The Problem of Evil and Divine Sovereignty
The problem of evil and divine sovereignty is a complex theological issue that grapples with the coexistence of evil and an all-powerful, all-knowing, and benevolent God. The Bible provides various insights into this issue, suggesting that evil is not from God but rather originates from human lusts and the influence of Satan [1].
The biblical narrative portrays Satan as a tempter who seeks to lead humanity astray. In the temptation of Jesus, Satan is depicted as offering worldly glory and power in exchange for worship [1]. This narrative implies that Satan has some degree of authority over the world, although it is limited. The apostle Paul writes that believers are not wrestling against flesh and blood but against principalities and powers, indicating a spiritual struggle against evil forces [3].
The relationship between divine sovereignty and the problem of evil is further complicated by the fact that God allows Satan to operate within certain limits. According to Revelation 20:1-3, Satan is bound during the millennial reign, suggesting that his activities are restricted by God's sovereign will [5]. However, the fact that Satan is able to tempt and deceive humanity implies that he has some degree of freedom to act.
Different Christian traditions have grappled with the problem of evil and divine sovereignty in various ways. Some emphasize God's sovereignty and control over all events, while others highlight human responsibility and the role of Satan in tempting humanity. For instance, John Gill's commentary on Job 25:2 notes that God's dominion is universal, encompassing both good and bad angels, as well as all humanity [6].
The biblical text also suggests that human sin is a result of being governed by the devil, who rules over both the powers of evil in the spiritual realm and human beings who refuse to obey God [2]. This understanding is reinforced by the idea that being "under sin" implies being under its power, and that the ultimate problem of humanity is not just the fact of sin but the situation of being slaves to sin [4].
Sources
- 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”
- Ephesians (Protestant academic) “Tyndale House on Ephesians 2:2: 2:2 Human sin results from our being governed by the devil, the spirit who rules both the powers of evil in the spiritual realm (see 1:21; 6:11-12; cp. Col 1:13) and human beings who refuse to obey God (2 Cor 4:4; contrast Rom 8:2-14; Gal 5:22-23).”
- Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 6:12: Greek, "For our wrestling ('the wrestling' in which we are engaged) is not against flesh," &c. Flesh and blood foes are Satan's mere tools, the real foe lurking behind them is Satan himself, with whom our conflict is. "Wrestling" implies that it is a hand-to-hand and foot-to-foot struggle for the mastery: to wrestle successfully with Satan, we must wrestle with GOD in irresistible prayer like Jacob (Gen 32:24-29; Hos 12:4). Translate, "The principalities . . . the powers" (Eph 1:21; Col 1:16; see on Eph 3:10). The same grades of powers are specified”
- Romans (Protestant academic) “Tyndale House on Romans 3:9: 3:9 No, not at all: Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • under the power of sin (literally under sin): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the situation of being slaves to sin. The solution to this problem requires the”
- Revelation (Protestant academic) “Tyndale House on Revelation 20:1: 20:1-10 There are three parts to this passage: the binding of Satan (20:1-3), the reign of God’s holy people (20:4-6), and the release of Satan for his final attempt at a battle (20:7-10). Four themes emerge: (1) Satan’s war is futile—he cannot withstand even an angel; (2) God’s holy people will be vindicated and glorified; (3) God will have the final victory; and (4) even when sinful and depraved human beings experience Christ’s good purposes in the world, they still flock after Satan when he gains even a small amount of freedom to act. 20:1-2 Like the Old Te”
- Job (Baptist/Reformed) “John Gill on Job 25:2: Dominion and fear are with him,.... Not with man, as Sephorno interprets it, as that with him is power to rule over the imagination (the evil figment of his heart) to choose the good, and refuse the evil; and with him is fear of punishment, and also the fear of God to restrain him from evil; but with God, as may easily be perceived from the whole context, though his name is not expressed in this clause, and not till Job 25:4; this dominion he is possessed of is universal; his kingdom rules over all, over all the angels, good and bad; over all men, over all the nations of”