Reframing Evil in the Light of God's Glory
The concept of reframing evil in light of God's glory involves understanding how divine purposes can be revealed even through the existence and experience of evil. This perspective often emphasizes God's ultimate sovereignty and his ability to bring about good from seemingly negative circumstances, ultimately magnifying his attributes [8].
One significant aspect of this reframing is the idea that evil, particularly sin, highlights God's mercy and righteousness. The prophet Ezekiel, for instance, speaks of God restoring his people not because of their worthiness, but "purely for his own name's sake, that he might be glorified in them and by them, that he might manifest and magnify his mercy and goodness" [8]. This restoration, which is typical of redemption through Christ, underscores that God's actions are driven by his character, not by human merit [8]. Similarly, the author of Hebrews notes God's promise to be merciful to unrighteousness, stating that through the sacrifice of Jesus Christ, sins are remitted and remembered no more, allowing God to be their God [7]. This act of forgiveness, made possible through Christ's atonement, demonstrates God's profound mercy in the face of human sin [7].
The fall of humanity, which introduced evil into the world, also serves to highlight God's redemptive power. John Calvin, in his commentary on Genesis, discusses how the image of God, destroyed by the fall, is restored through the gospel [4]. He explains that spiritual regeneration is the restoration of this image, which Paul describes as consisting of righteousness and true holiness (Colossians 3:10, Ephesians 4:23) [4]. Thus, the very act of redemption from evil showcases God's ability to renew and transform.
Furthermore, the presence of evil provides a context for the manifestation of divine light and truth. The biblical narrative frequently contrasts darkness with light, symbolizing evil and ignorance versus divine revelation and salvation [2]. For example, Acts 26:18 speaks of opening eyes to turn "from darkness to light and from the power of Satan to God," leading to the remission of sins [2]. This imagery is also present in the Old Testament, where Job 33:30 mentions God bringing souls back from corruption to be enlightened by the "light of the living" [1]. John Gill, commenting on Luke 2:31, identifies Jesus as "a light to lighten the Gentiles," revealing God's love, grace, and salvation to them [6]. The name "Lucifer," meaning "bringing light," ironically points to a being associated with evil, yet the concept of light remains fundamentally linked to divine revelation and goodness [3].
The apostle Paul's declaration, "God forbid that I should glory, except in the cross of our Lord Jesus Christ," exemplifies how even the ultimate act of evil—the crucifixion—becomes the central point of glory for believers [5]. Adam Clarke interprets this as glorying in the doctrine that justification and salvation come only through Christ crucified, who made atonement for the world's sin [5]. Paul also glories in the "disgrace and persecution" he experiences due to his attachment to Christ, indicating that suffering and evil, when endured for Christ, can become occasions for divine glory [5]. This perspective suggests that evil, rather than negating God's glory, can paradoxically serve as a backdrop against which his redemptive love and power shine more brightly.
Sources
- Job “ut revocet animas eorum a corruptione, et illuminet luce viventium. -- Job 33:30”
- Acts “to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.’ -- Acts 26:18”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Lucifer — bringing light”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.32: of the image of God. Since the image of God had been destroyed in us by the fall, we may judge from its restoration what it originally had been. Paul says that we are transformed into the image of God by the gospel. And, according to him, spiritual regeneration is nothing else than the restoration of the same image. ( Colossians 3:10 , and Ephesians 4:23 .) That he made this image to consist in righteousness and true holiness, is by the figure synecdochee ; 88 88 Synecdoche is the figure which puts a part for the whole, or the who”
- Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 6:14: But God forbid that I should glory - Whatever others may do, or whatever they may exult or glory in, God forbid that I should exult, except in the cross of our Lord Jesus Christ; in the grand doctrine, that justification and salvation are only through Christ crucified, he having made an atonement for the sin of the world by his passion and death. And I glory, also, in the disgrace and persecution which I experience through my attachment to this crucified Christ. By whom the world is crucified unto me - Jewish rites and Gentile vanities are equally insipid to me; ”
- Luke (Baptist/Reformed) “John Gill on Luke 2:31: A light to lighten the Gentiles,.... Or for the revelation of the Gentiles; to reveal the love, grace, and mercy of God, an everlasting righteousness, and the way of life and salvation to them. Reference seems to be had to Isa 42:6. "Light", is one of the names of the Messiah in the Old Testament, as in Psa 43:3 Dan 2:22, which passages are by the Jews (k) themselves interpreted of Christ; and is a name often used of him in the New Testament: it is true of him as God, he is light itself, and in him is no darkness at all; and as the Creator of mankind, he is that light w”
- Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 8:12: I will be merciful to their unrighteousness - In order to be their God, as mentioned under the preceding verse, it is requisite that their iniquity should be pardoned; this is provided for by the immolation of Jesus Christ as the covenant sacrifice. By his blood, redemption has been purchased, and all who with penitent hearts believe on the Lord Jesus receive remission of sins, and God remembers their iniquities no more against them so as to punish them on that account. All spiritual evil against the nature and law of God is represented here under the following ter”
- Ezekiel (Nonconformist/Puritan) “Matthew Henry on Ezekiel 36:16: When God promised the poor captives a glorious return, in due time, to their own land, it was a great discouragement to their hopes that they were unworthy, utterly unworthy, of such a favour; therefore, to remove that discouragement, God here shows them that he would do it for them purely for his own name's sake, that he might be glorified in them and by them, that he might manifest and magnify his mercy and goodness, that attribute which of all others is most his glory. And, the restoration of that people being typical of our redemption by Christ, this is inte”