Why do people suffer, according to the Bible?

Suffering comes to us from different quarters and for various reasons, but that which is testing the greatest number now, and causing the most suffering at this time is the war, and many are asking why it should be? Why, if God is good, should there be any war at all? That is a question that calls for an answer. God is good, ten thousand times ten thousand voices bear witness to His goodness, but the world as such has rejected God, and despised the riches of His goodness and forbearance and long-suffering not knowing that His goodness would lead them to repentance (Rom. 2:4) and has chosen to follow Satan, the adversary instead of God. In Eden Adam listened to the voice of Satan and turned his back upon God and by that act of disobedience sin entered into the world and death by sin (Rom. 5:13) and when sin came in, peace spread its wings and flew away. “There is no peace, says the Lord, unto the wicked” (Isa. 48:22). The world has been Satan’s world since that day and “suffering and sweat and tears and blood” are the result, they are part of sin’s foul brood.

Buddha said that "to live is to suffer," and he said that the reasons for suffering were ignorance and craving. The Bible agrees that suffering is everywhere and that a good deal of suffering is due to misplaced desire, but at the core, the Bible provides a very different explanation for suffering. The Bible explains that the entire world "groans" and that all men suffer because of sin (see Romans 8:18‑23). All of us have put our own personal desires ahead of God's. All of us are sinners by choice. We decide to live our lives independently of God and His laws (see Isaiah. 53:6).

In fallen humanity man is born to trouble as the sparks fly upward. Besides the afflictions of man in body, mind, and estate, there are also the oppressions they suffer one from another. In some parts of the earth slavery still exists and in more enlightened parts the rich oppress the poor. James 2:6. Man is very ready to attribute all such things to the Creator, forgetting that God made man upright and God declared that everything that He had made, including man, was very good. It is sin that has brought in the misery, and man, by becoming the willing servant of Satan, has put himself into the hands of his enemy. Besides the afflictions incident on fallen humanity, there are afflictions that fall specially upon the Christian. There are those he may have to suffer for righteousness' sake as well as for Christ's sake. Another class of afflictions which the Christian has to bear is inflicted directly from the hand of God for his good. See CHASTENING.

The Bible alone accounts for the presence of evil, and its resultant misery and death. By one man sin entered into the world, and death by sin. It is a righteous thing that misery and death, with all their concomitant evils, should be the lot of man — the righteous dealings of a just and holy God with rebels; and, while sin remains, righteousness demands that all these evils — the fruit of sin — should also remain. Even God's saints, while here in the body, are exposed to the sorrows to which humanity is heir. The Lord Jesus Himself submitted, in grace truly, to all the consequences — sin excepted — of taking a place among men and specially the remnant of Israel, a thing wholly distinct from being made sin on the cross. To remove the sufferings while sin is present would be a denial of God's righteous government.

Here is the way in which the whole question may be divinely set. Sin entails suffering, the world is full of it because sin dominates the earth. Suffering beyond the grave is entailed for those who die unconverted. Why? Because sin entails suffering. Why did Christ suffer? He suffered for sin. It is true in a certain sense that He suffered for righteousness because He was in an unrighteous world, there was a perfect man in the midst of sinful men, and they hated Him and His Father and they put Him out by way of the malefactors gibbet, the cross. But when He was thus put out by the action of sinful men something else happened, He offered Himself as the great atoning sacrifice, what Scripture calls the propitiation, that is to say, He said, in effect, ‘Let me be the One who bears the judgment and the wrath.’ How could He do it? He could do it on this universal scale because of who He really was. Had He not been the mighty Son of God, had He not been God manifest in the flesh, He could not have done it. What a wonderful thing! The God who acts in righteousness and who has to bring in judgment upon sin came in the Person of His Son into manhood to bear the judgment!

Let no one suppose that those who suffer most in this world are the greatest sinners; it is often not so, though undoubtedly the greatest sinners will suffer the most in the lake of fire, for at the last great judgment they are to be judged every man "according to their works" (Rev. 20:13). We have no intention of charging the poor and suffering with the greater guilt. What we desire to do is to show, in a few words from the Bible, what is the cause of the universal misery, and it is plainly taught there that the world's misery springs from the world's sins, and the fact that it rejected and killed the only One who could have put it right.

