Why did God let evil happen?
BREAKDOWN
The question of why God permits evil, often termed the problem of theodicy, is one of the most profound and persistent inquiries in theology and philosophy. From a biblical perspective, evil is not an independent cosmic force co-equal with God, nor is it a creation of God Himself. Instead, evil is understood as the corruption or deviation from God's perfectly good creation, originating from the willful rebellion of created beings. The first instance of rebellion is attributed to a powerful angelic being, Lucifer, who chose to exalt himself above God (Isaiah 14:12-15; Ezekiel 28:12-17), becoming Satan. Subsequently, humanity, represented by Adam and Eve, exercised their God-given free will in the Garden of Eden to disobey God's command, choosing to define good and evil for themselves, leading to the Fall (Genesis 3:1-19). This act introduced sin, suffering, and death into the human experience and the created order, fundamentally altering humanity's relationship with God and the world. God, in His infinite wisdom and sovereignty, *permits* evil to exist, not because He desires it or causes it, but because He granted His intelligent creatures the capacity for genuine love and obedience, which necessitates the freedom to choose otherwise. Without true free will, love would be coerced and meaningless. Therefore, evil is a consequence of misused free will, a deviation from God's intended design. God's permission of evil is not an indication of His weakness or indifference, but rather a testament to His greater plan and ultimate purpose. The Bible consistently portrays God as sovereign over all things, even the actions of evil. Romans 8:28 states, "We know that all things work together for good for those who love God, to those who are called according to his purpose." This suggests that God is capable of working through and even using the consequences of evil for redemptive purposes, ultimately bringing about a greater good and demonstrating His attributes of justice, mercy, patience, and love in ways that would not be possible in a world without the presence of evil. The entire narrative of Scripture, from the promise of a redeemer in Genesis to the ultimate triumph of Christ over sin and death, is God's active response to evil. Through the sacrifice of Jesus on the cross, God directly confronted and conquered evil, providing a path for humanity's reconciliation and the future restoration of all creation (Romans 5:8-10; Colossians 1:19-20). The allowance of evil, while profoundly painful, is thus seen within a teleological framework, moving towards an eschatological consummation where evil will be definitively eradicated and God's glory fully manifested. Ultimately, the biblical perspective does not offer a simplistic answer but rather calls for trust in God's perfect character and His redemptive plan. While we may not fully comprehend the depths of God's wisdom in permitting evil, the Bible assures us of His unwavering goodness, justice, and love. It teaches us that our suffering in this fallen world is temporary and that God has provided the ultimate victory over evil through Jesus Christ. As John 16:33 proclaims, "I have told you these things, that in me you may have peace. In the world you have trouble; but cheer up! I have overcome the world." The future hope lies in the establishment of a new heavens and a new earth where "there will be no more death, neither sorrow, nor crying, nor pain" (Revelation 21:4), a state free from the presence and effects of evil.
KEY TERMS
problem of theodicy
The theological question addressing why a good and omnipotent God allows the existence of evil and suffering.
free will
The capacity of a rational agent to make choices that are not determined by prior causes, which, in a biblical context, is essential for genuine love and moral responsibility.
the Fall
The biblical event described in Genesis 3 where Adam and Eve disobeyed God, leading to the introduction of sin, death, and suffering into the human experience and the created world.
God's sovereignty
The theological doctrine that God is supreme and exercises ultimate control over all creation and events, even if He permits the actions of evil.
SCRIPTURE REFERENCES
Isaiah 14:12-15
How you have fallen from the sky, morning star, son of the dawn! You have been cut down to the ground, you who laid the nations low! You said in your heart, ‘I will ascend into heaven! I will exalt my throne above the stars of God! I will sit on the mountain of assembly, in the far north! I will ascend above the heights of the clouds! I will make myself like the Most High!’ Yet you will be brought down to Sheol, to the depths of the pit.
Ezekiel 28:12-17
Son of man, take up a lamentation over the king of Tyre, and tell him, ‘Thus says the Lord Yahweh: You were the seal of perfection, full of wisdom, and perfect in beauty. You were in Eden, the garden of God. Every precious stone was your covering: ruby, topaz, emerald, chrysolite, onyx, jasper, sapphire, turquoise, and beryl. Your settings and your engravings were of gold. These were prepared in you in the day that you were created. You were the anointed cherub who covers; and I set you so. You were on the holy mountain of God. You walked up and down in the midst of stones of fire. You were perfect in your ways from the day that you were created, until unrighteousness was found in you. By the multitude of your traffic they filled the midst of you with violence, and you have sinned. Therefore I have cast you as profane out of the mountain of God; and I have destroyed you, covering cherub, from the midst of the stones of fire. Your heart was lifted up because of your beauty. You have corrupted your wisdom by reason of your splendor. I have cast you to the ground. I have laid you before kings, that they may gaze at you.
