Daily Meditation

Anchoring Your Soul

Ligonier Ministries

The God of Christianity is not a frivolous God. He is not given to caprice or arbitrary acts of violence. His actions are not irrational expressions or whims. We do not know why at a given place or a given time natural catastrophes take place. Easy equations of guilt and disaster are ruled out by statements in the book of Job and the ninth chapter of John’s gospel. When inexplicable disasters occur, we must say with Luther, “Let God be God.”

When Job cried out, “The Lord gave, and the Lord has taken away; blessed be the name of the Lord” (Job 1:21b), he was not trying to sound pious or give superficial praise to God. He was biting his lip and gripping his stomach as he sought to remain faithful to God in the midst of unmitigated anguish. But Job knew who God was and cursed Him not.

Whatever else this world is, it is fallen. Suffering is inseparably related to sin. That is not to say that all suffering is a direct result of sin or that there is a measurable ratio between an individual’s suffering and his sin (Job and John 9 militate against such thinking). However, suffering belongs to the complex of sin. As long as this world suffers from the violence of men, it returns such violence in kind. Scripture often personifies nature as being angry with its human master and exploiter. Instead of dressing, keeping, and replenishing the earth, we exploit it and pollute it.

The world is not yet redeemed. We look for a new heaven and a new earth. We yearn for a land without tempest, flood, or earthquake. Such yearning provides a hope that is an anchor for the soul.

Coram Deo

Is your soul anchored to the biblical hope of the future, the new heaven and earth, where there will be no more sin and suffering?

Passages for Further Study

John 9:1–3

Daily Devotional

How to Contemplate Calamity

“The waves of death encompassed me, the torrents of destruction assailed me. . . This God — his way is perfect.” (2 Samuel 22:5, 31)

John Piper

After the loss of his ten children owing to a “natural disaster” (Job 1:19), Job said, “The Lord gave, and the Lord has taken away; blessed be the name of the Lord” (Job 1:21). At the end of the book, the inspired writer confirms Job’s understanding of what happened. He says Job’s brothers and sisters “comforted him for all the evil that the Lord had brought upon him” (Job 42:11).

This has several crucial implications for us as we think about the massive calamity that occurred December 26, 2005, in the Indian Ocean — one of the deadliest natural disasters on record.

1. Satan is not ultimate, God is.

Satan had a hand in Job’s misery, but not the decisive hand. God gave Satan permission to afflict Job (Job 1:12; 2:10). But Job and the writer of this book treat God as the ultimate and decisive cause. When Satan afflicts Job with sores, Job says to his wife, “Shall we receive good from God, and shall we not receive evil?” (Job 2:10), and the writer calls these satanic sores “the evil that the Lord had brought upon him” (Job 42:11). So Satan is real. Satan brings misery. But Satan is not ultimate or decisive. He is on a leash. He goes no farther than God decisively permits.

2. Even if Satan caused the earthquake in the Indian Ocean the day after Christmas, he is not the decisive cause of over 200,000 deaths; God is.

God claims power over tsunamis in Job 38:8 when he asks Job rhetorically, “Who shut in the sea with doors when it burst out from the womb . . . and said, ‘Thus far shall you come, and no farther, and here shall your proud waves be stayed’?” Psalm 89:8–9 says, “O Lord . . . you rule the raging of the sea; when its waves rise, you still them.” And Jesus himself has the same control today as he once did over the deadly threats of waves: “He . . . rebuked the wind and the raging waves, and they ceased, and there was a calm” (Luke 8:24). In other words, even if Satan caused the earthquake, God could have stopped the waves.

3. Destructive calamities in this world mingle judgment and mercy.

Their purposes are not simple. Job was a godly man and his miseries were not God’s punishment (Job 1:1, 8). Their design was purifying not punishment (Job 42:6). But we do not know the spiritual condition of Job’s children. Job was certainly concerned about them (Job 1:5). God may have taken their life in judgment. If that is true, then the same calamity proved in the end to be mercy for Job and judgment on his children. This is true of all calamities. They mingle judgment and mercy. They are both punishment and purification. Suffering, and even death, can be both judgment and mercy at the same time.

The clearest illustration of this is the death of Jesus. It was both judgment and mercy. It was judgment on Jesus because he bore our sins (not his own), and it was mercy toward us who trust him to bear our punishment (Galatians 3:13; 1 Peter 2:24) and be our righteousness (2 Corinthians 5:21). Another example is the curse that lies on this fallen earth. Those who do not believe in Christ experience it as judgment, but believers experience it as merciful, though painful, preparation for glory. “The creation was subjected to futility, not willingly, but because of him who subjected it, in hope” (Romans 8:20). This is God’s subjection. This is why there are tsunamis.

4. The heart that Christ gives to his people feels compassion for those who suffer, no matter what their faith.

When the Bible says, “Weep with those who weep” (Romans 12:15), it does not add, “unless God caused the weeping.” Job’s comforters would have done better to weep with Job than talk so much. That does not change when we discover that Job’s suffering was ultimately from God. No, it is right to weep with those who suffer. Pain is pain, no matter who causes it. We are all sinners. Empathy flows not from the causes of pain, but the company of pain. And we are all in it together.

5. Finally, Christ calls us to show mercy to those who suffer, even if they do not deserve it.

That is the meaning of mercy — undeserved help. “Love your enemies, do good to those who hate you” (Luke 6:27).