On God’s Presence in Affliction

Two Conceptions of God’s Presence in Times of Affliction

A. J. I. Packer

What is the purpose of grace? Primarily, to restore our relationship with God. […] Grace is God drawing us sinners closer and closer to himself.

How does God in grace prosecute this purpose? Not by shielding us from assault by the world, the flesh and the devil, nor by protecting us from burdensome and frustrating circumstances, nor yet by shielding us from troubles created by our own temperament and psychology; but rather by exposing us to all these things, so as to overwhelm us with a sense of our own inadequacy, and to drive us to cling to him more closely. This is the ultimate reason, from our standpoint, why God fills our lives with troubles and perplexities of one sort and another: it is to ensure that we shall learn to hold him fast. The reason why the Bible spends so much of its time reiterating that God is a strong rock, a firm defense, and a sure refuge and help for the weak, is that God spends so much of his time bringing home to us that we are weak, both mentally and morally, and dare not trust ourselves to find, or to follow, the right road.

When we walk along a clear road feeling fine, and someone takes our arm to help us, as likely as not we shall impatiently shake him off; but when we are caught in rough country in the dark, with a storm getting up and our strength spent, and someone takes our arm to help us, we shall thankfully lean on him. And God wants us to feel that our way through life is rough and perplexing, so that we may learn thankfully to lean on him. Therefore he takes steps to drive us out of self-confidence to trust in himself — in the classical scriptural phrase for the secret of the godly life, to “wait on the Lord.”

from Knowing God (InterVarsity, 1993), 249-250.

B. Robert Wennberg

With the dark night of the soul the genie is no longer there to grant our every wish. God is no longer at our beck and call. By withdrawing, God communicates that he is not the servant of the person of faith, but it is the person of faith who is the servant.

from Faith at the Edge: A Book for Doubters, (Eerdmans, 2009), 65.

For two more conceptions

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