Faith Chapel

Problem Of Evil

Three Angels Broadcasting Network

Program transcript

Participants: David Shin


Series Code: FC

Program Code: FC000334

00:31 I Like to welcome you today to Faith Chapel.
00:34 My name is David Shin and we'll be spending the next
00:37 few moments together in a study of God's words but
00:41 before we do so I like to invite you to bow your
00:44 heads with me as we seek the Lord in prayer.
00:48 Father in heaven, we thank you today for the privilege
00:50 and opportunity that we have to open scripture and
00:53 we ask that your Holy Spirit come, inspire our
00:56 hearts and our minds, speak to us we pray, in Jesus
01:00 name we ask these things. Amen.
01:04 The topic our discussion today is entitled the
01:07 problem of evil, why would have God of love allow sin
01:11 and suffering and by way of introduction I like to go to
01:15 the book of Habakkuk. Habakkuk chapter 1 and
01:19 verse 13, I'll be reading from the New King James
01:21 version and he frames very nicely for the topic of
01:24 discussion today. You are pure eyes than to behold
01:28 evil, and cannot look on wickedness.
01:32 Why do you look on those who deal treacherously,
01:35 and hold your tongue when the wicked devours A
01:38 person more righteous than he? In essence, this is what
01:42 the prophet Habakkuk is saying, Lord you hate evil.
01:46 Evil's antithetical to your character and to your nature
01:48 and your witnessing the wicked devour the
01:51 righteous more righteous than he. Why are you idly
01:55 standing there and holding your tongue.
01:58 To put in the mode of vernacular, Prophet
02:00 Habakkuk is saying something like this.
02:01 Lord, just don't stand there, do something and
02:06 this is a common question that's posed by many
02:08 people throughout our world.
02:10 If God is all powerful and God is so loving then
02:14 why does he permit evil in this world?
02:17 Not too long I was selling some books in Northern
02:19 New England I came across this individual and
02:22 he post me this interesting question that went
02:24 something like this. David, I can't believe in a
02:26 God of love when there is so much misery in this world.
02:30 And that question continued to haunt me
02:32 especially when I had the privilege of visiting the
02:35 Holocaust Museum in Washington D.C.,
02:37 on several occasions. Now if you're ever by the
02:40 eastern sea board and by the capital, I want to
02:42 encourage you if you have any spare moments
02:45 to swing by and visit the Holocaust Museum it
02:48 became a life changing, a life defining moment for
02:51 me and it's very interesting the way it's
02:53 set up, you start off in an elevator. You go up to the
02:56 third floor and you work your way down.
02:59 And the thing that struck me the most about this
03:01 visit was the absolute stark silence of every
03:05 single person on that third floor.
03:07 No one was saying a thing because we were so
03:09 shocked and horrified by the graphic imagery that
03:13 was being presented before us. There was one
03:15 exhibit that talked about a doctor, Dr. Mengele who
03:19 was systematically responsible for the
03:21 extermination of 400,000 Jews in Auschwitz in a 21
03:26 month period. And under his "care" he would do
03:31 the most brutal lobotomies experimentations and
03:34 amputations many times on children.
03:37 As I walked to the end of the museum they had
03:39 these testimonies, video taped and presented
03:42 before us on the screen of individuals that had
03:45 miraculously survived the Holocaust and they are
03:49 just wiping as we're recounting the graphic
03:52 scenes, the memories that they were thinking about.
03:55 And there was this one lady that got on there and
03:57 I'll never forget her word she says it was at the
03:59 Holocaust that I stopped believing in a loving God.
04:03 It was at the Holocaust that I stopped believing in
04:06 a powerful God in heaven because she could not
04:08 deal with the conundrum with the paradox between
04:11 the existence of God and the existence of evil.
04:15 I came across this quotation by a former
04:18 supreme court justice of Israel that said I would
04:21 say in the name of the Holocaust, that the
04:24 Holocaust is final conclusive proof that
04:27 there can be no God. If they were a God he
04:31 would not be a just and merciful God, but cruel
04:34 and unjust God, a God of iniquity, a God who does
04:39 not slumber in sleep, not a God who does not
04:41 slumber in sleep who watches over his people
04:45 overall to attribute to God, cruelty, injustice
04:48 and inequity. We if I may say so should do him the
04:52 favor of denying his existence. Now many
04:57 people would argue and I believe rightfully so that
05:00 suffering that evil is used indirectly by God for the
05:03 purification and sanctification of his
05:06 people, I believe there is Biblical support for that
05:09 and I also believe that sometimes we bring evil
05:11 upon ourselves, depending on the
05:13 decisions that we make, we live in a cause to
05:15 effect relationship and there is consequences for
05:18 decisions that we have to make. But, how can you
05:21 explain the Holocaust? What purpose would that
05:24 play in sanctification or purification for the
05:27 Christian or anyone for that matter in any aspect?
