The case of Job is another example of where God brought good out of evil and it is often referred to by bible scholars, along with Genesis 50: 20, to prove it. The evils that Job experienced were in the nature of calamities, or adversities, and not moral evil, although as we will see, God used the evil deeds of Satan and Job's counselors to bring about those bad things.
The Case of Job
"And the Lord said to Satan, “Behold, all that he has is in your power; only do not lay a hand on his person.”
So Satan went out from the presence of the Lord." (Job 1: 12 nkjv)
Here we learn a lot about why evil occurs and we see how God's willing permission is necessary to Satan, or any other wicked man, to do the evil things they do. We have already seen how this is stated and affirmed in other texts, such as when God said of his servants that he "permitted no one to do them harm." So, who caused the evils of Job? God, Satan, or both in some sense? The latter no doubt as the record shows. Satan was the immediate cause, or we might even say the instrumental cause, but God's willing permission was also a cause. This is obvious from the text and if anyone has a problem accepting that fact, then it is because he refuses to see or acknowledge it, for his ideas about God's justice will not allow him to see and confess it. We see this in many instances. Notice this instance:
"So the demons begged Him, saying, “If You cast us out, permit us to go away into the herd of swine.” And He said to them, “Go.” So when they had come out, they went into the herd of swine. And suddenly the whole herd of swine ran violently down the steep place into the sea, and perished in the water." (Matt. 8: 31-32 nkjv)
The demons could not go anywhere except the Lord gave his permission. The same is true with every other evil thing that anyone has ever done. Lord God let them do it and they could not have done it without his permission or his will. We also know that God's suffering of evil is not unjust for he has good reason for his willing permission. He intends to bring greater good from his permitting such things to be done.
We also see where God did not directly do the evils but Satan rather did them. So, we say that God was not the immediate or direct cause of those evil deeds, though he was a cause because he permitted it. And we see how Job even acknowledges this fact, as we will shortly see, which makes him a greater theologian than many who have come since his day.
Here is the record of the evils that Satan brought on Job at the first:
"13 Now there was a day when his sons and daughters were eating and drinking wine in their oldest brother’s house; 14 and a messenger came to Job and said, “The oxen were plowing and the donkeys feeding beside them, 15 when the Sabeans raided them and took them away—indeed they have killed the servants with the edge of the sword; and I alone have escaped to tell you!”
16 While he was still speaking, another also came and said, “The fire of God fell from heaven and burned up the sheep and the servants, and consumed them; and I alone have escaped to tell you!”
17 While he was still speaking, another also came and said, “The Chaldeans formed three bands, raided the camels and took them away, yes, and killed the servants with the edge of the sword; and I alone have escaped to tell you!”
18 While he was still speaking, another also came and said, “Your sons and daughters were eating and drinking wine in their oldest brother’s house, 19 and suddenly a great wind came from across the wilderness and struck the four corners of the house, and it fell on the young people, and they are dead; and I alone have escaped to tell you!” (vss. 13-19)
Satan, by his chosen means, brought these evils upon Job. Satan sinned in his thievery, murder, and in the havoc he wrought, not to mention the grief he caused Job and the loss of peace. But, God allowed him to commit these transgressions so that God could bring good out of it. God did not make Satan do what he did, as the immediate efficient cause, but he allowed it for his own good ends. What was that good? First, he proved Satan was wrong in his accusations against God's servant Job. Second, he proved himself right in his appraisal of Job's character. Third, he used Job's calamities to perfect Job and to demonstrate his worthiness by such fiery trials. Fourth, he used it to instruct Job and all those who read his story in God's providence, in his judgments and doings. Fifth, to bring glory to God and to demonstrate his superiority over the Devil and over circumstances, including his omniscience and omnipotence.
Here is Job's initial response to these evil things:
"Then Job arose, tore his robe, and shaved his head; and he fell to the ground and worshiped. And he said:
“Naked I came from my mother’s womb,
And naked shall I return there.
The Lord gave, and the Lord has taken away;
Blessed be the name of the Lord.” In all this Job did not sin nor charge God with wrong." (vss. 20-22)
Notice that Job is not like some theologians who cannot allow that God has anything to do with evil occurring. He did not say "The Lord gave and Satan has taken away." Yes, Satan does take away in the story, but Job realizes that God in his providence ordered it to be or else it would not be. It reminds me of the question that is sometimes asked "do you believe that what God wills to happen will absolutely happen?" Well, we certainly can't say that what God wills to happen will not happen, for then he would not be the sovereign Lord nor omnipotent. It is very common for human beings when something really bad happens to immediately say "God why did you let that happen?" People instinctively know that God could prevent bad things from happening whenever he chooses to do so. Why do they not say "Devil, why did you do that?"
