In times of doubt, difficulty, and trials, our fundamental beliefs about God and our faith are revealed. So how can Christians find faith in the midst of doubt? How can they trust God’s plan when their lives seem out of His control, and prayers seem to go unanswered or, sometimes it feels, even unheard?
If you or someone you love has been there, these questions may be far more personal than theoretical. You might wonder: Is God good? Is He sovereign? Does He care?
When we’re assailed by trials, we need perspective for our minds and relief for our hearts. It’s essential we realign our worldview by God’s inspired Word: “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16).
The sovereignty of God is a solid foundation for our faith.
God’s sovereignty is the biblical teaching that all things remain under God’s rule and nothing happens without either His direction or permission. God works in all things for the good of His children (see Romans 8:28), including evil and suffering. He doesn’t commit moral evil, but He can use any evil for good purposes.
Paul wrote, “In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will” (Ephesians 1:11).
“Everything” is comprehensive—no exceptions. God works even in those things done against His moral will, to bring them into conformity with His purpose and plan. We can follow Scripture’s lead and embrace the belief that a sovereign God is accomplishing eternal purposes in the midst of painful and even tragic events.
Genuine faith will be tested.
Suffering and life’s difficulties either push us away from God or pull us toward Him. Auschwitz survivor Viktor Frankl wrote in The Unconscious God, “Just as the small fire is extinguished by the storm whereas a large fire is enhanced by it, likewise a weak faith is weakened by predicaments and catastrophes whereas a strong faith is strengthened by them.”
Only when you jettison ungrounded and untrue faith can you replace it with valid faith in the true sovereign God—faith that can pass, and even find strength in, life’s formidable tests.
The devastation of tragedy is certainly real for people whose faith endures suffering. But because they do not place their hope for health, abundance, and secure relationships in this life, but in an eternal life to come, their hope remains firm regardless of what happens.
Faith means believing that God is good and that even if we can’t see it today, one day we will look back and see clearly His sovereignty, goodness, and kindness.
In our times of doubt, God promises never to leave us.
Paul Tournier said, “Where there is no longer any opportunity for doubt, there is no longer any opportunity for faith.”
Trusting God is a matter of faith. “So faith comes from hearing, and hearing through the word of Christ” (Romans 10:17). We must immerse ourselves in God’s Word. As a solar panel stores sunlight’s energy, faith is established only by regular exposure to the truth and application of that truth to the events we confront in our lives. This is why it’s essential that we attend a church that teaches God’s Word and that we study it daily ourselves. When our beliefs are established on the truth, we are more likely to stand during times when doubts assail us.
We should ask God to deliver us from Satan’s attacks of unbelief and discouragement. We should learn to resist them, in the power of Christ (see James 4:7). Trusting God for the grace to endure adversity is as much an act of faith as trusting Him for deliverance from it.
God promises in Hebrews 13:5 (NIV), “Never will I leave you; never will I forsake you.” This unusual Greek sentence contains five negatives. Kenneth Wuest translates it, “I will not, I will not cease to sustain and uphold you. I will not, I will not, I will not let you down.” When we languish in the deepest pit and wonder if God even exists, God reminds us that He remains there with us.
We can trust God is refining us through our trials—and one day will bring us into his glorious presence.
The Lord says to us, “When you pass through the waters, I will be with you…When you walk through fire you shall not be burned, and the flame shall not consume you” (Isaiah 43:2).
God’s presence remains with His children whether we recognize it or not. In periods of darkness, God calls us to trust Him until the light returns. “But he knows the way that I take; when he has tried me, I shall come out as gold” (Job 23:10).
Inthis world of suffering, I have a profound and abiding hope, and faith for the future. Not because I’ve followed a set of religious rules, but because for forty some years I’ve known a real person, and continue to know him better. Through inconceivable self-sacrifice He has touched me deeply, given me a new heart, and utterly transformed my life. To Jesus be the glory, now and forever.
Randy Alcorn is the founder and director of Eternal Perspective Ministries (EPM), a nonprofit organization dedicated to teaching biblical truth and drawing attention to the needy and how to help them. Before starting EPM in 1990, Alcorn for 13 years co-pastored Good Shepherd Community Church outside Gresham, Oregon. He has ministered in many countries, including China, and is a popular teacher and conference speaker. Randy is a best-selling author of over 30 books including Heaven, The Treasure Principle, and the 2002 Gold Medallion winner, Safely Home.
