Besides Job, which is most often used, we can look at other parts of the Bible to find help resolving this issue.
God calls Abraham and declares that in him all the world will be blessed. The curse of evil at every level is to be undone.
The prophets speak of evil at different levels. The wicked nations oppressing God’s people. The failure of humans in general, and of Israel more specifically. They spoke of evil in both the individual and society as a problem infecting all, including God’s people.
From within the story we already know that this is going to be a costly exercise to God. The loneliness of God looking for Adam/Eve; the grief of God before the flood; the exasperation of God at Babel–to name a few. It’s not a matter of God as a puppet master, pulling the strings from afar. Rather God loves His world so much that, faced with evil within it, He works within the world, despite the horrible ambiguities that result.
At the heart of Isaiah we find two things at once: the suffering servant represents Israel within the purposes of God, and he embodies God’s rescue operation for Israel and the world. Indeed, it is immediately after his suffering and death in chapter 53 that we have the word of a new covenant in 54 and a new creation in 55. Somehow, the prophet is saying, the people of Israel, the bearers of the solution, have become part of the problem, but as God had determined to work from within His world to rescue His world by calling Israel in the first place, so He has determined to work from within Israel to rescue Israel by calling this royal yet suffering figure, by equipping him with His own spirit and allowing the worst the world can do to fall upon him. If you want to understand God’s justice in an unjust world, says Isaiah, this is where you must look.
Somehow Isaiah has so redefined the broader problem of suffering and evil that we now see it not as a philosopher’s puzzle requiring explanation but as the tragedy of creation requiring a fresh intervention from the sovereign creator God. To our amazement and horror, we see this come into focus in the suffering and death of the servant. The servant bears the sin of the many. He embodies the covenant faithfulness and restorative justice of the sovereign God, and by his stripes we are healed.
This leads us to the heart of the matter. The story of Gethsemane and the cross present themselves in the New Testament as the strange, dark conclusion to the story of what God does against evil, of what happens to God’s justice when it takes human flesh, and when it gets its hands bloody on the cross. The multiple ambiguities of God’s actions in the world come together in the story of Jesus.