It is for people whom we care nothing about that we demand happiness on any terms: with our friends, our lovers, our children, we are exacting and would rather see them suffer much than be happy in contemptible and estranging modes.

Lorin K. Hansen argues, "It is not Jesus' suffering per se that redeems men and women. Suffering has an effect on him, and it is that effect (or change) that makes possible human redemption. The power of redemption comes through his expanded knowledge and sensitivity, which he then expresses through his role as mediator."
... Elder Maxwell similarly explains that "the infinite intensiveness of Christ's suffering" was necessary for him to become a "fully comprehending Atoner."

It may be that this mortal existence is the only flash of eternity where we are allowed to have a veil over our minds and are allowed to experience incompleteness, pain, and sorrow, which give us such richness of experience. From this view, then, perhaps feeling lonely would not be seen as a disease condition but rather as one of the very purposes for being alive.
Pain, sorrow, suffering, and evil, then, may not be deficits to be overcome, controlled, removed, or eradicated, but rather they may be gifts from a benevolent Father that can serve as instruments for developing a divine nature. We may perhaps go so far as to see the traditionally tragic elements of life as the very tools of the trade in the construction of heavenly mansions.

It would not be unreasonable for a Christian to argue that since even Christ suffered on the cross, with suffering incomparable to any of our own, we have no right to ask why we suffer. To do so is impertinent, perhaps impertinent to the point of blasphemy. To complain about my suffering when faced with the suffering of Jesus Christ is, implicitly, to deny the gravity and effect of his suffering. I have no right to ask why I suffer. Here is another way to put the same point: if Jesus Christ asked the question of God’s justice while on the cross—“O God, why hast thou forsaken me?”—we have no right to think that we can avoid the same question. And if he did not receive an answer while in mortality, we have no reason to think that we can.

Job’s example teaches us about the proper relationships between the sufferer and God, as well as between those who would give solace and those who suffer. It is instructive that the Bible clearly focuses on Job’s relationship with God and the comforters, not on his physical suffering. To be sure, Job’s boils remain etched into our memories, but his physical complaints are not the main topic of the long dialogues that make up most of the book. In fact, when Job finally cries out, after abiding seven days and nights in complete silence, he complains not of boils but of betrayal:

“Wherefore is light given to him that is in misery, and life unto the bitter in soul. …

“Why is light given to a man whose way is hid, and whom God hath hedged in?” (Job 3:20, 23.)

Job’s physical pain is most embittering to him for what it seems to betoken: a violated relationship. Job’s relationship with God remains at issue throughout the ensuing dialogues.

The greater and more intense suffering of the Lord was not physical—not the trial nor the mocking, not the beating or being spat upon; it was not even being betrayed by a beloved associate or rejected by those whom He loved, nor was it the physical act of crucifixion. Although all of these things happened and each action was very painful, the Savior’s greatest pain during the Atonement was endured to help the transgressor to be healed:

“For behold, I, God, have suffered these things for all, that they might not suffer if they would repent;

“But if they would not repent they must suffer even as I;

“Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit” (D&C 19:16–18).

It is interesting to note that, other than in the book of Job and a few other places, there are very few scriptural references to physical or mortal pain. The pain most frequently spoken of in the scriptures is the pain and anguish of the Lord and His prophets for the disobedient souls.

Someone: "War is hell."

Hawkeye Pierce: "Bull. War is war and Hell is hell. Between the two, war is worse. Innocent bystanders don't go to hell."

The best way to persuade people to repent and come unto Christ is to get them to think about what He has done for us and especially about what He has suffered for us. That is how the Lord does it.