Affliction and Suffering

The doctrine of affliction and suffering addresses one of the most pressing questions believers face: why does God permit his people to endure hardship, and what good can come from it? The classic Reformed and Puritan authors represented here insist that suffering is neither accidental nor ultimately destructive for those in Christ. Instead, affliction is a tool in God's hand, a means by which he weans his people from the world, deepens their faith, and prepares them for glory. Charles Spurgeon, Matthew Henry, and Jonathan Edwards each speak with one voice on the central point: the cross of Christ is the source of the believer's deepest comfort and consolation (Romans 3:24). THE hill of comfort is the hill of calvary; the house of consolation is builded with the wood of the cross; the temple of heavenly cordials is founded upon the riven rock, riven by the spear which pierced its side Charles Spurgeon, sermon “Justification by Grace” Suffering is real, but it is never outside the reign of grace.

Suffering Is the Normal Path of the Christian Life

The authors are united in teaching that believers should not be surprised when trials come. Matthew Henry observes that believers may face extreme calamities such as distress, persecution, famine, nakedness, danger, and the sword, and this should not be considered strange (Romans 8:35–36). He adds that the experience of being killed all day long and counted as sheep for the slaughter was also the lot of Old Testament saints, so believers should not think such fiery trials are strange (Romans 8:36). Persecutors regard killing Christians as no more significant than slaughtering sheep, doing it to gratify their own malice (Romans 8:36).

Spurgeon makes the same point from a different angle. The converted believer faces fierce opposition from both hell and the world in the fight to enter heaven (Romans 5:21). There has never such a fight been seen on earth as that man must wage who hopes to enter into the Kingdom of Heaven, for no sooner are we converted than at once Hell is alive against us, and earth is on fire with anger—and we have both earth and Hell to dispute our salvation Charles Spurgeon, sermon “Reigning Grace” He also insists that peace with God comes first, and only afterward does the believer experience tribulations in the world (Romans 5:1–3). This ordering matters. The believer does not earn peace by enduring tribulation; rather, peace with God is the foundation that enables him to endure tribulation. Henry adds that it is not strange for saints to be poor in this world, since earthly things are not the best things (Romans 12:13). Those whom God favors the world often frowns upon; therefore riches are not the best things, nor is poverty a curse (Romans 15:26).

God Uses Affliction to Break Pride and Deepen Faith

One of the most consistent themes in these authors is that God uses affliction to humble his people and to test and strengthen their faith. Spurgeon points to David and Hezekiah as examples: even God's own people have been chastened when pride rose in their hearts (Romans 3:27). Yes, when pride has sought to shelter itself in the hearts of God's chosen people, still the arrows of God have sought it out and have drunk its blood. God loves His servants still, but pride even in them, He abhors Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded” The point is not that affliction is always a direct punishment for a specific sin, but that God in his fatherly wisdom uses hardship to expose and mortify pride.

Henry explains that every providence tends to the spiritual good of believers by breaking them off from sin, bringing them nearer to God, weaning them from the world, and fitting them for heaven (Romans 8:28). Love to God makes every providence sweet and profitable, because those who love God make the best of all he does (Romans 8:28). This is a striking claim: the believer's love for God transforms even bitter providences into profitable ones.

Spurgeon develops this further with the example of Abraham. Abraham's faith had to be tested by severe trials, including the long delay of the promised heir (Romans 4:19–21). The power of his faith could not be known except by putting it to the severest tests. To this end, among other trials of his faith, God gave him a promise that in his seed should all the nations of the earth be blessed, and yet for many a year he remained without an heir Charles Spurgeon, sermon “Unstaggering Faith” Believers whom God intends to make examples of faith must expect to be brought to utter self-despair and feel their own weakness and death (Romans 4:19). Brothers and Sisters, this is the point to which I want to bring you—that if God intends to make you or me, any one of us, or all of us together to be distinguishing exhibitors of the Divine Grace of faith—we must expect to be passed through very much the same trials as Abraham. With regard to the object upon which our faith is exercised, it is most probable that we shall be made to feel our own weakness and even our personal death. We shall be brought very low, even into an utter self-despair Charles Spurgeon, sermon “Unstaggering Faith” Henry agrees, noting that when God intends a special blessing, he often first brings death and impossibility upon the means leading to it (Romans 4:19). When God intends some special blessing, some child of promise, for his people, he commonly puts a sentence of death upon the blessing itself, and upon all the ways that lead to it. Joseph must be enslaved and imprisoned before he be advanced Matthew Henry, “Exposition of the Old and New Testaments” This is a hard but recurring pattern: before God gives the blessing, he brings the believer to the end of himself.

