Appendix C

 

PAIN AND SUFFERING

See The Shadow of a Mighty Rock ('SMR' - point 4 on Home Page for hyperlink to page counter), pp. 23ff., 30-36, 65-71, 100-101, 292-299, 315Aff., 355-370, 380-396, 422Cff., 424-431, 431, 451, 528-594, 620-623, 631A-B, 679-706, 822-829, 837-847, 1002Aff. (start by returning to top of page), 1021ff., 1074-1081, 1163Aff., 1174B-1186;

Barbs, Arrows and Balms, Items 30, 14, 17,17 end, 18, 26, 28, 31;

Biblical Blessings Ch. 7

The Kingdom of Heaven Chs. 4, 8, Appendix pp. 213-220; ;

A Spiritual Potpourri Chs. 6,  9, 16,

That Magnificent Rock, Chs. 6, 3, Appendix 1, pp. 295ff.,

Benevolent Brightness or Brothy Bane  74,    84,  87

Little Things   7,  8,  9,  10

Things Old and New  1

The Biblical Workman Chs.  1,   7

The Other News, Items 1,15,19;

Questions and Answers Nos. 1, 2, 7, 12;

To Know God, the Power of Christ’s Resurrection and the Fellowship of His Sufferings

Predestination and Freewill esp. Part 1, pp. 1ff., with

Father of Freedom; and the whole work is relevant to this point, to Part III.

SEE ALSO SUFFERING in INDEX, and refer to SURVEY in the same index.
 

EVIL:

As above, plus: pp. 750A and 750Bff., 986-1003, 1008-1110, Barbs, Arrows and Balms Items 2, 3 , 13, with emphasis on 31, and on SMR pp. 590-591, 480ff., 372ff., 502ff., 671ff., The Other News, No. 5. and A Spiritual Potpourri 16, as above, Biblical Blessings Ch. 2, Joyful Jottings 1, 5, 14, Spiritual Refreshings for the Digital Millenium 13, Acme, Alpha and Omega, - Jesus Christ 11, Frantic Millenium and the Peace of Faith 6, Tender Times for Timely Truths 8

A major study on the wiles of the devil is to be found Ch. 9 in the volume,

From Grace Triumphant to Face Divine.

This includes a multitude of scriptures, not least Genesis 3.
 
 

Note and Preliminary Survey:

For a commencement, regard this short excerpt from SMR p. 431:
 
 

WHAT IS SEEN ?

And what is seen ?

bullet morality and putridity, personalities in arrears
 
bullet in ... down-payments on truth, escaping personalities, repentant personalities, guilty personalities, personalities flickering alive with self-destruct, distrust of others, seeking and humbled, overcome and remorseful: personalities sensing greatness and finding littleness through warped desires, warped treatment of conscience, warped relationship to the divinity who constructed them, pell-mell distortion of morality; and evoking hideous seeming vengeance on desecrated liberty...

Yet all this is not without pity, pathos or poignancy, often even increased by the feeling that opportunities to repent, and realise and conform to design and designer, were avoided, even when new chances came. The hideous is the obverse of happiness.

All this is merely one literary expression of these daily experienced facts; and the basis is found in the concept of One Universal Design and One Universal Designer, such as the One who put the one universal micro-biological genetic language in our cells. Where the matter is visible, it is seen; where it is invisible, it is felt, it is observed.
 
 

HUMAN PERSONALITY and the GENERIC CAUSE OF SUFFERING

The fact of human personality, in brief, is hereby accounted for with nothing left over. In a short, simple, superbly adequate and uniquely explanatory fashion, the image of God statement of Genesis accounts for it all. Oh, given that this image means nothing geometrical, since God is statedly a spirit, and that it implies an aptitude for fellowship with God, a degree of independence and a capacity for good or evil, being in some ways free: and there it is. The rest ? the presence of the remedy; the folly of not finding it, using it; and the additional guilt and repression and frustration which this occasions (like seeing the only one to win Wimbledon twenty times and ignoring such a person in seeking the best player over time): all this exacerbates and explains the ever new, but always old overtones that exhibit the rotting design, the frantic failure to find the Designer's Panel-beating yard, and alas with extraordinary frequency, the failure to enter it. Cf. pp. 251 ff., 316E-G, 329 ff. supra.

Natural goodness is the natural design, soiled in sin, and the residue of conscience, appealing to right, however imperfect the flicker: this is such in principle; and the ultimate, unsoiled, unspoiled, unchanged, unmoved, the supernaturally good One, from whom goodness comes, it is God. Achieved goodness is the virtue which, a fruit of His Spirit in His people, works itself out in them, as they abide in the Lord (John 15, Romans 5:1-5), being first restored to spiritual vitality, by being changed (John 3).