Not only did Job recognize the hand of God behind the bad things happening to him, but he even praised God after their occurrence! This is a mark of real spiritual maturity and insight. James wrote:
"My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience." (1: 2-3 nkjv)
And Paul wrote similarly:
"And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; 4 and perseverance, character; and character, hope." (Rom. 5: 3-4 nkjv)
Further, as we will see, Paul also rejoiced in having to endure many evils, such as in his thorn in the flesh or messenger of Satan sent to buffet him.
Job also sensed that God would ultimately bring good out of his bad situation. He later testified to this fact by saying: "But he knoweth the way that I take: when he hath tried me, I shall come forth as gold." (Job 23: 10 kjv)
All these are examples of God bringing good things from bad things.
Some might still think that God has not been exonerated from creating or permitting evil by this apologetic defense. To them I can only say what God himself has said in regard to this: "You thought that I was altogether like you" (Psa. 50: 21 nkjv). We should also remember these words of the Creator:
“For My thoughts are not your thoughts,
Nor are your ways My ways,” says the Lord. “For as the heavens are higher than the earth,
So are My ways higher than your ways,
And My thoughts than your thoughts." (Isa. 55: 8-9 nkjv)
Now let us return to the record and the word God spake to Satan.
"Then the Lord said to Satan, “Have you considered My servant Job, that there is none like him on the earth, a blameless and upright man, one who fears God and shuns evil? And still he holds fast to his integrity, although you incited Me against him, to destroy him without cause.” (2: 3)
Notice that Satan "incited" God to act as he did. Notice also that God says that there was no justifiable cause for God to bring upon Job the bad things enumerated in the record. Contrary to what many theologians affirm, Job's calamities and adversities were not chastisements for sin. Job was innocent of any sin that would warrant such evils. Further, the record says that Satan had incited God to be "against" Job. Of course, God was not being manipulated by Satan but was willing to be temporarily against Job so far as outward blessing of his circumstances. Notice also that God acknowledges that he was responsible for bringing upon Job his various evils. Those evils were because God was "against" Job.
Was it right for God to allow Satan to incite him to act against Job as if he were a reprobate? Yes, and that for several reasons. Consider the words of Jesus who asked - "Is it not lawful for me to do what I wish with my own things? Or is your eye evil because I am good?’" (Matt. 20: 15 nkjv) Further, the Lord had several good reasons to justify his actions, for a greater good resulted from God's being against his righteous servant Job.
"4 So Satan answered the Lord and said, “Skin for skin! Yes, all that a man has he will give for his life. 5 But stretch out Your hand now, and touch his bone and his flesh, and he will surely curse You to Your face!”
6 And the Lord said to Satan, “Behold, he is in your hand, but spare his life.”
7 So Satan went out from the presence of the Lord, and struck Job with painful boils from the sole of his foot to the crown of his head. 8 And he took for himself a potsherd with which to scrape himself while he sat in the midst of the ashes.
9 Then his wife said to him, “Do you still hold fast to your integrity? Curse God and die!”
10 But he said to her, “You speak as one of the foolish women speaks. Shall we indeed accept good from God, and shall we not accept adversity?” In all this Job did not sin with his lips." (vss. 4-10)
Again, notice that Satan could do nothing but what God permitted him to do. Thus, God was the chief cause of Job's calamities. Satan was the immediate culpable cause, or the efficient or instrumental cause, or the blameworthy cause. Job again confesses that the evil he was experiencing was "from God" and yet he never charged God with being unjust for doing so.
The Evil of Blindness
"Now as Jesus passed by, He saw a man who was blind from birth. And His disciples asked Him, saying, "Rabbi, who sinned, this man or his parents, that he was born blind?" Jesus answered, "Neither this man nor his parents sinned, but that the works of God should be revealed in him." (John 9: 1-3 nkjv)
The evil in this instance is not a moral evil but the evil of blindness. However, this bad thing would later be the means of bringing glory to God, which would be the chief good resulting from his blindness. There were no doubt other good consequences of that healing of the blindness. No doubt the blind man would appreciate the gift of sight far more than those who have never been blind. Just as the greater sinners come to love Jesus more than lessor sinners when they are forgiven (See Luke 7: 42), so those who have been delivered from great calamities by the Lord have greater love and appreciation than those who have not been so delivered.
Was it right that God allowed this man to be born blind? Was the reason Jesus gave for his blindness a justification for God so allowing him to be born blind? Why does Jesus not do likewise for every blind person? Is that fair? These are not easy questions for people to answer. Obviously yes, for he is the sovereign Lord and Creator and has a right to do what he wills with his creatures. Further, God has the perfect right to give one good thing to one and not to another. God is just in his distribution of good things. Notice these texts that affirm this to be so.
