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Posts tagged ‘Senseless tragedy’

Why does God allow tornadoes, tragedy and suffering?

SOURCE:  Fox News

The agnostic philosopher David Hume claimed that tragedies in the world such as the tornadoes in Moore, Oklahoma last week constitute prima facie evidence that God is either evil, impotent, or non-existent.

Admittedly, reconciling the reality of suffering with faith in a loving, all-powerful God is difficult.

The late rector John Stott claimed that the existence of suffering in the world posed the single greatest challenge to the Christian faith.

If there is a God, why would He allow this unwanted divorce, undeserved termination from a job, or unexpected illness?

When Lee Strobel was preparing to write his best-selling book “The Case for Faith: A Journalist Investigates the Toughest Objections to Christianity,” he conducted a nationwide survey asking, “If you could ask God anything what would you ask?”

The top response was, “Why is the suffering and evil in the world?”

As a pastor for more than 30 years, I realize that when people pose that question they are not as concerned with suffering in the world in general as they are with the reality of suffering in their own lives.  If there is a God, why would He allow this unwanted divorce, undeserved termination from a job, or unexpected illness?

One night my wife and I were traveling on an interstate highway in the middle of West Texas in a driving rainstorm when our headlights went out due to an electrical malfunction in our car.

We could not see two inches in front of us, but we were hesitant to pull over to the shoulder of the road for fear of being hit by another car.

Thankfully, we spotted an eighteen-wheeler in our rear-view mirror.  We allowed it to pass us, and then we simply zeroed in on its tail lights and followed it safely into the city limits of our town.

Although there is no pat answer to the question, “Why does God allow suffering in the world?” the Bible does offer three truths (or “lights”) we can depend on to lead us safely through the storms of adversity that unexpectedly blow into our lives.

God is loving. The psalmist declared, “The earth is full of your loving-kindness, O Lord” (Psalm 119:64).  Even apart from the Bible, the world is filled with the evidence of a benevolent Creator.

Yes, occasionally floods and tornadoes bring indescribable heartache and even death.  But such disasters are the exception rather than the rule.  Most of the time rivers stay within their banks and winds are held in check.

The outpouring of help by first responders and the financial support for those whose lives are destroyed by the occasional disaster are a reflection of the goodness of God in whose image we are made.

God is all-powerful. Again, the psalmist claims that God is in control of all His creation (Psalm 103:19).  Some people find this truth troubling.  If God has the ability to prevent natural disasters and human tragedy, why doesn’t He?

In an attempt to acquit God of responsibility for evil in the world,  a growing number of  people think of God as a loving but impotent old man who would like to help us, but is incapable of doing so.

But do you find any comfort in the belief that you are simply a victim of random events and people?  Fortunately, the Bible assures us that there is a God who is in control of everything that happens in our lives.

God’s ways are beyond our understanding.  One of the most famous analogies about God’s purpose in suffering is that of a bear caught in a trap in the woods.  The hunter, wanting to help the bear, approaches him, but the bear won’t allow it.

The hunter, determined to help, shoots a dart full of drugs into the bear.  The bear is now convinced that the hunter wants to hurt him.

The drugged animal, now semi-conscious, watches as the hunter actually pushes the bear’s paw further into the jaws of the trap in order  to release the tension.

The bear has all the evidence it needs to conclude the hunter is evil.  But the bear has made its judgment too soon, before the hunter frees him from the trap.

At some point God will seem unfair to those of us trapped in time, but we make our judgment too soon.

One day, perhaps not until heaven, we will understand what the Hunter was up to in our lives.  Until that time, God says “Trust me.  I have a plan I’m working out in your life, even though in the darkness of the storm you cannot see what that plan is.”

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Dr. Robert Jeffress is pastor of the 11,000-member First Baptist Church in Dallas, Texas.  His daily radio program “Pathway to Victory” is heard on 760 stations nationwide. He is the author of 20 books including, “How Can I Know: Answers to Life’s 7 Most Important Questions.”

[Read more: http://www.foxnews.com/opinion/2013/05/26/why-does-god-allow-tornadoes-tragedy-and-suffering/?intcmp=features#ixzz2UPIzKO57]

Rachel Weeping for Her Children — How should Christians think and pray in the aftermath of such a colossal crime?

