How could God allow suffering and evil?
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This is a classic question. When it's a challenge to the Christian faith, trying to prove that God doesn't exist, it's usually phrased like this: "If God is truly omniscient (all-knowing) and omnipotent (all-powerful) and loving, how could he allow suffering and evil?"
Here is a classic answer.God exists. Jesus said he does, and he rose from the dead to show that he could be trusted to tell the truth.
God is all-knowing. That trustworthy Jesus said so. And since God knows everything, he is smarter than we are. So he may do or say things that are perfectly right, but we don't understand them, because we're not as smart. We have that experience every day with people who are smarter than we are.
God is all-powerful. In philosophical terms, all-powerful means that he can do whatever he wants. He can always put his will into action.
God is loving. God showed his love for all people by sending a Savior (John 3:16).
Does God allow evil to occur? That depends on how you define evil. Sometimes what seems bad or evil to one person seems good to another person.
But let's grant that God does allow evil to occur. It's only temporary. Death intervenes. Since God is smarter, perhaps that temporary evil actually turns out to be for some good in the end. For example, the Bible tells the story of a man whose brothers sold him into slavery. That was evil. But it turned out for good. The man himself said so (Genesis 50:20).
Since God is smarter than I am, I trust that when he allows evil or suffering in my life, it will work out for my good (Romans 8:28). Since he's loving, I trust that everything really will work out for the best in my life. And since he's all-powerful, I can ask him to get rid of the evil, and trust that if that's what he wants at that time, he can and he will (Matthew 7:7).
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Can you help me understand what the Bible means when it says we are to "fear" God? Some have said it is just to have an awe of him. I find this understanding inconsistent with Scripture as little as I know. Fear is fear, and isn't it caused by sin and our sinful desires to turn from God, not some sense of awe of him? Is it a fair comparison to say we fear the wrath of our parents when we have done wrong but this fear is alleviated with the knowledge that they love us and forgive us of our wrongs?
You ask an excellent question, and I especially appreciate your desire to analyze a word that the Bible uses quite a bit. One might say that the basic meaning of the word "to fear" is to "stand in awe of" or even revere. It is also accurate to add that invariably more needs to be said—and each time that the "fear of God" is mentioned, the Bible reader needs to take note of the relationship the person or people have with God. Only when that is done will we have the more precise meaning of "fearing God" in that particular passage. It might (and often does) involve being afraid of, but it might also be emphasizing happily revering or respecting God with awe.
Maybe a word picture or illustration will be helpful to you as it has been to others for many years:
Question: "Do you fear a locomotive?" Answer: "Yes, always—but first I must analyze my relationship to the locomotive to be more accurate or helpful in explaining myself. If I am trapped on the railroad tracks in front of the locomotive and it is coming toward me, I fear it in this sense that I am very much afraid and in dread of it. Its awesome power will crush me. But if I am comfortably seated in a passenger car being pulled by that powerful locomotive, and it is taking me to a destination I delight in, I still fear the locomotive by respecting and being in awe of its brute force, but I am happy about this power and delight in its awesome capability for my benefit. If I ever find myself in a bad relationship to that locomotive, my respect also becomes a dread, but if my relationship to it is a good and healthy one, I remain in awe but am happily respecting it."
The point is that God does not change and is always worthy of "fear." For those who despise his gracious promises in Christ, that fear is to include terror. For those brought to trust the gracious promises in Christ, that fear loses its terror but remains filled with awe (as expressed in Psalm 130:3-4) at such a forgiving God.
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How do I answer an 85-year-old veteran of WWII who asks, "If there's really a God, and he's so good, why did he let me and others in the war kill all those people? Some of them weren't soldiers."
I am thankful that you have the opportunity to speak with this gentleman who is questioning God's goodness and apparently wrestling with a burdened conscience as well. Your brief description of his questions may well indicate that he has not been served with law and gospel in an adequate way and he could use help in trusting God's goodness above and beyond God's use of sinful actions (like war and hatred) in this world.
