A few posts ago I wrote about how God loves cliff-hangers. In the comments to that post, one person asked about long term unanswered prayer, and I wanted to briefly respond to that concern here.
There is the emotional side of this question, and there is a logical side. If the emotions are just answered with unvarnished logic, that can be done in a way that just makes the emotional problem worse. But there is a way of banishing all logic altogether which also makes things worse. “Hope deferred maketh the heart sick: But when the desire cometh, it is a tree of life” (Prov. 13:12).
What I want to do here, therefore, in brief compass, is justify God, and to insist that we have no clean alternative to doing so — and that this is the case by definition. This is a double-edged argument. It can be used both in apologetics and in providing pastoral comfort.
“Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God. Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job” (Job 32:2–3).
Finding fault with the man is apparently not the same thing as justifying God. Blaming the sinner is not what Elihu meant by justifying God. Neither is exonerating the sinner the same thing as justifying God.
When we are under affliction, when we are suffering, there are only two possibilities. Either the suffering is meaningless or it is not meaningless. Either there is long-term value in it, or there is no long-term value in it. If there is no God, then it is meaningless. It is a tale told by an idiot, full of sound and fury, signifying nothing. But if there is meaning in it, then I must be patient and wait to find out what that meaning is. If there is no God, then my suffering just means that I was unlucky enough to get caught in the machinery of the cosmos. I have no complaint, because there is no complaint department. There is no management. There is no one to complain to.
But if there is meaning in my suffering, then I also have no complaint. As the old gospel song puts it, “farther along we’ll know all about it. Farther along, we’ll understand why.” Not knowing the meaning now is not the same thing as having no meaning.
God is good by definition. The only way He could not be good would be if He did not exist, which would mean that we would not exist either, and our observations on the subject would be hampered by that impediment. God lives, the triune God lives, and He is essentially good. He is good by definition.
My emotional distress is not a very good logician. If I am under affliction, that suffering does not give me the right to say, “In a world in which such suffering goes on, I refuse to believe that triangles have three sides.” Well, sorry, that links two things together and it provides us with a poster child of the non sequitur. My suffering cannot undo something that must be.
Now there are only two alternatives, and in neither one do I have a right to rail against the way things are. If there is no God, nobody is listening. Of course, if there is no God, and no one is listening, and it makes you feel better to blaspheme, then knock yourself out. But you are just playing mental tricks on yourself. There is no true complaint.
But if God exists, and He does, then all things work together for good for those who love Him, for those who are called according to His purpose (Rom. 8:28). Trust Him.
The one really incoherent option is to assume that God exists, and that He is doing a very bad job at being God. A bad job according to what standard?
Now this can be emotionally hard for us, but it is not logically difficult. At the same time, we are told to weep with those who weep, not to comfort them with syllogisms. There are times when we should just sit with the suffering. But when the suffering goes on and on, and the one afflicted is desperately hungry for answers, it is often the case that he needs the kind of Calvinistic comfort that comes straight down from the Scottish Highlands, playing the bagpipes of hard sovereignty. God is God, and works all things after the counsel of His own will (Eph. 1:11).
He is good and can be trusted. “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Heb. 11:6). The one who comes to God must believe two things. First, he must believe that God is there, and second, he must believe that God is good.
“And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Rev. 21:4).
And all manner of things shall be well.