End of Excerpt

 

Actually, in terms of evils suffered, the generic cause is sin, from whomever, seen or unseen; while the individualising grounds move from strict and straight rebuke, as when Nathan told the morally marauding David in his once only folly, when drawing David's wrath on an imaginary story really enshrining the King's own guilt:

 

 

In this case, it is not indirect, or strange or deep! You did it, you suffer in terms of your trespass. It may be that you suffer though a child of God, to straighten or strengthen or purify or develop your character; to remind you of the scalding wrath which accompanies the ruin of beauty by wild, and insupportable acts of will and so on.

It may in another situation  be this: that you suffer as an alien to the mercy of God, in an extreme case, by endless seeming wild rejections of sensed mercy, which you carry out with a grandeur of peril, a disregard like that of an adult spoilt brat, and that you gain a magnificent rebuke; or that you do not do so, but rather find the goodness of God humbling you to the earth by contrast with your own self-righteous veneer over sin (cf. Romans 2:1ff.). It may even be that you have despised THAT display of divine mercy to lead you to repentance, and so enter into more depths and turmoil, displaying a disdain for mercy, like a cancer patient scoffing at the specialist who has the power to remove the degrading threat before it is ... opportunity lost, once and for all. The options are phenomenal, the depths can become inconceivable, for God is infinite (Psalm 147:5).

Let us look further into the seething situation of sin, that generic which brings on results, on the one hand, while their distribution is a matter of vast depth, on the other. Sin, it comes and breathes and grows, reminiscent of a crafty virus, misusing what it infects and using the very resources of the "host" to bring about its destruction. Sin, that ultimate harassment and R.S.P.V. for judgment, is often found presenting its card, its request for ... results again and again, before 'rewarded' with its shame and its self-menacing results.
 
 

THE YOUNG IN PARTICULAR - the nations, races and epochs too

Then there is the anguish and the angst as the young are doomed in the puny defeated 'triumphs', the ludicrous crowings of deluded adults who teach the young  the ways of hell under the canopy of hope, and then wonder why these tender-aged victims  fall into such delusive desires, barren activities and sheer debasements of heart and mind in musics unthinkable, morals unmentionable and slack laxities pitiable. Abandoned, and more than this, mistaught (see That Magnificent Rock, Ch.8), the young, being often not only without guide, but misled in the midst of the circling waters of meaningless whirl-pools of forces, created by the clashing tides of human desire, are 'liberated' from their  Maker, 'freed' from their Guide and 'rescued' from the love of the Shepherd.

But youth ? it is  is one of the measures of iniquity of a civilisation, which brings out the necessity of the mercy of God to intervene like a missionary doctor in the midst of the jungle.  Alas, often it would seem, more sinned against than sinning, yet the youth quickly develop the cataracts of evil conventions, and carry them on with their robust ways, like blind, moral dragsters, bored with life and measuring death by indifference and the 'conquest' of what kills in the end, and sometimes near the beginning. (Cf. The Generation of the Dispossessed, Appendix 1 , Barbs, Arrows and Balms.)

Sin has many coasts and crags. There are also sins of city, race and province, of nation and of philosophy, of pride in this or that, there are depths and dimensions of rebuke, of restoration and redemption, of turning full circle from wildness to child-likeness. There are demonstrations of the divine mercy and remonstrations of the divine wrath. You cannot predict God, for His is the perfect understanding; but this you can predict, that the God who is love does not willingly afflict the children of men. It sometimes seems to me all but incredible that He suffers the race at all, in its nooks and crannies of self-deception, incredible cruelty, malevolent and self-seeking distortion, disregard and wild sprees of mind, spirit and body, while many are claiming to be religious or moral or good, while their ways are in fact devilish in design or in dereliction of duty to God. God is not mocked, but here is another thing you can predict in the midst of it all: God delights in mercy, and takes no pleasure in the death of the wicked, but that such people should turn from their evil ways and live.
 
 

THE LOVE OF GOD - AND ITS COSTLY EXHIBITION, AND ENTIRE EFFECTIVENESS

We know this because He says so (Lamentations 3:33, Ezekiel 33:11, Matthew 23:37, Luke 19:42, I Timothy 2:3-6). We find it so. We love to find it so. We often find it so. Yet it is not like physics, where the personality does not enter, or even like simultaneous equations, where a number of stated variables interact to a narrowed result. Rather the heart of man is desperately wicked, and who can know it, but the Lord (Jeremiah 17:9-10). The shafts of mercy enter like a splendour of light, suddenly overcoming the industrial smog of the city of debased life, picking out in its swath the ones He finds. You cannot tell mercy what it shall do, but God tells us of His desire, of His precious and priceless provision, and so of the direct opportunity to find Him, from any quarter, in any smog, past any human relief, when He is called upon in faith, in terms of His Gospel (cf. That Magnificent Rock, Ch. 2 and 3).

Over the centuries since Christ paid the necessary price and met the cost for all who should ever come to Him, God stays His hand until the mercy in the Gospel - like fuel , gained from the tanker plane and enabling the continance of fighter planes - circumnavigates and enters the earth in its nations (II Peter 3:9, Matthew 24:14). If it is amazing how long it takes, yet it is equally amazing how vast is the endeavour and how huge the inroads with mass media, reaching with the Gospel, with the word of God, many millions,  milling into the midst of the inconceivably wretched miseries of man. These are found amid the  wars and rumours of wars which man has made his own, though God has predicted this with unerring exactitude. It is as if  the boil of pathology, now comes to its head in the body of man. Much has underlain its production, and much results from its painful presence.

