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Redemptive Purposes in Suffering and Evil Theology

The concept of redemptive purposes in suffering and evil is deeply woven into biblical theology, presenting a complex interplay between divine sovereignty, human experience, and the ultimate aims of God. While suffering and evil are inherently destructive, scripture and theological traditions often explore how God can use or permit them to achieve greater good, particularly in the context of salvation and spiritual formation.

One foundational aspect of this theology is the idea of redemption itself, which involves the "purchase back of something that had been lost, by the payment of a ransom" [2]. This concept is central to understanding how God addresses the problem of evil and sin. In the Old Testament, the Hebrew term goel refers to a redeemer, one charged with restoring rights and avenging wrongs, a title specifically applied to Christ in the New Testament [4]. Christ's redemption is understood as a deliverance from various forms of bondage, including the law's curse, the power of sin, the grave, and all iniquity [5]. This redemption is achieved through the blood of Christ [5], signifying a costly payment for sin [2]. The atoning sacrifice, a key component of redemption, was prefigured in the Old Testament law through sacrifices made by priests for propitiating God, ransoming, and purifying [3].

The Bible frequently portrays God's long-suffering as a means to encourage repentance and ultimately salvation [1]. For instance, 2 Peter 3:15 states that the Lord's patience is for salvation, and Romans 2:4 suggests that God's kindness, forbearance, and patience are meant to lead people to repentance [1]. This divine patience is extended to both His people and the wicked, though limits are set to it [1]. However, some individuals abuse or despise God's long-suffering, leading to punishment [1].

Suffering, while often a consequence of evil, is also presented as a means through which God works. Christians are told not to be surprised by trials, as hostility from a sinful world is an expected part of a godly life [9]. This perspective aligns with Jesus' teaching to bless those who curse, rather than retaliate [12]. The Apostle Paul, for example, chose to support himself through work to avoid being a burden, demonstrating a willingness to endure hardship for the sake of the gospel [12].

The problem of evil and suffering is directly addressed in various biblical texts. Job's experience, for instance, grapples with the question of why the wicked prosper, a question answered in part by the understanding that God's ultimate judgment will ensure that sinners receive their proper punishment [8, 13]. Proverbs 16:4 states that "the Lord has made everything for its purpose, even the wicked for the day of trouble," which some interpret as God's sovereign plan to use even the wicked for His ultimate purposes, including judgment [14]. This does not imply that God creates evil, but rather that He can incorporate it into His overarching plan.

God's anger, as described in Romans 1:18, is not an uncontrolled emotional outburst but a necessary, holy response to sin [11]. This divine wrath is predicted to have a decisive outpouring at the end of history [11]. However, even in the face of human sin, God's compassion and sympathy are evident, particularly through Christ [6]. Jesus manifested compassion for the weary, the weak in faith, the tempted, the afflicted, the diseased, the poor, and perishing sinners [6]. This compassion is an encouragement to prayer and a testament to His priestly office [6].

The ultimate purpose of redemption, facilitated through Christ's suffering and sacrifice, is to enable believers to serve God "in holiness and righteousness before Him," free from fear and the hand of their enemies [16]. This service is the "priesthood of the New Testament" [16]. The knowledge of salvation, leading to the remission of sins, is a core aspect of this redemptive work [7].

The concept of retribution in kind is also present, where those who seek to harm God's messengers will face similar consequences [15]. This principle underscores the justice inherent in God's redemptive plan, where evil actions ultimately lead to their own downfall. Human sin is understood to result from being governed by the devil, who rules the powers of evil and those who refuse to obey God [10]. Redemption, therefore, is also a liberation from this spiritual bondage.

