Job’s Struggle: Unveiling the Mystery of Suffering

A story that has always fascinated me is the story of Job, because from the beginning to almost the end, his search for answers challenges principles that many people take for granted—such as the principle of cause and effect, which holds that every action leads to a consequence. A clear example of this is retributive justice, the belief that God rewards those who do good and punishes those who do evil. It is the disruption of retributive justice that sets off a series of debates between Job and his friends, and between Job and his wife, and eventually leads to the intervention of Elihu, a young man who acts as God’s defender and raises the curtain to the most decisive intervention of all—God’s own.

Job’s desperation to make sense of what he was passing through dared him to ask questions that were as universal as they were uncomfortable-and even controversial. These questions have remained relevant throughout the ages, even to this day. A quick paraphrase of four of Job’s questions in more contemporary language shows that anyone who has experienced-or is currently facing-some form of pain, whether tragedy, chronic hardship, or illness, could easily ask: Why Was I Born If I Was Going to Suffer Like This? (Job 3:11) Why does God treat me like an enemy? (Job 7:17–20) What did I do to deserve this? (Job 6:24) Why Doesn’t God Answer My Cries? (Job 30:20).

First, a bit of Context

Sat on ashes, covered in sores, scratching himself with a piece of broken pottery was Job. Not long before, he had been a powerful man, surrounded by wealth and a large family. His acts of kindness had earned him a reputation as a righteous man. Yet in a single day, he lost everything.

Second, the most devastating blow came when a servant brought the terrible news that Job’s children had died after a violent wind from the desert collapsed the house where they were feasting (Job 1:18–19 NIV). Anyone in such a situation might have exploded in anger, rage, or despair. Yet what is remarkable in this part of the story is Job’s calm and deeply spiritual response: “The Lord gave, and the Lord has taken away; may the name of the Lord be praised” (Job 1:21–22).

Third, the situation became worse when a skin disease afflicted Job, causing severe itching and leaving his body covered in sores from constant scratching. Despite all his suffering, Job maintained an upright attitude. However, his attitude began to shift after his wife’s intervention. Could her words have influenced this change in tone?

Finally, although seven days of silence followed Job’s wife’s words, the Bible records her statement as the last one spoken before Job broke his silence. Therefore, her brief but intense statement, “Are you still maintaining your integrity? Curse God and die!” (Job 2:9) may have deeply disturbed Job. From that moment on, Job began to express his pain, anger, and confusion. It wasn’t that the death of his children hurt him any less than his illness, but rather that his response reflected the accumulated weight of all the suffering he had endured.

In psychology, this kind of reaction is known as traumatic impact. Traumatic impact occurs when the mind is overwhelmed by extreme events. Trauma can manifest in various ways—one of which is a search for identity. When someone loses what once felt firm and secure, they are forced to rebuild their understanding of the world—and of themselves. The search for meaning and identity in the midst of pain is a constant theme throughout the book of Job.

Job has no idea of the conversation between God and Satan in the heavenly courts; he is not aware that he has become the target of the tempter—one of the titles attributed to Satan in the Old Testament. “The Lord said to Satan, “Very well, then, he is in your hands; but you must spare his life” (Job 2:6). Although Job is unaware of this situation in heaven, he is certain that what he is experiencing is the result of an alteration in the spiritual realm. Therefore, in his search for answers, no question is too foolish to ask. Every complaint, lament, and argument are allowed, all of them except one: cursing God!

1 Why Was I Born If I Was Going to Suffer Like This?

Although Job does not follow his wife’s advice—to curse God and die to end his suffering—it is striking that the first questions he raises concern his very existence: “Why did I not perish at birth, and die as I came from the womb?” (Job 3:11). In other words Why Was I Born If I Was Going to Suffer Like This? With these words, Job begins a series of speeches in which, more than simply expressing his pain, he embarks on a one-way journey that will forever change the way he relates to God. Job is beginning to realize that there are things about God he does not know.

In fact, “Why Was I Born If I Was Going to Suffer Like This?” directly challenges retributive justice’s concept. Because it suggests that living a righteous life does not always guarantee reward—at least not on this side of heaven—and that suffering can strike even the innocent. However, when viewed through the lens of lived experience, this question flows like a stream of fresh water through the arid desert of retributive justice. It brings honesty into the conversation about pain and creates space for the kinds of questions that emerge from deep, human anguish.

