Does evil exist? What is evil? Why is there evil? The problem of evil.
People often ask about evil. Among the most common questions are: Does evil exist? What is evil? Why is there evil? Relating to the last question, people frequently ask – if God exists why then does He allow evil? This question, usually by default, is a question skeptics and critics, especially self-labelled atheists, bring as an argument against Christianity, God’s Word and God in the Bible. Why?
One of the main reasons appears to be presuppositional, including misunderstandings about evil, the nature of evil and the reality of evil. Closely linked to such viewpoints is the issue of suffering – which appears to point to the meaninglessness of believing in God, since nothing is done about this issue, and it may even be that God allows it.
Thus, in order to address these challenges, the following is a response to the so-called ‘problem of evil’ in three parts. The first part looks at the reality of evil along with several recurrent misunderstandings about it. The second part investigates the philosophical problem of evil along with inadequate attempts to resolve it. The third part, deals with the relationship between God and evil in the world, examining what the Bible reveals to us about the nature and reality of evil. Accepting the existence and reality of evil – the purpose of this article is to show that, while God may allow it (along with pain and suffering), He is never the cause of it, or to blame for it. As will be seen, God has responded and dealt with evil, in and through Jesus Christ, namely His life, death and resurrection.
In this first part, we are looking at presuppositions (1) people may have about evil – common misunderstandings – which are twofold. First, some view evil as a being. While evil is real and exists, it is neither a thing, nor is it a being. As such, it is not an entity. Rather, evil is part of a choice or interest within a person’s will. God did not create it. Second, at times, humans mix up, or fail to distinguish between moral and physical evil. Hereby, these two types of evil are part of different categories. Moral evil is that which people actively do through free will, making a person directly responsible for it. Physical evil, is the evil we suffer against our will, for which we are not directly responsible.
The explanation for these two types of evil requires us to point out their origin and their solution. With this, sin originates in human free will (as the Bible reveals in Genesis 3, while not answering how it came about). Physical evil, then, originates essentially in its type, and is manifested in the relationship between people and nature. For example, we can get hurt by hitting our foot against a stone, contract a disease, or drown in water. In short, as Scripture reveals, the cause of pain and suffering can be traced to sin. Notably, only the Bible reveals this and clears up misconceptions about the essence of evil. This essence is grounded in the relationship between sin and evil, ever since the fall of man. Effectively, evil is the absence of good.
Having considered common presuppositions and misconceptions about evil, along with clarifying the true nature of evil, this second part addresses the problem of evil, also referred to as the ‘philosophical problem of evil.’ Given the existence and amount of evil, critics often challenge Christianity and its worldview on seemingly rational grounds (2). Does God allow evil, and if so, why? As such, the ‘philosophical problem of evil’ can be formulated as follows:
a) According to the Bible, God is all-good and all-powerful.
b) If God were all-good, He would not want any evil.
c) If God were all-powerful, he would be capable to prevent evil.
d) Evil exists.
e) Thus, God is either: I) all-powerful, yet not all-good, II) all-good, but not all-powerful, or III) does not exist.
This traditional line of reasoning, has been used by critics to maintain the impossibility of God’s existence. Yet, this position has been set aside by most critics, due to the fact that any believer can legitimately claim that for evil to take place, God does have an adequate reason for allowing it. As a result, critics have shifted to the so-called ‘inductive’ or ‘probabilistic problem of evil’ (3). In this way, critics claim the amount of seemingly pointless evils (such as suffering children) weighs against God’s existence. This can be formulated as follows:
a) If God exists, there would be no pointless evil.
b) Pointless evil likely exists.
c) Thus, it is likely – or conceivable – God does not exist.
At the center of this line of reasoning, a critic acknowledges the logical possibility of God and evil co-existing, yet this person claims it is highly improbable. Before providing a Christian response here (which is in part three of this article) we must consider two inadequate attempts to resolve this particular problem – namely, pantheism and atheism.
Pantheism is essentially inadequate as resolution, since while Buddhism (advocating karma) and Hinduism (advocating reincarnation) insist that good and evil are illusionary – that is, not real – both deliver moral judgements and call for moral stipulations. Both belief systems are logically inconsistent, and necessarily false, since they reject the existence of objective evil.
