Can We Trust a God Who Allows Evil

Welcome to breakout round number one. Welcome to breakout round number one. You're in the session, can we trust a You're in the session, can we trust a You're in the session, can we trust a God who allows evil? You have decided to God who allows evil? You have decided to God who allows evil? You have decided to just jump straight off the deep end. Uh just jump straight off the deep end. Uh just jump straight off the deep end. Uh here at here at here at TGC25, often when I'm teaching, I an TGC25, often when I'm teaching, I an TGC25, often when I'm teaching, I an adjunct faculty member at Beast and adjunct faculty member at Beast and adjunct faculty member at Beast and Divinity School in Birmingham, Alabama. Divinity School in Birmingham, Alabama. Divinity School in Birmingham, Alabama. And often when I'm teaching, I have And often when I'm teaching, I have And often when I'm teaching, I have blureyed seminary students at 8 a.m. But blureyed seminary students at 8 a.m. But blureyed seminary students at 8 a.m. But you all just heard from John Piper. So, you all just heard from John Piper. So, you all just heard from John Piper. So, I'm expecting you to be fairly warmed up I'm expecting you to be fairly warmed up I'm expecting you to be fairly warmed up uh for today's session together. Uh this uh for today's session together. Uh this uh for today's session together. Uh this uh I just make sure to introduce myself. uh I just make sure to introduce myself. uh I just make sure to introduce myself. My name is Colin Hansen. I serve as the My name is Colin Hansen. I serve as the My name is Colin Hansen. I serve as the editor-inchief, the vice president of editor-inchief, the vice president of editor-inchief, the vice president of content at the Gospel Coalition. Been content at the Gospel Coalition. Been content at the Gospel Coalition. Been here since 2010. And I also had the here since 2010. And I also had the here since 2010. And I also had the privilege of serving as executive privilege of serving as executive privilege of serving as executive director of the Keller Center for director of the Keller Center for director of the Keller Center for Cultural Apologetics, which is um kind Cultural Apologetics, which is um kind Cultural Apologetics, which is um kind of a a place where a lot of these ideas of a a place where a lot of these ideas of a a place where a lot of these ideas that I'll be talking about today have that I'll be talking about today have that I'll be talking about today have been worked out together with our been worked out together with our been worked out together with our fellows as well as our our late namesake fellows as well as our our late namesake fellows as well as our our late namesake Tim Keller before he died. Our sponsor Tim Keller before he died. Our sponsor Tim Keller before he died. Our sponsor for this breakout is Crossway. Crossway for this breakout is Crossway. Crossway for this breakout is Crossway. Crossway is a longtime and very faithful partner is a longtime and very faithful partner is a longtime and very faithful partner of the Gospel Coalition. They are a of the Gospel Coalition. They are a of the Gospel Coalition. They are a nonprofit ministry that publishes nonprofit ministry that publishes nonprofit ministry that publishes gospel- centered Bible- based content gospel- centered Bible- based content gospel- centered Bible- based content that seeks to honor our savior and that seeks to honor our savior and that seeks to honor our savior and serves his serves his serves his church. Uh what I'm going to be doing church. Uh what I'm going to be doing church. Uh what I'm going to be doing today is not a sort of a word for word today is not a sort of a word for word today is not a sort of a word for word walkthrough, but inspired by a new book walkthrough, but inspired by a new book walkthrough, but inspired by a new book that I have out. It's with Crossway.

that I have out. It's with Crossway. that I have out. It's with Crossway. It's called Where is God in a World with It's called Where is God in a World with It's called Where is God in a World with So Much Evil? uh in that in that book So Much Evil? uh in that in that book So Much Evil? uh in that in that book I'll give a little bit more detailed I'll give a little bit more detailed I'll give a little bit more detailed biblical explanation especially working biblical explanation especially working biblical explanation especially working through the Old Testament and a number through the Old Testament and a number through the Old Testament and a number of the ideas. It is a short book. It's of the ideas. It is a short book. It's of the ideas. It is a short book. It's part of our series with Crossway at the part of our series with Crossway at the part of our series with Crossway at the Gospel Coalition called Hard Questions. Gospel Coalition called Hard Questions. Gospel Coalition called Hard Questions. Very simple premise. Every one of these Very simple premise. Every one of these Very simple premise. Every one of these little booklets. You can go pick up all little booklets. You can go pick up all little booklets. You can go pick up all of them crossway in the bookstore. It's of them crossway in the bookstore. It's of them crossway in the bookstore. It's asking really hard questions on anything asking really hard questions on anything asking really hard questions on anything ranging from the the trans movement to ranging from the the trans movement to ranging from the the trans movement to the resurrection, the physical the resurrection, the physical the resurrection, the physical resurrection of Jesus Christ and about resurrection of Jesus Christ and about resurrection of Jesus Christ and about everything in between. And so we're everything in between. And so we're everything in between. And so we're working um it's an ongoing series. We'll working um it's an ongoing series. We'll working um it's an ongoing series. We'll be adding to it the ideas to help you in be adding to it the ideas to help you in be adding to it the ideas to help you in you know 8 to 10,000 words be able to you know 8 to 10,000 words be able to you know 8 to 10,000 words be able to process through these difficult ideas process through these difficult ideas process through these difficult ideas and share them then with others as well. and share them then with others as well. and share them then with others as well. Uh what we're going to be talking about Uh what we're going to be talking about Uh what we're going to be talking about today is I actually wrote this when I today is I actually wrote this when I today is I actually wrote this when I was with my family over at Tinddale was with my family over at Tinddale was with my family over at Tinddale House in in Cambridge, England. And I House in in Cambridge, England. And I House in in Cambridge, England. And I would talk during the the time we we'd would talk during the the time we we'd would talk during the the time we we'd have tea with the with the other have tea with the with the other have tea with the with the other scholars. And so you it was some some I scholars. And so you it was some some I scholars. And so you it was some some I was a little intimidated with some was a little intimidated with some was a little intimidated with some pretty pretty impressive people and I pretty pretty impressive people and I pretty pretty impressive people and I would start to share what I was writing would start to share what I was writing would start to share what I was writing about and they would look at me like about and they would look at me like about and they would look at me like good luck with that. So you knew it was good luck with that. So you knew it was good luck with that. So you knew it was kind of difficult. The challenge when kind of difficult. The challenge when kind of difficult. The challenge when you're talking about the problem of evil you're talking about the problem of evil you're talking about the problem of evil is that you could be working with I mean is that you could be working with I mean is that you could be working with I mean how many words would it take for us to how many words would it take for us to how many words would it take for us to exhaust that concept?

exhaust that concept? exhaust that concept? Whether you're going to approach it with Whether you're going to approach it with Whether you're going to approach it with 8,000 words or 800,000 words or 800 8,000 words or 800,000 words or 800 8,000 words or 800,000 words or 800 million words, it's it's it's not enough million words, it's it's it's not enough million words, it's it's it's not enough to find the resolution that we all to find the resolution that we all to find the resolution that we all desire. But I think John Piper set us up desire. But I think John Piper set us up desire. But I think John Piper set us up well to understand that many of us are well to understand that many of us are well to understand that many of us are here in the room now, not because this here in the room now, not because this here in the room now, not because this is an academic or merely academic is an academic or merely academic is an academic or merely academic question, but this is deeply personal. question, but this is deeply personal. question, but this is deeply personal. I don't know all of you, but I do know I don't know all of you, but I do know I don't know all of you, but I do know that all of you in one way or another that all of you in one way or another that all of you in one way or another have encountered this question in very have encountered this question in very have encountered this question in very personal and very often painful ways personal and very often painful ways personal and very often painful ways about the things that have been done to about the things that have been done to about the things that have been done to us, the things that are done to the us, the things that are done to the us, the things that are done to the people we love or simply done to other people we love or simply done to other people we love or simply done to other people around the world. But perhaps people around the world. But perhaps people around the world. But perhaps they are also in reference to the things they are also in reference to the things they are also in reference to the things that we ourselves have done, the way that we ourselves have done, the way that we ourselves have done, the way that we have also contributed to to that we have also contributed to to that we have also contributed to to evil. I do want to warn you um as is if evil. I do want to warn you um as is if evil. I do want to warn you um as is if you're familiar with my work through the you're familiar with my work through the you're familiar with my work through the Gospelbound podcast, my work with the Gospelbound podcast, my work with the Gospelbound podcast, my work with the Keller Center, um you probably know that Keller Center, um you probably know that Keller Center, um you probably know that one of the areas that I teach on most one of the areas that I teach on most one of the areas that I teach on most frequently is the Second World War. I frequently is the Second World War. I frequently is the Second World War. I was a European history major and so I was a European history major and so I was a European history major and so I look at a lot of these questions from a look at a lot of these questions from a look at a lot of these questions from a historical perspective trying to bring historical perspective trying to bring historical perspective trying to bring them into our own day and that's what I them into our own day and that's what I them into our own day and that's what I do opening with a discussion in this do opening with a discussion in this do opening with a discussion in this little little booklet about the little little booklet about the little little booklet about the Holocaust. Uh you certainly won't offend Holocaust. Uh you certainly won't offend Holocaust. Uh you certainly won't offend me if if you choose to to walk out of me if if you choose to to walk out of me if if you choose to to walk out of this session. I'm not doing anything this session. I'm not doing anything this session. I'm not doing anything deliberately to be provocative or deliberately to be provocative or deliberately to be provocative or anything like that but we are dealing

anything like that but we are dealing anything like that but we are dealing with the most basic questions about why with the most basic questions about why with the most basic questions about why is this world the way that it is. uh is this world the way that it is. uh is this world the way that it is. uh whether it's in your own life or whether whether it's in your own life or whether whether it's in your own life or whether you turn on the news, whether you open you turn on the news, whether you open you turn on the news, whether you open your history books, it's pretty painful your history books, it's pretty painful your history books, it's pretty painful uh no matter where we look. And that's uh no matter where we look. And that's uh no matter where we look. And that's part of what makes that glorious grace part of what makes that glorious grace part of what makes that glorious grace we just heard about and studied in the we just heard about and studied in the we just heard about and studied in the book of Ephesians and that we sang about book of Ephesians and that we sang about book of Ephesians and that we sang about so wonderful because of what it delivers so wonderful because of what it delivers so wonderful because of what it delivers us from. It delivers us from the evil us from. It delivers us from the evil us from. It delivers us from the evil done to us and the evil that we do to done to us and the evil that we do to done to us and the evil that we do to others and ultimately toward God others and ultimately toward God others and ultimately toward God himself. So again, no no offense on my himself. So again, no no offense on my himself. So again, no no offense on my side if if this is not what you signed side if if this is not what you signed side if if this is not what you signed up for. There are a lot of other good up for. There are a lot of other good up for. There are a lot of other good sessions going on right now as sessions going on right now as sessions going on right now as well. Well, of all the the harrowing well. Well, of all the the harrowing well. Well, of all the the harrowing images from the Second World War, that images from the Second World War, that images from the Second World War, that of mushroom clouds and floating corpses of mushroom clouds and floating corpses of mushroom clouds and floating corpses in the ocean, there's one of them that in the ocean, there's one of them that in the ocean, there's one of them that stands out to me. It one it might be one stands out to me. It one it might be one stands out to me. It one it might be one that you are familiar with. It was taken that you are familiar with. It was taken that you are familiar with. It was taken as a picture taken in 1942 outside of as a picture taken in 1942 outside of as a picture taken in 1942 outside of the town of Ivan Harad in the town of Ivan Harad in the town of Ivan Harad in Ukraine. There's a mother in this Ukraine. There's a mother in this Ukraine. There's a mother in this picture. She's running from left to picture. She's running from left to picture. She's running from left to right and she's holding and perhaps right and she's holding and perhaps right and she's holding and perhaps shielding her child. The scene itself shielding her child. The scene itself shielding her child. The scene itself was not rare. It played out millions of was not rare. It played out millions of was not rare. It played out millions of times across dozens of nations to times across dozens of nations to times across dozens of nations to families that have been learned long families that have been learned long families that have been learned long since forgotten by history. What is rare since forgotten by history. What is rare since forgotten by history. What is rare is that someone chose to capture this is that someone chose to capture this is that someone chose to capture this scene on scene on scene on film. There was somebody who not only

