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Using God's Sovereignty to Address the Problem of Evil Suffering

The problem of evil and suffering, particularly how it relates to God's sovereignty, is a complex theological issue that has been addressed throughout Christian history. Biblical texts indicate that God is sovereign over all things, including suffering, and that suffering can serve various purposes within His divine plan [1].

God's sovereignty is understood as His ultimate authority and control over creation. The Bible presents God as the author of sickness and healing (Deuteronomy 32:39; Psalm 103:3; Isaiah 38:5, 9) [1]. While the devil is sometimes permitted to inflict suffering (Job 2:6-7; Luke 9:39; 13:16), God's ultimate control is affirmed [1]. Suffering can be a consequence of human sin, as seen in passages like Leviticus 26:14-16 and 2 Chronicles 21:12-15, and is sometimes described as one of God's "four sore judgments" on a sinful land (Ezekiel 14:19-21) [1]. This perspective emphasizes that suffering is not outside of God's knowledge or control, but can be an instrument of His justice or discipline.

However, the Bible also portrays God as deeply compassionate towards those who suffer. He is described as a refuge and strength for the afflicted (Psalm 27:5-6; Isaiah 25:4; Nahum 1:7) and a comforter (Isaiah 49:13; Matthew 5:4; 2 Corinthians 1:4-5) [9]. God preserves and delivers the afflicted (Psalm 34:20; Proverbs 12:13; Jeremiah 39:17-18) [9]. Christ himself suffered persecution (Psalm 69:26; John 5:16) and is presented as one who supports and comforts those who are afflicted (2 Timothy 4:17; Hebrews 2:18; Isaiah 61:2; Matthew 11:28-30) [9, 13]. This dual perspective—God's sovereignty over suffering and His compassion for the suffering—forms the foundation for understanding the problem of evil.

One way the Bible addresses suffering is by presenting it as a means through which God works redemptively. Job 36:15 states that "God rescues the afflicted by their affliction and opens their ears in oppression" [3]. John Gill, in his commentary on Job 36:15, interprets this as God delivering the poor "in" their afflictions by supporting them, supplying grace, and granting His presence [20]. This suggests that suffering, while painful, can be a catalyst for spiritual growth and a deeper relationship with God. The Dead Sea Scrolls, specifically the Habakkuk Pesher, also reflect a community's confidence that God will vindicate them and use their suffering redemptively, drawing parallels to themes in Isaiah 53 concerning vicarious atonement [10].

The concept of sin is central to understanding suffering in a biblical framework. Sin is not merely an action but a state of being, a corrupt nature that adheres to humanity [14, 19]. The first sin, as described in Genesis 3:13, involved disobedience, ingratitude, and a preference for the creature over the Creator [16]. All human beings are born with a sinful nature (Psalm 51:5), and while the wicked indulge it, the godly fight against it (Romans 7:19-23; James 4:1-10) [14]. Deliberate sins are often characterized by an insolent or arrogant attitude, and rebellion is considered a "great sin" (Psalm 19:13) [17]. The Apostle Paul emphasizes the universal sinfulness of both Gentiles and Jews, stating that all are "under sin’s power" and cannot find favor with God through their own actions (Romans 1:18–3:20) [18]. God's anger, in this context, is not an arbitrary emotional outburst but a necessary response to sin [18].

While God is sovereign over suffering, the Bible explicitly states that God cannot be the subject of temptation, nor does temptation come from Him (James 1:13) [11]. Instead, temptation arises from lusts, covetousness, and is often attributed to the devil (1 Chronicles 21:1; Matthew 4:1; John 13:2) [11]. This distinction is crucial: God permits suffering and can use it, but He is not the author of evil or temptation in the sense of enticing people to sin. Augustine, as cited in Jamieson, Fausset & Brown on 1 John 3:8, clarifies that while those who commit sin are "of the devil," the devil does not "beget" them; rather, they become children of the devil by imitating him [15].

