Category: Suffering (Page 1 of 4)

“The erosion or loss of hope is what makes suffering unbearable” (Keller, p. 313).  But here’s God’s ultimate remedy as the apostle John saw it  . . .

Then I saw a new heaven and a new earth. The first heaven and the first earth disappeared, and the sea vanished. And I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared and ready, like a bride dressed to meet her husband. I heard a loud voice speaking from the throne: “Now God’s home is with people! He will live with them, and they shall be his people. God himself will be with them, and he will be their God. He will wipe away all tears from their eyes. There will be no more death, no more grief or crying or pain. The old things have disappeared.” Then the one who sits on the throne said, “And now I make all things new!”  (Revelation 21:1-5a, GNT).

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Those words were written to Christians suffering persecution toward the end of the first century A.D.  As they were ripped apart by beasts, they sang hymns.  As they were tortured, they forgave their torturers.  Future hope determined how they lived and how they died.

African-American slaves suffered.  But they sang their “spirituals”, believed that all injustice would eventually be judged and all their desires fulfilled.

In 1927 African-American scholar Howard Thurman wrote of them . . .

“The facts make clear that [this sung faith] did serve to deepen the capacity of endurance and the absorption of suffering . . . It taught a people how to ride high in life, to look squarely in the face those facts that argue most dramatically against all hope and to use those facts as raw material out of which they fashioned a hope that the environment, with all its cruelty could not crush . . . This . . . enabled them to reject annihilation and to affirm a terrible right to live” (p. 315).

How can we be sure this future is also for us?  Keller:  “The answer is—you can be sure if you believe in Jesus, who took what we deserve so we could have the heaven and the glory he deserved” (p. 317).  Keller tells the story of Donald Grey Barnhouse, pastor at Tenth Presbyterian Church in Philadelphia for many years.  Barnhouse lost his wife when his daughter was still a child.  He was trying to help his daughter and himself process this terrible loss . . .

“Once when they were driving, a huge moving van passed them.  As it passed, the shadow of the truck swept over the car.  The minister had a thought.  He said something like this, ‘Would you rather be run over by a truck, or by its shadow?’  His daughter replied, ‘By the shadow of course.  That can’t hurt us at all.’  Dr. Barnhouse replied, ‘Right.  If the truck doesn’t hit you, but only its shadow, then you are fine.  Well, it was only the shadow of death that went over your mother.  She’s actually alive—more alive than we are.  And that’s because two thousand years ago, the real truck of death hit Jesus.  And because death crushed Jesus, and we believe in him now the only thing that can come over us is the shadow of death, and the shadow of death is but my entrance into glory’” (p. 317). 

Keller tells of the day his cancerous thyroid was to be removed, followed by radiation treatment.  He and his family were shaken by it all.  After his wife and sons left, he was ready to be prepped.  In those moments, Keller prayed—and he tells how, to his surprise, “It seemed to me that the universe was an enormous realm of joy, mirth, and high beauty . . . And within this great globe of glory was only one little speck of darkness . . . and soon that speck would fade away and everything would be light.”  He thought, then, that it didn’t matter how surgery would go.  Everything would be all right (p. 318).

C.S. Lewis wrote . . .

“At present we are on the outside of the world, the wrong side of the door.  We discern the freshness and purity of morning, but they do not make us fresh and pure.  We cannot mingle with the splendors we see.  But all the leaves of the New Testament are rustling with the rumor that it will not always be so.  Someday, God willing, we shall get in” (p.318,319).

I write . . .

Hope is here.  Revelation 21 will become a reality.  Why, then, do I sometimes feel  the unbearableness of suffering without hope?  Because I have to fill my mind with it until it reaches my heart.  “Christ the Lord Is Risen Today” helps.  Here’s the last stanza . . .

Soar we now where Christ hath led, Alleluia!
Foll’wing our exalted Head, Alleluia!
Made like Him, like Him we rise, Alleluia!
Ours the cross, the grave, the skies, Alleluia!