film. There was somebody who not only film. There was somebody who not only approved of what this photograph approved of what this photograph approved of what this photograph depicted, but also celebrated it. At depicted, but also celebrated it. At depicted, but also celebrated it. At left stands a German soldier with the left stands a German soldier with the left stands a German soldier with the rifle aimed at the mother and child. And rifle aimed at the mother and child. And rifle aimed at the mother and child. And in just a split second after this in just a split second after this in just a split second after this picture was taken, they would both be picture was taken, they would both be picture was taken, they would both be dead. dead. dead. Well, earlier this year, we learned the Well, earlier this year, we learned the Well, earlier this year, we learned the fate of a Jewish family captured in the fate of a Jewish family captured in the fate of a Jewish family captured in the terrorist attack of October 7th, terrorist attack of October 7th, terrorist attack of October 7th, 2023. I can already tell I'm going to be 2023. I can already tell I'm going to be 2023. I can already tell I'm going to be emotional in this talk. Terrorists from emotional in this talk. Terrorists from emotional in this talk. Terrorists from Gaza captured the Bibbus family, then Gaza captured the Bibbus family, then Gaza captured the Bibbus family, then killed the mother, killed the mother, killed the mother, Sheree, and her two sons in Sheree, and her two sons in Sheree, and her two sons in captivity. One child who was strangled captivity. One child who was strangled captivity. One child who was strangled to death by bare hands was four years to death by bare hands was four years to death by bare hands was four years old. The other with red hair, his old. The other with red hair, his old. The other with red hair, his brother was just 10 months brother was just 10 months brother was just 10 months old. Earlier this year, we commemorated old. Earlier this year, we commemorated old. Earlier this year, we commemorated the three-year anniversary of Russia the three-year anniversary of Russia the three-year anniversary of Russia invading Ukraine and what Vladimir Putin invading Ukraine and what Vladimir Putin invading Ukraine and what Vladimir Putin described as a described as a described as a dnazifying dnazifying dnazifying campaign. And just like that, with these campaign. And just like that, with these campaign. And just like that, with these two two two wars, the fields of Ivonne Harad don't wars, the fields of Ivonne Harad don't wars, the fields of Ivonne Harad don't feel so far away anymore. in 1942 feel so far away anymore. in 1942 feel so far away anymore. in 1942 doesn't seem like that long doesn't seem like that long doesn't seem like that long ago. So we ask whether it's our personal ago. So we ask whether it's our personal ago. So we ask whether it's our personal lives, the people that we know, or just lives, the people that we know, or just lives, the people that we know, or just watching the news, where is God in a watching the news, where is God in a watching the news, where is God in a world filled with so much world filled with so much world filled with so much evil? And a question that I can avoid evil? And a question that I can avoid evil? And a question that I can avoid asking today as I look around the world asking today as I look around the world asking today as I look around the world is a question can't avoid when we look

is a question can't avoid when we look is a question can't avoid when we look to history. Can this fallen, brutal, and to history. Can this fallen, brutal, and to history. Can this fallen, brutal, and cruel world really be God's cruel world really be God's cruel world really be God's plan? Every night, my family gathers in plan? Every night, my family gathers in plan? Every night, my family gathers in our home library to read the Bible, to our home library to read the Bible, to our home library to read the Bible, to sing and to sing and to sing and to pray. My son, who is my older son, who pray. My son, who is my older son, who pray. My son, who is my older son, who is 10 years old, often asks me, he's is 10 years old, often asks me, he's is 10 years old, often asks me, he's very into, you know, some of these very into, you know, some of these very into, you know, some of these things. He asks about the war in things. He asks about the war in things. He asks about the war in Ukraine. He knows about it. How do I Ukraine. He knows about it. How do I Ukraine. He knows about it. How do I answer him? And how am I supposed to answer him? And how am I supposed to answer him? And how am I supposed to explain any of these things as a parent, explain any of these things as a parent, explain any of these things as a parent, as a as a Christian? And what is God's as a as a Christian? And what is God's as a as a Christian? And what is God's answer more importantly to all of our answer more importantly to all of our answer more importantly to all of our fervent prayers of simply asking God, fervent prayers of simply asking God, fervent prayers of simply asking God, where are you? Where are you in a world where are you? Where are you in a world where are you? Where are you in a world filled with so much evil? It's not filled with so much evil? It's not filled with so much evil? It's not merely an academic question, one that is merely an academic question, one that is merely an academic question, one that is deeply personal to us. deeply personal to us. deeply personal to us. What I'm going to do today is work What I'm going to do today is work What I'm going to do today is work through four different answers given to through four different answers given to through four different answers given to this this this question and explain why I don't think question and explain why I don't think question and explain why I don't think any of them works and then conclude with any of them works and then conclude with any of them works and then conclude with what God offers which is not necessarily what God offers which is not necessarily what God offers which is not necessarily an explanation at all but ultimately the an explanation at all but ultimately the an explanation at all but ultimately the gift of his presence the gift of his gift of his presence the gift of his gift of his presence the gift of his son. So let's start there looking at the son. So let's start there looking at the son. So let's start there looking at the the first first answer that's often the first first answer that's often the first first answer that's often offered to this question now and through offered to this question now and through offered to this question now and through history. Sometimes we assure ourselves history. Sometimes we assure ourselves history. Sometimes we assure ourselves that others suffer because in this world

that others suffer because in this world that others suffer because in this world full of evil because they were not full of evil because they were not full of evil because they were not careful and they were not careful and they were not careful and they were not thoughtful. I was reading a book a thoughtful. I was reading a book a thoughtful. I was reading a book a number of years ago about the book of number of years ago about the book of number of years ago about the book of Job. And maybe you already know this. I Job. And maybe you already know this. I Job. And maybe you already know this. I don't know why it was so revolutionary don't know why it was so revolutionary don't know why it was so revolutionary to me, but the question was about Job's to me, but the question was about Job's to me, but the question was about Job's friends. And Job's friends, we often friends. And Job's friends, we often friends. And Job's friends, we often forget, they get a bad rap. We forget forget, they get a bad rap. We forget forget, they get a bad rap. We forget how long they sat there in presence with how long they sat there in presence with how long they sat there in presence with Job, mourning with Job, mourning with Job, mourning with him. But the question is, why were they him. But the question is, why were they him. But the question is, why were they so so so persistent on Job being able to persistent on Job being able to persistent on Job being able to understand what he had done wrong? understand what he had done wrong? understand what he had done wrong? The reason is because if Job had done The reason is because if Job had done The reason is because if Job had done something wrong, then they would be something wrong, then they would be something wrong, then they would be okay. We often assure ourselves that okay. We often assure ourselves that okay. We often assure ourselves that these things that happen in a world full these things that happen in a world full these things that happen in a world full of so much evil will not happen to us of so much evil will not happen to us of so much evil will not happen to us because we do things the right because we do things the right because we do things the right way. I I asked somebody about, you know, way. I I asked somebody about, you know, way. I I asked somebody about, you know, why is Hollywood filled with so much why is Hollywood filled with so much why is Hollywood filled with so much violence, so much so much murder, so violence, so much so much murder, so violence, so much so much murder, so much gore? I said, 'Isn't this evidence much gore? I said, 'Isn't this evidence much gore? I said, 'Isn't this evidence that we think often or even are overly that we think often or even are overly that we think often or even are overly comfortable with this with with with comfortable with this with with with comfortable with this with with with violence and evil in this world? The violence and evil in this world? The violence and evil in this world? The answer was no. It's precisely because answer was no. It's precisely because answer was no. It's precisely because we're not comfortable with it because we we're not comfortable with it because we we're not comfortable with it because we think that those things we're seeing on think that those things we're seeing on think that those things we're seeing on screen will never happen to us. That's screen will never happen to us. That's screen will never happen to us. That's why we're not afraid of them. That's why why we're not afraid of them. That's why why we're not afraid of them. That's why we watch we watch we watch them. That revolutionized my perspective them. That revolutionized my perspective them. That revolutionized my perspective on on how we try to cope with this on on how we try to cope with this on on how we try to cope with this difficult question.

difficult question. difficult question. In the early years of our modern state In the early years of our modern state In the early years of our modern state of Israel, many Holocaust survivors of Israel, many Holocaust survivors of Israel, many Holocaust survivors carried a stigma. The Jews who had not carried a stigma. The Jews who had not carried a stigma. The Jews who had not spent their time not in Europe during spent their time not in Europe during spent their time not in Europe during the Holocaust, but in the Middle East in the Holocaust, but in the Middle East in the Holocaust, but in the Middle East in the 1930s and 40s could not understand the 1930s and 40s could not understand the 1930s and 40s could not understand how 6 million Jews could have died in how 6 million Jews could have died in how 6 million Jews could have died in Europe without more resistance, without Europe without more resistance, without Europe without more resistance, without more fighting back. Surely the victims more fighting back. Surely the victims more fighting back. Surely the victims should have done more. They should have should have done more. They should have should have done more. They should have fought back harder. They should have fought back harder. They should have fought back harder. They should have known. It's not God's fault. Some said known. It's not God's fault. Some said known. It's not God's fault. Some said it was the Jews fault themselves and the it was the Jews fault themselves and the it was the Jews fault themselves and the Jewish leaders themselves. These were Jewish leaders themselves. These were Jewish leaders themselves. These were other Jews who were saying this in other Jews who were saying this in other Jews who were saying this in Israel as refugees trickled in the 1940s Israel as refugees trickled in the 1940s Israel as refugees trickled in the 1940s and and and 50s. The challenge is the sheer scale of 50s. The challenge is the sheer scale of 50s. The challenge is the sheer scale of the Holocaust overwhelms any of our the Holocaust overwhelms any of our the Holocaust overwhelms any of our traditional defense mechanisms about traditional defense mechanisms about traditional defense mechanisms about this problem of evil and certainly any this problem of evil and certainly any this problem of evil and certainly any efforts to fight back. You have an efforts to fight back. You have an efforts to fight back. You have an example, the 1943 Warsaw ghetto uprising example, the 1943 Warsaw ghetto uprising example, the 1943 Warsaw ghetto uprising failed against a determined Nazi failed against a determined Nazi failed against a determined Nazi brutality. And there simply is no way to brutality. And there simply is no way to brutality. And there simply is no way to explain the scope of this evil by explain the scope of this evil by explain the scope of this evil by blaming the blaming the blaming the victims. This is one of our one of our victims. This is one of our one of our victims. This is one of our one of our go-to ways to solve this problem is to go-to ways to solve this problem is to go-to ways to solve this problem is to blame the victims.