SOURCE:  Albert Mohler

Rachel Weeping for Her Children — The Massacre in Connecticut

Thus says the LORD:  “A voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children; she refuses to be comforted for her children, because they are no more.”[Jeremiah 31:15]

It has happened again.

This time tragedy came to Connecticut, where a lone gunman entered two classrooms at Sandy Hook Elementary School in Newtown and opened fire, killing at least twenty children and six adults, before turning his weapons of death upon himself. The young victims, still to be officially identified, ranged in age from five to ten years. The murderer was himself young, reported to be twenty years old. According to press reports, he murdered his mother, a teacher at Sandy Hook, in her home before the rampage at the school.

Apparently, matricide preceded mass murder. Some of the children were in kindergarten, not even able to tie their own shoes. The word kindergarten comes from the German, meaning a garden for children. Sandy Hook Elementary School was no garden today. It was a place of murder, mayhem, and undisguised evil.

The calculated and premeditated nature of this crime, combined with the horror of at least twenty murdered children, makes the news almost unspeakable and unbearable. The grief of parents and loved ones in Newtown is beyond words. Yet, even in the face of such a tragedy, Christians must speak. We will have to speak in public about this evil, and we will have to speak in private about this horrible crime.

How should Christians think and pray in the aftermath of such a colossal crime?

We Affirm the Sinfulness of Sin, and the Full Reality of Human Evil

First, we must recognize that this tragedy is just as evil, horrible, and ugly as it appears.

Christianity does not deny the reality and power of evil, but instead calls evil by its necessary names — murder, massacre, killing, homicide, slaughter. The closer we look at this tragedy, the more it will appear unfathomable and more grotesque than the human imagination can take in.

What else can we say about the murder of children and their teachers? How can we understand the evil of killing little children one by one, forcing them to watch their little friends die and realizing that they were to be next? How can we bear this?

Resisting our instinct toward a coping mechanism, we cannot accept the inevitable claims that this young murderer is to be understood as merely sick. His heinous acts will be dismissed and minimized by some as the result of psychiatric or psychological causation, or mitigated by cultural, economic, political, or emotional factors. His crimes were sick beyond words, and he was undoubtedly unbalanced, but he pulled off a cold, calculated, and premeditated crime, monstrous in its design and accomplishment.

Christians know that this is the result of sin and the horrifying effects of The Fall. Every answer for this evil must affirm the reality and power of sin. The sinfulness of sin is never more clearly revealed than when we look into the heart of a crime like this and see the hatred toward God that precedes the murderous hatred he poured out on his little victims.

The twentieth century forced us to see the ovens of the Nazi death camps, the killing fields of Cambodia, the inhumanity of the Soviet gulags, and the failure of the world to stop such atrocities before they happened. We cannot talk of our times without reference to Adolf Hitler and Josef Stalin, Pol Pot and Charles Manson, Idi Amin and Ted Bundy. More recently, we see evil in the impassive faces of Osama bin Laden and Anders Behring Brevik. We will now add yet another name to the roll call of mass murderers. His will not be the last.

The prophet Jeremiah knew the wickedness and deceit of the sinful human heart and asked the right question — who can understand it?

Beyond this, the Christian must affirm the grace of moral restraint, knowing that the real question is not why some isolated persons commit such crimes, but why such massacres are not more common. We must be thankful for the restraint of the law, operating on the human conscience. Such a crime serves to warn us that putting a curve in the law will inevitably produce a curve in the conscience. We must be thankful for the restraining grace of God that limits human evil and, rightly understood, keeps us all from killing each other.

Christians call evil what it is, never deny its horror and power, and remain ever thankful that evil will not have its full sway, or the last word.

We Affirm the Cross of Christ as the Only Adequate Remedy for Evil

There is one and only one reason that evil does not have the last word, and that is the fact that evil, sin, death, and the devil were defeated at the cross of the Lord Jesus Christ. There they were defeated conclusively, comprehensively, and publicly.

On the cross, Christ bore our sins, dying in our place, offering himself freely as the perfect sacrifice for sin. The devil delighted in Christ’s agony and death on the cross, realizing too late that Christ’s substitutionary atonement spelled the devil’s own defeat and utter destruction.

