Požiūrio į kančią raida Senajame Testamente

Suffering has always interested human beings, because it is the great common denominator among them. Suffering is a daily reality, so we become aware of the need to talk about it and to share our own painful experiences with others. However, human beings are not content just to speak about suffering. The mere phenomenological description of suffering and awareness of solidarity of all in its experience do not satisfy us. We wonder why suffering happens and touches everyone’s life. Who is responsible for experiences of pain? Who should take the blame for suffering, grief and depression in the world? What is the original cause of suffering? We need help to deal with our questions about human suffering, whether they arise from our own personal experiences or our need to find a consoling word to share with others. An obvious resource for Christians is the Bible. Throughout the centuries the Holy Scripture has been studied to see how it explains human suffering. In this article the subject of suffering is approached from the point of view of the Old Testament. This choice is based mainly on the fact that Christians in our country are still too little acquainted with the Old Testament which sometimes is said to be less important and less helpful in Christian life than the New Testament. The primary and basic Old Testament view of suffering is grounded in the covenant, which defined what is good and what is contrary to God’s will. The fate of Israel was considered to depend on the choice for adherence to God’s commandments or falling into infidelity to Yahweh. The Hebrews believed that good was rewarded and evil punished. Therefore, suffering should somehow be a punishment for evil actions. How does God requite good and evil? This has been a subject of recent debate among scholars. The legalist model of divine retribution has been called into question, because the Hebrews were inclined to see an inherent unity between an act and its consequences. God does not punish in the proper sense of the word, but allows to reap the after - effects of evil choices. In view of arrogance of the wicked and their apparent prosperity, the simple law of immediate retribution no longer held, so the fulfillment of justice was projected into the future. The psalms often reflected sufferer’s joyful trust in God, despite of the prosperity of sinners. Just to remain in God’s presence, even in the darkness of suffering, is the most desirable reward. Sufferings were not regarded as mere consequences of sins. Behind their punitive character the prophets saw the loving hand of God, wishing to bring his people to reflection. Sometimes suffering was conceived as educatory testing - the righteous could be tried in the “furnace of humiliation” to strengthen their trust in God. It is possible that education through suffering involve purification from sinful habits. However, there are cases when the suffering may seem out of proportion to the sins committed. Then the problem of Job arises. Why do the innocent suffer outrageously? The cause and effect relationship between sins and the suffering did not prove to be a universal law. Life and the world are full of mystery. The best thing for an innocent sufferer is to admit limitations of his/her human knowledge and submit to God, whose wisdom is unfathomable. The author of Isaiah 40-55 also pointed out that sometimes the innocent suffer, and, in fact, he tried to indicate that some suffering is for the benefit of others (vicarious suffering). Finally, by the end of the Old Testament the sufferings and death of the just and the deep faith in God’s justice led to the affirmation of life after death.