blame the victims. blame the victims. When I teach students who are training When I teach students who are training When I teach students who are training to lead churches, the final assignment to lead churches, the final assignment to lead churches, the final assignment is to write a sermon that incorporates is to write a sermon that incorporates is to write a sermon that incorporates what they believe is the most powerful what they believe is the most powerful what they believe is the most powerful objection to objection to objection to Christianity. For me, this is not a Christianity. For me, this is not a Christianity. For me, this is not a difficult one to come up with. It is the difficult one to come up with. It is the difficult one to come up with. It is the silence of God in the face of suffering, silence of God in the face of suffering, silence of God in the face of suffering, especially the suffering of children. especially the suffering of children. especially the suffering of children. We cannot blame them for their We cannot blame them for their We cannot blame them for their suffering. There's no way to say those suffering. There's no way to say those suffering. There's no way to say those kids in the Holocaust, they they you kids in the Holocaust, they they you kids in the Holocaust, they they you know, they didn't deserve it exactly, know, they didn't deserve it exactly, know, they didn't deserve it exactly, but they should have done something but they should have done something but they should have done something else. How can it doesn't work? You can't else. How can it doesn't work? You can't else. How can it doesn't work? You can't do that at do that at do that at all. In fact, this question is so all. In fact, this question is so all. In fact, this question is so difficult that sometimes I'll be in an difficult that sometimes I'll be in an difficult that sometimes I'll be in an apologetic conversation with somebody apologetic conversation with somebody apologetic conversation with somebody who's not a Christian. They'll be asking who's not a Christian. They'll be asking who's not a Christian. They'll be asking me questions and I'll say, "Those are me questions and I'll say, "Those are me questions and I'll say, "Those are good questions, but they're not half as good questions, but they're not half as good questions, but they're not half as difficult as this one. So, let's just difficult as this one. So, let's just difficult as this one. So, let's just jump to that one." Because if you can jump to that one." Because if you can jump to that one." Because if you can wrap your mind around this one, wrap your mind around this one, wrap your mind around this one, everything else seems pretty easy by everything else seems pretty easy by everything else seems pretty easy by comparison. It's not just that most of comparison. It's not just that most of comparison. It's not just that most of us can relate though to the simple us can relate though to the simple us can relate though to the simple question of asking where is God and question of asking where is God and question of asking where is God and receiving an answer of seeming silence.

receiving an answer of seeming silence. receiving an answer of seeming silence. We can all relate to that. It's that We can all relate to that. It's that We can all relate to that. It's that this question of God's silence. Why did this question of God's silence. Why did this question of God's silence. Why did he allow this to happen? Where was he he allow this to happen? Where was he he allow this to happen? Where was he speaking up about this in the Holocaust speaking up about this in the Holocaust speaking up about this in the Holocaust has precipitated nothing less than a has precipitated nothing less than a has precipitated nothing less than a complete moral revolution in Western complete moral revolution in Western complete moral revolution in Western civilization. The historian Alec Ryrie civilization. The historian Alec Ryrie civilization. The historian Alec Ryrie in the UK at Durham University observes in the UK at Durham University observes in the UK at Durham University observes that World War II exposed Christians for that World War II exposed Christians for that World War II exposed Christians for having the wrong priorities in their having the wrong priorities in their having the wrong priorities in their lives. He says that now seemed plain lives. He says that now seemed plain lives. He says that now seemed plain that cruelty and discrimination and that cruelty and discrimination and that cruelty and discrimination and murder were evil in a way that by murder were evil in a way that by murder were evil in a way that by comparison to things that Christians comparison to things that Christians comparison to things that Christians were fixated on fornication, blasphemy were fixated on fornication, blasphemy were fixated on fornication, blasphemy and impiiety were not. Essentially what and impiiety were not. Essentially what and impiiety were not. Essentially what he what he's saying here is that this he what he's saying here is that this he what he's saying here is that this evil was so evil was so evil was so overwhelming. Certainly there were overwhelming. Certainly there were overwhelming. Certainly there were Christians who participated in it but Christians who participated in it but Christians who participated in it but many other Christians were just totally many other Christians were just totally many other Christians were just totally overwhelmed. They they couldn't really overwhelmed. They they couldn't really overwhelmed. They they couldn't really fathom what was happening and had no fathom what was happening and had no fathom what was happening and had no explanation for it and no defense for explanation for it and no defense for explanation for it and no defense for how it happened in the cradle of what how it happened in the cradle of what how it happened in the cradle of what had been Christian civilization. It just had been Christian civilization. It just had been Christian civilization. It just overwhelmed everyone and we're still overwhelmed everyone and we're still overwhelmed everyone and we're still living with the consequences of that living with the consequences of that living with the consequences of that today. In other words, the Holocaust, it today. In other words, the Holocaust, it today. In other words, the Holocaust, it transformed our standards for evil and transformed our standards for evil and transformed our standards for evil and the shadow of Awitz. Can anyone be the shadow of Awitz. Can anyone be the shadow of Awitz. Can anyone be worried about such supposedly worried about such supposedly worried about such supposedly relative little differences like relative little differences like relative little differences like different Christian denominations? Or different Christian denominations? Or different Christian denominations? Or why should anyone care if two adults why should anyone care if two adults why should anyone care if two adults engage in consensual sex or a little engage in consensual sex or a little engage in consensual sex or a little cursing in God's name can't be a big

cursing in God's name can't be a big cursing in God's name can't be a big deal when God didn't bother to stop deal when God didn't bother to stop deal when God didn't bother to stop millions of Jews from marching into the millions of Jews from marching into the millions of Jews from marching into the gas chambers? You see that just makes gas chambers? You see that just makes gas chambers? You see that just makes everything else pale in everything else pale in everything else pale in comparison. and and there's just and comparison. and and there's just and comparison. and and there's just and there's no way for us to be able to there's no way for us to be able to there's no way for us to be able to account for it. Robert goes on to say account for it. Robert goes on to say account for it. Robert goes on to say something that has simply just blown my something that has simply just blown my something that has simply just blown my mind uh since I first learned it years mind uh since I first learned it years mind uh since I first learned it years ago. He said that until World War II and ago. He said that until World War II and ago. He said that until World War II and the Holocaust, Jesus Christ was the most the Holocaust, Jesus Christ was the most the Holocaust, Jesus Christ was the most potent moral force in Western culture. potent moral force in Western culture. potent moral force in Western culture. And anybody who's been to Europe or is And anybody who's been to Europe or is And anybody who's been to Europe or is simply familiar with that area, you simply familiar with that area, you simply familiar with that area, you don't have to look hard for evidence. don't have to look hard for evidence. don't have to look hard for evidence. Just looking around at medieval art and Just looking around at medieval art and Just looking around at medieval art and visit ancient churches and town squares visit ancient churches and town squares visit ancient churches and town squares with bells tolling on Sunday mornings. with bells tolling on Sunday mornings. with bells tolling on Sunday mornings. And even non-Christians surrounded in And even non-Christians surrounded in And even non-Christians surrounded in that culture still felt like they needed that culture still felt like they needed that culture still felt like they needed to follow the example of Jesus's love. to follow the example of Jesus's love. to follow the example of Jesus's love. And he set the moral standard in his And he set the moral standard in his And he set the moral standard in his sinless life. But the Holocaust changed sinless life. But the Holocaust changed sinless life. But the Holocaust changed all of that. The overwhelming tragedy of all of that. The overwhelming tragedy of all of that. The overwhelming tragedy of the war displaced Jesus as a fixed the war displaced Jesus as a fixed the war displaced Jesus as a fixed reference for good and evil. Today, the reference for good and evil. Today, the reference for good and evil. Today, the bells still toll, but the pews are bells still toll, but the pews are bells still toll, but the pews are largely empty. The fine art only largely empty. The fine art only largely empty. The fine art only includes Jesus to be ironic today. And includes Jesus to be ironic today. And includes Jesus to be ironic today. And you can pass nearly every day except you can pass nearly every day except you can pass nearly every day except maybe Christmas in relative ease and maybe Christmas in relative ease and maybe Christmas in relative ease and comfort without giving any thought to comfort without giving any thought to comfort without giving any thought to Jesus at all. So, who replaced Jesus as Jesus at all. So, who replaced Jesus as Jesus at all. So, who replaced Jesus as the new moral standard according to the new moral standard according to the new moral standard according to historian Alec Ryrie?

historian Alec Ryrie? historian Alec Ryrie? That would be Adolf Hitler. Hitler That would be Adolf Hitler. Hitler That would be Adolf Hitler. Hitler replaced him as the standard of replaced him as the standard of replaced him as the standard of morality. Here's how how Ryrie explains morality. Here's how how Ryrie explains morality. Here's how how Ryrie explains this. It is as monstrous to praise him this. It is as monstrous to praise him this. It is as monstrous to praise him as it once would have been to disparage as it once would have been to disparage as it once would have been to disparage Jesus. While Christian imagery, crosses, Jesus. While Christian imagery, crosses, Jesus. While Christian imagery, crosses, and crucifixes have lost much of their and crucifixes have lost much of their and crucifixes have lost much of their potency in our culture. There is no potency in our culture. There is no potency in our culture. There is no visceral image which now packs as visceral image which now packs as visceral image which now packs as visceral an emotional punch as a visceral an emotional punch as a visceral an emotional punch as a swastika. Think about this, friends. swastika. Think about this, friends. swastika. Think about this, friends. It's the tale of these two It's the tale of these two It's the tale of these two crosses. The the cross as we know as crosses. The the cross as we know as crosses. The the cross as we know as Christians is not only literally but Christians is not only literally but Christians is not only literally but also figuratively. It is it is this also figuratively. It is it is this also figuratively. It is it is this ultimate brutality. This ultimate evil, ultimate brutality. This ultimate evil, ultimate brutality. This ultimate evil, the crushing of this empire of in this the crushing of this empire of in this the crushing of this empire of in this case the Jews, in this case the the son case the Jews, in this case the the son case the Jews, in this case the the son of God of God of God himself. This is ultimate brutality. But himself. This is ultimate brutality. But himself. This is ultimate brutality. But the cross does not evoke those kinds of the cross does not evoke those kinds of the cross does not evoke those kinds of emotions. Now, there's a light show emotions. Now, there's a light show emotions. Now, there's a light show going on here. I don't know what's going going on here. I don't know what's going going on here. I don't know what's going on. Sorry about that. I didn't plan for on. Sorry about that. I didn't plan for on. Sorry about that. I didn't plan for that. Um, but if you think about it this that. Um, but if you think about it this that. Um, but if you think about it this way, if somebody walked down your way, if somebody walked down your way, if somebody walked down your street, they were carrying a Christian street, they were carrying a Christian street, they were carrying a Christian cross. You might think that's a little cross. You might think that's a little cross. You might think that's a little strange, but you wouldn't probably think strange, but you wouldn't probably think strange, but you wouldn't probably think much of it. If somebody did that down much of it. If somebody did that down much of it. If somebody did that down your street with a your street with a your street with a swastika, you would feel threatened. You swastika, you would feel threatened. You swastika, you would feel threatened. You would feel like you there's something would feel like you there's something would feel like you there's something dangerous in there. The point is I'm

