The Questions About God, Evil & Suffering

The question concerning the nature of God in light of the existence of evil and suffering is one of the most profound and vexing inquiries that has beset the hearts of men throughout the ages. It is a query that probes the very depths of faith and wrestles with the character of our Almighty Creator. To address this, we must turn not to the philosophies of men, but to the unerring and complete revelation of God in the Holy Scripture.

Theodicy Models: Biblical Perspectives On Divine Justice & The Problem of Evil

The relationship between God's perfect nature and the existence of evil in creation has prompted extensive theological inquiry throughout church history. This comprehensive examination analyzes five distinct theodicy models that attempt to reconcile divine omnipotence, omniscience, and perfect goodness with the manifest reality of suffering and evil in the world. Each model offers unique insights grounded in biblical revelation and provides frameworks for understanding how God's justice operates within His sovereign plan for humanity.

The Nature and Purpose of Theodicy

Theodicy, derived from the Greek words theos (God) and dike (justice), represents theological constructs that attempt to vindicate God in response to the problem of evil. As defined by contemporary scholars, a theodicy serves as "an answer to the question of why God permits evil" and seeks to demonstrate that God's existence remains probable despite evidence of evil in the world. The fundamental challenge addresses how an omnipotent, omniscient, and omnibenevolent God can permit the manifestation of evil, suffering, and death within His creation.

The biblical foundation for theodicy emerges from numerous scriptural passages that acknowledge both God's perfect nature and the reality of evil. Scripture declares that "God is light, and in him is no darkness at all" 1 John 1:5, while simultaneously recognizing that "the whole world lieth in wickedness" 1 John 5:19. This apparent contradiction necessitates careful theological examination to understand how divine justice operates within God's sovereign plan.

Divine Wisdom Model

Foundational Principles

The Divine Wisdom Model posits that God permits evil based on His infinite wisdom and perfect knowledge of all possibilities. This theodicy emphasizes that while human understanding remains limited, God's comprehensive knowledge enables Him to orchestrate events for ultimate good purposes that transcend immediate human comprehension. The model finds its biblical foundation in passages such as "For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts" Isaiah 55:8-9.

Islamic theologian Ibn al-Qayyim developed extensive treatments of this model, differentiating between God's actions (af'alihi) and what He ontologically wills (maf'ulattihi). According to this framework, "God's actions themselves are not divided since all of His actions are beloved and pleasing to Him," while acknowledging that "what He enacts is subject to division into good or not". This distinction preserves God's perfect nature while explaining the existence of evil within creation.

Biblical Applications

The Divine Wisdom Model finds extensive scriptural support in narratives where God permits apparent evil for greater purposes. The account of Joseph's brothers selling him into slavery illustrates this principle: "But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive" Genesis 50:20. Similarly, the Lord's permission of Satan's testing of Job demonstrates divine wisdom operating beyond immediate human understanding: "And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand" Job 1:12.

The prophetic literature particularly emphasizes divine wisdom in permitting evil nations to accomplish God's purposes. Habakkuk's questioning of God's use of the Babylonians to judge Judah receives divine response affirming that God's wisdom encompasses even the punishment of the instruments He employs. The prophet ultimately concludes with worship, acknowledging that viewing life from God's perspective leads to recognition of His sovereign control over all circumstances.

Evil As Consequence Model

Augustinian Foundations

The Evil As Consequence Model, primarily developed through Augustinian theology, traces all evil to the fundamental disruption caused by humanity's fall into sin. Augustine's approach emphasizes that "all evil is a consequence of the Fall (Adam and Eve's sin and expulsion from the Garden of Eden)" and sees both moral evil (human wrongful actions) and natural evil (diseases and natural disasters) as results of this primordial rebellion. This model preserves God's perfect nature by attributing evil's origin to created beings' misuse of their God-given freedom.

Augustine's concept of evil as "privation of good" (privatio boni) provides theological framework for understanding evil's nature without making God its author. According to this doctrine, "evil does not exist in the same way that good exists, but rather evil is the absence of good". This formulation allows God to exist as an all-good being since "God is not responsible for creating evil, as evil itself as an entity does not exist".

Biblical Foundations and Development

The scriptural basis for this model emerges from the creation narrative and Paul's theological exposition of sin's consequences. Genesis presents creation as "very good" Genesis 1:31 before the introduction of death and suffering through disobedience: "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned" Romans 5:12. The cosmic scope of this corruption extends beyond humanity to all creation: "For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope" Romans 8:20.

This model explains natural disasters, disease, and death as consequences of sin's disruption of creation's original harmony. The principle extends to social evils, where human greed and exploitation of natural resources produce environmental degradation and ecological disturbance. Augustine's soul-deciding theodicy emphasizes that "humans use their free will to turn away from God and choose to sin," while maintaining that "God foretold that this fall would happen and therefore sent his son, Jesus Christ, so that humanity may be with God".