God's long-suffering is also a significant aspect of His character (Exodus 34:6; Numbers 14:18; Psalm 86:15) [7]. This long-suffering is aimed at salvation (2 Peter 3:15) and should lead to repentance (Romans 2:4; 2 Peter 3:9) [7]. It is an encouragement to repent (Joel 2:13) and is exhibited in His forgiveness of sins (Romans 3:25) [7]. However, there are limits to God's long-suffering (Genesis 6:3; Jeremiah 44:22), and those who abuse or despise it will be punished (Romans 2:5; Matthew 24:48-51) [7]. This demonstrates that God's sovereignty includes both His patience and His eventual judgment.

The biblical narrative also includes instances where God directly intervenes to bring about suffering as a consequence of sin. For example, Flavius Josephus recounts how God overthrew the Sodomites due to His wrath against their sins [8]. Similarly, the Jewish people faced severe consequences for their actions, as described in Josephus's The Wars of the Jews, where he notes their revolt against the Romans [12]. These historical accounts, interpreted through a theological lens, illustrate God's active role in the consequences of human choices.

In the face of suffering, the Bible encourages a posture of trust and prayer. The psalmist pleads for vindication and deliverance from wicked men (Psalm 43:1) [2]. God is depicted as one who sees trouble and grief, and helps the victim and the fatherless (Psalm 10:14) [4]. He gives help to the "poor in spirit" (Psalm 147:6) [6]. Zephaniah 3:19 promises that God will deal with those who afflict His people, save the lame, and gather those who were driven away, giving them praise and honor [5]. This demonstrates that God's sovereignty is not a passive observation of suffering, but an active engagement that promises ultimate justice and restoration for His people.