I would begin by focusing primarily on the reality and universality of human sin and God's ultimate solution to human guilt through Jesus Christ and his saving work for us all. This is not a direct answer to the question of participating in war as a soldier nor the reality that God allows "innocent" civilians to suffer during wartime, but it sets a foundation that will be needed to allow this gentleman to trust God's promises and divine wisdom in ruling the world. If we do not trust God as our Savior from sin and guilt, we will not trust his promises that he allows sin and wicked deeds to take place and then uses them for good purposes (that go beyond our ability to understand fully.)
While the Bible records many examples of war, violent deaths, civilian casualties, and military high and low points—and all of these may be useful to help demonstrate how God works providentially in this world, the quickest answer is perhaps simply to say this:
- When you serve as a faithful soldier representing your country in a just war (with a just cause, appropriate means, etc.), God only asks that you obey the civil authorities. See Romans 13:1-7. So if this man's conscience is troubling him about serving as a soldier, this might help. (But he still needs to focus on Christ regardless).
- When it comes to wicked and most unpleasant deeds, God may at any time 1) forbid or prevent them, 2) allow them to take place (giving means and opportunity but not sinful motive), and if he allows them, 3) limit and direct them for his broader purposes for everyone involved, and 4) use them for the ultimate good of his dear people (believers) and to serve his ultimate glory. In doing all of this he acts in ways that may make no sense to us at the time. Remember the day we call "Good Friday." For a time it appeared to believers as horrible, unacceptable, and evidence God had lost control. But it was very "good" indeed and was a part of God's master plan to deal graciously with his people and to deal severely with unbelievers.
- When we learn God's love and goodness in Jesus Christ and receive the gift of Christian faith through the Holy Spirit in the gospel, he allows us to walk by faith, not by sight. That is, we learn to trust divine promises and assurances when we cannot "prove" that things are fitting and good in the long run. For this former soldier, as a forgiven sinner relying on Jesus Christ, he will be led to trust that his killing in war was serving God's purposes—to bring fellow believers among the enemy to glory, to serve God as his instrument of judgment for those who despised the gospel, to demonstrate the evil of war and value of peace so that others involved may seek divine wisdom and comfort and encouragement through the gospel that is intended for all mankind, etc.
- The biggest temptation your friend faces is what everyone asking these kinds of questions faces: the temptation to allow human sentiment and judgment on what is good and bad, right and wrong, loving and unloving to stand in judgment on divine providence and decisions on those issues. When we are brought to trust the work and promises of Jesus Christ, we also learn to stand in awe of our good and gracious God rather than to stand in judgment of him.
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Some people I know want to use the name Yahweh instead of God. I think it makes them feel closer to God or special in God's eyes. Is there any reference I can use in this discussion about why or whether Yahweh is a better term of respect?
There are many names of God in the Bible, and we may use any of them. Actually, "God" is a general term, not a proper name. It may even be used of false gods or idols, who are not really God (Psalm 96:5).
The word "God" in the Hebrew language, Elohim, is special though, because it is plural even though it refers to the one true God. The one God is three persons. He is "Father, Son, and Holy Spirit," as Jesus indicates with the triune name that he directs us to use during baptism (Matthew 28:19).
Yahweh is the Hebrew form of the name of God. It means "He Is." However, out of respect for God, the Israelites did not pronounce the word "Yahweh." Instead, they substituted the word "Adonai," which means Lord.
The English name "Jehovah" is a result of combining the words Yahweh and Adonai. These names may refer to any person of the Trinity or all of them together.
Your friends' idea that calling God "Yahweh" is more respectful is interesting because the Jewish tradition is just the opposite. It holds that the most respectful thing is not to pronounce this name, just as we would not call a dignitary by his first name but by his title.
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This is something that has always been on my mind and that my children ask me all the time. Where did God come from? It is hard to understand that because we know everything comes from something. So how did God come into existence?
