Unbelievers sometimes bring up the "problem" of evil" in the world as an excuse not to believe. Preeminent in these people's minds is the suffering they see in the world or experience in their own lives.

Here are some responses to this question.

I. The greater question is "Why is there good in the world?" since the whole human race at enmity with a holy God.

The question of evil is a valid one, but if it is the only consideration, or the foremost one, it assumes a picture of reality that is contrary to what God has revealed in Scripture. It diminishes or denies:

• the reality or extent of the Fall
• the sinfulness of sin,
• God's prerogatives as sovereign
• the finite nature of man's understanding

  Once we begin with the revelation of God that affirms that a holy God has been offended by the human race, both through Adam's transgression and through the ongoing sin of his descendants, the greater question is "Why didn't or doesn't consign all mankind to perdition? The fact that God through His grace exhibits patience and forbearance is the really amazing phenomenon.

II. No one denies that there is grievous evil and suffering in the world. Postulating atheism, with its unrequited justice, exacerbates rather than alleviates the problem.

In the Biblical view, God has temporarily let sin run its course, with the consequence of a world full of suffering and injustice. But this condition is temporary. Scripture says that when Christ comes He will establish fairness throughout the earth, and through His righteous judgment He will render recompense for evildoers.

To the atheist, the unfairnesses of life are never addressed or dealt with. His own world view presents him an unsatisfactory--even unsavory picture of life--even to his own standards and sensibilities. In this view, men like Hitler and Stalin, got off scott free.

The Bible acknowledges that the world in its present condition is not fair. There is no attempt to hide this. The comfort for the Christian is rooted in the Person of God ("Shall not the judge of the earth do right?" - Gen. 18:25). There will be a setting straight of all accounts, people whose (unforgiven) sins went unpunished punished. Justice will be retroactive and fairly meted out.

III. The discussion of evil must incorporate other factors, such as an all-wise God, who is using evil for His own (higher) purposes. We can't presuppose that man knows better about suffering.

At the root of this matter is the wisdom of God. We must affirm that He knows everything about suffering and evil. We must likewise affirm that man cannot compare his wisdom to that of God. It is illogical to say that God can't have a higher or more just purpose than those who would obliterate suffering on their own terms.

In this matter, as in the ones above, we see the presuppositional nature of the reasoning. If we begin with God, His attributes, what He has revealed, and if we have put our faith in Him, there is no "problem of evil." There is a greater "problem of man left to his own devices in a sin-cursed world." Germane to this discussion is 1 Corinthians, chapters one and two. (See my analysis of these chapters on the shortcomings of academic reasonings apart from revelation.)

IV. The sufferings of eternal punishment for sin should be of far more concern than the temporary sufferings of this present world.

We should be saddened by a world full of sin and suffering, Solomon was dismayed by this as well (Ecc. 4:1-3). But, if we take the Scriptural warnings at face value, we must be much more alarmed at the reality of eternal punishment that awaits those who are lost. Our greater concern and efforts must be for those who will have everlasting punishment rather than temporary discomfort.

Whatever suffering there be on earth, we cannot for a moment entertain the notion that this suffering is greater or even equal to the sufferings of Christless eternity! May this be an impetus for all to seek the salvation of the lost and the extension of Christ's kingdom!