Andrew David Naselli led a discussion at our Difficult Issues Series on how to answer the person who asks how a good God could allow suffering and evil. This is a frequent question at Exploring Christianity, but more importantly, it is a question that all people ask all the time. The following excerpts from Andy’s publication. You can find Andy Naselli’s talk, outline, and full transcript on, “How Could A Good God Allow Suffering and Evil?” at crosswayonline.org
What is evil?
There are two kinds of evil: moral and natural. Moral evil is sin, such as murder, rape, abuse, terrorism, or genocide. Natural evil is what causes suffering and unpleasantness; it is the result of moral evil.
A biblical approach to the logical problem of evil.
The logical problem of evil is the logical tension in the following three statements: (1) God is all-powerful and all-wise, (2) God is all-good, and (3) evil exists. Some claim that if (1) and (2) were true, then evil would not exist.
Rather than exhaustively solve the logical problem of evil, the Bible leaves some questions unanswered. It does, however, provide a sufficient framework that is not illogical.
1. Bad things do not happen to good people; good and bad things happen to bad people.
2. The problem of evil is an argument for God, not against Him.
3. God is not obligated to explain the problem of evil to anyone.
4. God (not our sense of justice) is the standard for what He does.
5. God ordains and causes evil, but He cannot be blamed for it.
6. The logical problem of evil (including providence) involves mystery, requiring that Christians maintain doctrinal tensions in biblical proportion.
7. God uses evil for a greater good. His ultimate design is to glorify Himself, and all things work towards that end.
8. There was no problem of evil before the fall, nor will there be one in the eternal state.
9. God uses natural evil to illustrate how horrendous moral evil really is, and the right response is repentance.
10. The most significant problem of evil is the cross. The most outrageous evil in human history is the murder of Jesus.
A biblical approach to the emotional problem of evil.
The emotional problem of evil is the emotional and religious tension people experience when they or those close to them suffer. People wrestling with the emotional problem of evil may ask God in desperation, “Why?!”
First, understand that people who are suffering are typically wrestling primarily with the emotional problem of evil (not the logical one).
Second, understand how people initially react to suffering.
Third, don’t say and do certain things to people who are suffering. These statements and actions are insensitive and not helpful. Some are explicitly unbiblical.
1. “This must be happening to you because you committed some great sin.”
2. Don’t focus on the loss of things instead of people (e.g., a house that burned down instead of a person who died in the fire).
3. Don’t speculate about what unforeseen problems this suffering may be sparing them (e.g., “Your boy might have grown up to be a rebel”).
4. If they have a fatal disease: “Well, everyone has to die from something. You just know in advance what it is.”
5. “I know how you feel.” What is important is that you care.
6. “You aren’t spiritually mature until you’re happy about this.”
7. “Well, Romans 8:28 says that God works all things together for good.”
8. Don’t assume that they are seeking an answer to the question “Why?”
9. When people ask “Why?”, don’t assume that they are looking for a long, sophisticated answer.
10. “You are continuing to suffer because you are lacking faith in God.”
Fourth, say and do certain things to people who are suffering.
1. “You must learn to live with this, but that doesn’t mean you have to like it!”
2. “God never promised to give you tomorrow’s grace for today. He promised only today’s grace for today, and that’s all you need!”
3. Show them that you really do care by spending time with them, listening to them, and tangibly demonstrating love over the long haul.
4. Share specific reasons for hope (e.g., share a news article on technological advances to curing their disease).
5. “God is good.”
6. “This is a fallen world, and suffering makes us realize sin’s enormity and hate sin even more.”
7. Help them focus on someone else’s needs. This has therapeutic value in confirming that they can help others, and it gets their eyes off themselves.
8. “There is no necessary connection between your suffering and a specific sin you committed.”
9. “God is with Christians and genuinely sympathizes with them in their suffering.”
10. “False guilt often accompanies suffering, but Jesus died to take our guilt.”
11. Help them know God better.
12. Pray for them because only God can provide sufficient comfort.
Conclusion
Christians must learn to live with mystery, tension, irony, and paradox because it is part of the gospel itself (see Acts 2:23; 4:27–28; Isaiah 53:4, 10). The gospel applies to the intellectual and emotional problems of evil because Jesus is the only source of ultimate comfort; these problems will continue until Jesus consummates His redemption of His people.
