148:6.1 It was this same evening at
that John also asked Jesus why so many apparently innocent people suffered from so many diseases and experienced so many afflictions. In answering John's questions, among many other things, the Master said:
148:6.2 "My son, you do not comprehend the meaning of adversity or the mission of suffering. Have you not read that masterpiece of
story of the
afflictions of Job?
Do you not recall how this wonderful parable begins with the recital of the material prosperity of the Lord's servant? You well remember that Job was
blessed with children, wealth, dignity, position, health, and everything else which men value in this temporal life. According to the time-honored
teachings of the children of Abraham such material prosperity was all-sufficient evidence of divine favor. But such material possessions and such
temporal prosperity do not indicate God's favor. My Father in heaven loves the poor just as much as the rich; he is no respecter of persons.
148:6.3 "Although transgression of divine law is sooner or later followed by the
harvest of punishment, while men certainly eventually do reap what they sow, still you should know that human suffering is not always a punishment for
antecedent sin. Both Job and his friends failed to find the true answer for their perplexities. And with the light you now enjoy you would hardly
assign to either
or God the parts they play in this unique parable. While Job did not, through suffering, find the resolution of his intellectual troubles or the
solution of his philosophical difficulties, he did achieve great victories; even in the very face of the breakdown of his theological defenses he
ascended to those spiritual heights where he could sincerely say, 'I abhor myself'; then was there granted him the salvation of a vision of God. So even through misunderstood suffering, Job ascended
to the superhuman plane of moral understanding and spiritual insight. When the suffering servant obtains a vision of God, there follows a soul peace which passes all
148:6.4 "The first of Job's friends, Eliphaz, exhorted the sufferer to exhibit
in his afflictions the same fortitude he had prescribed for others during the days of his prosperity. Said this false comforter: 'Trust in your religion, Job; remember that it is the wicked and not the righteous who suffer. You must
deserve this punishment, else you would not be afflicted. You well know that no man can be righteous in God's sight. You know that the wicked never
really prosper. Anyway, man seems predestined to trouble, and perhaps the Lord is only chastising you for your own good.' No wonder poor Job failed to
get much comfort from such an interpretation of the problem of human suffering.
148:6.5 "But the counsel of his second friend, Bildad, was even more depressing,
notwithstanding its soundness from the standpoint of the then accepted theology. Said Bildad: 'God cannot be unjust. Your children must have been
sinners since they perished; you must be in error, else you would not be so afflicted. And if you are really righteous, God will certainly deliver you
from your afflictions. You should learn from the history of God's dealings with man that the Almighty destroys only the wicked.'
148:6.6 "And then you remember how Job replied to his friends, saying: 'I well
know that God does not hear my cry for help. How can God be just and at the same time so utterly disregard my innocence? I am learning that I can get
no satisfaction from appealing to the Almighty. Cannot you discern that God tolerates the persecution of the good by the wicked? And since man is so
weak, what chance has he for consideration at the hands of an omnipotent God? God has made me as I am, and when he thus turns upon me, I am
defenseless. And why did God ever create me just to suffer in this miserable fashion?'
148:6.7 "And who can challenge the attitude of Job in view of the counsel of his
friends and the erroneous ideas of God which occupied his own mind? Do you not see that Job longed for a human God, that he hungered to commune
with a divine Being who knows man's mortal estate and understands that the just must often suffer in innocence as a part of this first life of the
ascent? Wherefore has the Son of Man come forth from the Father to live such a life in the flesh that he will be able to comfort and succor all those
who must henceforth be called upon to endure the afflictions of Job.
148:6.8 "Job's third friend, Zophar, then spoke still less comforting words when
he said: 'You are foolish to claim to be righteous, seeing that you are thus afflicted. But I admit that it is impossible to comprehend God's ways.
Perhaps there is some hidden purpose in all your miseries.' And when Job had listened to all three of his friends, he appealed directly to God for
help, pleading the fact that 'man, born of woman, is few of days and full of trouble.'
148:6.9 "Then began the second session with his friends. Eliphaz grew more
stern, accusing, and sarcastic. Bildad became indignant at Job's contempt for his friends. Zophar reiterated his melancholy advice. Job by this time
had become disgusted with his friends and appealed again to God, and now he appealed to a just God against the God of injustice embodied in the
philosophy of his friends and enshrined even in his own religious attitude. Next Job took refuge in the consolation of a future life in which the
inequities of mortal existence may be more justly rectified. Failure to receive help from man drives Job to God. Then ensues the great struggle in his
heart between faith and doubt. Finally, the human sufferer begins to see the light of life; his tortured soul ascends to new heights of hope and courage; he may suffer on and even die, but his enlightened soul now utters that cry of
triumph, 'My Vindicator lives!'
148:6.10 "Job was altogether right when he challenged the doctrine that God
afflicts children in order to punish their parents. Job was ever ready to admit that God is righteous, but he longed for some soul-satisfying revelation of the
personal character of the Eternal. And that is our mission on earth. No more shall suffering mortals be denied the comfort of knowing the love of God
and understanding the mercy of the Father in heaven. While the speech of God spoken from the whirlwind was a majestic concept for the day of its
utterance, you have already learned that the Father does not thus reveal himself, but rather that he speaks within the human heart as a still, small
voice, saying, 'This is the way; walk therein.' Do you not comprehend that God dwells within you, that he has become what you are that he may make you
what he is!"
148:6.11 Then Jesus made this final statement: "The Father in heaven does not willingly afflict the children of men. Man suffers, first, from the accidents of time and the
imperfections of the evil of an immature physical existence. Next, he suffers the inexorable consequences of sin-the transgression of the laws of life
and light. And finally, man reaps the harvest of his own iniquitous persistence in rebellion against the righteous rule of heaven on earth. But man's
miseries are not a personal visitation of divine judgment. Man can, and will, do much to lessen his temporal sufferings. But once and for all
be delivered from the superstition that God afflicts man at the behest of the evil one. Study the Book of Job just to discover how many wrong ideas of
God even good men may honestly entertain; and then note how even the painfully afflicted Job found the God of comfort and salvation in spite of such
erroneous teachings. At last his faith pierced the clouds of suffering to discern the light of life pouring forth from the Father as healing mercy and
148:6.12 John pondered these sayings in his heart for many days. His entire
afterlife was markedly changed as a result of this conversation with the Master in the garden, and he did much, in later times, to cause the other
apostles to change their viewpoints regarding the source, nature, and purpose of
commonplace human afflictions. But John never spoke of this conference until after the
Master had departed.
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