Why did God let bad things happen?
BREAKDOWN
The question of why God permits evil and suffering, often termed the "Problem of Evil," is one of the most profound theological and philosophical challenges. From a biblical perspective, the allowance of bad things is intrinsically linked to the concept of **free will** and the **Fall of humanity**. God, being perfectly good, created a world that was "very good" (Genesis 1:31) and endowed humanity with the capacity to choose. This freedom, however, came with the grave responsibility of choosing obedience to Him. The foundational narrative in Genesis recounts humanity's deliberate choice to disobey God's clear command (Genesis 3:6-7), thereby introducing sin (Hebrew: חָטָא, *chata*, to miss the mark) into the world. This act, known as **the Fall**, corrupted human nature and subjected all creation to futility and decay, leading to suffering, death, and moral evil (Romans 5:12, Romans 8:22). God's permission of evil is not an endorsement of it, nor does it indicate His powerlessness. Instead, it reflects His decision to uphold human moral agency while simultaneously working His sovereign plan for redemption. While God does not *cause* evil, He *permits* it to occur within the framework of a universe where free moral agents exist. Throughout Scripture, suffering is sometimes depicted as a consequence of sin (both personal and corporate), a tool for discipline or refinement (Hebrews 12:5-11), or a mystery through which God's glory might ultimately be revealed (John 9:1-3). The Bible ultimately points to a future where evil and suffering will be utterly vanquished through Christ's redemptive work, and a new heaven and new earth will be established where "there will be no more death, neither sorrow, nor crying, neither will there be any more pain; for the first things have passed away" (Revelation 21:4). Until then, believers are called to trust in God's goodness and sovereign control, knowing that He "works all things together for good for those who love God, to those who are called according to his purpose" (Romans 8:28).
KEY TERMS
Problem of Evil
The philosophical and theological challenge of reconciling the existence of evil and suffering with the existence of a benevolent, omnipotent, and omniscient God.
free will
The capacity of moral agents to make choices that are not determined by external forces, a fundamental aspect of human creation in the biblical narrative.
the Fall
The biblical event, primarily described in Genesis 3, where humanity's first parents, Adam and Eve, disobeyed God, introducing sin and its consequences into creation.
Divine Sovereignty
The doctrine that God is supreme and has ultimate control and authority over all creation and events, even while permitting human free will.
redemptive plan
God's overarching purpose and actions throughout history to rescue humanity and creation from the effects of sin and evil through Jesus Christ.
SCRIPTURE REFERENCES
Genesis 1:31
God saw everything that he had made, and behold, it was very good. There was evening and there was morning, the sixth day.
Genesis 3:6-7
When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took some of its fruit, and ate; and she gave some to her husband with her, and he ate. And the eyes of both of them were opened, and they knew that they were naked. They sewed fig leaves together, and made themselves aprons.
Romans 5:12
Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned.
Romans 8:22
For we know that the whole creation groans and travails in pain together until now.
Hebrews 12:5-11
and you have forgotten the exhortation which reasons with you as with children, "My son, don't make light of the Lord's discipline, nor faint when you are reproved by him; for whom the Lord loves, he disciplines, and scourges every son whom he receives." It is for discipline that you endure. God deals with you as with children, for what son is there whom his father doesn't discipline? But if you are without discipline, of which all have been made partakers, then you are illegitimate, and not children. Furthermore, we had the fathers of our flesh to chasten us, and we gave them reverence. Shall we not much rather be in subjection to the Father of spirits, and live? For they indeed, for a few days, disciplined us as seemed good to them; but he for our profit, that we may be partakers of his holiness. All discipline for the present seems to be not joyous but grievous; but afterward it yields the peaceful fruit of righteousness to those who have been trained by it.
John 9:1-3
As he passed by, he saw a man blind from birth. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?" Jesus answered, "Neither did this man sin, nor his parents; but that the works of God might be revealed in him.
Revelation 21:4
He will wipe away every tear from their eyes. There will be no more death, neither sorrow, nor crying, neither will there be any more pain; for the first things have passed away.
Romans 8:28
We know that all things work together for good for those who love God, to those who are called according to his purpose.
ORIGINAL LANGUAGE ANALYSIS
רָע
evil
DefinitionBad, evil, wickedness, disaster, misery, distress.
חָטָא
sin
DefinitionTo miss the mark, to err, to go wrong, to sin.
ἁμαρτία
sin
DefinitionA missing of the mark, error, failure, sin.
πάθημα
suffering
DefinitionThat which one suffers, a suffering, passion.
HISTORICAL CONTEXT
The ancient Near Eastern world viewed suffering and evil primarily through the lens of divine retribution or the capricious whims of various deities. Unlike the biblical narrative, many ancient mythologies depicted gods as powerful but morally ambiguous beings who could inflict harm without clear ethical justification, or whose actions were dictated by complex pantheons and rivalries. Humans often understood themselves as subject to forces beyond their control, with little concept of personal moral responsibility in the way the Abrahamic traditions developed it. The Hebrew Scriptures, however, introduced a revolutionary concept: a single, omnipotent, and inherently good God (Yahweh) who created a perfect world, and who established a moral covenant with humanity. The introduction of evil into this perfect creation is attributed not to divine flaw or caprice, but to human moral transgression (the Fall) and the subsequent corruption of God's original design. This placed a unique emphasis on human free will and accountability, while still affirming God's ultimate sovereignty and justice, a tension that the problem of evil seeks to resolve. Archaeological findings often reveal votive offerings and rituals intended to appease deities and avert disaster, reflecting the pervasive fear of divine disfavor, but without the developed theological framework of sin and redemption found in the Bible.
THEOLOGICAL INSIGHT
Theologically, God's permission of evil is understood as a necessary consequence of His creation of morally free beings, a decision rooted in His desire for genuine love and relationship rather than forced obedience. While His omnipresence and omnipotence mean no evil is outside His knowledge or ultimate control, His goodness ensures He is never the *author* of evil. Instead, He meticulously weaves even the consequences of evil into His grand tapestry of redemption, working towards a final state where evil is utterly defeated, and His perfect justice and love are fully manifest. This perspective emphasizes humanity's responsibility for sin and its fallout, while upholding God's sovereign wisdom and ultimate triumph over all forms of darkness.
COMMENTARY SYNTHESIS
Rashi (Jewish)
Rashi, commenting on Genesis 3, often emphasizes that Adam and Eve's transgression was a direct act of disobedience to God's explicit command. The serpent's temptation appealed to their desire to be 'like God,' implying a rejection of their created station and trust in the Creator. The subsequent curses are thus seen as fitting consequences for this willful act.
John Calvin (Christian)
Calvin, in his Institutes of the Christian Religion, tackles the problem of evil by asserting God's absolute sovereignty over all things, including evil events, but always distinguishes God's permission from His direct causation. He posits that while God ordains all things, the responsibility for sin lies solely with humanity, emphasizing the doctrine of total depravity resulting from the Fall.
Augustine of Hippo (Christian)
Augustine, particularly in 'Confessions' and 'City of God,' famously argued that evil is not a substance but a privation of good (privatio boni). He contended that God, being perfectly good, could not create evil. Instead, evil arises from the misuse of free will by created beings (angels and humans) who turn away from God, the ultimate good.
Matthew Henry (Christian)
Matthew Henry's commentary often stresses God's justice and wisdom in allowing suffering. While acknowledging humanity's fall, he frequently highlights how God uses adversity to refine His people, test their faith, and draw them closer to Himself, ultimately working for their good and His glory.