By contrast atheists often call upon the problem of evil to back their man-made belief system. Since it fails to provide an adequate explanation for the existence of evil, and offers no hope to resolve the problem, this system is not viable. A variation, that is so-called ‘atheistic moral realism’ fails, too, since it bases moral law existing outside of a personal and moral being. Its formulation is not only incomprehensible, but the problem lies in the fact that the nature of moral obligations or moral duty is incompatible with this variation.
The Christian worldview provides an adequate – but not fully revealed – solution to the problem of evil. In this third part, we are looking at the relationship between God and evil in the world, considering what Scripture reveals to us about evil (4). In contrast to all other belief systems and their texts, only the Bible deals with and reveals what we need to know about evil, its nature and God’s solution. Looking at selected Scripture passages, we understand that God – in His providential activity – may (indirectly) use evil done by people or fallen spiritual beings to accomplish His divine purposes. Yet, He never is the cause of evil, directly does anything evil, nor is He ever to blame for evil.
To illustrate, God uses all things to fulfill His purpose, including evil (Genesis 50:20; Romans 8:28; Proverbs 16:4) with Pharaoh (Romans 9:14-24) as illustration, how God is not only glorified when He punishes evil, but also uses it for the good of His people.
Likewise, God as revealed in the Bible, cannot be blamed for evil and never does evil. This is seen in God’s predestination of the cross of Christ – placing the moral responsibility on the perpetrators (Luke 22:22; Mark 14:21; Matthew 26:24). We are warned never to blame God for the evils we commit, and must never blame Him for having given in to our own temptation (James 1:13-14; Isaiah 45:7). People make choices through their free will, yet this does not contradict God’s holiness.
Furthermore, God does blame and judge moral creatures, when they commit evil. This is found throughout Scripture, based on God’s righteousness, as seen in Isaiah 66:3-4; Ecclesiastes 7:29; Romans 9:19-20. What we discover here, is that whenever people willingly do evil, they realize that God rightfully blames them for it.
Also, the Bible informs us that we should never engage in evil, since it always harms us and other people. Only Scripture provides an accurate assessment of the reality of evil, and it is never an illusion. People have no right to do evil and should oppose it. This can be seen in Matthew 6:13; James 5:19-20; Romans 3:8 and 1 Peter 2:11. As such, believers never fight evil with evil.
Nevertheless, we cannot fully understand the depth and scope of God’s relationship with evil, since we are limited and God is not. Part of this means that the Bible at times does not specifically tell us how God uses evil for his providential plan. This is the case as seen in Job, Jonah and our Lord Jesus Christ, since there are aspects of theodicy at work here. However, God will always hold us accountable for any and every evil we do.
In short, understanding the nature of evil, and how God has revealed Himself in the Bible in His relationship to evil, both His divine nature and sovereignty help us respond to the problem of evil. So going back to the line of arguments found in the second part, we need not deny the first premise a) of the philosophical problem, without having to affirm the other premises b) and c) enabling us to refute the (sub-)conclusions in e), granted that d) is true. Similarly, the ‘probabilistic problem of evil’ can be refuted based on the faulty premise a). God (can) exist, since evil is never pointless or gratuitous – serving divine purpose (which is at times hidden from people) as well as God-ordained purposes.
He is not the author of evil, since it stands in absolute contrast to God’s moral Will. Nevertheless, since God is simultaneously perfectly good and sovereign over everything, He has a final purpose for evil in His providence. In a world stained by sin, God’s ultimate love for mankind is revealed and made possible in the most extreme manifestation of evil. This is by allowing Jesus Christ to be sacrificed on the cross to redeem fallen mankind. Christ’s atoning death reveals the mystery and beauty of God’s divine plan of salvation.
In summary, we have seen that there are presuppositions surrounding the nature of evil, which often result in confusing physical with moral evil. The former is of a different nature and has at its origin, human beings sinning as a result of free will. The latter has at its origin the relationship between human beings and nature. In the second part we see that the philosophical problem of evil is inadequately addressed – let alone, acknowledged in all other man-made belief systems, which offer no solution whatsoever. As such, only the Christian world view provides a coherent and feasible response to the problem of evil while admittedly, not without challenges. However, a closer look at the relationship between God and evil, as seen in the last part, reveals that God in His providential activity in the world (as revealed in the Bible), evil is never done by God, but by human beings or demonic beings who willingly do it.
