Our It has been called the Achilles' heel of the Christian faith. Of course, I'm referring to the classical problem of the existence of evil. Philosophers such as John Stuart Mill have argued that the existence of evil demonstrates that God is either not omnipotent or not good and loving — the reasoning being that if evil exists apart from the sovereign power of God, then by resistless logic, God cannot be deemed omnipotent.

On the other hand, if God does have the power to prevent evil but fails to do it, then this would reflect upon His character, indicating that He is neither good nor loving. Because of the persistence of this problem, the church has seen countless attempts at what is called theodicy. The term theodicy involves the combining of two Greek words: the word for God, theos, and the word for justification, dikaios. Hence, a theodicy is an attempt to justify God for the existence of evil (as seen, for instance, in John Milton's Paradise Lost).

Such theodicies have covered the gauntlet between a simple explanation that evil comes as a direct result of human free will or to more complex philosophical attempts such as that offered by the philosopher Leibniz. In his theodicy, which was satired by Voltaire's Candide, Leibniz distinguished among three types of evil: natural evil, metaphysical evil, and moral evil. In this three-fold schema, Leibniz argued that moral evil is an inevitable and necessary consequence of finitude, which is a metaphysical lack of complete being.

Because every creature falls short of infinite being, that shortfall must necessarily yield defects such as we see in moral evil. The problem with this theodicy is that it fails to take into account the biblical ideal of evil. If evil is a metaphysical necessity for creatures, then obviously Adam and Eve had to have been evil before the fall and would have to continue to be evil even after glorification in heaven. 

The simple presence of free will is not enough to explain the origin of evil, in as much as we still must ask how a good being would be inclined freely to choose evil. The inclination for the will to act in an immoral manner is already a signal of sin.

One of the most important approaches to the problem of evil is that set forth originally by Augustine and then later by Aquinas, in which they argued that evil has no independent being. Evil cannot be defined as a thing or as a substance or as some kind of being.

Rather, evil is always defined as an action, an action that fails to meet a standard of goodness. In this regard, evil has been defined in terms of its being either a negation (negatio) of the good, or a privation (privatio) of the good. In both cases, the very definition of evil depends upon a prior understanding of the good. In this regard, as Augustine argued, evil is parasitic — that is, it depends upon the good for its very definition. We think of sin as something that is unrighteous, involving disobedience, immorality, and the like. All of these definitions depend upon the positive substance of the good for their very definition.

Augustine argues that though Christians face the difficulty of explaining the presence of evil in the universe, the pagan has a problem that is twice as difficult. Before one can even have a problem of evil, one must first have an antecedent existence of the good. Those who complain about the problem of evil now also have the problem of defining the existence of the good. Without God there is no ultimate standard for the good. 

In contemporary days, this problem has been resolved by simply denying both evil and good. Such a problem, however, faces enormous difficulties, particularly when one suffers at the hands of someone who inflicts evil upon them. It is easy for us to deny the existence of evil until we ourselves are victims of someone's wicked action. 

However, though we end our quest to answer the origin of evil, one thing is certain: since God is both omnipotent and good, we must conclude that in His omnipotence and goodness there must be a place for the existence of evil. We know that God Himself never does that which is evil. Nevertheless, He also ordains whatsoever comes to pass.

Though He does not do evil and does not create evil, He does ordain that evil exists. If it does exist, and if God is sovereign, then obviously He must have been able to prevent its existence. If He allowed evil to enter into this universe, it could only be by His sovereign decision. Since His sovereign decisions always follow the perfection of His being, we must conclude that His decision to allow evil to exist is a good decision. 

Again, we must be careful here. We must never say that evil is good, or that good is evil. But that is not the same thing as saying, "It is good that there is evil." Again, I repeat, it is good that there is evil, else evil could not exist. Even this theodicy does not explain the "how" of the entrance of evil into the world. It only reflects upon the "why" of the reality of evil.

