The death of Jesus Christ on the cross was the confrontation with evil. God is not indifferent to the suffering in the world—He came to provide the divine solution in Christ. With Christ's incarnation God entered the world in person in order to deal with the root cause of evil in the world—sin. His death on the cross was the atonement for sin; His resurrection was the liberation from death and the devil. Christ's crucifixion was the victory over sin, His resurrection was the victory over death. He came to free us from the slavery of fear and give us eternal life. The gospel offers a real solution to the problem of evil and real strategies to handle evil in the world. Therefore, the main question to ask is not, 'Why does God allow evil in the world?' but rather, 'What has God done deal with evil in the world?' And, 'How can we handle evil in the best way?' 

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The Question of Evil

 

The question of evil in the world is ancient; the challenge that God somehow allows it, is modern. By implication this means that God is somehow the cause of evil or responsible for it. The reasoning of Scottish philosopher David Hume (1711—1776) went as follows: if God is all-powerful (omnipotent), He is able to remove evil; if He is all-loving (omnibenevolent), He doesn't want evil to exist and people to suffer. Hence, if God is truly both, why is there evil in the world? It shouldn't exist. Since evil does exist (evidently and undeniably), He is either not all-powerful or not all-loving. He cannot be both, or else evil should not exist. This was a direct challenge to Christian beliefs. Hence, Alister McGrath writes, 'the existence of evil in the world' was a 'major problem' with regards to the doctrine of God: 'How can the presence of evil or suffering be reconciled with the Christian affirmation of the goodness of God who created the world?' (Christian Theology, 292). The question of evil challenges God's nature (love, power) and God's action in creation (providence). How can this be explained? 

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Whereas Eastern religions sought to explain evil, and find a way to escape it, by either the concept of incarnation (repeated cycle of existence with the encouragement to improve conduct—Hinduism) or the path to nirvana (Buddhism), Greek mystery religions (e.g., Gnosticism) explained evil in terms of a war among deities (gods) and that matter (anything physical) is evil. Salvation, in their view, is in the human spirit (which is good) escaping the human body (which is evil). Gnosticism and Manichaeism explained the existence of evil by 'the fundamentally evil nature of matter.' Hence, the 'entire purpose of salvation was to redeem humanity from the evil material world, and transfer it to a spiritual realm which was uncontaminated by matter' (Christian Theology, 293). Such thought was appealing to Christians who were influenced by Platonic philosophy, but it is not the accurate biblical worldview. Matter is not evil, but created by God. It is affected by evil because of sin and therefore needs a remedy. 

 

The ancient Jewish writings, like Genesis and Job, realistically point towards the reality of evil as well as human agency implicit in it. The early Christian writers argued along the lines that evil is caused by the abuse of human free will. 'Sin is due to the abuse, not the use, of free will... Freedom could have no meaning if it did not risk going astray. To posit freedom that cannot possibly fail is certainly not to posit human freedom. God graciously allows human freedom the room both to stand and to fall' (The Living God, 298, 300). Hence, deviating from God's moral law causes suffering as a consequences of sinful actions. 'Augustine's fundamental insight here is that evil is a direct consequence of the misuse of human freedom. God created humanity with the freedom to choose good or evil. Sadly, humanity chose evil; as a result, the world is contaminated by evil.' For Augustine of Hippo (AD 354—430), evil had to be 'an option' to choose in order to validate 'human choice,' yet the origin of evil can be traced back to the 'satanic temptation, by which Satan [a fallen angel, originally created good] lured Adam and Eve away from obedience to their creator,' and hence, 'God could not be regarded as being responsible for evil' (Christian Theology, 293). God placing the Tree of Life and the Tree of the knowledge of good and evil in the Garden of Eden with the instruction not to eat of the latter and explaining the consequences (death), is the illustration of free will in humans accountable to their Creator. If freedom is not given, relationship and love mean nothing. 

