SUBJECT:   Evil

QUESTION:  Does evil originate from God or Satan?

ANSWER:

First, let us look at all the verses that speak to this issue, then determine the meaning

Judges 9:23

Then God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:  

1 Samuel 16:14-16

14 But the Spirit of the LORD departed from Saul, and an evil spirit from the LORD troubled him.  

15 And Saul's servants said unto him, Behold now, an evil spirit from God troubleth thee.  

16 Let our lord now command thy servants, which are before thee, to seek out a man, who is a cunning player on an harp: and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well.  

1 Samuel 16:23

And it came to pass, when the evil spirit from God was upon Saul, that David took an harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him.  

1 Samuel 18:10

And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house: and David played with his hand, as at other times: and there was a javelin in Saul's hand.  

1 Samuel 19:9

And the evil spirit from the LORD was upon Saul, as he sat in his house with his javelin in his hand: and David played with his hand.  

1 King 22:23

Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee.  

Let us look at the commentary that covers a number of these scriptures.

1 Samuel 16:14-23

Saul troubled by an evil spirit

 We have here Saul falling and David rising.

 I. Here is Saul made a terror to himself (v. 14): The Spirit of the Lord departed from him. He having forsaken God and his duty, God, in a way of righteous judgment, withdrew from him those assistances of the good Spirit with which he was directed, animated, and encouraged in his government and wars. He lost all his good qualities. This was the effect of his rejecting God, and an evidence of his being rejected by him. Now God took his mercy from Saul (as it is expressed, <2 Samuel 7:15); for, when the Spirit of the Lord departs from us, all good goes. When men grieve and quench the Spirit, by willful sin, he departs, and will not always strive. The consequence of this was that an evil spirit from God troubled him. Those that drive the good Spirit away do, of course, become prey to the evil spirit. If God and his grace do not rule us, sin and Satan will have possession of us. The devil, by the divine permission, troubled and terrified Saul, by means of the corrupt humours of his body and passions of his mind. He grew fretful, and peevish, and discontented, timorous and suspicious, ever and anon starting and trembling; he was sometimes, says Josephus, as if he had been choked or strangled, and a perfect demoniac by fits. This made him unfit for business, precipitate in his counsels, the contempt of his enemies, and a burden to all about him. ~(from Matthew Henry's Commentary)

Note:  We have a couple of major concepts here:

1) First, people do not exist in a vacuum.  They are either being influenced and guided by God or by Satan. Satan is the ruler of this world (2 Corinthians 4:4); the prince of this world, John 12:31; the prince of the power of the air, Ephesians 2:2 and ruler of the darkness of this world, Ephesians 6:12.  Let us read these latter two verses:

Ephesians 2:2

Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:

Ephesians 6:12

For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

It should be clear that Satan is at work in this world and offers a constant barrage of influences that are opposite to the Word of God.

2) Satan needs permission for everything he does.  We see this in Job.  Notice these key words of the commentary:

"The devil, by the divine permission" (Job 1:12 and Job 2:6)

So in this sense, these verses make more sense.  In our example, Saul has rejected God and His power so He withdrew.  This resulted in a vacuum and meant that Satan could move in.  With God's permission, he did.  Thus the wording, "Then God sent an evil spirit".  In some commentaries you will see the "evil spirit" of 1 Samuel 19:9 described as Satan, himself.  So it could be stated like this:

1 Samuel 19:9 And Satan, with the permission of God approached Saul...  Main Reason:  Saul had rejected God.  You will not find a reference where God allows Satan to approach people for spite or without good reason or to tempt.

Here are 3 key verses:

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.

Note:  Temptation is common to man and we should be clear where temptation comes from...Satan.  But God will "not suffer (allow)" you or me to be tempted by Satan or Satan's world more than we are able to take.

James 1:12-15

12 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

13 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:

14 But every man is tempted, when he is drawn away of his own lust, and enticed.

15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.