Christ’s victory over sin, evil, and death was declared by the Father in raising Jesus from the dead. The resurrection of Christ is the ground of our hope and the assurance of the final and total victory of Christ over all powers, principalities, and perpetrators.

A tragedy like this cannot be answered with superficial and sentimental Christian emotivism, nor with glib dismissals of the enormity and transience of this crime. Such a tragedy calls for the most Gospel-centered Christian thinking, for the substance of biblical theology, and the solace that only the full wealth of Christian conviction can provide.

In the face of such horror, we are driven again and again to the cross and resurrection of Christ, knowing that the reconciling power of God in Christ is the only adequate answer to such a depraved and diabolical power.

We Acknowledge the Necessity of Justice, Knowing that Perfect Justice Awaits the Day of the Lord

Charles Manson sits in a California prison, even now — decades after his murderous crimes were committed. Ted Bundy was executed by the State of Florida for multiple murders, but escaped both conviction and punishment for others he is suspected of having committed. Anders Behring Brevik shot and killed scores of young people in Norway, but he was sentenced to less than thirty years in prison. Adolf Hitler took his own life, robbing human courts of their justice, and Vladimir Lenin died of natural causes.

The young murderer in Connecticut took his own life after murdering almost thirty people, most of them children. He will never face a human court, never have to face a human accuser, never stand convicted of his crimes, and never know the justice of a human sentence.

But, even as human society was robbed of the satisfaction of that justice, it would never be enough. Even if executed for his crimes, he could die only once. Even if sentenced to scores of life sentences to prison, he could forfeit only one human lifespan.

Human justice is necessary, but it is woefully incomplete. No human court can hand down an adequate sentence for such a crime, and no human judge can restore life to those who were murdered.

Crimes such as these remind us that we just yearn for the total satisfaction that will come only on the Day of the Lord, when all flesh will be judged by the only Judge who will rule with perfect righteousness and justice. On that day, the only escape will be refuge in Christ, for those who knew and confessed him as Savior and Lord. On that day, those who are in Christ will know the promise that full justice and restoration will mean that every eye is dry and tears are nevermore.

We Grieve with Those Who Grieve

For now, even as we yearn for the Day of the Lord, we grieve with those who grieve. We sit with them and pray for them and acknowledge that their loss is truly unspeakable and that their tears are unspeakably true. We pray and look for openings for grace and the hope of the gospel. We do our best to speak words of truth, love, grace, and comfort.

What of the eternal destiny of these sweet children? There is no specific text of Scripture that gives us a clear and direct answer. We must affirm with the Bible that we are conceived in sin and, as sons and daughters of Adam, will face eternal damnation unless we are found in Christ. So many of these little victims died before reaching any real knowledge of their own sinfulness and need for Christ. They, like those who die in infancy and those who suffer severe mental incapacitation, never really have the opportunity to know their need as sinners and the provision of Christ as Savior.

They are in a categorically different position than that of the person of adult consciousness who never responds in faith to the message of the Gospel. In the book of Deuteronomy, God tells the adults among the Children of Israel that, due to their sin and rebellion, they would not enter the land of promise. But the Lord then said this: “And as for your little ones, who you said would become a prey, and your children, who today have no knowledge of good or evil, they shall go in there. And to them I will give it, and they shall possess it.” [Deuteronomy 1:39]

Many, if not all, of the little children who died in Newtown were so young that they certainly would be included among those who, like the little Israelites, “have no knowledge of good or evil.” God is sovereign, and he was not surprised that these little ones died so soon. There is biblical precedent for believing that the Lord made provision for them in the atonement accomplished by Christ, and that they are safe with Jesus.

Rachel Weeping for Her Children

The prophet Jeremiah’s reference to Rachel and her lost children is heart-breaking. “Thus says the LORD:  ‘A voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children; she refuses to be comforted for her children, because they are no more.’” Like Rachel, many parents, grandparents, and loved ones are weeping inconsolably even now, refusing to be comforted for their children, because they are no more.

This tragedy is compounded in emotional force by the fact that it comes in such close proximity to Christmas, but let us never forget that there was the mass murder of children in the Christmas story as well. King Herod’s murderous decree that all baby boys under two years of age should be killed prompted Matthew to cite this very verse from Jeremiah. Rachel again was weeping for her children.