dangerous in there. The point is I'm dangerous in there. The point is I'm simply trying to illustrate is that this simply trying to illustrate is that this simply trying to illustrate is that this overwhelming tragedy of the Holocaust overwhelming tragedy of the Holocaust overwhelming tragedy of the Holocaust empty pe emptied people's sense of empty pe emptied people's sense of empty pe emptied people's sense of Christianity having a way of explaining Christianity having a way of explaining Christianity having a way of explaining this problem of evil. And the response this problem of evil. And the response this problem of evil. And the response then, this is our second response. The then, this is our second response. The then, this is our second response. The first response then was to blame the first response then was to blame the first response then was to blame the victims. victims. victims. The second response to this problem of The second response to this problem of The second response to this problem of evil is to blame the evil is to blame the evil is to blame the dictators. Think about it this way. Have dictators. Think about it this way. Have dictators. Think about it this way. Have you had an evangelistic conversation you had an evangelistic conversation you had an evangelistic conversation with someone and said, you know, the with someone and said, you know, the with someone and said, you know, the kind of the typical line, if you had to kind of the typical line, if you had to kind of the typical line, if you had to say today, why you should go to heaven, say today, why you should go to heaven, say today, why you should go to heaven, how would you account for how would you account for how would you account for yourself? And the response you will yourself? And the response you will yourself? And the response you will typically get today is, well, I think typically get today is, well, I think typically get today is, well, I think because I've been a good person. Okay? because I've been a good person. Okay? because I've been a good person. Okay? And here's what they mean by a good And here's what they mean by a good And here's what they mean by a good person. And they'll usually say this. At person. And they'll usually say this. At person. And they'll usually say this. At least I'm not as bad as least I'm not as bad as least I'm not as bad as Hitler. Okay, I'm just trying to explain Hitler. Okay, I'm just trying to explain Hitler. Okay, I'm just trying to explain to you people didn't talk this way. Of to you people didn't talk this way. Of to you people didn't talk this way. Of course, there wasn't a Hitler to talk course, there wasn't a Hitler to talk course, there wasn't a Hitler to talk about, but they didn't talk this way about, but they didn't talk this way about, but they didn't talk this way about how we're okay as long as we're about how we're okay as long as we're about how we're okay as long as we're just not really, really just not really, really just not really, really bad. That's the moral revolution of bad. That's the moral revolution of bad. That's the moral revolution of trying to explain away this problem of trying to explain away this problem of trying to explain away this problem of evil. We blame the dictators. We're not evil. We blame the dictators. We're not evil. We blame the dictators. We're not as bad as everyone as everyone as bad as everyone as everyone as bad as everyone as everyone else. The problem with this one though else. The problem with this one though else. The problem with this one though is how do you know who are the baddies?

is how do you know who are the baddies? is how do you know who are the baddies? Who are the bad guys Who are the bad guys Who are the bad guys today? Now think about this. This is today? Now think about this. This is today? Now think about this. This is where this this argument falls where this this argument falls where this this argument falls completely apart. I would think that the completely apart. I would think that the completely apart. I would think that the most Nazi thing a person could do is most Nazi thing a person could do is most Nazi thing a person could do is invade unprovoked a neighboring nation invade unprovoked a neighboring nation invade unprovoked a neighboring nation in Europe. That's like that's like in Europe. That's like that's like in Europe. That's like that's like textbook definition Nazi right there. So textbook definition Nazi right there. So textbook definition Nazi right there. So why is Vladimir Putin saying that he's why is Vladimir Putin saying that he's why is Vladimir Putin saying that he's denazifying denazifying denazifying Ukraine? How does that work with its Ukraine? How does that work with its Ukraine? How does that work with its Jewish president? How's this work? It's Jewish president? How's this work? It's Jewish president? How's this work? It's very simple. if he can cast the war as very simple. if he can cast the war as very simple. if he can cast the war as being in the script of World War II being in the script of World War II being in the script of World War II where they had been invaded and indeed a where they had been invaded and indeed a where they had been invaded and indeed a number of Ukrainians had joined in that number of Ukrainians had joined in that number of Ukrainians had joined in that Nazi attack because of their hatred for Nazi attack because of their hatred for Nazi attack because of their hatred for the Russians and the communists the Russians and the communists the Russians and the communists especially he can it's it's okay he can especially he can it's it's okay he can especially he can it's it's okay he can do anything he wants so the problem is do anything he wants so the problem is do anything he wants so the problem is by just blaming the dictators as if they by just blaming the dictators as if they by just blaming the dictators as if they are some uniquely awful group of people are some uniquely awful group of people are some uniquely awful group of people we are then absorbing olved. Whatever we we are then absorbing olved. Whatever we we are then absorbing olved. Whatever we do instead is okay by comparison. That's do instead is okay by comparison. That's do instead is okay by comparison. That's how we try to sell that. You can see why how we try to sell that. You can see why how we try to sell that. You can see why this this falls this this falls this this falls apart. One of my absolute favorite apart. One of my absolute favorite apart. One of my absolute favorite writers is a Russian writer named Vasili writers is a Russian writer named Vasili writers is a Russian writer named Vasili Gman. He wrote a incredibly harrowing Gman. He wrote a incredibly harrowing Gman. He wrote a incredibly harrowing account of the Holocaust in his book account of the Holocaust in his book account of the Holocaust in his book Life and Fate. If nothing it's a big Life and Fate. If nothing it's a big Life and Fate. If nothing it's a big book, I'm not going to not going to

book, I'm not going to not going to book, I'm not going to not going to pretend like it's not. Um, it's like pretend like it's not. Um, it's like pretend like it's not. Um, it's like think about Toltoy's War in Peace, but think about Toltoy's War in Peace, but think about Toltoy's War in Peace, but think about it for World War II um in think about it for World War II um in think about it for World War II um in there. That was actually supposed to there. That was actually supposed to there. That was actually supposed to make you think that it's good, not make make you think that it's good, not make make you think that it's good, not make you scared of it. If anybody walks away you scared of it. If anybody walks away you scared of it. If anybody walks away and says they read Life and Fate, I'll and says they read Life and Fate, I'll and says they read Life and Fate, I'll consider this a consider this a consider this a success. But here's part of what part of success. But here's part of what part of success. But here's part of what part of what he understands in what he understands in what he understands in this. He writes he covers the same this. He writes he covers the same this. He writes he covers the same problem that I'm trying to get at right problem that I'm trying to get at right problem that I'm trying to get at right here. It's the problem of the suffering here. It's the problem of the suffering here. It's the problem of the suffering of innocent children. He's building on of innocent children. He's building on of innocent children. He's building on what Feder Dasvki and the brothers what Feder Dasvki and the brothers what Feder Dasvki and the brothers Keramatsov talked about as well as the Keramatsov talked about as well as the Keramatsov talked about as well as the suffering of innocent suffering of innocent suffering of innocent children. children. children. Um there's I'll give you one scene in Um there's I'll give you one scene in Um there's I'll give you one scene in that book that just brings so much that book that just brings so much that book that just brings so much emotion to me. There's a young child who emotion to me. There's a young child who emotion to me. There's a young child who becomes separated in this book life and becomes separated in this book life and becomes separated in this book life and fate this novel from his parents during fate this novel from his parents during fate this novel from his parents during this selection for for the Trebinka gas this selection for for the Trebinka gas this selection for for the Trebinka gas chambers. Vasili Gman was one of the chambers. Vasili Gman was one of the chambers. Vasili Gman was one of the first people to walk into Trebinka when first people to walk into Trebinka when first people to walk into Trebinka when it was liberated. Okay, so he knew what it was liberated. Okay, so he knew what it was liberated. Okay, so he knew what he was saying. His mother, he was he was saying. His mother, he was he was saying. His mother, he was Jewish. His mother was Jewish and she Jewish. His mother was Jewish and she Jewish. His mother was Jewish and she was actually killed by the Nazis in was actually killed by the Nazis in was actually killed by the Nazis in Ukraine. So he understood what he was Ukraine. So he understood what he was Ukraine. So he understood what he was talking about. I can just hardly tell talking about. I can just hardly tell talking about. I can just hardly tell this story without just weeping. It's so this story without just weeping. It's so this story without just weeping. It's so emotional. There's a Jewish doctor, a emotional. There's a Jewish doctor, a emotional. There's a Jewish doctor, a woman who could have avoided woman who could have avoided woman who could have avoided immediate, she could have been saved immediate, she could have been saved immediate, she could have been saved because she was a doctor. This is the because she was a doctor. This is the because she was a doctor. This is the selection. If you have a profession or

