Affliction

James Buchanan (1804-1870)

According to the Scriptures, all suffering, under God’s administration, has a moral end. Were we to view affliction by itself, and without reference to its results, it would necessarily appear a very dark and mysterious part of divine providence. Physical evil, apart from its moral uses, cannot be an object of pleasing contemplation to any rational being in the universe; but, in connection with these uses, it may be one of the brightest manifestations of divine wisdom, and one of the clearest proofs of his comprehensive benevolence.

We are not, indeed, at liberty to suppose, that suffering under the divine government is merely corrective. On the contrary, it is, in the case of the impenitent, judicial, penal, and exemplary, in the strictest sense of the terms. But even in that case, although the party immediately subject to it be not benefited, yet the infliction of punishment on account of sin, may, nevertheless, conduce to the moral instruction of unnumbered myriads of intelligent creatures, and to their confirmation in these habits of holy obedience, which, without such moral lessons, might be in danger of being broken by the power of temptation,–since, to the power of temptation, we have reason to believe, they are exposed in common with those who have already fallen. God’s government in conducted by means,–to his rational creatures he presents rational inducements; and, in this view, the final punishment of some may be the result of the most comprehensive benevolence to his subjects at large, just as the incarceration, or capital punishment, of a few in this kingdom, is the means, if not of reclaiming them, yet of impressing on the minds of others the great distinctions of morals, and the obligations of social duty.

But here we speak of affliction in reference to its bearings on God’s people; and, in their case, not only is there a moral influence exerted on others by means of their afflictions, but a direct moral end contemplated in their own blessed experience. God visits them with affliction, that “by the sadness of the countenance the heart may be made better;” and just in proportion as moral improvement and perfection are superior to mere physical enjoyment or worldly prosperity, in the same proportion ought our gratitude for the benefit conferred, to exceed our sorrow for the suffering inflicted. To a mind which is sensible wherein the true nobility and happiness of its nature consist, there can be no difficulty in perceiving, that whatsoever tends to subdue unruly passion, or to implant, invigorate, and cherish the higher principles and affections of the soul, should be valued in proportion to the greatness of its design, however painful it may be in itself. And if the nauseous draught be received with eagerness, when the restoration of bodily health is expected from it, how much more should we be willing to taste of that cup of sorrow, however bitter, by which our immortal spirits are to be restored to a state of moral healthfulness and vigour?

That the general design of all the afflictions with which any of God’s people are visited in the present state, is their progressive sanctification and final perfection, is evident from the whole scope and tenor of Scripture, wherein the necessity and usefulness of affliction, for this end, are frequently stated in very emphatic terms, and illustrated by apposite examples: “This is the will of God concerning you,” says the apostle, “even your sanctification;” and this being the grand object of God’s design in Scripture, is also the end of all his dealings in providence. It is not only said, “that affliction yieldeth the peaceable fruit of righteousness,” but that “God chastens us not for his pleasure, but for our profit, that we might be partakers of his holiness.” That this is the design of all the afflictions with which we are visited, may well serve to reconcile us to them, even when they are most frequent and most severe. For to a mind that is sensible of its own high capacity, and of its best interests, what object can appear so truly great or desirable as this,–a progressive and ultimately a perfect conformity, through the sanctification of its powers, to the very image and character of God? That man is capable of such a resemblance, is the very highest proof of his dignity as a rational and moral being. That God designs such a resemblance, is the noblest proof of his affection; for what higher gift could he bestow than a character similar to his own? And that affliction is one of the means by which this boon is to be bestowed, and this resemblance improved and perfected, is one of the most precious truths of Scripture, and the very sweetest consolation of sorrow. Were we sensible of the infinite capacities for improvement and happiness which such a design, on the part of God, necessarily implies on the part of man; were we duly impressed with the consideration, that the nobility of our nature consists in our capacity of knowing God, and being like to him; that the misery and degradation of our present estate, flow from our ignorance of God, and dissimilarity of our thoughts and feelings of those of the Divine mind; that our only prospect of being restored either to honour or happiness, depends on our being restored, in some measure, to a state of conformity to the will and likeness of God; and that, for this high and lofty end, affliction is employed as a means by which, if duly improved, that end may be attained in some measure on earth, and enjoyed perfectly and eternally in heaven;–oh! what heart would then murmur or complain, because of the strokes by which the rock is beaten into a conformity with God’s image; or because of the fire of that furnace, by which the dross of our nature is separated from the pure and precious ore, and out of which we are to come as “gold seven times purified,–vessels of honour, fitted for the Master’s use?”

(From: “Comfort in Affliction”)

William Jay (1769-1853)

It is for this reason that afflictions are so often called trials and temptations in the Scripture. They are in the nature of tests applied to our principles and dispositions; they are experiments employed to discover and display the reality and the degree of the evil or good there is in us. Moses tells the Jews, the design of the discipline to which they had been so long subjected in the wilderness, was to prove them, and to know what was in their heart, and whether they would keep his commandments or no. And without this process, others would not have believed, nor could they have believed themselves, that they were so unbelieving, so rebellious, so perverse, so ungrateful, as they were now demonstrated to be. Job was charged with not serving God for nought; and the accuser of the brethren said, “Hast thou not made an hedge about him, and about all that he hath on every side? But put forth thy hand now, and touch all that he hath, and he will curse thee to thy face.” How was this to be decided? God stripped him of all; of his cattle, of his servants, of his children. But instead of resentment and reviling, he worships, and says, “The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.” “Skin for skin, yea, all that a man hath will he give for his life,” says the defeated but insolent foe: But, “put forth now thine hand and touch his bone and his flesh, and he will curse thee to thy face.” And lo! he is covered with sore biles from the sole of his foot to the crown of his head; and he takes a potsherd to scrape himself withal; and he sits among the ashes. But his lips mutter no reflection upon Providence. And when his wife, amazed at his enduring, asks, “Dost thou still retain thine integrity? Curse God and die,” what says the sufferer? “Shall we receive good at the Lord’s hand, and shall we not receive evil? In all this Job sinned not, nor charged God foolishly.” A friend is born for adversity. But this last solace fails him, and his connexions, instead of soothing him, reproach and condemn. But even now he looks up and cries, “Though he slay me, yet will I trust in him.”

