Grappling With Grief: A Review of “What Does the Bible Say About Suffering?”

The problem of pain and suffering is one of the more vexing – and universally experienced – mysteries in the Christian life. It’s an important subject that should always be approached with gentleness and respect. Thankfully, Brian Han Gregg, who teaches biblical studies at the University of Sioux Falls, manages to faithfully embody both of these traits in his new book, What Does the Bible Say About Suffering?. Gregg thinks that believers trying to make sense of suffering should do so in deep conversation with Scripture. After all, he writes, “Christians are people of the Word. We are convinced that God has disclosed important truths to us through the Scripture.”¹pp.13-14.

Therefore, it only makes sense that followers of Jesus should turn to the poems, narratives, and letters of Scripture to help understand the world’s brokenness and brutality. Despite wholeheartedly agreeing that Christians should seek out the Bible for its wisdom, he differs with those who think that Scripture contains a single, straightforward explanation to the problem of suffering. For Gregg, “The Bible includes a number of different approaches [to suffering]… and we do ourselves and the Bible a great disservice by adopting a one-size-fits-all approach.”²p.14.

Biblical Perspectives on Suffering

What does Gregg find so concerning about the assumption that the Bible only offers one approach? He suggests two downsides in particular. First, “it is likely that we will be confronted with suffering that cannot be adequately understood through a single approach.”³p.16. Issues related to theodicy are complex, and those who try to address them all with a single approach may end up ill-equipped to deal with some of the stormier seasons of life. They might find themselves playing the part of the disciples in John’s Gospel, asking Jesus, “Rabbi, who sinned, this man or his parents, that he was born blind?” only to have Jesus reply “Neither.”⁴9:2-3, NRSV. Additionally, he thinks allowing the Bible to only give one perspective on suffering can tempt us to adopt an attitude of judgment towards those around us when they suffer:

We may be convinced that the chainsaw is the perfect tool for every job, but we still look silly trying to hammer a nail with it… Often, we do more damage than good [when consoling those who suffer] simply because we have failed to consider the crisis in light of the full biblical witness.⁵pp.16-17.

So what does Gregg consider to be the “full biblical witness” when it comes to suffering? Throughout the pages of the book, he delves into twelve biblical approaches that he finds present in Scripture, devoting a chapter to each perspective. Though he separates each approach into individual chapters, Gregg doesn’t believe that these perspectives should be considered independent of each other. To the contrary, he warns readers that “even as we explore the unique contribution of each approach, we must not lose sight of the fact that many of them share an organic connection.”⁶p.18.

I think we can briefly summarize the premises of Gregg’s approach to the Bible and suffering in three basic points. First, he believes that Christians should turn to Scripture to help make sense of suffering. Second, he contends that the books of Scripture contain more than one approach to suffering. Finally, he argues that there is a deep unity-in-diversity among these various approaches. Gregg maintains that the various perspectives on suffering found in Scripture come together to form a “complex harmony,” causing the whole to be greater than the sum of its parts.⁷p.18. Therefore, only listening to one approach is like hearing the sopranos but ignoring the contributions of the rest of the choir.⁸p.15. It seems to me that nearly all Christians will agree with the first premise; many will also agree with the second. Some, though, may be skeptical of the third point, wondering if Scripture’s “complex harmony” more closely resembles a powerful choir or a discordant clamor.

Suffering in the Old and New Testaments

So what are some of the approaches that Gregg looks at in this book? His exploration includes both Old Testament texts like Genesis and books from the New Testament like Romans and Colossians.⁹pp.159-161. In each chapter, Gregg spends the first half attentively working through a scriptural passage. This is done to “help us stay grounded in actual biblical text—and keep us from seeking answers where the text doesn’t lead.”¹⁰p.19. The second half of each chapter is then spent reflecting on questions about suffering that emerge from the biblical texts and thinking through the strengths and limitations of each approach. From beginning to end, Gregg also doesn’t shy away from sharing his own experiences of pain and grief with readers.