selection. If you have a profession or selection. If you have a profession or you're a man, you go right. If you're a you're a man, you go right. If you're a you're a man, you go right. If you're a woman or a child, you go left to woman or a child, you go left to woman or a child, you go left to immediate death. She could have gone immediate death. She could have gone immediate death. She could have gone right. She decides to go right. She decides to go right. She decides to go left. But she does this because of this left. But she does this because of this left. But she does this because of this child who becomes separated from the child who becomes separated from the child who becomes separated from the parents who who knows where they are at parents who who knows where they are at parents who who knows where they are at this point. This woman who never had this point. This woman who never had this point. This woman who never had children of her own has one last thought children of her own has one last thought children of her own has one last thought according to Vasili Gman before she according to Vasili Gman before she according to Vasili Gman before she dies. She says, "Today I have become a dies. She says, "Today I have become a dies. She says, "Today I have become a mother." It's her last mother." It's her last mother." It's her last thought. Again, the the question of the thought. Again, the the question of the thought. Again, the the question of the innocent children, the innocent innocent children, the innocent innocent children, the innocent suffering, it just overwhelms our suffering, it just overwhelms our suffering, it just overwhelms our system. What what ends up happening system. What what ends up happening system. What what ends up happening though is if you try to say, "Well, it's though is if you try to say, "Well, it's though is if you try to say, "Well, it's about those evil about those evil about those evil dictators." Well, the problem there is dictators." Well, the problem there is dictators." Well, the problem there is that look what the Russians, look what that look what the Russians, look what that look what the Russians, look what Vladimir Putin have done. They've Vladimir Putin have done. They've Vladimir Putin have done. They've murdered all sorts of children and taken murdered all sorts of children and taken murdered all sorts of children and taken them captive. It justifies you in doing them captive. It justifies you in doing them captive. It justifies you in doing anything. And the reason Grossman would anything. And the reason Grossman would anything. And the reason Grossman would ended up being blacklisted by the ended up being blacklisted by the ended up being blacklisted by the Soviets was because he said evil is not Soviets was because he said evil is not Soviets was because he said evil is not about the bad guys over here, the Nazis, about the bad guys over here, the Nazis, about the bad guys over here, the Nazis, and the good guys, the communists over and the good guys, the communists over and the good guys, the communists over here. You're basically the same. You're here. You're basically the same. You're here. You're basically the same. You're doing the same things. You can justify doing the same things. You can justify doing the same things. You can justify all kind of evil by saying at least all kind of evil by saying at least all kind of evil by saying at least again I'm not as bad as that other side again I'm not as bad as that other side again I'm not as bad as that other side in there and that's the third then in there and that's the third then in there and that's the third then objection. It's the third one. Okay. So objection. It's the third one. Okay. So objection. It's the third one. Okay. So we've we've blamed the we've we've blamed the we've we've blamed the victims. We've blamed the dictators, the

victims. We've blamed the dictators, the victims. We've blamed the dictators, the really bad guys. Okay. At least I'm I'm really bad guys. Okay. At least I'm I'm really bad guys. Okay. At least I'm I'm good compared to them. Third, then we good compared to them. Third, then we good compared to them. Third, then we are now blaming the people I don't like. are now blaming the people I don't like. are now blaming the people I don't like. the people on the other side of things. the people on the other side of things. the people on the other side of things. There I mentioned that's exactly what There I mentioned that's exactly what There I mentioned that's exactly what Gman was trying to to capture. There's Gman was trying to to capture. There's Gman was trying to to capture. There's another writer who was especially good another writer who was especially good another writer who was especially good at talking about this and that was at talking about this and that was at talking about this and that was Alexander Alexander Alexander Soljanitson, a Christian and he's worked Soljanitson, a Christian and he's worked Soljanitson, a Christian and he's worked the Gulog archipelago and others as the Gulog archipelago and others as the Gulog archipelago and others as well. His line is one of the most famous well. His line is one of the most famous well. His line is one of the most famous really of all time. And it is as true really of all time. And it is as true really of all time. And it is as true today as it was thousands of years ago today as it was thousands of years ago today as it was thousands of years ago as it was through the height of the as it was through the height of the as it was through the height of the Russian Soviet system and its evils. And Russian Soviet system and its evils. And Russian Soviet system and its evils. And it's as just true today. He said, "We it's as just true today. He said, "We it's as just true today. He said, "We like to imagine that the line between like to imagine that the line between like to imagine that the line between good and evil but runs between me and good and evil but runs between me and good and evil but runs between me and you instead of inside every single human you instead of inside every single human you instead of inside every single human heart."

heart." heart." That is where the line of good and evil That is where the line of good and evil That is where the line of good and evil runs through. Not through people, not runs through. Not through people, not runs through. Not through people, not through people groups, but through each through people groups, but through each through people groups, but through each individual person. individual person. individual person. So what's happened then if we answer So what's happened then if we answer So what's happened then if we answer these questions the wrong way is it these questions the wrong way is it these questions the wrong way is it shifts evil from something that the shifts evil from something that the shifts evil from something that the scriptures talk about comes from from scriptures talk about comes from from scriptures talk about comes from from within us as we inherit that original within us as we inherit that original within us as we inherit that original sin an evil that comes from within us sin an evil that comes from within us sin an evil that comes from within us inside of all of us to something that is inside of all of us to something that is inside of all of us to something that is merely out there with our enemies. What merely out there with our enemies. What merely out there with our enemies. What this does then is it moves us from the this does then is it moves us from the this does then is it moves us from the defendant to the judge of morality as if defendant to the judge of morality as if defendant to the judge of morality as if today we've become virtuous just because today we've become virtuous just because today we've become virtuous just because we've been born after Hitler, just we've been born after Hitler, just we've been born after Hitler, just because we've been born later than because we've been born later than because we've been born later than that. But the thing is friends, you that. But the thing is friends, you that. But the thing is friends, you know, as Christians, we need an know, as Christians, we need an know, as Christians, we need an objective standard of morality that is objective standard of morality that is objective standard of morality that is bigger than just not Hitler. There has bigger than just not Hitler. There has bigger than just not Hitler. There has to be something beyond that. All manner to be something beyond that. All manner to be something beyond that. All manner of evil begins when we underestimate the of evil begins when we underestimate the of evil begins when we underestimate the human pension for human pension for human pension for selfdeception of saying I'm righteous selfdeception of saying I'm righteous selfdeception of saying I'm righteous because of the people I because of the people I because of the people I hate. I'm righteous because those people hate. I'm righteous because those people hate. I'm righteous because those people are bad. This is so tempting now as it are bad. This is so tempting now as it are bad. This is so tempting now as it is in any other time. The people we is in any other time. The people we is in any other time. The people we already hated are always to blame.

already hated are always to blame. already hated are always to blame. And now finally then we get to the last And now finally then we get to the last And now finally then we get to the last of the objections or explanations for of the objections or explanations for of the objections or explanations for this fourth. Then the last person to this fourth. Then the last person to this fourth. Then the last person to blame for the problem of evil is God blame for the problem of evil is God blame for the problem of evil is God himself or more likely than himself or more likely than himself or more likely than the perception of God or the absence of the perception of God or the absence of the perception of God or the absence of God. God. God. So perhaps we are tempted then to in So perhaps we are tempted then to in So perhaps we are tempted then to in response to this question to silence God response to this question to silence God response to this question to silence God to erase him from history as an echo of to erase him from history as an echo of to erase him from history as an echo of humanity's ignorant humanity's ignorant humanity's ignorant past. And maybe we expect that an answer past. And maybe we expect that an answer past. And maybe we expect that an answer to this question a satisfactory answers to this question a satisfactory answers to this question a satisfactory answers to this question will erupt when we when to this question will erupt when we when to this question will erupt when we when we stop raging against a god who isn't we stop raging against a god who isn't we stop raging against a god who isn't there. It's the basic atheist response there. It's the basic atheist response there. It's the basic atheist response to the problem of evil. to the problem of evil. to the problem of evil. He's not there. So, stop complaining He's not there. So, stop complaining He's not there. So, stop complaining about him who can't about him who can't about him who can't respond. Years ago, I was talking with respond. Years ago, I was talking with respond. Years ago, I was talking with an elder at a church about a man in his an elder at a church about a man in his an elder at a church about a man in his congregation. And this man had endured a congregation. And this man had endured a congregation. And this man had endured a job like job like job like existence. It was so it was so sad. Loss existence. It was so it was so sad. Loss existence. It was so it was so sad. Loss of his family, loss of his jobs, loss of of his family, loss of his jobs, loss of of his family, loss of his jobs, loss of his health, everything. In the end, he his health, everything. In the end, he his health, everything. In the end, he the elders have been walking through him the elders have been walking through him the elders have been walking through him with all of this. And in the end, he with all of this. And in the end, he with all of this. And in the end, he left the church because he blamed God left the church because he blamed God left the church because he blamed God for it. And with all of the genuine for it. And with all of the genuine for it. And with all of the genuine genuine compassion that I had for this genuine compassion that I had for this genuine compassion that I had for this situation, I said, "Did it

situation, I said, "Did it situation, I said, "Did it help? Did it help? Did it help? Did it help?" Friends, he didn't suffer any of help?" Friends, he didn't suffer any of help?" Friends, he didn't suffer any of these things because of his belief in these things because of his belief in these things because of his belief in God. He suffered these things because we God. He suffered these things because we God. He suffered these things because we live in a world full of evil. We live in live in a world full of evil. We live in live in a world full of evil. We live in a world that is longing, a creation that a world that is longing, a creation that a world that is longing, a creation that is longing for its redeemer to return. A is longing for its redeemer to return. A is longing for its redeemer to return. A creation that has been subjected to creation that has been subjected to creation that has been subjected to futility. A world that is is subject to futility. A world that is is subject to futility. A world that is is subject to the evil that is done by us and the evil that is done by us and the evil that is done by us and committed against us from and and committed against us from and and committed against us from and and ultimately toward toward God. The thing ultimately toward toward God. The thing ultimately toward toward God. The thing about rejecting God in this situation is about rejecting God in this situation is about rejecting God in this situation is that you lose your only chance. You lose that you lose your only chance. You lose that you lose your only chance. You lose your only hope. your only hope. your only hope. There's no answer to this problem by There's no answer to this problem by There's no answer to this problem by saying God isn't there or that saying saying God isn't there or that saying saying God isn't there or that saying God is not competent to deal with any of God is not competent to deal with any of God is not competent to deal with any of it. This doesn't solve any of your it. This doesn't solve any of your it. This doesn't solve any of your problems. Think about it this problems. Think about it this problems. Think about it this way. I I guess there's some comfort to way. I I guess there's some comfort to way. I I guess there's some comfort to know that God isn't just holding out for know that God isn't just holding out for know that God isn't just holding out for us in our misery. But does the baby stop us in our misery. But does the baby stop us in our misery. But does the baby stop crying if she knows her mother isn't in crying if she knows her mother isn't in crying if she knows her mother isn't in the next room?

the next room? the next room? I mean, do you stop crying if you know I mean, do you stop crying if you know I mean, do you stop crying if you know there's no mother who will ever come to there's no mother who will ever come to there's no mother who will ever come to comfort you? It doesn't make any sense. comfort you? It doesn't make any sense. comfort you? It doesn't make any sense. Would it bring comfort to know that her Would it bring comfort to know that her Would it bring comfort to know that her mother has left and will never return? mother has left and will never return? mother has left and will never return? The thing about knowing that your mother The thing about knowing that your mother The thing about knowing that your mother is still around, if she's somewhere in is still around, if she's somewhere in is still around, if she's somewhere in the house, she might eventually hear the house, she might eventually hear the house, she might eventually hear your cries and bring you comfort, to your cries and bring you comfort, to your cries and bring you comfort, to hold you, to bring you you milk. And hold you, to bring you you milk. And hold you, to bring you you milk. And there's ultimately hope. And that's why there's ultimately hope. And that's why there's ultimately hope. And that's why I think so often in this situation, I think so often in this situation, I think so often in this situation, we're not talking about the silence of we're not talking about the silence of we're not talking about the silence of God. Because friends, our very God. Because friends, our very God. Because friends, our very cries about the state of this world and cries about the state of this world and cries about the state of this world and about what's happening to us are about what's happening to us are about what's happening to us are evidence that God does exist. They're evidence that God does exist. They're evidence that God does exist. They're evidence that he does care because are evidence that he does care because are evidence that he does care because are these are things that we do because we these are things that we do because we these are things that we do because we have been made in his have been made in his have been made in his image. Think about this. image. Think about this. image. Think about this. No other No other No other creatures ask these creatures ask these creatures ask these questions. It's not The dolphins do not questions. It's not The dolphins do not questions. It's not The dolphins do not cry out in the silence for God. The cry out in the silence for God. The cry out in the silence for God. The eagles don't ask each other, "Where is eagles don't ask each other, "Where is eagles don't ask each other, "Where is God?" as we soar over the earth. The God?" as we soar over the earth. The God?" as we soar over the earth. The gazels don't wonder if they should gazels don't wonder if they should gazels don't wonder if they should forgive. Every man, woman, and child, forgive. Every man, woman, and child, forgive. Every man, woman, and child, regardless of whether they believe in regardless of whether they believe in regardless of whether they believe in Jesus or acknowledge him as creator, has Jesus or acknowledge him as creator, has Jesus or acknowledge him as creator, has been made in his image.

