By the end of this lesson, the student should:

(1) Recognize biblical examples of suffering that resulted from human wrongdoing.

(2) Understand the difference between God’s punitive judgment on sinners and corrective discipline for believers.

(3) Respond in humility and submission to God’s discipline.

(4) Be prepared to minister to believers who are suffering because of God’s discipline.

► Each student should write or recite Romans 8:28–30 from memory.

► Spend 10 minutes reviewing what your group has learned about suffering to this point. Each student should share one or two sentences summarizing one thing they have learned.

In Lesson 3, we saw that even innocent people suffer. Job suffered greatly even though he was innocent of wrongdoing. Not all suffering is the result of God’s judgment or discipline.

However, some suffering does result from our own choices. In this lesson, we will see examples of the suffering that results from personal wrongdoing.

► Have you ever experienced suffering because of God’s discipline? How did you respond to his discipline?

A pastor was successful in his public ministry, but he was harsh in his personal relationships. His deacons tolerated his anger because they enjoyed being part of a growing church. However, when problems came, the pastor discovered that he had no real support. He believed he was being opposed for preaching the truth. In reality, he was suffering the results of his own pride.

A church member committed sexual sin while on a business trip. When his sin was made public, his marriage fell apart, his children lost respect for him, and his church disciplined him. A moment of secret sin led to public shame.

A church was saving money to build a new building. When an unbeliever offered to invest their money at a high profit, older church members warned against the risk. However, the leaders decided, “This will increase our money quickly.” Sadly, the businessman was dishonest. He stole the money and disappeared. The church suffered because of a foolish decision.

► Read these verses from Numbers.

• Numbers 11:1. Why did Israel suffer a fire in the camp?

• Numbers 11:4–6, 31–33. Why did Israel suffer a devasting plague?

• Numbers 12:1–2, 9–11. Why did Miriam receive a leprous disease?

• Numbers 14:1–4, 20–23, 33–35. Why did Israel wander in the desert for 40 years?

• Numbers 14:40–45. Why was Israel defeated in battle by the Canaanites?

• Numbers 16:41–49. Why did 14,700 Israelites die in a plague?

There are at least 10 stories of judgment in Numbers. In each case, Israel suffered because of disobedience. Israel did not lose battles because God was weak; Israel did not suffer disease because God could not protect them; Israel did not wander in the wilderness because the Canaanites were so strong. In each case, Israel suffered the results of unbelief, complaint, and disobedience.

► Read Deuteronomy 30:15–20. How will God respond if Israel turns to false gods?

God’s judgment is never arbitrary. His actions flow from his character (Deuteronomy 7:9–10). Because God is faithful, he keeps his covenant promises. Because God is just, he rewards obedience and judges disobedience.

This principle is often called Deuteronomic theology or the law of sowing and reaping. We see this principle throughout the Old Testament. Both Israel and Judah fell because of their continued rebellion and idol worship (2 Kings 17:6–18, 2 Chronicles 36:15–21). God judged Edom for its pride and for betraying Judah during Babylon’s attack (Obadiah).

The principle of sowing and reaping applies both to nations and to individuals. Jacob deceived his father and later was deceived by Laban. Haman built gallows for Mordecai and was hanged on them himself. David committed adultery and murder, and later experienced immorality and violence within his own family.

The book of Proverbs also teaches this principle. God created our world to operate in an orderly pattern. When we reject his design, we suffer the consequences. We bring suffering on ourselves when we resist the way God has ordered the world.

► Read these verses from Proverbs. Ask members of the class to share personal examples illustrating each proverb.

• Proverbs 13:20. Why does the companion of fools suffer harm?

• Proverbs 19:15. Why does a lazy person suffer hunger?

• Proverbs 22:3. Why does a simple person suffer while the prudent person avoids danger?

The principle of sowing and reaping continues in the New Testament. Paul wrote, “…whatever one sows, that will he also reap” (Galatians 6:7). Acts 5:1–10 shows this principle in the death of Ananias and Sapphira. In 1 Corinthians 11:27–30, Paul says that some members of the church in Corinth were sick or had died because they dishonored the Lord’s Supper.

