Why Does God Allow Suffering?/Part 1
By: Dr. John Ankerberg, Dr. Norman Geisler; ©2003 |
Why does God allow suffering? The problem is, when you believe in an all-loving, all-powerful God, who knows everything, you are tempted to ask, āWhy does He allow stuff like that to happen?ā |
Dr. John Ankerberg: Why does God allow suffering? Is that a big enough topic for you? My guest was telling his students in a lecture on a tape that I heardāand I couldnāt believe this little story that you told. A man was out mowing his back yard. And you said a stoplight came out of the sky and killed him! So all of the kids said, āWell, where in the world did the stoplight come from?ā In front of the house on the corner there was a stoplight, and a truck went through the corner, hit the stoplight and hit it so hard, it went right over the roof of the house and came down in the yard and killed him.
Now, we all have those kinds of stories. The problem is, when you believe in an all-loving, all-powerful God, who knows everything, you say, āWhy does He allow stuff like that to happen?ā Why do the rest of us suffer with maybe not as big as things like that, but sometimes, and we have friends that have suffered that way. I give you one other illustration.
Physical suffering takes people away from belief in God. Itās probably the biggest challenge to people who want to believe in God because itās emotional. I mean, we can feel. We donāt have to think this one throughāA, B, C, D, concluĀsion. This is something that we feel. I was at a social event where I met two older folks, and as kids they had both been in the Holocaust. And the man had grown up in Auschwitz and some of the other camps, and as a young child, he had watched other children cut up and killed right in front of himāso he left his belief in God. We got talking. Why such cruelty? Why such sin and suffering, pain, terrorism? Why does an all-loving God permit this? You need to help us out here in a big-time way. Why does God allow physical suffering?
Dr. Norman Geisler: Well, there are two points Iād like to make there, John. One is made by Rabbi Kushner, strangely enough, in his book, When Bad Things Happen to Good People. He interviewed a lady who had been through the Holocaust and she said, āIt never occurred to me to blame God for the HoloĀcaust. God was not the cause of this event. Wicked, sinful human beings were the cause of the event.ā
Second thing is, isnāt it interesting that some people get bitter through suffering and some people get better through suffering. So there must be a key. Joni Eareckson Tada is a good example of somebody who got better through sufferĀing. The atheist and the agnostic get bitter. It depends on how you respond to it. If you respond to it positively, saying, āI donāt understand it completely but I beĀlieve that God is loving and He has a good purpose for this, and Heāll bring about His good purpose,ā then youāll grow through it. It will be a stepping-stone. If you ācharge God foolishly,ā as Jobās phrase reminds us, then youāre going to get bitter because youāre charging the One in the universe who can do something about it, who loves you, who has allowed this to happen for a good purpose in your life, and youāre just going to get bitter as a result rather than better; itās going to be a stumbling stone rather than a stepping stone.
Ankerberg: Yeah, but when you lost your daughter you probably were with a lot of people, that there are moments when you say, āWhy?ā You want to underĀstand, āWhy?ā Okay? And thatās what we need your help on. What went through your mind when that event happened? How did you put that in context, because it really, really hurt?
Geisler: It never occurred to me to blame God. See, if you have the proper biblical view of God going into an experience like that, it makes all the difference in the world. I knew God is loving; I knew God is all powerful; I knew God had a good purpose, even if I couldnāt figure out what the purpose was. Thereās a big difference in not knowing why and knowing the One who does know why. At least I know why I donāt know why. Iām finite. Iām fallible. I donāt know everything. But I know the One who does know why. And you can get through a situation if you donāt know why, if you know the One who does know whyāand you know He is the Divine Architect of the Universe, as Paul Harvey said, āwho doesnāt build a staircase that leads to nowhere.ā If it looks like itās going nowhere, mark it down. Itās going somewhere and God knows where itās going, and if you keep on the path, Heās going to show you where it leads.
Ankerberg: All right, weāre going to talk about pain and suffering, but before we do, give us the big picture of what God intended here. What is evil? Where did it come from? Why did God permit it? Where are we going?
Geisler: The big picture is, thereās an all-good God who made good creatures, gave those good creatures a good thing called free will. They abused that freeĀdom and brought evil in the universe. God knew that was going to happen, and He had preplanned to bring a greater good out of evil. This is not the best of all possible worlds, as Leibniz said in his Theodicy. And Voltaire wrote the satire on it [Candide] saying that this is not the best of all possible worlds. But, it is the best of all possible ways to get to the best of all possible worlds.
