The Problem of Evil and Divine Delay in South Africa
The problem of evil, often framed as a challenge to divine omnipotence and benevolence, is compounded by the perceived delay in divine judgment or intervention. This delay can lead to questions about God's justice and care, particularly when suffering persists [6]. The biblical text of Ecclesiastes frequently addresses this tension, noting that "Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil" (Ecclesiastes 8:11) [6, 8]. This observation highlights a human tendency to presume impunity when immediate consequences for wrongdoing are absent.
The delay in divine judgment is not arbitrary but serves specific purposes within theological frameworks. One patristic view suggests that God delays punishment out of "regard for the human race," foreknowing that some individuals will yet repent [9]. This perspective implies that divine patience is an act of mercy, allowing time for salvation even for those "not yet born" [9]. Similarly, medical analogies have been used to explain this delay, likening it to a physician who "keep[s] back and delay[s] the cure for the present, in the expectation of a better and more perfect recovery" [4]. In this view, God's delay is a strategic, salutary measure, allowing for a more thorough healing process rather than a superficial one [4].
However, this delay can also be a source of spiritual struggle. The parable of the persistent widow in Luke 18:1-8 illustrates a similar theme, where the judge's eventual action comes after a period of delay. The passage concludes with Jesus asking, "Nevertheless, when the Son of Man comes, will he find faith on earth?" (Luke 18:8), suggesting that the prolonged wait for divine intervention can test the faith of believers [5]. The "long delay" can cause hope for relief to sink, leading to questions about whether faith in a coming avenger will endure [5].
The concept of an "evil time" or "evil net" in Ecclesiastes 9:12 further underscores the sudden and unexpected nature of death or judgment, emphasizing the danger of delaying one's "work of God" because the opportunity may end abruptly [3]. This unexpectedness is compared to the suddenness of Christ's second coming, which will come "as a snare" (Luke 21:35) [3].
From a Reformed perspective, the problem of evil is often addressed by affirming God's sovereignty even over the actions of the wicked. John Calvin, in his Institutes of the Christian Religion, argues that God not only uses the agency of the wicked but also "governs their counsels and affections" [7]. This does not make God the author of sin, but rather demonstrates His ability to "bring good out of evil" [7]. The distinction between God's will and His precept is crucial here; while God may permit or use evil for His purposes, He does not command it [7]. Charles Hodge further elaborates on the relationship between means and ends in divine providence, stating that there is a "natural adaptation of the means of grace to the end to be accomplished," and that "in all ordinary cases, the end is not attained otherwise than th[rough these means]" [1]. This suggests that even in the face of evil and delay, God works through established means to achieve His ultimate purposes.
The experience of suffering and violence, as described by Augustine in the context of early Christian communities, further illustrates the reality of evil. He recounts "massacres of the most cruel description, and robberies of houses," including the burning of churches and sacred books [2]. Yet, even in such dire circumstances, there was a sense of consolation for the suffering [2]. This historical context demonstrates that the problem of evil and divine delay is not a new theological challenge but one that has been grappled with throughout Christian history.
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 52: the end, much more is it enough when the means have a natural adaptation to the end. We can see such adaptation in the department of nature, and it is no less apparent in that of grace. There is an intimate connection between truth and holiness, as between sowing the grain and reaping the harvest. Man sows but God gives the increase in the one case as well as in the other. (3.) There is not only this natural adaptation of the means of grace to the end to be accomplished, but in all ordinary cases, the end is not attained otherwise than th”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — CHAP. 7.--25. However, before those laws were sent into Africa by which men are compelled to come in to the sacred Supper, it seemed to certain of the brethren, of whom I was one, that although the ma (part 5): were actually murdered. I say nothing of massacres of the most cruel description, and robberies of houses, committed in nocturnal burglaries, with the burning not only of private houses, but even of churches,--some being found abandoned enough to cast the sacred books into the flames. 31. But we were consoled for the suffering in”
- Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 9:12: his time--namely, of death (Ecc 7:15; Isa 13:22). Hence the danger of delay in doing the work of God, as one knows not when his opportunity will end (Ecc 9:10). evil net--fatal to them. The unexpected suddenness of the capture is the point of comparison. So the second coming of Jesus Christ, "as a snare" (Luk 21:35). evil time--as an "evil net," fatal to them.”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — FROM THE LATIN. (part 1): wickedness to obtain this salvation at a later period. For as medical men sometimes, although they could quickly cover over the scars of wounds, keep back and delay the cure for the present, in the expectation of a better and more perfect recovery, knowing that it is more salutary to retard the treatment in the cases of swellings caused by wounds, and to allow the malignant humours to flow off for a while, rather than to hasten a superficial cure, by shutting up in the veins the poison of a morbid humour, w”
- Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 18:8: speedily--as if pained at the long delay, impatient for the destined moment to interpose. (Compare Pro 29:1.) Nevertheless, &c.--that is, Yet ere the Son of man comes to redress the wrongs of His Church, so low will the hope of relief sink, through the length of the delay, that one will be fain to ask, Will He find any faith of a coming avenger left on the earth? From this we learn: (1) That the primary and historical reference of this parable is to the Church in its widowed, desolate, oppressed, defenseless condition during the present absence of her ”
- Ecclesiastes (Baptist/Reformed) “John Gill on Ecclesiastes 8:11: Because sentence against an evil work is not executed speedily,.... Any evil work done by magistrates, or others, against which the wrath of God is revealed from heaven, and is threatened with his vengeance; the decree is gone forth, the sentence is passed, God is determined upon punishment; but there is a delay of it, he exercises patience and longsuffering to answer some end of his, both towards his own people and the wicked; as well as to display some of his own perfections; but because so it is, the judgment comes not at once; therefore the heart of the so”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 34: to bring good out of evil,” ( Augustin. in Ps. 111:2 ). 4. In the same way is solved, or rather spontaneously vanishes, another objection—viz. If God not only uses the agency of the wicked, but also governs their counsels and affections, he is the author of all their sins; and, therefore, men, in executing what God has decreed, are unjustly condemned, because they are obeying his will. Here will is improperly confounded with precept , though it is obvious, from innumerable examples, that there is the greatest difference between the”
- Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 8:11: The reason why the wicked persevere in sin: God's delay in judgment (Mat 24:48-51; Pe2 3:8-9). "They see not the smoke of the pit, therefore they dread not the fire" [SOUTH], (Psa 55:19). Joab's escape from the punishment of his murder of Abner, so far from "leading him to repentance," as it ought (Rom 2:4), led him to the additional murder of Amasa.”
- Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. XXVIII.--GOD'S CARE FOR MEN.: For among us the prince of the wicked spirits is called the serpent, and Satan, and the devil, as you can learn by looking into our writings. And that he would be sent into the fire with his host, and the men who follow him, and would be punished for an endless duration, Christ foretold. For the reason why God has delayed to do this, is His regard for the human race. For He fore-knows that some are to be saved by repentance, some even that are perhaps not yet born.(4) In the ”