SUFFERING IS NOT the exception to life; instead, it is a normal and inescapable part of our existence. The story of Job is most instructive in regards to this matter, and in it, there is this disturbing scene in heaven: “‘Does Job fear God for nothing?’ Satan asked. ‘Stretch out your hand and strike everything he has, and he will surely curse you to your face.’ The Lord said to Satan, ‘Very well, then, everything he has is in your hands, but on the man himself do not lay a finger.’ Then Satan went out from the presence of the Lord.” (Job 9:1-12) Then Job began to suffer, and could not understand why.
Theodicy is one of the heavyweight issues of the Bible. It can be succinctly defined as, *“the answer to the question of why God permits evil.” The Book of Job is very likely the oldest book in the Bible—there is some controversy about this, but most commentators agree on this view. It is one of the very earliest documents in all of human history to concentrate solely on examining how a just God can allow the suffering of innocents. There is nothing extant in any other ancient text that deals with the subject so comprehensively. It fits well with the story of temptation and the fall from grace (cf. Gen. Ch. 3); In both these early Bible stories we encounter evil personified; generically as the serpent in the Garden, but named as “Ha Satan,” the adversary of humankind, here in Job. In each story, God permits a shadowy ill-defined presence of evil to seemingly exert iniquity with cavalier personal impunity, but not without vast repercussions for human-kind. We wonder why God doesn’t protect us. And, in every appearance of the red-skinned forked-tongue barbed-tailed one in the scriptures, God doesn’t feel it necessary to bow to the demands of our questions and explain his actions to us; he’s God, we’re not, and that’s very clear.
There is a specific place in the N.T. that also ominously catches our attention in such matters. In the midst of Jesus’ beautiful teaching on prayer, “Our Father…” (cf. Matt. 6: 9-13a, Luke 11:2-4), we are distressed by “…lead us not into temptation.” The Matthew version is softer, adding the plea, “but deliver us from the evil one.” (Matt. 6:13b)
For all of us, part of the journey of life, with all its beauty and potential, is trying to come to grips with ‘why bad things happen to good people,’ especially when it happens inside our own family or to us personally. This can’t be sugar-coated—real answers are needed. Unfortunately, the real answers aren’t comforting; at least, not at first.
From a biblical perspective, there are indeed answers. They are rooted in the concept of free will. Choices bear consequences, and our choices impact those with whom we are in a relationship. And those roots come from a tree of death that is viewed backward through time to the Garden, and which has generated poisonous fruit forward throughout and until the end of time as we know it. But there is other and beyond at play here, and it helps greatly to gain a certain kind of objectivity.
Admittedly, we must develop a philosophical construct of theology. It requires us to depend upon an understanding of God’s mind and purposes. Such a viewpoint is only developed slowly and inferentially, for God is mysterious and not directly observable. But, for the willing and studious, both of life and the bible, there are clues. “‘For my thoughts are not your thoughts, neither are your ways my ways,’ declares the Lord.” (Isa. 55:8) And while there are other scriptures that support this, since the Isaiah quote is rooted in Messianic prophecy, let us go directly to Paul’s incredibly otherworldly statements to cap off this discussion: “That power is like the working of his mighty strength, which he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion. As for you, you were dead in your transgressions and sins, in which you used to live when you followed the ways of this world. But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved. And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus.” (cf. Eph. 1:19-2:6) This is a view from heaven of the earth far below. Only from this exalted position of objectivity can we come to grips with the evil and suffering of the here and now.
Job, the archetypal suffering man, gained this view at a cost of loss of self. “My ears had heard of you but now my eyes have seen you. Therefore, I despise myself and repent in dust and ashes.” (Job 42:5) And so must you and I. Only then can we accept Paul’s adjustment to such things, and make it our own: “Be joyful always; pray continually; give thanks in all circumstances, for this is God’s will for you in Christ Jesus.” (1 Thess. 5:16-18) This is a very important aspect of dealing with difficult life subjects, and it provides a solid theological reason substantiating why it is good to be a life-long student of the Bible. Applied good theology solves difficult life problems, of which there are many.
And oh, by the way, God has explained himself.
Q. How many times have I raised a clenched fist to the sky?
*Alvin Plantinga, “Freedom and Evil” – 1977.
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