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Irenaeus of Lyons (c. AD 130—c. 200) saw the 'encounter with evil... as a necessary prerequisite for spiritual growth and development,' an early thought taken up by John Hick more recently, as McGrath explains: 'Unless a real choice is available between good and evil, the biblical injunctions to "choose good" are meaningless. Good and evil are thus necessary presences within the world, in order that informed and meaningful human development may take place' (Christian Theology, 292). There is validity to such thought, as human experience also confirms, notably God's comfort in the face of suffering. However, as McGrath points out, the critics challenged such thought in view of Hiroshima (atomic bomb) and Auschwitz (extermination camp). Yet again, it was human beings who make wars and cause great harm on others. Actions have consequences. We reap what we sow. One of the questions people ask regarding the Holocaust is, 'Where was God?' How is it that the chosen people, the Jews, were the target of history's worst genocide? Antisemitism has a long history of much suffering and tragedy, yet God's people are still alive today against all odds. One possible explanation is simply that God must have kept them alive. Viktor E. Frankl (1905—1997) found the strength to survive the horrors of Nazi death camps in ascribing meaning to life. Similar to the approach in the Book of Job, the question is not so much, 'Why does evil exist?' but rather a focus on, 'How can we handle evil?' When we suffer, an intellectual explanation is insufficient; real answers and proper solutions are necessary. Job came to understand God in a proper way because of his suffering and because he handled it properly by not cursing God and turning away from Him in bitterness. 

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God's Providence and the Problem of Evil

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The world is a beautiful place, yet there is much injustice, corruption and suffering in it, too. Evil is a reality and suffering is part of life. We may break it down into three fundamental questions (with a fourth to follow):

 

• Why is there evil?

• What can be done about evil?

• How can we handle evil in the best way?

 

There are basically two kinds of evil: moral evil and natural evil. Moral evil is caused by human choice and can be explained as the consequences of bad decisions and a wrong course of action that causes suffering to people. Natural evil are events outside of our control. The Reformed tradition placed great emphasis on God's omnipotence and providence in dealing with the problem of evil, a notion challenged by Swiss theologian Karl Barth (1886—1968), rethinking the entire issue during the rule of Nazi Germany (1933—1945). He instead placed the emphasis on 'a more Christological approach.' McGrath explains that 'For Barth, the notion of the omnipotence of God must always be understood in the light of God's self-revelation in Christ,' pointing to 'a belief in the triumph of God's grace over unbelief, evil, and suffering. A confidence in the ultimate triumph of the grace of God enables believers to maintain their morale and hope in the face of a world which is seemingly dominated by evil' (Christian Theology, 294). 

 

Scripture affirms that 'the whole world is under the control of the evil one' (1 John 5:19b) and that sinners are in some way influenced, if not controlled, by the prince of the power of the air (Ephesians 2:1-3). Hence, there is a real battle against principalities and powers of a spiritual nature (Ephesians 6:12). Humans are responsible for their actions as moral agents with free will and a conscience that dictates godly morality, yet there are also spiritual realities at work, largely beyond our control, but not beyond God's. The Reformed tradition also affirms the ultimate triumph of God over evil and emphasises His omnipotence in the process. How human free will and God's sovereignty work together is a complex issue, yet the biblical witness affirms both. They are not mutually exclusive. In explaining this, some place greater emphasis on one at the expense of the other.

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Thomas C. Oden defines God's providence as follows: 'Providence is God's own act by which God orders all events in creation, nature, and history, so that the ends for which God created them will be in due time realized' (The Living God, 270). God is 'directing everything toward its appropriate end for the glory of God' (cf., Ephesians 1:9-12), preserving creation and guiding creation 'toward a purposeful end' (The Living God, 272-273). 'Since God is wise, the faithful can assume that his providing is wise. Since God is good, this providing, even when we fail to recognize it, is in some hidden way good' (The Living God, 274). John of Damascus (c. AD 657—749), holding the view that providence is 'the care that God takes over existing things,' also points out that he is 'referring to those things which do not depend upon us, because those which do depend upon us do not belong to providence, but to our own free will' (The Living God, 270, 274). Yet God in His omniscience (all-knowing) knows all things, including the choices of people. John of Damascus affirms:

 

'While God knows all things beforehand, yet He does not predetermine all things. For He knows beforehand those things that are in our power, but he does not predetermine them. For it is not His will that there should be wickedness nor does He choose to compel virtue' (The Living God, 295).

 

God's omniscience of human actions does not mean He causes them, as it doesn't make sense that God causes human beings to do things He instructed them not to do. It would be a violation of God's justice to punish people for sinful actions they did not willingly take. He cannot do that. Neither can He force people to do what is right and good. He instructs; people choose and act; God judges accordingly. This view preserves human freedom and God's justice. God's providence is neither 'determinism' (absolute control 'that destroys human responsibility, freedom, and accountability'), neither 'omnicausality' (God causes all things, He does everything, all other agents do nothing). Neither is it 'indeterminism' ('the world is not under any intelligible control at all'), Oden explains (The Living God, 277-278). Further,

 

'Since Christian teaching affirms the goodness and wisdom of God in enabling and empowering human freedom, it cannot be satisfied with determinism that denies human freedom or asserts God's almighty power or influence in such a way as to eliminate all other influences; or a view of chance that denies divine purposefulness; or a view of fate that denies divine benevolence' (The Living God, 278 sic.).

