Why does God let bad things happen to me?

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.

The question which the disciples raised may seem curious to us, but it expressed thoughts which were common among the Jews, finding their basis in Exodus 20:5, which speaks of the iniquity of the fathers being visited upon the children. The Lord's reply shows that affliction may come without there being any element of retribution in it, but simply in order that God's work may be manifested. It was manifested here in working a complete deliverance from the affliction. It may just as strikingly be manifested by complete deliverance from the depression and weight of the affliction, while the affliction itself still persists; and so it is often seen today. It was then the "day," marked by the presence on earth of "the Light of the world." Jesus knew that the "night" of His rejection and death was approaching, but until that time He was here to do the Father's works, and this blind man was a fit subject for the work of God, though he had made no appeal for it, as far as the record goes.

John 9 opens with the case of a man that gives rise to a question from the disciples, in relation to the government of God in Israel. Was it his parents' sin that brought this visitation on their child, according to the principles God had given them in Exodus? Or was it his own sin, known to God though not manifested to men, that had procured him this judgment? The Lord replies, that the man's condition did not depend on the government of God with respect to the sin either of himself or of his parents. His case was but the misery which gave room for the mighty operation of God in grace. It is the contrast that we have continually seen; but here it is in order to set forth the works of God.

The man blind from his birth is no doubt a picture of Israel, and indeed of all mankind by nature. Of course the root of this is sin, but not, as the disciples supposed, some particular sin (v. 2). It is strange that they could think that one might have committed such a sin before birth as to render him blind when born! But sin, the root of sins, has infected the very nature that we all have as children of Adam. This is the reason for all sickness and for spiritual blindness from birth also.

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.

The blindness from birth is too significant to need comment, but the Lord in the Remnant regarded it as no sin to be reckoned, nor as matter of sin reckoned, but as occasion of grace. This is the position in which (sovereign) grace views it. It was not judgment, "that." But as the fact were not so it was "that … should be manifested." This was the resulting point; then the exercise of power: "That the works of God should be made manifest in him." The light shone, yea, to all; but it was in darkness men hated the light; but the work was in him definite and effectual; grace that regarded its condition, and knew no cause but itself, as it were, and the fruits it was to produce, "that … should be manifested." This was the end, the sovereign acting of grace coming in, in the most helpless, when the sight of the world had rejected the Light of the world.

And such a thought is, I believe, offensive to the mind of God, quite contrary to His revealed way. "Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth." This is His common way, and this was His way with Job, that He might make him partaker of His holiness. It was not because He loved Job the less, or found in Job an unsound conscience, that the Chaldeans and Sabeans, the wind and the fire, were allowed their way against him.

All this is deeply touching. To speak after the manner of men, it was enough to make reason totter to be thus, in a moment, bereft of his ten children, and reduced from princely wealth to absolute penury. What a striking contrast between the opening and the closing lines of our first Job! In the former we see Job surrounded by a numerous family, and in the enjoyment of vast possessions; in the latter, we see him left alone, in poverty and nakedness. And to think of Satan's being allowed — yea, commissioned of God — to bring about all this! And for what? For the deep and permanent profit of Job's precious soul. God saw that His servant needed to be taught a lesson; and, moreover, that, in no other way, by no other means, could this lesson be taught, than by passing him through an ordeal the bare record of which fills the mind with solemn awe. God will teach His children, even though it be by stripping them of all that the heart clings to in this world.

How this puts us to shame to whom God's love in Christ Jesus has been so fully revealed, and to whom God's word distinctly says that all things must work together for good! How often do minor trials make us disagreeable and rebellious or cause doubts to arise in our hearts. One thing is worthy of notice; it was Satan not God who killed Job's children, who destroyed his possessions, and smote him with boils. God certainly permitted it; not only in order to prove Satan a liar but also to teach Job a needed lesson. The lesson which Job and his friends learnt was of such great importance that he later indeed considered his suffering of no account compared with it.

Peter might have said to the Lord, Thou canst hinder my being thus sifted, as Martha and Mary thought Jesus could have hindered the death of Lazarus; and, truly, He who can give the crown of life can shelter us; but He does not do so, that we may be tried. Satan desired to have Job to sift him like wheat, and God permitted him to do so; and this happens to us also. We often say within ourselves, Why has He dealt thus with me? Why has He put me in such or such a crucible? Ah, it is Satan who desired, and God who permitted it. Things often. occur which we cannot understand; such things are intended to shew us what the flesh is.

Peter might have said to the Lord, Thou canst hinder my being thus sifted, as Martha and Mary thought Jesus could have hindered the death of Lazarus; and, truly, He who can give the crown of life can shelter us; but He does not do so, that we may be tried. Satan desired to have Job to sift him like wheat, and God permitted him to do so; and this happens to us also. We often say within ourselves, Why has He dealt thus with me? Why has He put me in such or such a crucible? Ah, it is Satan who desired, and God who permitted it. Things often. occur which we cannot understand; such things are intended to shew us what the flesh is.