As the heavens declare the glory of God, so he has devised the plan of redemption ‘to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God’ (Eph 3:10). ”Thus evil is a necessary means by which God reveals aspects of himself to his creation. Without evil, mankind would know nothing of God’s patience, forgiveness, mercy, and grace.

An Answer

The purpose of this section is to present a viable theodicy.36 However, before embarking upon this endeavor, it will be helpful to temper expectations by briefly considering the parameters and limitations of any conclusions that are drawn.

The Parameters of the Answer

A complete and acceptable answer to the problem need only demonstrate that the presence of evil in the universe creates no internal contradictions within a given theological system. A satisfactory solution is not required to alleviate every tension caused by evil or to provide the specific reasons for every instance of evil. The Christian’s answer need only prove that all his theological beliefs are sufficiently harmonized.

The Limitations of the Answer

An additional consideration preliminary to formulating a theodicy is the recognition of its limitations. The answer to the problem is limited by mankind’s finiteness and inferiority.

Mankind’s Finiteness: Is This a Problem that Can Be Solved?

Due to mankind’s physical and cognitive limitations, he is incapable of fully comprehending an infinite God (Ps 139:6). For this reason, many see the quest for theodicy as a futile and foolish endeavor. It is beyond the scope of man’s ability, it is argued, to understand an incomprehensible God whose judgments are unsearchable, and whose ways inscrutable (Rom 11:33). Humanity’s responsibility is simply to hold all antinomies in faith, without attempting to resolve the contradictions. Due to man’s limitations, the presence of evil is a problem that cannot be solved in the mind of man.

While it is crucial that man come to terms with his finite qualities in theodicy building, his limitations do not disqualify him from the task entirely: though God is incomprehensible, he is not inapprehensible. Although God cannot be known exhaustively, he can be known truly by finite creatures (Jer 9:23–24). Additionally, it is man’s responsibility to pursue a deeper understanding of the mind, ways, and judgments of God that have been revealed in the Scriptures (Deut 29:29).

Mankind’s Inferiority: Is This a Problem that Should Be Solved?

A second limitation to consider is man’s positional subordination to an autonomous and sovereign God. Even if the problem of evil is a question that can be answered, it is needful to consider if it is one that should be answered. When Job demanded an explanation from God for the evils in his life, instead of providing an answer, God responded with a barrage of questions of his own (Job 38–41). In the face of God’s overwhelming glory, Job humbly cried, “I have uttered what I did not understand, things too wonderful for me, which I did not know…. Therefore I despise myself and repent in dust and ashes” (Job 42:3, 6).37

Is it ever man’s place to question the attributes of God even if those attributes seem to contradict the experience of pain, suffering and evil? Does man have the authority to investigate the veracity of God’s love, power, and wisdom in the face of evil? Does God really need man to rush to his defense in order to appease his critics? For these reasons, many believe that man has no right to pose questions like these, and would do well to stop asking questions and simply trust that the Judge of all the earth will do right (Gen 18:24).

The warning is valid. When dealing with a topic that seeks to defend God to man, it is vital that it be placed in a proper perspective. Concerning man’s subordination to God, there are a number of implications that must be considered. First, God does not need man to defend him like a defendant needs an attorney. Second, God is not obligated to justify his deeds to his creation. Whenever antinomies arise in theology that the finite mind cannot resolve, it must be affirmed that a resolution is possible even if solely in the mind of God. The presence of evil is a problem for man, but not a problem for God. Finally, mankind never has the authority to accuse God or level any complaint against him. As Frame warns, “When we put ourselves in the proud position of demanding an answer then we can expect a rebuke from God like the [rebuke] he gave to Job.”38

In spite of these limitations and pitfalls, formulating a biblical defense for the problem of evil is necessary not only so that the believer can contend for the faith (Jude 1:3) and make a defense for the hope that is in him (1 Peter 3:15).

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