Why does God allow animal suffering?

First of all, "the whole creation" groans and travails in pain together. This was the case when the Apostle Paul wrote these words, and it certainly is so now. In these words the fist reference is to the lower creation, which has been dragged down by the fall of man. Dominion was given to Adam over all, and by his sin he ruined all. He was, so to speak, the top link, intelligently connected with the Creator, with all other links in the chain dependent on him. When he fell, all creation fell with him; animals became wild and destructive. We may not have ears to hear the groan of the lamb or kid as the leopard pounces upon it, or of the fly as, entangled in the web, it feels the spider's bite; but the groaning is there.

For why should not God bring back the creatures that He has made, and about which He takes a far greater interest than men suppose, to a state at least as good as that in which they were created? Why should not God root out all the evil consequences that sin has brought in, physically as well as morally? Because the sin of Adam had effects far beyond his own race: all that was put under his dominion got into ruin and disorder. And this is not a mere imaginative notion of ruin, nor a fanciful exposition of Old Testament prophecy. It is the doctrine plainly and positively laid down in Rom. 8. It is written there that "the creature was made subject to vanity, not willingly, but by reason of him that had subjected the same," in plain allusion to the fall of him that was over the creature. He fell; and creation, being under the headship of Adam, fell along with him. It was he who made it subject to vanity; misery and death came in through him. For there is no reason to suppose that death would have reigned with regard to the brute creation of the Adamic world, any more than with regard to man, if sin had not entered. I am aware that the wise men of this world often speak of fossil remains which show the death of animals before man was created. Into such disquisitions I do not enter, but would only say that there was not the same state of things under Adam. Supposing now the facts and inferences of geologists to be sound — whatever living creatures may have been made and destroyed in the earth before Adam was created, scripture is entirely silent about them; and so I desire to be in expounding it. They are questions of no moral importance, and therefore a Christian need not meddle with them. I add that these theories, if true, do not contradict scripture in the slightest degree. For there is no trace of man connected with that state of things which preceded Adam; and scripture passes over it, hastening to what is immediately connected with him. When the human race begins upon the earth, the moral dealings of God are gradually developed. But man quickly fell, and then creation was degraded through its fallen head. Death, as far as regards the Adamic world, entered through the disobedience of Adam — death directly as to men, and, as a consequence, its ravages spread throughout all the lower living creation.

Nor is there any ground of surprise at such a connection with men; for creation was made subject to vanity, not of course by its own will, but on his account who made it subject. Man was set by God as the head of the lower creation. When he fell, creation shared his ruin. When the sons of God are revealed at the appearing of Christ, there will be a proof that it was made dependent on them, and that the hope of emancipation is not in vain. If it was righteous that by the fall of its head creation should be subjected to vanity, how consistent and worthy of God that the redemption of His children and heirs should be followed by its glorious retrievement!

What we have to suffer now as waiting our true portion, given by God, is “not worthy to be compared with the glory which shall be revealed in us” (Rom. 8:18). We are not alone in our waiting for the coming day, “For the earnest expectation of the creature waits for the manifestation of the sons of God.” When Adam fell, the whole creation under him fell with him, and was “made subject to vanity,” sharing the sorrow and ruin of man. Yet there is hope for the lower creation, when the curse shall be removed, and Christ shall reign in righteousness. Then shall the creation “be delivered from the bondage of corruption into the glorious liberty of the children of God.”

Until “the manifestation of the sons of God” in glory with Christ, “the whole creation groans and travails in pain together” (Rom. 8:22). God is not insensible to the groaning of the lower creation that has come through the sin and fall of man, and has no intention to allow the groaning to continue. If God has been dishonoured by man, and by the sin and ruin that marks His fair creation, He has intervened in His own Son to take away sin and all its dreadful effects in His creation. How great must be the sound of the groan that reaches the ear of God through the sorrows and sufferings of man and beast. What pain is suffered by man and beast through disease and death and over ravages of sin! but God has planned for the removal of the groan, and the deliverance of the creature that has suffered through the fall of man.

The typical character which we find everywhere in nature connects itself with all this. It is a remarkable thing that even before man was upon the earth, death seems to have reigned in it, and that this for the lower creation is in no wise (chronologically) the effect of the fall. Man was created in a world which, so to speak, prophesied of that fall itself and was prepared for him by the goodness of God in view of it. Thus, if you look at nature, you will find not a condition such as we would imagine. Strife and evil (not moral evil, surely) are in every part of it; and thus alone could it present to man the lessons which he needs, but of which, alas, he is so little heedful. The witness of Christ in creation comes in in this connection. God has given us, in the most abundant way thus, a testimony of nature itself, which does not leave out His purposes of grace, but, on the contrary, bears fullest witness to them. Natural theology has been, alas, but too much divorced from this. Nature has been supposed simply to bear witness in the characters of design which are everywhere in it, of a Maker, a Creator. A Saviour has been supposed to be what lies beyond its testimony; but thus it has been made, if one may so say, more pagan than Christian. How could God Himself be rightly expressed in it, if Christ be not expressed? But this, as already said, involves the very evil and strife which we find in it. God has in all this, wrought for us, and nature is linked with us in its present groanings, as it will by and by be linked with us also in its redemption.