Spurgeon also observes that lack of success and the failure of cherished hopes make workers feel their barrenness apart from the Spirit (Romans 4:19). Even successful workers experience deep depression and fear that they took up their work through presumption (Romans 4:19). I suppose there is no successful worker who is quite free from times of deep depression, times when his fears make him say, "Surely I took up this work myself through presumption. I ran without being called Charles Spurgeon, sermon “Unstaggering Faith” Here Spurgeon shows pastoral sensitivity. Affliction is not only external persecution; it includes internal despondency, fear, and the painful sense of one's own weakness.

The Groaning of Believers and the Hope of Glory

Henry gives sustained attention to the inward groaning that accompanies the believer's present condition. The believer's corrupt nature is a continual grief and burden, like a dead body tied to him, causing him to cry out as a wretched man and long for deliverance (Romans 7:24). It was as troublesome to Paul as if he had had a dead body tied to him, which he must have carried about with him. This made him cry out, O wretched man that I am! A man that had learned in every state to be content yet complains thus of his corrupt nature Matthew Henry, “Exposition of the Old and New Testaments” The remainders of indwelling sin are a very grievous burden to a gracious soul, making even an eminent believer account himself wretched and long to be rid of his corruptions (Romans 7:24). He speaks like one that was sick of it, that would give any thing to be rid of it, looks to the right hand and to the left for some friend that would part between him and his corruptions. The remainders of indwelling sin are a very grievous burden to a gracious soul Matthew Henry, “Exposition of the Old and New Testaments” This groaning is not a sign of spiritual death but of spiritual life, like the pains of a woman in labor (Romans 8:23). Present receivings and comforts are consistent with a great many groans; not as the pangs of one dying, but as the throes of a woman in travail—groans that are symptoms of life, not of death Matthew Henry, “Exposition of the Old and New Testaments”

Henry also extends this groaning to the whole creation. The whole creation groans and travails in pain together under the burden of sin and corruption (Romans 8:22). That the creatures groan and travail in pain together under this vanity and corruption, v. 22. It is a figurative expression. Sin is a burden to the whole creation; the sin of the Jews, in crucifying Christ, set the earth a quaking under them Matthew Henry, “Exposition of the Old and New Testaments” Even those who have received rich present blessings from the Spirit still groan inwardly with earnest, united desire for something greater (Romans 8:23). In having the first-fruits of the Spirit we have that which is very precious, but we have not all we would have. We groan within ourselves, which denotes the strength and secrecy of these desires Matthew Henry, “Exposition of the Old and New Testaments” The believer's suffering is thus set within a cosmic frame: all creation is waiting for redemption, and the believer's groaning is part of that larger longing.

Yet this groaning is not despair. Future glory is spoken of as the reward of present sufferings and the accomplishment of present hopes (Romans 8:17–25). Now this future glory is further spoken of as the reward of present sufferings and as the accomplishment of present hopes Matthew Henry, “Exposition of the Old and New Testaments” Henry insists that the sufferings of this present time are light and short compared to the eternal weight of glory to be revealed (Romans 8:18). In one scale he puts the sufferings of this present time. The sufferings of the saints are but sufferings of this present time, strike no deeper than the things of time, last no longer than the present time (2 Cor. iv. 17), light affliction, and but for a moment Matthew Henry, “Exposition of the Old and New Testaments” He is careful to add that sufferings cannot merit glory, nor should they deter believers from pursuing it (Romans 8:18). He concludes the sufferings not worthy to be compared with the glory—ouk axia pros ten doxan. They cannot merit that glory; and, if suffering for Christ will not merit, much less will doing. They should not at all deter and frighten us from the diligent and earnest pursuit of that glory Matthew Henry, “Exposition of the Old and New Testaments” A believing view of the glory to be revealed supports the spirit under all present sufferings (Romans 8:18). There is nothing like a believing view of the glory which shall be revealed to support and bear up the spirit under all the sufferings of this present time Matthew Henry, “Exposition of the Old and New Testaments”

