94-21 Suffering: Faith on Trial – Targeted Lightning

The following sermon by Dr. Chuck F. Betters is from a 7-part series on suffering.

In this scripture-packed sermon series, Dr. Chuck F. Betters walks suffering believers into the honest, holy language of the Psalms, where God’s people bring their doubts, fears, questions, and grief into the presence of the Lord. Beginning with Psalm 73, Chuck helps listeners wrestle with the questions pain often raises: Is God truly sovereign? Is He perfectly good? Why do the wicked seem to prosper while God’s people suffer? This series reveals the building blocks of a shabby belief system, like proof-texting, a lack of understanding of the omnipotence and goodness of God in an evil world, and then builds a theology of suffering that is more than a belief system. Such a strong biblical understanding of suffering equips God’s people to turn to Him when crisis comes. It points hurting hearts to the steady love of Christ, the purposes of God that cannot be shaken, and the comforting truth that in our weakest moments, we are held securely in His grip.

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SPEAKER_00 0:07

Welcome to In His Grip with Dr. Chuck F. Betters, produced by Mark Inc. Ministries. Each in his grip message is designed to help turn your hearts toward Jesus and equip you to walk by faith. Let's join Dr. Betters as he preaches today's message.

SPEAKER_02 0:24

Now, what have we been talking about? Faith on trial. That's the name of this series. In the first part of the series, we talked about the omnipotence of God. Is our God omnipotent? The pathway of suffering nearly always leads us into the Psalms. From that, we have determined that Christians need to have a biblical theology of suffering. The big question, of course, is why does God permit evil? Why does he permit pain and suffering? Is God omnipotent or isn't he? Now we talked about some of the false assumptions that contribute to a shabby belief system. For example, the imbalanced view of scripture, or bowing to the tyranny of the urgent, or proof texting certain verses, or an imbalance between truth and experience, or a single-dimensional view or focus on the cross. And your worldview affects the answer to the question. For example, if you're an atheist, I doubt if you're here this morning, but if you are an atheist and hold a materialistic worldview, your view holds no hope because you can't answer the question. If there is no God, you can't answer the question any more than others who hold shabby belief systems can answer the question of why there is suffering and evil in the world. In fact, we could ask you why your materialistic worldview isn't working. Why are we getting worse and worse in terms of pain and suffering and not better and better, considering the fact that we are getting richer and richer? Considering the fact that we are gaining more and more knowledge and more and more expertise, so to speak, more and more technology, yet we continue to drown ourselves in pain and suffering. So if you're an atheist, you hold very little hope. But then there are Christian people, and I put the word Christian in quotes because I'm not sure some of these folks really understand the gospel, who hold to the point of view that God is less than omnipotent. That really what we've got here is a dualism or a struggle between good and evil, that Satan on the one hand and God on the other, neither one of which is totally omnipotent, battle each other, and the stronger at the moment seems to win out. And that's why we have sometimes periods of pain and evil and suffering, and sometimes we're free from it. That dualism is simply not biblical. Or the free willers, as we call them, that God has purposely limited Himself within the borders of man's free will. That is, God allows certain things, or we are intruded by certain things, but God really is not in control, man is in control. Tied in closely with that are those who hold to deism. Deism says God winds up the clock and just lets it run, but has no real control over the affairs of this world. So pain and evil and suffering are simply byproducts of living in a natural world. God is a transcendent God, they say, who, even though he may be personal, does not reveal himself personally. He just simply sets the wheels in motion. None of these views can be supported scripturally. None of these views can give us any hope of how the world will turn out, and none of these views will give us any comfort when we're involved in pain and suffering and become the victims of evil. Then we looked at some key life principles, Hebrews chapter 12, which we're going to return to, I hope, either today or next week, where we begin to put some of the puzzle parts of human suffering together. There is, for example, as I called it, spiritual snow, sleet, and freezing rain that falls on everyone. There are social evils that are common to all men. You don't have to be a Christian, to experience poverty. Poverty that comes as the result of tragedy or oppression or laziness, or poverty that comes because you're dependent on someone who sins and causes you to be poor. There are wars and natural disasters that fall on the just and the unjust. Rain that is common to all men, that falls on all men. Death, illness, bereavement. And