Hello and welcome. As it relates to inherited Adamic guilt, the question of suffering pertains to the issue of original sin versus ancestral sin, the consequences of the fall, and the spiritual condition of infants from conception. Contrary to original sin, we affirm ancestral sin. To get a full grasp of this doctrine, please read our article making the affirmative case for ancestral sin. We've already written about a similar issue of whether physical mortality proves inherited Adamic guilt. To read that article see here. The argument of suffering proving inherited Adamic guilt is less common and prominent, but it does need to be addressed.
FRAMING THE ISSUE
P1. Suffering indicates the existence of guilt as the root cause of suffering.
P2. Infants can suffer.
P3. Infants have no personal guilt yet to attest to which could cause their suffering.
C1. Therefore, the root cause of infants suffering must be the possession of someone else's guilt.
C2. The guilt infants possess which causes their suffering is Adam's which is inherited/imputed to all from conception.
Next, we need to define what we mean by suffering.
“physical or mental pain that a person or animal is feeling:” - Cambridge Dictionary
“Suffering is serious pain which someone feels in their body or their mind.” - Collins Dictionary
“to endure death, pain, or distress” - Merriam-Webster Dictionary
“the state of undergoing pain, distress, or hardship.” - Oxford Languages
By suffering, we mean ailments like pain and hardship. Regarding the syllogism we just gave for the argument that suffering proves inherited guilt from Adam, our contention is that premise 1 is false. If this premise is incorrect, the conclusions do not logically follow. If the conclusions do not logically follow, the argument fails. It's our contention that suffering does not inherently indicate the existence of guilt as the root cause of suffering. To combat premise 1, we will look to the Book of Job.
INNOCENT SUFFERING IN JOB
To understand Job's relevance to the issue of suffering and guilt, we need to keep a few questions in mind as we work through the book.
1. Where does Job's suffering originate?
2. Does Job's suffering intrinsically change how God sees Job for the worse?
3. Who argues that there is no innocent suffering?
4. Is this party vindicated or rebuked for arguing this?
To answer these questions and show how suffering does not inherently indicate the presence of guilt as the cause of suffering, we will segment out the narrative of Job. After working through the narrative of Job, we will come back and look at these questions again.
Job's upright character -
Job 1:1-3 There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil. And there were born unto him seven sons and three daughters. His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east.
Satan permitted to test Job -
Job 1:6-12 Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? Then Satan answered the LORD, and said, Doth Job fear God for nought? Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD.
Job's testing begins -
Job 1:18-22 While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother's house: And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee. Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, And said, Naked came I out of my mother's womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD. In all this Job sinned not, nor charged God foolishly.
Satan causes Job to suffer -
Job 2:1-10 Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. And the LORD said unto Satan, Behold, he is in thine hand; but save his life. So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown. And he took him a potsherd to scrape himself withal; and he sat down among the ashes. Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die. But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.
Job's friends arrive -
Job 2:11-13 Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him. And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven. So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great.
Eliphaz speaks: The innocent don't perish -
Job 4:7-9 Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off? Even as I have seen, they that plow iniquity, and sow wickedness, reap the same. By the blast of God they perish, and by the breath of his nostrils are they consumed.
Bildad speaks: Job's suffering is because of transgressions -
Job 8:1-6 Then answered Bildad the Shuhite, and said, How long wilt thou speak these things? and how long shall the words of thy mouth be like a strong wind? Doth God pervert judgment? or doth the Almighty pervert justice? If thy children have sinned against him, and he have cast them away for their transgression; If thou wouldest seek unto God betimes, and make thy supplication to the Almighty; If thou wert pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous.
Job maintains his innocence despite suffering -
Job 9:15 Whom, though I were righteous, yet would I not answer, but I would make supplication to my judge.
Job 10:7-8 Thou knowest that I am not wicked; and there is none that can deliver out of thine hand. Thine hands have made me and fashioned me together round about; yet thou dost destroy me.
Zophar speaks: You lie and deserve worse for your iniquity -
Job 11:1-6 Then answered Zophar the Naamathite, and said, Should not the multitude of words be answered? and should a man full of talk be justified? Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed? For thou hast said, My doctrine is pure, and I am clean in thine eyes. But oh that God would speak, and open his lips against thee; And that he would shew thee the secrets of wisdom, that they are double to that which is! Know therefore that God exacteth of thee less than thine iniquity deserveth.
Job claims he is not inferior to his friends and they are of no help -
Job 13:1-4 Lo, mine eye hath seen all this, mine ear hath heard and understood it. What ye know, the same do I know also: I am not inferior unto you. Surely I would speak to the Almighty, and I desire to reason with God. But ye are forgers of lies, ye are all physicians of no value.
Job 13:23 How many are mine iniquities and sins? make me to know my transgression and my sin.
Eliphaz speaks: Your words have condemned yourself, not us -
Job 15:1-6 Then answered Eliphaz the Temanite, and said, Should a wise man utter vain knowledge, and fill his belly with the east wind? Should he reason with unprofitable talk? or with speeches wherewith he can do no good? Yea, thou castest off fear, and restrainest prayer before God. For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty. Thine own mouth condemneth thee, and not I: yea, thine own lips testify against thee.