Your children are asking a question that the strong majority of people ask sooner or later. Because, as you say, we assume that "everything comes from something," it makes logical sense to assume that God came from something at some point in time.
Our only answer is to express what the Bible tells us about God. God didn't come from anything. He always was and always will be. Passages like Psalm 90:2 and Psalm 93:2 touch on this subject. "Eternity" and "everlasting" are terms that we finite creatures use to express the concept of something that has no end and/or no beginning. God has no beginning or end. He is outside the realm of time. The problem in saying this, of course, is that we cannot comprehend the idea of being beyond time or being without beginning or end. What Solomon expressed in Ecclesiastes 3:11 is humbling but true. We are informed of the concept but cannot fathom it.
I suggest that in talking about this to your children you simply emphasize that (1) God is different from everyone and everything else. Everything else comes from something (ultimately from God himself), but God doesn't. He is simply different; and (2) God is especially different in the kind of love he shows to us. He loves us so much that, even though we disobey him and often disrespect him, he sent Jesus to take away the guilt of our sin and adopt us into his family as dear children.
In this way, your answer can redirect the curiosity of your children to a subject they (and we) can better understand and appreciate. When we are more fully occupied with the gospel, we grow more content with what we do not know.
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The world has thousands of different religions, many of which claim to be followers of the one and only true God. How do any of those different gods have a position that makes that one's existence more probable than the others? How can you disprove one all-powerful God without disproving the others? How can you therefore confidently say yours is the true God if you cannot show the other 'all-powerful all-knowing' beings aren't?
Your series of questions is extremely common among professing atheists and among college students who have recently been exposed to philosophical issues in the classroom. Since any and all rational arguments can be countered and debated with reason, little meaningful progress can be gained by offering answers that are based solely on reason (e.g., the ontological, cosmological, moral, and teleological arguments for the existence of God). If you are most interested in intellectual exercises, I suggest that you enter, "Can we prove God's existence?" into your search engine and spend time examining and thinking about various approaches that people, including Christian apologists, have taken in this issue.
An honest—and fairly brief—answer from our perspective will have two parts to it, and I'll share this with you at this time.
Part 1: The Bible repeatedly says that all human beings have a natural knowledge of God derived through their observations of the created universe and the human conscience. That derived knowledge is sufficient to establish the reality of God to anyone. Those who deny this do so not for intellectual reasons but moral reasons. For expansion on this thought, please speak with one of our pastors and ask about the "natural knowledge of God."
Part 2: The fullest and most meaningful revelation of God is through the Bible and is centered in the person and work of Jesus Christ. This revealed information also shows how unique the Christian understanding of God is from all other religions and concepts of God. The Bible's primary focus is on the unconditional good news of God's love in Christ, providing us undeserving sinners with pardon and peace through Christ's life and death on our behalf. For expansion on these thoughts, please speak with one of our pastors and ask about these topics: "the revealed knowledge of God," "the gospel," and "objective justification."
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I know that everything that happens is in the hands of God. But why does God permit bad things to happen to good people?
God certainly could prevent all bad and evil from taking place in this world. And more often than we may realize it, he does precisely that, frustrating the evil plans and purposes of those who hate him and his people (read Psalm 2 where God laughs at the rebellious plans of the kings of the earth!).
At times when God does permit man's evil, what God is doing is using one sinner as a tool of his justice to punish another sinner. Think of how he used the sinful nation of Babylon to punish the sinful nation of Judah. In turn, Persia conquered Babylon, and then Greece conquered Persia, etc.
But it would go against clear Scripture to say God causes evil. God is nothing but pure goodness (Psalm 118:1), and nothing comes down from heaven but good and perfect gifts (James 1:17).
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My friend says that Christ in his human nature was incapable of sin or of succumbing to temptation. I thought Christ was susceptible to the temptation to sin—but did not. What does the Word say about this?
This subject has intrigued and troubled many Christians for a long time. It is not a silly or frivolous question since it deals with the person of Jesus Christ and the union of the two natures in him.
