Life naturally brings difficulties and crises, even for those who walk a straight and honest path. While wisdom offers great rewards, fortunes can change, bringing moments of loss or pain. During these times, a person must carefully guard against falling into despair or denying God's active involvement in their life [אבן עזרא, אלשיך, ראשון לציון].
The primary approach among commentators is that suffering should never be viewed as a random event or a sign of God's anger and revenge. Instead, it is deliberate guidance designed to benefit a person and steer them away from harmful paths, much like a father carefully educating his child [עמנואל הרומי, אמרי דעת]. Because of this, a person is asked to accept hardships with love rather than pushing them away [רש״י, מצודת דוד, אמרי דעת]. This applies whether the difficulties come directly from God or through other people acting as His messengers [ביאור שטיינזלץ]. Rejecting these struggles only robs a person of the spiritual growth they were meant to gain [רלב״ג].
While some view the dual phrasing regarding these hardships as a simple repetition for emphasis [מצודת דוד], many commentators see a profound distinction between two different types of struggles. One perspective explains that the first type of hardship refers to physical suffering or consequences brought about by past mistakes. The second type, however, is an intellectual and moral awakening meant to guide a person toward a better future [מלבי״ם].
Another approach divides these experiences between those who have sinned and the completely righteous. In this view, the first form of suffering serves to cleanse the soul and make up for past wrongs. Because this is ultimately an act of deep kindness, it is associated with God's attribute of mercy. The second form involves struggles of love. These are hardships that happen to innocent, righteous individuals. They serve to test whether their love for God is unconditional, to increase their future reward, or even to bring healing to their entire generation [אלשיך, ראשון לציון, חומת אנך].
Beyond the types of suffering, there is also a subtle distinction in how people naturally react to them. Human nature is to completely push away and reject physical pain, so the first warning is to actively avoid this outright rejection. On the other hand, moral correction is often understood intellectually, meaning a person might not outright reject the lesson itself. For this second type of guidance, the warning is against feeling a sense of disgust, heavy burden, or impatience [רש״י, מצודת ציון]. Even if a person accepts the explanation behind their struggle, they must be careful not to become mentally exhausted or annoyed by the process of being corrected [מלבי״ם].