The Problem of Evil

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One of the most perplexing aspects of life is the reality of evil. Whether natural or moral, all people must come to grips with life in a fallen world.

Because of evil's presence, Christian (and non-Christian) thinkers have had to make sense of why a good God would allow so much of that which is contrary to His nature. The questions related to this subject range from philosphical inquiries to the more personal questions as to why God allows His children to suffer.

For numerous reasons, evil is no easy topic of discussion. Therefore, the need for both intellectual integrity and human compassion compels us to seek God-honoring answers to the universal enigma we call evil.

(1) Evil in a Good God's World: Suggestions for Dealing with the Problem of Evil

(2)Theodicy in Action: Hypothetical Scenarios and the Problem of Evil

Introduction

The question of how to reconcile divine sovereignty with human responsibility is one which has challenged the minds of Christian (and non-Christian) thinkers for millennia. How can God control every event without reducing His creatures to mere automatons? Likewise, how can the creature possess genuine freedom if the Creator is truly sovereign? Of course, the questions along these lines are usually more numerous than the answers. Such is the nature of the subject.

Within this larger framework, one area of particular concern is the so-called problem of evil. How can (why would) a good and sovereign God allow evil in His universe? While the subject is as vast as it is puzzling, and though I have no delusions of giving any final answers, please allow me to lay out a few suggestions. Evil is a messy project, defying simplistic answers. Therefore, I will take a disjunctive approach. My goal is to lay out a broad framework for understanding the problem of evil. What follows are a few pieces of this theological and personal puzzle.

Why Evil?

1. Often the evil we observe is the just desert of sinful choices.

Paul tells us that those who insist on living evil lives may be "given over" to their sin (Rom 1:24, 26, 28). Sin, of course, is evil. Yet here we see this evil as the penalty for human corruption. Man chooses to perform evil and receives it back on himself. Amazingly, in context this evil is seen as the wrath of God. That is, God judges sinners for their sin by giving them over to it—a frightening thought indeed, and one explanation for the evil we see. As Anselm wrote: "[We] have not yet duly estimated the gravity of sin."

2. Sometimes evil's occurrence is the means to a greater good.

In Hebrews we are told that God disciplines us for our good. Part of this discipline includes rubbing shoulders with that which is evil; God uses evil to sanctify us. For instance, there is the case of Joseph (Gen 45:1; 50:15-20). He was left for dead and abandoned by his family. All looked bad until years later when Joseph could turn to his brothers and say, "You meant it for evil, but God meant it for good." There you have it: God brought about good by means of evil. Even more astounding, however, is the fact that Christ Himself "learned obedience through sufferings," much of which involved evil. To that subject we now proceed.

3. Evil is answered in the cross of Jesus Christ.

We might say that Jesus was immersed in (though not infected by) evil. Of course, the supreme example of this is Jesus' death. Has anything ever been so contrary to the way it ought to have been? Was there ever such a display of wickedness? But God used this evil to conquer evil! Our wickedness was, as it were, laid on Him. As Jesus swallowed our sin and its penalty the salvation of billions was procured. And what is the result? His condescending grace is displayed; His marvelous plan is manifested; His goodness is experienced; His Son is glorified. Along these lines, Henri Blocher has written: "We have no other position than at the foot of the cross. After we have been there we are given the answer of the wisdom of God, which incenses the advocates of optimistic theodicies or of tragic philosophies. God's answer is evil turned back on itself, conquered by the ultimate degree of love in the fulfillment of justice."[2]

4. Evil is an avenue through which God's attributes are displayed.

Romans 9 tells us that God permits evil in order to put His wrath and power on display (v. 22), and to make known the riches of His glory (v. 23). To put it bluntly, the existence of evil gives God the opportunity to show forth an aspect of His being (a fearful aspect!) that might otherwise be hidden. Furthermore, He accomplishes a depth of mercy, a height of grace, and a measure of glory which stands in stark contrast to what sinners deserve. In other words, God allows evil to be the dark backdrop against which He paints His wonderful portrait of grace. In fact, Eph 3:9-10 presents human history (including all the evil therein) as a stage upon which He vindicates Himself before the angelic hosts. "[E]vil ultimately serves a good purpose. Its existence makes it possible for God to demonstrate to all the universe what He is like."[3]

5. In answer to the problem of evil, we must conclude that God can do whatever He pleases.

Doesn't the potter have the right to do what he chooses with his own clay (Rom 9:21)? Of course! God can do what He wants with that which is His—and everything is His! This is the answer to the skeptic or rebel who objects to the sovereignty of God. God is God, period! Though hurt and mystified by the presence of evil, we must ultimately bow with Job who said, "I have declared that which I do not understand, things too wonderful which I do not know....Therefore, I retract, and I repent in dust and ashes" (Job 42:3, 6). As Frame points out: "In His decisions, [God] will not submit to man's judgment. He reserves the right to behave in a way that may offend human values, that may even appear, from a human viewpoint, to contradict His own values. And when that happens, He is not under man's judgment. He is not obligated to explain."[4]

6. Part of our difficulty in understanding evil may be due to the fact that we are limited, both by our humanity and our sin.

