This is somewhat illustrated in the Book of Exodus when Pharoah is described as being raised up that God's name be known in all the earth Exodus 9:16. This is mirrored in Romans' ninth chapter, where Paul makes an appeal to God's sovereignty as sufficient explanation, with God's goodness experientially known to the Christian. 
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Leibniz argues in numerous texts that it is parochial to think that human happiness is the standard whereby the goodness of worlds is to be judged. A more reasonable standard, according to Leibniz, would be the happiness of all sentient beings. But once we admit this, it may turn out that the amount of unhappiness in the created realm is quite small, given that for all we know, the sentient beings on Earth might constitute a very small percentage of the sentient beings created by God. Here Leibniz includes not only preternatural beings such as angels, but also the possibility of extraterrestrial rational beings [ Theodicy 19 (H 134–5; G VI 113–4)].
Logical Problem of Evil . The existence of evil and suffering in our world seems to pose a serious challenge to belief in the existence of a perfect God.
(9) If God knows about all of the evil and suffering in the world, knows how to eliminate or prevent it, is powerful enough to prevent it, and yet does not prevent it, he must not be perfectly good.