And the big picture is this: the best of all possible beingsāGodāmade the best of all possible worldsāwhich was one in which weāre free. We brought evil. Heās going to bring a greater good out of it in the end so that by permitting evil, Heās going to defeat evil. Heās going to separate the good from the evilāwhich has to be done, because evil is what frustrates good people; good is what frusĀtrates evil people. I used to work in the assembly line in Detroit when I was going through school, and what frustrated me? People telling their filthy stories; blowing their smoke in my face. You know what frustrated them? Me reading my Bible, testifying to them. Well, God has a solution: the wheat and the tares grow toĀgether until the harvest. Finally theyāre separated and there is a place where there is no more evil that frustrates good people. Itās called Heaven. And thereās a place where thereās no more good that frustrates evil people. Itās called Hell.
Ankerberg: Let me throw in, people are really freeāthey get to make these big choices. Okay? Sideline: predestination, foreknowledge, and free choice. Is it really free? People want to know. Define those for us.
Geisler: Well, predestination means that God simply determines the end from the beginning, as Isaiah said. He knows in advance exactly how things are going to go. He knows exactly who is going to be in Heaven; exactly whoās going to be in Hell and everything in between.
Free will means that they had the ability to do otherwise. They made a free choice. They could have done otherwise. They werenāt forced to do it. It was an un-coerced act. Can they be reconciled? Yes, because God knew for sure. That means itās determined, because if He knows something for sure, it has to hapĀpen. If it didnāt happen, He would have been wrong and then He wouldnāt have been all knowing. But if He is all knowing and He knows itās going to happen, it has to happen. So itās determined. But He knew for sure that they were freely going to do it. So, it was determined from the standpoint of His foreknowledge; free from the standpoint of their choice.
For example, my wife tapes my favorite football team when Iām on the road. On Sunday I come home and the game is all taped. Now, everything in that game is determined. The score is determined. Every time I play the video it comes out the sameāscore is the same; every play is the same. See, everything is deterĀmined. But, every play was freely chosen. They chose to be on that team. They chose that play. They chose to go around, over, tackle. So itās determined, but itās free.
You say, āWell, thatās looking backwards.ā But God can look forward with the same ability we look backward. So, He can see free choices in the future. They are determined from the standpoint of His knowledge, free from the standpoint of our choice.
- 1 Peter 1:2: āElect according to the foreknowledge of God.ā
- Romans 8:29: āWhom he foreknew, he did predestine.ā
Ankerberg: Yeah. You use Judas as an illustration.
Geisler: Good illustration. God knew that Judas was going to betray Christ. So, if you take the logic this way: God knew Judas would betray Christ. True.
If God knew Judas was going to betray Christ, then Judas must betray Christ. True. Otherwise, God would have been wrong.
Therefore, Judas wasnāt free. False. Because He knew that Judas would freely betray Christ. Even the Westminster ConfessionāCalvinistic confessionāsays that there are secondary causes, and that all things do not follow from necessary order of causes, some are free.
So, if God knew for sure that Judas would freely betray Christ, Judas was responsible for his free choice; God is responsible for His foreknowledge.
Ankerberg: Yeah. That necessary choices that you just flipped through so easy, you know, freezes the rest of us lay people that donāt know what you phiĀlosophers are talking about. You have this great illustration with dominoes about ānecessary choices.ā Talk about that.
Geisler: Well, if you push the first domino, it is necessary that the last one is going to fall.
Ankerberg: Necessary cause.
Geisler: Because one necessarily falls on the other and they fall. Thereās no free will. But if you put a human being in the middle and put, say, a hundred dominoes up to him and you push the first one, and then thereās a hundred dominoes after that free being, then you donāt know for sure whether heās going to nudge the next domino or not. You know for sure the first hundred are going to fall, but you donāt know for sure if this free being is going to choose to push the next domino.
So, thereās the difference between freedomā¦. God, however, knows not only necessary causesāthat all hundred will fall; He knows whether that person is going to push the next one and the next hundred are going to fall.
Ankerberg: Why is it possible for God to be able to do that?
Geisler: It is possible for God to be able to do that because He is outside of time. Heās not in time; Heās eternal.
Hereās a tunnel. Thereās somebody in the cave. Theyāre looking up and train is going by. There are three cars in the train. Heās looking at one car. Thatās all he can see. Heās got ātunnel visionā ātime. He doesnāt see the one thatās gone past; he doesnāt see the one yet coming. If there is somebody standing on top of that mountain over that cave, he sees all three cars at the same timeāpast, present and future. So God, from the pinnacle of eternity, is looking down on the whole course of time. He sees past, present, and future all in His present. We see only the present momentānot the past one, not the future one.
Ankerberg: Not only that, but even we as people, we could be on a mountain and we could see a collision that was going to happen between two cars, and we can know it even in advance. But that doesnāt mean that weāre making it happen.
Geisler: Sure. If you were standing on top of a skyscraper and there were roads on each side, and you could foresee a head-on collision comingāācar coming this way and a car coming that way and foresee theyāre going to collideā you didnāt cause the accident. You just foresaw it.