So while God may allow evil, pain and suffering – He is never the cause, and not to blame for it. Therefore, God is not responsible for sin, yet we do know through Christ’s atoning sacrifice on the cross, that God has eliminated both evil and sin- in the eternal state – to be fully finalized at the second coming of Jesus. Thus, as believers in Jesus Christ, we want to point others to the absolute truth and freedom we find in Christ (John 14:6; 15:5).
Hereby, when practically witnessing to others, helping to answer the question why God would allow suffering and pain, we have to carefully listen to people, in order to respond appropriately to each individual. Note though, that some people may use suffering as a cop-out in order to avoid God, while another person may be angry at God, and yet another person may be desperately seeking hope and comfort. The Bible is real and truthful, since it does not deny evil, but invites us to seek and call out to God, just as Jesus did on the cross (Matthew 27:46). In pointing people to the cross, Jesus Christ overcame evil once and for all (Acts 4:28). Therefore, we can tell people who are suffering, that Christ suffers with us and for us. We are not alone (Luke 13:1-5). Thank you, Jesus.
Notes
(1) Adapted from Kreeft Peter and Ronald K Tacelli. Pocket Handbook of Christian Apologetics (Abridged and revised ed.) Downers Grove, IL: IVP Academic, 2003.
(2) Adapted from Douglas Groothuis. “Adressing the Problem of Evil.” In Christian Research Journal, volume 32, number 4 (2009). https://www.equip.org/PDF/JAEE324.pdf
(3) Adapted from William Lane Craig. “The Problem of Evil.” Accessed April 10, 2023.
(4) Adapted from Grudem, Wayne A. Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids, MI: Zondervan, 2000. (p.322-331).
Always remember, the best Bible, is an open Bible!
Amen.
Where to go from here?
Glossary
Atheism
(‘atheistic moral realism’)
ATHEISM (ἄθεος, atheos; “without God”). Includes philosophical systems that deny the existence of god(s). Though atheism was rare in the ancient Near East, some Hellenistic schools of philosophy promoted versions of the idea. In modern terms, it involves complete denial of the existence of God. The term occurs only once in the New Testament (as a form of atheos), in Ephesians 2:12. Here, Paul speaks of being “without God (ἄθεοι, atheoi) in the world,” referring to alienation from Christ.
Atheistic moral realism claims roughly that there are various concrete possible worlds and that the actual world is completely godless. Hereby, there are many ways to be a modal realist, such as a person who believes there is no god, a God, or several gods, and simultaneously believe moral truths do not exist.
Atonement
The means of reconciliation between God and people. This emerges in the Old Testament as part of the sacrificial system and is reframed exclusively around the person and work of Jesus Christ in the New Testament.
Bible (aka. Scripture)
Neither Jews nor Christians originally called their Scriptures “the Bible” (lit., “the Book”). Jews often used words signifying “the Scrolls,” and Christians did call their Scriptures “the Books” (lit., “the codices”). In the early centuries, the Christian Bible appeared almost exclusively in the form of codex fascicles, each containing either one of the larger books (e.g., Isaiah) or a collection of smaller books (Paul’s Letters), so the Scriptures physically corresponded to Lat. bibli., “the books” (cf. Jerome: bibliotheca, lit., “the library”). The term derives from bublos or bublion, loanwords from Egyptian, denoting originally the stalk and, then, the inner pitch of the papyrus plant from which scrolls were commonly made.
Buddhism
(Karma)
Buddhism is a religion of eastern and central Asia growing out of the teaching of Gautama Buddha maintaining that suffering is inherent in life and that one can be liberated from it by mental and moral self-purification. Karma is a prominent teaching in many Eastern religions (such as Hinduism and Buddhism) that is deeply rooted in the eastern idea of a potentially endless cycle of rebirths or reincarnations. Although Buddhist schools of thought all accept converging central points, they disagree over how to precisely interpret them. They also split over issues such as the nature of “nirvana” and what role Buddha himself now plays after his physical death.
