It is a Christian commonplace that God matures us through suffering. But how does that work?

The New Testament writers often comment on the maturing effect of suffering. “Suffering produces perseverance; perseverance, character; and character, hope” (Rom. 5:3-4); “God disciplines us for our good, in order that we may share in his holiness … it produces a harvest of righteousness and peace” (Heb. 12:10-11); “the testing of your faith produces perseverance” which brings maturity (James 1:3-4). Paul reports that in his desperate experience of trouble in Asia he received Christ’s comfort so that he is able to comfort others (1 Cor. 1:3-11). Peter encourages Christians facing trials that these prove that faith is genuine. He contrasts it with  gold “which perishes even though refined by fire” — the implication being that faith is also refined and lasts, so that it leads to “praise, glory and honor when Jesus Christ is revealed” (1 Pet. 1:7). Suffering itself is unpleasant (1 Pet. 1:6; Heb 12:11), but because of its assured results it should be a reason for Christians to rejoice (Rom. 5:3; Jam. 1:2; 1Pet. 1:6).

Trials put us in position in which it is difficult to trust God and serve God, and continuing to do so through the course of a struggle can lead to stronger faith. While true, that sounds much like the Nietzschean maxim “whatever does not destroy me makes me stronger”. The dynamic of suffering and spiritual growth runs far more deeply than that.

Suffering contributes to Christian maturity in several ways.

Deep suffering raises intensely the question of whether God truly is reliable. Is he good and strong, if his people suffer? While we encounter that question in general as we look at the world, it presses personally and sharply in the midst of suffering. Job’s wife challenged him to “curse God and die” (Job 2:9), and suffering can bring that temptation. The Christian wonders if God is present and trustworthy. Perhaps faith in God is a misguided folly and it would be better to reject him. Such questions can loom large in dark spiritual moments produced by suffering.

In the face of these questions, it is little encouragement to be told that God will use suffering for good. Even less is there reprieve in a theoretical ‘theodicy’ which argues that God can be justified in allowing suffering.

The only real answer is the one which Paul discovered: “the comfort which abounds through Christ” (2 Cor 1:5). Paul says God is Father of compassion and the God of comfort (paraklēsis). Seifrid describes ‘comfort’ as “help that speaks”. It is not simply respite from difficult circumstances, which Paul did receive (2 Cor 1:10). The end of a trial is relief but may not be comfort. On the other hand, God provides comfort in the midst of suffering. That is Paul’s experience, so he offers the Corinthians comfort which will enable them to endure suffering (v6). Comfort is “the knowledge that there is One who loves and cares, a God who sees distress and answers lament”, and that is based in the gospel which declares that God has fulfilled his promises and will bring them to completion all in Christ (2 Cor 1:20).¹ To put this another way, Christ has entered into our suffering in order to overcome sin and its effects, so when we suffer we share in something of his suffering and also in the comfort and confidence that he shares his resurrection victory with us. Suffering can deepen our hope in Christ and the New Creation.

Paul’s account of his comfort is the central insight as to how suffering matures us — it sends us back to God and his love and mercy in Christ, to Jesus’ death and resurrection and the sure hope based on that. This comfort is found in digging back into the promises of the gospel and knowing the presence of God through Christ even in the midst of trials. Just as suffering intensifies and personalises questions of God’s goodness it brings home the richness of God’s answer to suffering. As we press on trusting God, we learn the glory of his love and hope.

Many Christians can say that the times of deepest grief and fear were also the moments of richest fellowship with Christ. As we are conscious of sharing in Christ’s sufferings, so we are aware of his presence with us. Even driven to the point where we cannot pray, we find that the Spirit prays for us (Rom 8:26). Calvin’s comment is that “by communion with him the very sufferings themselves not only become blessed to us but also help much in promoting our salvation”. ²

Around this central truth, suffering also shapes us spiritually in other ways. It strips us of self-reliance and teaches us that we need to turn to God. Paul testifies that when he asked for relief from the “thorn in the flesh”, the Lord’s answer was “My grace is sufficient for you, for my power is made perfect in weakness.” He explains “for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong” (2 Cor. 12:9-10). Knowing our fragility pushes us to pray more earnestly.

Suffering often prompts us to focus on the important matters and to let go of side issues. It can provide an important time of self-examination leading to repentance.

During difficult times, we often find new riches in God’s word. So much of the Bible is written to or by God’s people in suffering. It addresses the reality of suffering from many perspectives — leading us in lament, modelling endurance and providing hope. Our own troubles help us to see the

Suffering forces us to rely on others, we have to look to them for encouragment and prayer. Life as the body of Christ means that “if one part suffers, every part suffers with it” (1 Cor 12:26). Luther wrote “When we feel pain, when we suffer, when we die, let us turn to this, firmly believing and certain that it is not we alone, but Christ and the church who are in pain and suffering and dying with us.”³ So we are more deeply bound into the church which God is building.

There are deep mysteries in suffering, and no formulae for the way we grow in it. We all know Christians who have reached a mature peace and joy through awful pain. Yet some believers are embittered and seem to be spiritually crippled by it. Even for these, God in his secret ways, works for good to conform us to Christ.

1. M. A. Seifrid, The Pillar New Testament Commentary: The Second Letter to the Corinthians. (Grand Rapids/ Cambridge: Eerdmans /Apollos, 2014), 21–22.
2. J. Calvin, J. Institutes of the Christian Religion J. T. McNeill, ed.; F. L. Battles, trans. (Louisville: Westminster John Knox Press, 2011); I.viii.i, 702.
3. M. Luther, “Fourteen Consolations”, quoted in K. Kapic, “Faith, Hope and Love: A Theological Meditation on Suffering and Sanctification”, Sanctification: Explorations in Theology and Practice (IVP:2014), 228.