Compatibilism and the Problem of Evil in Theology
Compatibilism, in the context of the problem of evil, seeks to reconcile the existence of evil and suffering in the world with the traditional attributes of God, specifically His omnipotence, omniscience, and omnibenevolence. The problem of evil, in its simplest form, asks how a perfectly good, all-powerful, and all-knowing God can permit evil to exist [7]. Compatibilism attempts to demonstrate that these concepts are not mutually exclusive, often by redefining or re-evaluating the nature of divine control, human freedom, or the purpose of evil.
One approach within compatibilism is to assert that God's will is inherently just, even when His actions or permissions appear to human understanding as unjust [7]. For instance, Abraham, when interceding for Sodom, questioned God's judgment but maintained the principle that God, as the Judge of the world, could not deviate from righteousness. Abraham believed God's will was the "law of justice and rectitude" [7]. This perspective suggests that what humans perceive as evil or unjust is either part of a larger, incomprehensible divine plan or serves a righteous purpose that is beyond human comprehension.
The concept of human free will is central to many compatibilist arguments. If humans possess genuine freedom to choose between good and evil, then the existence of evil can be attributed to human choices rather than directly to God's actions [8]. However, this raises the question of how an omnipotent God can allow humans to choose evil without His permission, or why He would create beings capable of such choices. Some compatibilist views argue that God, in His omnipotence, chose to grant humanity free will, and the resulting evil is a necessary consequence of that freedom, which is itself a good [8]. The ambition and "perverse appetite for illicit knowledge" of Adam, leading to humanity's "misery," is presented as a consequence of his choice, not God's direct imposition of evil [8].
Another facet of compatibilism involves understanding the role of evil in demonstrating God's faithfulness or glory. John Chrysostom, for example, addresses the question of whether the unbelief of the Jews might "occasion of eliciting God’s faithfulness," suggesting that even negative events can ultimately serve a divine purpose [6]. While Paul, in Chrysostom's interpretation, does not directly endorse the idea of "doing evil" for good, the argument implies that God can work through human actions, including sinful ones, to achieve His ultimate goals [6]. This perspective does not condone evil but rather posits that God's sovereignty extends even over the consequences of evil, turning them towards His glory.
The struggle between good and evil within individuals is also a theme explored in relation to compatibilism. The Apostle Paul's internal conflict, described in Romans 7:25, where he states, "with the mind I myself serve the law of God, but with the flesh the law of sin," illustrates the ongoing battle between a renewed mind and a corrupt nature [4]. This passage was significant for the Reformers, who saw in it a reflection of the human condition and the need for divine grace [4]. From a compatibilist standpoint, this internal struggle, and the presence of sin, is not necessarily a contradiction to God's goodness but rather a reality that God works within and ultimately overcomes through Christ [4].
The devil's role in introducing evil is also considered. John Gill, commenting on Psalm 89:21, describes the devil as the "implacable enemy of Christ and his church" [5]. Yet, Gill asserts that the devil could not "exact" more suffering upon Christ than what God's law and justice required, nor could he conquer Christ [5]. This suggests that even the actions of evil entities are ultimately circumscribed by God's sovereign will and purpose. Calvin also notes the devil's desire to "destroy that knowledge" of God or "mix it with his lies," but ultimately, this opposition highlights the necessity of understanding God's majesty in Jesus Christ and human weakness [1, 2]. The devil's attempts to pervert knowledge are seen as a challenge that ultimately underscores the need for divine intervention and the union of divine majesty with human nature in Christ [1, 2].
The question of why the righteous suffer while the wicked prosper is a classic formulation of the problem of evil, which compatibilism must address. Matthew Henry, commenting on Job 9:22, notes Job's assertion that "it is a common thing for the wicked to prosper and the righteous to be greatly afflicted" [3]. This directly contradicts the view that prosperity is always a sign of righteousness and suffering a sign of wickedness [3]. A compatibilist response might argue that suffering, even for the righteous, serves a greater purpose, such as refining faith, demonstrating God's sustaining power, or preparing individuals for eternal reward, which transcends earthly circumstances. The ultimate justice is not always found in temporal outcomes but in God's eternal plan.