The principle of sowing and reaping is still valid today. An unfaithful husband reaps broken trust and damaged relationships. A pastor who steals money from his church loses the respect of his members. A teenager who uses drugs damages his heath. What we sow, we reap. This is a law in nature, and it is a law in life.

Although it is important to recognize the principle of sowing and reaping, we must apply it carefully.

(1) We must not be judgmental towards those who suffer.

We often do not know enough to determine why someone is suffering. Job’s friends used Deuteronomic theology to interpret his suffering. They assumed his suffering must be punishment. They did not know that God had said Job was blameless and upright (Job 1:8).

Some preachers have interpreted hurricanes and earthquakes as being God’s judgment on national sin. This may sometimes be true, but Jesus warned against quickly interpreting tragedies as judgment on sin (Luke 13:1–5). The people Jesus was addressing had blamed the victims of recent tragedies. They said, “If these people are suffering, God is judging them for their sin.” Jesus responded, “Look at your own sin, not at the sin of others.” We must be slow to judge the reason that another person is suffering.

(2) We must not give in to feelings of false guilt.

Just as we can be too quick to judge the reasons other people suffer, we can be too quick to attribute our own suffering to God’s judgment. We may blame ourselves for our suffering, even though God has not convicted us of any specific sin. Satan may use false guilt to drive us from God and his grace.

While it is true that some suffering is the result of wrongdoing, not all suffering is God’s punishment for sin. If God is disciplining you for wrongdoing, he will show you where you have failed. In times of suffering, listen for the voice of God; resist the voice of Satan, the Accuser.

(3) We must not forget God’s grace and mercy.

When we are suffering the results of our own sin, Satan may cause us to forget God’s mercy. As God’s children, we have the privilege of coming to our heavenly Father for grace and mercy, even when we are suffering the results of our own wrongdoing. If we forget this, we will turn our eyes away from what God wants to do for us. We will only see our failure.

Even when we suffer for our own sin, we are recipients of God’s grace. When we reap the results of our own wrongdoing, we must remember the promise of Hebrews. “Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Hebrews 4:16). For the child of God, even deserved suffering is loving discipline intended to lead us back to the right path.

► What is the difference between God’s punitive judgment on unbelievers and the corrective discipline of his children? Give a biblical example of each type of suffering.

There are two types of suffering that result from personal wrongdoing: punitive judgment and corrective discipline. Although these may look similar from an external perspective, they have different results.

Divine judgment is God’s punishment of unrepentant sinners. There are many biblical examples of God’s judgment on those who rejected his law:

• Ahab and Jezebel (1 Kings 22:37–38 and 2 Kings 9:30–37)

• The fall of the Northern Kingdom (2 Kings 17:6–23)

• Ananias and Sapphira (Acts 5:1–10)

• Herod Agrippa I (Acts 12:20–23).

Revelation 16 shows God’s final judgment on unrepentant sinners. This is the ultimate example of God’s wrath on those who refuse to repent of their sin. As the seven bowls of God’s wrath are poured out, the angel says:

Just are you, O Holy One, who is and who was, for you brought these judgments. For they have shed the blood of saints and prophets, and you have given them blood to drink. It is what they deserve! (Revelation 16:5–6).

Divine discipline is God’s discipline of his children. His purpose is to bring his children to a place of repentance and restoration. At times, the Bible uses the term “judgment” for this discipline (1 Corinthians 11:32), but it is corrective judgment rather than punitive judgment.

An example from modern life may illustrate the difference between punitive judgment and corrective discipline. A judge may sentence a murderer to life in prison. This is punitive judgment: The purpose is to punish the wrongdoer. A parent may spank or discipline a disobedient child. This is corrective discipline: The purpose is to guide the child in the right path.