On this see NEWS 45, Parts 1 and 2, for account of some of the grandiose pretensions of man and the hopes waylaid because mislaid from their true place in God. This leads naturally to the thrusting terrain of the end, for the end shall come, as Christ intimated so deliciously clearly and explicitly (cf. Matthew 24:14 - on which also see A Spiritual Potpourri, Ch. 18 "Touchdown").  Just as He stays His hand, holding back that time as Peter foreshadowed (II Peter 3:9)  - so it comes unimpeded at the time appointed; and when the end comes, there will be many who would that He had waited yet longer (Cf. Matthew 25:1-10, Revelation 1:7). Thus now there are developing the immense and ramifying pathogens of society, psychology, psychiatry, some iatrogenic, caused by the treatments themselves, barren in many cases of the understanding of the essential nature of man who is sick in dimensions almost innumerable, until healed in Christ.

Yet while there are depths and movements of mercy and rebuke, of tenderness and appeal, of long-withheld judgments and of judgments to the third and fourth generation of those who wilfully "hate" the Lord, despising His countenance, slighting His gifts and pretending He is not to be found, through shutting their eyes so tightly it is enough to develop facial contortions (cf. Matthew 13:15), there are also very different forms of suffering. Not always does suffering come in terms of the follies of an individual's sin. There are sufferings  which are only very indirectly related to sin at all, and even then, essentially they may deal rather with the sins of those who are not put to this form of suffering.

Suffering not penal ? But of course! To "fill  up that which is behind of the afflictions of Christ in my flesh for His body's sake" , "the fellowship of His sufferings" as the Lord is served, of which Paul speaks (cf. Philippians 3:10, Colossians 1:24): these things of course are those practical demonstrations which exhibit the realities which the Redeemer paid for, which express some part of the love which it took, and bear practical application to the generation now before us, so that with their own eyes they may see things their minds have long cast out. (Cf. SMR pp. 92-96, *27, where Corrie ten Boom's suffering had such an effect, seemingly over many years through a highly specialised ministry following her own concentration camp suffering. This, it  resulted from a lovingkindness to Jewish people shown by her family, in the days of Hitler!).

Before we look at this area, let us remember also that the cyclotron effect of sin unrepented and more and more actively corrosive over the erring generations is only one side of the matter.

The other is this: at ANY POINT, the whole cyclotron is shut down, or the acidic corrosion is turned to salt with alkali, for the intervention of the mercy of God is utter and devastating to evil. God can and often DOES ACT, rescuing from depths not only  justly deserved but moving towards the bottomless, and may do so  by acts of grace so majestic as to belong to the King of Kings.
 


It is a curse which may be conquered, and the cost of the conquest was infinite, one which only God could pay (cf. II Corinthians 5:19-21). This He has paid, already having covered all who would ever come to Him (John 10, Ephesians 1:4).

Yet it is time to return to the case of suffering only very indirectly related to sin unrepented.
 
 

SUFFERING THAT TEACHES, AGONY THAT REACHES

Job (see SMR Index) is the acme of this case, for this righteous and lovable man, though of course not perfect, was made a target by express permission of the Lord, in answer to the challenge of the devil to this effect: that only Job's wealth or power or position or protected status as belonging to the Lord, led to his worship and testimony of trust in God. "Does Job serve God for nothing!" came his cynical leer! LET HIM BE TRIED! He will then curse you to your face! cried the devil. God is marvellously practical, never afraid of a challenge, fearless in that He IS the truth and knows it.

(See SMR p. 95, and especially

bullet

The Power of Christ’s Resurrection and the Fellowship of His Sufferings,
Chs. 3-6, for far more detail; but also, though similar,
yet distinctly see Sermon Notes on
 
bullet

Job, Part I, Part II, Part III and Part IV)

The trial proceeded, Job suffered excruciatingly socially, financially, in the death of his erring children (for whom he used to pray continually despite their bad ways), and came through this distressing trial, with a few cracks here and there, but no breakage, in the end. He was also restored to his place.

That, it is perhaps the least part of it, his subsequent prosperity.  WHILE he was being tried, a few other things were tried too. The devil, as sometimes, was used despite and in the very face of his active, destructive malevolence. Seeking evil, this proud spirit was to find that his work resulted in good! This neither extenuated nor confirmed it; for it merely rebutted it, like a failed assault. In this case, the failure was a triumph of the power and grace of God, in the vulnerability of one man, Job.

As to the devil: Wanting to be where God is, and not in fact being what God is, his delusive desire is not least seen in the active fostering of evil, misconception, confusion and frustration. His smell or spiritual stink is plentiful, often empowering the weakness of folly with delusive dignity, for a time, before it falls like a mud-slide under the houses built on it. His malice and envy is no excuse, naturally, for the yielding to it; just as it is no excuse if an aeroplane in a wind tunnel collapses under trial. That simply shows it does not have what is necessary.