Note: This verse shows clearly that God, Himself will not cause the temptation (with evil). He allows Satan to do so with the person is rejecting God (which is most of the planet)  Verse 14 shows that it is the human being that causes the temptation when he or she rejects God and plays to his or her own lust and then commits sin.

Revelation 3:10

Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

Note:  Notice here that God will keep the temptation of Satan from us IF we keep His Word.  This is a great promise.

We had a recent inquiry that was worded this way:

“I'm having a very difficult time reconciling certain acts of God in the Hebrew Scriptures with the loving and merciful God described in some parts of the Old Testament text as well as the New.  The following is an abbreviated list of things that I've come across that are particularly troubling for me:

1  God's apparent responsibility for evil (Amos 3.6, Lamentations 3.38, Isaiah 45.6-7).

2  God demanding and sanctioning human sacrifices (Leviticus 27.28-29, Judges 11.29-40, 2 Samuel 21.1-9).

3  God killing the first born of every Egyptian family (Exodus 12.29).

4  God sanctioning slavery (Exodus 21.2-6, Leviticus 25.44-46).

5  God sanctioning the selling of one's daughter (Exodus 21.7).

6  God's commanding the Israelites to kill all the inhabitants of areas--men, women, children, and animals (various scriptures).

How on earth can a loving and merciful God sanction and/or take part in such horrors?”

Items 1,3,6 were handled above.  Let us take a closer look at the remaining items.

Item 2: Leviticus 27.28-29, Judges 11.29-40, 2 Samuel 21.1-9---human sacrifices.

Leviticus 27:28

Notwithstanding no devoted thing, that a man shall devote unto the LORD of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto the LORD.

[Devoted thing] The primary meaning of the Heb. word cheerem (OT:2764) is something cut off, or shut up. Its specific meaning in the Law is, that which is cut off from common use and given up in some sense to Yahweh, without the right of recal or commutation. It is applied to a field wholly appropriated to the sanctuary (Lev 27:21), and to whatever was doomed to destruction (1 Sam 15:21; 1 Kings 20:42). Our translators have often rendered the word by "cursed," or "a curse," which in some places may convey the right sense, but it should be remembered that the terms are not identical in their compass of meaning (Deut 7:26; Josh 6:17-18; 7:1; Isa 34:5; 43:28, etc. Compare Gal 3:13).

[Of man and beast] This passage does not permit human sacrifices. Man is elsewhere clearly recognized as one of the creatures which were not to be offered in sacrifice (Ex 13:13; 34:20; Num 18:15).

Therefore the application of the word cheerem (OT:2764) to man is made exclusively in reference to one rightly doomed to death and, in that sense alone, given up to Yahweh. The man who, in a right spirit, either carries out a sentence of just doom on an offender, or who, with a single eye to duty, slays an enemy in battle, must regard himself as God's servant rendering up a life to the claim of the divine justice (compare Rom 13:4). It was in this way that Israel was required to destroy the Canaanites at Hormah (Num 21:2-3; compare Deut 13:12-18), and that Samuel hewed Agag in pieces before the Lord (1 Sam 15:33). In all such instances, a moral obligation rests upon him whose office it is to take the life: he has to look upon the object of his stroke as under a ban to the Lord (compare Deuteronomy 20:4; Galatians 3:13). Therefore, there can be neither redemption nor commutation.

It is evident that the righteousness of this law is not involved in the sin of rash or foolish vows, such as Saul's (1 Samuel 14:24) or Jephthah's (Judges 11:30).

And it seems hardly needful to add that sacrifice, as it is represented both in the Law and in the usage of the patriarchs, is something very different from consecration under a ban, though a tiring to be sacrificed might come under the designation of cheerem (OT:2764) in its wider sense. The sacrifice was always the offering up of the innocent life of a creature chosen, approved, and without spot or blemish.  ~(from Barnes' Notes)

Note:  We can see from the commentary that we are not talking about human sacrifice here.

Judges 11.29-40—Jephthah makes a rash vow.

