Suffering: Defining Suffering

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Richard Gaffin uses a more comprehensive definition of suffering, inclusive of the effects of a fallen world. He does acknowledge that there are “trivial” and “monumental” examples of suffering. However, by defining suffering as “everything that pertains to creaturely experiences [because] of this death-principle,” he strays from his otherwise solid argument that suffering is a fundamental aspect of Church existence.[1] What is neglected by connecting suffering with the “bondage to decay” is that all creation suffers under the frustration of sin - this is not singular to the Church. Just as there is common grace and special, salvific grace, so is there common sufferings of all mankind, but the special sufferings of the Church are distinct to the Body of Christ.

Contrary to Gaffin’s articulation of suffering as a consequence the “futility/decay principle,” the suffering of the Church is directly associated with Christ and the adherence to righteousness.[2] When Christ says you will be persecuted because of me, and you will be persecuted because of righteousness, he unmistakably joins the suffering of his followers to the proclamation of himself as Righteous Lord. John also records Jesus’ association of himself, truth and our suffering:

If you belonged to the world, it would love you as its own. As it is, you do not
belong to the world, but I have chosen you out of the world. That is why the
world hates you. Remember the words I spoke to you: 'No servant is greater than
his master.' If they persecuted me, they will persecute you also. If they obeyed
my teaching, they will obey yours also. They will treat you this way because of
my name, for they do not know the One who sent me.[3]

The world will reject the Church as it rejects the truth of Christ, because his teaching is counter to the expectations of the world. Just as first century Judaism wanted a political Messiah to liberate them from Roman rule, the world today cannot fathom a ruler – let alone God himself – reigning by humbly serving. However, the Church’s suffering is not from a flaunting of herself:

“The persecution Jesus is talking about and for which believers are to ‘rejoice
and be glad’ is not the hostility that will come to them from the world because
they have made themselves a nuisance, insulted people they are trying to
influence, or been rude, crude, or fanatical. It is because they have
become like Christ in his righteousness and are therefore being hated for
righteousness’ sake, as Jesus was,” Boice explains.[4]

It is this righteousness that some will find repulsive. Barclay asked why persecution was inevitable, and answered with the following: “It is because the Church, when it really is the Church, is bound to be the conscience of the nation and the conscience of society. Where there is good the Church must praise; where there is evil the Church must condemn – and inevitably men will try to silence the troublesome voice of conscience.”[5] Friedrich Nietzsche found Christianity pitiful and weak because in Christ, God was not strong or brave or powerful.[6] But as the writer of Hebrews explains, “it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering.”[7]

[1] Gaffin, “Theonomy and Eschatology: Some Reflections on Postmillennialism,” 9-11
[2] Gaffin, “Theonomy and Eschatology: Some Reflections on Postmillennialism,” 11
[3] John 15:19-21
[4] Boice, The Gospel of Matthew, 76
[5] Barclay, The Gospel of Matthew 118
[6] Stott, The Message of The Sermon on the Mount, 55
[7] Hebrews 2:10