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The Nature of Suffering in God's Plan and Purpose

Suffering, within a theological framework, is often understood as a complex phenomenon that can serve various purposes within God's overarching plan, rather than being merely a random or meaningless experience. The biblical narrative and subsequent theological reflection present suffering as something that even Christ himself endured, and which believers are called to face with a particular mindset [14].

The New Testament, particularly the epistles, frequently addresses the nature of suffering for believers. Peter, for instance, instructs Christians not to be surprised by the trials they face, as hostility from a sinful world is an expected part of a godly life [9]. He emphasizes that enduring pain unjustly "finds favor" with God if it is done out of a "consciousness of God" [2, 3]. This suggests that suffering, when borne with a conscience toward God, can be commendable. Furthermore, Peter notes that if it is God's purpose for an individual to suffer, it is better to do so for "well-doing" than for "evil-doing" [1]. This implies a distinction between suffering that results from one's own wrongdoing and suffering that is part of a divine allowance or purpose.

The suffering of Christ is presented as the ultimate example and a foundational aspect of this understanding. Jesus himself was not exempt from suffering, despite his sinlessness, and he voluntarily submitted to it [14, 5]. His suffering was a "true and proper punishment" intended to atone for the sins of humanity [14]. The Old Testament prophets, such as those cited in Psalm 22:6-8 and Isaiah 53:3, predicted Christ's suffering, including scorn and mocking [4]. His patience under suffering is highlighted in Isaiah 53:7 [5]. The human nature of Christ was essential for his mediatorial office, enabling him to partake in flesh and blood and experience human emotions like weeping, hunger, thirst, and weariness [7]. This shared humanity allowed him to have compassion and sympathy for the "weary and heavy-laden," the "weak in faith," and the "tempted," making him a suitable high priest [8, 15]. The apostle Paul, in 1 Corinthians 4:12, echoes Jesus' teaching by advocating for blessing those who curse, aligning with the example of Christ's response to suffering [12].

For believers, suffering can arise from various sources. It can be a consequence of being children of God, their uprightness, their faith, their faithfulness in declaring God's word, or their zeal for God's house [4]. Persecution, a specific form of suffering, is expected for those who live godly lives in Christ [5, 2 Timothy 3:12]. This persecution often originates from ignorance of God and Christ, hatred towards God and the gospel, pride, or even mistaken zeal [5]. When saints suffer, it is sometimes considered a persecution of Christ himself [5, Zechariah 2:8; Acts 9:4,5].

The concept of God's long-suffering is also relevant to understanding suffering. God's long-suffering is part of his character, demonstrated in his patience and slowness to anger [6, Exodus 34:6; Numbers 14:18; Psalm 86:15]. Its object is salvation, and it should lead to repentance [6, Romans 2:4; 2 Peter 3:9]. God's long-suffering is exhibited in forgiving sins and is exercised toward both his people and the wicked [6, Romans 3:25; Ezekiel 20:17; Romans 9:22]. However, there are limits to God's long-suffering, and those who abuse or despise it will face punishment [6, Genesis 6:3; Romans 2:5].

Suffering can also be a consequence of human sin. The Tyndale House commentary on Romans 1:18 notes that God's anger is a necessary response to sin, and the Old Testament often depicts this wrath [11]. Human sin is seen as resulting from being governed by the devil and the powers of evil, influencing those who refuse to obey God [10]. Proverbs 1:31 indicates that evil people suffer the consequences of their own actions, and God ensures that sinners receive their proper punishment [13].

Despite the presence of suffering, God's mercy is a key aspect of his character. Mercy is defined as compassion for the miserable, and its object is misery [6]. Through the atoning sacrifice of Christ, a way is opened for the exercise of mercy in harmony with truth and righteousness [7, Genesis 19:19; Psalm 85:10]. In Christ, "mercy and truth meet together" [6].

