Why Would a Good God Allow Suffering?

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Dr. Alexander Kurian

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“The fact of suffering undoubtedly constitutes the single greatest challenge to the Christian faith, and has been in every generation. Its distribution and degree appear to be entirely random and therefore unfair. Sensitive spirits ask if it can possibly be reconciled with God’s justice and love” (John Stott).

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Millions have pondered over this question. The problem of pain and suffering defy explanation. It contains riddles we cannot answer on this side of our existence. Even the earliest book in the Bible (Book of Job) addresses this question as though this was one of the most important questions that dawned upon the human mind. Explanation of biblical theodicy, though helpful, is highly theological, apologetic and philosophical. It may not be easily comprehended by many. For those who have endured massive suffering themselves, this is much more than a philosophical issue, but a deep seated personal and emotional one. From a pastoral and practical perspective, to impart consolation, hope, counseling and assurance in the midst of suffering, we need answers and insights directly from the Word of God. How does the Bible address this issue? Does the Bible give us any examples of suffering and some indicators on how to deal with it?

 

The Bible describes varieties of suffering and ascribes various functions to suffering. The basic answers of the Bible in relation to suffering are summarized below:

 

SUFFERING AS A CONSEQUENCE OF SIN

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“The reason there is suffering in my life is because there’s suffering in the world” (Timothy Keller). We suffer because we live in a fallen world where sin reigns. There is a cause-effect relationship between sin and suffering (Gen. 3: 17-19). The ultimate consequence of sin is death. “The wages of sin is death” (Rom.6:23). This not only refers to physical death but to eternal separation from God (spiritual death). In this separated state from God man indulges in sinful behavior. As C.S. Lewis wrote: “When souls become wicked they will certainly use this possibility to hurt one another; and this perhaps accounts for four-fifths of the sufferings of men” (The Problem of Pain, 77). Much of the suffering is man-made; a direct consequence of his sin and wickedness which may affect others, even innocent people. Through sin man is alienated from God and from one another. We bring pain and hurt on ourselves and others by our sinful actions.

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Paul made it abundantly clear that sin has consequences. “Do not be deceived; God cannot be mocked; a man reaps what he sows (Gala.6:7). One of the consequences of sin is more sin – “an insatiable lust for more,” attended by a dulling of the conscience and a blindness to spiritual truth (1 Cor.2:14).

 

SUFFERING AS JUDGMENT FOR SIN

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We suffer because of our sin and foolishness. We reap what we sow. The consequence of constant rebellion against God is that God gives the sinner over to the sinful desires of his heart (Rom.1:24, 26, 28). God punishes sin with more sin and may allow the sinner to serve as his own god and to reap the destruction of his life. Since sin is the transgression of God’s law, if one violates the law of God he or she is under the judgment of God. God’s judgment rests upon the whole human race because of sin (Rom.3:23; 5:12, 16). “The soul that sinneth, it shall die” (Ezekiel 18:20, KJV). God’s judgment sometimes falls upon man through a chain of adverse effects of his sin. “The evil we commit (i.e., sin) leads to the evil we suffer (i.e., judgment), including natural evil (Theodore Platinga, Learning to Live with Evil, 68). This should be distinguished from the doctrine of Karma in Hinduism, because suffering is possible and real even without one’s sinful deeds committed in life as the whole human race is under sin.

 

“There is a retributive or punitive aspect in suffering. It can be either for one’s own sins or for the sins of others. “…….there is a solidarity in judgment corresponding to the solidarity in sin. We are all responsible together for the sins of mankind, for the human race is one body” (Platinga, 92).

 

Sin entails three consequences - it separates from God; it entails punishment/suffering, and it leaves a stain on the soul. There is pardon and forgiveness for sin in the death of Christ. But the consequences of sin and the scars of the soul may remain though the wound is healed.

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SUFFERING AS DISCIPLINE

 

“My son, do not regard lightly the discipline of the Lord, nor faint when you are reproved by Him: for those whom the Lord loves He disciplines, and He scourges every son whom He receives” (Heb.12:5-6; see also 7-11; Prov.3:11-12). Discipline is a legitimate aspect of sonship.