Evil As Means Model ( Instrumental Theodicy)

Instrumental Theodicy Framework

The Evil as Means Model, also termed instrumental theodicy, proposes that God permits or even uses evil as an instrument for achieving greater goods. This theodicy suggests that certain evils serve necessary functions in God's overall plan, contributing to outcomes that justify their temporary existence. The model finds biblical precedent in God's declaration through Isaiah: "I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things" Isaiah 45:7.

However, this model faces significant theological challenges, particularly the moral implications of treating evil as merely instrumental. Marilyn McCord Adams argues that "instrumental theodicy, a theodicy that reckons evil as a necessary instrument for realization of greater goods and thus justifies evil, is immoral". Critics contend that such approaches may "play a cleansing role for ones that allow such evils" by providing justification for permitting preventable suffering.

Soul-Making Applications

The Irenaean tradition, developed by John Hick into the "vale of soul-making" theodicy, represents a refined version of the Evil as Means Model. This approach argues that "humans were created as imperfect from the start, so that they could grow and develop into the 'likeness' of God". According to Hick's formulation, "human goodness develops through the experience of evil and suffering," making adversity necessary for moral and spiritual development.

The soul-making theodicy finds biblical support in passages emphasizing suffering's refining purpose: "And we know that all things work together for good to them that love God, to them who are the called according to his purpose" Romans 8:28. James explicitly connects trials with spiritual maturation: "My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing" James 1:2-4.

Divine Permission and Greater Good

The concept of God permitting evil to achieve greater good receives extensive biblical attestation. The crucifixion of Christ represents the supreme example where "the murder of Christ was an evil act, but through it God redeemed His elect". This demonstrates how God can use human sinfulness to accomplish redemptive purposes without Himself committing evil. As Scripture declares, "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us" Romans 5:8.

The principle extends to God's use of evil nations and circumstances to accomplish His purposes. Isaiah records God's declaration concerning Assyria: "O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge" Isaiah 10:5-6. However, God subsequently judges these instruments of His wrath, demonstrating that their use does not imply divine approval of their evil actions.

Divine Solidarity Model

Incarnational Theodicy

The Divine Solidarity Model emphasizes God's entrance into human suffering through the incarnation of Jesus Christ. Rather than remaining aloof from creation's pain, this theodicy highlights how "God does not stand aloof from human hurt and actually enters deeply into such, even to the point of death". The model shifts focus from explaining evil's origin to demonstrating God's compassionate response to suffering through divine participation in the human condition.

The theological foundation rests upon the incarnation's reality that "the Word was made flesh, and dwelt among us" John 1:14. Christ's earthly ministry involved direct confrontation with suffering, disease, and death, demonstrating divine solidarity with human affliction. The Gospel accounts repeatedly emphasize Jesus's compassionate response to suffering: "And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick" Matthew 14:14.

Trinitarian Dimensions

Contemporary development of this model emphasizes trinitarian involvement in addressing evil and suffering. The Father's sending of the Son demonstrates divine initiative in addressing creation's brokenness, while the Spirit's ongoing work continues God's redemptive presence among sufferers. The pentecostal outpouring "additionally proclaims that the creator of the world seeks to redeem the broken cosmos by coming upon and even inhabiting from within the hearts, bodies, and lives of all human sufferers".

This trinitarian theodicy foregrounds both the Son's work in experiencing human suffering and the Spirit's empowerment of believers to participate in God's redemptive mission. The model encourages active engagement with suffering rather than passive acceptance, as "those filled with the Spirit of Christ are co-laborers with the triune God in embodying and announcing the good news of salvation". This approach finds biblical warrant in Christ's commission: "And he said unto them, Go ye into all the world, and preach the gospel to every creature" Mark 16:15.

Pastoral and Practical Implications

The Divine Solidarity Model provides significant pastoral resources for addressing suffering without requiring complete theoretical explanation of evil's existence. By emphasizing God's presence with sufferers rather than abstract justifications for suffering, this approach offers comfort grounded in divine empathy. The model finds expression in passages such as: "For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin" Hebrews 4:15.

However, critics argue that divine solidarity alone may not "adequately address the origins of evil or that the idea of divine solidarity with human sufferers sufficiently undergirds optimism for ultimate triumph over pain and tragedy". The model requires supplementation with eschatological hope for complete vindication of God's justice and the ultimate defeat of evil and suffering.

Polyphonic Model

Bakhtinian Literary Theory and Theological Application

The Polyphonic Model, drawn from Mikhail Bakhtin's literary theory, challenges traditional monologic approaches to theodicy by embracing multiple perspectives and voices in addressing the problem of evil. Unlike monologic texts that "primarily promote the author's viewpoint by building up characters who agree with the author," polyphonic works contain "unfinalized dialogue that de-centers the position of the author". Applied to theodicy, this model resists singular explanations for evil and instead embraces the complexity of multiple theological perspectives.