But this is not where either Jeremiah or Matthew leaves us. By God’s mercy, there is hope and the promise of full restoration in Christ.

The Lord continued to speak through Jeremiah:

Thus says the LORD: “Keep your voice from weeping, and your eyes from tears, for there is a reward for your work, declares the LORD, and they shall come back from the land of the enemy. There is hope for your future, declares the LORD, and your children shall come back to their own country.”
[Jeremiah 31:16-17]

God, not the murderer, has the last word. For those in Christ, there is the promise of full restoration. Even in the face of such unmitigated horror, there is hope.“There is hope for your future, declares the Lord, and your children shall come back to your own country.”

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Dr. R. Albert Mohler, Jr.,serves as president of The Southern Baptist Theological Seminary — the flagship school of the Southern Baptist Convention and one of the largest seminaries in the world.

Why Do Bad Things Happen to Good People? The Problem of Evil

SOURCE:  Adapted from a post by Tawa J. Anderson


Why do bad things happen to good people? This is one of the most haunting questions facing modern man. Why does such seemingly senseless tragedy strike such seemingly innocent victims? Why are many babies born with deformities or handicaps? Why are young women in southern Sudan raped and beaten by armed militia from the north? Why are girls in Thailand sold into sexual slavery to provide a few months income for their families and to satisfy the perversions of Western tourists? Why did an unimaginably powerful earthquake in Japan cause a massive tsunami and cause so much destruction and death? 

To put the question in another way, why does God allow bad things to happen to good people? If God is all-powerful, all-knowing, and all-loving, why is there such deep and senseless evil and suffering on earth? David Hume, the eighteenth century atheist philosopher, stated the logical problem of evil when he inquired about God, “Is He willing to prevent evil, but not able? Then He is impotent. Is He able, but not willing? Then He is malevolent. Is He both able and willing? Whence then is evil?”

According to Hume, and many skeptics since, an all-powerful and loving God would not permit the existence of the evil that we perceive and experience. Indeed, since Hume’s day, the ‘problem of evil’, as it is known, has been the strongest challenge to Christian belief, and a key argument put forward in favor of atheism. The argument is basically thus: ‘if the Christian God exists, then evil would not be. Evil is, therefore God is not.’

We all struggle to understand why God allows horrible things to happen to people who do not deserve it. Tonight we are going to ponder this issue together. I want to suggest that we can come to a better understanding of why bad things happen to good people by identifying the who, the why, the what, and the how of evil and suffering. Who causes evil? Why does God allow evil? What does God do about evil? And How are we to respond to evil? As we search out an understanding of the who, why, what, and how of evil, I pray that God will illuminate our hearts and minds.

Before we delve into the who, why, what, and how of evil, we need to establish two preliminary facts. First, if Christianity is true, then there are no truly ‘good’ people. Second, if there is no God, then there are no truly ‘bad’ things to happen to people. We could spend an entire week talking about both of these fundamental truths, but we simply do not have the time. Thus, I am going to just touch on them briefly and then move on.

I. There are no “Good People”, only “Relatively Good People”


The Bible insists, and human experience confirms, that there are no truly ‘good’ people. Psalm 14:2-3 reads: The Lord looks down from heaven on the sons of men to see if there are any who understand, any who seek God. All have turned aside, they have together become corrupt; there is no one who does good, not even one. Romans 3:9-20 quotes Psalm 14 and builds upon it, insisting that Jews and Gentiles alike are all under sin. Verse 20 concludes: Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin.  

The bad news of humanity, which must be understood before we can acknowledge the good news of the Gospel of Jesus Christ, is that we are all alike sinners deserving of God’s just condemnation. There is no difference, for all have sinned and fall short of the glory of God. Only after acknowledging universal sinfulness can we proclaim that we are all justified freely by his grace through the redemption that came by Christ Jesus. The bad news precedes the good news. This is crucial when we consider why bad things happen to ‘good’ people. The bottom line is that no one is truly ‘good’; there are only ‘relatively good’ people. We are ‘relatively good’ in comparison to Hitler or Charles Manson. But none of us is ‘relatively good’ compared to God. God alone is good. We are good only insofar as we have the spirit of the living God within us. This truth has no impact upon our existential experience of evil and suffering, and it does not answer the question that we have asked. It just helps us to realize that we have to put good in quotation marks. The real question is ‘why do bad things happen’, period.