 

God disciplines His children as part of the educational process by which they are fitted to share God’s holiness and to help to train them to obedience (Heb.12:9-10). Ultimately it leads to spiritual maturity - “……to those who have been trained by it, afterwards, it yields the fruit of righteousness (Heb.12:11). Hence “do not regard lightly the discipline of the Lord” (Heb.12:5). We are instructed to persevere in suffering because God will be faithful to work in us through the suffering. God uses adversity as a form of discipline in the lives of His children. “Love necessitates the possibility and even the probability of pain” (Charles Stanley).

 

God’s discipline of His children should be differentiated from His punishment. Punishment is retributive while discipline is formative. Punishment produces some very negative characteristics like guilt, shame, bitterness, fear, regret, resentment and self-pity. It is focused on past actions and its purpose is to inflict a penalty for an offense. Discipline, on the other hand, is future-focused, nothing to do with retribution and everything to do with redemption.

 

God disciplines those He loves. It is proof of a genuine love-relationship between the heavenly Father and His children (Heb.12:6, 8). Imperfect human fathers discipline imperfectly. But our perfect Heavenly Father’s discipline is perfect and always for our good. “For they discipline us for a short time as seemed best to them, but He disciplines us for our good, that we may share His holiness” (Heb.12:10). Suffering is a purifier when it is administered through divine discipline by the loving hands of our heavenly Father.

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SUFFERING AS TESTING

 

God uses pain and suffering as a test of Christian life to strengthen, mature and shape us (James 1:1-12; 1 Pet.1:6-7; Rom.5:3-4). James summarizes the purpose of trials in Christian life: “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, that you may be perfect and complete, lacking in nothing” (James 1:1-4).

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“Trials” in James 1:2 is the Greek word peirasmos7 and refers to that which examines, tests and proves the character of something. “Testing” (dokimion) in verse 3 also has a similar idea. It refers to a test designed to prove or approve. Believers must trust in God and submissive to God in their trials so that endurance can have its beneficial outcome (James 1:4). The word “perfect” (teleios) used two times and the word “complete” (verse 4) introduce the theme of spiritual maturity as the desired result of the trials.

 

Hiebert’s comments on the theme of trials in James 1:2-12 is very insightful. He writes: “In these verses James deals with the term peirasmoi in its good sense of testing: the testing of believers. He insists that they must have a proper attitude toward trials (vv.2-4), urges that they resort to prayer for wisdom amid their trials (vv.5-8), reminds those being tried that they must have a correct estimate of life (vv.9-11), and states the result of enduring trials (v.12)” [The Epistle of James, 70].

 

What is God doing in our suffering? In the midst of the pain and the mystery surrounding it, God is purifying and perfecting us for greater glory. It is also designed to build our trust in the Almighty as in the case of Abraham (Gen.22) and Job (Book of Job).

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SUFFERING AS WARNING

 

God may use suffering and pain as a way of alerting us that something is going wrong with us and with the world. “God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: It is His megaphone to rouse a deaf world” (C.S. Lewis, The Problem of Pain, 81). Pain sounds the alarm that something may be wrong and we need to turn to God to find solutions. Sorrow, pain, corruption and suffering are strong reminders of our human predicament.

 

SUFFERING AS PURPOSEFUL

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In God’s providential plan, suffering has as its chief purpose the formation of Christ-like character in us. The most glorious promise in Scripture assures of this truth. “And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom.8:28). God is working on behalf of all those who have trusted Him. God causes everything in our life to work together (sunergeo denotes the working together of various elements to produce an effect greater than and completely different from, the sum of each element acting separately). God is shaping up our life for our ultimate good (being conformed to the image of His Son) and His glory. This assurance is our solace in the midst of suffering in spite of its mystery.

 

SUFFERING AS OPPORTUNITY TO SERVE

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Suffering gives us opportunity to minister to others who are afflicted (2 Cori.1:3-4). Paul sees his suffering not merely as personally beneficial to him in driving him to trust and depend on God alone, but also benefitting those to whom he ministered to. God of all comfort “comforts us in all our afflictions so that we may be able to comfort those who are in any affliction with the comfort with which we ourselves are comforted by God” (2 Cori.1:4)8. As the suffering increases, it is matched by an increase in comfort.