"For He says to Moses, “I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion.” (Rom. 9: 15 nkjv)
"For who makes you different from anyone else? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?" (I Cor. 4: 7 niv)
We could cite several other texts which affirm God's right to distribute blessings, good, and reward according to his own sovereign will. God is not obligated to give equally to all. A verse we have previously cited are worth citing once again in this context.
“Woe to him who strives with his Maker! Let the potsherd strive with the potsherds of the earth! Shall the clay say to him who forms it, ‘What are you making?’ Or shall your handiwork say, ‘He has no hands’?" (Isa. 45: 9)
All this has to do with what is called "distributive justice." Distributive justice, in a theological context, refers to the fair allocation of resources and opportunities, reflecting God's concern for the well-being of all people, particularly the marginalized. But, let us notice what God said to Moses along this line.
"So the LORD said to him, “Who has made man’s mouth? Or who makes the mute, the deaf, the seeing, or the blind? Have not I, the LORD?" (Exo. 4: 11 nkjv)
This verse is similar to this one:
"The rich and poor meet together: the LORD is the maker of them all." (Prov. 22: 2 kjv)
I take these verses to mean that a man's circumstances and his gifts are from the Lord and that he sometimes gives to one what he withholds from another. He gives the gift of sight to one but not to another and no one can claim that God is being unfair, especially seeing that all are sinners to whom God owes nothing. If he gives something good to those who are rebels to him it is a matter of grace and mercy. Why was the man born blind? It was not because of any sin by himself or by another. It was because God did not give him the gift of sight when he was being formed in the womb.
There are some good reasons why God distributes his good things in this way, although some are so against God and his works that they will never admit, just as Satan, that God acts justly. These have such an hatred of God that they will never acknowledge God as good and just no matter what. All they want to do is to quarrel with their Maker, a thing that is to be greatly condemned.
Concerning whether one becomes rich or poor, or somewhere in between, Moses wrote in Deuteronomy 8:18 these words: "Remember the LORD your God, for it is he who gives you the power to get wealth."
Solomon also wrote:
"Moreover, when God gives someone wealth and possessions, and the ability to enjoy them, to accept their lot and be happy in their toil—this is a gift of God." (Eccl. 5: 19 niv)
Even among the members of God's family, he does not give all equal gifts. Wrote Paul:
"4 There are diversities of gifts, but the same Spirit. 5 There are differences of ministries, but the same Lord. 6 And there are diversities of activities, but it is the same God who works all in all. 7 But the manifestation of the Spirit is given to each one for the profit of all: 8 for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, 9 to another faith by the same Spirit, to another gifts of healings by the same Spirit, 10 to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. 11 But one and the same Spirit works all these things, distributing to each one individually as He wills." (I Cor. 12: 4-11 nkjv)
These were not all equal gifts but they all were equally important. Notice how God is sovereign in his distribution of gifts. The record says "distributing to each one individually as He wills." The same is true in nature. God gives gifts to one and not to another. So Paul testified earlier in his first epistle to the Corinthians. He says - "For I wish that all men were even as I myself. But each one has his own gift from God, one in this manner and another in that." (I Cor. 7: 7 nkjv)
Paul's Thorn in the Flesh
"7 And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure. 8 Concerning this thing I pleaded with the Lord three times that it might depart from me. 9 And He said to me, “My grace is sufficient for you, for My strength is made perfect in weakness.” Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me. 10 Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong." (II Cor. 12: 7-10 nkjv)
Here is another case where God (or Christ) brought good out of a bad thing. That bad thing was what Paul called a "thorn in the flesh," which he further calls "a messenger of Satan." He also testifies that other things which are bad turn out to be good because of God's providential working. He says he rejoices in bad things such as infirmities, reproaches, needs, persecutions, distresses. Why? Because he knows that God has determined to bring forth good from those evil things. What is that good? First, the thorn in the flesh and the other things mentioned will serve to keep Paul from pride and to keep him humble and meek, and correct in his appraisal of himself. They kept Paul from getting the "big head." Second, through the gift of faith and perseverance Paul would learn to lean more on Christ and less on himself. Third, by these evils Paul would be perfected, for Christ said to him "my strength is made perfect in weakness" and Paul was able to say "when I am weak then I am strong." Fourth, by the messenger of Satan and those evils "the power of Christ" would "rest upon" him. Fifth, Paul's case resembles the case of Job and are intended to make sure that his trials would purify him so that he would in the end "come forth as pure gold."
In closing this section where we are answering the questions about the justice of God in willing evil to exist, even when he knew in advance what evil would be occurring, we prepare the way to answer the age old question debated by philosophers and theologians which asks "does the end justify the means?" Some might object to the justification I have put forth that says God is justified in the evil he creates (or allows) because he has some greater end or good in mind by saying "the end never justifies the means." So, we will address that question in the next chapter.
However, we have given several examples where God brought good out of evil, whether that evil be a moral evil or a natural evil.
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