omnipotence in a God and goodness in a God (any God, not just the Christian God) are incompatible with the real world. Is that something you would agree with?
So, this is the way you phrase
the Euthyphro dilemma. Take a look at Wikipedia if any of the responses sound good for you. Even if they don't, it's good for you to know that there are responses, always have been. The following response is mine, totally independent from the Wikipedia article.
Everything in philosophy is about relevant distinctions. At least that's how it works for me. You make the distinction between "goodness in a God" and "real world".
QUIBBLING
First, supposing that God exists, it's unfair to assume that God is any less real than the world, so "real world" distinguished from God won't wash. Second, "goodness in a God" assumes there could be room for other things in God too. Perhaps evilness? That would be anthropomorphic. Third, "a God" assumes there could be other gods. Then you could always quibble about which god takes precedence in this or that case. So that phrase won't wash either. There's only one God who is relevant to everything in accordance with singular nature.
THE PREMISES
Let's rephrase it now: God's omnipotence and omnibenevolence are incompatible with the way the world appears to us. This is your contention. The premises must be that the world is not good to everyone as it should and, if God is omnipotent, he should intervene to make the world a better place than it is. So, I have to make the case that God's omnipotence and omnibenevolence are not mutually contradictory and that evil in the world is not as bad or unjust as it appears to be.
GOOD, PLEASANT, JUST
A relevant distinction here. What is good? Is it the same as pleasant? "I want it" = "good for me"? I disagree here. You could want chocolate, but is it good to have only chocolate? After a few hours of chocolate-eating you would be puking or, if you eat it in more moderate amounts, malnutrition would soon show.
Therefore, when "good" converges with "appropriate" and "just", things hopefully begin to make more sense. Justice is good. Everything in its proper measure, place, and time.
MORAL ONTOLOGY
Considered in light of the concept of justice, omnibenevolence is not contradictory with omnipotence. They both converge with justice. Justice is good because it distributes the fruits of good and evil ultimately in an appropriate way, and only an omnipotent being can wield such justice.
God has singular nature, i.e. God's attributes are inseparable. Consider his qualities ontologically as one single thing. The attributes are distinct only verbally when translated into human language. It's like a geometrical plane which is a single thing, but has two sides. The two sides form a single plane. So, there appears to be three things - two opposite sides plus the plain itself -, but the distinctions are merely verbal. Ontologically it's all one.
Ontologically, absolute justice accounts both for omnibenevolence and omnipotence. If the qualities were separable and mutually competing, you could endlessly quibble about which quality should take precedence in this or that case. Multiple attributes raise the same logical problem as multiple gods.
MORAL EPISTEMOLOGY
It's just to punish evil and to reward good. For justice to operate, relative good and evil must exist. Therefore, good and evil deeds and their doers (agents) must exist. And they do.
People in this world commit evil deeds, thus defining themselves as evil. If not stopped before the act, the thief or murderer exercises his will and choice to follow through with the act, thus defining himself as a thief, or murderer, evil-doer. Otherwise it would not be possible to tell a criminal apart from a respectable citizen, but in our world it is.
FREE WILL AND RESPONSIBILITY
The complaint is that God doesn't intervene to prevent people's evil acts. However, non-intervention makes sense for many reasons.
First, it's compatible with free will. We are supposed to choose good or evil freely. This makes us directly responsible for our good and evil deeds. Everybody can do as per one's own will, thus becoming responsible for one's own acts. This is what agent means. Only this way it makes sense to even begin to consider what this or that person perhaps ultimately deserves and devise complaints based on perceived sense of justice.
Second, if evil acts were stopped by God, shouldn't he also intervene with good acts? Why be partial? Maybe God should improve half-good acts to make them all-good? Such intervention would of course neuter in us all sense of good and evil.
Third, when only some acts are intervened, wouldn't this make the world a random place rather than something that would make perfect causal sense as it is now? When all acts are intervened, this would make all causal links and free will totally moot. People's intentions could be good or evil, but when God intervenes everywhere, the world wouldn't reflect the way people are. God would perhaps still know people's hearts, but people wouldn't know each other and themselves.
Fourth, if God intervened to stop evil acts, he would intervene according to his own definition of evil, not by people's definition. So, divine intervention actually would not eliminate the complaints of people who perceive justice differently than God does. And, of course, the complaint originates in the first place from the fact that concepts of justice and definitions of evil differ.
Fifth, God has no obligation to intervene. Assuming that God's relationship with the world is that of creator and creation, then it's like a potter and a pot. The potter serves his purpose by creating the pot, whereas it's the pot's responsibility so to speak to serve as the pot. If the pot fails, it will be cast away, re-done or replaced. Simple. There's no obligation for the potter to make a half-broken pot feel nice and cosy or such. If you want to construe the obligation the other way around or on a par, go ahead and try to make a case for it.
AGENTS AND VICTIMS
Hopefully you see that it clearly follows from the above that the way the world appears to us right now actually makes best sense. People can define themselves good or evil by means of their own acts according to their own free will and the effects of this will be in plain sight. The problem of evil therefore is not in the mere fact that good and evil agents operate in this world, but rather in suffering of the hapless victims. The collateral damage of evil acts, so to say.
