Guy M. Richard: The Bible’s account of the fall in the Garden of Eden raises a number of important questions. Chief among them usually goes something like this: Where does evil come from in a good world created by a good God? We must admit that the Bible does not explicitly and definitively answer this question. But we must also acknowledge that the Bible does tell us many things that, taken together, can help us make a reasonable attempt at an answer. Where Did the Serpent Come From? Genesis 3:1 is the first Bible’s first mention of a serpent. Genesis 1–2 gives no record of God creating any such animal. But several factors support the idea that God created serpents at the same time he made every other “beast of the field.” For one thing, Genesis 3:1 tells us the serpent was “more crafty than any other beast of the field that the LORD God had made,” which implies that God made the serpent, just as
“I could never myself believe in God, if it were not for the cross… In the real world of pain, how could one worship a God who was immune to it? I have entered many Buddhist temples in different Asian countries and stood respectfully before the statue of Buddha, his legs crossed, arms folded, eyes closed, the ghost of a smile playing round his mouth, a remote look on his face, detached from the agonies of the world. But each time after a while I have to turn away. And in imagination I have turned instead to that lonely, twisted, tortured figure on the cross, nails through hands and feet, back lacerated, limbs wrenched, brow bleeding from thorn-pricks, mouth dry and intolerably thirsty, plunged in Godforsaken darkness. That is the God for me! He laid aside his immunity to pain. He entered our world of flesh and blood, tears and death. He suffered for us. Our sufferings become more manageable
“The mystery of iniquity is at work in the world during this interim time, and it is not always clear how its malignant work is being checked, overridden, or woven into the glorious purposes of God. We need to remember, though, that while Judas betrayed Christ, and woe to him for doing so, it was God’s plan that Christ was thus betrayed. Evil by its very nature opposes the purposes of God, but God, in his sovereignty, can make even this evil serve his purposes.” – David F. Wells, The Courage to Be Protestant (Grand Rapids, Mi.: Eerdmans, 2008), 206. (HT: Of First Importance)
John Stott once wrote: “We have to learn to climb the hill called Calvary, and from that vantage-ground survey all life’s tragedies. The cross does not solve the problem of suffering, but it supplies the essential perspective from which to look at it.” (HT: Matthew Morizio)
From John Piper: Why doesn’t God totally remove Satan and all demons now, since he will someday without their approval (Revelation 20:10)? Here is the answer I propose in the first paragraph of chapter nine of Seeing and Savoring Jesus Christ. The rest of the chapter gives the biblical basis and implications. The glory of Christ is seen in his absolute right and power to annihilate or incapacitate Satan and all demons. But the reason he refrains from destroying and disabling them altogether is to manifest more clearly his superior beauty and worth. If Christ obliterated all devils and demons now (which he could do), his sheer power would be seen as glorious, but his superior beauty and worth would not shine as brightly as when humans renounce the promises of Satan and take pleasure in the greater glory of Christ.