II. Outside of Christianity, there are no “Bad Things”, only “Things I Don’t Like”

Now consider this – what makes ‘bad’ things bad? To consider something ‘bad’, there must be some kind of objective standard to which it is being compared. As Christians, we certainly have this standard – something is ‘bad’ insofar as it falls short of the goodness and glory and perfection of God the Father, Son, and Holy Spirit. But what about others? Where does their definition of ‘bad’ come from? For most Eastern religions, including Buddhism, Hinduism, and Sikhism, nothing is truly and objectively ‘bad’. Something may be maya, that is, illusory; but fundamental reality is one, Brahman, and transcends our categories of good and evil. There is not good and evil, there is only ‘is’. Evil is an illusion; suffering is an illusion. Thus, in those worldviews there is no point in asking the question ‘why do bad things happen to good people?’, because there are no ‘bad’ things.

How about the atheist? He fares no better. If there is no God, there is no objective standard of ‘good’ and ‘bad’. There is only ‘what I prefer’ and ‘what you prefer’; or what different cultures prefer. Without a transcendent source for morality, we are driven to some form of ethical relativism. But then the whole argument against Christianity based on the existence of pointless evil and suffering collapses. C. S. Lewis writes:
“My [old atheistic] argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line. What was I comparing this universe with when I called it unjust? … Of course, I could have given up my idea of justice by saying it was nothing but a private idea of my own. But if I did that, then my argument against God collapsed too – for the argument depended on saying that the world was really unjust, not simply that it did not happen to please my fancies. Thus in the very act of trying to prove that God did not exist – in other words, that the whole of reality was senseless – I found I was forced to assume that one part of reality – namely my idea of justice – was full of sense.” (C. S. Lewis, Mere Christianity)

If there is no God, then there is no such thing as objective evil; but then there is no problem of evil to begin with. An atheist can rail against the existential unlikeability of things that happen, but he can hardly shake his fist at the God in whom he willfully disbelieves, and blame God for allowing evil to persist. Only the Christian can raise the question of why bad things happen to ‘good’ people, because we have a transcendent standard by which some things are indeed declared ‘evil’ or ‘bad’. Again, this does not minimize the reality and significance of evil and suffering—it only sets the framework for our discussion. There are no ‘good’ people, because we are all sinners by nature, and unless Christianity is true, there are no ‘bad’ things to happen to anybody. With that groundwork in place, let’s proceed to our discussion of the who, why, what, and how of evil.

III. Who Causes Evil? The impact of human sin

First, who causes evil? Where does it come from? Why is there suffering at all? In Genesis 1, God creates the universe and everything within it. In verse 31, we read: God saw all that he had made, and it was very good. In the beginning, creation was good. There was no evil, no suffering. But in Genesis 3, the picture changes. Adam and Eve disobey God, rebel against God’s loving Lordship, and plunge all of creation into a state of fallen sinfulness. Their sin affects not just their own relationship with God, but the status of the entire created order. Where does evil come from? Quite simply, from the sin of mankind. Why are young girls in Thailand sold into sexual slavery? Because of the moral evil of men and women around them—their parents’ sinful decision to sell them off, the sinful institutions in their country which perpetually impoverish their families, and the sinful perversions of sex tourists who come to Thailand solely to despoil and molest enslaved Thai women. Why do deformities and handicaps affect many children? Because the fall of man introduced sin and imperfection into the created order, including the genetic reproduction of humanity. Evil exists because human sin exists.

IV. Why does God Allow Evil?

Second, why does Almighty God allow evil? Granted that evil stems from the sinfulness of humanity. Why does God allow it? If God is all-powerful, why doesn’t He stop children from being born deformed? Why doesn’t He stop women from being abused? Why doesn’t He protect New Orleans from being decimated by hurricanes and floods? Before I begin to answer this question, I want you to note the irony of this complaint against God. Atheists frequently want to be left alone to do what they want to do, morally and intellectually speaking. In other words, they want God to let them do what they want to do. If they want to have sex with a multitude of women, let them. If they want to think that words are a power game and have no intrinsic meaning, let them. They want to be left alone. They certainly do not want ‘God’ (in whom, again, they do not believe) to interfere in their lives and disrupt their plans. And yet they raise a howl of protest against intuitively-known evil, and insist that if there was an all-powerful God, He ought not to let such things occur. They want God to intervene and prevent other people from perpetrating evil (that is, from doing the evil that they want to do), but they forbid God from intervening and preventing themselves from perpetrating what others might perceive as evil. Which is it? Do they want a God who intervenes in earthly affairs, or not?

