Why did God permit evil?

From 'A Chosen Vessel' by F. G. Patterson.

Let us now turn to Genesis 1, 2, where we have the account of the creation of man, "And Elohim saith, we will make man (Adam) in our image, after our likeness, and they shall have dominion over the fish of the sea, and over the fowl of the heavens, and over the cattle, and over all the earth, and over every reptile that is creeping on the earth." "So Elohim created the man (Adam) in his own image, in the image of Elohim created he him; male and female, created he them."*

(*Translation of Genesis 1 from the Hebrew, by G. V. W.)

There are two distinct words used here by God, very different in their signification; they are "image" and "likeness." Another has given valued thoughts on the use assigned to each, to which I would add some remarks. How accurately this usage is maintained throughout the word of God, is amongst the wonders of its perfections.

The word "image" is sometimes, in human language, used to signify the likeness in one for another; as one would say, 'such an one is the very image of his father' — meaning that he is an exact likeness; but this is not the way it is used in general, in scripture. There it is used, rather in speaking of that which is set to represent another, without having any reference to its being like or unlike, in features, or otherwise, to the person represented. As we read of Christ being "the image of the invisible God." (Col. 1: 15.) And man being "the image and glory of God" (1 Cor. 11: 7), &c.; the word image being here used, as fully representing another, as the image of Jupiter, of Caesar, &c. Now "likeness" is different from this: its meaning is simple and readily understood, as describing a person being like another, that is, having the same traits of character and features, &c.

The man was created then in both these ways. He was set as the great centre of an immense system, fully to represent God, as His Image. The dominion of the vast system was his. All created things were under him. All intelligences, his wife included, were to look up to him as God's representative in that sphere. God alone was over him; all else being subject to man. But he was also in the likeness of God. He was pure as his Creator made him, he was very good: he was sinless too, absolutely without evil: he was from God, to be for God, and thus like Him, and fit, therefore, to be His image — to represent Him; and to be the centre to which all should look up; and with an intelligent will; his choice also was free.

But again we ask, Why did God leave moral evil a possibility? Or, in other words, why permit the entrance of sin? Could He not have created a being, which could not fall? one who could only do what was good and right?

The answer is plain. Because, if He would create a glorious creature — man, after His own image, and in His likeness, free to choose either good or evil, and not a creature governed by a mere chain of instinct, as the birds and beasts around him — He must leave the entrance to him of evil, a possibility, though not a necessity. If man, as God created him, could not choose evil, then he had no choice at all: and he would be no more virtuous in doing good, than the mere animal which follows the instincts of its nature. And because, in such a case, he must do good, he would be no more virtuous in doing so than they.

Either God must refrain — we write the words with reverence — from creating such a being, of this high and glorious order of existence, with a free choice and will; or He must leave the question of evil a possibility to him. Alas, for the result! of which. a fallen race speaks with such terrible reality. He chose the evil and refused the good; and the moment he exercised his choice he became a sinner. Man, created in the image of God, fell from that pinnacle of eminence, never to be restored to it again. Fallen Adam begets a son in his own likeness after his image (Gen. 5: 3), while unfallen Adam had been created "in the likeness of God." (Gen. 5: 1.)

Observe, in all this there was no thought of man being holy: nor could it have been said as afterwards of the "new man," that he of Him, was "created in righteousness and holiness of truth." (Eph. 4: 24.) God is holy — absolutely so. But holiness is relative, inasmuch as it supposes evil to exist, and implies absolute separation from it. This could not be said of man, as God created him. He was pure, and perfectly good, but evil was not for him in existence, until he chose evil, when presented in the form of a temptation, and thus he threw aside the authority and will of God, who had given it to him. So of righteousness, which also presupposes the existence of evil.

How everything in the sinner now depends on his will, in having to do with God; his salvation and all, depend upon the surrender of his will to Him. "Ye will not come unto me, that ye might have life." (John 5: 40.) And "Whosoever will, let him take the water of life freely." (Rev. 22: 17.)

Now Christ is said to be the "image of the invisible God" (Col. 1: 15); the "image of God" Himself. (2 Cor. 4: 4.) This is because he fully represents God; but He is never said to be in His "likeness;" simply because He is God Himself, therefore not merely like Him. But it is said that He came in the "likeness of sinful flesh," and rightly so; because He was not sinful flesh at all. See Romans 8: 3.

He too, had His own perfect will; and while tested to the uttermost in life and in death, it was always subject to God's. "My meat is to do the will of him that sent me, and to finish his work." (John 4: 34.)

This obedience and subjection found its perfection fully in death. He "became obedient unto death, even the death of the cross." (Phil. 2: 8.) Mark, He was not subject to death, as the first man, through his sin. With him it was the penalty of disobedience, and the ending, by God's sentence, in death, of will in him to the uttermost. But it was there that the perfection of Christ's surrender of a perfect will in Obedience, shone out most fully. Or rather, may we not say? the perfect blending of a perfect will in Him with that of God, in obedience unto death itself.