The right response is to affirm what God says in the Bible and trust Him—even if we cannot exhaustively explain every facet of it. Like an airplane pilot experiencing “spatial disorientation,” those who are suffering must “trust the instruments” (the Bible) to weather the storm.
What is evil?
There are two kinds of evil: moral and natural. Moral evil is sin, such as murder, rape, abuse, terrorism, or genocide. Natural evil is what causes suffering and unpleasantness; it is the result of moral evil.
A biblical approach to the logical problem of evil.
The logical problem of evil is the logical tension in the following three statements: (1) God is all-powerful and all-wise, (2) God is all-good, and (3) evil exists. Some claim that if (1) and (2) were true, then evil would not exist.
Rather than exhaustively solve the logical problem of evil, the Bible leaves some questions unanswered. It does, however, provide a sufficient framework that is not illogical.
1. Bad things do not happen to good people; good and bad things happen to bad people.
2. The problem of evil is an argument for God, not against Him.
3. God is not obligated to explain the problem of evil to anyone.
4. God (not our sense of justice) is the standard for what He does.
5. God ordains and causes evil, but He cannot be blamed for it.
6. The logical problem of evil (including providence) involves mystery, requiring that Christians maintain doctrinal tensions in biblical proportion.
7. God uses evil for a greater good. His ultimate design is to glorify Himself, and all things work towards that end.
8. There was no problem of evil before the fall, nor will there be one in the eternal state.
9. God uses natural evil to illustrate how horrendous moral evil really is, and the right response is repentance.
10. The most significant problem of evil is the cross. The most outrageous evil in human history is the murder of Jesus.
A biblical approach to the emotional problem of evil.
The emotional problem of evil is the emotional and religious tension people experience when they or those close to them suffer. People wrestling with the emotional problem of evil may ask God in desperation, “Why?!”
First, understand that people who are suffering are typically wrestling primarily with the emotional problem of evil (not the logical one).
Second, understand how people initially react to suffering.
Third, don’t say and do certain things to people who are suffering. These statements and actions are insensitive and not helpful. Some are explicitly unbiblical.
1. “This must be happening to you because you committed some great sin.”
2. Don’t focus on the loss of things instead of people (e.g., a house that burned down instead of a person who died in the fire).
3. Don’t speculate about what unforeseen problems this suffering may be sparing them (e.g., “Your boy might have grown up to be a rebel”).
4. If they have a fatal disease: “Well, everyone has to die from something. You just know in advance what it is.”
5. “I know how you feel.” What is important is that you care.
6. “You aren’t spiritually mature until you’re happy about this.”
7. “Well, Romans 8:28 says that God works all things together for good.”
8. Don’t assume that they are seeking an answer to the question “Why?”
9. When people ask “Why?”, don’t assume that they are looking for a long, sophisticated answer.
10. “You are continuing to suffer because you are lacking faith in God.”
Fourth, say and do certain things to people who are suffering.
1. “You must learn to live with this, but that doesn’t mean you have to like it!”
2. “God never promised to give you tomorrow’s grace for today. He promised only today’s grace for today, and that’s all you need!”
3. Show them that you really do care by spending time with them, listening to them, and tangibly demonstrating love over the long haul.
4. Share specific reasons for hope (e.g., share a news article on technological advances to curing their disease).
5. “God is good.”
6. “This is a fallen world, and suffering makes us realize sin’s enormity and hate sin even more.”
7. Help them focus on someone else’s needs. This has therapeutic value in confirming that they can help others, and it gets their eyes off themselves.
8. “There is no necessary connection between your suffering and a specific sin you committed.”
9. “God is with Christians and genuinely sympathizes with them in their suffering.”
10. “False guilt often accompanies suffering, but Jesus died to take our guilt.”
11. Help them know God better.
12. Pray for them because only God can provide sufficient comfort.
Conclusion
Christians must learn to live with mystery, tension, irony, and paradox because it is part of the gospel itself (see Acts 2:23; 4:27–28; Isaiah 53:4, 10). The gospel applies to the intellectual and emotional problems of evil because Jesus is the only source of ultimate comfort; these problems will continue until Jesus consummates His redemption of His people.
The right response is to affirm what God says in the Bible and trust Him—even if we cannot exhaustively explain every facet of it. Like an airplane pilot experiencing “spatial disorientation,” those who are suffering must “trust the instruments” (the Bible) to weather the storm.