Esther 8:17 — Your words were found, and I ate them, and your words became to me a joy and the delight of my heart, for I am called by your name, O Lord, God of hosts.
Isaiah 57:15 —For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: “I dwell in the high and holy place, and also with him who is of a contrite and lowly spirit, to revive the spirit of the lowly, and to revive the heart of the contrite.
It tells us who He is, what His character is, what His standards are, and what He requires of us, His creatures. It tells us that we owe our very existence to Him; that for good or ill, we are always in His hands and under His eye; and that He made us to worship and serve Him, to show forth His praise and to live for His glory.
These truths are the foundation of theistic religion; and until they are grasped, the rest of the gospel message will seem neither cogent nor relevant. It is here with the assertion of man’s complete and constant dependence on his Creator that the Christian story starts.
We can learn again from Paul at this point. When preaching to Jews, as at Pisidian Antioch, he did not need to mention the fact that men were God’s creatures. He could take this knowledge for granted, for his hearers had the Old Testament faith behind them. He could begin at once to declare Christ to them as the fulfillment of Old Testament hopes.
But when preaching to Gentiles, who knew nothing of the Old Testament, Paul had to go further back and start from the beginning. And the beginning from which Paul started in such cases was the doctrine of God’s Creatorship and man’s creaturehood. So, when the Athenians asked him to explain what his talk of Jesus and the resurrection was all about, he spoke to them first of God the Creator and what He made man for. “God…made the world…seeing he giveth to all life, and breath, and all things; And hath made…all nations…that they should seek the Lord” (Act 17:24-27).
This was not, as some have supposed, a piece of philosophical apologetic of a kind that Paul afterwards renounced, but the first and basic lesson in theistic faith.
The gospel starts by teaching us that we, as creatures, are absolutely dependent on God, and that He, as Creator, has an absolute claim on us.
Only when we have learned this can we see what sin is, and only when we see what sin is can we understand the good news of salvation from sin.
We must know what it means to call God Creator before we can grasp what it means to speak of Him as Redeemer. Nothing can be achieved by talking about sin and salvation where this preliminary lesson has not in some measure been learned.
2.The gospel is a message about sin.
It tells us how we have fallen short of God’s standard, how we have become guilty, filthy, and helpless in sin, and now stand under the wrath of God. It tells us that the reason why we sin continually is that we are sinners by nature, and that nothing we do or try to do for ourselves can put us right or bring us back into God’s favor.
It shows us ourselves as God sees us and teaches us to think of ourselves as God thinks of us. Thus, it leads us to self-despair. And this also is a necessary step. Not until we have learned our need to get right with God and our inability to do so by any effort of our own can we come to know the Christ Who saves from sin.
There is a pitfall here. Everybody’s life includes things that cause dissatisfaction and shame. Everyone has a bad conscience about some things in his past, matters in which he has fallen short of the standard that he set for himself or that was expected of him by others. The danger is that in our evangelism we should content ourselves with evoking thoughts of these things and making people feel uncomfortable about them, and then depicting Christ as the One who saves us from these elements of ourselves, without even raising the question of our relationship with God.
But this is just the question that has to be raised when we speak about sin. For the very idea of sin in the Bible is of an offence against God that disrupts a man’s relationship with God. Unless we see our shortcomings in the light of the Law and holiness of God, we do not see them as sin at all.
For sin is not a social concept; it is a theological concept.
Though sin is committed by man, and many sins are against society, sin cannot be defined in terms of either man or society.
We never know what sin really is until we have learned to think of it in terms of God and to measure it, not by human standards, but by the yardstick of His total demand on our lives.
What we have to grasp, then, is that the bad conscience of the natural man is not at all the same thing as conviction of sin. It does not, therefore, follow that a man is convicted of sin when he is distressed about his weaknesses and the wrong things he has done. It is not conviction of sin just to feel miserable about yourself, your failures, and your inadequacy to meet life’s demands.