 

Those who have personally experienced God’s consoling ministry are equipped to console others in their suffering. Suffering provides opportunity for God’s glory, our transformation, testimony, and ministry. In our suffering we develop our capacity and sympathy in comforting others. We should pass on to others the comfort we have received from God.

 

SUFFERING AS A TESTIMONY

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God expects believers to handle adversity and suffering different from the unbelieving world. When believers handle suffering joyfully and with stability, it becomes a marvelous testimony to the power and presence of God in their life (2 Cori.4:8-18; 2 Tim.2:8-10; 1Peter 3:13-17). Suffering provides the opportunities to manifest the power of God through His servants in order to verify the genuineness of their experience and the veracity of their message.

 

Second Corinthians is a defense of Paul’s apostolic ministry. Paul’s opponents questioned his apostleship because he was persecuted and suffered a lot. But Paul argued that comfort in the midst of suffering – not the absence of suffering – is the mark of a true apostle. Paul considered his suffering as a golden opportunity to manifest and magnify the power of God through Him in order to verify his apostleship and to confirm his apostolic message.

 

The marvelous privilege to witness to an unbelieving world through suffering is a unique blessing granted to God’s children in the abundant outpouring of His grace in their lives.

 

SUFFERING AS PROTECTION FROM SIN

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God allows suffering to keep down our pride. This is illustrated in the life of Apostle Paul. He was the recipient of frequent revelations from God. In 2 Corinthians 12 he describes an exceptional experience when he was caught up into heaven and given revelations he could not speak about (2 Cori.12:1-4). As a result of such elevated and unusual experience of receiving surpassing revelations, even the great apostle could be tempted with pride. “And because of the surpassing greatness of the revelations, for this reason, to keep me from exalting myself, there was given me a thorn in the flesh, a messenger of Satan to buffet me - to keep me from exalting myself” (2 Cori.12:7). The “thorn in the flesh” seems to have been some recurrent physical affliction. Paul views it as the work of Satan, but permitted by God for a beneficial purpose – keeping him humble and from being euphoric over his heavenly experience.

 

God in His wisdom and grace may give us “thorns” to achieve a beneficial purpose in our life – the prevention of spiritual pride. God may employ pain and suffering in our life to protect us from sin, to keep us humble, and to totally dependent on Him.

 

SUFFERING AS A MEANS TO PROVE THE ALL-SUFFICIENCY OF CHRIST

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Paul prayed three times for the removal of the “thorn in the flesh.” Paul’s request was denied, but God made an even greater provision – Christ’s all-sufficient grace. “My grace is sufficient for you, for power is perfected in weakness” (2 Cori. 12:9). In other words, Paul’s prayer was heard, but the answer was different from what he expected.

 

Divine enablement through the all-sufficient grace of God is promised to strengthen us in our weakness and suffering. The sufficiency, grace and power of God finds its full scope in our life only in times of weakness. The greater our weakness, the greater is Christ’s enabling strength. “Pain shatters the creature’s self-sufficiency” (C.S. Lewis, The Problem of Pain, 90). Suffering redirects our life to God’s grace and power. It helps us to know God more intimately.

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SUFFERING AS PROMPTING THANKSGIVING

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In answer to the prayers of God’s people, God delivers and protects us in the midst of dangers. This unites God’s people to thank Him for His mercy. “You also joining in helping us through your prayers, that thanks may be given by many persons on our behalf for the favor bestowed upon us through the prayers of  many” (2 Cor. 1:11). As the Corinthian believers joined Paul in prayer, they could also join Paul in Thanksgiving for deliverance.

 

SUFFERING AS A WAY TO SILENCE SATAN’S ACCUSATIONS

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The book of Job gives a larger and unique perspective on the issue of theodicy. Satan brought the charge against Job that he was serving God for a profit motive. His piety was payment for blessing (Job.1:9-11). In effect Satan was saying that Job is pious and godly because of what he is getting out of God. “Take away his blessings and you will see what he really loves.” God let His servant Job be put to the test (Job 1:12) to demonstrate to Satan that there are those who serve God wholeheartedly out of love and without profit motive. But Satan was wrong. “Pure worship is possible without selfish motive. Job’s refusal to curse God for withholding some of his blessings communicated to the world that the archenemy was wrong, that worship can be genuine, that man can serve God for nothing” (Roy B. Zuck, Job, 189).