All of us are bound by our own nature; we cannot escape what we are. For instance, that we can't choose to fly like a bird, however much we might admire the bird's abilities. Whatever efforts we make, there are certain limitations we cannot escape. We are limited by our humanity when it comes to understanding God. His ways are above our own (Is 55:8-9). What's worse, sin blinds and deceives us. Thus, our human faculties are marred and unable to function properly. Of course, Christians have been released from sin's penalty and enslaving influence. But even here we see that no believer this side of heaven is able to fully understand the divine mind. These factors—our humanity and sinfulness—might partly explain our inability to comprehend the evil of our world. Perhaps human limitations and remaining evil influence and confuse us enough to render impossible any exhaustive answers to the questions we ask.

7. The problem of evil is, at least at some level, a mystery.

I don't believe the Christian church does any service to itself or those on the outside when it simply rejects the problem of evil out of hand. What I mean is this: We shouldn't minimize the fact that evil really does exist, and that it deeply affects our lives and the lives of those we love. On top of this, there do appear to be legitimate questions concerning God's involvement in these things. Of course, the Christian can suggest a number of answers to the queries people raise. And, frankly, some of the objections of skeptics are not intellectual at all, but moral and spiritual. The problem, in these cases, is not one of understanding but of rebellion. Still it remains that we aren't given all of the pieces of the puzzle. Why, for instance, does God allow evil to touch His children? Could He not have accomplished His goals apart from such awful circumstances? Now, there are no doubt good answers to these questions—some which are available now, others which may not be discovered until the eschaton.[6] My point, though, is that we as believers in divine sovereignty must never minimize the reality of evil, nor exaggerate our comprehension of how God relates to it.[5] Since we serve a God who makes sense out of life and whose character and record are coherent and self-consistent, we needn't fret at the prospect of evil. Though we feel the pangs of a fallen world and have questions which we would ask God, we can approach these difficulties from the perspective of faith, for surely "the judge of the whole earth will do right" (Gen 18:25).

Final Words

The above listed suggestions are by no means the only answers to the dilemma of evil. Others have and will be suggested. At the end of the day, however, there is a proper Christian response to evil. In light of the character of God and the testimony of Scripture we can approach the problem of evil with an attitude of worship and faith. Our worship is perhaps in the midst of mystery. Like Job we close our mouths as God takes center stage (Job 38:1ff). With him we recognize that while evil is "big," God is much, much "BIGGER!" Likewise, ignorant though we may be, we trust our God. The God who has been good and faithful is surely worthy of our allegiance (Ps 13; 94). If we believe Him in the daylight, we can trust Him in the dark. After all, He has given us His dear Son (Rom 8:32). Can we doubt His immense goodness and love? May we all look through evil to Him who is the author and perfecter of faith (Heb 12:2). And in our looking, may we be conformed to the image of Him who has already conquered evil in principle, and will one day put it down forever at His coming. With a view to the end (the eschaton), we look forward to the day when "not only will justice be done, but it will be seen to be done."[7] Maranatha!

Helpful Literature

Jay Adams, The Grand Demonstration: A Biblical Study of the So-Called Problem of Evil (Santa Barbara, CA: EastGate Publishers, 1991).

Henri Blocher, Evil and the Cross (Downers Grove: IL, InterVarsity Press, 1994).

D.A. Carson, Divine Sovereignty and Human Responsibility: Biblical Perspectives Tension (Grand Rapids: Baker Books, 1981).

D.A. Carson, How Long O Lord: Reflections on Suffering and Evil (Grand Rapids: Baker Books, 1990).

John Frame, Apologetics to the Glory of God (Phillipsburg,, NJ: Presbyterian and Reformed Publishing Company, 1994).

John Warwick Montgomery, Ed., Evidence For Faith: Deciding The God Question (Dallas, TX: Probe Books, 1991), pp. 231-252.

NOTES

1. The attempt to explain the presence of evil in a good and sovereign God's world is often termed a theodicy. Feinberg states it this way: "The ways of God are defensible, and they are defensible in such a way that no theist should have to give in to the charge of irrationality due to a problem of evil." J.S. Feinberg in Evangelical Dictionary of Theology, ed. Walter A. Elwell (Grand Rapids: Baker Books, 1984), p. 1086.

