The Problem Of Evil (Psalms 73:1-17)

by Micky Galloway

God’s sovereign control over nature and history is clearly seen, how he infallibly works out his purposes through and in spite of his free-will creatures (See Esther 4:12-14), how he sovereignly permits or prevents that which he does not purpose, how he provides for and protects his people. God’s providence is possible because of His trustworthy character, His power and knowledge and goodness and wisdom. In this we see how our sovereign Ruler is worthy of all our praise and thanksgiving and wonder and trust. But in all the majestic beauty of God’s providence, a sour note appears… “The problem of evil.” How do we account for so many problems in the world in which we live? Atheists have seized upon the instance of suffering and evil in an attempt to prove their contention that there is no God. They assert that a good, just and omnipotent God would not allow the innocent to suffer. How can we reconcile the existence of an all-good, omnipotent God with the existence of evil?

The Psalmist (Psalms 73:1-17), also struggled with the weight of this question until he “…went into the sanctuary of God…” There he saw things in the light of eternal values and understood that God truly is good, provident and just. Though there is evil in the world and often the innocent suffer more than the guilty, this does not disprove the goodness and providence of God.

Evil is ascribed to Satan. Satan is described as a murderer, a liar and as a sinner from the beginning, “He was a murderer from the beginning, and standeth not in the truth, because there is no truth in him, When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof,” “…He that doeth sin is of the devil; for the devil sinneth from the beginning” (John 8:44; I John 3:8). When we get back to the beginning, the devil (Satan), who was the adversary and tempter of Adam and Eve, was there (Genesis 3:2ff). He was there as a murderer, a liar, and a sinner who had sinned by leaving that for which God created him. When tempted by Satan (cf. James 1:13-14), both Adam and Eve ate of the tree’s fruit, desiring to become like God (Genesis 3:5,22). Their act was one of free will and as a consequence, the curse of Jehovah was laid upon the woman, the man, and the land, which would now bring a degree of evil upon all (Genesis 3:16-19). Thereafter, the extent to which Satan is involved in the natural calamities of life is probably beyond our total comprehension.

The cures and miracles of healing by Jesus further indicate that all evil is the result of an intruding power and is contrary to God’s goodness and desire. After He had healed a woman of her infirmity, the Lord was challenged by the ruler of the synagogue for having healed her on the Sabbath. The woman is described as having a “spirit of infirmity eighteen years; and she was bowed together, and could in no wise lift herself up.” Jesus’ response to His accuser was that any one of his hypocritical associates would loose an animal and lead it to water on the Sabbath. He then said, “And ought not this woman, being a daughter of Abraham, whom, Satan had bound, lo, these eighteen years, to have been loosed from this bond on the day of the Sabbath?” (Luke 13:10-17). However, one may attempt to explain this, according to Jesus, it was Satan who had bound her.

Why do all suffer, even the righteous? Some suffer as a direct consequence of their own sins. The apostle Paul declared, “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth unto his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap eternal life. And let us not be weary in well-doing: for in due season we shall reap, if we faint not” (Galatians 6:7-9). Those who participate in permissive sexual activity may be afflicted with social diseases, perhaps fatally so. Drunkards through loss of coordination of body and alertness of mind may injure or kill themselves or others. Organic diseases often result from the use of alcohol, tobacco, and other drugs.

There are those who suffer as a result of the sins of others. Many innocent victims have been slaughtered on the highways because of alcoholics who exercised their freedom of choice to drink and poor judgment to drive while under the influence of alcohol. Children and wives often suffer affliction and poverty because of indolent, alcoholic, or gambling husbands.

Some suffering results from the free moral agency of men. Righteous Abel was slain by the evil choices of his brother, Cain (Genesis 4). Many righteous individuals have suffered because murderers, robbers and other law breakers used their freedom by inflicting pain and death on others.

Suffering sometimes results simply because of the laws of nature necessary to maintain an orderly universe. Those who violate the laws of nature, either intentionally or unintentionally, must suffer the consequences. If a person accidentally falls from a high cliff, God will not suspend the law of gravity, not even for the righteous.

It must be remembered that human suffering is an essential part of the ideal environment for growing strong in our relationship with God. Chastening is not pleasant at the moment, but later yields peaceable fruit to them exercised thereby (Hebrews 12:6-11; I Peter 1:6-9; Romans 8:18). Sometimes suffering teaches us the most needed and valuable lessons of life.

There are those who are persecuted simply because they are righteous (I Peter 4:12-19; cf. Matthew 5:10-12; II Timothy 3:12; cf. Hebrews 11:32-37; Revelation 6:9-11; 11:7-12; 12:11; 16:6; 17:6). A great number of children of God (Job, David, Stephen, Paul, Timothy, James) have been persecuted and martyred for their faith in Christ. This illustrates the fact that all suffering does not result directly from sin committed by those suffering. Although we may not be able to determine the extent to which Satan acts in the natural world to bring various calamities and evils upon man, we can know that in the past he has so acted; and even now he may act with divinely prescribed limitations.

The suffering which God permits can be used for the benefit of those who experience it or for the benefit of those whose lives are touched by it. “And not only so, but we also rejoice in our tribulations: knowing that tribulation worketh stedfastness; and stedfastness, approvedness; and approvedness, hope”. “Count it all joy, my brethren, when ye fall into manifold temptations; Knowing that the proving of your faith worketh patience. And let patience have (its) perfect work, that ye may be perfect and entire, lacking in nothing” (Romans 5:3-4; James 1:2-4). It appears that Satan is an instrument in God’s hand and that He will use him and allow him to operate until the end of time, when he will be cast into the lake of fire (Revelation 20:10).

When Asaph (Psalms 73:17-28) went into the sanctuary of the Lord and reconsidered the question of human suffering, he saw the situation more clearly. When the latter end is considered everything then is brought into proper perspective (cf. Ecclesiastes 12:13-14). Suffering now fades into nothing when laid against the backdrop of eternal glory, “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward” (Romans 8:18; cf. II Corinthians 4:16-5:1). When all is considered the righteous are truly blessed and happy in life and eternity.