If God is truly sovereign, sovereign from the Hebrew malkhut, meaning kingship, absolute reign, and authority over all, then nothing escapes His notice. Not a single heartbeat or breath. Not the murder of the unborn, those tiny image-bearers fashioned by His hand (Psalm 139:13-16). Not the chemicals trailing silently from planes, falling like silent curses from the sky. Not the creeping agendas that twist good into evil, that swap truth for lies, light for darkness. If He is King, and He is, as the ancient Adonai, the Lord over all, then we have to face this hard truth: He sees it all. He allows it all. And He has not lost control for a single moment.
This truth demands wrestling with by us humans. Because it hits our hearts raw. How can a loving God see such evil and not stop it? So… why?
The answer begins in the beginning, in Genesis. But not with the Fall. It starts earlier, at the foundation of choice. The Hebrew word bechirah (בְּחִירָה) means free choice, but not the soft, modern idea of choosing between chocolate or vanilla ice cream. No, bechirah means something far weightier: choosing life or death, blessing or curse, obedience or rebellion. It is the choice that defines destiny, the choice that moves us into covenant or chaos.
From the start, God gave mankind radah (רָדָה), dominion, to rule under His rule. This radah is not a mere license for selfish power but a sacred stewardship. It meant ruling over creation as God’s vice-regents, under His sovereign authority. Man was to be a shepherd of creation, reflecting God’s kingship here on earth (Genesis 1:26-28).
But when Adam and Chavah1 broke covenant and handed the keys to the serpent, that dominion was hijacked. The serpent’s words to Yeshua in Luke 4:6 are chillingly honest: “I give authority to whom I will.” Yeshua did not argue because the systems of this world, political, spiritual, economic, had fallen into the enemy’s hands, if only for a time (John 12:31, 2 Corinthians 4:4).
And yet… God still reigns.
Here’s what too many miss when they preach a soft gospel. God doesn’t prevent or send all evil because He is working a bigger plan, one that holds eternal justice, not just immediate relief. Evil will be judged. The wicked will not win. But for now, in His perfect sovereignty, He allows evil to be seen for what it truly is, so no one can say they were deceived by counterfeit light when it was really darkness (Isaiah 5:20).
We are living in the days Isaiah prophesied: “Woe (Hebrew oy!, אוֹי) to those who call evil good, and good evil; who put darkness for light, and light for darkness…” That cry oy! is not a soft lament but an agonizing, thunderous warning from heaven, God’s very heartbeat breaking over the inversion of truth. This upside-down moral order is not new, but now it is global, institutional, planned, systemic.
Why does God allow it to continue?
Because He’s not finished yet.
Yeshua explains in Matthew 13 that the wheat and the tares must grow together until the harvest. Why? Because if you pull the tares too early, you’ll uproot the wheat as well. That’s His mercy, for you, for me, for those still waking up. And yes, while the enemy poisons the food, the air, the water, the minds of children, and the bodies of the innocent, God is not silent. He is watching. And His Word has foretold every trial, every betrayal, every act of rebellion.
Isaiah 45:7 declares with sober clarity, “I form the light and create darkness, I make peace and create ra’ (רַע)”; evil, calamity, adversity, trials, things that bring hardship and judgment. God is not a passive observer or a powerless bystander. He is the sovereign Creator of both calm and storm, blessing and trial. Amos 3:6 asks, “Does disaster come to a city unless the LORD has done it?” The answer is no. Every disaster, every affliction, flows under His sovereign hand.
Consider Deuteronomy 32:39, where God declares: “I kill and I make alive; I wound and I heal; neither is there any who can deliver out of My hand.” Life and death are held in His grasp alone. Job, the ancient sufferer, understood this when he said, “The LORD gave, and the LORD has taken away; blessed be the name of the LORD” (Job 1:21). That is the posture of faith when the unexplainable hits.
Why does God allow and even send evil?
Because justice demands it. Sin requires punishment. If God ignored evil, He would not be just. Psalm 97:10 calls us to hate evil because God hates it too. But He uses even the consequences of sin to accomplish His purposes, to refine His people like gold in the fire, to call the wicked to repentance, to execute righteous judgment.