2. Henri Blocher, Evil and the Cross (Downers Grove, IL: InterVarsity Press, 1994), p. 133.

3. Jay Adams, The Grand Demonstration: A Biblical Study of the So-Called Problem of Evil (Santa Barbara, CA: EastGate Publishers, 1991), p. 51.

4. John M. Frame, Apologetics to the Glory of God: An Introduction (Phillipsburg, NJ: Presbyterian and Reformed Publishing Company, 1994), p. 172

5. Concerning the matter of the eschaton, it is interesting to observe the response of the apostle Paul to the difficulties he encountered. He viewed them as temporary afflictions which produce "an eternal weight of glory far beyond all comparison" (2 Cor 4:17), and considered the evil of this world as "not worthy to be compared with the glory that is to be revealed to us" (Rom 8:18). In a practical sense, then, one important way of dealing with evil (however bewildering it may appear) is by looking forward to that day when all is finally made well. Evil is great, yet temporary. Future glory is infinitely greater, and eternal!

6. Though God is sovereign in all affairs, He apparently relates to good and evil in different ways. As Carson says: "The manner in which God stands behind evil and the manner in which he stands behind good are not precisely identical; for he is to be praised for the good, but not blamed for the evil." D.A. Carson, Divine Sovereignty and Human Responsibility: Biblical Perspectives in Tension (Grand Rapids: Baker Books, 1981), p. 212

7. D.A. Carson, How Long O Lord: Reflections on Suffering and Evil (Grand Rapids: Baker Books, 1990), p. 147.

Evil in a Good God's World: Suggestions for Dealing with the Problem of Evil
Copyright 1997 by Carmen C. DiCello
All rights reserved.

The subject of evil is one that has puzzled thinkers for millennia. In all the study and debate, however, we mustn't think that these matters are merely theoretical. Rather, the truths we uphold are meant to affect life in the real world. Our knowledge (imperfect as it may be) is intended to be applied and utilized in our communication with others.

A truly biblical theodicy (i.e., our way of explaining the presence of evil) is one which can be used in real-life situations with the people we meet. Since evil is so obviously a part of our lives, it is incumbent upon us to provide biblical answers for its prevalence in the world. How do we deal with those who use evil as an excuse for rejecting God's claims? What answers can we give to the humble inquisitor? In what ways should we deal with those who have experienced evil first hand? Obviously, there is much to be said along these lines.

Because people are complex and their circumstance often complicated, it is difficult to perfectly categorize them in one way or another. For the sake of simplicity, however, we can approach the problem of evil from three broad perspectives. There are those who are rebellious; these people simply chafe under the hand of God, and use evil as a way of escaping responsibility. Others are simply thinkers; they honestly want to understand reality. Then there are the hurting. This group is not concerned about theory and the like; they want their hearts healed. We will address each of these in order.

First, there is . . .

RANDY REBEL: I can't understand why life is so unfair. How could God allow such evil in the world?

ANTHONY APOLOGIST: There are a number of biblical answers to your question. I'd be happy to share them with you.

RR: I don't want to hear that stuff.

AA: What do you mean? Aren't you willing to hear me out, and discover what God's Word says about these things?

RR: Are you kidding? I hate God, if He exists at all. Surely a good God wouldn't permit all these problems to exist. What kind of God would allow tragedies, sickness, and dying? I'll have nothing to do with your God.

AA: Well, let me tell you something my friend. You had better not treat God in such a flippant and arrogant way. He is God after all. He can do whatever He likes. In fact, the Bible presents Him as a potter; He does with His creation as He pleases!

RR: What do you mean?

AA: I mean God is sovereign and holy. And you have gone against His wishes on many occasions. In fact, your attitude here today reflects you antagonism. You have offended God and must be held accountable for your rebellion.

RR: So you're going to give me more bad news? AA: I won't sidestep the bad news, but there is much more. There is the message of a divine Rescuer, a Savior who came to rescue us from this mess, as you call it. His name is Jesus . . .

Next, there is . . .

THEODORE THINKER: I really am having trouble understanding how God could allow such evil as I see everyday.

ANTHONY APOLOGIST: First of all, I think you need to understand these matters within a broad biblical framework. God is the creator and sustainor of the universe. The Bible portrays Him in many ways. Among these He is described as sovereign and holy. Yes, He is loving, as you have stated. But we can't ignore other pieces of the puzzle. . . .

TT: I think I see where your coming from. And I agree that it is important to see the whole picture. But your description of God seems to break down when it comes to the problem of evil. Isn't this why some have abandoned Christianity and theism altogether?

AA: Yes, evil is a striking reality. And some have rejected God because they can't reconcile it with the biblical picture of God. But there are legitimate factors to consider.

TT: What are they? I'm not trying to be blasphemous or anything; It's just that I really want to know how all of this makes sense from a Christian standpoint.