Spurgeon adds a vital caution here. Spiritual enjoyments are fleeting, and if peace is founded on them, the believer will lose peace when those enjoyments give way to seasons of despondency or agony (Romans 5:1). If we do this, let us remember that perhaps tomorrow we may be in Gethsemane. We may have our times of agonizing and fruitless prayer. We may be in the valley of despondency, or in the blacker valley of the shadow of death Charles Spurgeon, sermon “Peace By Believing” Peace must be founded on something more stable than feeling. True peace with God is not a passive absence of anxiety but an active, sustaining peace that upholds believers through tribulation and spiritual conflict (Romans 5:1). The true peace of God flows like a river in unceasing activity. It preserves a tranquil frame amidst storm, tempest, and tribulation—by all of which it is frequently assaulted Charles Spurgeon, sermon “Peace By Believing”

Grace Reigns over Every Affliction

The most dominant note in Spurgeon's teaching on this subject is the supremacy of grace over every trial. No trial, persecution, or affliction is too great for the reigning grace of God to make the believer master over (Romans 5:21). I tell you Brothers and Sisters, if all the troubles that ever came from Heaven; all the persecutions that ever came from earth; and all the afflictions that ever arose from Hell could meet on your poor devoted head, the reigning Grace of God would make you master of them all Charles Spurgeon, sermon “Reigning Grace” God's grace can preserve and deliver his people from the most desperate and hopeless troubles, as it did for Jonah in the sea (Romans 5:21). Divine Grace is there preserving his life! Grace was there, even when the fish was led to swallow him, but can that man ever find deliverance? Is he not in trouble too great, and cast out from the very Presence of God Charles Spurgeon, sermon “Reigning Grace” Spurgeon also points to Samson as an example of great faith that can believe in God even after times of desertion, trusting God to help him at the last (Romans 4:20–21). He has even now enough confidence in God to believe that He will help him at the last! Depend upon it, Brethren, it is great faith that can believe in God after times of desertion Charles Spurgeon, sermon “Unstaggering Faith”

Henry sounds the same note, though with a different emphasis. Believers are conquerors in all their tribulations, overcoming by faith and patience in a way that mirrors Christ's own triumph through the cross (Romans 8:37). We are conquerors: though killed all the day long, yet conquerors. A strange way of conquering, but it was Christ's way; thus he triumphed over principalities and powers in his cross. It is a surer and a nobler way of conquest by faith and patience than by fire and sword Matthew Henry, “Exposition of the Old and New Testaments” Believers are more than conquerors because they conquer with little loss, losing only what is worthless like dross, and with great gain, obtaining glory, honor, peace, and an unfading crown of righteousness (Romans 8:37). Those are more than conquerors that conquer, First, With little loss. Many conquests are dearly bought; but what do the suffering saints lose? Why, they lose that which the gold loses in the furnace, nothing but the dross. It is no great loss to lose things which are not—a body that is of the earth, earthy. Secondly, With great gain. The spoils are exceedingly rich; glory, honour, and peace, a crown of righteousness that fades not away Matthew Henry, “Exposition of the Old and New Testaments” Suffering saints are not only not separated from Christ's love but are taken into its most sensible endearments and embraces, with consolations abounding as afflictions abound (Romans 8:37). In this the suffering saints have triumphed; not only have not been separated from the love of Christ, but have been taken into the most sensible endearments and embraces of it. As afflictions abound, consolations much more abound, 2 Cor. i. 5 Matthew Henry, “Exposition of the Old and New Testaments”

Henry also stresses that persecuting enemies may rob believers of outward things, but they cannot rob them of Christ's love, his love-tokens, or his visits, so they cannot make a true believer miserable (Romans 8:35). Whatever persecuting enemies may rob us of, they cannot rob us of the love of Christ, they cannot intercept his love-tokens, they cannot interrupt nor exclude his visits: and therefore, let them do their worst, they cannot make a true believer miserable Matthew Henry, “Exposition of the Old and New Testaments” Believers do not love Christ less because of their sufferings, since they do not think he loves them less; true Christian love takes all that comes from love in good part (Romans 8:35). We do not, will not, love him the less for this; and that for this reason, because we do not think that he loves us the less. Charity thinks no evil, entertains no misgiving thoughts, makes no hard conclusions, no unkind constructions, takes all in good part that comes from love Matthew Henry, “Exposition of the Old and New Testaments”