we talked a lot about death. Death is not some sort of supreme act of God's cosmic failure, but a well-considered sentence that He has imposed against men because of their sins. Sometimes death is the result of very specific sin. But sometimes illness and death are not necessarily the result of specific sin or God's judicial sentence, but simply the natural outworkings of cause and effect, yet always under God's direct supervision and always under his omnipotent providence and care. Now, suffering and death, when mingled with faith, can indeed bring about a good end. And death is to be prepared for, and we should not be surprised when it happens. Well, now, having said all of that, we need to now turn our attention to what I've entitled targeted lightning. There is spiritual snow, sleet, and freezing rain common to all men, but there is targeted lightning that comes from the hand of God directly upon his children, directly upon believers. We need to shift gears, and we need to now talk about suffering that is peculiar to God's elect. There is a rain that falls on the just and the unjust, but there is targeted lightning that is peculiar to God's people. And at the top of the list of that targeted lightning is discipline. Mark it down. Discipline. Our uncertainty to read what's going on in our lives is what causes us so much pain. The uncertainty at times can become unbearable. The questions of why and how and what if and if only. That kind of uncertainty is what causes us so much pain. Now there are a variety of objectives in God's disciplinary process. There are a variety of reasons why God disciplines. Sometimes God simply disciplines as a megaphone for change. He wants to say something to us through the disciplinary process that we are not receiving or hearing any other way. Sometimes discipline can be designed to either soften me or to toughen me. In order, listen now, to make me more useful. Sometimes I need to be softened, and sometimes I need to be toughened. But either way, in the disciplinary process, the objective of discipline is to make me more useful for the kingdom of God. I don't have to like it. But discipline is a part of the heritage of all of God's elect people living on this side of the second coming. You say, how do you know that? Because the scripture tells us if we are without discipline, we are not legitimate children. We're illegitimate children. We're faking it. We're phonies. We're hypocrites. Discipline is a part of the process by which God changes our behavior in order to make us more useful in building the kingdom. And we're going to have discipline from now until he comes again. Discipline can be a part of God's very mysterious providence in a fallen world. And sometimes it's there to soften, and sometimes it's there to toughen, and sometimes it's there to cause change, and sometimes we don't know why it's happening. Sometimes it's just plain mysterious as to why we're being disciplined the way we are. And sometimes it's a blend of all of the above. The result, I don't know about you, but I know about in me and mostly in the psalmist. The result of such discipline is usually a mixture of faith and anguish. You following me? When God disciplines me, the response is usually a mixture of faith and anguish. Now you have Psalm 6 for the director of music with stringed instruments. According to Sheminith, the Psalm of David, oh Lord, by the way, set this to music so he wouldn't forget it. You ever notice how powerful music is? How powerful the medium of music is? Music is so essential to living in our culture. Regardless of what kind of music you like or don't like. Everybody and their grandmother and their grandmother's grandmother was there. Of course they were. We've never been to Florida without massive crowds, but there was a massive, massive crowd. But everywhere you went on the grounds of Universal Studios, some kind of music was playing. Music was essential. The music opens the heart to the message. The music becomes the backdrop that opens the heart to receive the message. Well, same thing here in Psalm 6. He sets it to music because he wants you to hear out of this music what he is trying to say about discipline, about suffering, about targeted lightning. Oh Lord, do not rebuke me in your anger or discipline me in your wrath. Be merciful to me, for I am, what's that word? Faint. Oh Lord, heal me, for my bones are in what? Agony. My soul is in what? Anguish. How long, O Lord, how long? Now do you notice the scriptures do not attempt to whitewash the anguish of God's people as they suffer? No whitewash here. Here we have the psalmist striving against God. Elsewhere in Scripture, we argue with God, we weep before God, we complain against God. There is no dry stoicism in Scripture when it comes to suffering, but a faith that is so robust that it wrestles with God. Notice what he says in verse 4, O Lord, and deliver me. Save me because of your unfailing love. No one remembers you when he is dead. Who praises you from the grave? I am worn out from groaning. All night long I flood my bed with weeping and drench my couch with tears. My eyes grow weak with sorrow. They fail because of all my foes. Isn't it amazing how we define spirituality in extremes? On the one hand, if we have a victorious faith in the face of