While the preacher in Ecclesiastes urges us to measure our words in light of God’s transcendence—God above and beyond the created world—saying, “Do not be quick with your mouth, do not be hasty in your heart to utter anything before God.
God is in heaven and you are on earth, so let your words be few.” (Ecclesiastes 5:1–2). Job by contrast, reveals God as deeply involved in His creation through His immanence—present within, near, and intimately engaged with both the universe and humanity. This becomes evident when he cries out, “What is mankind that you make so much of them, that you give them so much attention, that you examine them every morning and test them every moment?” (Job 7:17–18). To Job, God is not a distant being but someone with whom he can speak openly, without censors. Though it is true that God is infinitely great and mysterious, He is also intimately present and active in creation. Job’s experience helps us see that expressing our pain before God is not irreverent—it is, in fact, legitimate and necessary.

2. Why does God consider me His enemy? (Job 7:17–20)

In his affliction, Job searched for an explanation for his suffering, and his logic pointed to the only one accountable—God. How could the same hand that had once protected and blessed him now strike him down? “Will you never look away from me, or let me alone even for an instant? If I have sinned, what have I done to you, you who see everything we do? Why have you made me your target? Have I become a burden to you?” (Job 7:19–20). After being overwhelmed by a cascade of tragedies—culminating in an attack on his own body—Job feels, deep in his soul, that the only being capable of loving him unconditionally has not only abandoned him but turned against him. Today, many people feel the same way.

Some time ago, as part of the process for my student visa in Malta, I went to an office to renew my life insurance. When the agent was making copies of my documents, noticed that my university studies focused on the Bible and theology. He turned to me and said:

“My parents have a lot of faith in God. I used to believe too... but not anymore.”

After he told me that, five years earlier, his wife had given birth to a baby, but a lung condition took the child’s life just a few days after being born. With bitterness in his voice, he said,

“The baby went straight from the hospital to the funeral.”

He stepped away from the photocopier, sat down at his desk holding the copies, looked me in the eye, and asked:

“Can you explain to me what kind of God lets something like that happen to an innocent child?”

Instead of trying to justify what I didn’t understand, I chose to answer:

“I don’t know. I don’t know what kind of God allows a baby to die like that... just as I don’t understand what kind of God allows His own Son—who only did good and spoke truth—to die in the worst possible way, unjustly condemned by the very people He came to save.”

Then I added:

God also knows what it feels like to lose a child.

The intimacy of that conversation brought us close to tears. He placed the contract on the desk, I signed it, we said goodbye, and I left the insurance office with the conviction that, when we do not have an answer, the most honest thing we can do is to admit it—and to accept that some mysteries are simply beyond our understanding.

3 What did I do to Deserve this? (Job 6:24)

There are people whose desire to explain suffering causes them to lose all sensitivity to the pain of others. In Job’s story, his friends—rather than offering comfort—turned against him. First, Eliphaz, for example, speculate that Job’s suffering was God’s way of correcting him, and the best thing Job could do was accept it as a punishment: “Do not despise the discipline of the Almighty” (Job 5:17). According to Eliphaz’s logic, Job was getting what he deserved for something wrong he had done.

Second, Zophar, another of Job’s friends, went even further by claiming that Job deserved an even harsher punishment: “Oh, how I wish that God would speak, that he would open his lips against you and disclose to you the secrets of wisdom, for true wisdom has two sides. Know this: God has even forgotten some of your sin” (Job 11:5–6). Apparently, from Zophar’s point of view, Job’s suffering was not enough.

Third, Bildad, one of Job’s friends, not only harshly blamed Job for his suffering but also suggested that his children had died because of their own sin: “When your children sinned against him, he gave them over to the penalty of their sin” (Job 8:4). Bildad’s perspective is rooted in the idea of retributive justice.

Finally, even Job’s wife, instead of comforting him, urged him to give up: “Are you still maintaining your integrity? Curse God and die!” (Job 2:9). Besides losing his children, possessions, and health, Job experienced the loneliness of not being understood by anyone—not even his wife.

