Why does God allow things to happen?

In His providential dealings with us He either orders or allows all that comes into our lives. He has the almighty power to prevent anything from happening, so if it happens, He has allowed it. Therefore, complaining is the same as saying that we know what is best for us better than God does, or else that God does not care enough to give us what is best. One is pure pride, the other is distrust of His motives.

God does not cause the suffering to His own, but He allows it to happen, so that His servants can benefit from the experience (e.g. increase their faith), and also for His own glory. Two examples are: Job, whom Satan tested to the uttermost, see Job 1 & 2, and Peter, whom Satan desired to sift as wheat, Luke 22:31.

But why should the creature be found in this unhappy ignorance of his Creator? Why should this world exist at all, with its self-love, its pride, its covetousness, its violence, its cruelty, its corruption? It forces itself upon the thoughtful mind that God, who is all-wise, almighty, omniscient, must have had some marvellous purpose in view when He allowed such a flood-tide of evil to enter His creation, and to sweep over this world of men in the way in which it has done. A benevolent Being—and everywhere do we find traces of His benevolence—would not have allowed His weak creature to be subjected to such a terrible condition of things, without having some wonderful purpose of blessing in view, and which in no other way could have been effectuated.

There is only one answer to be given. God is not the author of evil, but He has allowed sin for His own glory. He did not create creatures who were incapable of choosing between good and evil, else He would have created mere machines—infinitely more wonderful than motor cars and aeroplanes, but yet on the same level.

God does not bring evil into existence, but there are times in the history of the world when, in His wisdom and the carrying out and furtherance of His own plans, He withdraws His restraining hand, and allows evil to rear its head, so that it may be destroyed, and brought to nought. For instance God said to Pharaoh long ago,

The will of man is recognized in all this, and not set aside. Certainly we are nowhere led, from Scripture, to think of him as a mere intellectual machine, moved necessarily by influences external to himself, but as a being free and responsible, though now, alas! fallen, and become the willing slave of sin. As to this, we shall see more directly. It is certain that in no wise are we to think of God as determining to evil the wills of His creatures, or as involving them, whether by (what is to them) the accident of their birth or in any other way, in irretrievable ruin. This Scripture unites with our own consciences to assure us of. There may be difficulties, and there are; but however even insoluble may be the mystery, God has given us that within us which witnesses unfailingly for Him, that man's evil and man's ruin are of himself alone.

The answer is plain. Because, if He would create a glorious creature — man, after His own image, and in His likeness, free to choose either good or evil, and not a creature governed by a mere chain of instinct, as the birds and beasts around him — He must leave the entrance to him of evil, a possibility, though not a necessity.

The characteristic of comfort is that it strengthens the soul to bear its burden with fortitude as well as resignation; and it accomplishes this result by considering the trial in the light of the glory of God. When sorrows overtake and overwhelm the soul, it gives itself many a bitter pang by reiterating the question — Why do I suffer this? Why has this come upon me? And under these circumstances there can he no real comfort, until such a one lays hold by faith upon the fact which scripture abundantly reveals, that the clouds and storms are but agents in the development of the beneficent purposes of God. All things are working together for the accomplishment of good; and this to those who love God and who are the called according to purpose. This we had not known but for the word of God; but He has given it for our comfort, and that we may thereby trace His hand in each event, minute or mighty, which befalls us. Leave God out, and all is confusion and anarchy: a crowd of pitiless misfortunes grinding man to the very dust of the ground from whence he was formed. Bring God in, and the man of faith can rejoice in tribulations also.

When the children of God are faithful, God may leave them in trial and difficulty, to bring out that is them which is not of the Spirit. He may also allow evil to have its course and test us, in order that we may understand, that the aim of faith is not here at all, and see that in circumstances the most difficult God can intervene, as in the sacrifice of Abraham and the raising of Lazarus.

There are other trials which have their root in unfaithfulness. God permits such, but does not directly send them, and surely controls and guides to a gracious result, for His mercy endureth for over. Such trials become rods in His chastening hand; but when God sends trial to a faithful saint it is for the purpose of proving faith, which is more precious than of gold that perisheth, though it be tried with fire, and of giving further lessons in the school of faith. The fruitful branch is purged that it may bring forth more fruit. More fruit is God's object. Hidden things may be in the heart of the faithful unknown and therefore unjudged. The trial is sent to disclose the hidden thing that it may be purged away. Not all trials are chastisements. We should gravely err if we judged every suffering saint to be under discipline through failure. Where there is faithfulness we often see what appears to be heaviest trials, but in truth it is for the display of the sustaining power of grace that others may see and learn.