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.