Patience, Comfort, and the Word of God

Henry gives particular attention to the means by which believers endure affliction. Patience and comfort presuppose trouble and sorrow, which are the lot of the saints in this world, and both serve to befriend the hope that is the life of our souls (Romans 15:4). Patience and comfort suppose trouble and sorrow; such is the lot of the saints in this world; and, were it not so, we should have no occasion for patience and comfort. But both these befriend that hope which is the life of our souls Matthew Henry, “Exposition of the Old and New Testaments” Patience under troubles strengthens hope, while impatience is destructive to hope; and the comfort that springs from the word of God is a great stay to hope as an earnest of the good hoped for (Romans 15:4). The more patience we exercise under troubles the more hopefully we may look through our troubles; nothing more destructive to hope than impatience. And the comfort of the scriptures, that comfort which springs from the word of God (that is the surest and sweetest comfort) is likewise a great stay to hope, as it is an earnest in hand of the good hoped for Matthew Henry, “Exposition of the Old and New Testaments” God is the author and foundation of all patience and consolation, giving the grace of patience and supporting believers with comfort under affliction (Romans 15:5). The God of patience and consolation, who is both the author and the foundation of all the patience and consolation of the saints, from whom it springs and on whom it is built. He gives the grace of patience; he confirms and keeps it up as the God of consolation; for the comforts of the Holy Ghost help to support believers, and to bear them up with courage and cheerfulness under all their afflictions Matthew Henry, “Exposition of the Old and New Testaments”

Henry also notes that tribulation works patience, not by its own power, but through the powerful grace of God working in and with the tribulation (Romans 5:3). Tribulation worketh patience, not in and of itself, but the powerful grace of God working in and with the tribulation. It proves, and by proving improves, patience, as parts and gifts increase by exercise Matthew Henry, “Exposition of the Old and New Testaments” Patience produces experience, both of God's consolations in affliction and of our own sincerity through trial (Romans 5:4). It works an experience of God, and the songs he gives in the night; the patient sufferers have the greatest experience of the divine consolations, which abound as afflictions abound. It works an experience of ourselves. It is by tribulation that we make an experiment of our own sincerity, and therefore such tribulations are called trials Matthew Henry, “Exposition of the Old and New Testaments” Believers need patience to endure present sufferings and delays while waiting for the glory that will surely come (Romans 8:25). In hoping for this glory we have need of patience, to bear the sufferings we meet with in the way to it and the delays of it. Our way is rough and long; but he that shall come will come, and will not tarry Matthew Henry, “Exposition of the Old and New Testaments”

Spurgeon adds that peace with God gives the believer calm resignation and even glad submission to the Father's will in affliction (Romans 5:1). This peace should give the Believer, beyond, and in addition to his joy, a calm resignation, no, a delightful acquiescence in his Father's will. Now smite me if You will, my Father, for I am Your friend and You are mine Charles Spurgeon, sermon “Peace By Believing” Because the believer is at peace with God, he need not fear death, the grave, or any affliction, since Christ has conquered them (Romans 5:1, Romans 8:37). What fear is there to the man that is at peace with God? Life?—God provides for it. Death?—Christ has destroyed it. The grave?—Christ has rolled away the stone and broken the seal. Affliction, tribulation, famine, peril, or the sword? "No, in all these things we are more than conquerors through Him that has loved us Charles Spurgeon, sermon “Peace By Believing” Henry also points to praise as a practical remedy: praising God is a special remedy against fears and sorrows (Romans 7:25). It is a special remedy against fears and sorrows to be much in praise: many a poor drooping soul hath found it so Matthew Henry, “Exposition of the Old and New Testaments”

Suffering with Christ and for Christ

Edwards contributes a profound insight into the believer's union with Christ in suffering. Christ identifies so closely with his people that what is done to them or suffered by them is spoken of as done to or suffered by Christ himself (Colossians 1:24, Matthew 25:35, Revelation 11:8). Hence the apostle, speaking of his sufferings, says, Col. i.24. “Who now rejoice in my suffering for you, and fill up that which is behind of the afflictions of Christ in my flesh.” To the same purpose is Matt. xxv. 35, &c. I was an hungred, naked, sick, and in prison, &c Jonathan Edwards, “Justification by Faith Alone” This means that the believer's suffering is never isolated or meaningless. It is taken up into Christ's own identification with his people.