05:31 I read a book not too long ago I'm still going
05:33 through it by Dostoevsky called Brothers Karamazov
05:36 and he makes this interesting statement he
05:38 says, If all must suffer to pay for eternal harmony,
05:43 what have the children to do with it, tell me please?
05:46 What about the children? What am I to do about
05:50 them? He is arguing that essentially that we as
05:54 adults, we live with the consequences of our
05:56 decisions. We as adults have these things we call
05:59 sanctification and purification but what
06:02 about the children, shouldn't God intervene
06:04 when children are suffering, and he is
06:07 arguing that if he were God he would intervene.
06:10 Now, we like to pose this question for us today how
06:14 can we believe in God when there is so much
06:16 evil in this world and I believe that we should
06:18 approach it from two major angles, number 1,
06:21 the Biblical response, what does the Bible have
06:23 to say regarding this? And number 2, what's the
06:26 emotional argument? How should we comfort
06:28 someone who is currently experiencing loss?
06:32 Now, we need both because if we just come
06:34 to someone who is currently experiencing
06:36 loss and come to them with some theological
06:38 understanding from a Biblical standpoint, it can
06:41 come across as lifeless cold and almost
06:43 indifferent to someone who is experiencing grief
06:46 or sorrow. But, if we just come to someone with
06:49 emotional support and don't have Biblical
06:51 evidence, it comes down to nothing but sure
06:54 sentimentalism. So, we are going to be
06:56 approaching from those two major angles, the
06:58 Biblical angle and the emotional angle.
07:01 Now, I just like to pause here and say that many
07:03 people would say David you have no business
07:05 talking about this issue and I would agree with
07:08 that to a certain degree because they are certain
07:10 things that are not revealed in scripture, but
07:13 I also believe that we did not serve an obituary
07:16 capricious God, Amen. We serve a reasonable
07:20 God and the trouble comes when we try to go
07:22 outside the, what he has clearly revealed in his
07:25 word but we will try to, in this brief moment,
07:28 we are not going to be answering all your
07:30 question but we are going to be attempting to
07:32 answer some of them and it's my prayer for you
07:34 today that you'll find some hooks on which to
07:37 base your faith. Now, before we go to our
07:40 Biblical argument and to our emotional argument,
07:43 I just like to say this that philosophically we
07:45 speaking that inherent within the very question
07:48 is the assumption of God's existence, inherent
07:51 within the very question how can you believe in
07:52 God when there is so much evil in this world?
07:56 Ravi Zacharias who is a Christian Apologist was
07:59 traveling all over the country defending
08:01 atheistic worldview to a sect of the universities
08:05 and after a particular presentation he opened up
08:07 the floor to questions to which a young man stood
08:10 up and challenged him saying Dr. Zacharias,
08:13 how can you believe in God when they are so
08:15 much evil in this world, and Dr. Zacharias almost
08:19 immediately said, young man can you remain
08:20 standing while I ask you some questions regarding
08:23 your assumptions and the man said sure.
08:26 He said you've ask me how can I believe in God
08:28 when there so much evil in this world. Well, let me
08:30 ask you this, if there is evil their must be a good,
08:33 am I right? And the man said yes, you are right.
08:35 If there's good and evil, there must be a moral law
08:37 that judges that is a criteria between that good
08:40 and evil am I right? And the man said yes
08:41 you're right. Well, if there is moral law that judges
08:43 between that good and evil there must be a law
08:45 giver which is God and am I right? And the man
08:49 stood there dumbfounded saying what then am
08:53 I asking. You see it's a preposterous question
08:56 when we ask how can you believe in God when
08:57 there is so much evil in this world because inherit
09:00 within the very question is the assumption of
09:03 God's existence, because from an atheistic
09:05 standpoint of view from an evolutionary
09:07 standpoint of view there is no evil, evil does not
09:10 exist. Killing babies, manning children, the
09:13 Holocaust is nothing but preference.