Nor would it be saving faith if a man in that condition called on the Lord Jesus Christ just to soothe him, and cheer him up, and make him feel confident again. Nor should we be preaching the gospel (though we might imagine we were) if all that we did was to present Christ in terms of a man’s felt wants: “Are you happy? Are you satisfied? Do you want peace of mind? Do you feel that you have failed? Are you fed up with yourself? Do you want a friend? Then come to Christ; He will meet your every need”—as if the Lord Jesus Christ were to be thought of as a fairy godmother or a super-psychiatrist…
To be convicted of sin means not just to feel that one is an all-round flop, but to realize that one has offended God, and flouted His authority, and defied Him, and gone against Him, and put oneself in the wrong with Him. To preach Christ means to set Him forth as the One Who through His cross sets men right with God again…
It is indeed true that the real Christ, the Christ of the Bible, Who [reveals] Himself to us as a Savior from sin and an Advocate with God, does in fact give peace, and joy, and moral strength, and the privilege of His own friendship to those who trust Him.
But the Christ who is depicted and desired merely to make the lot of life’s casualties easier by supplying them with aids and comforts is not the real Christ, but a misrepresented and misconceived Christ—in effect, an imaginary Christ.
And if we taught people to look to an imaginary Christ, we should have no grounds for expecting that they would find a real salvation. We must be on our guard, therefore, against equating a natural bad conscience and sense of wretchedness with spiritual conviction of sin and so omitting in our evangelism to impress upon sinners the basic truth about their condition—namely, that their sin has alienated them from God and exposed them to His condemnation, and hostility, and wrath, so that their first need is for a restored relationship with Him…
3. The gospel is a message about Christ.
—Christ, the Son of God incarnate; Christ, the Lamb of God, dying for sin; Christ, the risen Lord; Christ, the perfect Savior.
Two points need to be made about the declaring of this part of the message:
(i) We must not present the Person of Christ apart from His saving work.
It is sometimes said that it is the presentation of Christ’s Person, rather than of doctrines about Him, that draws sinners to His feet. It is true that it is the living Christ Who saves and that a theory of the atonement, however orthodox, is no substitute. When this remark is made, however, what is usually being suggested is that doctrinal instruction is dispensable in evangelistic preaching, and that all the evangelist need do is paint a vivid word-picture of the man of Galilee who went about doing good, and then assure his hearers that this Jesus is still alive to help them in their troubles.
But such a message could hardly be called the gospel. It would, in reality, be a mere conundrum, serving only to mystify…the truth is that you cannot make sense of the historic figure of Jesus until you know about the Incarnation—that this Jesus was in fact God the Son, made man to save sinners according to His Father’s eternal purpose.
—Nor can you make sense of His life until you know about the atonement—that He lived as man so that He might die as man for men, and that His passion, His judicial murder was really His saving action of bearing away the world’s sins.
—Nor can you tell on what terms to approach Him now until you know about the resurrection, ascension, and heavenly session—that Jesus has been raised, and enthroned, and made King, and lives to save to the uttermost all who acknowledge His Lordship. These doctrines, to mention no others, are essential to the gospel…In fact, without these doctrines you would have no gospel to preach at all.
(ii) But there is a second and complementary point: we must not present the saving work of Christ apart from His Person.
Evangelistic preachers and personal workers have sometimes been known to make this mistake. In their concern to focus attention on the atoning death of Christ as the sole sufficient ground on which sinners may be accepted with God, they have expounded the summons to saving faith in these terms: “Believe that Christ died for your sins.”
The effect of this exposition is to represent the saving work of Christ in the past, dissociated from His Person in the present, as the whole object of our trust. But it is not biblical thus to isolate the work from the Worker. Nowhere in the New Testament is the call to believe expressed in such terms. What the New Testament calls for is faith in (en) or into (eis) or upon (epi) Christ Himself—the placing of our trust in the living Savior Who died for sins.
This being so, one thing becomes clear straight away: namely, that the question about the extent of the atonement, which is being much agitated in some quarters, has no bearing on the content of the evangelistic message at this particular point. I do not propose to discuss this question now; I have done that elsewhere. I am not at present asking you whether you think it is true to say that Christ died in order to save every single human being, past, present, and future, or not. Nor am I at present inviting you to make up your mind on this question, if you have not done so already. All I want to say here is that even if you think the above assertion is true, your presentation of Christ in evangelism ought not to differ from that of the man who thinks it false.