A) Human Freedom

Why does God allow evil to occur? Why does He permit relatively good people to endure incredible suffering? First off, we must acknowledge that if God so desired, He could eliminate all evil and suffering with one word from His mouth. After all, God is all-powerful. However, we might not like what was left of the world if God did that, as we will come to see presently. At any rate, we can point to three broad reasons that God allows evil to occur.

First, and most commonly and generally, God permits evil to occur because He has endowed men and women with free will, and does not intervene to prevent His creatures from carrying out their freely-chosen evil intentions. We are all consciously aware of having the power of choice – the ability to determine what we do today and tomorrow. To be sure, we are strongly influenced and directed by our particular genetic make-up, as well as our environmental upbringing. Nonetheless, we choose our course of action. [For example], one could decide to go out after church on Sunday and bring sandwiches and cold ice tea to the homeless people living on the streets of Louisville. [Another], meanwhile, could choose to slip thumbtacks into the shoes and hats of those same homeless people. One would be choosing to do good, the other to do evil. But both would be making a decision to act. God would not approve of  [the latter’s] actions. [This] would be acting contrary to God’s prescriptive will – that is, what God desires and directs to happen. [This] act would fall under God’s permissive will – that is, what God allows to happen, even though it may be contrary to His character and commandments.

The vast majority of evil and suffering we complain about is due to the sinfulness of mankind. The argument that God should not allow such evil to occur is really a demand that God should make man to be something other than what He is—that mankind should be compelled and forced by God to act rightly, instead of being exhorted, encouraged, and entreated to do what is right. A world without evil would be a world without free-willed men; a world of robotic androids, incapable of forming relationships, incapable of expressing worship, incapable of ‘doing good’ because they are incapable of choosing their path in any way. That is why we as human beings really do not want God to eliminate all evil and suffering—because if He did, we would cease to be conscious of anything. Removing the possibility of human-perpetrated evil also removes the possibility of human good.


B) Suffering as Discipline and Judgment


There are two other reasons that God permits evil and suffering. On the one hand, He sometimes allows us to experience a wake-up call—such as when a man who has been eating deep-fried fatty foods for years suffers a mild heart attack and ponders his need to alter his lifestyle and diet. God sometimes leads us through suffering in order to refine our character and will. Other times, suffering is a more direct judgment for sin, as when God judges His chosen nation of Israel in the Old Testament for their rebellion against Him, and sends them into exile in Babylon.

C) Suffering/Evil and the Greater Good

On the other hand, God often uses apparent evil to accomplish a greater good which we can not see because of our limited human perspective. Indeed, the comforting promise of Romans 8:28 is that we know that in all things God works for the good of those who love him, who have been called according to his purpose. From my perspective (and I know there are many who disagree with this), God does not approve of or will the evil that occurs, but He does redeem it, working in the midst of great evil to accomplish greater good.

V. What does God Do about Evil and Suffering?

Indeed, that is part of the answer to our third question: What does God do about evil? Granted that mankind is the source of evil, and that God permits it primarily because He has divinely created us to be creatures with the freedom to choose good or evil—what does God do about it? Is He merely standing on the sidelines, cheering on the ‘good guys’ while booing the ‘evil ones’? Is He wringing His hands helplessly, weeping over His inability to rein in the forces of doom and darkness? In addition to working good out of evil, I suggest that there are four things that we can identify God as ‘doing’ about the evil and suffering in the world.

A) Grieves Over

First, God grieves with us over evil in the world. In Matthew 23:37, Jesus cries out:O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing. Look, your house is left to you desolate. Jesus is grieved by the unwillingness of the people of Israel to acknowledge and embrace His messianic ministry. Throughout Scripture, we see God expressing sympathy for those who are suffering, and promising to provide comfort to those who are afflicted. God grieves with us as we suffer, and carries us through the darkest times of our suffering.