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Long-Suffering of God, The — Is part of his character -- Ex 34:6; Nu 14:18; Ps 86:15. Salvation, the object of -- 2Pe 3:15. Through Christ's intercession -- Lu 13:8. Should lead to repentance -- Ro 2:4; 2Pe 3:9. An encouragement to repent -- Joe 2:13. Exhibited in forgiving sins -- Ro 3:25. Exercised toward His people. -- Isa 30:18; Eze 20:17. The wicked. -- Ro 9:22; 1Pe 3:20. Plead in prayer -- Jer 15:15. Limits set to -- Ge 6:3; Jer 44:22. The wicked Abuse. -- Ec 8:11; Mt 24:48,49. Despise. -- Ro 2:4. Punished for despising. -- Ne 9:30; Mt 24:48-51; Ro 2:5. Illustr”
  2. Easton's Bible Dictionary “Easton's Bible Dictionary: Redemption — The purchase back of something that had been lost, by the payment of a ransom. The Greek word so rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, i.e., redemption by a lutron (see Matt. 20:28; Mark 10:45). There are instances in the LXX. Version of the Old Testament of the use of lutron in man's relation to man (Lev. 19:20; 25:51; Ex. 21:30; Num. 35:31, 32; Isa. 45:13; Prov. 6:35), and in the same sense of man's relation to God (Num. 3:49; 18:15). There are many passages in the New Tes”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Atonement, Under the Law — Made by sacrifice -- Le 1:4,5. By priests alone -- 1Ch 6:49; 2Ch 29:24. Necessary for Propitiating God. -- Ex 32:30; Le 23:27,28; 2Sa 21:3. Ransoming. -- Ex 30:15,16; Job 33:24. Purifying. -- Ex 29:36. Offered for The congregation. -- Nu 15:25; 2Ch 29:24. The priests. -- Ex 29:31-33; Le 8:34. Persons sinning ignorantly. -- Le 4:20-35. Persons sinning wilfully. -- Le 6:7. Persons swearing rashly. -- Le 5:4,6. Persons withholding evidence. -- Le 5:1,6. Persons unclean. -- Le 5:2,3,6. Women after childbirth. -- Le 12:8. The altar. -- Ex 29:36,”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Redeemer — Heb. goel; i.e., one charged with the duty of restoring the rights of another and avenging his wrongs (Lev. 25:48, 49; Num. 5:8; Ruth 4:1; Job 19:25; Ps. 19:14; 78:35, etc.). This title is peculiarly applied to Christ. He redeems us from all evil by the payment of a ransom (q.v.). (See [524]REDEMPTION.)”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Redemption — Defined -- 1Co 6:20; 7:23. Is of God -- Isa 44:21-23; 43:1; Lu 1:68. Is by Christ -- Mt 20:28; Ga 3:13. Is by the blood of Christ -- Ac 20:28; Heb 9:12; 1Pe 1:19; Re 5:9. Christ sent to effect -- Ga 4:4,5. Christ is made, to us -- 1Co 1:30. Is from The bondage of the law. -- Ga 4:5. The curse of the law. -- Ga 3:13. The power of sin. -- Ro 6:18,22. The power of the grave. -- Ps 49:15. All troubles. -- Ps 25:22. All iniquity. -- Ps 130:8; Tit 2:14. All evil. -- Ge 48:16. The present evil world. -- Ga 1:4. Vain conversation. -- 1Pe 1:18. Enemies. -- Ps 106”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Compassion and Sympathy of Christ, The — Necessary to his priestly office -- Heb 5:2,7. Manifested for the Weary and heavy-laden. -- Mt 11:28-30. Weak in faith. -- Isa 40:11; 42:3; Mt 12:20. Tempted. -- Heb 2:18. Afflicted. -- Lu 7:13; Joh 11:33,35. Diseased. -- Mt 14:14; Mr 1:41. Poor. -- Mr 8:2. Perishing sinners. -- Mt 9:36; Lu 19:41; Joh 3:16. An encouragement to prayer -- Heb 4:15.”
  7. Luke “Luke 1:77 (YLT) — To give knowledge of salvation to His people In remission of their sins,”
  8. Job (Presbyterian) “Jamieson, Fausset & Brown on Job 21:7: The answer is Rom 2:4; Ti1 1:16; Psa 73:18; Ecc 8:11-13; Luk 2:35-end; Pro 16:4; Rom 9:22. old--in opposition to the friends who asserted that sinners are "cut off" early (Job 8:12, Job 8:14).”
  9. 1 Peter (Protestant academic) “Tyndale House on 1 Peter 4:12: 4:12-19 Peter instructs Christians one last time about the way to face the trials that will inevitably come. 4:12 don’t be surprised: Christians, especially those seeking to lead godly lives, can expect to face the hostility of a sinful world (see John 16:33; Acts 14:22; Rom 8:17; Phil 1:29).”
  10. Ephesians (Protestant academic) “Tyndale House on Ephesians 2:2: 2:2 Human sin results from our being governed by the devil, the spirit who rules both the powers of evil in the spiritual realm (see 1:21; 6:11-12; cp. Col 1:13) and human beings who refuse to obey God (2 Cor 4:4; contrast Rom 8:2-14; Gal 5:22-23).”
  11. Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
  12. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 4:12: 4:12 We work: To avoid being blamed by others for taking money, Paul preferred to support himself (9:3-18; Acts 18:3; 20:33-35). • We bless those who curse us: Paul’s response was in line with Jesus’ teaching (Matt 5:44-45; cp. Rom 12:14, 17-21).”
  13. Proverbs (Protestant academic) “Tyndale House on Proverbs 1:31: 1:31 Evil people suffer the consequences of their own actions (see 1:15-19); God will ensure that sinners receive their proper punishment (see Matt 25:44-46; Heb 10:29; 2 Pet 2:9).”
  14. Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Deuteronomy 32:35: VENGEANCE IS MINE, AND RECOMPENSE. [To Me belongs vengeance] to avenge the cause of Israel from their hands, and Mine is the recompense to pay them according to their deeds for having repudiated Me. AGAINST THE TIME WHEN THEIR FOOT SHALL SLIP — when their measure [of sin] will be full, as it is stated, for the iniquity of the Amorite is not yet full . 131 Genesis 15:16. And Rabbi Abraham ibn Ezra commented that “the meaning thereof is [in line with the verse], yea, even the wicked for the day of evil , 132 Proverbs 16:4. this constituting a great secr”
  15. Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 11:5: will hurt--Greek, "wishes," or "desires to hurt them." fire . . . devoureth--(Compare Jer 5:14; Jer 23:29). out of their mouth--not literally, but God makes their inspired denunciations of judgment to come to pass and devour their enemies. if any man will hurt them--twice repeated, to mark the immediate certainty of the accomplishment. in this manner--so in like manner as he tries to hurt them (compare Rev 13:10). Retribution in kind.”
  16. Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 1:74: That he would grant us, &c.--How comprehensive is the view here given! (1) The purpose of all redemption--"that we should serve Him"--that is, "the Lord God of Israel" (Luk 1:68). The word signifies religious service distinctively--"the priesthood of the New Testament" [BENGEL]. (2) The nature of this service--"in holiness and righteousness before Him" (Luk 1:75) --or, as in His presence (compare Psa 56:13). (3) Its freedom--"being delivered out of the hand of our enemies." (4) Its fearlessness--"might serve Him without fear." (5) Its duration--"all the ”
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