Keller explains what that means.  It’s like saying . . .

“Come on, crosses,
The lower you lay me
The higher you will raise me!
Come on, grave,
Kill me
And all you will do is make me better than before.”

“If the death of Jesus Christ happened for us and he bore our hopelessness so that now we can have hope–and if the resurrection of Jesus Christ happened–then even the worst things will turn into the best things, and the greatest are yet to come” (Keller, p. 318).

That hope makes suffering bearable.  Listen and let hope fill your heart . . .

 

 

 

 

Tim Keller calls Paul one of the Bible’s most prominent sufferers.  Paul catalogues his sufferings in Romans 8:35; 1 Corinthians 4:9-13; 2 Corinthians 4:8,9; 6:4,5; 11:23-39;  and12:10.  How did he cope with it all?

 

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THE PEACE THAT PASSES UNDERSTANDING

We learned how Paul coped by reading how he comforted others.  First, Philippians 4:4-12 . . .

“Rejoice in the Lord always. I will say it again: Rejoice!  Let your gentleness be evident to all. The Lord is near. Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God.  And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.  Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable– if anything is excellent or praiseworthy– think about such things.  Whatever you have learned or received or heard from me, or seen in me– put it into practice. And the God of peace will be with you.  I rejoice greatly in the Lord that at last you have renewed your concern for me. Indeed, you have been concerned, but you had no opportunity to show it.  I am not saying this because I am in need, for I have learned to be content whatever the circumstances.  I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want.”

Keller defines peace as “an inner calm and equilibrium” which Paul says he learned (p. 296).  Second, this peace isn’t the absence of turmoil  but the presence of God–“a living power that comes into your life and enables you to face ” affliction.  God’s presence is “a sense that no matter what happens, everything will ultimately be all right” (p. 297).

How does one learn this?

THE DISCIPLINE OF THINKING

“Brothers, whatever is true, whatever is right, whatever is pure . . . think about such things” (Philippians 4:8,9).  Keller explains that Paul is not urging us “to general loftiness of mind . . . [but to] think hard and long about the core doctrines of the Bible . . . about God, sin, Christ, salvation, the world, human nature, and God’s plan for the world” (p. 298).

How different is that from self-help books that typically offer techniques for relaxing.  That, Keller argues, is because our society “operates without any answers to the big questions” (p. 299).  But Paul calls us to think about that very thing.

In Romans 8:18 he writes, “I reckon that our present sufferings are not worth comparing to the glory that shall be revealed in us.”  So, Keller counsels, “Think about the glory coming until the joy begins to break in on you . . . Think big and high.  Realize who God is, what he has done, who you are in Christ, where history is (p. 299,300).

THE DISCIPLINE OF THANKING

In Philippians 4:6, Paul puts thanking over against worrying–“Don’t be anxious; but make requests to God with thanksgiving.”   Thank him before you know his response!  “Paul is essentially calling on us to trust God’s sovereign rule of history and of our lives.  He is telling us that we will never be content unless, as we make our heartfelt request, we also acknowledge we are in his hands, and he is wiser than we are” (Keller, p. 301).

In Romans 8:28 Paul tells us that “all things work together for good for those who love God.”  Keller insists this doesn’t mean every bad thing has a “silver lining.”  Rather “all things–even bad things–will ultimately together be overruled in such a way that the intended evil will, in the end, only accomplish the opposite of its designs–a greater good and glory than would otherwise have come to pass” (p. 301).  This, of course provides dynamic ground for giving thanks.

THE DISCIPLINE OF REORDERING OUR LIVES

In Philippians 4:8 (“whatever is lovely, whatever is admirable–if anything is excellent or praiseworthy–think about such things”) Keller argues Paul is calling us not only to think about right things, but to love them.  And, to aid in suffering, what we love must be immutable.  That brings us to God and his love. The only way to find contentment and peace is to love God supremely.