The Christian DOES have what is necessary, for as John says, "Greater is he who is in you than he who is in the world," I John 4:3-4, 2:12-14. With Job, the devil exposed perhaps some crucial cracks, but there was no cleavage, and the Lord delivered Job despite this severe and searching trial, which strengthened his faith and brought his purified heart close to God, ample recipient of His divine and beautiful blessing. In the process the immortal sight of eternal wonder in the Redeemer, rescuer even from death, was given to Job, and has, as he wished, been relayed to mankind ever since (cf. Job 19:23-27).

In the development of Job's situation, the relief was in the end. In the meantime, however, Job had other trials. Thus his pontificating friends who assumed constantly, either with direct insult or surreptitiously, that Job must have  sinned in order to DESERVE the trials he suddenly found, they too were tried - and found wanting, appallingly so! To them, the case was JOB ON TRIAL, but in fact THEY were on trial, and were later divinely rebuked (Job 42:5-10) , so that when Job was vindicated, Job, their victim himself PRAYED FOR THEM who had so persecuted him, just as God desired.

In the proces of Job's trial, then, foolish philosophies were exposed, proud simplistic stick and carrot ideas were exposed for the unlovely substitute for love that they really are. Trends in Job were exposed and corrected gloriously, like some flower being prepared for a prize exhibit.
Yet perhaps even more importantly, as we have just noted, JOB CRIED OUT FOR HIS REDEEMER, first wishing he had one who could talk to God for him, a daysman (Job 9:33-35), a barrister of compassion to put his case to God, during his acute suffering. How marvellously in his suffering he dramatised our need, and found the case answered as in Job 19, with the deed, the Redeemer Himself being very much available (cf. I John 2:1-2).

Later, in that famous Job 19, we find him in FAITH and with PRECISE ASSURANCE KNOWING that his Redeemer would come to earth in the end, crying out emphatically. What was his assertion? It was this: that he, Job would see the Redeemer with his own eyes in the latter times, and thus from his own flesh, would he see God. He would see Him for himself -  there would be no intermediary or indirection, for he Job, would do the seeing and what he would see would be the REDEEMER. Death itself, he cried, would not stop this, for what after all is a Redeemer who does not redeem; and that, it was the task, to redeem, to restore from the punishments deserved, the death impending and fateful, the pitfalls and the failures, from the corruption of mind and body,  that comes or may come slowly, or fast, and to restore to Himself what He had bought.

THIS, this would happen, cried Job in a wonder of faith in the midst of purifying and trying fires of a burning which yet did not destroy his soul. His cry stays still upon the listening air; his courage and conviction, his need and his realisation, the vision and the hope, the meaning in the midst of anguish, the assurance amidst what had seemed a sacking of his soul: this stands like an inspiring bridge over the turmoiled ocean. He ministered to them, he ministers to us.

The book of Job is very deep and delightful, but its major message is thus clear and inspiring. Accordingly,  you may be tried for a purpose not at all concerned with rebuke, but rather with the demonstration through you of the love and loveliness of God. DO YOU NOT WANT THIS, if you are a Christian, if it will serve to awaken others ? Does not a practical example often walk into the heart which even tanks cannot otherwise enter in some cases, the mind being set against the word, but the spirit softened by sight! You cannot merely imagine simplistic grounds of suffering as if the wonder of God were satisfied by such insults - as Job's friends found to their demerit when God Himself rebuked them.

Yet there is this which is simple: without sin there would be no suffering,
and its distribution in the toils and spoils of sin, has a multitude of grounds.

IF you do not know God, your eyes shut in a wilful blindness, then of course like chaff, you may be blown away by this or that event, for such is the nature of chaff, which has no grain in it; and this is precisely what Psalm 1 tells us. IF you do know God, then you also may know that God PROMISES not to try you beyond what you are able to bear, and never willingly does He afflict man (I Corinthians 10:13).
 

MAN AS A SOURCE OF AFFLICTIONS, PUTTING ON THE MANTLE OF MERCILESSNESS

As to affliction, look at Kosovo, at Iraq, at Rwanda, at Afghanistan, and wonder where is mercy in man in millions, and where restraint; and what is the sin that makes men proud
 


(some being taught, according to report on Rwanda, that one tribe was more 'evolved' than another, hence activating  a wide spectrum of spiritual follies in response); or


Man is readily a very marvel of malevolence when amiss, heightened by the follies of illusory "ideals", like those of Mao, of Hitler, of Stalin, of Darwin, ideals which do not work and which in the case of Darwin, were so negative in their proud glory, that it seems he had vast amounts of physical vomiting before production of his simplistic irrationality, his vast rush beyond evidence into the void, occuring in his Origin of Species. As to that, it might rather better have been called, Origin of Speciousness, if there were not more than enough other vain efforts before it. This combined brew of philosophic folly and wild misdemeanour of spirit seems able to accomplish almost any ruin, any folly, any disregard of mercy, any height of hate, any spree of spirit.