 

We concur with the classical Christian views that 'God's permission of evil is not inconsistent with divine goodness.' Paul stated that God gave people over to the sinful passions they chose over godliness and holiness, yet He will hold them accountable for their choices (Romans 1:18-32). God allows evil (human free will) although He commanded us to do good (divine instruction). Hence, 'Evil is not an effect caused by God, but a defect of secondary causes that are permitted by God' (sic.). By way of analogy, 'That fire is potentially destructive does not mean that it is of itself evil. A world without fire is doubtless a less good word than a world with the risk that fire brings' (The Living God, 296-297). True, the resulting evil of the abuse of human free will could be prevented by God in His omnipotence, yet 'only at the price of depriving human existence of its most noble attribute, namely, free will.' Some see the evil permitted by God 'only as a secondary result of a larger, better divine purpose that includes freedom,' and that 'God would not permit evil at all unless He could draw good out of it' (The Living God, 298-299).

 

Joseph, after much suffering, reached the conclusion that although his brothers meant it for evil, God worked out a good purpose through it all (Genesis 50:20). Paul affirmed the conviction that God causes all things to work together for good for those who are called by His purpose (Romans 8:28). We are moral creatures that are accountable to a moral God who has given a moral Law. He is both life-Giver and law-Giver. He is both Saviour and Judge. God has given us the dignity of being created in His image with free will, yet He holds is accountable to His moral law, both written in Scripture and written in our hearts and minds by giving us conscience. There is objective morality, and here the atheist position has a moral dilemma. 

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The Atheist Dilemma

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The atheist critique of Christian dogma usually refuses to acknowledge human agency when it comes to the problem of evil. The question, 'Why does God allow evil?' (since He is all-powerful and all-loving) can be countered by, 'Does He?' And if so, 'How?' It appears that atheist reasoning is an easy way to blame evil on God and cheap excuse for sinful actions without accountability. The question also exposes a moral dilemma: by acknowledging that there is evil the atheist admits to objective morality, something Christianity affirms yet atheism seeks to abolish, redefine or relativise. If there is no objective standard of good and evil (what is right or wrong), then how can God be blamed for allowing it? Not to speak of blaming a God atheists claim doesn't even exist! If we do, however, acknowledge morality, we as human beings are held accountable for our conduct. The question is, therefore, not 'Why does God allow evil?' but rather 'Why do we commit evil?' 

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Another problem with the atheist position is that without God and His moral Law, there is no objective morality, nor even a basis for it. Even addressing the problem of evil without objective morality is problematic: who gets to define what 'evil' is? And on what basis? Even the fact that we speak of the problem of evil presupposes morality. In a world where the lines of moral clarity are increasingly blurred, and sometimes totally twisted, the need for definition and, more importantly, some reasonable solutions are vital. Postmodernists advocate for moral relativism of an individualistic nature, yet objective morality seems the better model. This becomes especially relevant with 'hot topics' such as abortion or euthanasia. If we reduce the unborn and the elderly to a 'choice' and a 'burden,' we are robbing people of their God-given dignity with intrinsic value as created in His image. Life becomes meaningless. The brutal crucifixion of Christ was the ultimate confrontation with evil and the perfect expression of God's love. The value of someone is evident in the price someone is willing to pay: Christ gave His life to restore human dignity to us! He came to defeat evil and rescue us from sin and its terrible consequences. 

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God's 'providence does not exclude evil. 'Hence to the question, "If God exists, whence comes evil?" Thomas [Aquinas] surprisingly replied: "If evil exists, God exists. For, there would be no evil if the order of good were taken away, since its privation is evil. But this order would not exist if there were no God' (The Living God, 297). Morality and goodness reveal what is evil. It is part of the created order fallen into sin. God created the world 'good,' even 'very good' (Genesis 1:31), yet disobedience causes evil. In the same way as darkness is the absence of light and cold is the absence of warmth, so evil is the absence of good. Some atheists seem to try to shift the blame for evil on God without acknowledging human sinful, refusing to accept objective biblical morality and denying accountability to the law-Giver. Jesus, however, took the burden of sin on Himself even though He was sinless and innocent! Even if one were to blame God for allowing evil, for creating the angel that became the devil and for placing the Tree of the knowledge of good and evil in the Garden of Eden, how can we blame God in view of the crucifixion of Christ to deal with evil? 