Henry makes the same point from the side of the believer's participation in Christ's sufferings. Christians suffer with Christ for his sake and will be glorified with him (Romans 8:17). Now, to comfort them in reference to those sufferings, he tells them that they suffered with Christ—for his sake, for his honour, and for the testimony of a good conscience, and should be glorified with him Matthew Henry, “Exposition of the Old and New Testaments” Christ bore the shame of reproaches against God, grieving over sin and taking persecution of his people as directed against himself (Romans 15:3). The shame of those reproaches, which Christ underwent. Whatever dishonour was done to God was a trouble to the Lord Jesus. He was grieved for the hardness of people's hearts, beheld a sinful place with sorrow and tears. When the saints were persecuted, Christ so far displeased himself as to take what was done to them as done against himself: Saul, Saul, why persecutest thou me Matthew Henry, “Exposition of the Old and New Testaments” Shared suffering for Christ knits believers' souls together in affection (Romans 16:7). Partnership in suffering sometimes does much towards the union of souls and the knitting of affections Matthew Henry, “Exposition of the Old and New Testaments”

Henry also notes that Paul's pioneering work among the Gentiles involved greater difficulty and suffering than the work of those who preached where others had already labored (Romans 15:20). Paul broke the ice, and therefore must needs meet with the more difficulties and discouragements in his work. Those who preached in Judea had upon this account a much easier task than Paul, who was the apostle of the Gentiles; for they entered into the labours of others, John iv. 38 Matthew Henry, “Exposition of the Old and New Testaments” Paul was eagerly ready to preach the gospel at Rome despite the danger and opposition there (Romans 1:15). Though a public place, though a perilous place, where Christianity met with a great deal of opposition, yet Paul was ready to run the risk at Rome, if called to it: I am ready—prothymon. It denotes a great readiness of mind, and that he was very forward to it Matthew Henry, “Exposition of the Old and New Testaments” He magnified his ministry as service to Christ, even though it brought him scorn and persecution from the Jews (Romans 11:13). It was because he was the apostle of the Gentiles that the Jews were so outrageous against him (Acts xxii. 21, 22), and yet he thought never the worse of it, though it set him up as the butt of all the Jewish rage and malice. It is a sign of true love to Jesus Christ to reckon that service and work for him truly honourable which the world looks upon with scorn, as mean and contemptible Matthew Henry, “Exposition of the Old and New Testaments”

The Security of the Suffering Believer

The final note sounded by these authors is one of unshakable security. Henry writes that neither present troubles nor future fears, neither time nor eternity, can separate believers from the love of Christ (Romans 8:38). Nor things present, nor things to come—neither the sense of troubles present nor the fear of troubles to come. Time shall not separate us, eternity shall not Matthew Henry, “Exposition of the Old and New Testaments” The believer's justification before God through Christ abundantly outweighs and answers all unjust accusations and condemnations from men (Romans 8:33–34). To all the hard censures, the malicious calumnies, and the unjust and unrighteous sentences of men, we may with comfort oppose our justification before God through Christ Jesus as that which doth abundantly countervail Matthew Henry, “Exposition of the Old and New Testaments”

Henry also addresses the reality of false accusation. It is not unusual for faithful ministers to be falsely accused of teaching things they actually detest, just as Christ himself was slandered (Romans 3:8). It is no new thing for the best of God's people and ministers to be charged with holding and teaching such things as they do most detest and abhor; and it is not to be thought strange, when our Master himself was said to be in league with Beelzebub Matthew Henry, “Exposition of the Old and New Testaments” Paul begins with a solemn, heartfelt profession of sorrow over the Jews' rejection of the gospel, to soften the harsh truth he must teach and to show he does not gloat over their calamity (Romans 9:1–2). We have here the apostle's solemn profession of a great concern for the nation and people of the Jews—that he was heartily troubled that so many of them were enemies to the gospel, and out of the way of salvation. For this he had great heaviness and continual sorrow Matthew Henry, “Exposition of the Old and New Testaments”

Spurgeon closes the circle by returning to the cross. The cross of Christ is the source of the believer's deepest comfort and consolation (Romans 3:24). THE hill of comfort is the hill of calvary; the house of consolation is builded with the wood of the cross; the temple of heavenly cordials is founded upon the riven rock, riven by the spear which pierced its side Charles Spurgeon, sermon “Justification by Grace” Whatever the affliction, whatever the suffering, the believer is held by a grace that reigns, a love that cannot be severed, and a hope that cannot be disappointed. Henry sums up the believer's posture: believers glory not merely despite tribulations but even in them, because tribulations are working for them a weight of glory (Romans 5:3). We glory in tribulations also; not only notwithstanding our tribulations (these do not hinder our rejoicing in hope of the glory of God), but even in our tribulations, as they are working for us the weight of glory, 2 Cor. iv. 17 Matthew Henry, “Exposition of the Old and New Testaments”