Again, the marvel of God's restraint is not least this: His willingness still to rescue from the dusty throng which now even goes so far as to imagine, its glory in its shame. In millions of cases, there appears an apparent belief that man's thronging follies have MADE THE HUMAN RACE WHAT IT IS, rather than ruined what it might have been, ejecting its hope into an almost unrecognisable vomit of virtue into the mud that masks the mind, and sinks the soul. In one sense, It is always so.

The more marvellous the construction, the more horrible the devastation when it goes awry. Not the suffering but the enduring deliverance is the marvel; and while the depths of God's wisdom are infinite as He directs history, the one simply reality of His love, His delight in mercy, His ONE WAY home, His pre-payment on the Cross for all who will ever come to Him, this is a contrast to the point. WE do not have to direct history; WE DO HAVE TO FIND GOD, and the way is clear, and the cost is His.

His sincere and glorious appeal to come and His explicit exhibition of the nature of sin as it showed what happened to HIM in His suffering vicariously for His own, these remain the Rockies of the faith, sublime and indifferent to calumny. Yet it is not for ever; the wait is long; it is not without ground. The evangelisation of the world, the proclamation of the Gospel, nears its appointed end.

There is thus an advocate many times to be found in suffering, for it may be exemplary, illustrative, didactic, through enduring making a display of what needs to be understood, not by any means only by the recipient, but often by a whole nation, or even epoch, a race, a civilisation or a family, a social group or an individual, who is NOT the one who suffers. The case of Corrie ten Book has already been mentioned as both acute and famous. There is often talk of the spirit of an Age, and this too can be diverted from its often foolish preoccupations by the exposure of its blinded eye-sockets to a dim light which can awaken, or rather help to awaken the heart.
 
 

THE APOSTOLIC EXAMPLE - and the case of a King

Thus GLADLY will Paul suffer his infirmities (II Corinthians 12:4-10), fill up what remains of the suffering of Christ for His body's sake, the church, both drawing those who might come and advancing those who have already come to Christ, by the selfless sacrificial endurance in the cause of truth and righteousness. It is this not least which can inspire and fire the heart, teach the mind and stir the spirit of those who see.

There are types of suffering also, and degrees. Thus Paul had to endure what appears to have been a rather humiliating and certainly limiting eye problem. He who had healed so many with miracles as if autumn leaves, he had himself to endure some affliction which evidently limited even his capacity to write clearly, unaided, at the physical level - we see reference once to his large letters, which recalls my own mother to me, who in her late  nineties had difficulty in small print and would write things very large, but quite clearly.

Three times the apostle called on the Lord to deliver him from this affliction of the eye, and the Lord gave an answer very assuredly: MY GRACE IS SUFFICIENT FOR YOU. In his own weakness, the apostle cries, is Christ's strength made perfect. When he is weak, then he is strong (II Corinthians 12:10). Doubtless the limiting in this field, for the apostle who had such extraordinary facility in many others, was a reminder, and a call and a cause of seeking more grace, which was given to him continually, and which in itself was a constant divine blessing inducing blessedness.

It was a crown of light, a touch of help, a call to co-operation and the avoidance of anything heady or headstrong, or whatever the precise dimensions of the education which it produces, were for him in the mind of the Almighty (cf. II Corinthians 12:7). Indeed, there is even a further help. "Who is weak, and I am not weak ? who is offended, and I do not burn ?" (II Corinthians 11:29). In his weakness is love operative, in empathetic solace to the afflicted. By Christ's strength, it is effective! Through the salvation in Christ, it gains meaning and establishment of the whole proceeds in pity and care, love and patience.

As to Paul's affliction noted, then, it certainly seems to have helped or sharpened or called for more light in the field of being strong when weak, that is, of being so reinforced by the Lord in His own personal presence in one's work that it is in itself a blessedness of companionship, a field of fellowship and a thrust to a creativity which is not at all barrenly selfish, self-centred, self-willed or even too tempestuous.

Indeed, in Romans 5 Paul dwells, through the inspiration of the Spirit of God, on the beautiful patience wrought amid tribulation when one is standing in the grace of God, a sort of lustre and gleam like that of polished brass, burnished and drawing to the eye. In this sort of trial and  experience, says the apostle, to the eye of faith, is hope; for the consistency and availability of the divine aid and presence in the midst of what one suffers can so solace as to represent an enduement, call forth a growth in spirit, a patience of soul that we repeatedly find of great delight when it is witnessed in others! and in the midst of this hope is the impression and awareness, the evidence of the love of God poured out in our hearts (Romans 5:5).

This passage in Romans 5 evidences still further dimensions of suffering, specifically here for the child of God. It can temper, like seasoning in wood, like water for steel, when there might instead have been a tampering from evil; it can endue with qualities merely potential before it,; it can be an avenue for the expression of a patient loveliness, which experiences the forbearing patience of God, like exquisite workmanship in the pillars of the Parthenon, made so that although not apparently precise in their shape, yet to the eye afar they were yet more attractive.