09:16 Because if there is evil there must be a good, if
09:18 there is a good and evil there must be a moral law
09:20 that judges between that good and evil.
09:22 And if there is a moral law there must a God
09:24 that is the lawgiver. Albert Einstein put it this
09:28 way, in physics there is no such thing as cold.
09:31 Cold is simply the absence of heat.
09:33 There is no such thing as darkness, darkness is
09:35 simply the absence of light and in a moral sense
09:38 there is no such thing as evil apart from good.
09:42 Let's proceed to our Biblical
09:43 argument at this time. I think that we can talk
09:47 about the existence of evil rightfully so, this question
09:50 that theologians called theodicy the problem of
09:53 suffering in the existence of God without going
09:56 to the book of Job. Now, the book of Job in
09:58 essence we are not going to be able to go to all the
10:00 new answers of the book of Job here today.
10:03 But, I just like to say that it is said by scholars to be
10:07 the greatest piece of Hebrew literature that has
10:10 been passed down through the ages rivaling
10:12 that of the English version of paradise lost
10:15 by John Milton and also Shakespeare.
10:18 It's a beautiful work of poetry and there is three
10:22 sections like you see in poetry in the book of Job,
10:24 you have the prolong, you have the body and you
10:27 have the epilogue near the end. And you know the
10:30 story if you've ever read it and I want to encourage
10:32 you if have some spare moments to peruse
10:34 through the book of Job, it's a fascinating read.
10:36 And in Job chapter 1 just to summarize, Job is
10:40 experiencing a great deal of pain and suffering in a
10:43 short period of time. God and Satan have this
10:45 discussion in heaven and Job says the only reason
10:49 why Job is serving you is because you've blessed
10:52 him. Now remove that hedge around him and he
10:55 will curse you to your face and Job is permitted
10:58 to, by God to permit to go through the suffering and
11:02 so under Satan's tutelage, Job losses everything that
11:06 is near to him, dear to him, his family, his cattle,
11:09 his oxen, his sheep, his wife, he is the only one
11:12 that is left alive and he scrapes himself because
11:16 he receives painful boils on his flesh and he sits
11:20 there thinking about his plight. Now, I came
11:24 across this fascinating modern rendition of the
11:27 story of Job, it's by a poet called Archibald
11:30 MacLeish and I like for us to here today identify
11:33 with this story here a little bit, it's the modernization
11:36 of the story of Job and he calls his name J.B so you
11:39 know who he is talking about. He says J.B and
11:43 his wife were comfortably settled in
11:45 their suburban home settling down to a
11:47 thanksgiving meal and roasted turkey.
11:50 Veggie turkey in this case, whatever. J.B says
11:53 God was on my side very good to me, J.B's wife
11:55 chirps in yes, God doesn't give us all this for
11:58 nothing, a good home, food, father, brother,
12:01 sisters, we have our part to play, if we do our part
12:05 he does his, he always has. But then two drunk
12:09 soldiers stumble into the house with the news that
12:11 J.B's son, two sons have been killed, next a son
12:15 and daughter are smeared across the road by a
12:18 drunk driver in a head on collision.
12:20 A second daughter is murdered and dumped in
12:23 a near lumber yard. Finally an earthquake
12:26 destroys all their financial assets leaving them in
12:29 economic ruin, her finally woven theology is
12:33 crushed like a spider web under a boot.
12:35 Sarah hisses, God is our enemy. Now, in the
12:40 ancient account it's very similar, he losses
12:43 everything, his cattle, his oxen, his sheep,
12:46 his children and his wife hisses at him, curse God
12:50 and die. Now, I just like to pause for a moment
12:53 and put yourself in that situation, imagine that
12:56 you've lost your house, you've lost your car,
12:58 you've lost all your children and all your
13:01 financial assets in economic ruin and you've
13:04 been a Bible believing Christian up to this point.
13:06 Would that shake your faith? Job had some very
13:09 fundamental questions regarding God's righteous
13:12 and God's justice in the proceeding chapters to
13:15 Job chapter 38, but I like to read to you God's
13:18 response to this whole plight of theodicy in Job
13:22 chapter 38 verse 1 and 2. I wish I was there
13:25 because God breaks the silence from heaven with
13:29 a thunder. Job chapter 38, verse 1 and 2.