The first perspective discussed is the theology of the “two ways” found in Deuteronomy 30:15-20. In these verses at the core of Israel’s covenantal relationship with God, we find what seems to be a simple explanation for suffering: those who follow God—the way of life—are blessed and reap benefits while those who stray from their covenantal obligations—the way of death—walk down a road of hardship.¹¹pp.25-27. In Gregg’s words, “According to the ‘two ways,’ suffering is the justice of God in action.”¹²p.29. The “two ways” approach to suffering does have some appealing aspects; it makes makes suffering seem more comprehensible and gives suffers some measure of control. Gregg suggests that judgment on sin often looks like the natural consequence of the sin. For example, “The man who commits adultery reaps the consequences of his infidelity: broken trust, estranged relationships, isolation from family.”¹³p.39. There is also much truth in affirming that following God should be seen as the way that leads to life. Nevertheless, the larger witness of Scripture itself questions the validity of this approach as a universal explanation of suffering.¹⁴p.35. Gregg explains:

[M]any texts from the Wisdom literature, particularly Job and many of the psalms, challenge the basic cause-and-effect paradigm of the “two ways.” In John 9, Jesus famously corrects his disciples’ erroneous assumption that a blind man owes his condition to sin… It would be imprudent to seek to explain the nature of all suffering via the “two ways.” The fact is that not all suffering is the justice of God at work.¹⁵pp.34-35.

In addition to the story of Job, one of the clearest examples of a righteous sufferer in the Old Testament, the limitations of this “two ways” approach can be seen in the story of Cain and Abel. For Gregg, this tale shows us that much hardship and pain often come about as because of the sinful actions of others.¹⁶p.160. Gregg poignantly asks in light of Abel’s fate, “What about Abel? His suffering was not of his own choosing,” adding that, “When we are sinned against, we don’t reap what we sow.”¹⁷p.44. Hence, the stories of Job and Abel have to be held in tension with the perspective of the “two ways.” Gregg himself is adamant that Sprit-guided discernment is necessary in thinking through how to best make use of the resources of Scripture during times of pain. Neither approach, apart from its place in the larger conversation of Scripture, can suffice to adequately make sense of suffering.

Many of the book’s later chapters center on the life of Jesus, the writings of Paul, and the rest of the New Testament. In Hebrews 12, suffering is treated as an unwelcome hardship that, nevertheless, can “play and important role in our spiritual growth and development, shaping us in Christlikeness through training.”¹⁸p.160. Paul’s words in 2 Corinthians 1:3-7 don’t so much address the “why” of suffering as affirm that God comes alongside us with comfort and compassion in the midst of suffering.¹⁹p.160. In the final approach examined by Gregg, he turns to Colossians 1:24, where we find that as a consequence of the deep union with Christ experienced by the people of God, Christians are called to join in the sufferings of Christ, bearing one another’s burdens and suffering “the wounds of a world waiting for new creation.”²⁰p.158, 161.

Conclusion

So where do all of these perspectives leave us? Does a coherent voice actually emerge out of the various perspectives included in Gregg’s exploration? This book, in effect, asks whether or not it’s possible to develop a biblical theology of God and suffering, given the wide variety of perspectives on the problem found in the biblical texts. Gregg thinks that it is, and I agree with him, despite the fact that some of these approaches stand in sharp tension with one another.

As Gregg himself admits, discernment is needed to grasp which approaches are most applicable for any given situation. There is no easy formula. Of course, I would expect no less for something as troubling and mysterious as the internal and external wounds borne by those living in this broken world. Gregg admits these difficulties, yet still offers some hope. Both the Old and New Testaments give the Church a number of helpful ways for thinking through the mystery of suffering. No one approach is sufficient, yet I’d like to suggest that it might be precisely this fact which makes reading these texts canonically—in light of one another—so important for carrying out healthy theological interpretation. For some, just knowing that Scripture gives multiple categories for thinking about suffering can be helpful. I think it’s worth ending this review by turning to these words of Gregg, which affirm that those in pain can look to God for comfort, both in this age and the age to come:

The reality is that the Bible doesn’t tell us everything we might wish to know about suffering… The Bible simply keeps God front and center. God knows about suffering. God cares about suffering. God is at work in the midst of suffering. God is at work against suffering. God reigns over suffering. God suffers. God will one day declare final victory over suffering.²¹p.18.

May we all look for that final day when death is swallowed up and God gives creation its ultimate renewal.

Disclosure: I received this book free from IVP Academic for review purposes. The opinions I have expressed are my own, and I was not required to write a positive review.