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In 2 Kings 20, Hezekiah was told by Isaiah that he was going to die from his illness. He turned his face to the wall and wept bitterly before God — not with composed faith, not with a theological statement, but with raw grief. And God heard him and added fifteen years to his life. The prayer that God answered was not a tidy one. It was a man with his face to the wall, weeping. Scripture does not require you to be at peace with your pain in order to bring it to God.
Get These Verses Daily — Free“Many are the afflictions of the righteous: but the LORD delivereth him out of them all.”
The verse does not say the righteous have few afflictions. It says they have many — and that God delivers from them. The promise of deliverance does not eliminate the reality of the afflictions themselves, or the need to walk through them.
“Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.”
The Hebrew nasa — 'borne' — means to lift and carry, to take the weight of. Jesus did not observe human pain from outside. He entered it and took its weight. The person with fibromyalgia is not suffering something Christ has not touched.
“For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hidden his face from him; but when he cried unto him, he heard.”
Three things affirmed: God does not despise the afflicted, does not turn away from them, and hears their cry. The word 'afflicted' here includes physical suffering. This is God's orientation toward the person in pain — facing toward, not away.
“For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all.”
The Greek word for 'achieves' — katergazetai — means to work out, to produce. Paul is saying present suffering is not passive. It is doing something — producing weight of glory. This does not make the pain bearable by willpower. It frames what the pain is part of.
“And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.”
Pain is named specifically as one of the 'former things' that will end. For the person whose body has been in constant pain, the promise that pain itself ends — not just this episode but pain as a category — is the resurrection hope in its most specific form.
The Hebrew word ka'ev — pain, ache — appears throughout the Old Testament without apology. Job uses forms of it extensively to describe his physical and emotional suffering: "My bones are pierced in me in the night season: and my sinews take no rest" (Job 30:17). Job's pain is described in physical detail because the physical experience of suffering is real and not something Scripture spiritualizes away. God is not offended by the specific, detailed description of how much something hurts.
Isaiah 53:3–4 describes the Servant of the Lord as "a man of sorrows, and acquainted with grief" — and then says specifically that "he hath borne our griefs, and carried our sorrows." The Hebrew nasa — to bear, to lift and carry — means he took the weight of it. This is not a promise that the pain disappears because Jesus carried it. It is a promise that Jesus entered the specific experience of human pain and did not observe it from outside.
Commentary is from a charismatic Protestant perspective, drawing on KJV text and public-domain sources including Spurgeon, Andrew Murray, and Matthew Henry.
Psalm 22:24 contains one of the most important theological statements about pain in the Psalter: "For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hidden his face from him; but when he cried unto him, he heard." The word for 'affliction' — oniy — means distress, misery, physical suffering. The theological claim is that God does not despise the person who is physically suffering, does not turn his face away, and hears the cry. This is not a promise of removal. It is a promise of orientation — God is facing toward the person in pain.
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