13:33 Reading from the New King James version,
13:35 the Lord answered Job out of the whirlwind, and
13:39 said: "Who is this that darkens counsel with
13:43 words without knowledge?" Can you
13:45 imagine God speaking to you and you've just
13:48 suffered this plight and you've asked God some
13:50 very difficult questions and God comes to you
13:52 says who is this that darkens counsel with
13:56 words without knowledge, I would
13:58 have felt very small at this point when
14:00 transcendent, powerful, omniscient God of
14:02 heaven comes down and asked me this question
14:06 and notice what God says in verse 3. Job chapter 38
14:10 verse 3 he says, Now, prepare yourself like a
14:14 man and I will question you, and you will answer Me.
14:20 Now, Jesus uses a similar approach in the
14:23 New Testament. You remember when the
14:24 pharisees came to him with a question, he would
14:26 respond when another question, the genius of
14:29 this is that questions do two things, number 1 it
14:32 forces the questioner to challenge his own
14:35 assumptions. And number 2 it creates an entry point
14:38 for discussion and so Jesus our God proceeds in
14:41 Job chapter 38 to start questioning Job and we're
14:44 not going to read all of it, but we're just gonna
14:46 through a portion of this 48, 38 verse 4 through 10
14:50 for the sake of time. Job chapter 38, verse 4
14:53 through 10, "Where were you when I laid the
14:56 foundation of the earth? Tell Me, if you have
14:58 understanding. Who determined its
15:00 measurements? Surely you know! Or who
15:03 stretched the line upon it? Or to what were it's
15:07 foundation facade? Who laid the cornerstone,
15:09 when the morning stars sang together and the
15:12 sons of God shouted for joy? Or who shut up the
15:16 sea of its door, when it burst forth and issued
15:19 forth womb; When I made darkness as a
15:22 garment, thick darkness, when I fixed My light up
15:25 on it, And set forth the bars of its doors.
15:29 Now, if you get a chance read through the rest of
15:31 this chapter and if you count them there is a
15:33 series of 64 consecutive answers that Job has no
15:39 response for. To which Job responds later, come
15:42 to think of it, there is a lot of things in life that I
15:45 do not understand, yet I accept. Now many
15:49 theologians are frustrated by the book of Job
15:51 because there is no explicit answer, but this is
15:53 God's answer, he's saying Job, do you have to
15:56 comprehend and understand everything
15:58 before you accept it? Now, I'll be the first to
16:01 admit that there is a lot of things that I do not
16:03 understand. I don't understand the
16:05 astrophysics of how the Universe began, but
16:07 I accept it. I don't understand the quantum
16:10 physics of how light can behave as a particle wave
16:12 depending on type of experimentation done on
16:14 it, but I accept it. And in the same way God is
16:17 saying with what you do know about my character,
16:20 my nature and my essence, trust me for the
16:24 things that you cannot comprehend and the
16:26 things that you do not understand.
16:30 God is saying, I died for you at the cross trust
16:33 me with the things that I have not revealed
16:36 clearly unto you. At the end of the book you
16:40 will see something very interesting, it says that
16:42 God blessed the later days of Job more than his
16:47 beginning, that's a promise. Because whatever plight,
16:50 whatever suffering, whatever evil you may
16:52 have to endure this side of heaven. God is saying
16:55 that when you stand on that sea of glass that he
16:57 will provide those answers and that you'll
16:59 say heaven is cheap enough. You'll look back
17:03 on eternity past and I believe someday Jesus
17:06 is gonna come and you will have those answers
17:10 for you. So, you see very clearly here today that
17:13 number one that indirectly within the very
17:15 question is the assumption of God's
17:17 very existence and number two that God is
17:20 telling us to trust him with the things that we
17:22 cannot comprehend and the things that we cannot
17:26 understand. Let's proceed to our emotional
17:30 argument here today. Clifford Goldstein in his
17:33 book God, Godel, and Grace quotes this
17:37 philosopher and he says this words that in the final
17:41 analysis one experiences oneself. Isn't that
17:46 profound that as we go through this life we are
17:48 islands of human experience, we bleed our
17:51 own blood, we sweat our own sweat and we only
17:54 experience our own suffering, where one
17:57 man's sorrow is one man's pain.