In all this, moreover, we can readily cite further examples. Was not King David taught in his folly of the affair of Uriah and Bath-Sheba, by the later atrocious outbreaks in his own household (murder because one of the children had violated a half-sister, treachery and rebellion against his own person, on the part of much loved son, Absolam) ? But what was he taught ?
 

 

 

Again, these things, delightful in others, may also be formative in oneself, for much good to many.
If we were all perfect, none need suffer; but since we are not, there are many purposes not only TO us but THROUGH us which may be of value and blessing. For all this, let us never forget the Biblical message: suffering may also be straightforwardly judicial, when the harsh sun of 'reality', untempered rebuke and rebuttal, hits hard on the sun-dried clay of simple unbelief. As noted in Psalm 1, the wicked are like chaff which the wind drives away; and NOW is the time to seek the Lord, while He MAY be found (Isaiah 55 - please read this with the eyes of the heart).
 
 

BUT GOD! - THE PEAK AND PINNACLE
OF THE BEAUTY OF HOLINESS, SHOWN IN CHRIST

 

 


The penal guilt for sin, the sin of others ? All of it however He took from every place that would be found in the hearts of those who should ever come to Him, from any part in the world, place in history, race or space (cf. Colossians 1:19-23 in its profound parameters). For in His predestining power, His own have already been chosen in Him BEFORE HISTORY BEGAN, AND BEFORE OUR SERIAL TIME MADE ITS STACCATO START IN THE DAYS AND THE EVENINGS OF EARTHLY CHRONOLOGY (Ephesians 1:4, Hebrews 13:8, John 8:58, 14:1-14, Micah 5:1-3).

Suffering is therefore not the end of man or for all men; for the God who made man has endured suffering as man, that man might be delivered from merely penal suffering, judicial blighting, however righteous in itself; that  through grace by faith many should come, and become, one by one, children  of God, accepted in the beloved, engraced in His powers and performance, adopted through Him, and given by Him visa to the Kingdom of Heaven (Ephesians 1:5-14).

On predestination, and the vast scale of the operations of God in the field of salvation and suffering, before our time and in it, see Predestination and Freewill, especially Section III, and in that, the end. Never however forget, that PRECISELY what Christ was on earth, so in His character and heart He has always been, for GOD does NOT change; and in predestining, God therefore had just that love in heart which was later shown in history; so that none ever manages to find hell, however worthy of it, except DESPITE the love of God (see The Kingdom of Heaven, Ch.4).

For all that, such is the character of sin, many there be that go in that door, and few into that straight and blessedly narrow way of God to heaven. Blessed is such narrowness. It is rather like the narrow andprecise specifications of a car manufacturer (I like to imagine the care disposed on a  Jaguar, for example, but this may be merely a part of a boyish admiration for the sleek lines and noble appearance), but of some car manufacturer: it is BECAUSE they are narrow that they are admirable and the car is reliable. If its specifications are  broad and lax, the car is not for me! When safety and truth are paramount, precise specifications are comforting, and indeed, in the end, necessary. That HE can make the crooked straight is the other side of freedom which through sin has created the vacuum which calls in suffering, like a mouse plague, the little items scattering onto the scene, drawn by this folly.

BUT GOD can overturn (see Hosea 13:14, where HE HIMSELF will be death's destruction), and it is the glory of God that not only these penalties of suffering, not only has He taken for His own, but that the glories of His presence, power and direction are available past all these, in the freedom and restored liberties of the children of God (Romans 8:15-16, II Corinthians 3:17-18, 4:16-5:6). Within those hallowed walls which none can penetrate (John 10:9,27-28), He may like a loving Father, use the prongs of suffering at times to help in our correction, direction and enduement; but it is no more like chaff that we are. It is then that suffering from the Shepherd  is tutelary in truth (cf. Hebvrews 12:9-12). Let us quote a little of this:

FURTHERMORE, WE HAVE HAD FATHERS OF OUR FLESH WHO CORRECTED US AND WE GAVE THEM REVERENCE; SHALL W E NOT MUCH RATHER BE IN SUBJECTION TO THE FATHER OF SPIRITS, AND LIVE ? ... WE, FOR OUR PROFIT, THAT WE MIGHT BE PARTAKERS OF HIS HOLINESS... IT YIELDS THE PEACEABLE FRUIT OF RIGHTEOUSNESS TO THOSE WHO ARE EXERCISED BY IT. THEREFORE LIFT UP THE HANDS WHICH HANG DOWN, AND THE FEEBLE KNEES; AND MAKE STRAIGHT PATHS FOR YOUR FEET.

You may now care to turn to SMR pp. 428ff., the following Excerpt below.  

 

SECTION 2

 

Good and Evil

Similarly, there is no other answer to the question of the origin and operation of good and evil, which has ever been able to stand. In the Bible, the basic answer is stunning in its simplicity, and in increasing depth, every detail is covered.