Ankerberg: Now, the reason I made you go through all of thatābecause thatās important to a whole lot of people, to say, āAm I really free in choosing what God is offering?ā āso letās get down to, āHow big a freedom, how important a freedom, has God given to us people?ā
Geisler: Scary, radical freedomāsuch freedom that He will allow us to say āNoā to Him forever. Itās a pretty scary freedom. Such freedom that He will allow us to have our own way eternally. Nietzsche is the classic example in his last line of Genealogy of Morals. He said, āI would rather will nothingness than not to will at all.ā So if Nietzsche were to stand before God someday and God would say to him, āFred,ā āthat was his first nameā āFred, Iāll give you three choices: 1. Iām going to wipe you out of existence, snuff you out of existence; 2. You can repent of all those evil things you saidā āhe said, āGod is dead. Christ is an idiot and Christians are nincompoops,ā for exampleā ārepent of all those evil things you said, or 3. Iāll let you go on thinking and willing what you want to think and will forever,ā which one would he choose? He told us. The third one. Because to snuff him out of existence would be like me saying to my son, āI want you to grow up and be a doctorā and he grew up and became a plumber so I shoot him. No. God is not that kind of Father. I mean, He is a loving Father and He will give us space; He will give us the freedom to make our own choices.
Jesus said in Matthew 23:
- āHow oft I would have gathered you together as a mother hen gathers her chicks, but you were not willing.ā He didnāt force them.
- 2 Peter 3:9: āGod is long-suffering, not willing that any should perish but that all should come to repentāāchange their mind.
So God gives us the freedom, itās a radical freedom and He allows us to make a choice to thumb our nose at Him forever, and He just says, āThy will be done.ā
Ankerberg: Yeah. I think people have to understand what youāre saying and itās so true, and it blows my mind that God brought us into existence, gave us absolute freedom to choose whether weāre going to accept Him or reject Him; and He is going to live with our decision. He is not going to force us, even though He could. Thatās how free we are and thatās how important it is that we underĀstand this information.
Now, we havenāt even gotten to the physical sufferings that a lot of us go through and why God permits that to the extent that we have it. How can physical evils like earthquakes, tornadoes and cancer be explained in Godās good world? And that brings us to the purpose. Letās talk about the purpose for these things.
Geisler: Well, the problem is, if God is all good, He has to have a good purĀpose for everything. But reality shows us that there are some things for which there is no good purpose. Thereās no good purpose for throwing babies in the air and catching them on bayonets, as The Brothers Karamazov, Dostoevskyās novel, shows. Thereās no good purpose for innocent people being killed, or sufĀfering. And we can all think of illustrations where there was just no good purpose for it.
Well, now, if there is no good purpose for any one thing in the universe, then God canāt be all good because, see, if He is an all-good God, then He has a good purpose for all. But if thereās something for which there is no good purpose, then He canāt be an all-good God. So, thatās the painful dilemma.
Ankerberg: And I mean, weāre talking just one.
Geisler: One thing.
Ankerberg: So, anybody thatās listening, if youāve got one gripe at God, youāre saying this should not have happened.
Geisler: Thatās it.
Ankerberg: Weāre talking your tune right now, so whatās theā¦
Geisler: Well, itās a powerful argument. Dr. Mavrodes, who has a Ph.D. in philosophy, taught at the University of Michigan, wrote a book years ago, Belief in God. He is a brilliant philosopher and teaches at one of the top secular schools in the country and made this simple distinction. He said thereās a big difference between āI do not know the purpose for this eventā and āThere is no purpose.ā As a matter of fact, there are a lot of things that I donāt know the purĀpose for and I canāt explain them. I canāt explain why your loved one died. I canāt explain why you lost your job, why your daughter died. I canāt explain all those things. But I know there is an explanation, and hereās why: because I know there is an all-good God who is all knowing. Now, if He is all knowing, He knows everyĀthing. If Heās all good, He has a good purpose for everything. So, even if I donāt know it, I know God knows it. And I also know there are good reasons for me not knowing it. Deuteronomy 29:29 says, āThe secret things belongeth to the Lord our God, but to us and to our children the things that are revealed.ā
- Romans 11:33: āHis ways are unsearchable and his judgments past finding out.ā
- āTrust in the Lord with all your heart; lean not to your own understandingā (Proverbs 3:5ff).
So, we know that we donāt know the good purpose for everything, but we know the One who does know the good purpose for everything. And what the atheist would have to show to make his argument stick is, there is no good purpose for some events and no one knows any good purpose. Well, heād have to be omniĀscient. Heās have to be God to know that. He would have to know everything to know that thereās no one in the universe who knows a good purpose for this suffering. And even though I donāt see it, sometimes, given enough timeāeven in this lifetimeāI figured out, āOh, thatās why my loved one died. So and so came to the Lord. That changed somebody elseās life.ā And I can look back and see, even in my lifetime, many things I couldnāt explain at the time. Later I saw, āYes, God did have a good purposeā and in fact, we know some of those good purposes.