In a similar way, God is the divine Judge who punishes unrepentant sinners for their rebellion and refusal to repent. But he is a loving Father who disciplines his children to bring them to spiritual maturity. Hebrews 12:5–6 shows the purpose of divine discipline:

...My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him. For the Lord disciplines the one he loves, and chastises every son whom he receives.

An example of this is God’s discipline of King David after his sin with Bathsheba. God’s purpose was to bring a fallen David back to right relationship with his Father. God’s goal was restoration.

Psalm 94 demonstrates the contrast between God’s punishment of sinners and his discipline of his children. The psalmist prays for God’s judgment on arrogant evildoers who kill the widow and the sojourner, and murder the fatherless (Psalm 94:6). “O Lord, God of vengeance, O God of vengeance, shine forth! Rise up, O judge of the earth; repay to the proud what they deserve!” (Psalm 94:1–2).

Later, the psalmist sings of God’s loving discipline of his people. The goal of this discipline is not vengeance but restoration. “Blessed is the man whom you discipline, O Lord, and whom you teach out of your law… For the Lord will not forsake his people; he will not abandon his heritage” (Psalm 94:12, 14).

Both God’s punishment of unbelievers and his discipline of believers bring pain and suffering. But the results are much different. A repentant believer will find restoration after divine discipline and correction. An unrepentant sinner will reap eternal punishment. God judges and punishes the unrepentant sinner; he lovingly disciplines and corrects the repentant believer.

► Read Hebrews 12:5–11. What do these verses teach about discipline in the life of the believer? Refer to this passage as you continue through this section of the lesson.

Because God disciplines those he loves, those who want to please God can find encouragement in times of discipline. In these verses, the author of Hebrews helps us understand suffering as an instrument of divine discipline.[1]

(1) God’s discipline shows that we are his children (Hebrews 12:8).

One reason we can be encouraged when we experience God’s discipline is that the discipline demonstrates that we are God’s children. If we are never disciplined, we are not true children.

The wise man of Proverbs wrote, “My son, do not despise the Lord's discipline or be weary of his reproof, for the Lord reproves him whom he loves, as a father the son in whom he delights” (Proverbs 3:11–12). God’s discipline shows his love for his children.

(2) God’s discipline is for our good (Hebrews 12:9–10).

An earthly parent may discipline a child in a spirit of anger or frustration. If so, the discipline may not bring good to the child. But our heavenly Father always disciplines us in a way that produces holiness and righteousness in those who submit to the training. God’s discipline never arises out of his personal frustration; he disciplines us for our good. As the children of God, we can trust that our heavenly Father is accomplishing good from the discipline in our life.

(3) God’s discipline is painful (Hebrews 12:11).

Even though we know that divine discipline is for our good, it is still painful. One motivation to careful living is to avoid the pain of discipline. Because we know that disobedience will bring discipline, we should be careful to live obedient lives.

Discipline is always painful. No young boy will say to his earthly father, “Please spank me. It is for my own good.” As he matures, the boy may look back and say, “Thank you for building my character through discipline.” But at the time, discipline is painful.

In the same way, God’s discipline is painful. In hindsight, we will see our heavenly Father’s good purpose, but at the time discipline is painful. We would never willingly choose to be disciplined, so our gracious Father does not leave the choice to us. He knows that we would not have the courage to face suffering if the choice was given to us. Instead, a loving God disciplines us to bring us to spiritual maturity.

(4) God’s discipline calls for a right response (Hebrews 12:11).

In many cases, the difference between God’s judgment on unrepentant sinners and his discipline of his children is seen not in the suffering itself but in our response to the suffering. When we disobey God, there will be painful consequences. If we respond to these consequences with stubborn pride, we may experience even greater judgment. However, if we respond with humble repentance, God uses the suffering to shape us in his image. Our response determines the result of the suffering.

Several biblical examples demonstrate this truth.

In Leviticus 26, God promised blessing if Israel remained faithful to the covenant and judgment if she broke the covenant. But even in the warning section, there is a message of hope. At each stage, God’s purpose is correction, not destruction.