been made in his image. been made in his image. So, we demand an answer to this question So, we demand an answer to this question So, we demand an answer to this question because we've been made by a God who is because we've been made by a God who is because we've been made by a God who is just, that this is not the way things just, that this is not the way things just, that this is not the way things should be. We cry out for mercy because should be. We cry out for mercy because should be. We cry out for mercy because we've been made by a God who is we've been made by a God who is we've been made by a God who is merciful. That's exactly why we answer merciful. That's exactly why we answer merciful. That's exactly why we answer and a ask and answer these questions. and a ask and answer these questions. and a ask and answer these questions. God is not silent at all. In response to God is not silent at all. In response to God is not silent at all. In response to our our our pleas, he listens even when we're not pleas, he listens even when we're not pleas, he listens even when we're not calling out to him. Our very sense of calling out to him. Our very sense of calling out to him. Our very sense of this justifies testifies of of this this justifies testifies of of this this justifies testifies of of this justice testifies that God hears every justice testifies that God hears every justice testifies that God hears every child's child's child's cry. We can blame others. We can blame cry. We can blame others. We can blame cry. We can blame others. We can blame the victims. We can blame God. But even the victims. We can blame God. But even the victims. We can blame God. But even this search itself proves that God is this search itself proves that God is this search itself proves that God is there, that he does not care, that he there, that he does not care, that he there, that he does not care, that he does care, and that he is not silent in does care, and that he is not silent in does care, and that he is not silent in the midst of all of this. the midst of all of this. the midst of all of this. And if we need more evidence of this And if we need more evidence of this And if we need more evidence of this then other than what we simply know from then other than what we simply know from then other than what we simply know from looking around the world, we see this looking around the world, we see this looking around the world, we see this explicitly all over scripture. Said explicitly all over scripture. Said explicitly all over scripture. Said again in my little book here, we look at again in my little book here, we look at again in my little book here, we look at it a lot more. But what I love many many it a lot more. But what I love many many it a lot more. But what I love many many things I love about scripture is when we things I love about scripture is when we things I love about scripture is when we turn there, we find anything but safe turn there, we find anything but safe turn there, we find anything but safe and sanitary answers to the most and sanitary answers to the most and sanitary answers to the most difficult questions and find in instead difficult questions and find in instead difficult questions and find in instead we find many of the most faithful we find many of the most faithful we find many of the most faithful inspired writers of scripture asking the inspired writers of scripture asking the inspired writers of scripture asking the same hard questions. This is the in the same hard questions. This is the in the same hard questions. This is the in the inspired words of God. They're asking inspired words of God. They're asking inspired words of God. They're asking these same hard questions about God.

these same hard questions about God. these same hard questions about God. I think about Lamentations 3. I bet a I think about Lamentations 3. I bet a I think about Lamentations 3. I bet a lot of you don't you're not ne lot of you don't you're not ne lot of you don't you're not ne necessarily familiar with the passage, necessarily familiar with the passage, necessarily familiar with the passage, but you know it from the song. Okay, but you know it from the song. Okay, but you know it from the song. Okay, it's one of the most beautiful passages it's one of the most beautiful passages it's one of the most beautiful passages in the Bible. It's the inspiration for in the Bible. It's the inspiration for in the Bible. It's the inspiration for one of the greatest songs in our hymn one of the greatest songs in our hymn one of the greatest songs in our hymn book. We read in Lamentations book. We read in Lamentations book. We read in Lamentations 3:21-24. This but this I call to mind 3:21-24. This but this I call to mind 3:21-24. This but this I call to mind and therefore I have hope. The steadfast and therefore I have hope. The steadfast and therefore I have hope. The steadfast love of the Lord never ceases. His love of the Lord never ceases. His love of the Lord never ceases. His mercies never come to an end. They are mercies never come to an end. They are mercies never come to an end. They are new every morning. Great is your new every morning. Great is your new every morning. Great is your faithfulness. The Lord is my portion, faithfulness. The Lord is my portion, faithfulness. The Lord is my portion, says my soul. Therefore, I will hope in says my soul. Therefore, I will hope in says my soul. Therefore, I will hope in him. One of my closest friends had his him. One of my closest friends had his him. One of my closest friends had his son die suddenly middle of the night son die suddenly middle of the night son die suddenly middle of the night with absolutely no explanation and he with absolutely no explanation and he with absolutely no explanation and he wrote a book based on the hope of this wrote a book based on the hope of this wrote a book based on the hope of this passage. It's an absolutely beautiful passage. It's an absolutely beautiful passage. It's an absolutely beautiful passage. But that's not what I'm trying passage. But that's not what I'm trying passage. But that's not what I'm trying to highlight here. Read on in to highlight here. Read on in to highlight here. Read on in Lamentations 3 and the prophet Lamentations 3 and the prophet Lamentations 3 and the prophet Jeremiah's perspective begins to change Jeremiah's perspective begins to change Jeremiah's perspective begins to change and even darken. And this is where we and even darken. And this is where we and even darken. And this is where we see no matter how hard your questions, see no matter how hard your questions, see no matter how hard your questions, no matter how painful your no matter how painful your no matter how painful your experience, it it can only match what we experience, it it can only match what we experience, it it can only match what we already see in scripture itself.

already see in scripture itself. already see in scripture itself. Lamentations Lamentations Lamentations 3:43-48. You have wrapped yourself with 3:43-48. You have wrapped yourself with 3:43-48. You have wrapped yourself with anger and pursued us, killing us, anger and pursued us, killing us, anger and pursued us, killing us, killing without pity. You've wrapped killing without pity. You've wrapped killing without pity. You've wrapped yourself with a cloud so that no prayer yourself with a cloud so that no prayer yourself with a cloud so that no prayer can pass through. You have made us scum can pass through. You have made us scum can pass through. You have made us scum and garbage among the peoples. All our and garbage among the peoples. All our and garbage among the peoples. All our enemies open their mouths against us. enemies open their mouths against us. enemies open their mouths against us. Panic and pitfall have come upon us. Panic and pitfall have come upon us. Panic and pitfall have come upon us. Devastation and destruction. My eyes Devastation and destruction. My eyes Devastation and destruction. My eyes flow with rivers of tears because of the flow with rivers of tears because of the flow with rivers of tears because of the destruction of the daughter of my destruction of the daughter of my destruction of the daughter of my people. I haven't seen any hymns written people. I haven't seen any hymns written people. I haven't seen any hymns written on that part of the passage. on that part of the passage. on that part of the passage. Friends, I again I don't know what Friends, I again I don't know what Friends, I again I don't know what you're going you're going you're going through, but I I have a feeling that it through, but I I have a feeling that it through, but I I have a feeling that it scripture can handle it. God can handle scripture can handle it. God can handle scripture can handle it. God can handle it. These experiences, they are as true it. These experiences, they are as true it. These experiences, they are as true to life as anything could to life as anything could to life as anything could be. I just want you to know that your be. I just want you to know that your be. I just want you to know that your belief in God, it can survive your worst belief in God, it can survive your worst belief in God, it can survive your worst nightmare.

nightmare. nightmare. Whether that worst nightmare is in the Whether that worst nightmare is in the Whether that worst nightmare is in the rearview mirror and you're still dealing rearview mirror and you're still dealing rearview mirror and you're still dealing with it or whether it's ahead and you with it or whether it's ahead and you with it or whether it's ahead and you don't know. But your belief can survive don't know. But your belief can survive don't know. But your belief can survive your worst your worst your worst nightmare. Because it is not the nightmare. Because it is not the nightmare. Because it is not the strength of your faith that holds you to strength of your faith that holds you to strength of your faith that holds you to God, but the strength of God's grip on God, but the strength of God's grip on God, but the strength of God's grip on you, that holds you through any of these you, that holds you through any of these you, that holds you through any of these circumstances, which is what we see so circumstances, which is what we see so circumstances, which is what we see so clearly in in the clearly in in the clearly in in the scriptures. So, I just want to close scriptures. So, I just want to close scriptures. So, I just want to close here and say we've looked at a few here and say we've looked at a few here and say we've looked at a few different different different ways of kind of the different aspects of ways of kind of the different aspects of ways of kind of the different aspects of fault. fault. fault. We can the question of evil. We can can We can the question of evil. We can can We can the question of evil. We can can blame God and as a consequence we can blame God and as a consequence we can blame God and as a consequence we can essentially say we'd be better off if essentially say we'd be better off if essentially say we'd be better off if God simply didn't exist. We get rid of God simply didn't exist. We get rid of God simply didn't exist. We get rid of him. We can blame the dictators. Those him. We can blame the dictators. Those him. We can blame the dictators. Those are the really bad people. Thankfully, are the really bad people. Thankfully, are the really bad people. Thankfully, I'm not that bad. I'm not Hitler, so I'm I'm not that bad. I'm not Hitler, so I'm I'm not that bad. I'm not Hitler, so I'm okay. We can blame the other side, the okay. We can blame the other side, the okay. We can blame the other side, the people we already don't like. We can people we already don't like. We can people we already don't like. We can blame them for whatever goes wrong. Or blame them for whatever goes wrong. Or blame them for whatever goes wrong. Or we can blame the victims themselves. We we can blame the victims themselves. We we can blame the victims themselves. We can say, "Well, maybe they had it coming can say, "Well, maybe they had it coming can say, "Well, maybe they had it coming to them. Maybe they did something to them. Maybe they did something to them. Maybe they did something wrong." Now, we've also looked at every wrong." Now, we've also looked at every wrong." Now, we've also looked at every one of these reasons of why I think they one of these reasons of why I think they one of these reasons of why I think they fall short. But the reality is when fall short. But the reality is when fall short. But the reality is when you're looking at this situation, the you're looking at this situation, the you're looking at this situation, the answer could involve some of these. It answer could involve some of these. It answer could involve some of these. It could involve all of these is some way.

