The Reason for Suffering

Scripture

For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

Romans 8:18 KJV

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Big idea

Summary

Keller starts from sociologist Peter Berger’s observation that every culture seeks meaning in suffering, and from psychologist Jonathan Haidt’s research on post-traumatic growth (illustrated by “Greg,” whose hardship reshaped his character and relationships) to establish that suffering can, in fact, be used well. But he argues the Bible goes further than self-improvement: Paul and Peter both describe present suffering as somehow preparing believers for a future “weight of glory,” an idea Keller admits cuts against a culture trained to see self-fulfillment, not the glory of God, as life’s central goal.

He illustrates costly, faithful endurance with the stories of the early martyr Stephen (whose grace under persecution profoundly affected the watching Saul, later the apostle Paul), the Amish community’s forgiveness after the 2006 Nickel Mines schoolhouse shooting in Pennsylvania, and disability advocate Joni Eareckson Tada’s reflection on a friend’s hidden, unwitnessed suffering — arguing in each case that suffering borne well becomes a kind of testimony that reveals God’s character to others, even when no one else is watching. The chapter closes by tying this back to the cross: Jesus’s suffering was itself “crafted for good,” the pattern every other instance of redemptive suffering echoes.

Key points

• Sociologist Peter Berger’s observation that every culture seeks meaning in suffering frames the chapter’s opening question.
• Psychologist Jonathan Haidt’s research on post-traumatic growth, illustrated by “Greg,” shows suffering can produce real, measurable personal growth.
• Paul and Peter connect present suffering to a future “glory,” a purpose beyond self-improvement that a self-focused culture can find hard to grasp.
• The martyr Stephen’s grace under persecution is shown to have deeply affected Saul, who later became the apostle Paul.
• The Amish community’s forgiveness after the 2006 Nickel Mines schoolhouse shooting is used as a modern example of suffering that visibly reflects Christian character.
• Joni Eareckson Tada’s reflection on a friend’s unwitnessed suffering suggests suffering has meaning even when no human observer ever sees it.

Illustrations & stories

• “Greg,” whose personal transformation after hardship illustrates psychologist Jonathan Haidt’s research on post-traumatic growth.
• Elisabeth Elliot’s novel No Graven Image, exploring the tension between personal suffering and trust in God’s sovereignty.
• Stephen’s martyrdom in Acts and its effect on Saul (later Paul).
• The Amish community’s public forgiveness after the 2006 Nickel Mines, Pennsylvania schoolhouse shooting.
• Joni Eareckson Tada’s account of a friend’s quiet, hidden suffering.

Notable line

No suffering is for nothing.

Timothy Keller, Walking with God through Pain and Suffering, ch. 8

For reflection and discussion

1. Have you witnessed, or experienced, “post-traumatic growth” the way Haidt describes it?
2. Why might connecting suffering to God’s glory, rather than self-improvement, actually be freeing rather than discouraging?
3. What was your reaction to the Amish community’s response to the Nickel Mines shooting?
4. Joni Eareckson Tada suggests suffering matters even when no one else witnesses it. Do you find that comforting?
5. Stephen’s martyrdom affected Saul, who became Paul. Has someone else’s suffering, borne well, ever changed you?