severe pain, it's usually viewed, people look at it and say, Well, that's a stoic. He's going through all this pain and he's got all this victory. He must not be a feeling person. On the other hand, if we fail in our faith, people look at us and they say, Well, he's doubting the existence of God. So we have these extreme views. On the one hand, we fail. On the other hand, we seem to have victory. But I want you to notice how David resolves his pain and his anguish. Verse 8 Away from me, all you who do evil, for the Lord has heard my weeping. The Lord has heard my cry for mercy. The Lord accepts my prayer. All my enemies will be ashamed and dismayed. They will turn back in sudden disgrace. Here is a man, listen, who is craving to know God experientially and intimately. Do you know him that way? Do you know him that way? He struggles with the whys of God's discipline. He does not understand it. He does not know whether the discipline is God's megaphone for change, whether it's designed to strengthen him or soften him, or somehow to make him more useful to God's kingdom. He doesn't know if the suffering and discipline he is enduring is a part of God's mysterious providence, some puzzle part in God's providential plan. He doesn't know any of that. But here's the key to David, it doesn't matter. It doesn't matter what it is. He simply craves to know God intimately. And through the discipline, he will gain that intimacy in a way he didn't know him before. What are you going through this morning? What are you going through? You know it's amazing how quick folks are to tell us why we're going through certain things, why we're experiencing certain kinds of pain. It's amazing how quick folks are to interpret the megaphone. How quick folks are to tell us, well, God's trying to toughen you, or God's trying to soften you, or God's working out some mysterious plan. And you know, we spend more time and more energy suffering through that kind of discipline, trying to figure out why it's happening, and trying to look for a way in which God is somehow responsible for making me feel good about myself. God, you must feed my pleasure and make me feel good about myself, and I will control my environment and circumstances around me in order to make that happen. And while we're doing all of that, and while others are feeding us with their information, the real root of discipline, the real purpose of discipline is missed in the process. To David, it didn't matter why these things were happening. To David, what he really craved was, God, I want to know you intimately in a way I did not know you before the discipline. Look at Psalm 63. Keep that finger in Habakkuk, it's a hard book to find. Look at Psalm 63. This is why David would say in this Psalm, verse 1, a psalm of David, when he was in the desert of Judah. I think that's important. Certainly many of you are sitting in your own personal desert this morning. And you don't really know why you're there. And maybe there are some people who have tried to explain to you why you're there. But I want to tell you why you're there. I want to tell you you're there because God wants you to know him intimately in a way you never knew him before. Verse 1. When he was in the desert of Judah, O God, you are my God. Now I have this word underlined, earnestly I seek you. Note the language. My soul, I have this word underlined, thirst for you. My body, I have this word underlined, longs for you. Earnestly, thirsting, longing for what? An answer to my problem. A reason for the discipline, an explanation as to why things aren't going better in my life. Why have you disrupted my life? Why have you invaded me thus? No question like that is asked. He says, I want to know you. I'm in the desert. I earnestly seek you. My soul thirsts for you, my body longs for you in a dry and weary land where there is no water. Get the picture? I have seen you in the sanctuary. I beheld your power and your glory because your love is better than life. Can you say that this morning? Can you say, oh God, your love of me is better than life itself? Knowing you is better than life itself. My lips will glorify you. What do we do? God, you have to explain this to me. You see, I had my course all mapped out. I had the strategy all planned, and things were going fine until this happened or that happened. My soul will be satisfied as with the richest of foods. I gotta tell you, this past week we ate like pigs. We ate every bad food in the world. I wasn't supposed to say that, but we did. You just don't go on vacation and eat salads. You just don't do it. And we ate and ate and ate and ate and ate and ate. And enjoyed every minute of it. What's he say here? My soul will be satisfied as with the richest of foods, with singing lips, my mouth will praise you. Every spiritual indulgence, every spiritual blessing can be yours when you come to intimately know your God. And I gotta tell you, I think that's missing. And probably a good ninety, maybe even ninety-five percent of the people sitting here right now, you don't know him that way. You know why? Because we're too focused on me. On my pain. Well, Habakkuk, you have it? I gave you a lot of time to find it, didn't I? Chapter one. Here is an illustration of what I'm talking about. A frank exchange between Habakkuk and his