• Stage 1: If Israel breaks the covenant, God will send disease and military defeat (Leviticus 26:14–17).

• Stage 2: If, in spite of this, Israel will not listen to him, God will send drought and destroy their crops (Leviticus 26:18–20).

• Stage 3: If Israel continues to walk contrary to God and not listen to him, God promises he will use wild beasts to discipline Israel (Leviticus 26:21–22).

• Stage 4: If Israel is not turned to God by this discipline, he will send war and pestilence (Leviticus 26:23–26).

• Stage 5: If in spite of this Israel will not listen to God, he will send the nation into exile (Leviticus 26:27–39).

At every stage of this process, God offered mercy if the people repented. Even in the final stage of disaster, God’s purpose was correction. After this terrible list of judgments, God promised to bring them home if they would confess their iniquity (Leviticus 26:40–45). God promised that even when they were in exile, he would not spurn them, neither abhor them to destroy them utterly (Leviticus 26:44). God’s purpose for terrible judgment was to bring his people to repentance.

When Jonah preached to Nineveh, he brought a message of divine judgment: “Yet forty days, and Nineveh shall be overthrown!” (Jonah 3:4). The Hebrew word translated “overthrown”, is the same verb that was used when God destroyed the sinful cities of Sodom and Gomorrah (Genesis 19:24–25). Jonah’s message seems to be one of final judgment and destruction. However, when the people of Nineveh repented, God showed mercy to the city. Their response to a message of judgment brought God’s mercy.

Jeremiah brought a message of judgment on Judah. God promised to show mercy if Judah repented.

If at any time I declare concerning a nation or a kingdom, that I will pluck up and break down and destroy it, and if that nation, concerning which I have spoken, turns from its evil, I will relent of the disaster that I intended to do to it (Jeremiah 18:7–8).

Even a sentence of divine judgment could be averted if the people repented. Repentance brings God’s mercy.

Repentance brings mercy, but Amos shows that refusal to submit to God’s discipline results in further judgment. In Amos 4, God reminds Israel of his repeated attempts to bring them to repentance. Five times in this chapter, God points to an act of judgment and says, “yet you did not return to me” (Amos 4:6, 8, 9, 10, 11). These acts of judgment were intended to bring Israel to repentance, but she stubbornly continued in sin. As a result, God sent Assyria to destroy Israel. Israel’s refusal to repent brought her to a point of final judgment and destruction.

God wants to accomplish good from discipline, but we must respond with a submissive spirit. Discipline will yield the fruit of righteousness only if we allow ourselves to be trained by the discipline. To be spiritually formed in the image of Christ through divine discipline, we must submit to his correction.

► Compare two scenes from the lives of Saul and David. Notice how these men responded differently to messages from God.

• Read 1 Samuel 13:8–14. How did Saul try to deflect blame (1 Samuel 13:11)?

• Read 2 Samuel 12:1–15. How did David respond to Nathan’s message (2 Samuel 12:13)?

• What was the result of Saul’s lack of repentance (1 Samuel 13:14)? What was the result of David’s repentance (2 Samuel 12:13)?

Both endured lasting suffering because of their sin, but David grew closer to God while Saul moved further away from God. We will gain spiritual benefit from suffering only if we respond in the right way.

A proper response to God’s discipline includes four aspects:

• Repenting of sin

• Receiving comfort from God

• Trusting in God

• Finding hope in God

Repenting of Sin

When the angels poured out the bowls of God’s wrath in Revelation, rebellious sinners responded with continued rebellion. “…They cursed the name of God who had power over these plagues. They did not repent and give him glory” (Revelation 16:9).

When Samuel confronted Saul, Saul defended himself. But when Nathan confronted David, the king responded, “For I know my transgressions, and my sin is ever before me” (Psalm 51:3). David repented and found restoration. Saul excused his sin and continued to move further from God.

Receiving Comfort from God

► Read Psalm 6.

