perish – but might have eternal life!'”
Once the video concluded, we resumed with some truly engaging conversation loosely based on the “Surprised by Suffering” study guide Ligonier Ministries provides. We discussed Romans 8:26-28 and how it addresses the problem of evil, “Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. And we know that for those who love God all things work together for good, for those who are called according to his purpose.” Kathy mentioned how, in the video, R.C. Sproul comforted a woman who was dying of cancer by simply holding her hand and providing her tender and compassionate company. In this, she saw the Scriptural reality of the Spirit interceding for us through wordless groans, and that struck a heavy, reverberating chord with me. I’m sure I wasn’t alone. Certainly, there are no words for someone undergoing tremendous suffering–the kind when the intangible soul is suffusing as much anguish as the physical body. Christ knows this better than anyone, for He took on the full brunt of the sins of His people in the unthinkable suffering He endured during the atonement. The Spirit knows exactly what His people need in the midst of affliction: no more than Christ’s beloved hand enveloping theirs. He gives this to them through the ministering of His saints. How endlessly unworthy we feel to possess this honor, and yet it’s one of the countless gifts Christ has blessed us with through His divine and holy love. We also discussed Romans 8:18-21, “For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God.”
Rachel brought some truly illuminating and encouraging insight into this text. She said that, while we often don’t know why we experience hardships this side of eternity and all-too-often fail to see the almighty purpose of God in them, that resolution could very well be part of the “glory that will be revealed in us” alluded to in the above passage. And this makes perfect sense, as the “glory to be revealed” mentioned is, in fact, the ultimate destination and status given as a gift of God’s grace to followers of Christ. No doubt, with an all-wise, all-good God like ours, we can hold that intangible hope as firmly to our heart as if it were flesh-and-blood. Indeed, Christ–Hope embodied–took on flesh and blood and now reigns from on high in Heaven. This was more or less the point Rethel raised: the beautiful reminder that Truth is personal, and not merely abstract or theological. God is a person who communes with us, who comes directly to us, even, through the Spirit (the Comforter) when we’re ensnared by the most all-consuming of mortal pains. If Christ’s presence is indeed promised to be in our midst when merely two or more are gathered in His name (as He so evidently was this evening with the women of CPC), we can have the utmost confidence He’ll comfort us in the midst of tremendous suffering.
My own Mom was a testament of this to me and everyone around her while she was dying of cancer. She eagerly attested to it every moment she could, and imparted everyone in her company with the miraculous sense that Christ was present in her very spirit. Judy shared a story that perfectly encapsulated the comfort God brings His children while they’re in the travails of anguish. She explained that she suffered a neck injury when she was very young which resulted in unrelenting pain for her. Once, she overheard her brother-in-law saying to her sister, “This is the will of God for Judy.” As Judy herself exclaimed during our study, “I can’t tell you the peace that gave me!” She went on in jubilance, “It’s in [His] control!” Even just a little word of encouragement from a fellow believer consumed her with the “peace that surpasses all understanding” referred to in Philippians 4:7. Judy is a living testimony of that. She practiced as a physical therapist and was able to give her patients something like the empathy that Christ gives us as a result of the agonies He endured. (She suffered–not just this chronic pain–but so much more in her life. Needless to say, our God amply equipped her for her divine vocation.) God had a grander purpose for her, as He does all believers: to emulate Him.
This concludes our first session together. Please join us in a couple weeks as we discuss the theme of suffering being a divine vocation. Personally, I found this to be the most comforting video in the series. What thoughts do you have on this weighty topic? We’d love to discuss it further with you in the comments section. God bless all of you and thanks again for joining us!
References:
Video #1 of the Surprised by Suffering video series by R.C. Sproul, “Suffering: A Case Study”
A Treatise of Human Nature by David Hume (an 18th century atheistic approach to understanding human nature and morals)
Surprised by Suffering by R.C. Sproul (the full-length book)
Comfort in Affliction by James Buchanan
Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
