Tag Archives | suffering

The Echoes of Suffering

Today I finished reading the entirety of Paul: Apostle of the Heart Set Free by F.F. Bruce. The title of the text in the U.K. is Paul: Apostle of the Free Spirit. The text is 510 pages in length, and it is a comprehensive exposition of all Paul’s letters and related writings of him within the apostolic era. F.F. Bruce (1910-1990) is a well-known Rylands Professor of Biblical Criticism and Exegesis at the University of Manchester, England. He wrote over forty commentaries and various other books, including The Acts of the ApostlesThe Gospel of JohnThe Message of the New Testament, and A Mind for What Matters. Scholars, academics, students, and the pastorate throughout the world of believers in Christ recognize the author’s work as credible and of immense weight. 

As Bruce walks through Paul’s books, he presents an in-depth look at the apostle himself as a way to get at the apostle’s character, heart, and mind to probe the tenacity and strength of his convictions. With grace and a divine imperative to accomplish just exactly what God appointed him to do. Luke, the author of the gospel Luke and the book of Acts, wrote of the trajectory of Paul’s remaining adult years after his conversion on the Damascus road. As Jesus Himself spoke of Paul’s commission: “for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; for I will show him how much he must suffer for My name’s sake” (Acts 9:15-16).

Paul was appointed the apostle to the Gentiles. And while he did suffer hardships, distress, and persecution, he took delight in that suffering for Christ. Paul boasted of all he survived as described by all his sufferings recorded in Scripture. Unlike anything that ever was or ever will be, the glory of Paul’s suffering was as an offering of love and eternal service of worship. Even for all of his labors and the churches he formed throughout Asia and Europe, by grace and the power of the Holy Spirit, he set the momentum and perpetual development of early Christianity that would span populations throughout the centuries.

As Paul moved about Ephesus and Troas, then to Philippi, Thessalonica, Berea, Corinth, Galatia, and along the Aegean coast, he was accompanied by various disciples and fellow workers. He worked by a church formation process that repeatedly involved synagogues wherever he went. The Gentile God-fearers, uncircumcised, and ethnic congregants among Jewish fellowships who attended synagogues were attracted to the gospel as made clear during Paul’s ministry. New converts of Christ met in homes and gathering places that did not conform to the requirements and traditions of Judaism or Greek temples. Consequently, in due time, Paul was ultimately imprisoned in Rome because of the deepening impact of his ministry throughout Greco-Roman culture because of social, political, and religious animosity. Isolated from nearly all associates, he was eventually executed after two years of house arrest during the reign of Nero, Emperor of Rome. Yet, throughout Mediterranean territories from the first century onward, the body of believers as a Church increased by size and geographical distribution.

Within F.F. Bruce’s book Paul: Apostle of the Free Spirit, there was a substantial range and depth covered around the historical background of Paul’s religious, political, ethnic, and cultural environments to set the stage of first-century developments, primarily characterized by social tensions, religious upheaval, and political strife since the death and resurrection of Christ Jesus. Numerous opposing cultural differences between Jewish, Roman, Greek, and Gentile peoples defined the social undercurrent of the Greco-Roman era. Paul’s kingdom work was through a diversity of enormous significance. Paul situated himself among people mixed with deeply rooted Hellenistic lifestyles and Judaic traditions reaching across languages, religious expression, traditions, social classes, and territorial pressures. By necessity, Bruce set up a detailed profile, with a historiologically substantiated context of Paul’s surroundings and occasion. To present to his readers what was to occur of enormous spiritual significance, Paul often hurriedly traveled, underwent beatings, survived shipwreck, experienced cold and hunger to reach Gentiles with the gospel. The fruit of his labors would last for thousands of years and reach millions.

