Objections
One common objection to the greater good solution is essentially a challenge to the omnipotence and wisdom of God. Schilling argues that many have distorted the doctrine of the providence of God because they believe that God “plans or orders all events, helpful or hurtful to human life.”[1] Surely, Schilling reasons, God “cannot prompt men to violate the highest norms of human conduct to fulfill his hidden purposes.”[2] The most difficult challenge to a solution is that which is supported by Scripture, and Schilling presents a strong case, citing Scriptures like Genesis 18:25 where Abraham asserts, “Shall not the Judge of all the earth deal justly?”
First, when reflecting upon the omnipotence and the providence of God, one must again remember that God does whatever He pleases. To place limitation on God by saying He cannot act in such a way without consideration of the entirety of Scripture is surely error. For example, in Deuteronomy 32:29 the Lord says “It is I who put to death and give life. I have wounded and it is I who heal, and there is none who can deliver out of my hand.” The Lord takes responsibility for killing, and yet has He not forbidden murder? One must remember that all things belong to the Lord, and it is His right as Creator to do with creation as He pleases, whether it is injury or deliverance. We cannot fully understand the means by which our Lord operates, and accordingly He has said through Isaiah, “My ways are higher than your ways and my thoughts than your thoughts” (Isa 55:9). Thus it is evident that God is separate from humanity, and cannot be held under the same restrictions.
Another challenge issued to the greater good defense is why did God create a world in which humans have the capacity to commit evil? Could not the omnipotent God just dispense with the idea altogether, and then achieve the greater good with a more pleasant means?[3] This question is most aptly answered by Jonathan Edwards. He argues very convincingly that God ordained evil to be so that He might show His eternal attributes more fully. Surely we could not understand goodness if there were no contrast of evil. We would not comprehend His great mercy at all if we did not have the capacity to sin against Him. If there were no evil, God could not fully manifest His glorious grace by which He saves us or His terrible wrath which destines sinners to eternal destruction, and therefore we would have an incomplete understanding of the glory of God. “It is necessary that there should be evil, because the display of the glory of God could not but be imperfect and incomplete without it . . .”[4]
In a similar context, Paul in his letter to the Romans explains the motive of God to create people destined for sin and eternal punishment. Why did God create them at all? Would not it have been better for them to remain non-existent? Paul returns with another question, “What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction? And He did so to make known the riches of His glory upon vessels of mercy, which He prepared beforehand for
glory . . .” (Rom 9:22-23) Therefore, God has ordained evil into existence and has predestined some for destruction because of that evil so that He might make known more fully “the riches of His glory,” which is His greater good.
It is clear through a careful reading of Scripture that the Lord is omnipotent, omnisapient, and good, and also that there is evil in the world. This does not refute the existence of God, nor do these truths exist together illogically. Scripture clearly teaches that the Lord uses evil for His sovereign, wise, and good purposes, and who are we to question the Almighty?
[3]George N. Schlesinger, “Suffering and Evil,” in Contemporary Philosophy of Religion, ed. Steven M. Cah and David Shatz (New York: Oxford University Press, 1982), 26.
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