Why does God allow sickness?

God does not cause the suffering to His own, but He allows it to happen, so that His servants can benefit from the experience (e.g. increase their faith), and also for His own glory. Two examples are: Job, whom Satan tested to the uttermost, see Job 1 & 2, and Peter, whom Satan desired to sift as wheat, Luke 22:31.

While God uses sickness, accidents, and other trying situations to chasten His children, we must never conclude that God is disciplining us only because of sin. (This was the mistake Job's friends made regarding his suffering.) The Lord often uses sufferings and trials to draw us closer to Him. He may seek to strengthen our faith by putting us in situations where we have to depend upon Him.

It ought not to be supposed, however, that illness, or indeed, other afflictions, are always chastisements. The branch that bears fruit is purged that it may bring forth more fruit (John 15). And in the case of Job, the grand mistake of Job's friends was to suppose that because of his terrible affliction, he must have committed some grievous sins. God allowed Job to be afflicted with painful and humiliating ills for his ultimate blessing, and so he does with many a saint today. He may send sickness, bereavements, setbacks, to break down the flesh, to wean us from the world, to produce brokenness of our wills, and spirituality, or to give warning to the believer where there is lack of carefulness in walk, or incipient departure from the Lord.

It ought not to be supposed, however, that illness, or indeed, other afflictions, are always chastisements. The branch that bears fruit is purged that it may bring forth more fruit (John 15). And in the case of Job, the grand mistake of Job's friends was to suppose that because of his terrible affliction, he must have committed some grievous sins. God allowed Job to be afflicted with painful and humiliating ills for his ultimate blessing, and so he does with many a saint today. He may send sickness, bereavements, reverses, to break down the flesh, to wean us from the world, to produce brokenness of our wills, and spirituality, or to give warning to the believer where there is lack of carefulness in walk, or incipient departure from the Lord.

But the supreme wisdom of God is above this, and He has decreed that this particular man should be born blind in order that the work of God in superior power should be manifested in him. Can we not say of every case of trouble or illness, that God has a special reason for allowing it? A submissive spirit will learn the reason, and be blessed, while insubjection will resist God's working and suffer the consequences.

Psalm 103 brings before us the effect of the Lord's presence on the earth, "Who heals all thy diseases" as well as "forgives all thine iniquities." This is not so now, as it will be in the coming day, when healing and forgiveness will go together. True He does heal now at times, but still He allows sickness to affect His people. Then the healing will not only be wholly, but connected also with forgiveness. Some people think the grand thing is to have faith in God's power. He has only to speak, and the worst disease can be healed easily; but He is training us. Sometimes sickness is sent as a preventive, sometimes as a corrective; we ought to have faith in His love as well as in His power, and in His wisdom too. Have faith in God, not simply in His power. Here Job shines. Perhaps we have not thought adequately of his sufferings — "though he slay me yet will I trust in him."

Such confidence the Lord delights to own. At once it gives Him the occasion to say that this sickness is for the glory of God, that the Son of God might be glorified thereby. The devil would seek to use our trials to raise murmuring and dishonouring thoughts of God: the Lord would use them to draw out our confidence in Himself, and as an occasion for manifesting His love in such tender fashion that He is glorified, while we are blessed.

Here we have the great general principle, and true indeed in every delivered soul. There was Jesus' love trusted, and Jesus did love them all: "This sickness is not unto death." Not that it was not deadly in its character, not that it did not in fact produce and end in death. He knew it did. But this was not the ultimate result. The permission of evil was for the glory of God; that is, in triumph over it in behalf of the creature, and that in the Person of the Son, that the Son of God might be glorified thereby. The resurrection power of the Son is the great central evidence of this. It was the overcoming of evil in its ultimate natural results, the full power of it as in the hands of Satan; death. It was therefore mercy to allow evil, though painful mercy, to have its full results; because it gave unqualified ground for our assurance of God's love through all, and also where evil seemed to have its way; but, above all, in full, unqualified deliverance from, triumph over, all. This was the point exhibited in the world indeed, but in the person of the saints, the really identified ones with Jesus. We must also remark that this is the power of the resurrection, and therefore has not its full accomplishment till Jesus returns, acting in His resurrection power, raising the saints, and taking them to be with Himself.

It would be a very grave mistake indeed to say “that all the trials and sufferings of Christians are punishments for some particular sin.” Very often these things are sent as a preventive and to draw the heart nearer to Christ. Who would presume to say that the sickness of Epaphroditus in Philippians 2 was a punishment for some particular sin? The apostle expressly tells us that “for the work of Christ, he was nigh to death.” Were Timothy's frequent infirmities sent as a punishment for some particular sin?

We do not like the term “punishment” as applied to the dealings of our loving Father. There is nothing penal, in the strict sense of the word, even in His wise and faithful correction. Christ our blessed Substitute exhausted on our behalf all that was penal. God chastens His children to make them partakers of His holiness, as we learn in Hebrews 12. Moreover, the Father judges His house, as we read in 1 Peter 4:17. So in 1 Corinthians 11 we are told that many of the Corinthians were visited with bodily sickness and death because of their disorderly conduct at the Lord's table. But this we are told was so they might “not be condemned with the world.”

Thus, although the world be a ruin before God, and although it is too evident that Satan is the restless worker of all evil here below, which is brought before us in the plainest manner in this book, God who is above it all, and who seems to take no part in it, carries on His gracious ways, and this to convert and deliver those who have been wretched, vile, and rebellious. It is not that retributive government to which man's heart would constantly limit God, but a government of souls while the world goes on in pride. Man likes to see people punished when they deserve it. It is natural to the heart. There is something in our nature which, when one is not actually suffering or dreading it, likes to find some (shall I say good or bad?) reason why another should be punished if he does suffer. This was at work in the three friends. But the book of Job is intended to show that they were all wrong in their application of this truth. Not that there will not be perfect retribution when the time comes for it, by the only One capable of carrying it out; but that it is only partial now. Christ alone will act perfectly in it by-and-by; but the time awaits His coming. There will be no adequate retributive government till the Lord Jesus takes the reins. He Himself was in this world the greatest of sufferers, as we know; and so the saints were sufferers before Christ, and still more since Christ. At any rate, the grace now displayed is such that God counts it a privilege given us to suffer for His sake; so that we surely ought to be able to bless God for it in a way that Job and no other could, because we have Christ fully revealed. Job did not know why his gracious Master gave him up to such tremendous and reiterated trouble. He had to learn why, and to learn it slowly and painfully, but blessedly at the end. We begin where he ended. Having in Christ the true light of God, we have not only His perfect love, but that there goes on a kind of divine government quite different from retribution; that there is a gracious dealing of God for the good of souls, and connected with it a moral government, unheeded by the world, which, spite of all appearances to the contrary, never fails. It is not a government consisting in what is public, or what natural men can judge of. It is none the less God dealing with souls, and to all that bow to His word and to Himself ineffable blessing. The discipline may be painful, not to say that it must be. What blessing can there be without it in our nature and in this world? The cross tells what it cost the Lord Himself to make our blessing a righteous thing; the manifestation of the same truth in the highest and deepest way. Where is there a single joy for us, once dead in sins but now saved by grace, that had not its root in the sorrows and sufferings of Him who bore our judgment? And so it is for those that learn what sin is in the presence of God.