Why would a good God allow evil to exist?

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.

Either God must refrain, — we write the words with reverence — from creating such a being, of this high and glorious order of existence, with a free choice and will; or He must leave the question of evil a possibility to him. Alas, for the result! of which a fallen race speaks with such terrible reality. He chose the evil and refused the good; and the moment he exercised his choice he became a sinner. Man, created in the image of God, fell from that pinnacle of eminence, never to be restored to it again. Fallen Adam begets a son in his own likeness after his image (Gen. 5:3), while unfallen Adam had been created “in the likeness of God” (Gen. 5:1).

Thus far we must needs go, then, with the Arminians, and the truth of predestination does not conflict with this in any way. We have here simply to inquire what is, and we can affirm that Omniscient Goodness willed it so to be,- from eternity so willed it; did not of course desire or work the evil, but ordained to suffer it, and in this sense that it should be. The mystery of evil being thus suffered we accept,- do not explain, or suppose it possible to be explained. As a fact, we know it is, and know too that God is, and that He is against the evil. Scripture is of course in no wise responsible for it, while it gives us, not an explanation, but such a revelation of God Himself, and in view of it, that we can have perfect faith in Him, and leave it unexplained. The cross has glorified Him in every attribute more wonderfully as to sin than this could raise suspicion; while it demonstrates that not mere power could deal with evil, the victory must be that of goodness, and in suffering.

Thus far we must needs go, then, with the Arminians, and the truth of predestination does not conflict with this in any way. We have here simply to inquire what is, and we can affirm that Omniscient Goodness willed it so to be, from eternity so willed it; did not of course desire or work the evil, but ordained to suffer it, and in this sense that it should be. The mystery of evil being thus suffered we accept, — do not explain, or suppose it possible to be explained. As a fact, we know it is, and know too that God is, and that He is against the evil. Scripture is of course in no wise responsible for it, while it gives us, not an explanation, but such a revelation of God Himself, and in view of it, that we can have perfect faith in Him, and leave it unexplained. The cross has glorified Him in every attribute more wonderfully as to sin than this could raise suspicion; while it demonstrates that not mere power could deal with evil, the victory must be that of goodness, and in suffering.

The blinding power of Satan over the minds of men is in this matter astonishing, and indeed most sorrowful. Under the guise of philosophy he deludes men into thinking that God has willed and pre-ordained everything so that they cannot help themselves. If they have sinned, it was His will that they should sin, and it need not trouble them much, for if He has ordained that they are to be saved, they will be saved. It is an old deceit, but none the less successful with men, though none the less hollow now. In reality it is a covert denial that there is sin. For if that were the truth which the enemy leads men to imagine, then every man could have, nay, ought to have, the consciousness that he had always done God's will. But sin is, as we have seen, the exertion of the creature's will, which is necessarily and invariably in opposition to God's; and therefore it is very manifest that there is no man who brings to the survey of his own life a single particle of honesty, who can attempt to acquit himself of ever having sinned. The mere voice of conscience, even where instructed only by nature, would suffice to denounce such a man as a liar if he did so.

If there be sin, how can all have been according to God's will? And, on the other hand, if all has been according to God's will, where is there room for sin? It is plain that the two thoughts are mutually destructive. The idea that He has willed that man should frustrate His will is too flagrant an absurdity to need comment, and thus it is that man knows only too well when he listens to its voice that the Bible speaks the truth, when it says plainly to him that he is a sinner. He rarely in these days charges fate with the cause of all things as they are, because this palpably means, as it is not God, some power or principle to which even God must bow. With the revelation of God in the world, the darkness of such a thought (which, however, the wisdom of man had reached before the Lord came into the world) is dispelled, and so man, the poor dupe of one far more subtle than he, now tries to believe that God is responsible for everything as it now exists, heedless of the utter folly of the idea. It is true that He could sweep the whole creation into destruction by one word; and it is also true, most surely and solemnly true, for every unsaved soul, that ere long He will sweep all that is evil in the world into woe that is unutterable but yet is the only fitting resting-place for foul corruption. But the responsibility of the presence of the evil here, for God so ordered it at the beginning (as we have seen in the account of the establishment of responsibility), rests with him who introduced it into the scene of God's power in goodness; and meanwhile He who has power in judgment to remove all by destruction upon all yet waits, in grace bearing with the presence of the evil which He hates, in order that He may provide the means and the opportunity for man, the sinner, to be freed from the consequences of his sins.