People like to walk by sight, and that was the great fallacy that lay under all the speeches of these three friends. They looked at Job; they looked at what he was; and they look at what he now is in all this terrible crushing to the dust, and they said in effect, 'Well, God is a righteous God, and if there were not some dreadful thing behind all this, God would never have allowed it.' They were completely wrong, and Job was thoroughly right in saying, 'No, I know it is not so, and all your talk cannot get rid of the fact that you have most wicked men that are most flourishing, and you have pious men that are exceedingly suffering, in the world as it is now.' How is that? Because Satan is actively working here; because Satan is the one that men follow without knowing. They are slaves and captives of the devil; and those that are not slaves of the devil are the objects of his vengeance and hatred. God does not remove that; He does not put down Satan yet; he is allowed his way. And there never was a greater proof of it than his leading the world and the Jewish people to crucify their own Messiah, the Lord of glory. Was there any fault here? Here you have the crucial proof. Here was the absolutely sinless One and never such a sufferer.

How then are we using the grace thus shown us? Is it Christ or our own thoughts that we bring in as a standard to judge whatever comes before us? Now had the friends turned, I will not say to such a revelation of God as we possess, but to what is given in the very first communication of God, that third chapter of Genesis to which we have referred, what would have been the result? How does God speak of Him there, and how would it have applied to the case in hand? Would it not have kept them from unrighteous judgment in this way? There surely, if anywhere, is the pattern of all perfection in this world. Was He to pass through without suffering? Would the serpent spare Him? Before his own head should be bruised he was to bruise His heel. The first revelation of God then about the Seed of the woman, the coming Deliverer, ought to have guarded them, like others, from the sad mistake which the book of Job is designed to correct. It is a bruised One that is to bruise Satan finally. He must suffer many things, whatever the glories that should follow. And what believer could think of evil in His case? Does suffering, if unequalled, suppose evil in Him? In no wise. The theory therefore, that the sole cause of suffering for a man in this world is the evil of which God sees him guilty, is false, and not the less but the more mischievous a falsehood, because of a certain measure of truth in it. A narrow view may be most pernicious.

For it is untrue, on the other hand, that evil has nothing to do with man's suffering in this world. If there were no evil, there had been no suffering. Sin then, no doubt, has an immense deal to do with it as the general rule. Take man here below; take any one indulging in any evil: does he not suffer? Of course he does. Thus it is a positive principle of God's righteous government that evil never can be indulged in without entailing the solemn dealing of His hand, though room be left for the distinct working and even suffering of grace. It is true, not only in the future, but also in the present, that one reaps as one sows. But is it the sole or the whole truth? Is God limited to His government? In no way. There was where Eliphaz and his companions were wrong; and Satan knows well how to bend to his own purposes that particular side of truth which we either choose or overlook.

Let us pursue the book a little. Eliphaz then, after reproving Job for his disrespect to his elders, comes to what God is in His perfect holiness, and on the other hand to man in his sinfulness. Perfectly true; but how did this meet the difficulty? Is that the whole case as it stands? Is there nothing but man suffering for his abominations in the world? Is there no room for a righteous man to suffer in this world? Is there no enemy to afflict, no God to chasten? To them there was but the one thought of judging sins. Their heart had never yet faced the solemnity of the righteous tried deeply, of God allowing His own to be put to the proof peculiarly and to suffer. They had narrowed their minds to the one thought that, whenever severe blows fell on a man, they were the unerring indication of something uncommonly bad. If therefore unparalleled troubles had befallen Job (and who could deny it?), it must be that Job was the worst of men.

In this we see not only the wisdom of God but His mercy also. Directly sin entered the world a baffling problem presented itself in the slaying of righteous Abel. Why should the godly suffer? If a man's life really pleases God, why should that pleasure not be indicated by special good being his in this life? There is, of course, the alternative problem Why should the ungodly prosper) — and this is dealt with in Psalm 73. But long before the days of the Psalmists God saw fit in His mercy to solve the enigma for us by permitting extreme disaster to come upon Job, and then causing the story to be recorded and preserved in an inspired writing. The solution was given as soon as "the oracles of God" began to appear.