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Sickness — Sent by God -- De 28:59-61; 32:39; 2Sa 12:15; Ac 12:23. The devil sometimes permitted to inflict -- Job 2:6,7; Lu 9:39; 13:16. Often brought on by intemperance -- Ho 7:5. Often sent as a punishment of sin -- Le 26:14-16; 2Ch 21:12-15; 1Co 11:30. One of God's four sore judgments on a guilty land -- Eze 14:19-21. God Promises to heal. -- Ex 23:25; 2Ki 20:5. Heals. -- De 32:39; Ps 103:3; Isa 38:5,9. Exhibits his mercy in healing. -- Php 2:27. Exhibits his power in healing. -- Lu 5:17. Exhibits his love in healing. -- Isa 38:17. Often manifests saving grace to”
  2. Psalms “Vindicate me, God, and plead my cause against an ungodly nation. Oh, deliver me from deceitful and wicked men. -- Psalms 43:1”
  3. Job “Job 36:15 (BSB) — God rescues the afflicted by their affliction and opens their ears in oppression.”
  4. Psalms “But you do see trouble and grief. You consider it to take it into your hand. You help the victim and the fatherless. -- Psalms 10:14”
  5. Zephaniah “Behold, at that time I will deal with all those who afflict you, and I will save those who are lame, and gather those who were driven away. I will give them praise and honor, whose shame has been in all the earth. -- Zephaniah 3:19”
  6. Psalms “Psalms 147:6 (BBE) — The Lord gives help to the poor in spirit; but he sends sinners down in shame.”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Long-Suffering of God, The — Is part of his character -- Ex 34:6; Nu 14:18; Ps 86:15. Salvation, the object of -- 2Pe 3:15. Through Christ's intercession -- Lu 13:8. Should lead to repentance -- Ro 2:4; 2Pe 3:9. An encouragement to repent -- Joe 2:13. Exhibited in forgiving sins -- Ro 3:25. Exercised toward His people. -- Isa 30:18; Eze 20:17. The wicked. -- Ro 9:22; 1Pe 3:20. Plead in prayer -- Jer 15:15. Limits set to -- Ge 6:3; Jer 44:22. The wicked Abuse. -- Ec 8:11; Mt 24:48,49. Despise. -- Ro 2:4. Punished for despising. -- Ne 9:30; Mt 24:48-51; Ro 2:5. Illustr”
  8. Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 11, section 1: . How God Overthrew The Nation Of The Sodomites, Out Of His Wrath Against Them For Their Sins.”
  9. Torrey's Topical Textbook “Torrey's Topical Textbook: Afflicted Saints — God is with -- Ps 46:5,7; Isa 43:2. God is a refuge and strength to -- Ps 27:5,6; Isa 25:4; Jer 16:19; Na 1:7. God comforts -- Isa 49:13; Jer 31:13; Mt 5:4; 2Co 1:4,5; 7:6. God preserves -- Ps 34:20. God delivers -- Ps 34:4,19; Pr 12:13; Jer 39:17,18. Christ is with -- Joh 14:18. Christ supports -- 2Ti 4:17; Heb 2:18. Christ comforts -- Isa 61:2; Mt 11:28-30; Lu 7:13; Joh 14:1; 16:33. Christ preserves -- Isa 63:9; Lu 21:18. Christ delivers -- Re 3:10. Should praise God -- Ps 13:5,6; 56:8-10; 57:6,7; 71:20-23. Should imitate Christ -- Heb 12:1-3; 1P”
  10. Dead Sea Scrolls “Habakkuk Pesher (1st century BCE), section 3: community's confidence that despite the oppression they face, God will ultimately vindicate them and use their suffering redemptively. The concept of vicarious atonement through the suffering of the righteous elect resonates with biblical themes found in Isaiah 53 and anticipates similar ideas in early Christian theology. Column VII This column contains one of the most theologically significant passages in the entire pesher, interpreting Habakkuk 2:4b, "the righteous shall live by his faith": "Its interpretation concerns all observers of the Law in”
  11. Torrey's Topical Textbook “Torrey's Topical Textbook: Temptation — God cannot be the subject of -- Jas 1:13. Does not come from God -- Jas 1:13. Comes from Lusts. -- Jas 1:14. Covetousness. -- Pr 28:20; 1Ti 6:9,10. The devil is the author of -- 1Ch 21:1; Mt 4:1; Joh 13:2; 1Th 3:5. Evil associates, the instruments of -- Pr 1:10; 7:6; 16:29. Often arises through Poverty. -- Pr 30:9; Mt 4:2,3. Prosperity. -- Pr 30:9; Mt 4:8. Worldly glory. -- Nu 22:17; Da 4:30; 5:2; Mt 4:8. To distrust of God's providence -- Mt 4:3. To presumption -- Mt 4:6. To worshipping the god of this world -- Mt 4:9. Often strengthened by the perversi”
  12. Project Gutenberg “Flavius Josephus, The Wars of the Jews, CHAPTER 8, section 9: of mankind, the time is now come that obliges us to make that resolution true in practice. And let us not at this time bring a reproach upon ourselves for self-contradiction, while we formerly would not undergo slavery, though it were then without danger, but must now, together with slavery, choose such punishments also as are intolerable; I mean this, upon the supposition that the Romans once reduce us under their power while we are alive. We were the very first that revolted from them, and we are the last that fight against them; ”
  13. Torrey's Topical Textbook “Torrey's Topical Textbook: Persecution — Christ suffered -- Ps 69:26; Joh 5:16. Christ voluntarily submitted to -- Isa 50:6. Christ was patient under -- Isa 53:7. Saints may expect -- Mr 10:30; Lu 21:12; Joh 15:20. Saints suffer, for the sake of God -- Jer 15:15. Of saints, is a persecution of Christ -- Zec 2:8; Ac 9:4,5. All that live godly in Christ, shall suffer -- 2Ti 3:12. Originates Ignorance of God and Christ. -- Joh 16:3. Hated to God and Christ. -- Joh 15:20,24. Hatred to the gospel. -- Mt 13:21. Pride. -- Ps 10:2. Mistaken zeal. -- Ac 13:50; 26:9-11. Is inconsistent with the spirit o”
  14. Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
  15. 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
  16. Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
  17. Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
  18. Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
  19. 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
  20. Job (Baptist/Reformed) “John Gill on Job 36:15: He delivereth the poor in his affliction,.... The righteous or godly poor; who are not only poor in worldly things, but poor in spirit; who are humbled, brought low, and made contrite, through the afflicting hand of God: these, though the Lord does sooner or later deliver "out" of their afflictions, yet that is not intended here, but a deliverance "in" them; which is done by supporting them under them, by supplying them with his grace to bear them patiently, by granting them his gracious presence for their comfort in them, by stilling the enemy and the avenger, keeping ”
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