Attributing people’s suffering to personal failure only deepens their sense of guilt. While it’s true that we sometimes face the consequences of our actions, not everything that happens to us—or could happen—is the result of something we did. Today, for example, even though science has not found solid evidence that stress alone causes disease, many people believe that excessive stress leads to cancer and end up blaming the sick for their condition. Telling someone who is suffering, “That happened to you because of stress,” or “God is punishing you for something you did,” is simply a modern version of the same mistake Job’s friends made.

Although Job’s friends and his wife judged him, he remained firm in his conviction that he had done nothing to deserve such severe punishment. Besides the pain of losing his children, health, and possessions, what most troubled Job was God’s silence in response to his questions.

4 Why Doesn’t God Answer My Cries?

As we saw earlier, unlike the Preacher of Ecclesiastes, Job sees God as fully involved in His creation. That is why God’s silence is so disconcerting to him: I cry out to you, God, but you do not answer; I stand up, but you merely look at me” “Though I cry, ‘Violence!’ I get no response; though I call for help, there is no justice.” (Job 30:20; 19:7). Job cannot understand why God, who sees and hears everything, does not answer his questions. Is God deliberately ignoring Job?

All Job’s accusations against God make Elihu’s intervention so significant. After listening to Job, Elihu dared to speak up in God’s defence in a wise and precise manner.

But you have said in my hearing—I heard the very words—I am pure, “I have done no wrong; I am clean and free from sin. Yet God has found fault with me; he considers me his enemy. He fastens my feet in shackles; he keeps close watch on all my paths.” But I tell you, in this you are not right, for God is greater than any mortal. Why do you complain to him that he responds to no one’s words? (Job 33:8–13).

Undoubtedly, as Elihu declares, in His sovereignty, God reserves the right to answer—or not answer—our questions.

Like Job, Jesus Christ also felt abandoned by God in His suffering on the cross, which led Him to cry out, “My God, my God, why have you forsaken me?” (Matthew 27:46). The Father remained silent before His Son’s pain to redeem humanity. Therefore, from eternity, God chose to forsake Himself to save all who believe in Him (John 1:12).

After listening to all of Job’s arguments, God granted his request to debate with Him (Job 13:3). God’s exact words were: “Who is this that obscures my plans with words without knowledge?” (Job 38:1–2). God confronted Job with numerous matters—among them, the profound mysteries of the universe: “Can you bind the chains of the Pleiades? Can you loosen Orion’s belt? Can you bring forth the constellations in their seasons or lead out the Bear with its cubs? Do you know the laws of the heavens? Can you set up God’s dominion over the earth?” (Job 38:31, 33). By demanding answers, Job had—perhaps unknowingly—placed himself on equal terms with God. Nevertheless, God gave Job something far greater: a personal encounter with Himself!

Job experienced firsthand what Paul would later express: “For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known” (1 Corinthians 13:12). If we came to know God in the same way Job did, would we still be asking the same questions?

Furthermore, did Job fully understand what he was asking for? As an external observer, Elihu could see Job’s situation with greater objectivity and stated, “So Job opens his mouth with empty talk; without knowledge he multiplies words” (Job 35:16). In times of crisis, it is common to lose clarity; pain can lead us to express confusion, irritation, complaint, and even resentment.

Furthermore, in most of Job’s debates, he begins by replying to his friends and ends by addressing God. A switch that can be seen in one of his answers to Bildad: “I loathe my very life; therefore, I will give free rein to my complaint and speak out in the bitterness of my soul. I say to God, do not declare me guilty but tell me what charges you have against me. Does it please you to oppress me, to spurn the work of your hands, while you smile on the plans of the wicked?” (Job 10:1–4, NIV). Therefore, more than debating, Job is in fact praying. God receives Job’s prayers and sees beyond Job’s questions into his deepest desires. As Paul writes in Romans 8:26, “We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans.” Therefore, instead of giving Job what he asks for, God gives him what he truly needs.

At the end, Job realized that what he knew about God was just a drop, and what he did not know an ocean. Therefore, he came to understand that his way of thinking about how God should act toward good, and evil was only a tiny fraction of an immensely greater reality.