As the reader progresses through the Bruce text, there is an intuitively chronological feel to the author’s exposition. First through the book of Romans, then the letters to the Corinthians, and all canonical letters thereafter written to the early churches. Namely, within Asia-minor and along the Aegean, including Anatolia, Crete, Cyprus, Macedonia, Acaiah, and Italy. However unlikely, there is speculation by some that he made it to Spain with the gospel as he wanted. The sequence of territorial progress along the chronological timeline of Paul’s work matches the narrative of the Bruce text. More specifically, apostolic instruction, training, discipline, and corrective efforts were iterative construction methods around the formation of lasting fellowships. Paul’s cyclical and pastoral letters were written and delivered to fellowships along a timeline across various corresponding churches that underwent growth pangs. The formative Church in numerous locations was guided by visitation and teaching according to each community’s maturity, unique needs, and cultural climate.

Paul’s written work as Scripture to the early Church was to pastor a people and shepherd them through a new covenant apart from the law, as sustained by grace, faith, and sanctification amid cultural treachery, false teaching, and interpersonal hostilities. He brought the gospel to people through outreach, and he discipled many. He planted Churches, and he set in order fellowships and assemblies of believers for sustained growth. He was especially known for his teachings (doctrines) of justification and sanctification as they accompany the work of the Holy Spirit through the gospel.

As F.F. Bruce meticulously traverses Paul’s letters, he illuminates apostolic revelation from divine inspiration around numerous subjects. Paul’s work and writings fully immerse the reader in undeniable foundational truths from the most profound theological topics to eschatological concerns and daily living by faith and obedience. Moreover, the author’s caliber, range, and volume of citations from scholars, patristics, and numerous primary and academic sources are entirely impressive. To such an extent, this labor of love from F.F. Bruce is a treasure of timeless analysis to bring out precisely the truth and meaning of the gospel for all who would believe. As appointed by Christ Jesus, Paul’s work served our LORD with all his heart, mind, soul, and strength. Paul suffered well.


Suffer the Afflicted

While the reader of the book of Job is presented with extraordinary hardships placed upon a blameless servant of God (Job 1:8), it becomes apparent that suffering can have a transcendent meaning and purpose that is not readily grasped. From a careful and thorough understanding of the Job text, we are presented with a poetic narrative that describes Job’s encounter with a spiritual adversary. From among the “sons of God” (benê’ hā’ ělō·hîm’) who appeared before Yahweh God, the satan figure in the narrative challenged the morally excellent state of Job in contradiction to how pleased God was with him. The formation of the presence and spectacle of imposed suffering upon the innocent outside of personal responsibility or external natural causes is an alarming theological possibility from a historical perspective.

What is suffering and what causes it?

Job’s antagonistic challengers Eliphaz, Bildad, Zophar, and Elihu, bring to mind the possibility of what causes for suffering arises from sin or lifestyles of disorder and unwise conduct. Even while Job was falsely charged as guilty of such causes, the underlying consistent premise among them indicates a more narrow validity of what the false accusations were. Throughout scripture, we observe numerous occurrences of suffering as an outcome of evil behaviors as a matter of course. In contrast to the absence of evil thoughts, words, or deeds of Job, Scripture is replete with mistakes, errors in judgment, and outright defiance that led to various levels of undue or unwanted misery. Consider the cause-and-effect relationships that exist between evil and suffering among the numerous stories of the Bible that serve as a source of wisdom for its readers.

From before the fall of mankind, the presence of evil in the universe exposed susceptible humanity to suffering. To eat of the tree of the knowledge of good and evil was to disposition humanity toward perpetual suffering as a consequence of its defiance against Yahweh. When the “serpent” (hā nā·ḥāš) contradicted Yahweh at the garden of Eden to beguile Eve (Gen 3:4), prior to the fall of humanity, there existed a precedent form of disorder within creation that in turn set the environment for participative human suffering. Disorder and evil that entered creation was a betrayal of Yahweh as Creator and separation or alienation, was to propagate for thousands of years with its corresponding expression as human suffering and misery. With violations of the Edenic, Mosaic, and Davidic covenants, through the New Covenant toward today among believers and unbelievers alike, people are subject to the effects of suffering that arise from spiritual conflict and natural causes, including corporate, generational, or personal sin.

