Why does God allow evil?

All that God made was good. Five times over is this said (in verses 10, 12, 18, 21, and 25) about matter, whether animate or inanimate. These are important statements in view of the fact that the ordered scene of creation was so soon invaded by evil. It proves that it was an invasion from without and not produced from within. All as it left God's hand was perfect and undefiled.

Difficulties arise in many minds as to the origin of evil and why God should permit it at all. Is there scriptural light as to this?

There is ample light as to the origin and entrance of evil into this world, and with that we have been dealing. Scripture also indicates that it was through pride that sin found a place originally with the devil (1 Tim. 3:6), and under the title "King of Tyre" we appear to get a description of Satan's original glory and irremediable fall in Ezekiel 28:11-19. But as to why God, knowing all that would ultimately be involved, ever created Satan or man, and why He permitted evil to ever invade any part of His fair creation, Scripture is silent, and we know nothing.

After all, these are matters which lie beyond the reach of finite minds. Is it likely that God would reveal to us such secrets of His high and eternal counsels as must lie on the plane of infinity? If He did, should we be any the wiser? No! It is well for us to call a halt here and say with the Psalmist, "Such knowledge is too wonderful for me: it is high, I cannot attain to it" (Ps. 139:6).

The problem handled in the book is the moral government of God: how to conciliate His righteousness with the sufferings, and even extreme sufferings, of a just and godly man? how to understand the permission of evil, in its worst form of malignant persecution, with His own good, and this before and apart from His revelation in Christ and by redemption?

How perfect the rebuke to man's dream of God indifferent to all! It was Jehovah who here raised the question: Satan could only avail himself of the prosperity of Job to insinuate self-interest. ... Jehovah gives the adversary permission to put forth his hand, but not against his person. What a comfort that even the enemy's hand is under God's hand! All is measured on the side of evil, infinite on that of good.

Thus we see that not only men's lusts and passions but the elements were in Satan's hand, so far as God allowed.

But could not the Lord have preserved His beloved servants from being cast into the furnace? No doubt. This would have been but a very small matter to Him. He did not, however, do so: it was His will that the faith of His servants should be put to the test — should be tried in the furnace — should be passed through the most searching crucible, in order that it "might be found to praise and honour and glory." Is it because the refiner sets no value on the wedge of gold, that he puts it into the furnace? No; but because he does. And, as some one has beautifully remarked, "His object is not merely to remove the dross, but to brighten the metal."

It is very evident that had the Lord, by an act of power, kept His servants out of the furnace, there would have been less glory to Him, and as a consequence, less blessing to them. It was far better to have His presence and sympathy in the furnace, than His power to keep them out of it. What glory to Him in this! And what unspeakable privilege to them! The Lord went down and walked with His Nazarites in the furnace into which their faithfulness had brought them.

It is well to bear in mind that this is not the day of Christ's power; but it is the day of His sympathy. When passing through the deep waters of affliction, the heart may, at times, feel disposed to ask, 'Why does not the Lord display His power, and deliver me?' The answer is, This is not the day of His power. He could avert that sickness — He could remove that difficulty — He could take off that pressure — He could prevent that catastrophe — He could preserve that beloved and fondly-cherished object from the cold grasp of death. But, instead of putting forth His power to deliver, He allows things to run their course, and pours His own sweet sympathy into the oppressed and riven heart, in such a way as to elicit the acknowledgment that we would not, for worlds, have missed the trial, because of the abundance of the consolation.

Vessels of wrath have fitted themselves for wrath, while vessels of mercy will forever be indebted to Him for preparing them for glory, in spite of the fact that this epistle elsewhere says, Rom. 3:22-23, "For all have sinned and come short of the glory of God."

If any would say to us, If God in His electing mercy is pleased to save this one and that one, why should He not elect and save all? — we have no answer to give. What lies behind His decisions is not revealed to us, who are but His creatures; but He has revealed Himself to us in Christ, and so we are sure that what He decides is right, and ultimately all will see how right it has been.

We need not torture our minds with Byzantine questions as to the origin of evil; we have enough in that which is revealed in Scripture, which presents to us the Son of God manifested that He might undo the works of the devil. It is blessed to think of the end of the controversy.

There are many questions that men will never be able to answer, whether it be as to the origin of life, or the origin of evil, or why God does this or does that, but we can testify that the knowledge of Christ as a personal Saviour satisfies the deepest aspirations of the heart, and renders the soul content and more than content with God's revelation — the Bible.