Participants: David Shin
Series Code: FC
Program Code: FC000334
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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