AA: Before I go any further, I think I should pause to remind you of the Bible's stance: (1) God is sovereign, (2) Evil is somehow ultimately controlled by God and used for His own purposes, and (3) God, however, isn't to have evil attributed to Him, as if He somehow instigates or takes delight in it.

TT: I understand what your saying. Go on.

AA: What we are talking about here has been termed a theodicy, an attempt to pull together the facts that we know about God, evil, and this world. Probably the best approach to these things is a multi-faceted one. There are a number of "reasons," if you will, as to why God has decreed evil. For one, the reality of evil allows God to display an aspect of His being (i.e., wrath) which would otherwise remain hidden. Not only that, but evil's presence ends up being the backdrop to something much greater, the cross of Christ! In fact, in a sense we can view evil as the dark canvas against which God paints a masterpiece of grace. . . .

TT: That really makes sense. But couldn't God have done it another way? And how does God avoid guilt in all this?

AA: Well, hopefully you can see that a biblical world view is not only reasonable but compelling. I mean, God's Word truly makes sense out of life, and answers our deepest longings. But I will be honest with you; we haven't figured it all out yet. Perhaps we won't/can't this side of heaven. What is important to remember is that God has indeed spoken, and His perspective on these things lays the groundwork for interpreting all of life, including evil. But there still is mystery, isn't there? But that's O.K., for we shouldn't expect to fully fathom the God of the Bible. Perhaps we might completely understand a "god" of our own invention, but not the mighty God of Scripture. His ways are above our ways. . . .

TT: Yeah, that makes real sense!

AA: That's good. But you know what is perhaps more puzzling than the problem of evil? It's this: God's Son entered this evil world to save evil people! To me, that not only helps to make sense of this ugly world, but it kind of makes evil serve a higher purpose. You see, Jesus Christ went to the cross to confront and deal with the evil that overwhelms us. . . .

Finally, we come to . . .

HARRIET HURTING: I don't understand it all. My __________ just passed away, and I'm left here to fend for myself. I'll never be able to make it. Why does God allow such pain to occur?

ANTHONY APOLOGIST: I'm so sorry for your loss. And I certainly don't want minimize it.

HH: Thank you. But, tell me, why would God allow such a thing?

AA: There are probably many ways to answer your question. But perhaps the most easy is that we live in a fallen world. Sin permeates life, and brings about death. This is the way it's been since Adam turned on God.

HH: That doesn't seem fair. Why do I have to answer for someone else's error?

AA: Apparently, God saw fit to make Adam the representative head of the human race. We don't know all of the reasons for God's allowing the fall, but we do know that God never acted unfairly in it. Also, we probably should see evil in light of the promise of the One who would crush the tempters head. . . .

HH: I know, but I'm hurting so much!

AA: Weeping? . . .

HH: What hope or consolation is there?

AA: The hope is found, as I've alluded to already, in the Savior. He came to salvage a multitude of people from of our fallen race by rescuing us from evil.

HH: But I feel so awful!

AA: I know you do, but there is hope in a God who knows what's best for us. And we can trust Him fully because He has already given His Son for all who will have Him.

HH: Will He take away evil from my life? AA: He will meet you where you are, and He will give you a standing before God that is unshakable. Furthermore, there certainly will come a day when evil is taken completely out of the way. Then we will see that the struggles of this age aren't worthy to be compared to the glory that is to be revealed. . . .

HH: That sounds so inviting.

AA: Won't you take hold of the Savior? Embrace Him now and enter the realm of hope and life. While pain will persist in this world--sometimes baffling us--Christ gives us stability in the present, and confidence for a better future with Him.

Obviously these scenarios are only theoretical, and life can sometimes be more complicated than we've stated. On the other hand, it is true that people have different circumstances and needs. As apologists/evangelists/helpers we must seek to apply the appropriate counsel to the situations we encounter. Whatever the details, however, each situation includes the following: (1) discernment; (2) a Bible-based theodicy, (3) humility (both with people's circumstances, and in answering their sometimes difficult questions), and (4) a Christ-centeredness. Discernment is a result of practice and the wisdom which is derived from above; may God improve our spiritual vision. Our theodicy is derived from the study of and reflection on what the Scriptures state and imply; may our efforts to uncover God's truth be constant and fruitful. And Christ-centeredness is simply a commitment to the Bible's story line; may we be ever faithful to the task of proclaiming Him who alone frees us from the clutches of a sin-stained world. When evil appears to have won the day, remember this One who is described as a Lamb and a Shepherd. He has come to "guide [us] to springs of the water of life," and through Him "God will wipe away every tear from [our] eyes" (Rev 7:17). Maranatha!

Theodicy in Action: Hypothetical Scenarios and the Problem of Evil
Copyright 1998 by Carmen C. DiCello
All rights reserved.