March 2025

In the parable of the vineyard owner, in Matthew 21, Jesus picks up where Isaiah 5 left off, shedding additional light on the character and actions of the vineyard owner on behalf of His vineyard.

Read Matthew 21:33–39 with particularly the question of Isaiah 5:4 in mind. What more could He do than what He has done?

In amazing ways, God has manifested His love and righteousness amid the cosmic conflict. Yet, some might ask, Should God have done more than He has done to prevent and/or remove evil? We have seen a cosmic conflict framework that indicates that God has acted in order to respect the free will necessary for the maximal flourishing of love relationships between Him and humanity. Further, He has apparently acted within moral constraints, or rules of engagement, within the context of a cosmic dispute over His character, which can be settled only by the demonstration of His love.

At every turn, Christ’s work undoes the work of the devil. And, according to 1 John 3:8, Jesus “was revealed for this purpose, to destroy the works of the devil” (1 John 3:8, NRSV) and to “destroy the one who has the power of death, that is, the devil” (Heb. 2:14, NRSV). Yet, the total defeat of the enemy’s rulership takes place in two stages. First, through the work of the Cross, Christ disproves Satan’s slanderous allegations. And, later, Satan and his kingdom will be destroyed.

Although there is an enemy at work whom Christ Himself refers to as the (usurping) “ruler of this world,” the true king of the universe is Jesus Christ. Jesus wins the victory for us, and in Him we can have victory, even in the midst of hardship and suffering. Indeed, the work of Christ counters the enemy at every turn.

We have seen that Scripture describes the devil as:

1. The deceiver of the whole world from the beginning (Rev. 12:9, Matt. 4:3, John 8:44, 2 Cor. 11:3, 1 John 3:8);

Read for This Week’s Study

John 18:37, Rom. 3:23–26, Rom. 5:8, Isa. 5:1–4, Matt. 21:33–39, Isa. 53:4, Rom. 3:1–4.

Memory Text:

Read Ellen G. White, “The Power of Satan,” pp. 341–347, in Testimonies for the Church, vol. 1.

The cosmic conflict is primarily a dispute over God’s character, caused by the devil’s slanderous allegations against God’s goodness, justice, and government. It is a kind of cosmic covenant lawsuit.

Such a conflict cannot be settled by sheer power but, instead, requires demonstration.

If serious allegations are brought against a person in power, the best (and maybe only) way to defeat the allegations would be to allow for a free, fair, and open investigation. If the allegations threaten the entire government (of love), they cannot simply be swept under the rug.

We have seen in previous lessons that, within the cosmic conflict, Satan and his cohorts are temporarily granted significant jurisdiction in this world, limited according to some kind of rules of engagement.

In the book of Job, we are given some fascinating insights into the reality of the great controversy.

Read Job 1:1–12 and Job 2:1–7. What principles of the great controversy do we see unveiled here?

Many significant details can be gleaned from these verses. First, there appears to be some kind of heavenly council scene, not merely a dialogue between God and Satan; other celestial beings are involved.

The overarching perspective of celestial rulers in the cosmic conflict is encapsulated in the book of Revelation, where the devil is depicted as “the great dragon” who opposes God and “deceives the whole world” (Rev. 12:9, NKJV).

Read Revelation 13:1–8. What does this reveal about the extent of the dragon’s jurisdiction?

The dragon (Satan) not only wars against God (Rev. 12:7–9) and His servants (for example, Rev. 12:1–6), but he is depicted as the ruler behind the earthly kingdoms who persecute God’s people throughout the ages.