What I mean is this: it is obvious that if a preacher thought that the statement, “Christ died for every one of you,” made to any congregation, would be unverifiable and probably not true, he would take care not to make it in his gospel preaching. You do not find such statements in the sermons of, for instance, George Whitefield or Charles Spurgeon. But now, my point is that, even if a man thinks that this statement would be true if he made it, it is not a thing that he ever needs to say or ever has reason to say when preaching the gospel.
For preaching the gospel, as we have just seen, means [calling] sinners to come to Jesus Christ, the living Savior, Who, by virtue of His atoning death, is able to forgive and save all those who put their trust in Him. What has to be said about the cross when preaching the gospel is simply that Christ’s death is the ground on which Christ’s forgiveness is given. And this is all that has to be said. The question of the designed extent of the atonement does not come into the story at all…The fact is that the New Testament never calls on any man to repent on the ground that Christ died specifically and particularly for him.
The gospel is not, “Believe that Christ died for everybody’s sins, and therefore for yours,” any more than it is, “Believe that Christ died only for certain people’s sins, and so perhaps not for yours”…We have no business to ask them to put faith in any view of the extent of the atonement. Our job is to point them to the living Christ, and summon them to trust in Him…This brings us to the final ingredient in the gospel message.
4. The gospel is a summons to faith and repentance.
All who hear the gospel are summoned by God to repent and believe.
“God…commandeth all men every where to repent,” Paul told the Athenians (Act 17:30). When asked by His hearers what they should do in order to “work the works of God,” our Lord replied, “This is the work of God, that ye believe on him whom he hath sent” (Joh 6:29). And in 1 John 3:23 we read: “This is his commandment, That we should believe on the name of his Son Jesus Christ…”
Repentance and faith are rendered matters of duty by God’s direct command, and hence impenitence and unbelief are singled out in the New Testament as most grievous sins. With these universal commands, as we indicated above, go universal promises of salvation to all who obey them. “Through his name whosoever believeth in him shall receive remission of sins” (Act 10:43). “Whosoever will, let him take the water of life freely” (Rev 22:17). “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (Joh 3:16). These words are promises to which God will stand as long as time shall last.
It needs to be said that faith is not a mere optimistic feeling, any more than repentance is a mere regretful or remorseful feeling. Faith and repentance are both acts, and acts of the whole man…faith is essentially the casting and resting of oneself and one’s confidence on the promises of mercy which Christ has given to sinners, and on the Christ Who gave those promises. Equally, repentance is more than just sorrow for the past; repentance is a change of mind and heart, a new life of denying self and serving the Savior as King in self’s place…Two further points need to be made also:
(i) The demand is for faith as well as repentance.
It is not enough to resolve to turn from sin, give up evil habits, and try to put Christ’s teaching into practice by being religious and doing all possible good to others. Aspiration, and resolution, and morality, and religiosity, are no substitutes for faith…
If there is to be faith, however, there must be a foundation of knowledge: a man must know of Christ, and of His cross, and of His promises before saving faith becomes a possibility for him. In our presentation of the gospel, therefore, we need to stress these things, in order to lead sinners to abandon all confidence in themselves and to trust wholly in Christ and the power of His redeeming blood to give them acceptance with God. For nothing less than this is faith.
(ii) The demand is for repentance as well asfaith…
If there is to be repentance, however, there must, again, be a foundation of knowledge…
More than once, Christ deliberately called attention to the radical break with the past that repentance involves. “If any man will come after me, let him deny himself, and take up his cross, and follow me…whosoever will lose his life for my sake shall find it” (Mat 16:24-25). “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also (i.e., put them all decisively second in his esteem), he cannot be my disciple…whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple” (Luk 14:26, 33).
The repentance that Christ requires of His people consists in a settled refusal to set any limit to the claims that He may make on their lives…He had no interest in gathering vast crowds of professed adherents who would melt away as soon as they found out what following Him actually demanded of them.
In our own presentation of Christ’s gospel, therefore, we need to lay a similar stress on the cost of following Christ, and make sinners face it soberly before we urge them to respond to the message of free forgiveness. In common honesty, we must not conceal the fact that free forgiveness in one sense will cost everything; or else our evangelizing becomes a sort of confidence trick. And where there is no clear knowledge, and hence no realistic recognition of the real claims that Christ makes, there can be no repentance, and therefore no salvation.
Such is the evangelistic message that we are sent to make known.