God. Here is no mere stoicism. Here is a frank, honest exchange between the prophet and his God. And he asks that $64,000 question about pain and suffering, verse 2, how long, O Lord, must I cry for help? But you do not listen. Or cry out to you, violence, but you do not save. Why do you make me look at injustice? Why do you tolerate wrong? Destruction and violence are before me. There is strife and conflict abounds. Therefore, the law is paralyzed, and justice never prevails. The wicked hem in the righteous so that justice is perverted. Well, the answer the Lord gives only adds to his confusion. In fact, when he gets done with this answer, I could imagine that Habakkuk was standing there and looking in this kind of pose. Look at verse 5. God says, look at the nations and watch. Be utterly amazed, for I am going to do something in your days that you would not believe, even if you were told. I am raising up the Babylonians. I am raising up the Babylonians, and I have this underlined, that ruthless and impetuous people. Now God was under no guise about what he was doing. What do they do? They sweep across the whole earth to seize dwelling places that are not their own. They are, I have this underlined, a feared and a dreaded people. They are a law to themselves and they promote their own honor. Their horses are swifter than leopards, fiercer than wolves at dusk. Their cavalry gallops headlong. Their horsemen come from afar. They fly like a vulture swooping to devour. They all come bent on violence. Their hordes advance like a desert wind and gather prisoners like sand. They deride kings and scoff at rulers. They laugh at all fortified cities. They build heath earthen ramps and capture them. Then they sweep past like the wind and go on. Guilty men whose own strength is their God. Habakkuk, that's who I'm going to use to answer your question about how long? Habakkuk says, How can a God who deplores evil choose a man like Cyrus and a nation like Babylon, ruthless, barbaric, immoral, and ungodly men? How could he choose that kind of a nation, that kind of a leader, to inflict discipline on his people? How can he do that? Look at verse 12. O Lord, are you not from everlasting? Notice how he always goes to his theology. My God, my holy one, we will not die. Oh Lord, you have appointed them to execute judgment. O rock, you have ordained them to punish. Your eyes are too pure to look on evil. You cannot even look at it. You can't tolerate wrong. Why then do you tolerate the treacherous? Why are you silent while the wicked swallow up those more righteous than themselves? Now in the next chapter, he is very specific about what idolaters, thieves, and drunkards may expect. God says, here's the lot of the idolater, here's the lot of the thief, here's the lot of the reviler, here's the lot of Babylon, this is what they can expect. But now the conclusion is startling. God says, yes, they are evil, and their sin will be punished. But now listen, the issue at hand here is that you, my elect people, are also evil, and your sin must be punished. And that reasoning causes Habakkuk chapter 2, verse 20, to drop down on his face and say, But the Lord is in his holy temple. Let all the earth keep silent before him. You see what he's doing? Yes, Babylon is ruthless and barbaric. Yes, they are the instruments of judgment, but they are judging as a sinful people, you who are also a sinful people. At that point, Habakkuk drops down. Verse 2 of chapter 3. He does not like what he's heard. God is going to discipline his own people with the likes of an evil empire, the great harlot Babylon. So he begs God, Lord, intervene. Intervene. We are a dead people if you don't intervene. Chapter 3, verse 2. The gospel in Habakkuk. Here it is. Lord, I have heard of your fame. I stand in awe of your deeds, O Lord. Renew them in my day. In my time, make them known. Here it is, underlined it, the gospel in Habakkuk. In wrath, remember mercy. You see, that's the cross. That's exactly what happened on the cross in wrath. God's wrath. You want to know what God thinks of sin, whether it's sin in Babylon or sin in his church? You want to know what God thinks of sin? Look at the cross. What do you have there? The wrath of God upon sin. But what do you also have there? Mercy. Wanna know why? Because you and I should have been on that cross, rightfully receiving the judgment of God for our sins. It ought to cause you to do what Habakkuk did. Get down on your face before a holy God and say, Lord, I desire now to know you intimately. Regardless of whether or not you give me answers to the whys and the wherefores of what's going on in my life. What do we do? We try to fill our lives and control our environment in such a way as to satisfy and to make us feel good. You know when that starts? As a little child. We say to our children, as little children growing up, be good, and what'll happen? You'll get blessed. Be bad, and what'll happen? You'll be cursed. Be good, and these are the blessings. But you know, sometimes we can be good and still be disciplined. In wrath, remember mercy. Isn't that a wonderful message from the cross? He makes three commitments, Habakkuk does. As you read the rest of the book, he makes three commitments after reviewing the terrible displays of God's wrath in the past. He goes