RELOCATING YOUR GLORY

In Psalm 3 David’s situation is so hopeless that his own people are whispering that God has deserted him.  David writes . . .

“But you, Lord are a shield around me, my glory and the One who lifts my head high” (3:3).  To walk with “head high” is to walk with confidence.  The Lord as “my glory” implies the “comparative unimportance of earthly esteem” (Keller quoting commentator Derek Kidner, p. 306).

Often in suffering something we consider too important is taken from us.  David “recommitted himself to finding God as his only glory–something that can be done only in prayer, through repentance and adoration” (Keller, p. 306).

Jesus is the fulfillment of the Lord as a “shield”.  A shield protects us by taking the blows that would have battered us.  That’s what Jesus did on the cross.

Therefore, suffering can’t touch what Keller calls “our Main Thing–God, his love and his salvation” (p. 307).

THE HORRIBLE, BEAUTIFUL PROCESS

Suffering often identifies and calls us to cast away those things on which we have placed too much importance.  Suffering, then, functions like a furnace, burning those things from us.  John Newton’s hymn, “These Inward Trials” captures that process.  Here’s just one verse . . .

These inward trials I employ,
From self and pride to set thee free;
And break thy schemes of earthly joy,
That thou mayest seek thine all in me.

THE SECRET OF PEACE

Keller asks, “How can we bring ourselves to love God more?” (p. 310).  His answer:  God can’t be an abstraction; we have to look at Jesus.

Horatio Spafford lost all he had in the Chicago fire of 1871.  Two years later, he sent his wife and four daughters on a ship from America to England.  Their ship collided with another and sank.  Their four daughters were lost.  Spafford penned the hymn, “It Is Well with My Soul.”  Here’s one verse . . .

My sin, oh, the bliss of this glorious thought!
My sin, not in part, but the whole,
Is nailed to the cross, and I bear it no more.
Praise the Lord, praise the Lord, O my soul.”

What’s the point?  Keller says that when things go wrong, we might think we’re being punished.  But look at the cross!  And hear God say “I have lost a child too, but not involuntarily–voluntarily, on the cross, for your sake.  So that I could bring you into my family” (Keller, p. 312).

TAKE-AWAY

What hit me–hard–is the realization that I’ve loved my health–especially the ordinary ability to walk–more than God.  Hence my discontent, frustration, and even anger at times with God.  He sent or allowed the “furnace” that took away walking on the beach with Lois, walking to our back pasture to feed Stormy (horse), even walking to take the garbage out!

I’ve got  to repent of loving walking more than God.  But that, by itself, isn’t enough.  God must change my heart . . .

“Father, my disappointment and anger with You shows that I love my health–my ability to walk and live without physical limitations–more than I love You.  I repent.  But naming my sin and determining to turn from it won’t produce a heart-change.  Only You can do that.  I pray You will, so I will love You more than being able to walk.  Doesn’t that sound lame on my part!  I love walking more than You, God and Father of our Lord Jesus Christ.  Yet, such are the idols of my heart.  Change my heart, O God!”

 

About the Book of Job, Rabbi Abraham Heschel observed:  “God is not nice.  God is not an uncle.  God is an earthquake.”  So begins Chapter 14 of Tim Keller’s book, Walking with God through Pain and Suffering. 

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In this final section Keller suggests how we can actually get through suffering–weeping, trusting and now, with Job’s help.

THE UNIQUENESS OF JOB

Why do so many people suffer affliction when “bad” people live in comfort?   The Book of Job examines the problem through this good man’s agony.

The traditional answer to “Why suffering?” is:  the sufferer must have done something wrong.  The secular answer:  No good reason.  God doesn’t exist or, if he does, he’s cruel.  Job’s response:  both answers are wrong.  Keller says, “Job’s difficulties came upon him not despite his goodness but because of it” (p. 271).