B) Condemns and Judges

Second, God condemns evil. In Matthew 23:23, Jesus expresses strong anger and condemnation towards the evil of the religious leaders of Israel. Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill and cumin. But you have neglected the more important matters of the law—justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former. You blind guides! You strain out a gnat but swallow a camel. If you want even stronger expressions of condemnation for evil, check out the Old Testament prophets. A brief taste from Amos 2:6 – For three sins of Israel, even for four, I will not turn back my wrath. They sell the righteous for silver, and the needy for a pair of sandals. They trample on the heads of the poor as upon the dust of the ground and deny justice to the oppressed. Father and son use the same girl and so profane my holy name. God judges and condemns evil in all forms, from whatever corner it comes. God’s Church is not exempt from condemnation—if and when evil is perpetrated by professing Christians, God can and will condemn it also.

C) Absorbs and Endures

Third, God takes evil upon Himself. God descends to earth in the person of Jesus of Nazareth. Though a righteous, sinless man, incarnate God suffers intense evil at the hands of sinful men. Whatever suffering and evil we have endured, Jesus has gone through similar or worse. Furthermore, when Jesus was crucified in Jerusalem, He assumed upon Himself the evil that we have committed, and endured the punishment that we had earned. For example, 2 Corinthians 5:21 reads – God made him who had no sin to be sin for us, so that in him we might become the righteousness of God. As Jesus hangs on the cross, bearing upon Himself all of our evil and consequent punishment, God the Father judges the evil present upon God the Son. Jesus experiences this divine abandonment, and cries out: My God, my God, why have you forsaken me? Never lose sight of the fact that the suffering of the cross is real, and that Jesus takes evil willingly upon Himself. God does not just witness evil from the sidelines; He enters into human suffering and takes it upon Himself.

D) Ultimately & Finally Defeats
Finally, God gives His divine and certain promise that evil will one day be defeated and eradicated. We live as fallen creatures in a fallen creation, but God has assured us that He will one day remake creation and re-establish for all eternity a righteous, perfect order. Revelation 16-20 (like many other biblical passages) describe the future defeat, judgment, and demise of Satan and other workers of evil; Revelation 21 then opens with a beautiful picture of the paradise that awaits us when evil is eradicated. Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, ‘Now the dwelling of God is with men, and he will live with them. They will be his people and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away. God grieves over evil; He condemns it; He takes it upon Himself to redeem us; and He will ultimately defeat and demolish all evil and suffering.

VI. How are We to Respond to Evil and Suffering?

With all that in mind, then, how are we to respond to evil? Are we to throw our hands up in the air and cry: ‘There’s nothing we can do about it! We live in a terrible world!’? Or are we to take a shotgun and shoot whoever around us seems to be most evil? How does God desire us to respond to evil around us, and the evil that we ourselves endure. First, we need to have the same attitude as that of Christ Jesus, as Philippians 2:1-11 reminds us. We must grieve with others who encounter evil and experience suffering, and seek to comfort them and carry them through their trials. We must also condemn the evil that exists in our society—as well as the evil that exists within ourselves. We must not be content to accept the inevitability of evil and suffering, but rather are called by God to strive against it. In the Lord’s prayer, we pray: Your will be done on earth as it is in heaven. We truly desire for God’s will to be done here, and thus we struggle and fight against evil, injustice, and sources of human suffering. 

Finally, when we experience evil personally, we must keep fresh in our minds the convicting, challenging, but comforting words of the apostle Paul in 2 Corinthians 4:16-18 – Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal. Yes, our suffering may be intense; the evil we encounter may be gratuitous, grievous evil. But we must keep in mind the victory over death and evil and suffering that is ours through faith in Jesus Christ. Just as Christ won the victory over sin and death through His glorious resurrection, so too we are assured of our own victory over evil and death. Just as Christ was raised from the dead to eternal life with God the Father, so too we are assured of our own resurrection to eternal life.

Who causes evil? We do. Why does God allow evil to persist? Because He created us with the freedom to choose, for good or for evil, and allows us to act accordingly. What does God do about the evil that He permits? He brings good out of it, grieves over it, condemns it, takes it upon Himself, and ultimately defeats it. How are we to respond to evil? We are to grieve over it, condemn it, and keep our eyes focused upon the redemption of our suffering through our future resurrection.

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