Sabbath School Last Week

Read for This Week’s Study

Job 30:26; Matt. 27:46; Job 38:1–12; Psalm 73; Gen. 2:16, 17; Rev. 21:3, 4.

Memory Text:

“ ‘And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away’ ” (Revelation 21:4, NKJV).

Perhaps the greatest problem facing Christianity is the problem of evil—how to reconcile the fact that God is perfectly good and loving, with the fact of evil in this world. In brief terms, if God is all-good and all-powerful, why is there evil, and so much of it, too?

This is not merely an academic problem but something that deeply troubles many people and that keeps some from coming to know and love God.

“To many minds the origin of sin and the reason for its existence are a source of great perplexity. They see the work of evil, with its terrible results of woe and desolation, and they question how all this can exist under the sovereignty of One who is infinite in wisdom, in power, and in love. Here is a mystery of which they find no explanation.”—Ellen G. White, The Great Controversy, p. 492.

Many atheists identify the problem of evil as the reason that they are atheists. But as we will see in this week and in coming weeks, the God of the Bible is entirely good, and we can trust Him—even despite the evil that so infects our fallen world.

*Study this week’s lesson to prepare for Sabbath, February 15.

Supplemental EGW Notes

God is love. The evil that is in the world comes not from His hands, but from our great adversary, whose work it has ever been to deprave man, and enfeeble and pervert his faculties. But God has not left us in the ruin wrought by the fall. . . . We are His—His purchased possession. The human family cost God and His Son Jesus Christ an infinite price.
The world’s Redeemer, the only-begotten Son of God, by His perfect obedience to the law, by His life and character, redeemed that which was lost in the fall, and made it possible for man to obey that holy law of righteousness which Adam transgressed. Christ did not exchange His divinity for humanity, but combined humanity with divinity; and in humanity He lived the law in behalf of the human family. The sins of everyone who will receive Christ were set to His account, and He has fully satisfied the justice of God.—Fundamentals of Christian Education, p. 429.

God did not create evil, He only made the good, which was like Himself. But Satan would not be content to know the will of God and do it. His curiosity was on the stretch to know that which God had not designed he should know. Evil, sin, and death were not created by God; they are the result of disobedience, which originated in Satan. But the knowledge of evil now in the world was brought in through the cunning of Satan. These are very hard and expensive lessons; but men will learn them, and many will never be convinced that it is bliss to be ignorant of a certain kind of knowledge, which arises from unsatisfied desires and unholy aims.
The sons and daughters of Adam are fully as inquisitive and presumptuous as was Eve in seeking forbidden knowledge. They gain an experience, a knowledge, which God never designed they should have, and the result will be, as it was to our first parents, the loss of their Eden home. When will human beings learn that which is demonstrated so thoroughly before them?—Testimonies for the Church, vol. 5, p. 503.

“God is love.” 1 John 4:16. His nature, His law, is love. It ever has been; it ever will be. “The high and lofty One that inhabiteth eternity,” whose “ways are everlasting,” changeth not. With Him “is no variableness, neither shadow of turning.” Isaiah 57:15; Habakkuk 3:6; James 1:17.
Every manifestation of creative power is an expression of infinite love. The sovereignty of God involves fullness of blessing to all created beings. . . .
The history of the great conflict between good and evil, from the time it first began in heaven to the final overthrow of rebellion and the total eradication of sin, is also a demonstration of God’s unchanging love.—Patriarchs and Prophets, p. 33.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

The problem of evil is voiced not only in contemporary contexts but also in Scripture itself.

Read Job 30:26, Jeremiah 12:1, Jeremiah 13:22, Malachi 2:17, and Psalm 10:1. How do these texts bring the problem of evil to the forefront of human experience?

These texts raise many questions that are still with us today. Why does it seem as though the wicked prosper and those who do evil bene­fit from their evil, perhaps not always but still often enough? Why do the righteous suffer so much? Where is God when evil occurs? Why does God sometimes appear to be far from us, even hidden?