Men pretend to see love in the present condition of the earth, and argue for the necessity of evil, misery, and death as the best, if not the only, means of bringing the human race to a state of perfection. This is a libel upon the character of God. With infidelity evil is not the result of sin, but the condition in which man was created. That which makes other eyes weep, and other hearts ache, is for the infidel the beneficent arrangement of a wise and mighty God, who brings in evil to obtain good!

The Bible alone accounts for the presence of evil, and its resultant misery and death. By one man sin entered into the world, and death by sin. It is a righteous thing that misery and death, with all their concomitant evils, should be the lot of man — the righteous dealings of a just and holy God with rebels; and, while sin remains, righteousness demands that all these evils — the fruit of sin — should also remain. Even God's saints, while here in the body, are exposed to the sorrows to which humanity is heir. The Lord Jesus Himself submitted, in grace truly, to all the consequences — sin excepted — of taking a place among men and specially the remnant of Israel, a thing wholly distinct from being made sin on the cross. To remove the sufferings while sin is present would be a denial of God's righteous government.

Suffering comes to us from different quarters and for various reasons, but that which is testing the greatest number now, and causing the most suffering at this time is the war, and many are asking why it should be? Why, if God is good, should there be any war at all? That is a question that calls for an answer. God is good, ten thousand times ten thousand voices bear witness to His goodness, but the world as such has rejected God, and despised the riches of His goodness and forbearance and long-suffering not knowing that His goodness would lead them to repentance (Rom. 2:4) and has chosen to follow Satan, the adversary instead of God. In Eden Adam listened to the voice of Satan and turned his back upon God and by that act of disobedience sin entered into the world and death by sin (Rom. 5:13) and when sin came in, peace spread its wings and flew away. “There is no peace, says the Lord, unto the wicked” (Isa. 48:22). The world has been Satan’s world since that day and “suffering and sweat and tears and blood” are the result, they are part of sin’s foul brood.

145 First see the blessed character in which the Lord visits the world. Certain truths may be learned elsewhere, such as creation and providence, but not judgment in righteousness, at least not until the end, and then it will be learned in the destruction of the wicked. This was what Job found so hard to understand — how those who did evil prospered, whilst the righteous were persecuted. This is just because the time of judgment is not come; the time of mercy is now going on, and we cannot have mercy and judgment at once. So all is a riddle now. There is too much of badness for man to be able to think that things are of God; and too much of goodness, even amidst all the ruin and wretchedness, for him to see how it is not of God. Men try to get over it, and to be indifferent to it; but there is too much even for selfishness itself not to see it. However favourable exterior circumstances may, for a few, partially remedy things, we must see that, taken as a whole, there is but ruin and wretchedness in the world.

In 1983 a famous Rabbi in the US, Harold Kushner, published a book about the problem of suffering. In it he suggested that we should not blame God for sufferings (which is right); then he goes on to say that God is good, but that He cannot help it when evil befalls His people (which, of course, is a wrong thesis). Perhaps we may remind ourselves at this point of Romans 8:28, where we see the very opposite of Kushner's claim. God not only allows adverse circumstances, He is even in full control and uses them to form believers in His school' (Rom. 5:3-5; Jam. 1:3). His ways ultimately, and surely lead to the fulfilment of His purpose, that we should be conformed to Christ, the Firstborn among many brethren (Rom. 8:29). Why do we have sufferings? Is it not also, to make us realize that we are living in a world which is in direct opposition to God's will? (cf. 1 Peter 2:15).

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,