MY SERVANT JOB

In his book, Job is introduced as “blameless and upright” (Job 1:1).  Suddenly  he loses everything–wealth, family, health.  Why?  Readers are shown what Job isn’t.  Satan approaches God, who calls Job his most faithful servant.  Satan replies, “God worships you only for the benefits.  Take them away and he’ll curse you.”  “Do it,” God answers.

BECOMING FREE LOVERS OF GOD

Why does God allow Satan to test Job?  Keller answers that, though Job truly loved God, his love had to be refined “in a way that would do enormous good down through the ages” (p. 273).  That raises the question, “What would it take for us to love God for himself, not for the benefits received?”  Answer:  suffering,   hardship,  affliction.

GOD AND EVIL

We mustn’t miss the philosophy here.  Job doesn’t give us a worldview where good and evil are equal competing forces.  Rather, God has complete control over evil personified in Satan.  God allows evil, to be sure.  Be he doesn’t delight in it.  After Job loses his wealth and family, he loses his health.  That suffering moves him to blame God (3:23).  Though he doesn’t “curse God and die”, he feels like God has treated him unjustly.

THE SPEECHES OF JOB AND HIS FRIENDS

Three long speeches comprise the book’s middle.  Eliphaz, Bildad and Zophar wound Job with their “comfort”.  Eliphaz: Think back now. Name a single case where someone righteous met with disaster. I have seen people plow fields of evil and plant wickedness like seed; now they harvest wickedness and evil.  Like a storm, God destroys them in his anger (Job 4:7-9).

Eliphaz’s words carry much truth.  Moral order does rule the universe.  Painful consequences do follow bad behavior.  We shouldn’t assume we’re always in the right.  But, as Old Testament commentator Francis I. Anderson writes, “True words can be thin medicine for a man in the depths” (p. 277).

Eliphaz observes,  “Hardship does not spring from the soil, nor does trouble sprout from the ground” (Job 5:6).  True.  But, as Keller observes, Eliphaz “shows an ignorance of the teaching of Genesis 3:16  (“And [God] said to the woman, ‘I will increase your trouble in pregnancy and your pain in giving birth. In spite of this, you will still have desire for your husband, yet you will be subject to him'”) which implies “the world is broken by sin, and bad things do happen to people regardless of how well they live” (p. 277).

Job is not being punished or corrected.  Francis Anderson writes that the purpose of Job’s suffering is “enlarged life with God” (p. 279).

THE LORD APPEARS AND JOB LIVES

When God appears he thunders:

“Who is this that obscures my plans with words without knowledge?
Brace yourself like a man; I will question you, and you shall answer me.
Where were you when I laid the earth’s foundations?
Tell me, if you understand.
Who marked off its dimensions?  Surely you know!
Who stretched a measuring line across it?
On what were its footings set; or who laid its cornerstone–
while the morning stars sang together and the angels shouted for joy?”
(Job 38:2-7)

Despite his thunder, God has come with grace.  God is reaching out to a relationship with Job.  God comes “in a storm”, an overwhelming force, but at the same time in grace as a personal God.  How can God be both?  “Only in Jesus Christ do we see how the untamable, infinite God can become a baby and a loving Savior . . . The gospel, then, explains how God can be both the God of love and of fury that Job meets on the dark and stormy day” (Keller, p. 282).

THE LORD DOES NOT ANSWER–AND YET DOES

“Answering” Job, God doesn’t really answer.  He doesn’t explain Satan’s role and his own purpose in the “contest”.  Instead he discourses about the wonderful natural world.  Again, Francis Anderson comments:  “God thrusts Job into an experience of dereliction to make it possible for Job to enter into a life of naked faith, to learn to love God for himself alone.  God does not seem to give this privilege to many people, for they pay a terrible price of suffering for their discoveries” (p. 283).

Keller comments:  “We do not find our hearts fully satisfied with God unless other things are also going well, and therefore we are without sufficient roots, blown and beaten by the winds of changing circumstances.  But to grow into a true ‘free lover’ of God, who has the depth of joy unknown to the mercenary, conditional religious observer–we must ordinarily go through a stripping.  We must feel that to obey God will bring us no benefits at all.  It is at that point that seeking, praying to, and obeying God begin to change us.” (p. 283).