Judges 11:35

And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back.

Jephthah was right in not being deterred from keeping his vow by the loss and sorrow to himself (compare the marginal references), just as Abraham was right in not withholding his son, his only son, from God, when commanded to offer him up as a burnt-offering. But Jephthah was wholly wrong in that conception of the character of God which led to his making the rash vow. And he would have done right not to slay his child, though the guilt of making and of breaking such a vow would have remained. Josephus well characterizes the sacrifice as "neither sanctioned by the Mosaic law, nor acceptable to God."  ~(from Barnes' Notes)

Note:  This commentary is clear.  This was a rash vow.  It was sanctioned by neither Mosaic law nor was it acceptable to God in any way.  God allowed it as He has allowed men to sin and do terrible things all these years since Adam.

2 Samuel 21:6

Let seven men of his sons be delivered unto us, and we will hang them up unto the LORD in Gibeah of Saul, whom the LORD did choose. And the king said, I will give them.

[Seven men] Seven was a sacred number not only with the Hebrews but with other Oriental nations (Numbers 23:1,29), and is therefore brought in on this occasion when the judicial death of the sons of Saul was a religious act intended to appease the wrath of God for the violation of an oath (Numbers 25:4).

[whom the LORD did choose] Rather, "the Lord's chosen," or elect. The same phrase is applied to Moses (Psalm 106:23), to the Israelites (Isaiah 43:20), and to Christ (Isaiah 42:1).

~(from Barnes' Notes)

Note:  God did not chose these sons to die.  This was man’s doing and not God’s.

Item 4: Exodus 21:2-6, Leviticus 25:44-46--- God sanctioning slavery

Here are 3 excerpts from 3 different Bible Dictionaries and all speak to the fact that God was and is against slavery.  The fact is, slavery is an invention of man.  Since it existed, God included reference to and commands about them in the law.  Jesus continued this by bringing in the Spiritual aspects of the law speaking against slavery and showing how they should be treated.  You will see that what you read in Exodus 21:2-6 and Leviticus 25:44-46 are laws being applied to an existing man-made situation.  God also gave laws against murder and adultery but in no way was He sanctioning murder and adultery.

SLAVE

Hired service was little known anciently; slavery was the common form of service. But among the Hebrews the bond service was of a mild and equitable character; so much so that `ebed (OT:5650), "servant," is not restricted to the bond servant, but applies to higher relations, as, e.,g., the king's prime minister, a rich man's steward, as Eliezer (Genesis 15:2; 24:2), God's servant (Daniel 9:17). Bond service was not introduced by Moses, but being found in existence was regulated by laws mitigating its evils and restricting its duration. Man stealing was a capital crime (Deuteronomy24:7); not only stealing Israelites, but people of other nations (Exodus 21:16). The Mosaic law jealously guarded human life and liberty as sacred. Masters must treat Hebrew servants as hired servants, not with rigour, but with courteous considerateness as brethren, and liberally remunerate them at the close of their service (Deuteronomy 15:12-18; Leviticus 25:39-41).

Exodus 21:2 provided that no Israelite bound to service could be forced to continue in it more than six years. Leviticus supplements this by giving every Hebrew the right to claim freedom for himself and family in the jubilee year, without respect to period of service, and to recover his land.  ~(from Fausset's Bible Dictionary)

SLAVE

New Testament Conception: There were slaves during New Testament times. The church issued no edict sweeping away this custom of the old Judaism, but the gospel of Christ with its warm, penetrating love-message mitigated the harshness of ancient times and melted cruelty into kindness. The equality, justice and love of Christ's teachings changed the whole attitude of man to man and master to servant. This spirit of brotherhood quickened the conscience of the age, leaped the walls of Judaism, and penetrated the remotest regions. The great apostle proclaimed this truth: "There can be neither Jew nor Greek, there can be neither bond nor free, .... ye all are one man in Christ Jesus" (Galatians 3:28). The Christian slaves and masters are both exhorted in Paul's letters to live godly lives and make Christ-like their relations one to the other-obedience to masters and forbearance with slaves. "Bondservants (m), be obedient unto .... your masters, .... as bondservants (m) of Christ .... And, ye masters .... forbear threatening: .... their Master and yours is in heaven, and there is no respect of persons with him" (Ephesians 6:5-9).