Sources

  1. I Peter “I Peter 3:17 (BBE) — Because if it is God's purpose for you to undergo pain, it is better to do so for well-doing than for evil-doing.”
  2. I Peter “I Peter 2:19 (LEB) — For this finds favor, if because of consciousness of God someone endures sorrows while suffering unjustly.”
  3. 1 Peter “For it is commendable if someone endures pain, suffering unjustly, because of conscience toward God. -- 1 Peter 2:19”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Scorning and Mocking — The sufferings of Christ by, predicted -- Ps 22:6-8; Isa 53:3; Lu 18:32. Christ endured -- Mt 9:24; 27:29. Saints endure, on account of Being children of God. -- Ge 21:9; Ga 4:29. Their uprightness. -- Job 12:4. Their faith. -- Heb 11:36. Their faithfulness in declaring the word of God. -- Jer 20:7,8. Their zeal for God's house. -- Ne 2:19. The wicked indulge in, against The second coming of Christ. -- 2Pe 3:3,4. The gifts of the Spirit. -- Ac 2:13. God's threatening. -- Isa 5:19; Jer 17:15. God's ministers. -- 2Ch 36:16. God's ordinances. -- L”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Persecution — Christ suffered -- Ps 69:26; Joh 5:16. Christ voluntarily submitted to -- Isa 50:6. Christ was patient under -- Isa 53:7. Saints may expect -- Mr 10:30; Lu 21:12; Joh 15:20. Saints suffer, for the sake of God -- Jer 15:15. Of saints, is a persecution of Christ -- Zec 2:8; Ac 9:4,5. All that live godly in Christ, shall suffer -- 2Ti 3:12. Originates Ignorance of God and Christ. -- Joh 16:3. Hated to God and Christ. -- Joh 15:20,24. Hatred to the gospel. -- Mt 13:21. Pride. -- Ps 10:2. Mistaken zeal. -- Ac 13:50; 26:9-11. Is inconsistent with the spirit o”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Mercy — Compassion for the miserable. Its object is misery. By the atoning sacrifice of Christ a way is open for the exercise of mercy towards the sons of men, in harmony with the demands of truth and righteousness (Gen. 19:19; Ex. 20:6; 34:6, 7; Ps. 85:10; 86:15, 16). In Christ mercy and truth meet together. Mercy is also a Christian grace (Matt. 5:7; 18:33-35).”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Human Nature of Christ, The — Was necessary to his mediatorial office -- 1Ti 2:5; Heb 2:17; Ga 4:4,5; 1Co 15:21; Ro 6:15,19. Is proved by his Conception in the Virgin's womb. -- Mt 1:18; Lu 1:31. Birth. -- Mt 1:16,25; 2:2; Lu 2:7,11. Partaking of flesh and blood. -- Joh 1:14; Heb 2:14. Having a human soul. -- Mt 26:38; Lu 23:46; Ac 2:31. Circumcision. -- Lu 2:21. Increase in wisdom and stature. -- Lu 2:52. Weeping. -- Lu 19:41; Joh 11:35. Hungering. -- Mt 4:2; 21:18. Thirsting. -- Joh 4:7; 19:28. Sleeping. -- Mt 8:24; Mr 4:38. Being subject to weariness. -- Joh 4:6. ”
  8. 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.”
  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. 1 Peter (Nonconformist/Puritan) “Matthew Henry on 1 Peter 3:18: Here, I. The example of Christ is proposed as an argument for patience under sufferings, the strength of which will be discerned if we consider the several points contained in the words; observe therefore, 1. Jesus Christ himself was not exempted from sufferings in this life, though he had no guilt of his own and could have declined all suffering if he had pleased. 2. The reason or meritorious cause of Christ's suffering was the sins of men: Christ suffered for sins. The sufferings of Christ were a true and proper punishment; this punishment was suffered to expia”
  15. Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 2:18: For in that he himself hath suffered - The maxim on which this verse is founded is the following: A state of suffering disposes persons to be compassionate, and those who endure most afflictions are they who feel most for others. The apostle argues that, among other causes, it was necessary that Jesus Christ should partake of human nature, exposed to trials, persecutions, and various sufferings, that he might the better feel for and be led to succor those who are afflicted and sorely tried. This sentiment is well expressed by a Roman poet: - Me quoque per multas s”
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