One thing we know for sure is that evil does exist. It exists, if nowhere else, in us and in our behavior. We know that the force of evil is extraordinary and brings great pain and suffering into the world. We also know that God is sovereign over it and in His sovereignty will not allow evil to have the last word. Evil always and ever serves the ultimate best interest of God Himself. It is God in His goodness and in His sovereignty who has ordained the final conquest over evil and its riddance from His universe. In this redemption we find our rest and our joy — and until that time, we live in a fallen world.

Why Does Such a World Exist? So we ask: Why, Lord? Why is the world you made like this? If you are God—if you are the Christ the Son of the living God—why is this world so full of terror and trouble? Here is what I believe the Bible teaches in answer to this question.

I will give two answers that are not the reason such a world exists, and then four answers that are the reasons such world exists. I deal with each very briefly and point you to the Scriptures where you can search God's word for yourself.

1. The reason this terrorized and troubled world exists is not because God is not in total control. The Bible is overwhelmingly clear that God governs everything in the universe from the smallest bird to the largest storm. "Are not two sparrows sold for a penny?And not one of them will fall to the ground apart from your Father" (Matthew 10:29). "Even winds and sea obey him" (Matthew 8:27). "The lot is cast into the lap, but its every decision is from the Lord" (Proverbs 16:33). "The king's heart is a stream of water in the hand of the Lord; he turns it wherever he will" (Proverbs 21:1).

"Who has spoken and it came to pass, unless the Lord has commanded it?" (Lamentations 3:37). "Does disaster come to a city, unless the Lord has done it?" (Amos 3:6). "He commands even the unclean spirits, and they obey him" (Mark 1:27). "I am God, and there is none like me . . . saying, ‘My counsel shall stand, and I will accomplish all my purpose'" (Isaiah 46:9-10). There is no person or being in the universe that can thwart the sovereign will of God.

Satan is his most powerful enemy and does much evil in the world, but he must first get God's permission, and none of his actions is outside God's governance. He never breaks free from his leash (Luke 22:31; Job 2:6-7; 42:11). 2. The reason this terrorized and troubled world exists is not because God is evil or unjust.

"This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all" (1 John 1:5). "Good and upright is the Lord" (Psalm 25:8) The angels cry before God day and night, "Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!" (Isaiah 6:3). And when he does things that seem evil to us, the Bible teaches us to speak to man like this: "As for you, you meant evil against me, but God meant it for good" (Genesis 50:20).

God is not evil, even when he wills that evil come to pass. There are good and holy and just purposes in all he does. For those who love him he "works all things together for good" (Romans 8:28). Now and forever.

Now the four positive reasons why this world exists. 1.The reason this terrorized and troubled world exists is because God planned the history of redemption and then permitted sin to enter the world through our first parents, Adam and Eve. In 2 Timothy 1:9 the apostle Paul said, "[God] saved us and called us toa holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began."

In other words, before there was any world or any sin in the world, God planned saving grace through the death and resurrection of Jesus Christ. That means that God knew Adam would sin. He was already planning how he would save us.

Therefore Adam's sin was part of God's plan so that God could reveal his mercy and grace and justice and wrath and patience and wisdom in ways that could have never been revealed, if there were no sin and no Savior and no history of salvation.

God's aim for this fallen world is that he be known more fully, because knowing God most fully is what it means for us to be most fully loved.

If you turn to Christ, you will discover in God more wonders in this fallen world than could be imagined in any other world. 2.The reason this terrorized and troubled world exists is because God subjected the natural world to futility.

That is, God put the natural world under a curse so that the physical horrors we see around us in diseases and calamities would become a vivid picture of how horrible sin is. In other words, natural evil is a signpost pointing to the horrors of moral evil.

Before I say another word, hear this word of clarification: some of the sweetest, most humble, godly, Christ-exalting, heaven-bound people carry some of those signs. Listen to Romans 8:18-21: The sufferings of this present time are not worth comparing with the glory that is to be revealed to us. 19 For the creation waits with eager longing for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope 21 that the creation itself will be set free from its bondage to decay and obtain the freedom of the glory of the children of God.