Although we do not know the specific circumstance of this psalm, it appears that David is suffering God’s discipline (Psalm 6:1). As a result, he says his bones are troubled (Psalm 6:2) and his soul is greatly troubled (Psalm 6:3). He cannot sleep because of his continual weeping (Psalm 6:6).

This psalm shows that we can cry out to God for relief, even when our suffering is the result of our own sin. Even though he knows he is suffering divine discipline, David pleads, “But you, O Lord—how long?” (Psalm 6:3). He pleads for an end to the suffering.

The psalm shows that as we accept God’s discipline, we will find comfort. After he cries out to God for mercy, David testifies, “…the Lord has heard the sound of my weeping. The Lord has heard my plea; the Lord accepts my prayer” (Psalm 6:8–9).

The believer who accepts God’s discipline can be confident that God hears their cry and will respond. When we suffer God’s discipline, we must never think that God finds joy in our suffering. Instead, God suffers with those he loves.

Theologians have argued about what it means to say that God suffers. But the Old Testament prophets showed that God suffers with his covenant people. In Isaiah 1:2–3, God mourns that his children, who he has raised, have rebelled against him. They show less gratitude to their father than an ox shows to its owner! In Micah 6:1–5, God reminds his people of how he cared for them. He redeemed them from slavery and delivered them from Egypt. But despite his care for them, God suffers from Israel’s ingratitude and rejection.

Even when he must judge their disobedience, God suffers with his people (Hosea 11:8–9). God feels the pain of his children. This brings comfort to the repentant believer. Even in times of discipline, God does not leave us alone.

Trusting in God

Habakkuk ministered in the years before the Babylonian exile. As he looked at the sin of Judah, he asked why a holy God allowed Judah to continue in her sinful ways. “…Why do you idly look at wrong? …So the law is paralyzed and justice never goes forth” (Habakkuk 1:3–4).

When God said that he would soon use Babylon to discipline Judah, Habakkuk was astonished! “You who are of purer eyes than to see evil and cannot look at wrong, why do you idly look at traitors and remain silent when the wicked swallows up the man more righteous than he?” (Habakkuk 1:13).

In other words, the prophet complained, “How can you punish Judah through Babylon? Babylon is even worse than Judah!” God assured Habakkuk that Babylon would also be punished for her sin. God called the prophet to trust his perfect plan (Habakkuk 2).

► Read Habakkuk 3:16–19.

D.A. Carson points to Habakkuk’s final prayer as a model for responding to God’s discipline.[1] In response to the coming judgment, Habakkuk makes three commitments:

(1) He will trust God’s plan.

Even though Habakkuk and his fellow Israelites face terrible suffering, he determines, “…I will quietly wait for the day of trouble to come upon people who invade us” (Habakkuk 3:16).

When we experience God’s discipline, we must trust that his plan is good. God’s short-term discipline is preparing us for eternal joy in his presence.

(2) He will find joy in God rather than in possessions.

When the Babylonian armies invade, Judah will suffer complete ruin. Habakkuk describes a picture of economic devastation. The fig trees, vines, olive trees, and fields are barren. The livestock is destroyed. But Habakkuk determines to rejoice in God. “Though the fig tree should not blossom,… yet I will rejoice in the Lord…” (Habakkuk 3:17–18). The prophet determined to find joy—not in his circumstances—but in God. He would rejoice in God even in traumatic circumstances.

When we suffer because of our sin, we are tempted to despair. It is difficult to rejoice when we know we are suffering the results of our own wrongdoing. But like Habbakuk, we must say, “Even if I lose all material blessing, I will rejoice in God. The loss of earthly security will drive me to a deeper trust in God.” In our loss, we must remember that our true satisfaction comes not from what we own but from the God who holds us in his hands.

(3) He will praise God regardless of his earthly circumstances.

Habakkuk’s praise does not ignore reality. The prophet knows that he faces years of suffering along with the people of Judah. But he determines to praise God regardless of his circumstances. “…I will take joy in the God of my salvation. God, the Lord, is my strength; he makes my feet like the deer’s; he makes me tread on my high places…” (Habakkuk 3:18–19).