Reducing God to just two basic truths limit our ability to know Him deeply. This is what happened to Job’s friends, who condemned Job out of fear that his words might threaten the only truth they knew about God. As a result, they received a rebuke from God: “I am angry with you and your two friends, because you have not spoken the truth about me, as my servant Job has” (Job 42:7). This teaches us that we should not judge anyone who is suffering based on our own understanding of what is good or evil.

In Job’s case, when God saw Job’s surrender, God restored Job, giving him twice as much as he had lost. “After Job had prayed for his friends, the Lord restored his fortunes and gave him twice as much as he had before.” (Job 42:10, NIV) (Job 42). The only exception was his children. Although the first ones had died, they were still his children—only now, they were in the eternal realm.

Though God may not always respond as we expect, He knows the intentions of our hearts better than we do—and He proves it by giving us what we truly need, beyond what we say we need. That’s why, when frustration creates friction in our lives, it’s worth asking: Do we truly want to know God as He is, even if it contradicts our expectations—or are we simply seeking a version of Him that fits the comfortable image we’ve created? Moreover, Job’s story also makes it clear that when everything slips out of our control, it remains under God’s control.

Justification: A Difficult Concept to Grasp

 

A Controversial Idea

For those who are not Christians and are used to seeing wrongdoing as something that must be punished, the biblical concept of justification may seem not only shocking but also unfair and even unrealistic. Even for many Christians who lack a solid biblical foundation, this concept can be difficult to understand and even harder to explain. As Albert Einstein once said, "If you can't draw it, you don't understand it."

A World in Decline

The first step in understanding justification is recognizing our own guilt. Paul states that no one is truly good, not even one (Rom. 3:10). Everyone deserved to pay for their sins, yet God came into the world as a man—not only to live among us but to save us from the consequences of our actions.

The Gospel of John explains that by rejecting God, people bring condemnation upon themselves. Humanity sealed its own fate by ignoring the voice of conscience and later by rejecting God outright. It is like offering someone a priceless gift, one that cost the giver's life, yet the recipient refuses to accept it—thus forfeiting the chance to enjoy its benefits.

Only Christ Saves

When a person places their faith in Jesus, they find redemption, experiencing a transformation so profound that they are never the same again. Christ did not just come to rescue humanity but also to give an abundant life. His love for His creation was so immense that He willingly gave Himself for it. All human beings descend from the same original couple created by God, who were His children.

The Moment of the Fall

Unfortunately, through disobedience, humanity became separated from God and entered a state of emptiness and decline. No matter how much people strive to do good, their fallen nature inclines them toward wrongdoing.

This separation affected every aspect of human existence:

• Spiritually, people were cut off from God (Rom. 5:12).
• Physically, they became subject to death (Gen. 3:19).
• Emotionally, for the first time, they experienced guilt, shame, and fear (Gen. 3:7-10).

To restore the broken relationship between God and humanity, Christ bore the weight of sin, taking it upon Himself.

Reconciliation

Reconciliation became possible because God, in His mercy, justified humanity through His Son. Now, the only requirement for salvation is to accept Jesus and confess Him as Lord and Savior.

Pastoral Letters

 

The Pastoral Epistles of Paul—1 Timothy, 2 Timothy, and Titus—offer profound insights into church leadership and the conduct of believers. Written during a time of significant challenges for the early church, these letters address the importance of sound doctrine, moral integrity, and active engagement in good works. Paul’s teachings are not only relevant for church leaders but also serve as a guiding framework for all Christians striving to live out their faith authentically. Below are three key points derived from these letters that encapsulate Paul’s vision for a healthy church community.

Emphasizing Sound Leadership

Paul underscores the necessity of sound leadership within the church, particularly in his letter to Titus. He outlines specific qualities that church leaders should possess, such as being blameless, faithful, self-controlled, and just (Titus 1:6-8). This focus on character reflects a transformative approach to leadership, where the emphasis is on serving others and embodying the gospel rather than merely holding a position of power. Paul’s guidance encourages leaders to model integrity and moral uprightness, which is crucial for fostering a healthy church environment and influencing the community positively.