Christianity
The beliefs, practices, and socio-cultural expressions of the Jesus community and the wider Christian religion and culture. The key phenomenon of Christianity emerged from the early beginnings of the Jesus movement to the subsequent formation of Eastern and Western Christendom and its broader impacts on society and culture. Key characteristics and defining features of Christianity from the first century to the early third century, include the teaching and healing activity of Jesus Christ, the significance of his death and resurrection, the parting of ways with Judaism, and some distinctively Christian beliefs and practices.
Evil
(Moral evil vs. Physical evil)
Evil is moral deficiency in a person. The tendency of people to do what is contrary to the will of God, including the actions themselves. Moral evils are those that are brought about by the free choice of human beings, while those natural states or processes of the physical world which commonly cause pain and suffering, together with the pain and suffering they cause, are physical evils.
Free Will
Philosophical and theological idea which posits that humans have the capacity to choose between different courses of action.
Hinduism
(Reincarnation)
Hinduism is the dominant religion of India that emphasizes dharma with its resulting ritual and social observances and often mystical contemplation and ascetic practices. Hereby, reincarnation is the belief that, after physical death, a person’s soul or spirit goes on to be reborn in another body.
Jesus Christ
Jesus Christ (ca. 5/4 BC – AD 30/33). According to the New Testament, Jesus Christ is the incarnate Word of God, the Creator and Savior of the world, the founder of Christianity, and the sinless exemplar of its principles and practices. In Matthew 1:21 the name was divinely appointed, “for He will save His people from their sins.” Since the name was common in His lifetime, He was usually referred to in a more specific way, such as “Jesus of Nazareth” (John 1:26). “Christ,” the anointed one, is a title that acknowledged that He was the expected Messiah of Israel. In the Gospels, Jesus is usually identified as “the Christ.” After Peter’s sermon at Pentecost in Acts 2:38, He was usually referred to as “Jesus Christ.” This composite name joins the historic figure with the messianic role that prophetic expectation and early Christianity knew that He possessed.
Pantheism
The belief that all things are part of a single divine reality. There is no distinction between deity and reality.
Problem of Evil
(Philosophical Problem of evil)
(Probabilistic (‘inductive’) Problem of evil)
The problem of evil centers on the question: how can God be there, Who is all good and all-knowing and all powerful, while at the same time evil exists? The philosophical argument from evil focuses on the fact that the world appears to contain states of affairs that are bad, or undesirable, or that should have been prevented by any being that could have done so. The question here is how the existence of such states of affairs lines up with the existence of God. The probabilistic or inductive problem of evil attempts to show that the existence of evil, although logically consistent with the existence of God, lowers or counts against the probability of the truth of theism.
Providence
Providence (πρόνοια, pronoia) is God’s plan and interaction with His creation. Usually discussed in association with sovereignty, foreknowledge, predestination, free will, and evil. God’s interaction with the world and people, often involving divine care, direction, or intervention.
Salvation
Deliverance from the power and effects of sin.
Sovereignty
Sovereignty Of God, his absolute right to do all things according to his own good pleasure. Divine sovereignty refers to God’s all-encompassing rule over the entire universe.
Theodicy
From the Greek words θεός and δικέ, translating to “divine justice.” The attempt to defend God’s omnipotence and goodness in the face of the problem of evil in the world.
Worldview
A worldview is a set of propositions, assumptions and beliefs a person uses when relating to and interpreting the world around him.
For further reading and study
Groothuis, Douglas. Christian Apologetics: A Comprehensive Case for Biblical Faith. Downers Grove, IL: IVP Academic, 2022.
Kreeft Peter and Ronald K Tacelli. Pocket Handbook of Christian Apologetics (Abridged and revised ed.)Downers Grove, IL: IVP Academic, 2003.
Craig, William Lane. “The Problem of Suffering and Evil.” Accessed April 10, 2023. https://www.reasonablefaith.org/videos/video-lectures/the-problem-of-suffering-and-evil-aalborg-university
AMEN.
Bible-Based & Christ-Centred 