Tension between Divine Sovereignty and Human Suffering
The tension between divine sovereignty and human suffering is a complex issue that has been debated by various Christian traditions. At its core, it grapples with understanding how an all-powerful, all-knowing, and benevolent God can allow suffering to exist.
The biblical narrative provides the foundation for this discussion. In the book of Job, the protagonist laments that God does not hear his cry when he is in distress (Job 27:9) [1]. This sentiment is echoed in various Psalms, where the psalmist cries out to God in the midst of suffering (Psalms 69:7) [6]. The New Testament continues this theme, with the apostle Paul writing about the sufferings that Christians may face (1 Peter 4:12-19) [2].
One approach to resolving this tension is to consider the role of human sin and rebellion against God. According to the Tyndale House commentary on Ephesians 2:2, human sin results from being governed by the devil, who rules both the powers of evil in the spiritual realm and human beings who refuse to obey God [3]. This perspective suggests that human suffering is, at least in part, a consequence of human actions.
However, this does not fully resolve the issue, as it raises questions about God's sovereignty and why He allows such suffering to occur. The Protestant academic tradition, as represented by the Tyndale House commentary on Romans 1:18, understands God's anger as a necessary response to sin, rather than a spontaneous emotional outburst [5]. This view emphasizes God's holiness and justice.
The Eastern Orthodox tradition, as seen in the writings of John Chrysostom, also grapples with this issue. Chrysostom's homilies on various New Testament epistles demonstrate a deep concern for understanding the relationship between God's sovereignty and human suffering [4].
In the view of some Christian traditions, suffering can be redemptive when endured in a Christ-like manner. The Methodist/Wesleyan tradition, represented by Adam Clarke's commentary on Hebrews 5:7, highlights Jesus' own sufferings and prayers during His incarnation, demonstrating that He understands human affliction [7].
Sources
- Job “Numquid Deus audiet clamorem ejus, cum venerit super eum angustia ? -- Job 27:9”
- 1 Peter (Protestant academic) “Tyndale House on 1 Peter 4:12: 4:12-19 Peter instructs Christians one last time about the way to face the trials that will inevitably come. 4:12 don’t be surprised: Christians, especially those seeking to lead godly lives, can expect to face the hostility of a sinful world (see John 16:33; Acts 14:22; Rom 8:17; Phil 1:29).”
- Ephesians (Protestant academic) “Tyndale House on Ephesians 2:2: 2:2 Human sin results from our being governed by the devil, the spirit who rules both the powers of evil in the spiritual realm (see 1:21; 6:11-12; cp. Col 1:13) and human beings who refuse to obey God (2 Cor 4:4; contrast Rom 8:2-14; Gal 5:22-23).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: 13:17 13:23 James 1:6 2:13 2:19 2:26 3:11 4:3 1 Peter 1:3 1:12 2:13 2:21 2:21 2:22 2:22 2:22 5:5 5:8 5:8 5:8 2 Peter 2:4 3:13 1 John 2:9 3:2 3:8 4:8 Revelation 1 1:4 1:9 1:11 1:16 1:20 2 3 3:12 14:1 14:4 14:13 15:6 20:9 22:16 Tobit 12:9 Wisdom of Solomon 1:4 1:14 11:23 11:24 14:16 Sirach 2:2 2:2 2:4 2:10 2:11 2:27 3:10-12 3:11 5:6 6:14 6:16 6:34 7:6 7:31 9:13 9:15 10:9 10:12-13 11:1 11:2 11:3 11:3 11:4 11:15 11:28 12:13 13:15 14:9 15:9 16:3 18:13 18:13 19:14-15 20:20 21:2 22:21-22 23:17 23:17 25:1 25:1 25:11 26:27 28:6 31:1 32:10”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 69:7: This plea contemplates his relation to God as a sufferer in His cause. Reproach, domestic estrangement (Mar 3:21; Joh 7:5), exhaustion in God's service (Joh 2:17), revilings and taunts of base men were the sufferings.”
- Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 5:7: Who in the days of his flesh - The time of his incarnation, during which he took all the infirmities of human nature upon him, and was afflicted in his body and human soul just as other men are, irregular and sinful passions excepted. Offered up prayers and supplications - This is one of the most difficult places in this epistle, if not in the whole of the New Testament. The labors of learned men upon it have been prodigious; and even in their sayings it is hard to find the meaning. I shall take a general view of this and the two following verses, and then examine t”