Let us now consider for good and evil:
 

Part A: The Base

If the whole thing, the world and so on, is a war between good (in some form or format) and evil; then how is the system, thus set up and diverse and divergent, to be accounted for ? We have already seen, it cannot be done; but that from such an hypothesis, you would be forced back to the God who made the system in which all this is. If evil is the beginning and the real, whence good ? If good, whence evil ?

But, if God is the beginning (self-sufficient, and eternal and one), then from limited initial freedom - the choice to receive and rely on God, or to deny and depart from His care - something not at all evil in itself, you have possible sin. Humanly that is the position; and divinely those are the conditions. If now this possible sin becomes actual, why then the result will be certain evil. This applies whether you think of "evil" as God's judgments on sin; or as the consequences of conflict with the creator; or both. Indeed, evil may be seen not only as judgment, but as the internal consequences of breaking the conferred constitution made availab1e to you by God. Consider doing the same to your auto: then, both the mechanics, and the thing and ultimately the law of the land, might attest your error. (See Romans 1:28 ff., Hosea 8:7, Proverbs 1:20-31 esp. 31. Otherwise put: such a consequence is an implicit judgment, to which explicit judgments may be added Hosea 8:7.)

How then does sin arise ? It arises from the disposability of the will: and how is this will so disposable ? It is so because that is how God made it. But why did He so make it ? He did so because it seemed good to Him to have such freedom and personality and everything that goes with it. I for one am exceedingly glad that He did, and certainly you can prove no evil in that, or any intellectual inconsistency.

If man could not will evil, he could not be free, being programmed or constrained or restrained to the point of puppetry; if by design, he can do evil, then a failure to be so able would simply mean a fault in the construction. On the other hand, a success, if he so wills (and we refer to the Biblical test case, the first man, freedom towards God being defiled by the sin which the race gained through the first failure, and its enduring consequences)... means that he may will good, and he may will evil: and then do it. Success, in the special case of deciding to will evil does nothing to show an evil 'bent', merely a good design. What a masterpiece is such a construction of personality!

Returning now to the aspects of good and evil, we come to:
 

Part B: The Application to Human Personality
(cf. Ext.1)

A related point arises. For centuries, philosophers and pedants have wrestled with the fact that there is goodness that seems natural and goodness that seems achieved, that guilt and blame are accorded, by one to another, with an assurance that is not merely cultural, is often anti-cultural, cross-cultural or other, but comes with a sort of vision or splendour.

What is the nature of man, that this should be so? Why do we not simply note the data base for each individual, ah yes, so much good, meritorious, so much not so good, type A-2b, etc., neatly categorising it all, as with microbes for their characteristics or
'achievements' ?

There is in man a longing which is correlative with a languishing; there is an admiration which parallels blame, a joy which relates intimately to shame, in its negative format. There is a readiness to blame, a sort of assumed or assured set of criteria which, differ how they will, seem to touch the same background or basis, as if they were all radio sets, some not properly tuned, but all setting forth the noise with prodigious assurance.

C.S. Lewis has been at pains to discuss the similarities of so much of the purely ethical side of human aspirations, expectations or notations, in very many cases. He notes the tendency to blame for a certain sort of thing, over and beyond specialised details which may differ or diverge, in his Mere Christianity, the opening chapter.

Amusingly and accordingly, we recall that the Communists blame and speak of shame with no ground on their materialist system. There is no shame if you do not think there is on such a system; only punishment. Yet they do not so act or speak.

The ideologically materialist Western phalanx, often deeply entrenched with their superficial codes and self-contradictions, do no less. People will talk of ethical systems, but they practise shame and blame on very readily recognisable grounds with very considerable continuity and conformity. Why ?

It is explained by nothing else but this: that this is not universal racial lunacy (not well documented); but the result of what we are. We follow a trend because of our design. That is the way we think, because that is our construction. That is the way we blame; for we have, however dim and repressed, an awareness of what ought to be. People fume or fret because so-and-so did this or did not do that! and clearly he ought to have done so; and this happens all but routinely in wholly uncontracted circumstances.

We have a ground for our conduct; and this is that we have a ground for our personalities, and that ground is such that we react and respond with moral criteria inbuilt, even when brash theories do not agree with the way we feel and act. Man does have the power to propose otherwise; but he expresses it consistently neither in theory nor practice. Indeed godless man lacks power to account (*6) for these phenomena in ways which are verified in experience.

When we look at the fact that we are a design (that is what the scripture says, and we have proved it truth: here we merely verify what it says), then we see all this answered with a simplicity, a thoroughness and a total rational explanatory power which is quite overwhelming in its total success. Nothing is left out, all is dealt with - and easily!

We know that there is right and wrong, there is what is apt for our design and not apt, good for our souls (however disease may erode that knowledge); we are aware of the transcendent magnitude of God who created our designs and talked the language of our cells into them (however this may be repressed and rantingly argued against in desperate and often guilty fits of rebellion and folly). Hence human souls, especially in this century of the ultimate in irrational rationalisation, play-boy theories which neither explain nor satisfy nor provide the goods of living together, this ultimate century for barbarism, perhaps, in all of history: these souls suffer in torpidity, stupidity, gullibility. (Cf. Romans 1:28 ff..)