Sources
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 15.9: more than wretched? For this reason the Devil wished, as far as he could, to destroy that knowledge, or rather to mix it with his lies, so as to be perverted. On the other hand, when we see that there is such majesty in God, how shall we dare to approach unto Him, seeing that we are full of misery? We must therefore come to this union of the majesty of God with human nature. And thus, in every respect, till we have known the divine majesty that is in Jesus Christ, and our human weakness which he hath taken upon him, it is imposs”
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 15.6: the Devil wished, as far as he could, to destroy that knowledge, or rather to mix it with his lies, so as to be perverted. On the other hand, when we see that there is such majesty in God, how shall we dare to approach unto Him, seeing that we are full of misery? We must therefore come to this union of the majesty of God with human nature. And thus, in every respect, till we have known the divine majesty that is in Jesus Christ, and our human weakness which he hath taken upon him, it is impossible for us to have any hope, or to ”
- Job (Nonconformist/Puritan) “Matthew Henry on Job 9:22: Here Job touches briefly upon the main point now in dispute between him and his friends. They maintained that those who are righteous and good always prosper in this world, and none but the wicked are in misery and distress; he asserted, on the contrary, that it is a common thing for the wicked to prosper and the righteous to be greatly afflicted. This is the one thing, the chief thing, wherein he and his friends differed; and they had not proved their assertion, therefore he abides by his: "I said it, and day it again, that all things come alike to all." Now, 1. It ”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 7:25: I thank God--the Source. through Jesus Christ--the Channel of deliverance. So then--to sum up the whole matter. with the mind--the mind indeed. I myself serve the law of God, but with the flesh the law of sin--"Such then is the unchanging character of these two principles within me. God's holy law is dear to my renewed mind, and has the willing service of my new man; although that corrupt nature which still remains in me listens to the dictates of sin." Note, (1) This whole chapter was of essential service to the Reformers in their contendings”
- Psalms (Baptist/Reformed) “John Gill on Psalms 89:21: The enemy shall not exact upon him,.... The enemy is the devil, as in the interpretation of the parable of the tares, Mat 13:39, the implacable enemy of Christ and his church; and yet, notwithstanding all his enmity and malice, he could not "exact", or get more inflicted on him, than the law and justice of God required of him, as the sinner's surety; or could not "exact" a tribute of him, or make him tributary to him; or, in other words, conquer him, and subject him to him: so far from it, that he was conquered by Christ, and all his principalities and powers spoiled”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: the Jews to believe in Jesus as the Messiah? If some have not believed, does not that render void God’s promises to his people in the O.T., so that he is no longer bound by them?” ( v. 3 .) The answer is: “No, God is faithful to his promises in all conditions ( v. 4 ). (3) “Then the unbelief of the Jews seems to be the occasion of eliciting God’s faithfulness. The conclusion would be that falseness contributes to God’s glory.” To this Paul gives no specific reply but develops the argument so as to show that it leads to a (5) position: “Let us do evil”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 22.26: unjust. I grant that, in using the same form of speaking, the impious often murmur against God, but Abraham does far otherwise. For although he wonders how God should think of destroying Sodom, in which he was persuaded there was a number of good men; he yet retains this principle, that it was impossible for God, who is the Judge of the world, and by nature loves equity yea, whose will is the law of justice and rectitude, should in the least degree swerve from righteousness. He desires, however, to be relieved from this difficult”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 7.49: disgrace, and that there should be more comeliness in a dead animal than in a living man! The clause which is immediately added, “To know good and evil,” describes the cause of so great misery, namely, that Adam, not content with his condition, had tried to ascend higher than was lawful; as if it had been said, ‘See now whither thy ambition and thy perverse appetite for illicit knowledge have precipitated thee.’ Yet the Lord does not even deign to hold converse with him, but contemptuously draws him forth, for the sake of exposing”