This installment is titled “The History & Theology of Calvinism” by Curt Daniel, Chapter Thirty, The Problem of Evil.
This is another of the chapters that are worth the price of the book, because Baptist pastors too infrequently address these types of issues. And these types of issues need to be contemplated by every gospel minister, regardless of which side of the Calvinist versus Arminian divide he finds himself.
“In this chapter we will look at the problem that is closely related to the problem of the origin of sin. The question can be put like this: How can a loving and holy God allow so much sin and suffering in the world?”
The chapter is subdivided into seven parts.
Providence and Temptation. Five paragraphs. “First, it is essential to realize that God cannot be blamed for sin or suffering. He is beyond blame, and it is inexcusable blasphemy to blame God. It is also true that God foreordained all things that come to pass, including sin and suffering. And He presently allows them to happen. But providential permission is not the same thing as uncaring approval.” The author develops the distinction between testing and tempting, referencing James 1:12–14; Genesis 22:1; Hebrews 11:17; 2 Samuel 24:1; 1 Chronicles 21:1; Matthew 4:1; Mark 1:12; Matthew 4:3; and Matthew 6:13.
Concurrence with Moral Evil. Two paragraphs.
God Restrains Sin and Takes the Restraints Off. Six paragraphs. The author discusses God’s restraints, is turning of the evil of men’s deeds into good, and His providential dealings with sin in general.
The Problem of Natural Evil. Four paragraphs. The author discriminates between moral evil and natural evil, and His use of good things to bless bad people.
The Problem of Pain. Eight paragraphs. The author refutes the 1981 book written by Rabbi Harold Kushner, When Bad Things Happen To Good People. He also discusses John Gerstner’s essay, The Problem of Pleasure. A paragraph is devoted to the prophet Habakkuk wrestling with this issue. Comments are also made about Judgment Day and Hell.
Theodicy. Three paragraphs. I had not seen this word before reading this book, coined by Gottfried Leibniz. “It refers to how we can justify the ways of God to man regarding the existence of both moral and natural evil. Basically his answer is that evil of both kinds must exist to show the glory of the good. For good to be good, there must be bad shown to be bad. This implies that God cannot stop moral or natural evil, for they are just plain necessary in this the best of all possible worlds.” By and large, Calvinists reject this view. God does not need bad to prove that He is good.
Conclusion. “God owes us nothing. He does not owe us an answer to the problem of evil. He condescends to tell us some of the answer. He gave us the book of Job, which Job did not have. He humbles us and moves us to trust him.
The answer
involves the following points:
1. God is
sovereign and omnipotent. He permits both moral and natural evil to exist.
2. God is
holy. He cannot be blamed.
3. Man
alone is culpable and cannot shift the blame onto God.
4. God is
good. He gives common grace to all and offers special grace to forgive sinners.
He even gives comfort to His unrepentant enemies.
5. In the
end, God uses both moral and natural evil to punish the reprobate and bless the
elect.
6. God will
be glorified in all things in the end.”