THE PROBLEM OF SUFFERING
So, now I have narrowed the problem of evil down to the problem of suffering. The contention is that suffering is horrible and painful, innocent suffering is futile, unjust and such. It's horrible that helpless people die. It's futile and senseless to bury a host of people in natural catastrophes (legally, "acts of God"). It's unjust when totalitarians kill innocent masses while they themselves live to old age peacefully. Etc. (Note that the injustice now is only human sense of injustice. Above I have already sufficiently argued that there's no injustice in that God appears to not intervene. Divine non-intervention is perfectly rational.)
My answer to the problem of suffering is threefold. First, evil and suffering is not the only force in the world. The same way as evil deeds bring forth evil fruit, good deeds bring forth good fruit. Let's remember that in this world it's not only evil people being allowed free reign to spread evil, but also good people to spread good. Both are free to define themselves and operate. It's only just that God is impartial here: Free will for everyone. Impartiality is just and justice is good.
PLAIN ACTS, HIDDEN SEEDS AND FRUITS
Second, behind the effects in plain sight there are hidden causes. Causes are hidden by their very nature. What we see in the world currently is effects of prior causes. The causes of this are in the past, i.e. hidden. You could say that the current state of affairs is the cause to the state of affairs in the future. This is true, based on our past experience, but the future state of affairs is not manifest yet, so it's also not manifest yet that the current state of affairs is a cause of anything. Still, agreed, based on our past experience it's implied that the current state of affairs is the cause of future state of affairs - it's implied, i.e. hidden in that sense.
Therefore, assuming that everything in the universe is causally linked, past causes have ripened to current events, and similarly current plain acts plant the seeds for future fruits.
MORAL PSYCHOLOGY AND METAPHYSICS
The third answer to suffering is to put it into psychological and metaphysical context. The manifest sense of injustice implies justice. Good and evil are manifestly allowed free reign, but if justice be served, evil fruits are distributed - implicitly, behind the scenes - to evil agents and good fruits to good agents. When we see injustice happening, based on the events apparent to us we may not properly know who is in the really good or really bad role, because we don't see the hidden causes. Nor do we see the way the fruits of good and evil are distributed in the ultimate sense, because this distribution of fruits is a hidden cosmic law operating eternally rather than temporally.
Either way, this point is to clarify that at least half of the relevant explanations for any particular events are hidden from us. An immediately apparent situation may upset us, but the extent or amount of unknowns should invite to further reflection. Science can explain the phenomenal causal relations, the rest is explained by philosophy (direct logical implications based on what is manifest) and religion (prophetic revelations and otherworldly promises), or, if you have none of those things, you will accrue blind faith, hope, doubt, desperation, etc. to compensate for your lack of science, lack of philosophy, lack of intellectual and spiritual culture.
The arrangement of the world the way it is now motivates people to figure out its true constitution and their own place in it, to make the relevant distinctions, to perceive the hidden causes behind the visible effects, to find out the way logic operates and learn to rely on it and build on it. The current arrangement of the world helps to understand the relevance of this all in the first place, i.e. the relevance of the concepts of good and evil, the relevance of responsibility and free will, hidden causes and manifest effects, the concept of relevant distinctions, the roles of science, philosophy, religion, of intellectual and spiritual culture. It stimulates the mind and motivates to work, so that you can die an accomplished human being who has even figured out death so that there's no fear of it, and no psychological suffering at the event.
CONCLUSION
The purpose of suffering is to provide a sense of accomplishment. We get a sense of accomplishment by overcoming difficulties, by producing some fruit by means of work. In this world of ours, if difficulties and work did not exist, the sense of accomplishment would not exist. If evil would not exist, good would not exist. But we surely want good to exist, so much that it feels, right?
This world displays causal links and logical correspondences. Both are necessary to make full sense of all states of affairs. Instead of a problem of evil, I see how evil makes sense as a causal result of the acts of evil agents. And there's also good in the world to counterbalance the evil in the world. Evil as such makes logical sense in metaphysical conjunction with good as such. Phenomena make sense in conjunction with noumenon, the temporal in conjunction with the eternal, the world in conjunction with the otherworldly, life in conjunction with death (and/or pre- and afterlife), creation in conjunction with the creator, etc. It's all logically self-evident and, in their own contexts, all these concepts are relevant as necessary implications of each other.
In conclusion, God is good in balance with justice, and so is the world when we consider the eternal rather than the temporal. Temporally the world seems good and evil in turns, just and unjust in turns, but from the eternal point of view it's all in balance. If God intervened, it would be partial, i.e. unjust, but inasmuch as he appears not to intervene, he is impartial, i.e. good.
And how is it atheists' business to complain about God they don't believe in anyway? It isn't. It only makes sense to issue complaints and demands regarding someone or something if that someone or something exists. This last thing was crystal clear to me when I was atheist (or agnostic), so I didn't issue such complaints. The so-called problem of evil is irrational at its core. Only irrational people make a problem of it.