Was he then perfect in the trial? He bore the proof; and was evinced to be gold. But he was not free from dross. He partially failed in the process–and even cursed the day of his birth. And he, even he, left a complete example to be furnished, by one who was fairer than the children of men; who did no evil, neither was guile found in his mouth; who, even when he was reviled, reviled no again; when he suffered, threatened not; but committed himself to him that judgeth righteously, saying, “Father, if it be possible, let this cup pass from me: nevertheless, not my will, but thine be done.” When the prince of this world came, even in his hour and power of darkness, he found nothing in him: no guilt to accuse him of; no corruption to operate upon. Agitate pure water, and no defilement will appear; but let the sea that has filthiness at the bottom be troubled, and however clean and clear it looks above, its waves will cast up mire and dirt. Afflictions are to the soul, like the rains to the house: we suspected no apertures in the roof, till the droppings through told the tale. The effects of these trials, therefore, are always humbling to the Christian. He is convinced by them that he has much less grace than he imagined: he is often rendered a wonder as well as a grief to himself. “I little thought I was so proud, till I was required to stoop; or so impatient, till I was required to wait; or so easily provoked, till I met with such an offence; or was so rooted to earth, till so much force was exerted to detach me from it.” Such must be the language of every attentive and faithful self-observer, when he reviews the trying scenes through which he has passed. We resemble the birds: they build in the lovely and inviting part of the year; and the foliage hides their nests: but in the winter, when the leaves have dropped off, their nests appear. Our retreats and delights in prosperity are discovered in adversity: and many a passenger can see where we rested when we made not God our trust. When we have, with the Lord, health, and honour, and affluence, and friends; it is not easy to determine whether we are making him or these our dependance and our portion. But when these are removed, the case is decided. If we were relying upon them, we sink; but if while we were using them, we were cleaving to him, our support will remain; and embracing him firmer than before, we shall break through every despondence and say, “Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord, I will joy in the God of my salvation.”

(From: “The Christian Contemplated”)

Thomas Watson (c.1620-1686)

It is one heart-quieting consideration in all the afflictions that befall us, that God has a special hand in them: “The Almighty hath afflicted me” (Ruth i. 21). Instruments can no more stir till God gives them a commission, than the axe can cut of itself without a hand. Job eyed God in his affliction: therefore, as Augustine observes, he does not say, “The Lord gave, and the devil took away,” but, “The Lord hath taken away.” Whoever brings an affliction to us, it is God that sends it.

Another heart-quieting consideration is, that afflictions work for good. “Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans, for their good” (Jer. xxiv. 5). Judah’s captivity in Babylon was for their good. “It is good for me that I have been afflicted” (Psalm cxix. 71). This text, like Moses’ tree cast into the bitter waters of affliction, may make them sweet and wholesome to drink. Afflictions to the godly are medicinal. Out of the most poisonous drugs God extracts our salvation. Afflictions are as needful as ordinances (1 Peter i. 6). No vessel can be made of gold without fire; so it is impossible that we should be made vessels of honour, unless we are melted and refined in the furnace of affliction. “All the paths of the Lord are mercy and truth” (Psalm xxv. 10). As the painter intermixes bright colours with dark shadows; so the wise God mixes mercy with judgment. Those afflictive providences which seem to be prejudicial, are beneficial. Let us take some instances in Scripture.

Joseph’s brethren throw him into a pit; afterwards they sell him; then he is cast into prison; yet all this did work for his good. His abasement made way for his advancement, he was made the second man in the kingdom. “Ye thought evil against me, but God meant it for good” (Gen. l. 20). Jacob wrestled with the angel, and the hollow of Jacob’s thigh was out of joint. This was sad; but God turned it to good, for there he saw God’s face, and there the Lord blessed him. “Jacob called the name of the place Peniel, for I have seen God face to face” (Gen. xxxii. 30). Who would not be willing to have a bone out of joint, so that he might have a sight of God?

King Manasseh was bound in chains. This was sad to see–a crown of gold changed into fetters; but it wrought for his good, for, “When he was in affliction he besought the Lord, and humbled himself greatly, and the Lord was entreated of him” (2 Chron. xxxiii. 11, 12). He was more beholden to his iron chain, than to his golden crown; the one made him proud, the other made him humble.

Job was a spectacle of misery; he lost all that ever he had; he abounded only in boils and ulcers. This was sad; but it wrought for his good, his grace was proved and improved. God gave a testimony from heaven of his integrity, and did compensate his loss by giving him twice as much as ever he had before (Job xlii. 10).

Paul was smitten with blindness. This was uncomfortable, but it turned to his good. God did by that blindness make way for the light of grace to shine into his soul; it was the beginning of a happy conversion (Acts ix. 6).

As the hard frosts in winter bring on the flowers in the spring, as the night ushers in the morning-star: so the evils of affliction produce much good to those that love God.

(From: “A Divine Cordial”)