Sofrimento
O sofrimento é uma realidade da vida neste mundo, mas a Bíblia revela que Deus está presente em toda dor, produzindo caráter, esperança e redenção através das tribulações.
O sofrimento de Cristo
Jesus sofreu por nós, carregando nossas dores e enfermidades. Ele é o modelo supremo de como enfrentar o sofrimento com fé e obediência.
They stripped Him and put a scarlet cloak on Him. They plaited a crown out of thorns and put it on His head, and a reed in His right hand; and kneeling before Him they would mock Him saying, "Hail, King of the Jews!"
so that I may know Him and the power of His resurrection, and the sharing in His sufferings, becoming like Him in His death,
O propósito do sofrimento
Deus usa as tribulações para produzir perseverança, caráter e esperança. O sofrimento presente não se compara com a glória que será revelada.
because our light, momentary affliction is working out for us an eternal and limitless measure of glory,
Because just as the sufferings of the Christ flow over into us, so also our encouraging overflows, through Christ.
For it has been granted to you on behalf of Christ not only to believe into Him, Him. Being on the outside we must change location. This involves commitment and a change of worldview or value system. but also to suffer for His sake,
Consolação e companhia
Deus consola os aflitos para que possamos consolar outros. Nunca estamos sozinhos no sofrimento — Ele é o Pai das misericórdias.
All praise to the God and Father of our Lord Jesus Christ, the Father of compassion and God of all encouragement, who encourages us in all our affliction, so that we may be able to encourage those who are in whatever affliction, by means of the encouragement with which we ourselves are encouraged by God.
Bear one another’s heavy burdens, and so fulfill the law of the Christ.
Fé em meio à dor
Os grandes homens e mulheres de fé sofreram e perseveraram. O sofrimento nos aproxima de Deus e nos leva a entender seu coração.
and he who does not take up his cross and follow after me is not worthy of me.
The one ‘finding’ his life will lose it, and the one ‘losing’ his life for my sake will find it.
And in Hades he looked up and saw Abraham at a distance, and Lazarus very close to him. And being in torment, he called out, saying, ‘Father Abraham, have mercy on me and send Lazarus, that he may dip the tip of his finger in water and cool my tongue; because I am tormented by this flame!’
Even if I give away all my possessions and hand over my body to be burned,35 (50.6%) OC ‖ καυθησωμαι C (44.7%) HF,RP,TR,CP ‖ καυθησεται (1%) ‖ καυθη (0.8%) ‖ καυχησωμαι 𝕻46(A,B (1.5%) NU ‖ καυχησομαι 048 (0.5%) ‖ four further variants (0.8%). Until 1991, when the collations for select variant sets done by the Institute for New Testament Textual Research in Münster, Germany appeared, statements of evidence presented the Future Subjunctive form (that of the Textus Receptus) as being attested by the heavy Byzantine majority. Since Greek grammar does not have a Future Subjunctive, there were those who made sport of the Textus Receptus for reproducing a nonexistent form—usually they were partisans of the Aorist Subjunctive form, that changes the verb and is attested by only 1.5% of the manuscripts (of objectively inferior quality). We now know that the real majority form is the Future Indicative, but since it immediately follows ινα, that usually takes the Subjunctive, many scribes may have made the change virtually without thinking. The verb ‘to boast’, as in the eclectic Greek text, is totally out of place here—how can you boast with love? but have not love, it profits me nothing.
So then, having experienced the help that is from God, I stand to this day testifying to both small and great, saying nothing beyond what both the prophets and Moses said would happen —that the Messiah would suffer; that as the first to rise from the dead He would proclaim light to both ‘the people’ and the ethnic nations."