Especially is this so in religion, where rebellion makes the right answer wrong in advance, by a necessity of the will! (It is like rebellious teenagers who, whatever else, will not take 'home' for an answer.) Man thus blames and admires, rejoices and regrets, accuses and excuses, is thrilled and appalled because he is a design with responsibilities inbuilt, and to which he may consciously address himself, or from within try to escape. This increases his severity in judgments on others, because guilt writhes and a tortured or abashed soul swaggers, often, in self defence, lashing out with a frustration which exacerbates, and with a vigour derived from stored up mountains of known, if repressed wrong within.

This is one syndrome, common and often found in practice and revealed on conversion.

Because man is a design with self- and world-consciousness, he reacts according to design. Because his design incorporates a certain freedom of thought, he may reason, often ludicrously, to seek to justify what he wants; and he is not seldom disturbed because there is an innate, or partly occluded awareness that he is both wrong in action and wrong in motive to justify himself; and wrong in his reasons.1

The fact is that he often indulges in arguments in this field so absurd, so wholly absurd that for a reasonable being, we have to postulate some enormous, intrinsic force within, defiling his equipment. The Bible states that this is so, names it sin, and denotes it as a subject to both the wrath and the judgment of God. (The aids and helps... of the specialist in fallen pathology, and in applied temptation in particular, the devil, the Satan, the adversary, 'help' considerably with man's blindness, sometimes like gnats, stinging the exposed flesh. They do nothing to remove his responsibility for accepting such futile and fallacious offers of assistance, born from the first from doubt, defiance or irrational assertiveness towards the loveliness of the Lord, and the beauty of His provisions.)

Sin then is individually subject to the wrath and judgment of God (Ephesians 2:3, 4:19 - see Chapter 7 for Scriptural treatment). Of course, so it is. This is also felt to more or less degree, repressed to more or less extent, and that creates a vortex of vice within, which often leads to explosive and sometimes to expulsive results, amounting at times to ruthless conduct, so well articulated by Shakespeare, of Macbeth.

Incidentally, it is to be noted that many of the most famous plays of Shakespeare imply or teach a moral universe, a moral law, a moral accountability, a divine responsibility and a human perversity in ways expressed with singular aptitude. That is one reason why they have been so amazingly popular, granted that they are not particularly easy reading. We read of the universality and so forth, with which Shakespeare has painted his pictures: meaning the ability to touch on many things found in many cultures with much facility, because he has principles, analyses and perceptions which seem so true to so much that is seen.

And what is seen ?

 
bullet morality and putridity,
 
bullet personalities in arrears in ... down-payments on truth,
 
bullet escaping personalities, repentant personalities, guilty personalities, personalities flickering alive with self-destruct, distrust of others, seeking and humbled, overcome and remorseful:
 
bullet personalities sensing greatness and finding littleness through warped desires, warped treatment of conscience, warped relationship to the divinity who constructed them, pell-mell distortion of morality; and evoking hideous seeming vengeance on desecrated liberty...

Yet all this is not without pity, pathos or poignancy, often even increased by the feeling that opportunities to repent, and realise and conform to design and designer, were avoided, even when new chances came. The hideous is the obverse of happiness.

All this is merely one literary expression of these daily experienced facts; and the basis is found in the concept of One Universal Design and One Universal Designer, such as the One who put the one universal micro-biological genetic language in our cells. Where the matter is visible, it is seen; where it is invisible, it is felt, it is observed.

The fact of human personality, in brief, is hereby accounted for with nothing left over. In a short, simple, superbly adequate and uniquely explanatory fashion, the image of God statement of Genesis accounts for it all. Oh, given that this image means nothing geometrical, since God is statedly a spirit, and that it implies an aptitude for fellowship with God, a degree of independence and a capacity for good or evil, being in some ways free: and there it is.

The rest ? the presence of the remedy; the folly of not finding it, using it; and the additional guilt and repression and frustration which this occasions (like seeing the only one to win Wimbledon twenty times and ignoring such a person in seeking the best player over time): all this exacerbates and explains the ever new, but always old overtones that exhibit the rotting design, the frantic failure to find the Designer's Panel-beating yard, and alas with extraordinary frequency, the failure to enter it. Cf. pp. 251 ff., 316E-G, 329 ff. supra.

Natural goodness is the natural design, soiled in sin, and the residue of conscience, appealing to right, however imperfect the flicker: this is such in principle; and the ultimate, unsoiled, unspoiled, unchanged, unmoved, the supernaturally good One, from whom goodness comes, it is God. Achieved goodness is the virtue which, a fruit of His Spirit in His people, works itself out in them, as they abide in the Lord (John 15, Romans 5:1-5), being first restored to spiritual vitality, by being changed (John 3).