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Does God create evil? (cf. Lam. 3:38; Jer. 18:8; Amos 3:6; 1 Sam. 16:14; 18:10)

Claim:

Isaiah writes that God is the one who “[causes] well-being and creating calamity” (Isa. 45:7). Older translations render this Hebrew word as “evil” (ra’). Is God the author of evil?

Response:

RESPONSE: No! God does not cause evil. The psalmist writes, “You are not a God who takes pleasure in wickedness; no evil dwells with You” (Ps. 5:4). He also writes, “There is no unrighteousness in Him” (Ps. 92:15). Paul writes, “What shall we say then? There is no injustice with God, is there? May it never be!” (Rom. 9:14). James writes, “Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow” (Jas. 1:17). More passages could be offered, but clearly, the Bible teaches that God is morally flawless and incapable of committing evil.

The Hebrew word for “evil” (ra’) is complicated. While older translations render this as “evil,” newer translations render it as “disaster” or “calamity.” Context determines its usage. Motyer writes, “Out of about 640 occurrences of the word ra‛ (which ranges in meaning from a ‘nasty’ taste to full moral evil) there are 275 instances where ‘trouble’ or ‘calamity’ is the meaning.”[1]

The context of Isaiah 45 refers to the disaster or calamity that Cyrus will bring on Israel’s enemies. Consequently, God is saying that he is bringing judgment. Grogan writes that God “brings disaster as a punishment for sin [and] is supreme over all. Isaiah has already shown that God brings calamitous judgment on men because of their sins (cf., e.g., 10:5-12).”[2] While Cyrus is the free moral agent, God is the sovereign Lord over history. Good things come from God’s moral will (Jas. 1:17), while evil things come from his permissive will. Thus, God doesn’t create evil, but he does allow it.

While these categories exist in God’s character, Scripture often doesn’t give philosophical precision when explaining these events. OT scholar Walter Kaiser observes, “Scriptural language frequently attributes directly to God what he merely permits.”[3] That is, the Bible will sometimes claim that an act is the freewill decision of an individual, while other times it will say the act was caused by God. Since God is sovereign (or in control) over all things, nothing occurs without him either causing or permitting it.

Several examples can be found in Scripture that state God as the direct cause of an event. Behind the scenes, however, other passages demonstrate that he is merely permitting this activity:

Who created the Ark? Deuteronomy states that Moses created the Ark (Deut. 10:3), but Exodus states that the artist Bezalel created it (Ex. 37:1). Moses was the ultimate cause, and Bezalel was the secondary cause.

Who killed Saul? Both 1 Samuel 31 and 1 Chronicles 10 make it clear that Saul committed suicide, killing himself (1 Sam. 31:4; 1 Chron. 10:4). Yet, we read, “The LORD put [Saul] to death and turned the kingdom over to David son of Jesse” (1 Chron. 10:14 NIV).

Who crucified Jesus? The Bible explains that Satan and evil men were the reason for Jesus being put on the Cross (Jn. 13:2). However, Scripture also teaches that this was also due to “the predetermined plan and foreknowledge of God” (Acts 2:23). Likewise, the freewill decisions of Pontius Pilate, Herod, and the people were all according to “whatever Your hand and Your purpose predestined to occur” (Acts 4:28).

Who gave David Saul’s wives? Paul Copan writes, “We’re told that God ‘gave’ (nathan) to David Saul’s wives (2 Sam. 12:8). Yet God threatened to bring judgment on David in that God would eventually ‘give’ (nathan) to David’s rebellious son Absalom those same wives. That is, Absalom would commit adultery with them (12:11). But surely this kind of ‘giving’ has the broad sense of permission—not divine blessing and approval.”[4]

Samson wanted a Philistine girl, lusted after her, and took her. This was his free moral decision—morally prohibited by God. Yet, the author of Judges writes, “His father and mother did not know that it was of the Lord, for He was seeking an occasion against the Philistines” (Judg. 14:4). Samson’s choice was evil, and yet, it was “of the Lord.” God had a plan in using this decision—even though Samson and his family were unaware of this (cf. Rom. 8:28; Gen. 50:20).

Who caused the census? 2 Samuel 24:1 explains that God caused David to number the people, but 1 Chronicles 21:1 explains that it was Satan who moved him.

Did God send a deceiving spirit? (1 Kings 22:23) A number of observations can be made. First, in context, the evil spirit volunteered to do this (v.21), and God gave him permission to do it (v.22). Second, God permitted this for the purpose of judgment. This is not a case of God doing evil, but a case of God punishing evil. King Ahab deserved to die for the evil acts he had committed against the nation of Israel. Third, while God does command the demon to “Go and do it,” this doesn’t necessarily mean that this is his active will. God also commands the people of Israel, “Go to Bethel and sin” (Amos 4:4 NIV). Clearly, God would never cause us to sin (i.e. his moral will), but he does permit this (i.e. his permissive will). Why does he command this? The next verse states that this is exactly what the people “loved to do” (Amos 4:5 NIV).

Who afflicted Job? (Job 1-2) Satan was the one to afflict Job (Job 1-2), but at the end of the book, Job’s friends are said to comfort him “for all the adversities that the Lord had brought on him” (Job 42:11).

Who judged the firstborn in Egypt? Exodus states, “For the Lord will pass through to smite the Egyptians; and when He sees the blood on the lintel and on the two doorposts, the Lord will pass over the door and will not allow the destroyer to come in to your houses to smite you. 24 And you shall observe this event as an ordinance for you and your children forever” (Ex. 12:23-24). However, the psalmist writes that this was actually—not the Lord—but “a band of destroying angels” (Ps. 78:49). No contradiction is warranted, when we realize that first and secondary causes simply are not distinguished in Hebrew thinking.

Other passages explain that Satan must ask “permission” to attack humans (Lk. 22:31). Thus, demonic activity (which is clearly evil) is still not God’s active will, but under his permissive will. The lack of philosophical distinction communicates that God is sovereign. Nothing happens in God’s universe without him either causing it or signing off on it.


[1] J. A. Motyer, The Prophecy of Isaiah: An Introduction & Commentary (Downers Grove, IL: InterVarsity Press, 1996), 356.

[2] Geoffrey W. Grogan, “Isaiah,” in The Expositor’s Bible Commentary: Isaiah, Jeremiah, Lamentations, Ezekiel, ed. Frank E. Gaebelein, vol. 6 (Grand Rapids, MI: Zondervan Publishing House, 1986), 271.

[3] Walter C. Kaiser Jr. et al., Hard Sayings of the Bible (Downers Grove, IL: InterVarsity, 1996), 196-197.

[4] Paul Copan, Is God a Vindictive Bully? (Grand Rapids, MI: Baker Academic, 2022), 159.

About The Author
James Rochford

James earned a Master’s degree in Theological Studies from Trinity Evangelical Divinity School, graduating magna cum laude. He is the founder of Evidence Unseen and the author of several books. James enjoys serving as a pastor at Dwell Community Church in Columbus, Ohio, where he lives with his wife and their two sons.