In other words, God subjected the creation to futility and bondage to decay and misery and death.

He disordered the natural world because of the disorder of the moral and spiritual world—that is because of sin. In our present condition blinded by sin and dishonoring God every day, we cannot see how repugnant sin is. Hardly anyone in the world feels the horror that our sin is.

Physical pain we feel! And so it becomes God's trumpet blast to tell us that something is dreadfully wrong in the world. Diseases and deformities are God's portraits of what sin is like in the spiritual realm.

That is true even though some of the most godly people bear those deformities. Calamities are God's previews of what sin deserves and will one day receive in judgment a thousand times worse. They are warnings. And that is true even when they sweep away Christ-followers and Christ-rejectors.

Oh, that we could all see and feel how repugnant, how offensive, how abominable it is to blackball our Maker, to ignore him and distrust him and demean him and give him less attention in our hearts than we do the carpet on our living room floor. We must see this, or we will not turn to Christ for salvation from sin. Therefore, God mercifully shouts to us in our sicknesses and pain and calamities: Wake up! Sin is like this! Sin leads to things like this. (See Revelation 9:20; 16:9, 11.) The natural world is shot through with horrors to wake us from the dreamworld of thinking sin is no big deal. It is a horrifically big deal.

3. The reason this terrorized and troubled world exists is so that followers of Christ can experience and display that no pleasure and no treasure compares to knowing Christ. That is, the loss of every good thing in this world is meant to reveal that Christ himself more than compensates for all losses. We see it in the New Testament and the Old Testament. The apostle Paul says, "I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord.

For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ" (Philippians 3:8). The superior worth of Christ is magnified because in all Paul's losses, he experiences Christ as all-satisfying. The prophet Habakkuk said it with amazing and painful beauty: Though the fig tree should not blossom, nor fruit be on the vines, the produce of the olive fail and the fields yield no food, the flock be cut off from the fold and there be no herd in the stalls, 18 yet I will rejoice in the Lord; I will take joy in the God of my salvation. (Habakkuk 3:17-18) Famines, pestilence, persecution—these happen so that the world might see in the followers of Jesus and discover for themselves that God made us for himself and that he is our "exceeding joy" (Psalm 43:4) and at his right hand are pleasures for every more (Psalm 16:11).

The losses of life are meant to wean us off the poisonous pleasures of the world and lure us to Christ our everlasting joy. 4. Finally, the reason this terrorized and troubled world exists is to make a place for Jesus Christ the Son of God to suffer and die for our sins. The reason there is terror is so that Christ would be terrorized. The reason there is trouble is so that Christ could be troubled.

The reason there is pain is so that Christ could feel pain. This is the world God prepared for the suffering and death of his Son. This is the world where God made the best display of his love in the suffering of his Son. Romans 5:8, "God shows his love for us in that while we were still sinners, Christ died for us." All his suffering was the plan of God to reveal redeeming love to us. The sovereignty of God, the evil of the world, and the love of God meet at the cross of Christ. Listen to this amazing statement from Acts 4:27-28 about God's plan for the suffering of his Son—for you! "Truly in this city [Jerusalem] there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined to take place."

All the scheming, all the flogging, all the spitting, all the beating with rods, all the mockery, all the abandonment by his friends, all the thorns in his head, all the nails in his hands and feet, the sword in his side, weight of the sins of the world—all of it according to God's plan. For you to see God's love more graphically. God's deepest answer to terrorism and calamity is the suffering and death of his Son. He entered into our fallen world of sin and misery and death. He bore in himself the cause of it all—sin. And he bought by his death the cure for it all—forgiveness and everlasting joy in the age to come. On his behalf I invite—I urge—you to receive him as your Savior and Lord and the supreme Treasure of your life.