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​Evil Within

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Most people care about the evil out there in the world, but how many are humble enough to acknowledge the evil within us? Caring for people who are suffering or treated with injustice is a noble cause and witness to conscience and its objective morality written in our hearts ad minds. Acknowledging evil within is expression of humility; denying it, is an illusion. God is cercerned about our hearts. All evil originates there (Matthew 15:18-20). James stated that 'where jealousy and selfish ambition exist, there is disorder and every evil thing' (James 3:16). Sinful desires and the uncontrolled tongue are major sources of conflict and even war. We can be changed on the inside through the renewing of the mind (Romans 12:2) and embracing the ways of God (Ephesians 5:1-17). We can be honest regarding the evil within us and ask God for forgiveness through Christ, our Saviour (1 John 1:8—2:2; A7).

 

The love of money (i.e., greedy) is a root cause of all evil (1 Timothy 6:10). We should be free of it (Hebrews 13:5) or else suffer greatly from self-inflicted decisions. Selfishness and greed are the root cause of much suffering. Think of corrupt politicians enriching themselves by bribery and theft at the expense of the poor. Much poverty could be eradicated if fraud and mismanagement of funds were prevented. Even state programmes which claim to help the poor are often such that enrich the people doing them more than help the ones they are professing to help. Much bureaucracy prevents prosperity and wastes precious resources that could be put to good use for the benefit of all. Greed is idolatry (Ephesians 5:5), the false worship of the money god 'Mammon' we are instructed in no uncertain terms to reject and instead be loyal to the true God who provides for us as we seek His kingdom first and do what is right in His eyes (Matthew 6:19-34).

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Another cause of suffering is indifference. Some people simply don't care about others in their selfishness, yet some who do care feel powerless to do anything against the vil that seems to rule the world. Jeremiah lamented the sorry state of his nation in a time of sin and the destruction they suffered because of it, and worse still, no one took it to heart (see Jeremiah 12:10-11). Jesus felt compassion over 'sheep without a shepherd,' that is, people who suffer without anyone to truly help them (Matthew 9:36). He not only helped them Himself (v 35), but mobilised His followers to take action (vv 37-38). Human lives matter to God and they should matter to us, too! God is looking for shepherds after His own heart who will feed people with knowledge and understanding (Jeremiah 3:15) so that they won't perish because of a lack of knowledge (Hosea 4:6).

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The Biblical Approach 

 

Coming back to the three fundamental questions stated above, the most important (fourth) question is, 'What has God done regarding evil?' The Christian positions accepts the reality of evil, yet offers the hope of eternal life beyond death in the gospel (what God has done) and gives instructions on how to best handle evil (what we can do). The atheist position offers no hope, other than that at death everything finishes (so they claim; but is it true?). This also means that there is no ultimate justice for those suffering unjustly or innocently in this world. The Christian position, on the other hand, offers both hope in this life (how to handle suffering) and for life after death (eternal life in Heaven without suffering) as well as the promise of ultimate justice when God will hold each individual accountable for his or her actions. Moral accountability is a very good concept because it makes people think twice before speaking and acting. The thought of ultimate justice brings comfort and hope as well as courage and strength to endure suffering temporarily, knowing that one day it will be over. We trust God that the Paradise that was lost at the beginning will be restored at the end. Jesus grants access to the Tree of Life in Heaven after Adam and Eve's disobedience caused humanity to lose Paradise and access to the Tree of Life. Death came through Adam; life comes through Christ. 

 

The biblical approach to the problem of evil also affirms that God is holding free moral agents to an objective standard of morality while offering them the free gift of salvation that comes by faith in Christ based on His atoning death on the cross. Christ's love expressed in suffering on the cross is redemptive in the face of evil. His death on the cross was the confrontation of evil and part of the ultimate defeat of evil, consummated when He returns to judge the living and the dead and remove evil once and for all. The cross is the crucial issue in explaining the divine solution to the problem of evil. When Christ died on the cross, He bore our griefs and carried our sorrows; He was stricken because of our sin and crushed because of our iniquities. He died for sinners and the ungodly in order to provide atonement for the forgiveness of sin and offer eternal life by reconciliation with God. The Christian hope is the 'blessed hope' that awaits us with the return of Christ to take us into His heavenly Kingdom (Titus 3:13). In the meantime, we are called to be 'zealous for good works' as the redeemed people of God (v 14), having received salvation and grace that teaches us to live lives pleasing to God (vv 11-12). The gospel offers us eternal life after death and newness of life on earth (Romans 6:4; see A12).

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