To define human suffering is to understand the experience as pain or distress, both physical and emotional.1 As to the ultimate cause of sin, Genesis 3:14-19 explicitly details the historical root background that explains the fall of humanity. However, suffering doesn’t necessarily stem from particular sins (Job 1:1, Jn 9:1-3, Job 5:6-7, Rom 5:12-14). As demonstrated in the New Testament, Jesus’ healing of the man born blind casts into a clear understanding that it was not a particular sin of the person suffering (or his parents) who would be responsible for the hardship. Moreover, the author of Romans makes clear that the presence of sin was in the world before the Mosaic law was delivered and sin is not counted where there is no law. Specifically, while suffering certainly existed since the fall and as a consequence of sin, suffering wasn’t recognized as an outcome of a particular sin as prohibited and condemned by a corresponding law or covenant stipulation.

Aside from human wickedness, suffering also results from calamity, adversity, or mishap. Examples include accidents (2 Sam 4:4, 2 Kings, 1:2, Luke 13:4), sickness (Gen 48:1, Ps 42:10; Matt 8:6), hunger and want (Job 30:3, Isa 29:6, Matt 25:42-43), and disasters (Isa 29:6, Matt 24:7, Acts 27:18-20). There are numerous sources of suffering that originate from the fallen nature of creation, too. Such as aging (2 Sam 19:34-35, Ps 17:9, Ecc 12:1), bereavement (Gen 23:1-2, Job 1:18-19, Jas 1:27), anxiety (Prov 12:25, Deut 28:65-67, Lk 21:26), foolishness (Ps 107:17, Prov 10:1, Jdg 11:34-36), satanic activity (Job 2:6-7, 1 Jn 5:19, Rev 2:10), demonic possession/oppression (Matt 8:28, Matt 12:22, Matt 15:22), and God’s will (Jn 9:3, Eph 1:11) all to serve as scriptural examples to contemplate, mitigate, or ease the gravity of suffering.

Why is suffering a pervasive condition throughout humanity?

The German philosopher Leibniz (1646-1716) originated the term “theodicy”2 in 1710 to form an understanding of evil in the world that is not in conflict with the goodness of God. Leibniz asserted that the presence of evil in the world with the goodness of God is “the best of all possible worlds.”3 The inference of the theodicy about the best of all possible worlds, with suffering, brings attention to the sovereignty of God as a way to recognize Him as Creator with trust and confidence from His created beings about His purposes and intentions.

With the abundance and growth of evil and sin as a function of increased populations, moral decay, and the presence of spiritual darkness over societies and nations (Eph 6:12), there exists an increased and widespread effect of suffering notwithstanding the various other causes outlined above.

Where does suffering come from and where does it go?

In the discourse between Job and his accusers, it is evident there is a common cause that gives reason to those who suffer. The consistent premise among those who call Job to repent includes the presence of wickedness to explain why there is misery, loss, pain, and agony. As an assumption universally applied to those who undergo unexplained suffering, there must be a reason for its existence among the guilty. Notwithstanding natural or supernatural causes, the presence of suffering correlates to the presence of sin where the unwise can falsely conclude adverse judgment through natural, social, or unwanted personal outcomes. The voices of false accusations against Job from among his friends add to the suffering and contribute to the pressure that he would prove out the satan’s assail against God and curse Him to His face (Job 1:11).

Justice dispensed from wrongdoing often appears in the form of consequences that bear upon people in the form of adversity, hardship, or suffering. Intuitively, through life experiences, the notion of “what goes around comes around” makes for a type of resolution to injustice, wickedness, and evil that cannot stand. Even after Job’s confession and repentance (Job 42), Yahweh rebuked Job’s friends and informed them that His servant Job would pray for them to dismiss their folly (Job 42:8). Moreover, to dissipate the anger of Yahweh (Job 42:7), they were directly instructed to offer up burnt offerings of seven bulls and seven rams. Justice served in the form of sacrifices for sinful and unwise words against Job provided an escape from suffering, but there was still a loss of life and the cost of assets as a type of restitution.

Who does suffering affect? Who endures suffering and who causes it?

