In Chapter 6, Timothy Keller takes what he’s written so far and begins to lay out what the Bible teaches about pain and suffering.
I’m broadly summarizing this book because, after reading it, I learn better by writing a general summary. I hope it benefits you too. You may even want to consider buying it.
![Walking with God through Pain and Suffering by [Keller, Timothy]](https://images-na.ssl-images-amazon.com/images/I/41LLcCqlRsL.jpg)
SUFFERING AS JUSTICE AND JUDGMENT
Suffering exists as God’s judgment against Adam and Eve’s sin. As a result, Genesis 3 describes a world of “spiritual alienation, inner psychological pain, social and interpersonal conflict and cruelty, natural disasters, disease and death” (p. 131).
But God’s judgment has purpose . . .
I consider that our present sufferings are not worth comparing with the glory that will be revealed in us . . . For the creation was subjected to futility, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God (Romans 8:18,20,21).
Suffering, therefore, is a form of justice. Once suffering climaxes in final judgment creation will be glorious.
SUFFERING AS INJUSTICE AND MERCY
Individual suffering may not be the result of individual sin. Nor are evil and suffering distributed fairly. So much so that Ecclesiastes’ author writes . . .
I saw the tears of the oppressed—and they have no comforter;
power was on the side of their oppressors—and they have no comforter.
And I declared that the dead, who had already died,
are happier than the living, who are still alive.
But better than both is the one who has never been born,
who has not seen the evil that is done under the sun (4:1-3).
Job is the classic example of the “blameless” man who suffered. Nevertheless, though humans often can’t see it, the universe has moral order, as the climax of the Book of Job reveals.
SUFFERING AS THE ENEMY OF GOD
When Jesus approached Lazarus’ tomb (John 11:38), he was “deeply moved” (NIV) or was “groaning in himself” (NKJ). Both translations are too weak Keller claims, suggesting the Greek means “to bellow with anger” (p. 137). Calvin explains, “It is death that is the object of his wrath . . . What John does for us in this particular statement is to uncover the heart of Jesus, as he wins for us our salvation. Not in cold unconcern, but in flaming wrath against the foe” (p. 137).
Even though God has decreed suffering as the consequence of sin, he hates it.
SUFFERING, JUSTICE AND WISDOM
Suffering and pain are not distributed proportionately; often the innocent suffer more than the wicked. Thus we are correct to cry out in distress and unfairness. Yet we must remember, because of sin against our Creator, suffering generally is just. Forget that and we fall into self-pity and turn against God.
THE SOVEREIGNTY OF GOD
“The Bible teaches that God is in complete control of what happens in history and yet he exercises that control in such a way that human beings are responsible for their freely chosen actions and the result of those actions . . . To put if most practically and vividly—if a man robs a bank, that moral evil is fully his responsibility, though it also is part of God’s plan” (p. 140).
“In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will . . . “ (Ephesians 1:11).
Therefore, suffering isn’t an interruption to God’s plan, but part of it.
GOD’S PLAN AND OUR PLANS
“The heart of man plans his way, but the Lord establishes his steps” (Proverbs 16:9). Keller explains, “God plans our plans.” We make our plans, but they ultimately fit into God’s.
So Joseph explains to his evil-acting brothers, “You intended me harm, but God intended it for good, to accomplish what is now being done, the saving of many lives” (Genesis 50:20).
Jesus was crucified “according to the definite plan of God” (Acts 2:23), yet men put him to death and were guilty of lawlessness.
This is more than a ”theological” doctrine to be believed. It provides us with deep assurance, even in desperate times. The psalmist expressed it like this . . .
“I will cry out to God Most High, to God who performs all things for me” (Psalm 57:2, NKJ).
And Paul affirms it this way in “well-worn” Romans 8:28 . . .
“And we know that in all things God works for the good of those who love him, who have been called according to his purpose” (NIV).
Keller concludes, “At the most practical level, we have the crucial assurance that even wickedness and tragedy, which we know was not part of God’s original design, is nonetheless being woven into a wise plan” (p. 144).
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