could involve all of these is some way. could involve all of these is some way. Of course, it can also involve us. Of course, it can also involve us. Of course, it can also involve us. We talk often in the problem of evil We talk often in the problem of evil We talk often in the problem of evil about the things that have been done to about the things that have been done to about the things that have been done to us or done to other people. But some of us or done to other people. But some of us or done to other people. But some of us deal with the guilt of the horrible us deal with the guilt of the horrible us deal with the guilt of the horrible things that we have done to others and things that we have done to others and things that we have done to others and wonder if God's grace could be enough. wonder if God's grace could be enough. wonder if God's grace could be enough. We wonder about that problem of evil of We wonder about that problem of evil of We wonder about that problem of evil of what we've done in our past, maybe even what we've done in our past, maybe even what we've done in our past, maybe even our recent past. So what's the solution? our recent past. So what's the solution? our recent past. So what's the solution? We've been exploring it here. But we We've been exploring it here. But we We've been exploring it here. But we know then that God does something know then that God does something know then that God does something totally totally totally unexpected. Something totally unexpected unexpected. Something totally unexpected unexpected. Something totally unexpected in in in scripture. We find that he is not silent scripture. We find that he is not silent scripture. We find that he is not silent at all in the face of this at all in the face of this at all in the face of this question. In fact, rather than silence, question. In fact, rather than silence, question. In fact, rather than silence, he sends us the he sends us the he sends us the word. He sends us the word of God to word. He sends us the word of God to word. He sends us the word of God to dwell among us. dwell among us. dwell among us. We learn that the very word of God is We learn that the very word of God is We learn that the very word of God is the son of the son of the son of God. You see here how it's so easy. I God. You see here how it's so easy. I God. You see here how it's so easy. I just think about my own kids. For many just think about my own kids. For many just think about my own kids. For many of us, that's a worst nightmare relating of us, that's a worst nightmare relating of us, that's a worst nightmare relating to our kids. And how amazing is it? How to our kids. And how amazing is it? How to our kids. And how amazing is it? How perfect is it that the very solution God perfect is it that the very solution God perfect is it that the very solution God gives to the problem of evil is the gives to the problem of evil is the gives to the problem of evil is the offering of his own son, his one and offering of his own son, his one and offering of his own son, his one and only son. The offering of his perfect, only son. The offering of his perfect, only son. The offering of his perfect, spotless, sinless, obedient son as a spotless, sinless, obedient son as a spotless, sinless, obedient son as a father to make us then sons and

father to make us then sons and father to make us then sons and daughters of the living God as well. So daughters of the living God as well. So daughters of the living God as well. So his son lays down his sinless life and his son lays down his sinless life and his son lays down his sinless life and he substitutes not only for the sin in he substitutes not only for the sin in he substitutes not only for the sin in here inside us that separates us from here inside us that separates us from here inside us that separates us from God but also for the sin that separates God but also for the sin that separates God but also for the sin that separates us from each other and all the evil that us from each other and all the evil that us from each other and all the evil that results from that. The sin that then results from that. The sin that then results from that. The sin that then afflicts us. He has already given your afflicts us. He has already given your afflicts us. He has already given your life for yours. So you can live now life for yours. So you can live now life for yours. So you can live now knowing that an inheritance belongs to knowing that an inheritance belongs to knowing that an inheritance belongs to you and that no one and nothing can rob you and that no one and nothing can rob you and that no one and nothing can rob you of that even through your worst you of that even through your worst you of that even through your worst nightmare. That is the ultimate hope and nightmare. That is the ultimate hope and nightmare. That is the ultimate hope and that he's coming soon again to silence that he's coming soon again to silence that he's coming soon again to silence all sin and all evil forever for good. all sin and all evil forever for good. all sin and all evil forever for good. Let me see if I can take a couple Let me see if I can take a couple Let me see if I can take a couple questions before we stop. Got a question questions before we stop. Got a question questions before we stop. Got a question right here. I'll I'll repeat it as long right here. I'll I'll repeat it as long right here. I'll I'll repeat it as long as I can hear it. as I can hear it. as I can hear it. I've had the question asked to me I've had the question asked to me I've had the question asked to me several times. Yeah. God is sovereign.

several times. Yeah. God is sovereign. several times. Yeah. God is sovereign. Yeah. And God is God. He loves us. He sent his son is God. He loves us. He sent his son forgiveness of our s. God is sovereign. forgiveness of our s. God is sovereign. forgiveness of our s. God is sovereign. Why does he still allow evil? My Why does he still allow evil? My Why does he still allow evil? My daughter asked me that question. I don't daughter asked me that question. I don't daughter asked me that question. I don't know how to answer it. Well, yeah. So, know how to answer it. Well, yeah. So, know how to answer it. Well, yeah. So, the the basic question, I mean, when the the basic question, I mean, when the the basic question, I mean, when you're boiling down the problem of evil, you're boiling down the problem of evil, you're boiling down the problem of evil, this is kind of the the gotcha question. this is kind of the the gotcha question. this is kind of the the gotcha question. It's one that we ask, but it's also the It's one that we ask, but it's also the It's one that we ask, but it's also the one that's often asked of us. The one that's often asked of us. The one that's often asked of us. The question of if God were truly sovereign, question of if God were truly sovereign, question of if God were truly sovereign, then he would not allow he would not then he would not allow he would not then he would not allow he would not allow evil. Um, I got to say I I I finished I was Um, I got to say I I I finished I was teaching a kind of delivering a sermon teaching a kind of delivering a sermon teaching a kind of delivering a sermon in class as a model and I worked through in class as a model and I worked through in class as a model and I worked through this and one of my students was angry at this and one of my students was angry at this and one of my students was angry at me and he said, "You didn't answer the me and he said, "You didn't answer the me and he said, "You didn't answer the question." And so what's so interesting question." And so what's so interesting question." And so what's so interesting is I went back to a scene from brothers is I went back to a scene from brothers is I went back to a scene from brothers Karamasov in in das dasi brothers Karamasov in in das dasi brothers Karamasov in in das dasi brothers Kamasov and it's a scene that depicts Kamasov and it's a scene that depicts Kamasov and it's a scene that depicts Jesus on the witness stand he's being Jesus on the witness stand he's being Jesus on the witness stand he's being accused accused and accused in the end accused accused and accused in the end accused accused and accused in the end he doesn't respond what's interesting is he doesn't respond what's interesting is he doesn't respond what's interesting is it's a kind of a a fictionalization of it's a kind of a a fictionalization of it's a kind of a a fictionalization of Isaiah Isaiah Isaiah 52:53 okay he's silent before his 52:53 okay he's silent before his 52:53 okay he's silent before his accusers and he approaches and he offers accusers and he approaches and he offers accusers and he approaches and he offers a kiss to the person who's accusing him a kiss to the person who's accusing him a kiss to the person who's accusing him there and he's like, "Wait a minute. No, there and he's like, "Wait a minute. No, there and he's like, "Wait a minute. No, where's your answer? Where's your where's your answer? Where's your where's your answer? Where's your answer?" Okay. Well, in scripture once

answer?" Okay. Well, in scripture once answer?" Okay. Well, in scripture once again, what do we look at? What's the again, what do we look at? What's the again, what do we look at? What's the answer to this question in scripture? answer to this question in scripture? answer to this question in scripture? There's two of them. Number one is the There's two of them. Number one is the There's two of them. Number one is the book of Job. And what does God say at book of Job. And what does God say at book of Job. And what does God say at the end of the book of Job? Says, "I'm the end of the book of Job? Says, "I'm the end of the book of Job? Says, "I'm God." So, it doesn't get an explanation God." So, it doesn't get an explanation God." So, it doesn't get an explanation for everything. It's just it's just not for everything. It's just it's just not for everything. It's just it's just not there. And then the second explanation there. And then the second explanation there. And then the second explanation is whatever the answer might be, it is whatever the answer might be, it is whatever the answer might be, it can't be because God doesn't love us. can't be because God doesn't love us. can't be because God doesn't love us. Because Because Because otherwise, what is the point of the otherwise, what is the point of the otherwise, what is the point of the cross? What is the point of the cross? What is the point of the cross? What is the point of the sacrifice of the son of the sinless son sacrifice of the son of the sinless son sacrifice of the son of the sinless son of God? What is the hope of of the of God? What is the hope of of the of God? What is the hope of of the resurrection? I mean, that's where resurrection? I mean, that's where resurrection? I mean, that's where scripture goes. It doesn't give us a scripture goes. It doesn't give us a scripture goes. It doesn't give us a complete resolution of that. But the way complete resolution of that. But the way complete resolution of that. But the way to flip that around though is is of to flip that around though is is of to flip that around though is is of course we clearly have a problem of course we clearly have a problem of course we clearly have a problem of evil. But I would love to know another evil. But I would love to know another evil. But I would love to know another explanation. That's why I did this talk explanation. That's why I did this talk explanation. That's why I did this talk this way. Give me another explanation this way. Give me another explanation this way. Give me another explanation that that explains it in a satisfactory that that explains it in a satisfactory that that explains it in a satisfactory way. These are the other explanations. way. These are the other explanations. way. These are the other explanations. They don't work. Second, Christianity They don't work. Second, Christianity They don't work. Second, Christianity has an explanation for the harder has an explanation for the harder has an explanation for the harder question which is the problem of good.

question which is the problem of good. question which is the problem of good. Of why is there good in the world? Of why is there good in the world? Of why is there good in the world? Because apart from God, there is Because apart from God, there is Because apart from God, there is absolutely no explanation for good. absolutely no explanation for good. absolutely no explanation for good. Everything is merely preference and Everything is merely preference and Everything is merely preference and power. And preference is a form of power power. And preference is a form of power power. And preference is a form of power to dictate your will in there. So to dictate your will in there. So to dictate your will in there. So there's no easy answer to that question. there's no easy answer to that question. there's no easy answer to that question. And you can read as many toms as you And you can read as many toms as you And you can read as many toms as you want, as long as they are or as short as want, as long as they are or as short as want, as long as they are or as short as my little book. And that's basically my little book. And that's basically my little book. And that's basically where you're going to end up. I will say where you're going to end up. I will say where you're going to end up. I will say one last thing. This is not my belief, one last thing. This is not my belief, one last thing. This is not my belief, but some people will also say that's why but some people will also say that's why but some people will also say that's why God's not sovereign. That's why we have God's not sovereign. That's why we have God's not sovereign. That's why we have free will. That's one of the most common free will. That's one of the most common free will. That's one of the most common defenses. I don't subscribe to that defenses. I don't subscribe to that defenses. I don't subscribe to that based on my own conclusions biblically, based on my own conclusions biblically, based on my own conclusions biblically, but that's that's one of the other most but that's that's one of the other most but that's that's one of the other most common ones. Have a question right here. common ones. Have a question right here. common ones. Have a question right here. The free will defense. Yeah. Is it The free will defense. Yeah. Is it The free will defense. Yeah. Is it because man has free will? Well, because man has free will? Well, because man has free will? Well, certainly it is the case. Let's talk certainly it is the case. Let's talk certainly it is the case. Let's talk about the free will defense here just about the free will defense here just about the free will defense here just very quickly. Um I talk about this very quickly. Um I talk about this very quickly. Um I talk about this fairly often. Um, and Don Carson himself fairly often. Um, and Don Carson himself fairly often. Um, and Don Carson himself had a privilege to be one of his had a privilege to be one of his had a privilege to be one of his students. Part of the answer is that why students. Part of the answer is that why students. Part of the answer is that why are we blaming God for what we do to are we blaming God for what we do to are we blaming God for what we do to each other? Yeah, that's part of the each other? Yeah, that's part of the each other? Yeah, that's part of the free will defense right there. But free will defense right there. But free will defense right there. But within that, I would just say within that, I would just say within that, I would just say paradigmatic for me theologically would paradigmatic for me theologically would paradigmatic for me theologically would be the book of Acts, specifically the be the book of Acts, specifically the be the book of Acts, specifically the sermons of Stephen and Peter and what is sermons of Stephen and Peter and what is sermons of Stephen and Peter and what is known theologically as the doctrine of known theologically as the doctrine of known theologically as the doctrine of compatibilism.