18:00 My mother was telling me this account,
18:02 I had a younger sister who was born
18:04 prematurely and she was relating to me this
18:07 experience she had, here was this preemie that was
18:09 born and an intern was trying to get an IV into
18:13 her arm and my sister's arm was very small, her
18:16 veins were not very visible and as this intern
18:20 is trying to get this IV into her arm he is missing
18:24 and missing and missing, keeps poking her, and
18:26 poking her, and my sister is just screaming with
18:29 vengeance and my mom said that she just wished
18:33 that in that moment she could stretch out her hand
18:36 and fuse the neurons and transfer that pain from
18:42 Linda to herself, my sister to herself.
18:45 And she says there was no possible way, there
18:47 was no way to cross the synaptic clefts to transfer
18:51 the pain that my sister was feeling to herself.
18:54 There is no possible way friends and I know that
18:57 you can relate to this as you are watching the
18:59 events of 9/11 and those twin towers were burning
19:02 and you saw those people on their top floors that
19:04 were suffering pain and sorrow, I know that in my
19:08 own heart I felt, I felt, I felt their pain, I felt
19:12 anguish within my heart, but it was only my own
19:16 pain and suffering. There is no way to cross the
19:20 synaptic clefts to transfer pain from one individual
19:23 to another and but there was one place,
19:27 one moment where the paradigm,
19:29 a personalization of pain shifted. There was one
19:32 place where the paradigm of the privatization of
19:35 deterred, was deterred and upon one man was
19:39 laid the corporate guilt, the corporate agony and
19:42 the corporate pain of the entire human race.
19:46 And that was Jesus Christ at the cross and
19:48 Gethsemane. Now I've done a lot of heinous
19:51 things in my life, I've done some things that
19:54 I'm shamed of and I can remember coming home
19:57 at night and I know that you can relate to this,
19:59 laying on my bed and I felt the guilt, the force of sin
20:04 upon my shoulders. Multiply that by a trillion,
20:08 multiply that by a million, multiply that by every
20:12 single person that ever existed or ever exist, will
20:16 exist and place them upon the son of God and that is
20:20 what Jesus experienced in Gethsemane at the cross
20:24 for you and me. And you can go to your friends and
20:27 say this, I don't know why this is happening to
20:30 you but I can tell you this with a surety that my
20:33 Jesus, my Jesus in heaven understands Amen.
20:37 My Jesus bore the force of sin upon his shoulders.
20:42 My Jesus went to the cross for you and me and
20:46 you can know that we don't have a high priest
20:49 that cannot be touched with the feeling of our
20:52 infirmities. I like to go to this passage in Hebrews
20:57 chapter 4 and verse 15. Hebrews chapter 4, and
21:02 verse 15. For we do not have a High Priest who
21:06 cannot sympathize with our weaknesses, but was
21:09 in all points tempted like as we are, yet without sin.
21:15 We do not serve a God that is detached, that is a
21:18 aloof, that is away from human emotion, he
21:22 understands. And I don't understand friends why
21:25 God permits some things to happen.
21:27 I don't understand all the nuances of why God
21:30 permits certain things to happen in this world, but
21:32 you can know with a surety that my Jesus in
21:36 heaven has a high priest that can relate, that can
21:39 empathize with your human emotion and you
21:42 can go to God knowing that he relates to you today.
21:46 So, in nut shell today we've summarized that
21:49 philosophically we've shown that inherit within
21:51 the very question, why, how can you believe in a
21:54 God of love when there is so much evil in this
21:56 world, is this indirectly assuming God's
21:59 existence, because when there is evil there must be
22:02 a good, if there is good and evil there must be a
22:04 moral law that judges, that is the criteria
22:06 between that good and evil and if there is a
22:08 lawgiver that must judge between the two.
22:11 That indirectly you're assuming
22:15 the existence of God. And secondly we are
22:16 seeing in the book of Job by this account that when
22:19 Job lost everything and that when he went to God
22:22 asking him these questions in Job chapter
22:24 38 he poses to him 64 consecutive questions that
22:29 are not indirectly asked, indirectly saying, trust me
22:33 with the things that you cannot comprehend and
22:36 the things that you cannot understand. And finally
22:40 we've seen in Hebrews chapter 4 verse 15, that
22:44 we don't have a high priest that cannot be
22:47 touched with the feeling of our infirmities.
22:50 But, was in all points tempted like as we are.