Commitment to Good Works

A recurring theme in the Pastoral Epistles is the call to engage in good works. In Titus 3:1 and 3:14, Paul instructs believers to be ready for every good work, highlighting that faith must be demonstrated through actions. This commitment to good deeds not only enriches the lives of individuals but also strengthens the community and reflects the transformative power of the gospel. Paul’s message is clear: actions rooted in faith are vital for authentic Christian living and serve as a testament to one's beliefs.

Upholding Sound Doctrine

Paul warns against false teachings and emphasizes the importance of sound doctrine throughout the Pastoral Epistles. In Titus 2:1, he instructs Titus to teach what accords with sound doctrine, reinforcing that the integrity of the church relies on accurate and healthy teaching. This principle applies not only to church leaders but to all believers, as maintaining doctrinal integrity is essential for spiritual growth and communal harmony. Upholding sound teaching fosters an environment where faith can flourish and withstand challenges from misleading ideologies.

 In conclusion, the teachings found in the Pastoral Epistles of Paul to Timothy and Titus provide timeless wisdom for both church leaders and congregants. By emphasizing sound leadership, a commitment to good works, and the importance of sound doctrine, Paul lays a foundation for a vibrant and resilient church community. These principles challenge us to reflect on our own lives and the ways we can contribute to the body of Christ. As we strive to embody these teachings, we not only strengthen our church but also shine as a light in a world that desperately needs hope, guidance, and the love of Christ. Let us embrace these teachings and live out our faith with integrity, purpose, and passion.

Light Bearers in a Dark World

 

Light Bearers in a Dark World

From the primal command of “Let there be light” to the incarnate Word dwelling among us, the Bible consistently employs light as a potent metaphor for God's transformative presence. Through Christ's teaching in the Sermon on the Mount, this motif gains another profound layer, emphasizing the Christian's imperative to serve as a bearer of this Divine light. Jesus calls believers to boldly step out as shining “cities on hills,” refusing to obscure their faith. To hide one's light is akin to snuffing out a lamp, negating its very purpose.

Often, this reticence to share the Gospel stems from a lack of love – love for God and for those who haven't encountered His transforming power. To extend the choice of salvation is the height of compassion. But shining this light doesn't stop at words alone. Good deeds, a Christlike spirit, and an unwavering commitment to purity offer further reflections of divine illumination into the shadows of the world.

True discipleship transcends passive reception. Inspired by Jesus, whose ministry wasn't confined to sermons but burst forth in action, today's Christians emulate their teacher by serving as dynamic examples of His light. In this modelling, others may be compelled to glorify God. When individual believers embrace this calling, they ignite a collective radiance the church itself becomes a radiant city, offering hope and illuminating the path towards redemption in a world often shrouded in darkness.

 The Light and the Bridegroom

 The Bible paints a compelling portrait of God's unwavering love for His people, often using metaphors of both light and a devoted husband. In His promise to stay with His “bride” (the church) forever, Jesus becomes the ultimate light-bearer in a shadowed world. This light is not merely a static glow but an active force for good, reflected in His constant communication through His Word.

Just as light exposes and transforms its surroundings, God's Word illuminates’ truth and fosters inner change. Even when His people were like the unfaithful wife, God remained committed. This enduring love led Him to forge a new covenant, sending the Holy Spirit as both a sanctifying force and spiritual “bridegroom's friend,” preparing the church to meet her beloved. Further expressing this care, God dispatches angelic messengers who provide protection and guidance in times of need.

Biblical imagery portrays God as a source of radiant light and the church as both the city that shines with it and the bride awaiting the Lamb's wedding feast. These intertwined metaphors reveal the transformative power of divine love. Through Word, Spirit, and even angelic aid, God ensures that His light never extinguishes. He provides continuous communication, sanctification, and protection for His cherished bride until the very end of the world.

 

Love in its Purest Expression

    
A powerful Gospel 

    Reading the Gospel of John is a beautiful journey where we will find parallelism with the Old Testament from the beginning of the book. We will also find the word love fifty-seven times and the word believe (Pisteuo) 98 times. Remain “abide” (Meno) forty times. The longest prayer of Jesus, called the High Priestly Prayer, is found in John 17. Archbishop William Temple states, “If the synoptic gospels provide us with a series of photographs of Jesus, John's gospel surely provides us with a portrait." John's Gospel fulfilled the mission of telling us more than what Jesus did and who Jesus is. We can compare this gospel with a chain because it always connects one point with another.