compatibilism. compatibilism. Well, you see very clearly there are two Well, you see very clearly there are two Well, you see very clearly there are two streams held in tension that we can't streams held in tension that we can't streams held in tension that we can't fully explain. The one is that Peter and fully explain. The one is that Peter and fully explain. The one is that Peter and Steven both say who killed Steven both say who killed Steven both say who killed Jesus? The Jews, the Romans, you. You Jesus? The Jews, the Romans, you. You Jesus? The Jews, the Romans, you. You killed killed killed Jesus. Whose idea was Jesus. Whose idea was Jesus. Whose idea was it? it? it? God's. Huh? How's that supposed to work God's. Huh? How's that supposed to work God's. Huh? How's that supposed to work together? You're responsible for doing together? You're responsible for doing together? You're responsible for doing this. You'll be judged in doing this. this. You'll be judged in doing this. this. You'll be judged in doing this. And it was according to God's plan. If And it was according to God's plan. If And it was according to God's plan. If you think that's an exception, go back you think that's an exception, go back you think that's an exception, go back to what I said in Lamentations. That's to what I said in Lamentations. That's to what I said in Lamentations. That's the whole explanation for the exile as the whole explanation for the exile as the whole explanation for the exile as well. Who did this? The Babylonians did well. Who did this? The Babylonians did well. Who did this? The Babylonians did this. The Assyrians did this. They'll be this. The Assyrians did this. They'll be this. The Assyrians did this. They'll be punished. Whose plan was it? Mine. Why? punished. Whose plan was it? Mine. Why? punished. Whose plan was it? Mine. Why? Because of my love to discipline you. Because of my love to discipline you. Because of my love to discipline you. So, I don't know how to explain all So, I don't know how to explain all So, I don't know how to explain all that, but that's that's what the Bible that, but that's that's what the Bible that, but that's that's what the Bible holds intention in there. See if we can holds intention in there. See if we can holds intention in there. See if we can get one more question right there. Yeah. get one more question right there. Yeah. get one more question right there. Yeah. Hey. So, within the free will argument, Hey. So, within the free will argument, Hey. So, within the free will argument, There's also the idea There's also the idea There's also the idea that we're for love to be possible.

that we're for love to be possible. that we're for love to be possible. Yeah. A relationship to be possible. Yeah. A relationship to be possible. Yeah. A relationship to be possible. That it needs to be free. That it needs to be free. That it needs to be free. There there needs to be a possibility of There there needs to be a possibility of There there needs to be a possibility of rebellion. Do you think that works rebellion. Do you think that works rebellion. Do you think that works within reform? Yeah. So the the question within reform? Yeah. So the the question within reform? Yeah. So the the question then is what about there's there's no then is what about there's there's no then is what about there's there's no love without freedom essentially. Um I love without freedom essentially. Um I love without freedom essentially. Um I think that relates a little bit more think that relates a little bit more think that relates a little bit more closely to a hard question as to the closely to a hard question as to the closely to a hard question as to the origins of evil. Especially in the book origins of evil. Especially in the book origins of evil. Especially in the book of Genesis, you get strange questions of Genesis, you get strange questions of Genesis, you get strange questions about the fall of Satan. By the way, about the fall of Satan. By the way, about the fall of Satan. By the way, this came up in my home group recently. this came up in my home group recently. this came up in my home group recently. Like that was a that was a head Like that was a that was a head Like that was a that was a head twister. So, um, but yeah, those twister. So, um, but yeah, those twister. So, um, but yeah, those questions came up there as well. I think questions came up there as well. I think questions came up there as well. I think though the challenge there within though the challenge there within though the challenge there within reformed theology, but then also just reformed theology, but then also just reformed theology, but then also just plainly biblically everywhere you see plainly biblically everywhere you see plainly biblically everywhere you see that God's love comes also with God's that God's love comes also with God's that God's love comes also with God's sovereign God's sovereignty. So, we just sovereign God's sovereignty. So, we just sovereign God's sovereignty. So, we just heard that from John Piper from heard that from John Piper from heard that from John Piper from Ephesians 1. So, I don't think we want Ephesians 1. So, I don't think we want Ephesians 1. So, I don't think we want to go so far as to say that love can't to go so far as to say that love can't to go so far as to say that love can't be real unless if it's compelled because be real unless if it's compelled because be real unless if it's compelled because I don't think I would have any hope I don't think I would have any hope I don't think I would have any hope apart from the compelling love of God to apart from the compelling love of God to apart from the compelling love of God to raise me from being dead in my raise me from being dead in my raise me from being dead in my transgressions. So, that's where I don't transgressions. So, that's where I don't transgressions. So, that's where I don't go with that question. But yes, I do go go with that question. But yes, I do go go with that question. But yes, I do go when you when you look down there at the when you when you look down there at the when you when you look down there at the beginning, there is some sense of we beginning, there is some sense of we beginning, there is some sense of we need to preserve this that God's sense need to preserve this that God's sense need to preserve this that God's sense that God is not the author of evil in that God is not the author of evil in that God is not the author of evil in there, but also that nothing happened there, but also that nothing happened there, but also that nothing happened outside of his plan. Don't know exactly outside of his plan. Don't know exactly outside of his plan. Don't know exactly how to reconcile those, but there are how to reconcile those, but there are how to reconcile those, but there are smarter people than me that work on it, smarter people than me that work on it, smarter people than me that work on it, but they end up in about the same place.

but they end up in about the same place. but they end up in about the same place. Right here, quick last question. Doesn't Right here, quick last question. Doesn't Right here, quick last question. Doesn't Jesus answer this least to extend in the Jesus answer this least to extend in the Jesus answer this least to extend in the parable of the wheat and the tears? parable of the wheat and the tears? parable of the wheat and the tears? Yeah. Yeah. So, does Jesus answer this Yeah. Yeah. So, does Jesus answer this Yeah. Yeah. So, does Jesus answer this in the parable of the wheat and the in the parable of the wheat and the in the parable of the wheat and the tears? Basically, just that we can't tears? Basically, just that we can't tears? Basically, just that we can't really know until the end, until the really know until the end, until the really know until the end, until the separation or what aspect. Yeah. He's separation or what aspect. Yeah. He's separation or what aspect. Yeah. He's not going to risk tearing up the wheat. not going to risk tearing up the wheat. not going to risk tearing up the wheat. I see. Tearing out the tears. He could I see. Tearing out the tears. He could I see. Tearing out the tears. He could tear out the tears right now, but tear out the tears right now, but tear out the tears right now, but Yeah, that's another way. That's another Yeah, that's another way. That's another Yeah, that's another way. That's another way to look at it as well. Another way way to look at it as well. Another way way to look at it as well. Another way just existentially to talk about this is just existentially to talk about this is just existentially to talk about this is to think that we have such a small to think that we have such a small to think that we have such a small inclination of what God is doing. And inclination of what God is doing. And inclination of what God is doing. And the problem of good is in part if you the problem of good is in part if you the problem of good is in part if you just think about it this way instead of just think about it this way instead of just think about it this way instead of thinking about the bad things that God thinking about the bad things that God thinking about the bad things that God allows to happen in your life, which I allows to happen in your life, which I allows to happen in your life, which I don't minimize at all. We all have those don't minimize at all. We all have those don't minimize at all. We all have those things. When you start to think about things. When you start to think about things. When you start to think about all the good things that God allows, all the good things that God allows, all the good things that God allows, including things that we don't deserve. including things that we don't deserve. including things that we don't deserve. I mean, in one sense, we don't deserve I mean, in one sense, we don't deserve I mean, in one sense, we don't deserve anything. We don't deserve life. But in anything. We don't deserve life. But in anything. We don't deserve life. But in a sense, the things that we don't choose a sense, the things that we don't choose a sense, the things that we don't choose that God allows, then you truly have that God allows, then you truly have that God allows, then you truly have more of a problem of good. And I will more of a problem of good. And I will more of a problem of good. And I will just say in terms of attitude, and just say in terms of attitude, and just say in terms of attitude, and that's I think part where Jesus is that's I think part where Jesus is that's I think part where Jesus is leading us there. It leads you to an leading us there. It leads you to an leading us there. It leads you to an attitude of general gratefulness, which attitude of general gratefulness, which attitude of general gratefulness, which is a good way, is a good antidote to is a good way, is a good antidote to is a good way, is a good antidote to these problem of evil questions. Let me these problem of evil questions. Let me these problem of evil questions. Let me pray for us and then you can move on to pray for us and then you can move on to pray for us and then you can move on to your next next your next next your next next session. God, I thank you for guiding us session. God, I thank you for guiding us session. God, I thank you for guiding us through such difficult questions. And through such difficult questions. And through such difficult questions. And Lord, I I can't possibly know how Lord, I I can't possibly know how Lord, I I can't possibly know how everyone wrestles through these in a everyone wrestles through these in a everyone wrestles through these in a room like this, but I take great

room like this, but I take great room like this, but I take great confidence, God, that you do. that you confidence, God, that you do. that you confidence, God, that you do. that you love each one of us so personally, so love each one of us so personally, so love each one of us so personally, so intimately, and that God, you can not intimately, and that God, you can not intimately, and that God, you can not only answer our questions, but you offer only answer our questions, but you offer only answer our questions, but you offer us something better, which is yourself us something better, which is yourself us something better, which is yourself and your promise. So God, hold fast that and your promise. So God, hold fast that and your promise. So God, hold fast that promise. Hold fast to us, we pray, promise. Hold fast to us, we pray, promise. Hold fast to us, we pray, through our worst nightmares and through our worst nightmares and through our worst nightmares and everything else. In Jesus name we pray. everything else. In Jesus name we pray. everything else. In Jesus name we pray. Amen. Thank you. Amen. Thank you. Amen. Thank you. [Music]