22:54 There is one of my favorite statements that
22:57 goes, goes along these lines that is written in
23:00 Steps to Christ and she says, "keep your wants,
23:04 keep your joys, keep your cares and your fears
23:07 before Lord. You cannot burden him; you cannot
23:10 weary him. He numbers the hairs of your head
23:13 and is not indifferent to the wants of his children.
23:17 The Lord is very pitiful, and of tender mercy.
23:21 His heart of love is touched with sorrow and
23:24 even are by our utterances of him.
23:27 Take to him everything that perplexes the mind.
23:31 Nothing is too great for him to bear, he holds up
23:34 the worlds, he rules over all the affairs of the
23:37 universe. Nothing in anyway concerns our
23:40 peace is too small for him to notice.
23:45 There is no chapter in our experience too dark for
23:48 him to read; there is no perplexity too difficult for
23:51 him to unravel. No calamity can befall the
23:54 least of his children, no anxiety can harass the
23:57 soul, no joy can share, no sincere prayer escape the
24:02 lips of our Heavenly Father of which he is
24:05 unobservant, in which he takes no immediate
24:08 interest. He healeth the broken heart and bindeth
24:11 up their wounds." The relations between God
24:15 and each soul, now listen to this part, "the relations
24:17 between God and each soul are so full and so
24:21 distinct as though there was not another soul upon
24:24 the earth to share his watched care, not another
24:27 soul for whom he gave his beloved Son."
24:31 This statement is saying and is so profound that
24:33 God's relationship with you. God's relationship
24:37 and interaction, his intimacy is so distinct,
24:41 so profound that is as though there is no person
24:44 in this world expect you and him. And you can
24:47 know friend that when you've lost a loved one,
24:50 you can know that when you're experiencing
24:52 sorrow, sin and evil in this world, that you have
24:56 a Jesus in heaven that understands you, that has
25:00 gone to the cross and borne the force of sin
25:04 upon his shoulders. There is story told of a
25:08 man by the name of Elie Wiesel in his book Night.
25:12 It's New York Times bestseller and in it he
25:15 accounts this very vivid story, he lost his entire
25:18 family, he was a Jew and the Nazis had taken over
25:23 his part of the country. Him and his father were
25:26 shipped off to this concentration camp and it
25:29 was during the war that Hitler knew that the Nazis
25:32 defeat was eminent. They began retracting their
25:35 forces, going from concentration camp to
25:37 concentration camp and instead of letting these
25:40 Jews go they went on infamously what was call
25:43 the death march. And Elie Wiesel was in this
25:47 particular camp, a transaction point and a
25:50 young man was condemned to be hanged
25:52 on the gallows and you can imagine in your
25:55 mind's eye that all these prisoners are being forced
25:59 to watch this execution with anticipation, with
26:03 disbelieve and this young boy whose continence
26:07 Elie says was like that of an angel was condemned
26:10 to be hanged for a small infraction and when the
26:14 trapdoor was sprung this young boy was on the
26:17 gallows but his weight was insufficient to bring
26:20 instant death and so he was struggling breathing
26:23 his last there on the gallows and these
26:26 prisoners are chagrin, they cannot imagine,
26:29 they're floored by witnessing this
26:32 terrible event. And Elie says an inmate behind
26:36 him was stammering with fecundity and passion
26:41 under his breath. Where is God? Where is he?
26:46 Where is God? Where is he? And he was just
26:50 chanting with passion these statements in the
26:53 midst of an execution and as I was reading this thing
26:56 I said what a profound question of theodicy to
27:00 ask in the midst of an execution taking place in
27:04 the midst of the Holocaust. And Elie says in his book
27:08 that he thought about that statement, he thought
27:10 about the irony that he was witnessing this
27:12 execution of an innocent boy that did not
27:14 deserve to be hanged. He was witnessing the
27:16 Holocaust, the extermination of six
27:18 million Jews and as this man was stammering
27:21 behind him, where is God? Where is he?
27:24 Where is God? He says that within himself
27:28 resonated these words "right there on the
27:32 gallows" where else would he be.
27:36 Elie by implication is saying that God is with us
27:40 in the midst of sorrow and suffering.
27:43 And it's my prayer for you today that you'll
27:45 place your confidence, that you'll place your trust
27:48 implicitly in our Lord Jesus Christ and may God
27:52 grant you the peace for you today.


Revised 2014-12-17