As Christ suffered, believers are expected to suffer too (Mk 13:13, Mt 10:17, Lk 12:16-17). It is the cost of godliness (Heb 12:11, Isa 38:17, Jn 15:2), and it is a condition of service to the body of Christ (Col 1:24, 2 Cor 4:10, Acts 9:16). The innocent are prepared for heaven through suffering (2 Cor 4:16-5:4) as they trust God for endurance as He sustains them (Ps 55:22-23, Ps 56:3-4, Ps 59:16). There are numerous references to God’s response to suffering, including deliverance of the afflicted (Job 42:10-12, Ps 34:19, Rev 7:16).

As Jesus spoke of the provisional grace of God upon the good and evil alike (Matt 5:45), His anger remains present upon the wicked who are among the suffering and afflicted (Ps 11:5, Ps 59:8, Ezek 36:6-7, Hab 2:9-12). Moreover, historically, and eschatologically, the judgment of God rests upon the wicked (Mal 3:5, Ex 3:19-20, Ps 73:16-18, Amos 1:3, Jas 2:13, 1 Pet 4:18, Rev 18:6-7).

How does suffering have a bearing on people, and our relationship with God?

As suffering implies physical and emotional distress, it at times accompanies initial or continuing pain, discomfort, anguish, anxiety, and other bodily or mental disorders that affect the well-being of individuals. In such a way, the person undergoing suffering is affected to include those in an immediate or more far-reaching sphere of influence. The weight of suffering affects the person and his surroundings to cascade to friends, family, coworkers, the community, and even further. There are wrong answers along the course of suffering (Job 4:7, Jn 9:2-3, Ezek 18:25). Adverse reactions include resentment (Job 2:9-10), terror (Job 23:13-15), strife (Job 40:2), envy (Ps 73:3), or disillusionment (Ps 73:13) as compared to a proper frame of mind or disposition. For example, submission to the interests and will of God can bring peace (Job 1:21, 2:9-10) and reverence (Matt 10:28).

How to respond in wisdom to the presence of suffering

As a conscious decision in response to personal suffering, numerous scriptural answers bear out the wisdom of God as given by examples in His word.

  1. Share the burden of those who are subjected to medical hardships, poverty, incarceration, grieving, and insurmountable loss that brings despair. Galatians 6:2 advises us to bear the burden of others, and 1 Peter 4:12-19 leads us to enjoin our sufferings with Christ.
  2. Live in empathy and of shared mind as we are urged to persevere and weep with those who weep (Rom 12:12-16).
  3. Refrain from following the examples of Eliphaz, Bildad, and Zophar (Job’s friends). They were in error about assumptions and the causes or conditions of those subjected to suffering due to no immediate fault of their own.
  4. Recognize that sovereign causes, the presence of evil, and personal consequences can involve mercy and grace as we are instructed to pray for those in affliction.
  5. Draw close to God in humility (Jas 4:8) and let the adversity bring you and those you love to close unity with God and His intentions for your work, life, and spiritual well-being.

Citations

1 Martin H. Manser, Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies (London: Martin Manser, 2009).
2 G. W. F. Leibniz, Essais de Théodicée sur la bonté de Dieu, la liberté de l’homme et l’origine du mal (Paris: Garnier-Flammarion, 1969).
3 Craig G. Bartholomew and Ryan P. O’Dowd, Old Testament Wisdom Literature: A Theological Introduction (Downers Grove, IL; Nottingham: IVP Academic; Apollos, 2011), 158.


Book of Job Walkthrough

Job 1: 
While Job is faithful, the satan attacked Job with the permissive will of YHWH.

Job 2: 
The satan again attacks Job with the permissive will of YHWH, but Job remains faithful.

Job 3: 
By eloquent prose, Job curses the day he was born.

Job 4: 
Job’s friend Eliphaz informs Job that the innocent doesn’t suffer.

Job 5: 
Job’s friend makes it clear that God is just.  

Job 6: 
Job refutes his friend and bears his suffering and distress with no help.

Job 7: 
Job affirms the brevity of life and insignificance of humanity.

Job 8: 
Job’s friend Bildad advises Job about the rewards of the Godly.