Christ was a reformer, but not an anarchist. His gospel was dynamic but not dynamitic. It was leaven, electric with power, but permeated with love. Christ's life and teaching were against Judaistic slavery, Roman slavery and any form of human slavery. The love of His gospel and the light of His life were destined, in time, to make human emancipation earth-wide and human brotherhood as universal as His own benign presence.  ~(from International Standard Bible Encyclopaedia)

SLAVE

The Bible contains warnings about the practice of slavery. The prophet Amos spoke woe to Gaza and Tyre for their practices of slave-trading entire populations (Amos 1:6-9). The Book of Revelation declares that disaster awaits those who sell slaves (Revelation 18:13). As for Christians, the apostle Paul advised slaves to obey their masters (Ephesians 6:5; Colossians 3:22; Titus 2:9). Paul appealed to Philemon to receive back Onesimus, a runaway slave who was now a Christian and therefore a brother (Philemon 16). Elsewhere Paul counseled believing slaves to seek freedom if they could (1 Corinthians 7:21). Since slave practices were part of the culture in biblical times, the Bible contains no direct call to abolish slavery. But the implications of the gospel, especially the ethic of love, stand in opposition to slavery.

Both slave and free are called upon to receive the gospel of Jesus Christ. In Christ, social distinctions such as slavery no longer apply (Galatians 3:28; Colossians 3:11); in Christ all are brothers and sisters. The excitement of such new relationships is expressed by Paul: "Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ" (Galatians 4:7).

(from Nelson's Illustrated Bible Dictionary)

Item 5: God sanctioning the selling of one's daughter (Exodus 21.7).

This part of the 6 part question was actually discussed in Item 4, just above, on the subject of slavery.  We will take a specific focus however just to cover this aspect of slavery, i.e., selling of one’s children.  Again this is not sanctioned by God.  It was the choice of man to do these slave trading practices.

Exodus 21:7

And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do.

Following are three excerpts from commentaries which will explain what is going on here.

Exodus 21:7

And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do.

A man might, in accordance with existing custom, sell his daughter to another man with a view to her becoming an inferior wife, or concubine. In this case, she was not "to go out," like the bondman; that is, she was not to be dismissed at the end of the sixth year. But women who were bound in any other way, would appear to have been under the same conditions as bondmen.

(from Barnes' Notes)

Exodus 21:7

And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do.

[If a man sell his daughter] This the Jews allowed no man to do but in extreme distress-when he had no goods, either movable or immovable left, even to the clothes on his back; and he had this permission only while she was unmarriageable. It may appear at first view strange that such a law should have been given, but let it be remembered, that this servitude could extend, at the utmost, only to six years; and that it was nearly the same as in some cases of apprenticeship among us, where the parents bind the child for seven years, and have from the master so much per week during that period  ~(from Adam Clarke's Commentary)

Exodus 21:1-11

The ordinance is different for the female slave, who as concubine or even wife would become a part of the master's household (Ex 21:7-11). She was protected by three regulations: she could not be sold to a Gentile, to a far different kind of slavery (v. 8); if she had been taken to be espoused to a son, she was to be treated as a daughter (vv. 9,10); if she was not given the food, clothing, and rights of a wife, she was to be set free (v. 11). The father, who because of circumstances was forced thus to dispose of his daughter, was not selling her into cruel bondage, but sending her into a household where she would be as well treated as at home. ~(from The Wycliffe Bible Commentary)

Note:  Again, you can see that this is describing a man-made custom.  None of this is sanctioned by God.

Conclusion:  It is our hope that you can see that God is above all beings, loving, compassionate and merciful.