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        <title>(143) Trust in the God of All Comfort</title>
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        <description>ANALYSIS At 5:57 Jehovah is never going to be the cause of any suffering that we may face. Psalm 103 stresses God’s compassion and restraint; however, the biblical canon also portrays God as the agent or author of calamity in contexts of judgment/discipline (e.g., Isa  ch. 45 v. 7  ‘I create calamity’; Lam  ch. 3 v. 38 ; Amos  ch. 3 v. 6 ). The blanket ‘never’ overstates what Scripture says. Many traditions nuance this as God permitting rather than causing, but the texts themselves sometimes use causative language. Ps ch. 103 v. 10–14 affirms mercy but does not say God never causes suffering. Contrastingly, Isa ch. 45 v. 7; Am ch. 3 v. 6; Lam ch. 3 v. 38 explicitly attribute disaster to God, and narratives (e.g., Job) depict divine permission of suffering. Isaiah ch. 45 v. 7 explicitly states that God ‘creates calamity,’ contradicting ‘never causes suffering.’ At 9:43 Because 2 Corinthians  ch. 1 v. 3  calls God ‘the Father of tender mercies and the God of all comfort,’ it follows... 2 Cor  ch. 1 v. 3 ’s epithet identifies God as the source of mercy/comfort; reading ‘Father’ as ‘inventor’ extends the metaphor. It is reasonable within theological discourse but not a claim that can be empirically or text-critically adjudicated. 2 Cor ch. 1 v. 3: the text’s intent is doxological, not metaphysical analysis of ‘invention.’ The passage grounds later statements about divine consolation amid affliction (vv. 4–7). At 13:06 Psalm  ch. 37 v. 9 –11 promises that mental illness would go away, that there would be no need to struggle... The speaker extrapolates broader eschatological outcomes (no illness/pain; material sufficiency) from Ps 37’s promise of land inheritance and peace. Such outcomes are affirmed elsewhere (e.g., Isa ch. 33 v. 24; Rev ch. 21 v. 4), but Ps  ch. 37 v. 9 –11 itself does not state them. Thus, the specific claim tied to this passage overreaches the text. Ps ch. 37 v. 9–11 centers on the fate of evildoers and the meek’s inheritance of land with shalom. It does not mention mental illness, bodily pain, or economic struggle; those ideas come from other passages or theological synthesis. Psalm ch. 37 v. 9–11 mentions the meek inheriting the land and enjoying peace, not the end of illness or pain. At 14:54 Something like 80% of the population of the earth has access to a Bible right now, today. The 80% figure is presented without definition or source. Major agencies report high language coverage (often &amp;gt;95% for at least some Scripture) but do not claim a percentage for personal ‘access to a Bible’ (which depends on economics, censorship, distribution, and digital connectivity). Without a clear operational definition or data, the estimate lacks substantiation. Wycliffe/UBS track language coverage and distribution units, not the share of global population with immediate access to a physical or digital Bible. The asserted 80% may understate language access yet overstate practical availability in restrictive contexts. Wycliffe and UBS report &amp;gt;95% language coverage for some Scripture; no reputable source quantifies ‘access to a Bible’ as 80%. At 23:00 Jehovah will not allow us to suffer beyond what we can bear (from 1 Corinthians  ch. 10 v. 13 ). The verse promises God’s faithfulness in not allowing believers to be tempted (peirasthēnai) beyond their capacity and in providing ‘the way out’ so that they may endure. Applying this to all forms of suffering (illness, bereavement, etc.) extends beyond the text’s scope. Scholarly consensus situates the promise within moral testing amid idolatrous pressures in Corinth. 1 Cor ch. 10 v. 13: the lexical and contextual focus is temptation/testing toward sin, not global suffering limits. The common maxim ‘God won’t give you more than you can handle’ is not what this passage states. [DCAF:eyJ0IjoiMjAyNi0wNC0wNVQxOTo0MDo1OC4wNzA2MjBaIiwibSI6ImdwdC01IiwiYyI6MTc1Njl9]</description>
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