Originally posted on July 23, 2002.The following is an edited transcript of the audio.
Can faithful living exempt me from suffering?
No. God’s grace through Christ on the cross has obtained for us a pass on eternal suffering. And if we get a pass on any suffering in this life, he has done that for us as well. But our faithfulness is a response to that kind of provision for us; and if we have to walk through suffering because of being faithful then we know that he has bought for us everlasting peace and joy.
So, no. We can’t live our way out of suffering.
In fact, the people that I’ve known who have been the best people have often suffered most. We know that is true for the Apostle Paul and for Jesus Christ. The two best people in the Bible—the Apostle Paul and Jesus—suffered most. So there is no correlation between my virtue or my faithfulness and my freedom from suffering.
Do you think the effect that suffering has on us is lessened the more we view this world as not our home?
It’s good to be careful about that, because even people who love heaven and love Christ suffer much. But I still want to agree with you and say that, if we didn’t feel like we were losing the most important thing when we got a terminal illness, we could bear it much better.
The Apostle Paul, when he knew that he was going to be dying, said, “For me to live is Christ and to die is gain”(Philippians 1:21). And if dying is gain then we will have tremendous help in losing the retirement, or marriage, or grandchildren, or standing in the community that we thought we were going to have, or some church we thought we were going to pastor, which is all gone now as we’re ready to die with this cancer.
But if death is gain—if we gain Christ, if we’ve cultivated a relationship to Christ where he is all and in all—then O how much pain will be spared us psychologically.
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Clyde Kilby’s 10 Resolutions for Mental Health and for Staying Alive to God in This World
Once a day I will look at the sky and remember that I am on a planet traveling in space with wonderfully mysterious things above and about me.
I will suppose the universe is guided by an intelligence.
I will not fall into the lie that this day, or any day, is merely another ambiguous and plodding 24 hours, but rather a unique event, filled with wonderful potential.
I will prefer reality to abstractions.
I will not demean my own uniqueness by envying others. I will mostly forget about myself and do my work.
I will open my eyes and ears by at least once a day simply staring at a tree, a flower, a cloud or a person. I will simply be glad that they are what they are.
I will often remember back to when I was a child and think about my dreaming eyes of wonder.
I will frequently turn to things like a good book and good music.
I will enjoy each moment, not always worrying about what the decade before me will demand from me.
I will bet my life on the assumption that this world is not idiotic but rather acknowledge that each day strokes are made on the cosmic canvas that in due course I will understand with joy as a stroke made by the architect who calls himself Alpha and Omega.
“Their purpose is to teach people wisdom and discipline, to help them understand the insights of the wise.”
Clyde Kilby, who is now with the Lord in heaven, was my teacher in English Literature at Wheaton. He did as much as any other teacher I have had to open my eyes to the ministry of God in the skies.
Before I entered college I hardly gave a thought to cancer and terminal illness. But ever since those college days death by disease has walked beside me all the way. Two of my college acquaintances died of leukemia and cancer of the lymph glands before they were 22. At seminary I watched Jim Morgan, my teacher of systematic theology, shrivel up and die in less than a year of intestinal cancer. He was 36. In my graduate program in Germany my own “doctor-father,” Professor Goppelt, died suddenly just before I was finished. He was 62—a massive coronary. Then I came to Bethel, the house of God! And I taught for six years and watched students, teachers, and administrators die of cancer: Sue Port, Paul Greely, Bob Bergerud, Ruth Ludeman, Graydon Held, Chet Lindsay, Mary Ellen Carlson—all Christians, all dead before their three score and ten were up. And now I’ve come to Bethlehem and Harvey Ring is gone. And you could multiply the list ten-fold.
What shall we say to these things? Something must be said because sickness and death are threats to faith in the love and power of God. And I regard it as my primary responsibility as a pastor to nourish and strengthen faith in the love and power of God. There is no weapon like the Word of God for warding off threats to faith. And so I want us to listen carefully today to the teaching of Scripture regarding Christ and cancer, the power and love of God over against the sickness of our bodies.
I regard this message today as a crucial pastoral message, because you need to know where your pastor stands on the issues of sickness, healing, and death. If you thought it was my conception that every sickness is a divine judgment on some particular sin, or that the failure to be healed after a few days of prayer was a clear sign of inauthentic faith, or that Satan is really the ruler in this world and God can only stand helplessly by while his enemy wreaks havoc with his children—if you thought any of those were my notions, you would relate to me very differently in sickness than you would if you knew what I really think. Therefore, I want to tell you what I really think and try to show you from Scripture that these thoughts are not just mine but also, I trust, God’s thoughts.
Six Affirmations Toward a Theology of Suffering
So I would like everyone who has a Bible to turn with me to Romans 8:18–28. There are six affirmations which sum up my theology of sickness, and at least the seed for each of these affirmations is here. Let’s read the text:
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 of its own will but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God. We know that the whole creation has been groaning in travail together until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.
Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words. And he who searches the hearts of men knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.
We know that in everything God works for good with those who love him, who are called according to his purpose. (RSV)
1. All Creation Has Been Subjected to Futility
My first affirmation is this: the age in which we live, which extends from the fall of man into sin until the second coming of Christ, is an age in which the creation, including our bodies, has been “subjected to futility” and “enslaved to corruption.” Verse 20: “The creation was subjected to futility.” Verse 21: “The creation will be freed from slavery to corruption.” And the reason we know this includes our bodies is given in verse 23: not only the wider creation but “we ourselves (i.e., Christians) groan in ourselves awaiting sonship, the redemption of our bodies.” Our bodies are part of creation and participate in all the futility and corruption to which creation has been subjected.
Who is this in verse 20 that subjected creation to futility and enslaved it to corruption? It is God. The only other possible candidates to consider would be Satan or man himself. Perhaps Paul meant that Satan, in bringing man into sin, or man, in choosing to disobey God—perhaps one of them is referred to as the one who subjected creation to futility. But neither Satan nor man can be meant because of the words “in hope” at the end of verse 20. This little phrase, subjected “in hope,” gives the design or purpose of the one who subjected creation to futility. But it was neither man’s nor Satan’s intention to bring corruption upon the world in order that the hope of redemption might be kindled in men’s hearts and that someday the “freedom of the glory of the children of God” might shine more brightly. Only one person could subject the creation to futility with that design and purpose, namely, the just and loving creator.
Therefore, I conclude that this world stands under the judicial sentence of God upon a rebellious and sinful mankind—a sentence of universal futility and corruption. And no one is excluded, not even the precious children of God.
Probably the futility and corruption Paul speaks of refers to both spiritual and physical ruination. On the one hand man in his fallen state is enslaved to flawed perception, misconceived goals, foolish blunders, and spiritual numbness. On the other hand, there are floods, famines, volcanoes, earthquakes, tidal waves, plagues, snake bites, car accidents, plane crashes, asthma, allergies, and the common cold, and cancer, all rending and wracking the human body with pain and bringing men—all men—to the dust.
As long as we are in the body we are slaves to corruption. Paul said this same thing in another place. In 2 Corinthians 4:16 he said, “We do not lose heart, but though our outer man (i.e., the body) is decaying (i.e., being corrupted) yet our inner man is being renewed day by day.” The word Paul uses for decay or corrupt here is the same one used in Luke 12:33 where Jesus said, Make sure your treasure is in heaven “where thief does not come near and moth does not corrupt.” Just like a coat in a warm, dark closet will get moth eaten and ruined, so our bodies in this fallen world are going to be ruined one way or the other. For all creation has been subjected to futility and enslaved to corruption while this age lasts. That is my first affirmation.
2. An Age of Deliverance and Redemption Is Coming
My second affirmation is this: there is an age coming when all the children of God, who have endured to the end in faith, will be delivered from all futility and corruption, spiritually and physically. According to verse 21, the hope in which God subjected creation was that some day “The creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God.” And verse 23 says that “We ourselves groan within ourselves waiting eagerly for our adoption as sons, the redemption of our bodies.” It has not happened yet. We wait. But it will happen. “Our citizenship is in heaven from which we await a Savior, the Lord, Jesus Christ, who will transform the body of our lowliness to be like the body of his glory” (Philippians 3:20, 21). “In a moment, in the twinkling of an eye, at the last trumpet, for the trumpet will sound and the dead will be raised incorruptible and we shall be changed” (1 Corinthians 15:52). “He will wipe away every tear from our eyes, and there shall be no longer any death; and there shall be no longer any mourning or crying or pain; the first things have passed away” (Revelation 21:4).
There is coming a day when every crutch will be carved up, and every wheelchair melted down into medallions of redemption. And Merlin and Reuben and Jim and Hazel and Ruth and all the others among us will do cartwheels through the Kingdom of Heaven. But not yet. Not yet. We groan, waiting for the redemption of our bodies. But the day is coming and that is my second affirmation.
3. Christ Purchased, Demonstrated, and Gave a Foretaste of It
Third, Jesus Christ came and died to purchase our redemption, to demonstrate the character of that redemption as both spiritual and physical, and to give us a foretaste of it. He purchased our redemption, demonstrated its character, and gave us a foretaste of it. Please listen carefully, for this is a truth badly distorted by many healers of our day.
The prophet Isaiah foretold the work of Christ like this in 53:5–6 (a text which Peter applied to Christians in 1 Peter 2:24):
But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the Lord has laid on him the iniquity of us all. (RSV)
The blessing of forgiveness and the blessing of physical healing were purchased by Christ when he died for us on the cross. And all those who give their lives to him shall have both of these benefits. But when? That is the question of today. When will we be healed? When will our bodies no longer be enslaved to corruption?