Human suffering is an extraordinary phenomenon; it is a universal, yet isolating experience that every individual encounters differently. The bible has been considered the ultimate scaffolding of good human nature as it provides countless examples of approaching and processing certain human experiences. The suffering of Adam and Eve in John Milton’s Paradise Lost is presented as a tragedy that ultimately becomes the foundation of God’s plan for helping sinful humanity, therefore setting up parallels with the way in which human suffering is famously perceived in the biblical Book of Job and how Job’s trials were interpreted in the early Christian church. The insightful accounts of Satan, Adam, and Eve’s suffering in Paradise Lost lay the groundwork for understanding God’s purpose behind pain, and the Book of Job deeply reflects on these ideas while disputing misconceptions regarding God’s intention behind human pain and suffering. The Book of Job therefore strongly influenced early Christianity as it molded the logic and philosophy of suffering, signifying that God has an ultimate plan, inconceivable to man. Therefore, biblical text and Paradise Lost, greatly enhance human understanding of suffering, and they provide concrete instances of when human suffering is framed as part of God’s plan for saving humanity.
In Paradise Lost, Satan does not live, he only suffers. Full of hatred, disobedience, arrogance, and pain, he drowns in his own existence. Through the use of characterization, diction, and tone, John Milton paints a clear image of severe suffering in the absence of God, and makes dramatic comparisons to a different place where God is present. For example, in hell where Satan resides, it is described as “a dungeon, horrible on all sides around, as one great furnace flamed, yet from those flames, no light but rather darkness visible” (Milton 4). In contrast, heaven with God is described as having celestial light and “happy fields” (Milton 9). Through this detailed imagery with contrasting descriptions of heaven and hell, John Milton begins to describe the vast differences between life with God compared to life without God. Because Satan is too prideful to admit his own pain, he tries to mask his grief with power stating that it’s “better to reign in hell than serve in heaven”, stating his autonomy from God (Milton 9). Satan arrogantly says that one “can make a heaven out of hell and a hell out of heaven” (Milton 9) which further demonstrates his ignorance as he completely denies God as a superior being. This indicates that Satan is unaware of God’s true power and complexity, as he believes that he is equivalent to God.
Satan is empowered by his own arrogance and resides in his accomplice Beezebulb to pursue a war with God in heaven (Milton 9). He describes God as the “Torturer” and defends that even if they do not defeat God, it is justified revenge for their suffering (Milton 26-27). However, as they prepare for battle, the angels in hell begin to realize and doubt that they are not skillfully equipped enough to overthrow God. The angels compromise, discussing that “the only way to win is to exacerbate God the Enemy, spend all of His rage, and that must end us, that must be our cure” (Milton 28). The language alludes to the idea that death is a better option than suffering, emphasizing the unbearable pain one endures without God’s help during suffering. In fact, the angels specifically admit that “hell is worse than dying” (Milton 44). Therefore, Paradise Lost is a clear example of the painful consequences of suffering without God’s help and grace, and how this ultimately inflicts pain that is unbearable for existence. The biblical Book of Job further reflects on this notion as Job experiences the same hopelessness and despair as the rebel angels in hell.
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