Whatever we say about these questions and the problem of evil more generally, we should be sure not to trivialize evil. We should not try to resolve the problem by downplaying the kind, or amount, of evil in the world. Evil is very bad—and God hates it even more than we do. Thus, we might join in the cry that rings throughout Scripture in response to the many evils and injustices in the world: “How long, O Lord?”

Read Matthew 27:46. How do you understand these words of Jesus? What do they convey about how evil touched God in the most striking of ways?

On the cross, Jesus Himself voiced the question: “ ‘My God, My God, why have You forsaken Me?’ ” (Matt. 27:46, NKJV). Here especially we see that God Himself is touched by evil, an amazing truth powerfully highlighted in the suffering and death of Christ on the cross, where all the evil of the world fell upon Him.

But even here there is hope. What Christ did on the cross defeated the source of evil, Satan, and will eventually undo evil entirely. Jesus quoted those words from Psalm 22:1, and the rest of the psalm ends in triumph.

On the cross, Jesus looked forward to a hope that, at the time, He could not see. How can we draw comfort from His experience when we, too, cannot see hope before us?

Supplemental EGW Notes

“The Lord is not slack concerning His promise.” 2 Peter 3:9. He does not forget or neglect His children; but He permits the wicked to reveal their true character, that none who desire to do His will may be deceived concerning them. . . . [T]he righteous are placed in the furnace of affliction, that they themselves may be purified; that their example may convince others of the reality of faith and godliness; and also that their consistent course may condemn the ungodly and unbelieving.
God permits the wicked to prosper and to reveal their enmity against Him, that when they shall have filled up the measure of their iniquity all may see His justice and mercy in their utter destruction. The day of His vengeance hastens, when all who have transgressed His law and oppressed His people will meet the just recompense of their deeds; when every act of cruelty or injustice toward God’s faithful ones will be punished as though done to Christ Himself.—The Great Controversy, p. 48.

In the work of reform to be carried forward today, there is need of men who, like Ezra and Nehemiah, will not palliate or excuse sin, nor shrink from vindicating the honor of God. Those upon whom rests the burden of this work will not hold their peace when wrong is done, neither will they cover evil with a cloak of false charity. They will remember that God is no respecter of persons, and that severity to a few may prove mercy to many. They will remember also that in the one who rebukes evil the spirit of Christ should ever be revealed.—Prophets and Kings, p. 675.

[Christ] is nailed to the cross, and hangs suspended between the heavens and the earth. The glorious Redeemer of a lost world was suffering the penalty of man’s transgression of the Father’s law. He was about to ransom His people with His own blood.
Oh, was there ever suffering and sorrow like that endured by the dying Saviour! It was the sense of His Father’s displeasure which made His cup so bitter. It was not bodily suffering which so quickly ended the life of Christ upon the cross. It was the crushing weight of the sins of the world, and a sense of His Father’s wrath. The fierce temptation that His own Father had forever left Him caused that piercing cry from the cross: “My God, my God, why hast thou forsaken me?”
In His dying agony, as He yields up His precious life, He has by faith alone to trust in Him whom it has ever been His joy to obey. . . . Denied even bright hope and confidence in the triumph which will be His in the future, He cries with a loud voice: “Father, into thy hands I commend my spirit” (Luke 23:46). He is acquainted with the character of His Father, with His justice, His mercy, and His great love, and in submission He drops into His hands.—God’s Amazing Grace, p. 170.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

The end of history will come with the triumph of love over evil. But, in the meantime, many troubling questions remain. How can we think and talk about the problem of evil in a way that might be helpful?

Read Job 38:1–12. How does God’s answer to Job shed light on the problem of evil? How much do we know and not know about what might be going on behind the scenes?

In the narrative, Job had suffered much and had voiced many questions himself about why so much evil and suffering had befallen him. He requested an audience with God in order to seek answers to his questions, not knowing that far more was going on behind the scenes, in the heavenly court (see Job 1, 2).

