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7. Theodicy: Defending Christian Suffering ========================================== *But (even) **if you suffer**...* *... **be ready always to give an answer** to every man that asketh you* *a reason of the hope that is in you...* *1 Peter 3:14, 15* **Be Ready to Defend** -------------------...

7. Theodicy: Defending Christian Suffering ========================================== *But (even) **if you suffer**...* *... **be ready always to give an answer** to every man that asketh you* *a reason of the hope that is in you...* *1 Peter 3:14, 15* **Be Ready to Defend** ---------------------- Why do Christians suffer? The problem of evil, pain, and suffering is a complex apologetic **(*theodicy*)**.[^1^](#fn1){#fnref1.footnote-ref} It is especially tough to rationalize suffering in the midst of a terminal disease like cancer or ALS. Consequently, like Daniel, who "purposed in his heart that he would not defile himself," we need to purpose in our hearts and minds to be ready to answer questions about pain prior to personal suffering (Daniel 1:8; 1 Peter 3:14, 15). **A Rational Defense** ---------------------- Peter commands all *suffering* saints to be ready to explain why they hope in God despite the pain (1 Peter 3:14--15). Unfortunately, many apologists carry the meaning of 1 Peter 3:15 a little too far and use it as a proof text for defending the faith with *well-reasoned arguments*. Douglas Groothuis states that this verse "is used specifically for a rational defense."[^2^](#fn2){#fnref2.footnote-ref} J.P. Moreland argues that Peter "commands" believers to be ready to "persuade people to become Christians by offering rational arguments."[^3^](#fn3){#fnref3.footnote-ref} However, I agree with John Feinberg; that is "neither the point nor the context of the verse."[^4^](#fn4){#fnref4.footnote-ref} The emphasis is not on answering skeptical criticisms but on personal testimonies. The command is to "be ready always to give an answer to every man that asketh *you* a reason of the hope that is in *you*" (1 Peter 3:15, *emphasis added*). Peter is simply instructing *you* to defend *your* faith. He is *not* commanding *you* to be ready to answer all objections that *others* throw *your* way. Instead, *you* should be prepared to tell everyone why *you* have faith. Notice that the command is to all believers, including novices, because all believers, even new believers, should be able and ready to answer that question when asked. In other words, all saints *have trusted* in God and should be prepared to tell others why they still trust God, ***especially when suffering***.[^5^](#fn5){#fnref5.footnote-ref} For example, in 2005, Mom was diagnosed with cancer and given less than eighteen months to live. Dad asked her why she still had *hope* despite the pain that God was allowing. Mom's suffering eventually became exceedingly intense, but Dad showed no mercy; he continued to challenge her "useless faith." Still, she consistently replied that Jesus would take her to heaven because he had paid for her sins, and she trusted him. Less than a year after Mom died, Dad was diagnosed with Lou Gehrig's Disease (ALS), for which there is no cure. His version of ALS was extremely aggressive; like Mom, Dad would not live much longer. God had *whispered* to him for years; He had spoken to his conscience. But now, as C. S. Lewis wrote, God was *shouting* to Dad in his pain.[^6^](#fn6){#fnref6.footnote-ref} God finally had Dad's attention! During those last months, while Dad was on his deathbed, I tried to give him reasonable arguments that proved Christianity was true. Night after night, I defended the Christian faith. For example, I explained that the problem of evil was a bigger problem for the atheist because he had no way of even explaining *what* evil is in a completely materialistic world, much less *why* it existed. Likewise, the atheist cannot explain the existence of objective morality, a rational universe, or creation out of nothing. **A Relational Defense** ------------------------ However, it was not my *rational defense* of the faith that turned Dad to Christ, but Mom's *relational* *defense*, which he had never forgotten (like Paul never forgetting how Stephen died in Acts 7--8:3; 22:20). Mom was suffering, but she never lost hope. Consequently, when Dad asked the reason for her hope despite her suffering, she merely answered, "Jesus had suffered for her." Then Mom went to be with her Savior. However, technically, she should not have died at that time. She had been previously treated for cancer; consequently, she was routinely examined and checked for even the slightest possibility of new cancer cells. But, for some reason, the doctors missed evidence that the disease was back and did not realize their mistake until she was already at stage four. I have often wondered if I could go back in time (*playing God*), would I make sure the doctors looked more carefully at her tests? If so, Mom might have lived several more years. Hezekiah was given more time, and the additional fifteen years were the worst years of his kingdom, resulting in a heart lifted with pride and his siring of Manasseh, probably the vilest king in Judah's history (2 Kings 20:1--6; 21:1--11; 2 Chron 32:24--25; 33:1--9; Isaiah 38:1--4). And what if Mom had been given more time? Dad would *never* have witnessed her living out 1 Peter 3:15, and he might have died without coming to faith. I am glad that I am not God; that is a decision I would not want to make. After all, Mom's affliction was light *compared* to an eternity in heaven, not just for Mom but for her and Dad. In conclusion, saints will sometimes suffer miserably in this life, but the pain always has a purpose. It is meant to make the Christian more Christlike. Christ died and suffered for the lost "that he might bring us to God" (1 Peter 3:18). Consequently, suffering allows saints the opportunity to endure affliction "for a season" to illustrate the love of God to a lost and dying world so that the suffering saint and those that he or she leads to God can spend eternity with the Savior (1 Peter 1: 6). ::: {.section.footnotes} ------------------------------------------------------------------------ 1. ::: {#fn1} ***Theodicy*** comes from the Greek words *theos* (God) and *dike* (righteousness or justice). Theodicy is a defense or apologetic that explains how a *just God* can allow evil and remain righteous.[↩](#fnref1){.footnote-back} ::: 2. ::: {#fn2} Douglas Groothuis, *Christian Apologetics: A Comprehensive Case for Biblical Faith* (Downers Grove, IL: IVP Academic, 2011), 24.[↩](#fnref2){.footnote-back} ::: 3. ::: {#fn3} J. P Moreland, *Love Your God with All Your Mind: The Role of Reason in the Life of the Soul* (Colorado Springs, CO: NavPress, 2012), 4.[↩](#fnref3){.footnote-back} ::: 4. ::: {#fn4} John Feinberg, *The Many Faces of Evil*, rev. ed. (Wheaton, ILL: Crossway Books, 2004), 480.[↩](#fnref4){.footnote-back} ::: 5. ::: {#fn5} Nonetheless, church leaders are commanded to be able to defend the faith against skeptics (Titus 1:5, 9). These leaders should teach those under their care to do the same as they mature and grow. Or, as the Bible puts it, babes in Christ should eventually be weaned off the bottle and begin to chew meat (Hebrews 5:12--14). Like church leaders, all mature Christians should learn to defend the Christian faith against skeptics.[↩](#fnref5){.footnote-back} ::: 6. ::: {#fn6} C. S. Lewis, *The Problem of Pain (*New York, NY: HarperOne, 1996), 58.[↩](#fnref6){.footnote-back} ::: :::