The model requires four characteristics for authentic polyphony: plurality of consciousnesses, embodied perspectives with full contexts, resistance to systematization, and unfinalizable dialogue. These elements prevent premature closure on theodicy questions and maintain openness to continued theological exploration. The approach recognizes that "dialogic truth can only appear in the context of a 'plurality of consciousnesses'" rather than through monologic theological systems.

Biblical Foundations in Wisdom Literature

The Book of Job exemplifies polyphonic theodicy through its presentation of multiple perspectives on suffering without reducing them to a single viewpoint. The dialogue between Job, his friends, and ultimately God presents competing interpretations of suffering's meaning and purpose. Job's complaints, his friends' attempts at explanation, and God's response from the whirlwind each contribute distinct voices to the theological conversation without subordinating them to a single systematic explanation.

Psalm 82, interpreted through polyphonic analysis, "complicates any simplistic theodicy" by presenting various divine and human perspectives on justice. The psalm's multiple voices—divine judgment, human injustice, and calls for divine intervention—resist harmonization into a single theological position. This approach acknowledges that "confronted with the evils in the world, we can only say that for no reason, and therefore outrageously, the world as we find it does not perfectly love God".

Theological Implications and Limitations

The Polyphonic Model offers valuable correctives to overly systematic approaches that may minimize evil's genuine horror. As one scholar notes, "most 'theodicies' fail precisely insofar as they succeed. To the extent that they satisfactorily account for or make sense of evil, they tacitly or expressly deny that it is evil". The polyphonic approach preserves the "sheer negativity that is evil" by maintaining its "radical causelessness" and "inexplicability".

However, the model faces limitations in providing pastoral comfort and theological certainty. While it prevents premature theodical closure, it may leave believers without adequate resources for coping with immediate suffering. The approach requires careful balance between acknowledging evil's genuine horror and maintaining confidence in God's ultimate justice and goodness. Scripture provides warrant for this tension in passages that simultaneously acknowledge present suffering and affirm future vindication: "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us" Romans 8:18.

Comparative Analysis & Integration

Complementary Strengths and Weaknesses

Each theodicy model contributes unique insights while possessing distinct limitations that require complementary perspectives. The Divine Wisdom Model provides confidence in God's sovereign control but may appear abstract when confronting immediate suffering. The Evil As Consequence Model preserves God's holiness while placing responsibility on human sinfulness, yet struggles with natural disasters affecting innocent children. The Evil as Means Model offers purposeful interpretation of suffering but risks trivializing genuine evil's horror.

The Divine Solidarity Model provides pastoral comfort through divine empathy but may not adequately address evil's ultimate origins or final resolution. The Polyphonic Model preserves theological humility and prevents premature closure but offers limited practical comfort for immediate suffering. These complementary strengths suggest that comprehensive theodicy requires integration of multiple perspectives rather than adherence to single systematic approaches.

Holistic Theodical Framework

Contemporary scholarship increasingly recognizes the need for "holistic response to the problem of evil" that incorporates multiple theodical approaches. Such integration acknowledges that "theism can be both improbable on our propositional evidence and justified on our non-propositional evidence". This approach permits Reformed epistemology, natural theology, and various theodical models to function together in providing comprehensive response to evil's challenge.

The biblical precedent for such integration appears in Scripture's diverse responses to suffering and evil. Job's narrative employs elements from multiple theodical approaches—divine wisdom, human responsibility, divine solidarity, and polyphonic dialogue—without reducing them to singular explanation. Similarly, Paul's epistles combine acknowledgment of sin's consequences with confidence in God's redemptive purposes and present divine solidarity through the Spirit's ministry.

Conclusion

The examination of these five theodicy models reveals both the complexity of the problem of evil and the richness of theological resources available for addressing it. Each model contributes essential insights while requiring supplementation from complementary perspectives. The Divine Wisdom Model affirms God's sovereign purposes, the Evil As Consequence Model preserves divine holiness, the Evil as Means Model finds redemptive purpose in suffering, the Divine Solidarity Model emphasizes divine empathy, and the Polyphonic Model maintains theological humility.

Rather than seeking singular systematic explanation for evil's existence, faithful theodicy must embrace the tension between confident affirmation of God's justice and humble acknowledgment of human limitations in comprehending divine purposes. As Scripture declares, "The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law" Deuteronomy 29:29. This balance between revealed truth and acknowledged mystery provides foundation for both theological confidence and pastoral sensitivity in addressing the enduring questions surrounding divine justice and human suffering.

The ultimate resolution of theodicy awaits eschatological vindication when "God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away" Revelation 21:4. Until that consummation, believers must hold these theodical models in faithful tension, finding in them resources for both understanding and hope while maintaining reverent humility before the ultimate mystery of God's ways.

Also see:

• Who Killed Jesus