back and he sees what God did in the past, how God's wrath was unfolded in the past, and it causes him to stand back and say, You know, I need to reassess this. And friends, I think that message coming out of Habakkuk is good news for every one of you this morning who are struggling with pain or evil or suffering in your life that is the direct result of God's discipline. Three commitments he makes. First one you'll find in Habakkuk 3, verse 16. Here's the first commitment you need to make. I heard and my heart pounded, my lips quivered at the sound, decay crept into my bones, and my legs trembled. Here it is. Yet I will wait patiently for the day of calamity to come on the nation invading us. Here's the first commitment Habakkuk makes. He says, I am going to make a commitment to taking the long view of suffering. I want to see suffering from the perspective of the long view, not the short view. And that's what most of us are caught up in, the short view. We want to know why, and when do we want to know it? Now. Habakkuk says, I want to wait this thing out, and I want to see the long view, even though my heart's pounding, my lips are quivering, my bones are decaying, my legs are trembling, yet I am going to wait patiently for the day of calamity to come on the nation invading us. Doesn't Peter say the same thing? First Peter, you don't have to turn to it 4 17th. Peter says, For it is time for judgment to begin with the family of God. And if it begins with us, what will the outcome be for those who do not obey the gospel of God? Listen to me. I believe God is purging and disciplining his church in preparation for judgment to come. I believe it is coming very soon. I believe that the second coming of Christ is very soon. And I believe that in preparation for that coming, God is sending a delusion that they would even believe a lie. The church is filled with apostasy. The church is filled with apostasy. And God is not going to turn a deaf ear and a blinded eye to the apostasy in his church. Peter warns us the time is come for judgment to begin at the house of God in preparation for the judgment that is to come upon Babylon. The harlot world system in which we live. We need to see that short term our pain may be intense, but long term, God's name is going to be vindicated. You know, I don't know about you, but I crave what Habakkuk craved. Lord, I've heard about the way in which you poured out your spirit in the past. I've heard about the wonderful things you've done in the past. You know, I'm sick and tired of hearing about those things. I'm so tired of hearing about what God did in the past. I want God to do it in the present. Don't you? Isn't it time for revival? Isn't it time for the Spirit of God to fall on his church? Isn't it time for the Holy Spirit to be poured out on our young men and our young women? Isn't it time for the Spirit of God to invade the church and to bring us on our faces before God where we say, silent even in your pain and suffering, the Lord is in his holy temple. Isn't it time? But we're so focused on what? Me. Me. God says, I want to know you intimately. I want you to know me intimately. Second, turn to Habakkuk 3. He makes a second commitment. And here it is, verse 17. Though the fig tree does not bud, and there are no grapes on the vine, though the olive crop fails, and the fields produce no food. Pretty bleak picture, isn't it? Though all that happens, though there are no sheep in the pen, no cattle in the stalls, in other words, even if my world comes apart, now you can fill in the blanks there. If I lose my job, if I lose my health, if I lose my security, if I lose my reputation, you fill in the blanks. Even though all of that happens in that disciplinary process, what does he say? Yet, I will rejoice in the Lord, I will be joyful in God my Savior. Here's his second commitment. He is driven through the disciplinary process to seek intimacy with God he never knew before. Is that missing in your life? Is that missing this morning? I think it is for most of you. And I think it's sad because we're not hearing the voice of God. Look at verse 19, you'll see the third commitment. Sovereign Lord is my strength. He makes my feet like the feet of a deer. He enables me to go on the heights. Here's a man committed to praise and not complain. To praise and not complain. A long view of suffering, intimacy with God, and praise and not complaint. That's why when you come to the book of Hebrews, you ask yourself, is this easy? Hey, Chuck, is this easy stuff you're talking about? Go to Hebrews chapter 13 and get out of Habakkuk now. Go to Hebrews chapter 13. Is this easy? Taking the long view of suffering, seeking intimacy with God, learning to praise Him and not complain, even though the discipline is swirling around you. Is it easy? Notice what the writer of Hebrews says, chapter 13. And look at verse 15. Through Jesus, therefore, let us, what's the word? Continually offer to God a what? Sacrifice of praise. The fruit of lips that confess his name. This requires a certain maturity and a certain kind of motivation. You have to be mature enough and motivated enough to see a long view of suffering and the search for intimacy with God and praise that is not complaining as an act, a sacrificial act that requires a deep-seated motivation. Want