Theodicy in the Hebrew Bible by James Crenshaw

God is all-good. God is all-powerful. Terrible things happen. Trying to reconcile these three things is what we call theodicy—an attempt to understand why God allows evil to exist in the world. To quote Abraham: “Shall not the judge of all the earth do what is just?” (Gen 18:25).

As old as recorded history, theodicy gave rise to literary classics both in the Hebrew Bible and elsewhere. The best-known biblical theodicy is the book of Job. In it, a truly good man’s world is turned upside down by God and his agent because of a wager. The earlier, nonbiblical poem known as the Babylonian Theodicy, which is a dialogue between a sufferer and his friend, likewise raises doubts about the human ability to know what the gods approve.

How could anyone know that? Only by self-disclosure on the part of the deity or by analogy from human experience. And the latter requires God to be similar to mortals, embodying the noblest of human virtues. Herein lies a problem. What is believed to be noble changes over time. Attributes once deemed worthy of God become questionable.

Belief in only one God makes Judaism and Christianity particularly vulnerable to the problem of theodicy, for there is no one else to blame for evil. “The devil made me do it” won’t do, for an all-powerful God could easily negate the devil’s work.

In a world created by a good God, where does evil originate?

Evil manifests itself in nature (in tsunamis, earthquakes, tornadoes, hurricanes, cancer cells) and in human behavior (offenses against one another and against God). Together, natural and moral evil test the human spirit and cause unbearable suffering. There is simply no explanation for the suffering of children, but people nevertheless seek answers.

Questions of theodicy abound in the Hebrew Bible, and the answers vary. From jurisprudence and warfare, for example, comes the retributive view that suffering is punishment for sin, whether unintentional or intentional. This idea pervades the historical and prophetic books as well as Psalms, Proverbs, and Job.

Parental discipline provides an alternative explanation for suffering. A loving parent punishes an errant child. The goal of correction is educative, a kind of soul building. By analogy, God is said to discipline favored ones (Prov 3:11-12). 

Testing supplies a third response to the existence evil. Lacking full knowledge, due to human free will, God needs to know whether an individual’s devotion is genuine. That search underlies the harrowing tests of Abraham, whom God commands to sacrifice his son Isaac (Gen 22), and of Job.

Other explanations for evil’s presence also appear in the Bible and related literature: punishment or reward are deferred until a later time, either the remote future or after death (Job 19:26, Dan 12:2, and Isa 45:15); suffering draws one closer to God, who shares the pain, as in Ps 73; always a mystery, God is hidden or in exile because of the affront of sin; people are victims in a deterministic universe, as in Ecclesiastes, 4 Ezra, and 2 Baruch; some individuals suffer to save others from an awful fate; and suffering is transgenerational, offspring paying for the sins of their parents (as in Exod 34:7).

In the end, theodicy fails to offer a convincing, rational explanation for evil. It does, however, remind God of the covenant with Israel; and it keeps theologians honest.

James Crenshaw, "Theodicy in the Hebrew Bible", n.p. [cited 26 Jun 2017]. Online: http://bibleodyssey.org/en/people/related-articles/theodicy-in-the-hebrew-bible

Contributors

James Crenshaw

James Crenshaw
Emeritus Professor, Duke University

James Crenshaw is the Robert L. Flowers Emeritus Professor of Old Testament at Duke University. He is the author of numerous scholarly articles and books, including Old Testament Wisdom (Westminster John Knox 2010), Defending God: Biblical Responses to the Problem of Evil (Oxford University Press, 2005), Qoheleth (University of South Carolina Press, 2013), and Reading Job (Smyth & Helwys, 2011).

A West Semitic language, in which most of the Hebrew Bible is written except for parts of Daniel and Ezra. Hebrew is regarded as the spoken language of ancient Israel but is largely replaced by Aramaic in the Persian period.

An accounting for evil in the world despite God's goodness.

Of or relating to ancient lower Mesopotamia and its empire centered in Babylon.

general condition of living away from ones homeland or specifically the Babylonian captivity

The ability to act without outside constraint; within theology, the idea that humans can choose their actions freely, despite an omnipotent God.

The set of Biblical books shared by Jews and Christians. A more neutral alternative to "Old Testament."

The religion and culture of Jews. It emerged as the descendant of ancient Israelite Religion, and is characterized by monotheism and an adherence to the laws present in the Written Torah (the Bible) and the Oral Torah (Talmudic/Rabbinic tradition).

Of or related to the written word, especially that which is considered literature; literary criticism is a interpretative method that has been adapted to biblical analysis.

Those biblical books written by or attributed to prophets such as Isaiah, Jeremiah, and Ezekiel.

Gen 18:25

25Far be it from you to do such a thing, to slay the righteous with the wicked, so that the righteous fare as the wicked! Far be that from you! Shall not the Ju ... View more

Prov 3:11-12

11My child, do not despise the Lord's discipline
or be weary of his reproof,12for the Lord reproves the one he loves,
as a father the son in whom he delights.

Gen 22

The Command to Sacrifice Isaac
1After these things God tested Abraham. He said to him, “Abraham!” And he said, “Here I am.”2He said, “Take your son, your only s ... View more

Job 19:26

26and after my skin has been thus destroyed,
then in my flesh I shall see God,

Dan 12:2

2Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

Isa 45:15

15Truly, you are a God who hides himself,
O God of Israel, the Savior.

Ps 73

BOOK III
(Psalms 73-89)
Plea for Relief from Oppressors
A Psalm of Asaph.
1Truly God is good to the upright,
to those who are pure in heart.2But as for me, my f ... View more

Exod 34:7

7keeping steadfast love for the thousandth generation,
forgiving iniquity and transgression and sin,
yet by no means clearing the guilty,
but visiting the iniqu ... View more

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