 

The Book of Job gives various perspective on the problem of suffering. Its message loudly declares that a believer can triumph over tragedy even when much is unknown about the mysterious working of God in human life. But the unique contribution of the book of Job in relation to theodicy is that God in His sovereign will and wisdom uses suffering in our lives to silence a false accusation of Satan that God’s people serve God only and always with a prosperity or profit motive.

 

SUFFERING AS PRELUDE TO EXALTATION AND GLORY

 

The Christian life is a call to glory through a journey of suffering (“No crown without the cross”). This is the overall message of the first letter of Peter. Peter writes: “In this you greatly rejoice even though now for a little while, if necessary, you have been distressed by various trials that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ” (1 Peter 1:6-7).

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In Romans 8:18-25 Paul reminded us the same truth. Two certainties loom large before our life. First, the present time is marked by suffering because of man’s fall into sin. Second, the future will be marked by glory as God fulfills His promises. To persevere in present sufferings with confidence and hope, we are exhorted to keep our eyes on the future glory that God has promised. In his missionary journeys Paul “strengthened the souls of the disciples, encouraging them to continue in the faith, and saying, “Through many tribulations we must enter the kingdom of God” (Acts 14:22). The best is yet to come for the children of God.

 

The Lord Jesus Christ, the “captain of our salvation” was made perfect through sufferings (Heb.2:9-13). The Son of God through His suffering and death on the cross entered into glory, so that He might “lead many sons to glory” (Heb.2:10). Through humiliation, self-denial, obedience, and a shameful death, Christ was exalted and was bestowed “the name which is above every name” (Phili.2:5-11). First the suffering, and then the glory – both for Jesus and for those who are united to Him.

 

Jesus reminded us that suffering can be eschatological – a characteristic of the end-times (Matt.24). Before the end of the age the world has to pass through days of tribulation, culminating in God’s kingdom and rule. Jesus, our Savior and Lord is the one who will take us to our ultimate destiny. He is Christus Victor (Christ the Victor).

 

There is always an element of mystery in suffering. We are not able to explain all suffering. We may have to live with unresolved problems and unfathomed mysteries. God is not responsible to man to explain all the mysteries of His ways and dealings. Our finitude keeps us from having eternity’s perspective. “Like Job, we can learn that God’s silence does not mean His absence” (Roy Zuck, Job, 190). Christian solution to suffering is not in an intellectual or philosophical rationale for suffering, but is in the experience of suffering9, in the grace, presence and power of God, trusting Him as a loving, caring, sovereign Father. The attitude God demands in us, in suffering is absolute surrender.

 

The providence of God involves the problem of suffering. Evil is indeed present in God’s world, but it will not prevail. The crucifixion of Jesus Christ is man’s ultimate act of evil. At the same time the crucifixion of Christ is God’s ultimate act of benevolence, goodness, and power. In the end the cross of Christ serves as the ultimate answer to the problem of evil.

 

“Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort; who comforts us in all our afflictions……”(2 Cori.1:3-4).

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GOD OF ALL HOPE

 

“Now may the God of hope fill you with all joy and peace in believing that you may abound in hope by the power of the Holy Spirit” (Romans 15:13). Our God is a God of hope. He is the one who can give us the overflowing hope, the ultimate hope by the power of the Holy Spirit. He has promised to take us to His house, our ultimate home. Now is our journey to our home through this dark world. When all other lights go out, we still walk the illuminated path; for “In Thy light we see light” (Psalm 36:9). At the end of the Bible we see a world in which all suffering is gone – “He shall wipe away every tear from their eyes; and there shall no longer be any death; there shall no longer be any mourning, or crying, or pain” (Rev.21.4). This is the ultimate hope of the Christian.

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Timothy Keller has beautifully expressed this great hope in these words: “The Bible says that Jesus is the light of the world. If you know you are in His love, and that nothing can snatch you out of his hand, and that he is taking you to God’s house and God’s future – then he can be a light in dark places when all other light go out. His love for you now – and this infallible hope for the future – are indeed a light in the darkness, by which we can find our way” (Walking with God through Pain and Suffering). 

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