Genesis 3:1-19
Now the serpent was more subtle than any animal of the field which Yahweh God had made. He said to the woman, “Has God really said, ‘You shall not eat from any tree of the garden’?” The woman said to the serpent, “We may eat fruit from the trees of the garden, but of the fruit of the tree which is in the middle of the garden, God has said, ‘You shall not eat of it, neither shall you touch it, lest you die.’ ” The serpent said to the woman, “You won’t really die, for God knows that in the day you eat of it, your eyes will be opened, and you will be like God, knowing good and evil.” 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. Both of their eyes were opened, and they knew that they were naked. They sewed fig leaves together, and made themselves aprons. They heard the voice of Yahweh God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of Yahweh God among the trees of the garden. Yahweh God called to the man, and said to him, “Where are you?” The man said, “I heard your voice in the garden, and I was afraid, because I was naked; and I hid myself.” God said, “Who told you that you were naked? Have you eaten from the tree that I commanded you not to eat from?” The man said, “The woman whom you gave to be with me, she gave me fruit from the tree, and I ate.” Yahweh God said to the woman, “What is this you have done?” The woman said, “The serpent deceived me, and I ate.” Yahweh God said to the serpent, “Because you have done this, you are cursed above all livestock, and above every animal of the field. On your belly you shall go, and you shall eat dust all the days of your life. I will put hostility between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise his heel.” To the woman he said, “I will greatly multiply your pain in childbirth. You will bring forth children in pain. Your desire will be for your husband, and he will rule over you.” To Adam he said, “Because you have listened to your wife’s voice, and have eaten from the tree, about which I commanded you, saying, ‘You shall not eat of it,’ the ground is cursed for your sake. In toil you will eat of it all the days of your life. Thorns also and thistles will it bring forth to you; and you will eat the herb of the field. By the sweat of your face will you eat bread until you return to the ground, for out of it you were taken. For you are dust, and to dust you shall return.”
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.
Romans 5:8-10
But God commends his own love toward us, in that while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we will be saved from wrath through him. For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his life.
Colossians 1:19-20
For all the fullness of God was pleased to dwell in him; and through him to reconcile all things to himself, by him, whether things on earth or things in the heavens, having made peace through the blood of his cross.
John 16:33
I have told you these things, that in me you may have peace. In the world you have trouble; but cheer up! I have overcome the world.
Revelation 21:4
He will wipe away every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain, any more. The first things have passed away.
Job 1:21
He said, “Naked I came out of my mother’s womb, and naked will I return there. Yahweh gave, and Yahweh has taken away. Blessed be Yahweh’s name.”
Genesis 50:20
As for you, you meant evil against me, but God meant it for good, to bring to pass, as it is this day, to save many people alive.
ORIGINAL LANGUAGE ANALYSIS
רַע (ra')
evil
Definitionbad, evil, wicked, disaster, misery, distress, injury, trouble
κακός (kakos) / πονηρός (ponēros)
evil
Definition'Kakos' generally means bad, evil, harmful, wicked, or base. 'Ponēros' often denotes active evil, maliciousness, or mischievousness.
HISTORICAL CONTEXT
The concept of evil and its origin was a significant concern in the ancient world, often explained through polytheistic mythologies involving conflicting deities or primordial chaos. In contrast, the biblical narrative, rooted in a monotheistic worldview, presents a singular, good Creator God. The archaeological and cultural context of the ancient Near East, particularly Mesopotamia and Canaan, often involved narratives of cosmic struggles and divine caprice influencing human suffering. The biblical account in Genesis, particularly the Fall, stands apart by attributing the origin of evil not to a defect in the Creator or a cosmic dualism, but to the volitional choice of created beings. This radically shaped the Israelite understanding of moral responsibility, justice, and the nature of humanity, contrasting sharply with the fatalism or arbitrary nature often present in surrounding cultures' explanations for misfortune and wickedness. The emphasis on covenant and law in ancient Israel provided a framework for understanding deviations from divine will as 'evil' (ra' in Hebrew), linking it directly to moral transgressions and the breaking of relationships rather than merely bad luck or the whim of a god.
THEOLOGICAL INSIGHT
Theologically, God's allowance of evil is understood within the framework of His ultimate sovereignty, perfect goodness, and the necessity of free will for genuine love. While God does not author evil, He permits it to demonstrate His justice, mercy, and redemptive power, ultimately working all things, even suffering and sin, into His overarching plan for His glory and the good of His people. The cross of Christ serves as the ultimate demonstration of God's response to and triumph over evil, promising a future state where evil will be eternally vanquished.
COMMENTARY SYNTHESIS
Rashi (Jewish)
Commenting on Genesis 3, Rashi emphasizes that the serpent's temptation was a test of obedience, and Adam and Eve's failure to adhere to the divine command introduced 'death' and 'suffering' into the world, thereby explaining the source of human hardship directly from disobedience. He highlights the consequence of choice.
Augustine of Hippo (Christian)
In 'Confessions' and 'City of God,' Augustine famously argues that evil is not a substance but a privation of good (privatio boni). God, being perfectly good, could not have created evil. Instead, evil arises from the perverse will of rational creatures who, having been created good, chose to turn away from the higher good, God, towards lesser goods, or ultimately towards nothingness. This aligns with the concept of misused free will.
John Calvin (Christian)
Calvin, in his 'Institutes of the Christian Religion,' stresses God's absolute sovereignty, asserting that nothing happens outside of God's providential decree, even if God does not directly cause evil. He maintains that while God permits evil, He does so in a way that ultimately serves His wise and just purposes, even using the wicked for His glory. This is a robust defense of divine sovereignty in the face of evil.
Maimonides (Rambam) (Jewish)
In 'The Guide for the Perplexed,' Maimonides distinguishes three kinds of evil: those caused by nature (which God created good), those caused by individuals to themselves, and those caused by individuals to others. He argues that most human evil stems from human choices and attachments to transient things, rather than from a defect in God's creation, reinforcing the idea of human responsibility.
Matthew Henry (Christian)
Commenting on Genesis 3, Henry articulates that the Fall demonstrates the dangerous consequences of disobeying God and allowing temptation to take root. He notes that God allowed it to happen to show humanity the severity of sin and the necessity of His grace and a Redeemer, turning a dreadful event into an occasion for demonstrating God's greater love and power in redemption.