Why would God allow children to suffer?
Whatever might be said about adults, children are innocent. A sick toddler or an abused child has done nothing to deserve it and gains nothing from it. No future harmony could be worth a single child's tears, so a God who allows this cannot be good.
— Classically voiced by Ivan Karamazov in Fyodor Dostoevsky, The Brothers Karamazov (1880), Book 5, ch. 4, 'Rebellion'
This is the objection at its most painful, and Christians should feel its weight rather than explain it away. Scripture does not treat children's suffering lightly: Jesus welcomed children, warned of terrible judgment on anyone who harms them, and wept with the grieving. We do not know God's reasons for any particular child's suffering, but we know his heart toward children, we know he will bring perfect justice, and we know he promises a restoration in which no child's suffering is wasted or forgotten.
What Scripture says
13Now people were bringing the little children to Jesus for Him to place His hands on them, and the disciples rebuked those who brought them. 14But when Jesus saw this, He was indignant and told them, “Let the little children come to Me, and do not hinder them! For the kingdom of God belongs to such as these. 15Truly I tell you, anyone who does not receive the kingdom of God like a little child will never enter it.” 16And He took the children in His arms, placed His hands on them, and blessed them.
Jesus is indignant when his disciples turn children away. He takes them in his arms and blesses them.
1At that time the disciples came to Jesus and asked, “Who then is the greatest in the kingdom of heaven?” 2Jesus invited a little child to stand among them. 3“Truly I tell you,” He said, “unless you change and become like little children, you will never enter the kingdom of heaven. 4Therefore, whoever humbles himself like this little child is the greatest in the kingdom of heaven. 5And whoever welcomes a little child like this in My name welcomes Me. 6But if anyone causes one of these little ones who believe in Me to stumble, it would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea. 7Woe to the world for the causes of sin. These stumbling blocks must come, but woe to the man through whom they come! 8If your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life crippled or lame than to have two hands and two feet and be thrown into the eternal fire. 9And if your eye causes you to sin, gouge it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell. 10See that you do not look down on any of these little ones. For I tell you that their angels in heaven always see the face of My Father in heaven. 12What do you think? If a man has a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the hills and go out to search for the one that is lost? 13And if he finds it, truly I tell you, he rejoices more over that one sheep than over the ninety-nine that did not go astray. 14In the same way, your Father in heaven is not willing that any of these little ones should perish.
Jesus pronounces fearful judgment on anyone who causes a little one to stumble and says the Father does not want one of them lost.
16When Herod saw that he had been outwitted by the Magi, he was filled with rage. Sending orders, he put to death all the boys in Bethlehem and its vicinity who were two years old and under, according to the time he had learned from the Magi. 17Then what was spoken through the prophet Jeremiah was fulfilled: 18“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more.”
The Gospel does not hide the slaughter of Bethlehem's children. Rachel 'refused to be comforted'. Scripture gives space to inconsolable grief.
18The LORD is near to the brokenhearted; He saves the contrite in spirit.
The Lord is near to the brokenhearted and saves the crushed in spirit.
14But You have regarded trouble and grief; You see to repay it by Your hand. The victim entrusts himself to You; You are the helper of the fatherless.
God sees trouble and grief and is the helper of the fatherless.
15After Nathan had gone home, the LORD struck the child that Uriah’s wife had borne to David, and he became ill. 16David pleaded with God for the boy. He fasted and went into his house and spent the night lying in sackcloth on the ground. 17The elders of his household stood beside him to help him up from the ground, but he was unwilling and would not eat anything with them. 18On the seventh day the child died. But David’s servants were afraid to tell him that the child was dead, for they said, “Look, while the child was alive, we spoke to him, and he would not listen to us. So how can we tell him the child is dead? He may even harm himself.” 19When David saw that his servants were whispering to one another, he perceived that the child was dead. So he asked his servants, “Is the child dead?” “He is dead,” they replied. 20Then David got up from the ground, washed and anointed himself, changed his clothes, and went into the house of the LORD and worshiped. Then he went to his own house, and at his request they set food before him, and he ate. 21“What is this you have done?” his servants asked. “While the child was alive, you fasted and wept, but when he died, you got up and ate.” 22David answered, “While the child was alive, I fasted and wept, for I said, ‘Who knows? The LORD may be gracious to me and let him live.’ 23But now that he is dead, why should I fast? Can I bring him back again? I will go to him, but he will not return to me.”