to know what it is? Well, I'm going to tell you what it is. Go over to Romans chapter 5. Here's the motivation necessary for you to begin that search, that quest for that kind of intimacy with God. Here it is. Romans 5. Verse 1. Therefore, since we have been justified through faith, we have peace with God. I want to say here this morning, I venture to say, many of you don't have that peace. You may have been a Christian for years, but do you have the peace of God through Jesus Christ our Lord, through whom we have gained access by faith into this grace in which we now stand. Now here's the motivation. And we rejoice. Here's the source of our joy. Here's the source of our sacrifice of praise. We rejoice in the hope. Underline and circle that word. In the hope of the glory of God. Now that word hope is not just some sort of futuristic dreaming. The word in the Greek has attached to it a certainty. In fact, in the Greek, the little prefix APO is put in front of it. Because the little prefix APO lends to it even more of a certainty and less of a dreaming. It is as though the Apostle Paul is saying, the hope I am talking about is not something that's way out there, some sort of pie in the sky, something that you can lunge after but never really reach. This is an expectant hope. And I believe that as Christians living in 1994, 20th century believers, much of church history has already passed. We are moving critically close to the coming of the Lord Jesus Christ. And that hope needs to become more and more intense, more and more real, more and more out in the forefront of what we are in seeking that intimacy with God. If he came today, would you be embarrassed? If he came today, if he came last night, what would he have found? What would you have been doing in the past five years of your Christian life? How have you been living? What kind of power has been displayed? What kind of joy has emanated from you? What kind of peace passes understanding? Hope. Not only so, but we also rejoice in our sufferings. Is this man nuts? Because we know that suffering produces perseverance, perseverance, character, and character. What's the next word? Hope. There it is again. It is as though the apostle Paul is throwing that four-letter word right out in front of you, who are involved in that disciplinary process, wondering about whether or not God cares for where you are, whether or not he loves you as he's loved you in the past, whether or not he wants to do a work in you as he has done in others in the past. He's throwing that word out there and saying, This is your motivation. I am coming soon. And all of it will make sense. Paul would say in Philippians 3, I want to know Christ. And the what? Fellowship. Notice the word he chooses: the fellowship of his sufferings. Do you know how positive that word is, fellowship? When we think of fellowship, well, I hope we do. When we think of having fellowship with one another, you know, I watch you folks come into church on Sunday morning. You haven't seen some people all week? You've been beaten up by your bosses, or you've been beaten up by people around you all week. You come to church, you're musing around with everybody, patting each other on the back, shaking hands, hugging, kissing, squeezing, all that other stuff. It's wonderful to watch. You're having what? Fellowship. That's a positive word. Notice how he uses it here. I want to know Christ and the power of his resurrection and the fellowship of his sufferings. Sufferings. Becoming like him in his death to attain the resurrection of the dead. There he's holding it out again. There it is again. It's sticking right out of there. I crave an intimacy with God. In the past eight months, I have learned more about intimacy with the Lord than in the first 46 years combined. I am not at the point, and I don't think I'll ever be at the point where I can say, thank God he took our son. And I don't think you or God expects that we should say that. Death is not something pretty, it's an enemy. But in that death, I have taken all of my theology, stripped it aside, put it behind me, and I have said, now Lord, here's a clean slate. You teach me what intimacy is all about. And I want to wrestle with you until you do. And I gotta tell you something, friends, when you pray that kind of a prayer, duck. Father, thank you for what you've taught us this morning about targeted lightning, specifically discipline that comes from your hand. Lord, we desire to know you and to know you intimately in a way we never dreamed possible. But Lord, we cannot hear your voice as long as we're talking. We cannot hear your voice as long as we're muttering and complaining, doubting, questioning. Father, help us to strive after an intimacy with you and not to let go until you expose our own self-seeking pleasures, our own lack of personal discipline, our own desires and dreams and aspirations that are not in conformity with what you have planned for us, strip away all facades and burn within us an intimacy to know you. Now may the grace of God, the love of our Lord and our Savior Jesus the Christ, the very presence, person, and power of his Holy Spirit, abide with each of you now until Christ comes again and forevermore. And all God's people said.

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