The Bible clearly leads us to see that Jesus was really tempted just like we are, but that he never sinned (Hebrews 4:15). This fact highlights his human nature, to be sure. Jesus was truly human and really tempted. This was no pretending.
But the person of Christ is unique and in addition to his human nature he also had his divine nature. As God, or according to his divine nature, Jesus could not be tempted (James 1:13) nor could he sin.
Being both God and man at the same time and in a unique way that surpasses our full comprehension, Jesus laid aside the full use of his divine characteristics and prerogatives for a time in order to carry out his work as our substitute. He was truly tempted and subject to temptation but as God was ultimately incapable of sinning. We let both truths stand side by side. Our task is not to plumb the depths of Christ's unique person but to rejoice in what he did on our behalf.
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How do I know there is a God?
Have you ever thought about how many things you know and believe without having seen them? Take gravity for instance. No one has ever seen gravity, but I see evidence of it is all around. As a matter of fact, we depend on it for almost all of our everyday activities. Gravity holds our cars on the road. It keeps us from floating away into space. We would be in serious trouble without it.
Look at God in very much the same way that you look at gravity. You have never seen him, but you see evidence that he must exist in the world. Whether taking in a soft summer sunset or a late night display of the constellations, know that someone took some serious time and effort to get things just right. The Bible puts it this way, "Every house is built by someone, but God is the builder of everything." (Hebrews 3:4)
Have you ever taken time to look closely at the world in which we live? Get up a little earlier than normal tomorrow and let the sunrise speak for itself. You decide which is more impressive, the beauty of the sunrise or the fact that is has risen every day in the history of the world. You will hear an inaudible voice in that sunrise. It is God's voice. (Psalm 19:1-4)
Perhaps you are more impressed with detail. Take time to count the hairs on one of your arms from your wrist to your elbow. As you notice the delicacy with which each hair is connected, consider how hard plastic surgeons work to duplicate a "normal" hair pattern. They never do get it quite right, do they? All of this is part of God's great attention to detail and more evidence that he does exist.
We have never seen God, but, like gravity, we know he is here. He has taken the time to leave evidence of his existence all around the world in which we live. Take time to notice it. You will see that he is very real. If you want more, definite information, take time to get to know him better in the Bible. -
Since God knows everything and he hates sin, why would he let Satan tempt Adam and Eve into sin and let all mankind fall? Did God want us to be sinful?
We might say that you have asked the question—one that Christian theologians have puzzled over for centuries. Since God knows all things, can do all things, and hates sin, why did he create the kind of world in which a fall into sin was possible?
Inadequate answers to the question fall into three categories. One kind holds that God doesn't know everything about the future, and that actually the Fall took him by surprise. It's not hard to see what's wrong with this.
Then there are those approaches that suggest that God wanted the Fall to happen so that he could display his glory and his saving love in Christ. This does not do justice, however, to God's hatred of sin and evil. God did not want the Fall to happen any more than he wants you or me to sin today (James 1:13-15).
The third category consists of proposals that, for one reason or another, God had no choice. Some theologians have held that freedom—under which they include the "freedom" to sin—is a sort of theological "law of nature." In other words, it's an essential characteristic of any possible world that God could have created. Others have held that the possibility that Adam and Eve would sin was a risk God was forced to take in order to create beings who would love him freely. There are problems with these proposals:
1) In Scripture, there is no such thing as "freedom" to sin. Freedom is the ability to serve God joyfully and willingly (Romans 8:2).
2) In order for us to love God the way he wants to be loved, it is not necessary that we have the option of sinning. What about after we're in heaven?
3) It is never true that God had "no choice." Nobody and nothing can compel God to do anything (Psalm 115:3).
In short, the honest answer to your question is, "We don't know." Your question is a reminder that the Bible's purpose is to reveal what God has done to save us in Jesus Christ, not to answer every theological question that we might have. That means we not only look to Scripture for answers; we also let it pose the questions.
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