Theodicy and Various Theories of Evil and Suffering
The problem of evil and suffering is a profound challenge to Christian theology, prompting various theodicies and theories to explain its presence in a world created by an all-powerful, all-knowing, and benevolent God. The biblical anchor for this discussion is found in passages that address suffering directly, such as Job 21:7, which questions why the wicked prosper, and 2 Corinthians 11:27, which describes the hardships endured by Paul, including "weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness" [1]. The New Testament also notes that believers should expect to face hostility and suffering as a result of their faith, as seen in 1 Peter 4:12-19, where Christians are exhorted not to be surprised by trials [3].
One approach to understanding evil and suffering is to consider the role of human sin. According to the Tyndale House commentary on Ephesians 2:2, human sin results from being governed by the devil, who rules both the powers of evil in the spiritual realm and human beings who refuse to obey God [4]. This perspective is echoed in the idea that God's anger is a necessary response to sin, as discussed in Romans 1:18 [6]. The biblical text also suggests that evil people suffer the consequences of their own actions, as stated in Proverbs 1:31, and that God ensures sinners receive their proper punishment [7].
The early Christian fathers also grappled with the issue of evil and suffering. John Chrysostom, in his Homilies on 1 & 2 Corinthians, notes that both the poor and the rich suffer, but the rich may suffer more due to their greater attachment to worldly possessions [8]. This nuanced understanding highlights that suffering is not limited to any particular socioeconomic group.
Different Christian traditions have developed various theodicies to address the problem of evil. The Augustinian theodicy, while not directly cited in the sources, is a well-known framework that posits evil as a privation of good, rather than a thing in itself. Although not explicitly mentioned, this view is reflected in the emphasis on the consequences of sin and the role of human agency in suffering. The Eastern Orthodox tradition, as represented by John Chrysostom, emphasizes the importance of understanding suffering in the context of spiritual growth and the struggle against evil [5].
The Presbyterian and Reformed traditions, as seen in the commentaries of Jamieson, Fausset & Brown on Job and 2 Timothy, tend to focus on the sovereignty of God and the expectation of persecution for believers [2, 9]. The Baptist/Reformed perspective, represented by John Gill's commentary on James, highlights the need for believers to respond to suffering with repentance and mourning over sin [10].
Sources
- II Corinthians “II Corinthians 11:27 (Webster) — In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.”
- Job (Presbyterian) “Jamieson, Fausset & Brown on Job 21:7: The answer is Rom 2:4; Ti1 1:16; Psa 73:18; Ecc 8:11-13; Luk 2:35-end; Pro 16:4; Rom 9:22. old--in opposition to the friends who asserted that sinners are "cut off" early (Job 8:12, Job 8:14).”
- 1 Peter (Protestant academic) “Tyndale House on 1 Peter 4:12: 4:12-19 Peter instructs Christians one last time about the way to face the trials that will inevitably come. 4:12 don’t be surprised: Christians, especially those seeking to lead godly lives, can expect to face the hostility of a sinful world (see John 16:33; Acts 14:22; Rom 8:17; Phil 1:29).”
- 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).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: 13:17 13:23 James 1:6 2:13 2:19 2:26 3:11 4:3 1 Peter 1:3 1:12 2:13 2:21 2:21 2:22 2:22 2:22 5:5 5:8 5:8 5:8 2 Peter 2:4 3:13 1 John 2:9 3:2 3:8 4:8 Revelation 1 1:4 1:9 1:11 1:16 1:20 2 3 3:12 14:1 14:4 14:13 15:6 20:9 22:16 Tobit 12:9 Wisdom of Solomon 1:4 1:14 11:23 11:24 14:16 Sirach 2:2 2:2 2:4 2:10 2:11 2:27 3:10-12 3:11 5:6 6:14 6:16 6:34 7:6 7:31 9:13 9:15 10:9 10:12-13 11:1 11:2 11:3 11:3 11:4 11:15 11:28 12:13 13:15 14:9 15:9 16:3 18:13 18:13 19:14-15 20:20 21:2 22:21-22 23:17 23:17 25:1 25:1 25:11 26:27 28:6 31:1 32:10”
- 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”
- Proverbs (Protestant academic) “Tyndale House on Proverbs 1:31: 1:31 Evil people suffer the consequences of their own actions (see 1:15-19); God will ensure that sinners receive their proper punishment (see Matt 25:44-46; Heb 10:29; 2 Pet 2:9).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: consolation for the evils which oppress him; death and deliverance from this life. And these things not the poor man only, but the rich also, will suffer, who falls into this disease, and so much more than the poor, inasmuch as the tyranny presses more vehemently on him, and the intoxication is greater. Wherefore also he will account himself poorer than all; or rather, he is poorer. For riches and poverty are determined not by the measure of the substance, but by the disposition of the mind: and he rather is the poorest of all, who is always hang”
- 2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 3:13: Reason why persecutions must be expected, and these becoming worse and worse as the end approaches. The breach between light and darkness, so far from being healed, shall be widened [ALFORD]. evil men--in contrast to the "godly" (Ti2 3:12). seducers--literally, "conjurers." Magical arts prevailed at Ephesus (Act 19:19), and had been renounced by many Ephesians on embracing Christianity: but now when Paul was writing to Ephesus, symptoms of a return to conjuring tricks appeared: an undesigned coincidence [BURTON]. Probably sorcery will characteri”
- James (Baptist/Reformed) “John Gill on James 4:9: Be afflicted, and mourn, and weep,.... Not in a bare external way; not by afflicting the body with fastings and scourgings, by renting of garments, and clothing with sackcloth, and putting ashes on the head, and other such outward methods of humiliation; but afflicting the soul is meant, an inward mourning and weeping over the plague of the heart, the impurity of nature, and the various sins of life; after a godly sort, and because contrary to a God of infinite love and grace; in an evangelical way, looking to Jesus, and being affected with the pardoning grace and love ”