“Then the LORD said, I have surely seen the affliction of my people who are in Egypt
and have heard their cry because of their taskmasters.
I know their sufferings” (Exod 3:7 ESV).
By Stephen W. Hiemstra
For the Christian and for the Jew, the experience of God frequently arises in the context of righteous suffering.
Genesis begins the Bible with the creation account, but Genesis itself was written by Moses who encounters God as a refugee from his homeland and his people in the desert tending his father-in-law’s sheep (Exodus 3:1). As a man wanted for murder, Moses find himself in the presence of God consumed by grief over his sins and shamed by his inability to help his people. Here is a former prince of Egypt now tending sheep not even his own. Do you think Moses felt persecuted? Do you think that he suffered?
God gives Moses a new assignment. “Come, I will send you to Pharaoh that you may bring my people, the children of Israel, out of Egypt.” (Exod 3:10 ESV)
Moses is not anxious. Quite the contrary. He is wanted for murder in Egypt. Going to Pharaoh entails substantial and obvious personal risk. However, God offers Moses a number of assurances. Most important among these are the words: “But I will be with you” (Exod 3:12 ESV). In the midst of our own suffering God promises to be with us.
In the Law of Moses, God promises to be with us in the midst of suffering. God’s presence is manifested two other tangible gifts: the giving of the divine name and the giving of the law. With respect to the NAME, we read:
“God said to Moses, I AM WHO I AM. And he said, Say this to the people of Israel, I AM has sent me to you. God also said to Moses, Say this to the people of Israel, ‘The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is my name forever, and thus I am to be remembered throughout all generations.” (Exod. 3:14-15 ESV)
The ancients believed that knowing the name of a god gave one power over that god. When God freely gave Moses his name, he was offering him what we might call the power of prayer. And God’s covenant name was significant: YHWH which in Hebrew means “I will be who I will be” or “I am who I am”. In common English, we might say: “I am the real deal”. The ancients were accustomed to gods made up by their leaders to serve their own political purposes  A REAL GOD with REAL POWER was something entirely new.
With respect to the Law, the covenant of Moses begins with a reminder: “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.” (Exod. 20:2 ESV). The laws that followed gave the people of Israel a clear picture of what God required of them. To our ears, this sounds like no big deal, but the problem faced by the ancients was not knowing who God was and what he requires. It is hard to pray to God if you do not know his name or know what he requires of you. Consequently, knowing God’s name and having his law may life an aweful lot easier and reduced anxiety levels dramatically.
In the prophets, suffering continues but something new appears. The Prophet Job is described as a righteous man:
“There was a man in the land of Uz whose name was Job, and that man was blameless and upright, one who feared God and turned away from evil.” (Job 1:1 ESV)
Job is so righteous that God even brags about him to Satan:
“Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil?” (Job 1:8 ESV)
To which Satan asks to test him and God grants his request. Satan is given permission to take everything Job has away and to afflict horribly (Job 1-2).
What is interesting here is that the story of Job is thought to have been the oldest book of the Bible, written my Moses, and used to convince the Israelite people to follow him out of Egypt. What is new here is the first evidence of the need for a savior: “For I know that my Redeemer lives, and at the last he will stand upon the earth.” (Job 19:25 ESV) Even in his apparent righteousness, Job feels a need for salvation. Righteous suffering, whether by human taskmasters or Satanic oppression, pushes us to seek out and to rely on God rather than our own resources or on the law .
This theme of relying solely on God is repeated in the story of Daniel’s friends, Shadrach, Meshach, and Abednego. When his friends refuse to worship King Nebuchadnezzar’s golden idol instead of the one true God, they are thrown into the fiery furnance. We read:
“And these three men, Shadrach, Meshach, and Abednego, fell bound into the burning fiery furnace. Then King Nebuchadnezzar was astonished and rose up in haste. He declared to his counselors, Did we not cast three men bound into the fire? They answered and said to the king, True, O king. He answered and said, But I see four men unbound, walking in the midst of the fire, and they are not hurt; and the appearance of the fourth is like a son of the gods.” (Dan 3:23-25 ESV)
Righteous suffering not only leads us to God, it becomes a testimony to others. This is the blessing.
The eighth beatitude is perhaps the most paradoxical: “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.” (Matt 5:10 ESV) How can we be blessed in suffering? The answer comes later in Matthew directly from the mouth of Jesus: “Whoever finds his life will lose it, and whoever loses his life for my sake will find it.” (Matt 10:39 ESV)
This is the Christian paradox.
 An example of this phenomena is found in the story of Jeroboam, ,the first king of Israel (Northern Kingdom) after rebelling against Rehoboam, the son of Solomon:
“And Jeroboam said in his heart, Now the kingdom will turn back to the house of David. If this people go up to offer sacrifices in the temple of the LORD at Jerusalem, then the heart of this people will turn again to their lord, to Rehoboam king of Judah, and they will kill me and return to Rehoboam king of Judah. So the king took counsel and made two calves of gold. And he said to the people, You have gone up to Jerusalem long enough. Behold your gods, O Israel, who brought you up out of the land of Egypt. And he set one in Bethel, and the other he put in Dan.” (1 Kings 12:26-29 ESV)
 The Prophen Jeremiah writes: “Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.” (Jer. 31:31-34 ESV)