But we come now to consider His government; in which there are difficulties that give room and exercise for faith. His appointed times contemplate darkness as well as light. This is plainly the point in question; and thus the moon is mentioned before the sun; and as to the latter simply his going down. Yet the moon shows darkness not unrelieved; and not relieved by haphazard. Darkness, however, is of His appointment; which is comfort and yet mystery: and at His appointment, too, the night brings the wild beasts from their lairs. The young lions are cared for, as the innocent sheep, and roaring after prey, seek it and find it from God. Thus the devourer is provided for, as all else: there is no shirking that; and nature witnesses plainly as to it: tooth, claws, and tongue bear witness for the lion. Who gave them to him? The Same who gave to the lion's prey the agility for escape. An equal hand has been at work for both, as it if were designed to have the world a battlefield of not very unequal forces, each cared for and sustained. If the fittest do survive, as some say, it is hard enough to tell who are the fittest. The giants perish, and the pigmies live. "The race is not to the swift, nor the battle to the strong." If there be design; then strife seems designed: as if the good and the evil, with the inevitable conflict arising from their co-existence, must have its counterpart and reflection in the whole frame of things amid which man is found; as it must, if nature at large be in any sense a parable of spiritual things — if the analogies between them be otherwise than mere deceptions.

We have thus been brought face to face with our weakness and ignorance in view of the infinite wisdom and power of God. We come next to the display of that as seen in His protecting and providing care over all His creatures. We pass, in this portion, from the glories of the Creator to look at the wisdom and goodness of the God of Providence. He has not only devised the wondrous plan of the universe, but has filled the earth with living creatures, who are dependent upon Him for life and all things. This portion may be divided into the following parts: (1) The beasts of prey (Job 38:39-41). (2) The wild goats and their young (Job 39:1-4). (3) The wild ass of the desert (vers. 5-8). (4) The wild aurochs (vers. 9-12). (5) The ostrich (vers. 13-18). (6) The horse (vers. 19-25). (7) The hawk and eagle (vers. 26-30).

The series opens with a declaration of God's provision for beasts and birds of prey, as seen in the lion and raven; next, the wild animals of the mountain and desert come under His all-wise care; then the control of those beasts confessedly beyond man's power in strength and swiftness; closing with the control of the migratory instincts of the birds. It is significant that the series opens and closes with mention of beasts and birds of prey. They might seem to be worthless, if not positively injurious, and yet He cares for them with unerring wisdom. Shall He fail to watch over His child who knows and trusts Him?

(1) To what distraction would man be brought if he had for a single day to provide food for even one class of these creatures. Only of God can it be said, "These wait all upon Thee, that Thou mayest give them their meat in due season." "The young lions roar after their prey, and seek their meat from God." "That Thou givest them they gather: Thou openest thy hand, they are filled with good (Ps. 104:21, 27, 28). God not only tolerates, but cares for these creatures which prey upon others. They are part of His wise plan — once put under the hand of man and subject to him, but now turned against him as enemies. Thus Satan, whose assaults Job was feeling, was only the creature of God's will, working even by his enmity the purposes of God. If Job is ignorant of his devices, God is not, and will bring good out of all his ravening and roaring.

So also the ravens cry, the young and helpless ones, yet God feedeth them. These feeders upon carrion may seem worse than useless to man, but God takes care of them. In each case here it is the young of animals that are the objects of His care. They are perfectly helpless, with nothing but their cry to attract attention; God does not turn a deaf ear even to the croak of a raven. "Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them; how much more are ye better than the fowls?" (Luke 12:24).

Death entered into the world by the sin of Adam. It is not necessary to take this as applying to the lower creatures. No express word of Scripture affirms this, and the whole web and woof of nature seems to contradict the thought. Life, without a miracle to prevent it, must be destroyed continually, apart from all question of carnivorous beasts or birds, by the mere tramp of our feet over the earth, in the air we breathe, the water we drink, the plants or fruits we consume. The herbivorous animals thus destroy life scarcely less than the carnivorous. Scripture, too, speaks of the "natural brute beasts" as "made to be taken and destroyed," and of "man being in honor and understanding not becoming like the beasts that perish." But unto the world — the human world, — by one man sin entered, and death by sin; "and so death passed upon all men [he speaks only of man], for that all have sinned." It is the stamp of God's holy government upon sin; the outward mark of inward ruin.

The scriptures do not tell me about these early animals. Why want the Bible to tell me about fish that eat other fish? There they are; and I can go and see the fossils, if I want it. As for death too, it may have existed long before among these animals; there is nothing to intimate that it did not. If it be urged as the general thought that death came on animals because of sin, the answer is that so it did in this present state of the world.

"That there is abroad among us an unsound view of supreme goodness (or benevolence, as it is called), cannot, I think, be denied. It is akin to that spurious humanity, which so shudders at putting a criminal to death, as to prefer keeping him alive even where there is no human hope of his being recovered to virtue, but every probability of his incurring more and more desperate hardness. The benevolent man is supposed to shrink from inflicting bodily pain on any one, whether for his own good, or as a necessary process for defending others; and where this morbid notion prevails, we must expect people to be much shocked at the broad facts of the natural history of animals, to say nothing of man himself … Pain and suffering are undoubtedly among God's most efficacious means for perfecting all His creatures, and, not least, man; but they must needs be with Him means not ends, if we are to attribute to Him in any sense that which we are able to recognize as goodness; and consequently they must be His plans, either partial and subordinate, or finite and transitory. All theology which contradicts this, darkens and distorts the face of God to us." (Soul, p. 43-46.)}