In recent months a friend or relative may have experienced some serious illness or injury. You may have gone through these things yourself. In these matters, we often question the role of God and His degree of involvement. Does He cause these calamities? Or merely allow them? How much power does Satan have to inflict God’s people? Do these things always work for good?
Recall the case of Job and his wife. To our amazement, we hear Job’s seemingly non-human response, “the Lord gave, and the Lord hath taken away; blessed be the name of the Lord” (Job 1:21). Job was not confused about God’s role in his tragedy.
After the second round of affliction, Job proclaims, “What? Shall we receive good at the hand of God, and shall we not receive evil?” (Job 2:10). Can we receive evil from the hand of God? Job could; and so could Joseph (Gen. 50:20); and the Apostle Paul (2 Cor. 12:7-10). But why is it that we struggle with this concept? There are three issues that believers stumble over when dealing with this question; 1) God’s sovereignty; 2) man’s finiteness; and 3) the Bible’s definition of evil.
1. We fail to recognize that God is in total control and exerts divine authority over all things. Job’s case reveals the controlling hand of God over all. We must submit our lives fully to a sovereign, omniscient, omnipotent God.
This is the purpose that is purposed upon the whole earth: and this is the hand that is stretched out upon all nations. For the Lord of hosts hath purposed, and who shall disannul it? and His hand is stretched out, and who shall turn it back? (Isa. 14:26-27).
I am God, and there is none else; I am God, and there is none like Me. Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all My pleasure: calling a ravenous bird from the east, the man that executeth My counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it (Isa. 46:9-11).
For by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers, all things were created by Him, and for Him: And He is before all things, and by Him all things consist (Col. 1:16-17).
2. We fail to recognize that the ways, thoughts and purposes of an infinite God cannot be fully grasped and understood by the finite intelligence of His creatures. We may try to demand of God that He act and conduct Himself in ways only understood within our limited knowledge of Him. His sovereignty far surpasses our fleshly wisdom. It is faith that bridges the gap.
I would seek unto God, and unto God would I commit my cause: which doeth great things and unsearchable; marvelous things without number (Job 5:8-9).
Which doeth great things past finding out; yea, and wonders without number. Lo, He goeth by me, and I see Him not: He passeth on also, but I perceive Him not. Behold, He taketh away, who can hinder Him? Who will say unto Him, What doest Thou? (Job 9:10-12).
For My thoughts are not your thoughts, neither are your ways My ways, saith 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).
O the depths of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord? Or who hath been His counsellor? For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen (Rom. 11:33-34, 36).
3. We fail to understand the full meaning of the word “evil” and how it is used in Scripture, specifically in relation to God.
Who first used the term “evil”? (Gen. 2:17). It was God! He introduced the term before the fall of man and even before the appearance of Satan. It was His plan for the consequences toward those who either obeyed Him or disobeyed Him. Death was God’s idea—first introduced in this same verse, before man’s fall into sin.
A closer study of the word “evil” in Scripture will reveal that it is used in a broad spectrum of meanings. On one side of the continuum it can speak of the punishment or judgment of God upon man to fulfill His purposes, such as the Assyrian and Babylonian captivities. (Search the prophets to see this—Jer. 18:11; 32:42; 39:16; 44:27; Micah 1:12). On the other extreme, it can be used to describe the wicked, vile and sinful lusts of man’s fallen and depraved nature (Jas. 1:13-15). The afflictions and troubles coming from the hand of God, either in testing or chastening, often appear “evil” to the finite view of man, yet are actually “good” in the overall infinite purposes of God. It is a matter of perspective as to whether we can see things as good or evil. Job, Joseph, and Paul were able to see “evil” things by faith through the eyes of God, as from the hand of God, only because they recognized Him as God, and their own frame as vessels of clay.
These principles are dramatized in Job 2:6-10. We see God, who has all things in control, including Satan and his evil plans. “And the Lord said unto Satan, Behold he is in thine hand; but save his life” (Job 2:6). We can see the failure of the man when blind to the hand of God behind the circumstances and troubles of life. Job’s wife, representing those who want to define and judge God’s role by their own finite understanding, instructs Job to “curse God and die” (Job 2:9). Finally, we see the man of faith with spiritual understanding. He refuses to question God’s sovereign authority or redefine God’s role. He declares, “We have also received good from God, and should we not receive evil?” (Job 2:10, Darby).
Within Job chapter 2, the word “evil” occurs 3 times—in verse 3, 10 and 11. It is the same Hebrew word, ra’ or ra’ah. (Strong’s # 7451). In this passage it is used in three different ways. In verse 3, it describes the wicked and sinful world in which Job lived, and of which he refused to be a part. Next in verse 10, the same word is used by Job to represent the troubles he has received from the hand of God. Then in verse 11, the same word is used to describe the troubles of Job, only this time from the human, carnal perspective of his three friends, who failed to understand the principles previously discussed.
When Job-like trials come into our lives, I know of no greater source of comfort and strength than that found in the testimony Job, Joseph and Paul. Only with a biblical understanding of God’s hand can we say, “the Lord giveth, and the Lord taketh away”; “ye thought it evil against me, but God meant it unto good”; “the things which happened unto me, have fallen out rather unto the furtherance of the gospel;” “most gladly therefore will I glory in my infirmities, that the power of Christ may rest upon me.” We can further rejoice in the truth of 1 Corinthians 10:13.
There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it.
Notice that God is the author of trials and testing that come into our lives. Two important facts are also introduced in this verse: i) God knows exactly how much we can bear, and ii) with every testing He sends to us He has already provided a way to bear it, so we can profitably endure under the load.
Job 2:6-10 gives us an overview of the three great influences in human history, packaged in this snapshot of Job’s personal experience:
God is controlling;
Satan is deceiving;
Faith is believing.
With this in view, we can begin to appreciate and then fully embrace the message of Romans 8:28; Ephesians 5:20 and 1 Thessalonians 5:16-18. May we also avoid the trap so many have fallen into, that of attempting to force the sovereign God “who doeth all things well” into the finite mold of our small minds. Might we heed the warning of Zephaniah 1:12,
And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil.