Suffering in the Scriptures is viewed as an intrusion into, and a distortion of, Yahweh's original purpose in the created order. Creation was originally made good and free from pain (Gen.1:31). When sin entered, caused by the exercise of man's agency given him by Yahweh, suffering also entered in the form of conflict, pain, corruption, drudgery and death (Gen.3:15-19). In the New Creation-to-come consisting of a new heaven and a new earth, suffering is finally abolished (Rev.21:4; Is.65:17ff.). The work of Messiah is to deliver man from from suffering, corruption and death (Rom.8:21; 1 Cor.15:26), as well as from sin (Mt.1:21). Though Satan is regarded as having power to make men suffer (2 Cor.7:7; Job 1:12; 2:6), they suffer only in the hand of Elohim (God), and it is Elohim (God) who controls, permits or sends suffering (Amos 3:6; Is.14:7; Mt.26:39; Ac.2:23).
The burden of suffering was alway's keenly felt by Yahweh's people, Israel (Gen.47:9; 2 Sam.14:14). It's presence often becomes a problem, since it was viewed as being sent by Elohim (God) (Ps.39:9), and thus has to be related to the fact of Elohim's (God's) ahavah (love) and righteousness (Ps.73). Therefore, in the midst of suffering, man was forced to decide how far he could live by emunah (faith), and resist the demand for a rational explanation. The problem was not so acute at times when the sense of solidarity within the community was strong, and the individual, as a responsible member of his tribe or family in all circumstances, was able to accept the judgment and suffering that fell on his people as his own responsibility (Josh.7). But the problem became more urgent as the responsible relation of each individual to Elohim (God) was emphasised (Jer.31:29; Ezek.18:2-4).
True emunah (faith), wrestling with the problem and burden of suffering, does not require an immediate and complete justification of Elohim (God). It can wait in the darkness (Hab.2:2-4). It finds, in the reality of Yahweh's presence and goodness, a more decisive factor in the present situation than even the bitterness of pain (Ps.73:21-23), and is willing to set against the distorted shape of things present the perfect new order of things in the Kingdom of Elohim (God), of which it has received a foretaste (Ps.73:24-26; Rom.8:18; 2 Cor.4:16-18). But the man of emunah (faith) is not insensitive to the baffling nature of the problem. The Book of Job shows him experiencing in an extreme degree the bitterness and perplexity of unexplained suffering, refusing to acquiesce in rational theories that make Elohim's (God's) ways subject to simple human calculation, temporarily losing his balance, but able ultimately to recover, and finally, through an overwhelming vision of Yahweh Himself, reaching a certainty in which he can triumph over all his difficulties even though he is not yet, and knows he never will be, able to provide a rational explanation for all circumstances.
Though it is thus asserted that such solutions are inadequate when applied generally, yet sometimes definite understandable reasons are given for instances of suffering (cp. Ps.37), and several lines of thought on the problem appear and converge. Suffering can be the harvest of sin (Hos.8:7; Lk.13:1-5; Gal.6:8), both for the individual (Ps.1) and for the community and nation (Amos 1-2). It can be regarded at times as a punishment administered by Elohim (God), or a chastisement designed to correct the ways of His people (Prov.3:12; Judg.2:22-3:6), or a means whereby men are tested or purified (Ps.66:10; Jas.1:3,12; 1 Pet.1:7; Rom.5:3), or brought closer to Elohim (God) in a new relationship of dependence and fellowship (Ps.119:67; Rom.8:35-37). Thus suffering can be for good (Rom.8:28f.), or it can have the opposite effect (Mt.13:21).
In bearing their witness to the sufferings of the coming Messiah (1 Pet.1:10-12) the Tanakh (Old Testament) writers are taught how Elohim (God) can give a new meaning to suffering. Their own experience of serving Yahweh in His redemptive purposes in Israel taught them that the ahavah (love) and chesed (mercy) of Elohim (God) must involve itself in sharing the affliction and shame of, and in bearing reproach from, those He was seeking to redeem (Hos.1-3; Jer.9:1-2; 20:7-10; Is.63:9). Therefore His true Servant, who will perfectly fulfil His redeeming will, will be a suffering Servant. Such suffering will not simply arise as a result of faithfulness to Elohim (God) in pursuing His vocation, but will indeed constitute the very vocation He must fulfil (Is.53). A new vicarious (deputed or delegated) meaning and purpose is now seen in such unique suffering in which One can suffer in the place of, and as the inclusive representative, all.
Suffering can have a new meaning for those who are spiritually regenerated members of the community, family or 'Body of Christ'. They can share in the sufferings of Messiah (2 Cor.1:5ff.; Mk.10:39; Rom.8:17), and regard themselves as pledged to a career or vocation of suffering (Phil.1:29; 1 Pet.4:1-2), since the members of the Body must be conformed to the Head in this respect (Phil.3:10; Rom.8:29) as well as in respect of His glory. Whatever form the suffering of a Christian/Messianic takes, it can be regarded as a cross which may be taken up in following Christ in the way of His cross (Mt.16:24; Rom.8:28-29). Such suffering is indeed the inevitable way that leads to resurrection and glory (Rom.-8:18; Heb.12:1-2; Mt.5:10; 2 Cor.4:17f.). It is by tribulation that men enter the Kingdom of Elohim (God) (Ac.14:22; Jn.16:21). The coming of the new millennial age is preceded by birth pangs on earth, in which the Messianic Community (Church) has its decisive share (Mt.24:21-22; Rev.12:1-2,13-17; cp. e.g. Dan.12:1; Mic.4:9-10; 5:2-4). Since the sufferings of Messiah are sufficient in themselves to set all men free (Is.53:4-6; Heb.10:14), it is entirely by grace (undeserved loving-kindness, unmerited favour), and not in any way by necessity, that the sufferings in which His people participate with Him can be spoken of as filling up what is lacking in His affliction (Col.1:24), and as giving fellowship in His vicarious and redemptive suffering.
Comments from Readers
[1] "Thank you so much for your encouragement. May Yahweh bless you and your assembly .. shalom" (JT, Philippines, 4 July 2020)
Recommended Reading
[1] N.T.Wright, Evil and the Justice of God (SPCK, London: 2006)
1e 3 July 2020
|