Look at how God uses nations as instruments of judgment. Isaiah 10:5 calls Assyria “the rod of My anger, the staff in their hand is My fury.” The wicked often think they act on their own, but they are pawns in God’s sovereign plan. Nahum 1:2-3 portrays God as slow to anger but mighty in power, who will not leave the guilty unpunished.</
And when we see the world poisoned, the crops failing, the skies darkening or orange with fire, the innocent suffering, it often fulfills God’s covenant warnings to His people. Deuteronomy 28’s description is grim: “the sword, scorching wind and mildew” (v. 22). The Hebrew charev (חָרָב) means a destructive, scorching wind of judgment; yeraqon(יֶרַק) means a green sickness, a toxic rot. These are not merely ancient words, they resonate with the devastation we witness today.
The book of Revelation intensifies this vision. Revelation 8 describes stars (asteresin Greek), possibly missiles or aerial weapons, falling and poisoning the waters; a third of the earth scorched, waters turned bitter. This apocalyptic language sounds eerily like modern chemtrails and bioengineering, judgment mixed with mercy, a divine warning before the final harvest.
Psalm 2 reveals the rebellion of earthly rulers, plotting against God and His Anointed. But God laughs, not in amusement, but in sovereign scorn, at their feeble rebellion. He installs His King on Zion. He allows rebellion for a time because His patience leads to salvation (2 Peter 3:9).
But make no mistake: judgment is coming. The Hebrew mishpat(מִשְׁפָּט) is not vague, it means a legal decree, righteous judgment, the verdict handed down by the righteous Judge. When God judges, it is precise, personal, and unavoidable.
How do we live in such a world of ugliness?
We return to Psalm 91, not as a refrigerator magnet verse, but as a blood covenant promise: “He who dwells in the secret place of Elyon (עֶלְיוֹן) shall abide under the shadow of Shaddai (שַׁדַּי).” Elyon means Most High, above all rulers and schemes. Shaddaimeans the All-Sufficient One, the God who protected Avraham in enemy territory. “Though a thousand fall at your side, ten thousand at your right hand, it will not come near you.” This is not poetic fluff, it is battlefield talk, a promise for warriors in a spiritual war.
God does not promise to remove us from the war. He promises to be with us in it. He does not promise clear skies. He promises His glory will cover the earth like the waters cover the sea (Habakkuk 2:14). Wicked rulers will rise, but they will fall, and we will witness it.
When the skies turn silver with chemicals, when the ground cracks under poisoned crops, we do not look down in fear. We look up in expectation, because Luke 21:28 tells us: when these things begin, lift up your heads, for your redemption draws near.
Yes, the world is ugly. Evil calls itself good. The righteous are mocked. Babies are slaughtered. Families torn apart. The earth groans in pain.
But God is not silent.
He is allowing evil to ripen for harvest. He is calling His people out of Babylon. He is refining His remnant, not just to survive, but to stand. And He will not delay a moment longer than mercy requires.
He will answer the blood that cries out from the ground.
He will scatter those who poison His creation.
He will avenge. He will rescue. He will reign.
And when He does, it will not be subtle.
It will be fire.Why They Are Trying to Seal the Gate – And Why It Won’t Work
✝️ ✝️ ✝️ ✝️ ✝️
“Chavah” (חַוָּה) is the original Hebrew name for the woman God created as the companion and helper for Adam in Genesis 3. You probably know her better as “Eve,” which is the English transliteration of the Greek Ζωή (Zōē), meaning life. But in the Hebrew text, her name is Chavah, from the root verb chayah (חָיָה), meaning to live or to give life.
In Genesis 3:20, Adam calls her “Chavah,” saying, “This is now bone of my bones and flesh of my flesh; she shall be called Chavah, because she was the mother of all living.” So, the name literally means life-giver or source of life, a beautiful, profound meaning!
This Hebrew name ties deeply to the original language and worldview: Eve is not just a name, but a declaration of her role and identity in God’s creation story.
So, when I use “Chavah,” I’m rooting the teaching back in the original Hebrew, connecting to the very life-giving role she holds, as the mother of all living, not just the later Greek translation that brought us “Eve.”