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What the Bible says about Evil Prospering in Their Sins
(From Forerunner Commentary)

Ecclesiastes 3:16-17

How can God be in control when the world contains so much evil? How can God be in control with the evil prospering in their sins and the righteous suffering in their obedience? Does that not seem backward from the way that we would think of God operating things? How should a Christian react to this?

Certainly, Solomon was not the first to ask this question. As much as we might dislike having to deal with this, it is nonetheless a reality. In His wisdom, God chose to deal with humanity in this way, and perhaps most especially, to allow His own children to face these same circumstances.

Solomon was comforted by two godly realities that we should also understand and use. First, he assures us that God will judge. The timing of His judgment is in God's capable hands. Therefore, we must remember that nobody among humanity will get away with the evil that he does. The wages of sin—death—is a reality (Romans 6:23). We cannot allow ourselves to forget that God is judging. It is a continuous process, and in many cases, we simply are not aware of present, unseen penalties that the evil person may already be paying.

Second, human nature naturally thinks that the way God handles things is unfair, a judgment that is the work of the spirit of this world (Ephesians 2:2-3). However, God's perception of timing and judgment is a much broader and more specific picture regarding each person than we can see. We are not walking in others' shoes, nor are we aware of what God is planning for them to experience. Therefore, what we must know and properly utilize is the fact that, in a major way, other people are none of our business. That is God's concern, and He will take care of things in His time.

John W. Ritenbaugh
Ecclesiastes and Christian Living (Part Four): Other Gifts

Jeremiah 12:1-4

Jeremiah, like Baruch, has become discouraged by the turbulent maelstrom of events around him, the confusion and destruction that always accompany the unraveling of a nation. Yet, the prophet's complaint is more focused than that of his scribe's. Moreover, Jeremiah's complaint does not betray the self-absorption that Baruch's grumbling exhibits. Instead, Jeremiah's complaint is oriented outside himself. It is a “green” complaint, as we would say today: The land, he declares, mourns, the herbs everywhere wither, the animals and birds are gone because the residents of the land are evil.

It is clear that the natural environment of Judah was languishing as a result of mismanagement at the hands of selfish, exploitive people. Jeremiah did not limit culpability to Judah's leaders, but speaks more generally of the “wicked” (verse 1) or of “those who dwell there” (verse 4), who have “taken root” (verse 2), that is, become established to the point that they are prospering due to their environmentally destructive activities.

Jeremiah's complaint, therefore, has at its heart the issue of prosperity on the part of the wicked, people without scruples who take advantage of others and circumstances for their own gain. Why does God permit the wicked to prosper? The psalmist Asaph broached this issue in Psalm 73:1-28. Asaph comes to understand that a time will come when, “in a moment,” God will “destroy those who destroy the earth,” as John states it in Revelation 11:18. Solomon writes in Ecclesiastes 8:11, “Because the sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.” Sooner or later, though, their sins and crimes catch up to them, and divine justice—destruction and death—follow.

Charles Whitaker
A Tale of Two Complaints (Part One)


 




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