What Is Propitiatory Suffering?
Dear Phil,
What is propitiatory suffering, and how is it different from other suffering? You said some of our suffering is required to fit us for having compassion on others in their suffering. But why do others have to suffer in the first place?
Multiple Questioners
What is propitiatory suffering, and how is it different from other suffering? You said some of our suffering is required to fit us for having compassion on others in their suffering. But why do others have to suffer in the first place?
Multiple Questioners
Dear friends,
Propitiation is defined as “the satisfaction of God’s righteous wrath against sin.” Propitiatory suffering is suffering that satisfies God’s righteous wrath against sin. Only two kinds of suffering can satisfy the demands of divine justice: the suffering of the sinner or substitutionary suffering by one who is innocent, righteous, and infinite. In the first case, sinners will suffer eternal punishment as recipients of God’s justice. In the second case, Jesus alone, as the God-man, is qualified to offer substitutionary suffering. In His passion, Jesus suffered as the Lamb of God bearing in His body the wrath of God against the sins of the whole world (John 1:29; 1 John 2:2). I understand this suffering to be the punishment of all that humanity’s sin deserved.
By the way, in regard to eternal punishment, I wonder if persons in the lake of fire perpetuate their suffering eternally by perpetually sinning. Just as Satan has perpetually set himself against God and thus sins in all he does, so sinners who go into eternity with their will set against God continue to sin in their thoughts and will. If this is correct, eternal punishment is eternal not only because of the magnitude of sin’s offense, but also because of the ceaselessness of sinners sinning! That “hell” is eternal is a mind-boggling testimony to the corruption of those who endure it.
Though I stand ready and willing to be corrected, it seems to me that much of the suffering of Jesus on earth was not propitiatory, that is, intended to satisfy God’s righteous wrath. Rather, it was preparatory—it was intended to equip Jesus for the purposes God had for Him. If some of our suffering has a similarly glorious purpose, then it should not be despised but cherished.
That leads me to the second question. There are multiple reasons why people suffer. All of them relate to human sin.
First, the entire physical universe suffers because Adam, as its first ruler, rebelled against God and brought God’s curse upon it (Rom 8:20–22). Natural evil (tsunamis, disease, death) and all the pain it produces are the direct result of Adam’s sin. But why does God allow the consequences of Adam’s sin to continue to affect the children of Adam? Some argue that it is necessary to show us the seriousness of sin. It isn’t clear to me that Scripture answers the question. What is clear to me is that Scripture says God is good in all He does. Thus it is goodness, not impotence or malevolence, that lies at the heart of divine providence.
Second, all men suffer because all have sinned (Rom 3:23). David said, “The Lord looks down from heaven on the children of man, to see if there are any who understand, who seek after God. They have all turned aside; together they have become corrupt; there is none who does good, not even one” (Ps 14:2–3). The sinful condition is universal, and apart from God’s grace, none of us would desire to know God or have a relationship with Him. Even with God’s grace working in sinner’s lives, everything they do is tainted by their sinfulness. Isaiah said it this way: “All our righteous deeds are like a polluted garment [a menstrual rag]” (Isa 64:6). That shocking statement teaches us how repugnant sinners are to God. In that light, we should be astonished at how little we suffer here because of our sins.
Third, all men suffer because of the sins of others. We are all affected, not only by Adam’s sin, but by the sins of those around us. This is deeply troubling to many. The best explanation I know is this: it was not possible for God to create a world in which meaningful relationships exist, which mirror the Trinity’s mutual indwelling, without having both the righteous and sinful actions of people affecting others. That God chose to create this world implies that He will not allow evil persons to thwart His purposes for good. Hallelujah!
Blessings,
Phil
Propitiation is defined as “the satisfaction of God’s righteous wrath against sin.” Propitiatory suffering is suffering that satisfies God’s righteous wrath against sin. Only two kinds of suffering can satisfy the demands of divine justice: the suffering of the sinner or substitutionary suffering by one who is innocent, righteous, and infinite. In the first case, sinners will suffer eternal punishment as recipients of God’s justice. In the second case, Jesus alone, as the God-man, is qualified to offer substitutionary suffering. In His passion, Jesus suffered as the Lamb of God bearing in His body the wrath of God against the sins of the whole world (John 1:29; 1 John 2:2). I understand this suffering to be the punishment of all that humanity’s sin deserved.
By the way, in regard to eternal punishment, I wonder if persons in the lake of fire perpetuate their suffering eternally by perpetually sinning. Just as Satan has perpetually set himself against God and thus sins in all he does, so sinners who go into eternity with their will set against God continue to sin in their thoughts and will. If this is correct, eternal punishment is eternal not only because of the magnitude of sin’s offense, but also because of the ceaselessness of sinners sinning! That “hell” is eternal is a mind-boggling testimony to the corruption of those who endure it.
Though I stand ready and willing to be corrected, it seems to me that much of the suffering of Jesus on earth was not propitiatory, that is, intended to satisfy God’s righteous wrath. Rather, it was preparatory—it was intended to equip Jesus for the purposes God had for Him. If some of our suffering has a similarly glorious purpose, then it should not be despised but cherished.
That leads me to the second question. There are multiple reasons why people suffer. All of them relate to human sin.
First, the entire physical universe suffers because Adam, as its first ruler, rebelled against God and brought God’s curse upon it (Rom 8:20–22). Natural evil (tsunamis, disease, death) and all the pain it produces are the direct result of Adam’s sin. But why does God allow the consequences of Adam’s sin to continue to affect the children of Adam? Some argue that it is necessary to show us the seriousness of sin. It isn’t clear to me that Scripture answers the question. What is clear to me is that Scripture says God is good in all He does. Thus it is goodness, not impotence or malevolence, that lies at the heart of divine providence.
Second, all men suffer because all have sinned (Rom 3:23). David said, “The Lord looks down from heaven on the children of man, to see if there are any who understand, who seek after God. They have all turned aside; together they have become corrupt; there is none who does good, not even one” (Ps 14:2–3). The sinful condition is universal, and apart from God’s grace, none of us would desire to know God or have a relationship with Him. Even with God’s grace working in sinner’s lives, everything they do is tainted by their sinfulness. Isaiah said it this way: “All our righteous deeds are like a polluted garment [a menstrual rag]” (Isa 64:6). That shocking statement teaches us how repugnant sinners are to God. In that light, we should be astonished at how little we suffer here because of our sins.
Third, all men suffer because of the sins of others. We are all affected, not only by Adam’s sin, but by the sins of those around us. This is deeply troubling to many. The best explanation I know is this: it was not possible for God to create a world in which meaningful relationships exist, which mirror the Trinity’s mutual indwelling, without having both the righteous and sinful actions of people affecting others. That God chose to create this world implies that He will not allow evil persons to thwart His purposes for good. Hallelujah!
Blessings,
Phil