It's funny how atheist philosophers are unconsciously conditioned by a particular way of viewing issues. Because the problem of evil is conventionally framed in certain terms, atheist philosophers are stuck in that rut. They just keep moving in the same groove.
I've already noted this in reference to the God who's targeted by the argument from evil. Even though atheist philosophers are usually training their guns on Christianity, albeit tacitly, they don't formulate the argument of evil in terms of Yahweh. Instead, it's much more generic.
Part of the reason is that some (or many) atheist philosophers don't take the Bible as their frame of reference–despite the fact that they are usually targeting Christianity.
Now let's consider another example. To my knowledge, the argument from evil is always formulated in general terms. Human suffering generally, or even animal suffering.
It's striking to contrast that orientation with the viewpoint of Scripture. In Scripture, the problem of suffering isn't about human suffering in general–much less animal suffering–but the suffering of God's people in particular. The issue of why God doesn't intercede more often to deliver his people from suffering. From a Biblical perspective, that's the real problem of evil.
To the extent that Scripture indicates a tension between God and suffering, it's not in reference to suffering in general. Moreover, it's not about God's existence, but God's benevolence. Atheists fail to engage the argument where Scripture engages the argument. If you wish to attack Christian theism, you must assume the viewpoint of Scripture for the sake of argument.
Of course, the very fact that Scripture is filled with believers who complain to God about their dereliction goes to show that while the plight of believers may seem inexplicable, it is not unexpected. In that practical sense, it's consistent with God's existence, even if that's not an explanation.
The tension is exacerbated by certain divine assurances that seem to promise more than they deliver, viz. unqualified prayer promises.
Is there any way to relieve the tension? A few suggestions:
i) The soul-making theodicy has something to offer. That's not a complete answer, but it makes a contribution. For instance, suppose you have two high school buddies who go hiking. One of them sprains his ankle. Of course, that will slow them way down. Because we're bipedal creatures, we can barely walk with a sprained ankle. That one injury almost immobilizes a man.
Suppose there's a storm in the forecast. If they are overtaken by the storm, there's the risk of death by exposure. If the uninjured hiker leaves his companion behind, he can make it to shelter in time. But that will mean leaving his companion to fend for himself.
If the injured hiker knew that his buddy was going to abandon him in a pinch, they'd never be friends in the first place. If he had a premonition that this was going happen if they went hiking that day, he'd never look at his classmate the same way. The crisis reveals something that was always missing, but only came to the fore when their friendship was put to the test.
Conversely, suppose his buddy hazards his own prospects for survival by remaining with his injured companion. That, too, taps into something hidden. Something only a crisis brings out into the open.
ii) When believers and unbelievers suffer alike, when they experience the same kinds of afflictions, how believers cope with suffering can be a witness to the world. And that's a biblical theme. Unless believers and unbelievers were in comparable situations, it would not be possible to compare and contrast how they deal with the same challenges.
iii) You also have the principle of eschatological compensations, viz. "For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us" (Rom 8:18); "For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison" (2 Cor 4:17).
In some measure, promises of divine deliverance are ultimately about what's ultimate. Not about deliverance in this life, but deliverance from this life.