David grieves his dying son and, after his death, expresses hope: 'I shall go to him.'
17For behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind. 18But be glad and rejoice forever in what I create; for I will create Jerusalem to be a joy and its people to be a delight. 19I will rejoice in Jerusalem and take delight in My people. The sounds of weeping and crying will no longer be heard in her. 20No longer will a nursing infant live but a few days, or an old man fail to live out his years. For the youth will die at a hundred years, and he who fails to reach a hundred will be considered accursed. 21They will build houses and dwell in them; they will plant vineyards and eat their fruit. 22No longer will they build houses for others to inhabit, nor plant for others to eat. For as is the lifetime of a tree, so will be the days of My people, and My chosen ones will fully enjoy the work of their hands. 23They will not labor in vain or bear children doomed to disaster; for they will be a people blessed by the LORD— they and their descendants with them. 24Even before they call, I will answer, and while they are still speaking, I will hear. 25The wolf and the lamb will feed together, and the lion will eat straw like the ox, but the food of the serpent will be dust. They will neither harm nor destroy on all My holy mountain,” says the LORD.
In the new creation there will no longer be an infant who lives but a few days.
3And I heard a loud voice from the throne saying: “Behold, the dwelling place of God is with man, and He will dwell with them. They will be His people, and God Himself will be with them as their God. 4‘He will wipe away every tear from their eyes,’ and there will be no more death or mourning or crying or pain, for the former things have passed away.” 5And the One seated on the throne said, “Behold, I make all things new.” Then He said, “Write this down, for these words are faithful and true.”
God himself will wipe away every tear. Death and mourning will be no more.
The case
Start with silence
If you are reading this because a child you love is suffering or has died, please hear this first: your grief is not a lack of faith. The Bible records a mother "refusing to be comforted" for her children (Matthew 2:18, quoting Jeremiah 31:15), and it leaves her grief standing. Before any argument, the right response to a suffering child is the response of Job's friends in their best moment, before they started talking: they sat with him in silence for seven days (Job 2:13).
What follows is for the moment when the question needs an answer, not a replacement for comfort.
Ivan's rebellion
In Dostoevsky's The Brothers Karamazov, Ivan tells his brother Alyosha a series of true stories of cruelty to children. He does not argue that God doesn't exist. He argues that even if God will bring a final harmony, it cannot be worth the tears of one tortured child, so he respectfully "returns his ticket." It is one of the most powerful statements of the problem ever written, and it was written by a devout Christian. Dostoevsky intended the rest of the novel, especially the life of Alyosha and the elder Zosima, as his answer: not a counter-argument but a picture of self-giving love that enters suffering rather than standing above it.
What we can say
1. God's heart toward children is not in doubt
Jesus was indignant when children were turned away (Mark 10:14). He called a child into the middle of an argument about greatness and said that whoever welcomes such a child welcomes him (Matthew 18:5). His warning about those who harm little ones is among the most severe things he ever said (Matthew 18:6). Whatever the reason children suffer, it is not that God is indifferent to them.
2. Much of children's suffering comes from human evil
Abuse, neglect, war, trafficking, and poverty caused by injustice account for an enormous share of children's suffering worldwide. These are the results of human choices, and God commands his people to defend the fatherless (Psalm 82:3; Isaiah 1:17). The question "Why doesn't God do something?" is often answered, in part, by God's question back: "Why don't my people?"
3. Children are not being punished
Jesus rejected the idea that a sickness is punishment for a particular sin (John 9:1-3). In a fallen and interconnected world, suffering falls on the innocent. Scripture says plainly that this is not how things should be.
4. We do not see the whole story
Philosopher Marilyn McCord Adams argued that for "horrendous" evils, no general theory will do. What is needed is a God good enough to make each victim's life, taken as a whole, a great good to them, defeating the evil within their own story, not merely balancing it against others' benefit. Christianity claims God will do exactly that. A suffering child is not a means to someone else's end; that child is someone God intends to restore and honor.
5. Justice is coming
Many abused children never see their abuser held to account in this life. If there is no God, they never will. Christianity promises that every hidden act of cruelty will be exposed and judged (Luke 12:2-3). The same faith that makes the question so painful also provides the only hope that it will be answered.