So, never being told the “why” of his sufferings, never being shown “the big picture”, Job comes to love God simply because he is God.  Satan want to discredit Job; “God allows evil just enough space so it will  defeat itself” (p. 284).

THE LORD IS GOD–AND YOU ARE NOT

God gives his wonders-of-the-natural-world discourses at the end of Job to remind humans we have only an infinitesimal knowledge of God.  We are not God.  “Will the one who contends with the Almighty correct him (Job 40:2)?  Job can’t run the universe better than God.  Only God is God.

Anderson says:  “There is a rebuke in [Job} for any person who, by complaining about any particular events in his life, implies that he could propose to God better ways of running the universe . . . ” (p. 286).

JOB IS IN THE RIGHT–AND YOU ARE IN WRONG

Job’s friends expected God to condemn him as a sinner.  Instead, God vindicated him.  Why?

God is gracious and forgiving.  Through all his complaints and yelling, Job never stopped praying, never turned away from God.  Instead, he allowed his suffering to draw him near God.  Because he persistently sought God, Job triumphed.

Thus, writes Keller, the lesson for us.  Even if we don’t feel him, God is there.  God is near “to the brokenhearted” (Psalm 34:18). “I will never leave you; I will never forsake you” (Hebrews 13:5).  Keller urges, “Read, pray, study, fellowship, witness, serve, obey”  (p. 288).  Psalm 42 is one of the most helpful texts. Read especially Psalm 42.  “Then end on this great note:  defy yourself, and defy other people, and defy the devil, and defy the whole world, and say to yourself with the [psalmist}, ‘I shall yet praise him . . . for he is my God'” (Keller, p. 290).

MY SERVANT JOB–AGAIN

“I know, Lord, that you are all-powerful; that you can do everything you want.  You ask how I dare question your wisdom when I am so very ignorant. I talked about things I did not understand, about marvels too great for me to know.  You told me to listen while you spoke and to try to answer your questions.  In the past I knew only what others had told me, but now I have seen you with my own eyes.  So I am ashamed of all I have said and repent in dust and ashes” (Job 42:2-6).

All Job’s concepts of God have now come to grip his heart.  Job repents.  The word in Hebrew can also mean “retract”, which seems to better fit the context.  Job “takes back” his self-justification, his demands, and bows to love and serve God alone.

THE OTHER INNOCENT SUFFERER

God never condemns Job.  God’s silence is an assurance of his love.  How can we have that assurance?  We don’t need a voice out of the storm, Keller asserts.  We need to remember how Jesus Christ bowed his head into the storm of God’s justice.  Jesus is the greater Job who lost everything,–even God–for us.

” . . . when you suffer without relief, when you feel absolutely alone you can know that, because he bore your sin, he will be with you.  You can know you are walking the same path Jesus walked, so you are not alone–and that path is only taking you to him” (Keller, p. 293).

MY RESPONSE

I’m not sure I’d call God an earthquake;  but I would say he’s untameable.  Despite my desires and prayers I can’t keep him boxed in the box of my making.  He’s got his own agenda into which I must fit, not him into mine.

For one thing, as I learn from Job, God wants me to love him, not for his benefits, but for himself.   That’s rather selfish of him.  (My first thought.)  But then I think, No, it’s not selfish at all.   Don’t we all want to be loved for ourselves, not what we can give?

What of the son who loves his father mainly for the car he buys him?  Or the daughter who loves her father mainly for the wardrobe of clothes he provides.  Intuitively we find that love at best lacking, at worst not true love at all.  Such “love” hurts, not only the father, but the child.  Both are left without the deep joy of real love.

So with us and God.  He wants us to freely love him–not for what he gives but who he is.  He deserves real love, because he’s God.  And we need such love, because we can’t enjoy what we were created for without it.

I just loathe the suffering process it takes to get me there.