Job 9: 
Job recognizes the rightful place of YHWH the Creator and his place as subject to His will.

Job 10:
Job asks for relief and acquittal in the midst of his affliction and suffering.  

Job 11: 
Job’s friend Zophar accuses Job of sin and appeals to him to repent.

Job 12: 
Job responds to his friend’s accusations and proclaims God’s wisdom.   

Job 13: 
Job continues to hope as he accuses his friends and argues his case with God.

Job 14: 
Job makes clear that while humans live and die, death is certain and there is life after death.

Job 15: 
Eliphaz declared that Job is guilty before God and describes the plight of the wicked.

Job 16: 
Job calls his friends miserable comforters and speaks of his mistreatment from God.

Job 17: 
Job further laments and prepares for death.

Job 18: 
Job’s friend Bildad further informs Job of his wickedness to perish without descendants.

Job 19: 
Job’s outcry against his friend’s torture, God’s injustice, and abandonment from his family.

Job 20: 
Job’s friend Zophar again speaks about the destruction that awaits the wicked.

Job 21: 
Job reasons with his friends and observes that wicked prospers until punished. 

Job 22: 
Job’s friend acknowledges God but speaks an imprecatory prayer and urges Job to repent.

Job 23: 
Job is terrified of God’s presence but justifies his innocence before his friend Eliphaz.

Job 24: 
Job describes social injustices and their due punishment.  

Job 25: 
Job’s friend Bildad speaks again to highlight the inferiority of man.

Job 26: 
Job reasons with Bildad and acknowledges God’s power.

Job 27: 
Job declared he is innocent and elaborates on the outcome of the wicked.

Job 28: 
Wisdom is from God and its value is far above precious stones.  

Job 29: 
Job recalls his life of kindness and respect without hardship and suffering.

Job 30: 
Job recounts his hope while before his mockers and desperate condition.  

Job 31: 
Job declares his innocence from a range of specific sinful behaviors.

Job 32: 
In anger, Elihu addresses Job and his friends to accuse them of foolishness and incompetence.

Job 33: 
Elihu proclaims his innocence as he counsels Job about the need for humanity’s redemption.

Job 34: 
Elihu reviews Job’s view of injustice and proclaims God’s justice while declaring Job unwise.

Job 35: 
Elihu condemns Job while calling attention to God’s justice.  

Job 36: 
Elihu insists on God’s discipline as YHWH is all-powerful, awesome, and just.

Job 37: 
Elihu concludes by challenging Job to pay attention and urges him to revere God.

Job 38: 
YHWH God appears before Job from the whirlwind to ask many questions of surpassing depth.

Job 39: 
YHWH God continues to ask questions about the properties and attributes of created animals.

Job 40: 
Job humbles himself before YHWH as he is further challenged by God about His creation.  

Job 41: 
YHWH God speaks of the leviathan to make clear all of heaven and earth belong to God.

Job 42: 
Job repents and his health and prosperity are restored by YHWH God, and he intercedes for his friends to restore them as well.


Poetry & Prose

“For these things I weep;
My eyes run down with water;
Because far from me is a comforter,
One who restores my soul.
My children are desolate
Because the enemy has prevailed.” – Lam 1:16

This week I spent a few days reading through Lamentations. More of personal study time in prayerful meditation over the words in five chapters of the book. While the book of Lamentations concerns the prophet’s Jeremiah’s lamentations over the destruction of Judah, Jerusalem, and Solomon’s temple, the deep and lasting sorrow speaks of the woes of separation from YHWH our Creator. 

Numerous highlights and notes were marked and written to gather a building sense, meaning, and theme as a point of the text. Translated in my spirit as grief, suffering, and mourning of our time and the struggles we see today. Tornadoes, fires, earthquakes, hurricanes, a mass shooting, political strife, cultural warfare, foreign instabilities, a corrupt government, and the evils of Jihad. All these adversities are passing with far more to come in frequency and intensity. So it is of the highest priority to abide in prayer, abide in God’s word, and remain in fellowship as a continuing necessity.