Responding to divine discipline with trust requires us to recognize that “salvation isn’t found in our ability to escape suffering but in the presence and grace of the One who meets us in it.”[2] When we recognize this truth, we can praise God even in devastating circumstances.

Finding Hope in God

► Read Lamentations 3:22–24. What was the historical context of these words?[3] What event inspired Jeremiah’s words?

Jeremiah’s words in this passage have brought hope to many suffering believers. To innocent sufferers, these words are a reminder that God does not leave us alone in our suffering. To those who are suffering God’s discipline, these words are a reminder that God is faithful even when we suffer the results of our own sin.

Jeremiah wrote these words as he watched Babylon destroy Jerusalem and the Temple. The book of Lamentations consists of poems lamenting God’s judgment on Judah. Jeremiah knows that Judah is guilty of terrible sin. But even in that setting, he remembers, “The steadfast love of the Lord never ceases; his mercies never come to an end” (Lamentations 3:22).

Hope is important in times of divine discipline because suffering can either draw us closer to God or embitter us against God. Eugene Peterson wrote:

Suffering, in itself, does not lead a person into a deeper relationship with God…. The person who experiences suffering can mistakenly interpret the experience as the rejection of God, concluding that because God hates the sin, he hates the sinner…. The task of pastoral work is to comfort without denying the divine realities of judgment.[4]

Jeremiah offers comfort without denying the reality of God’s judgment. The prophet recognizes that Judah is suffering the result of her sin. He recognizes God’s righteous anger towards a rebellious nation. But even God’s anger shows his love for Judah. God’s wrath is not the impersonal anger of a tyrant; it is the intensely personal wrath of a loving God; it is wrath against the sin that has broken the relationship between God and his people. Even in his wrath, God still cares for his people.[5]

In her memoirs, Edith Schaeffer told a story that illustrates how God uses difficulties to discipline his children. Francis and Edith Schaeffer were moving to a new city where Francis would become a pastor. As they loaded the moving truck, many things went wrong. A lamp was broken; some boxes were dropped; progress was slow. Francis grew increasingly impatient.

Finally, the moving truck was packed, and the journey began. Francis, Edith, and their baby followed the moving truck in the family car. Things continued to go wrong. As they drove, it began to rain heavily. It was hard to see the road and the moving truck made a wrong turn. Francis became more angry.

Suddenly, their little baby became violently sick with diarrhea. As the baby made a mess in the car, Francis shouted at his wife, “Don’t you know how to put on diapers? What is the matter with you?”

At that moment, the car skidded and hit another car on the slippery street. Edith later wrote,

My instant thought was, “Oh, now he’ll really be [angry].” But the reaction was entirely different. Francis said he instantly felt as if God had spoken to him. He didn’t hear a voice, but he was vividly conscious of Hebrews 12:11.[1] He said aloud, “All right, Lord, I’m sorry; it’s enough.”[2]

When she wrote this story many years later, Edith gave two principles for how God disciplines his children through suffering.

First, Edith recognized that God sometimes uses trouble to discipline his children. Francis later said that this experience taught him one of the most valuable lessons of his spiritual life.

Second, Edith recognized that only God can teach the lesson. She said, “It is not for someone else to say, ‘See, you are being chastened.’” When someone is suffering, we do not need to teach God’s lesson. Instead, we must allow God to teach his lesson in his timing.

► Share about areas where you are suffering the results of some wrongdoing in your life. Ask your classmates to pray that you will submit to God’s discipline and accept the lessons he is teaching.

(1) Write a letter to a friend who comes to you for counsel because of God’s corrective discipline. Because he knows his suffering is the result of his own sin, he has become discouraged. He fears that God will not forgive him. In your letter, you should (1) speak honestly about the reality of God’s discipline, and (2) encourage your friend to trust God’s grace for restoration.

(2) Memorize Hebrews 12:5–6. You will write or recite this scripture at the beginning of your next class.