Ankerberg: The critics will come back on you and say, āThat might be true philosophically, but weāve got two things going on. Weāve got moral evilāwhich we could say comes from our free choice, but, hey, weāve also got physical evil that I didnāt choose.ā And they put it in a syllogism this way: āMoral evil can be explained by free will.ā Iāll grant you that one. āBut physical evil does not result from free will.ā Weāre talking about earthquakes, tornadoes, hurricanes, meteors, floods, genetic deformity, cancer. I didnāt choose that one. āHence, physical evils cannot be explained by free choice,ā that is, no one chooses to have these things. So, where and why do these things come to us?
Geisler: Thatās a good question and itās a good topic for a whole program. Let me give you just a little short answer for it. We do see that thereās a good purĀpose for many evils in our life, and we do see that theyāre all connected with free will. For example, if I freely abuse my body, say, for example, smoke myself to cancer of the lungs and die of cancer of the lungs, whose fault is it? That was a free choice; I brought a physical evil on myself. If I use my freedom and become a drunk and abuse my children, my free choice was a [cause] of the evil that is happening on somebody else. So then a lot of the evil in the universe can be explained by free choices that bring evil directly on ourselves and directly on someone else.
Ankerberg: All right, I think youāve got a whole list of ten things that we need to go through and we havenāt got time in this program, but letās start off with something that we can understand that starts to chip away at this problem. Philip Yancey in his book, Where Is God When It Hurts, has some great stuff that we can understand. Take us through that in terms of leprosy, pain, suffering. Why does God allow us to have pain? We can understand this action.
Geisler: Itās a great story, and it illustrates C. S. Lewisā line that we need to get before us from his book, The Problem of Pain, which is an excellent book for people. āGod whispers to us in our pleasure, speaks to us in our conscience, but shouts to us in our pain. Pain is Godās megaphone to arouse a morally deaf world.ā
Now, put images on that. Youāre lying on the beach, the breeze is blowing through the palms and youāre saying, or God is whispering, āIām good.ā
Or, youāre speeding down a highway. You see a red flashing light in the mirror and you feel a little kick in your gut, and itās a policeman. Thatās conscience. Thatās God speaking a little louder.
Youāre lying in a hospital bed, your leg is up in the air, there are bandages around youāyou look like a mummyāand youāre just wreaking with pain. God is shouting to you, you see.
This is the image behind it. So, what Philip Yancey saidāand it was based on the work of the famous leprosy doctorāBrandtāwho discovered that leprosy does not destroy peopleās fingers and toes when we see all these gross pictures. Leprosy destroys their ability to sense pain, and they destroy their fingers. You can be standing with your finger in a fire burning off and you donāt even know it because you canāt feel it. Or you can take a hammer and bash off your thumb and not feel it.
So, the first lesson to learn about suffering is that pain is Godās way to keep us from self destruction. And thatās a moral lessonāthat you can explain most of the pain in the world by Godās megaphone to keep us from self destruction.
Let me give you a good pain. Youāve got a deep pain in your chest? Good paināyou better go and see if you might be having a heart attack. You get one in your lower right side? Good paināyou might need an appendectomy. ToothĀache? Good pain.
So, pain is Godās way to keep us from destroying ourselves.
Ankerberg: Also, in Philip Yanceyās book he talked about how the lepers circumvented the warning system. They devised a warning system to keep them from burning their hands off or knocking their fingers off. Tell them what they did and what the lepers did.
Geisler: Yeah. It was like a little bleeper and every time they got near a fire the bleeper would go on. They discovered it didnāt work because you need more than a bleeper. Itās like, you donāt wear seatbelts just because thereās a bleeper on the dashboard. If you didnāt put the seatbelt on and you got a shock, that would make you put the seatbelt on. Right? So, they found out that the bleeper system didnāt work.
Second lesson. Not only does pain keep us from self-destruction, but it has to be strong enough to work. It has to be a shock, not just a little bleeper. So, then they hooked up a shock system on the lepers. If they got near a fire, they got a shock. Didnāt work twice. Worked only the first time and then they were smart enough to say, āHey, Iām going to turn this thing off next time I get near the fire because I donāt want to get shocked!ā
Final lesson: Pain keeps us from self-destruction; has to be strong enough to work; and 3: It has to be out of our control. If we all controlled the rheostat of pain, weād turn it all the way down every time. Even Rabbi Kushnerās book, When Bad Things Happen to Good People, said, āI would never have chosen to go through this suffering with my son [And I can surely say that about my daughter], but Iām a better man for having done so.ā And we all are.
[ā¦] Why Does God Allow Suffering? ā Part 1 By: John Ankerberg, Dr. Norman Geisler [ā¦]