Job says he would be a better friend if roles were reversed -
Job 16:1-5 Then Job answered and said, I have heard many such things: miserable comforters are ye all. Shall vain words have an end? or what emboldeneth thee that thou answerest? I also could speak as ye do: if your soul were in my soul's stead, I could heap up words against you, and shake mine head at you. But I would strengthen you with my mouth, and the moving of my lips should asswage your grief.
Eliphaz speaks: Your wickedness is great -
Job 22:1-5 Then Eliphaz the Temanite answered and said, Can a man be profitable unto God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty, that thou art righteous? or is it gain to him, that thou makest thy ways perfect? Will he reprove thee for fear of thee? will he enter with thee into judgment? Is not thy wickedness great? and thine iniquities infinite?
Job maintains his innocence -
Job 27:1-7 Moreover Job continued his parable, and said, As God liveth, who hath taken away my judgment; and the Almighty, who hath vexed my soul; All the while my breath is in me, and the spirit of God is in my nostrils; My lips shall not speak wickedness, nor my tongue utter deceit. God forbid that I should justify you: till I die I will not remove mine integrity from me. My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live. Let mine enemy be as the wicked, and he that riseth up against me as the unrighteous.
Job says God knows his actions and integrity -
Job 31:1-8 I made a covenant with mine eyes; why then should I think upon a maid? For what portion of God is there from above? and what inheritance of the Almighty from on high? Is not destruction to the wicked? and a strange punishment to the workers of iniquity? Doth not he see my ways, and count all my steps? If I have walked with vanity, or if my foot hath hasted to deceit; Let me be weighed in an even balance, that God may know mine integrity. If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands; Then let me sow, and let another eat; yea, let my offspring be rooted out.
Elihu attests to Job's claims of innocence despite suffering -
Job 33:8-9 Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying, I am clean without transgression, I am innocent; neither is there iniquity in me.
Job 34:34-37 Let men of understanding tell me, and let a wise man hearken unto me. Job hath spoken without knowledge, and his words were without wisdom. My desire is that Job may be tried unto the end because of his answers for wicked men. For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God.
God rebukes Job's friends for speaking incorrectly -
Job 42:7 And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.
God accepts Job -
Job 42:8-9 Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job. So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them: the LORD also accepted Job.
God restores Job and blesses him twofold -
Job 42:10-17 And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before. Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold. So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses. He had also seven sons and three daughters. And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Kerenhappuch. And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren. After this lived Job an hundred and forty years, and saw his sons, and his sons' sons, even four generations. So Job died, being old and full of days.
SUMMARIZING OUR CONCLUSIONS ON SUFFERING IN JOB
With the text of Job behind us now, let's revisit the questions we posed earlier and answer them.
1. Where does Job's suffering originate?
In Job 1, we're told that Job's suffering originated outside himself and is not intrinsically connected to any guilt he possessed. Satan is the initiator of his suffering as a means to try and show that Job only feared God because of his possessions and blessings. Satan argues that Job will curse God if these things are taken away and he goes through a period of suffering. Satan is then given power over Job's possessions and health and Job's suffering begins.
2. Does Job's suffering intrinsically change how God sees Job for the worse?
By properly understanding the context of Job's suffering in Chapters 1-2, it seems improper to see his suffering as changing how God sees him for the worse. Because this suffering was not initiated by any sin on Job's part. In addition, at the end of Job 2, we're told after his suffering begins that "In all this did not Job sin with his lips." So this calamity and suffering Job experienced did not make him sin.
3. Who argues that there is no innocent suffering?
Job's friends are insistent that there is no innocent suffering. They are operating under the assumption that if someone is prosperous in this life, they are righteous. But if they suffer hardship and affliction, they are wicked. Eliphaz, Bildad, and Zophar repeatedly accuse Job of unrighteousness as the cause of his suffering and a liar for maintaining his innocence despite this suffering.
4. Is this party vindicated or rebuked for arguing this?
In the end, God rebukes Job's friends for what they say. Instead of condemning Job, God accepts and restores him with new blessings to his prior state before the Devil tested him.
Job's story is a prime example that suffering and hardship are not intrinsically linked to or caused by possessing any particular guilt. This connection cannot be assumed in the presence of suffering. Our point here is not to say that suffering is never linked to possessing guilt; it can in certain circumstances. We are only demonstrating that this link cannot be assumed in all scenarios. With this story in mind, premise 1 of the argument for suffering proving inherited Adamic guilt is rendered false. As a result, the argument in its entirety is also rendered false.
AN ADDITIONAL EXAMPLE IN THE NEW TESTAMENT
We can find another example of suffering and ailments not being connected to or caused by a specific sin in the gospel of John.
Jhn 9:1-5 And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world.
In John 9, Jesus comes across a man who was blind his entire life. Notice the immediate assumption of Jesus' disciples. Like Job's friends, they were also operating under the assumption that ailments and suffering are intrinsically connected to the guilt of sin. Jesus corrects his disciples' assumption that someone must have sinned if a human was born blind and says his blindness is not connected to or caused by personal or genealogical sin. This exchange in the New Testament further undermines the premise that suffering indicates the existence of guilt as the root cause of suffering.
In light of these biblical texts, we find the argument that suffering proves inherited Adamic guilt to be flawed and incorrect.
Thanks for reading. That concludes this article.
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