The God who lost a child
The Christian God is not a spectator. The Father gave his own Son, who suffered unjustly, was mocked, beaten and killed. He did not explain suffering from a distance; he went through it. And the Son rose from the dead as the "firstfruits" of a resurrection that will include every child who belongs to him (1 Corinthians 15:20-23).
Why it matters
Christianity does not ask you to pretend children's suffering is acceptable. It shares your outrage, names it evil, and promises a day when the nursery and the hospital ward will be emptied of pain. Until then, followers of Jesus are called to be the hands that hold, heal, protect and grieve, as he did.
Word study
greek · “to be indignant, deeply displeased” · Mark 10:14
When the disciples block children from coming to him, Jesus is 'indignant', a strong word for anger at a wrong. Mark is the only Gospel writer to record this emotion of Jesus here. God's attitude toward the mistreatment of children is not detachment but righteous anger.
“But what about…?”
Are children suffering because of their parents' sins?
Children can suffer the consequences of others' choices, because we live in a deeply connected world. But Jesus rejected the idea that a child's affliction is a punishment for someone's guilt (John 9:1-3), and Ezekiel 18:20 says a child will not bear the guilt of the parent.
What happens to children who die?
Scripture does not answer this in detail, and Christians differ on how to explain it (see below). But most Christian traditions have held real hope for them, based on God's character as revealed in Christ and passages like 2 Samuel 12:23 and Mark 10:14.
Isn't saying 'God has a reason' just a way to avoid the horror?
It can be, if it's said glibly. But the alternative isn't more comforting. If there is no God, a child's suffering has no meaning, no justice will ever be done for abused children who never see their abuser punished, and no one will ever wipe away their tears. Christian hope does not deny the horror; it refuses to let horror have the last word.
Why doesn't God stop people who abuse children?
God has not yet brought final judgment, partly out of patience that gives people time to repent (2 Peter 3:9). But Jesus' warnings in Matthew 18:6 show that no abuse escapes his notice, and his church is called to protect the vulnerable, report abuse and seek justice now (Isaiah 1:17).
Where Christians differ
Go deeper
- book · 1880The Brothers KaramazovFyodor Dostoevsky
- book · 1987Lament for a SonNicholas Wolterstorff
- book · 2013Walking with God through Pain and SufferingTimothy Keller
- book · 1999Horrendous Evils and the Goodness of GodMarilyn McCord Adams
- book · 2010Wandering in Darkness: Narrative and the Problem of SufferingEleonore Stump
Sources (4)
- Fyodor Dostoevsky, The Brothers Karamazov (1880), Book 5, ch. 4 ('Rebellion') and ch. 5 ('The Grand Inquisitor')
- Marilyn McCord Adams, Horrendous Evils and the Goodness of God (Ithaca: Cornell University Press, 1999)
- Westminster Confession of Faith (1646), ch. 10.3, on 'elect infants, dying in infancy'
- International Theological Commission, The Hope of Salvation for Infants Who Die Without Being Baptised (2007)
Related questions
If God is all-good and all-powerful, why is there evil?
The argument assumes that a good God would never allow any evil for any reason. But a good God might allow evil if it is the cost of something very valuable, such as creatures who can freely love. Even many atheist philosophers now grant that God and evil are not logically contradictory. And Christianity does not stop at an argument: God entered our suffering in Jesus, defeated evil at the cross, and promises to end it for good.
Why does God allow natural disasters and disease?
Natural evil is the hardest part of the problem of evil, and Christians should admit it. But several things help: a stable, law-governed world is necessary for meaningful life and choice; many of the same processes that cause disasters also make Earth habitable; Scripture teaches that creation itself is 'subjected to futility' and groaning; and Jesus shows God's posture toward sickness and storms. He healed, calmed the sea, wept, and promised a renewed creation.
Where was God when I was suffering?
Your pain is real, and Scripture gives you words for it: many of the psalms are prayers by people who felt abandoned by God. The Christian answer is not a formula but a Person. In Jesus, God came into suffering, was betrayed, tortured and cried out 'why have you forsaken me?' on the cross. He was not absent from your suffering; he has been there himself, he is near the brokenhearted, and he promises that your pain will not have the last word.
This entry is a draft and has not yet been theologically reviewed.