    This inspirational and intentionally gospel has been a motive for study for several scholars. One of them was Dr. A.T. Robertson, who called the Gospel of John "the profoundest book in the world." In this gospel, John shows us Jesus the Father (John 14:7), Jesus the Good Shepherd (John 10:11), and the Way (John 14:6). But all these statements would not be complete if we did not speak about the love of Jesus (John 15:13; 3:16) at the end; this is the main theme of the Gospel of John. Jesus gave his life for love. Everything He did was out of love for His creation. We always have to remember that when we speak about John's gospel, we are speaking about love too.

    Genesis 21:1–19 tells us the story of when God asked Abraham to kill his son. Of course, we know that the angel sent from God stopped this at the right moment. But what this story is telling us is that God is portraying how He, as a father, will give His only Son for humankind. Offering Jesus from His birth as a lamb (He was born in a barn like the lambs). When John the Baptist saw Jesus, he said, "Look at the lamb of God who takes away the sin of the world." The only way to provide salvation was through sacrifice; a lamb needed to be offered so God could provide His only Son. Skip Heitzig (2016) states, Jesus is the bridge between heaven and  earth." 

    In 1 Kings 8:27, the king Salomon asked, But will God really dwell on earth? God answered this question by sending His Son. We have to understand that the time of Jesus on earth was one of the most confrontational times in the history of humankind. His holiness had put in evidence the sin in men. Because of that, Jesus had experimented with hate in its purest expression. The answer to Salomon’s question is yes; God can dwell on earth. But the real question should be: Can we dwell in God’s presence? Jesus made this possible by opening the door to salvation through redemption. The key word for this is grace. 

    The Gospel of John is a masterpiece that expands our knowledge to a new level. To learn about this gospel has been an amazing journey. I had finished studying a guidebook and two other books as a complement. I also read the Gospel of John twice this month. We can say that I have finished. But I realized that I was just at the beginning of a new journey. I honestly do not know if one day I will finish studying this gospel. Because in every study I do, I discover new things. What I definitely know

The key to a free life

      The key to a free life Jesus used to use parables to teach the people and to speak about great truths. The hypocrisy of the Pharisees and the persecution of which he was a victim did not leave him unable to speak in an open way. So, parables become a great tool for Him to tell big truths. If I have to choose between all the repertory of parables that the Gospels bring to us, I definitely choose the parable of the unmerciful servant (Matthew 18:23–35). 

    There Jesus tells the story of a servant who, after getting a huge debt from his king and seeing that he would put him in jail with his family, started to implore for forgiveness. Then the king, moved by mercy, decided to forgive all his debt and leave him free with his family. But after he found one of his fellow servants who had a small debt with him, and even when this person started to implore him for forgiveness, instead of having mercy with him, the unmerciful servant abused him and demanded his fellow servant pay back everything. 

    When the king got the news from the other servants and got him before his presence, he called him, "Wedged servant,¡I cancelled that great debt that you got with me, and you couldn't forgive the small debt that your fellow servant got with you!" Then he sent him to prison to be tortured until he paid back all he owed. The reason this parable has a special significance for the lives of the people is because its principal purpose is to make us conscious of the significance of forgiving and being merciful. If we want to experiment with mercy and grace in our lives, we must practice this principle. Because it is the key to a free life. 

    The people who refuse to forgive get the result of their behavior: God takes away his merciful hands from them, and they are not able to receive forgiveness through the sacrifice of the song. They keep themselves in prison in a voluntary way. Just when they decide to open their hearts to mercy and forgiveness, they start to have a close relationship with the King of forgiveness and mercy—that's God. In that moment, God starts to work in their lives and reveal his purpose to them. We cannot forget that in the Lord's Prayer in Matthew 6:9–13, Jesus said, "Forgive us our trespasses as we forgive those who trespass against us." That’s why forgiveness is something that you cannot receive unless you are able to give it.