God’s response to Job is striking. Specifically, “the Lord answered Job out of the whirlwind, and said: ‘Who is this who darkens counsel by words without knowledge?’ ” (Job 38:1, 2, NKJV). One translation puts it this way: “Why do you talk so much when you know so little?” (Job 38:2, CEV). And, God adds in Job 38:4, “ ‘Where were you when I laid the foundations of the earth? Tell Me, if you have understanding’ ” (NKJV).

Read Job 42:3. How does Job’s response illuminate what we should recognize about our own position?

By His responses to Job, God made it clear to Job that there are many things that Job did not know and did not understand. Like Job, we, too, should humbly recognize that there are many things going on in the world, and behind the scenes, that we know nothing about. The fact that we may not know the answers to our questions does not mean there are no good answers or that one day everything will not be resolved. Until then, we need to trust in the goodness of God, which has been revealed to us in so many ways.

Think about how little we know about anything. Why, then, should we learn to live with unanswered questions about the most difficult of subjects: evil and suffering?

Supplemental EGW Notes

Divine inspiration asks many questions which the most profound scholar cannot answer. These questions were not asked, supposing that we could answer them, but to call our attention to the deep mysteries of God, and to make men know that their wisdom is limited; that in the common things of daily life there are mysteries past the comprehension of finite minds; that the judgment and purposes of God are past finding out, His wisdom unsearchable. If He reveals Himself to man, it is by shrouding Himself in the thick cloud of mystery.
God’s purpose is to conceal more of Himself than He makes known to man. Could men fully understand the ways and works of God, they would not then believe Him to be the infinite One. He is not to be comprehended by man in His wisdom, and reasons, and purposes. “His ways are past finding out” [Romans 11:33]. His love can never be explained upon natural principles. If this could be done, we would not feel that we could trust Him with the interests of our souls. Skeptics refuse to believe, because with their finite minds they cannot comprehend the infinite power by which God reveals Himself to men.—Ellen G. White Comments, in The Seventh-day Adventist Bible Commentary, vol. 3, p. 1141.

What lessons of humility and faith may we not learn as we trace the dealings of God with His creatures. The Lord can do but little for the children of men, because they are so full of pride and vain glory. They exalt self, magnifying their own strength, learning, and wisdom. It is necessary for God to disappoint their hopes and frustrate their plans, that they may learn to trust in Him alone. All our powers are from God; we can do nothing independent of the strength which He has given us. Where is the man or woman or child that God does not sustain? Where is the desolate place which God does not fill? Where is the want that any but God can supply?
He would have us make Him our protector and our guide in all the duties and affairs of life.—Ellen G. White Comments, in The Seventh-day Adventist Bible Commentary, vol. 3, 1141.

“The Lord answered Job out of the whirlwind” (Job 38:1), and revealed to His servant the might of His power. When Job caught a glimpse of his Creator, he abhorred himself and repented in dust and ashes. Then the Lord was able to bless him abundantly and to make his last years the best of his life.
Hope and courage are essential to perfect service for God. These are the fruit of faith. Despondency is sinful and unreasonable. God is able and willing “more abundantly” (Hebrews 6:17) to bestow upon His servants the strength they need for test and trial. The plans of the enemies of His work may seem to be well laid and firmly established, but God can overthrow the strongest of these. And this He does in His own time and way, when He sees that the faith of His servants has been sufficiently tested.—Prophets and Kings, p. 164.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

God proclaims in Isaiah 55:8, 9, “ ‘For My thoughts are not your thoughts, nor are your ways My ways,’ says the Lord. ‘For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts’ ” (NKJV).

God’s thoughts are far higher than ours. We cannot even imagine the complexities of God’s plan for history. Given this, why should we expect to be in a position to know just what God’s reasons are for what He does or does not do in various situations?

One way of approaching the problem of evil, based on recognizing how little we know, is called “skeptical theism.” The skeptical theist is one who believes God has good reasons for acting as He does, but given our limited knowledge, we should not expect to be in a position to know just what those reasons are. The skeptical theist is skeptical regarding the human capacity to be aware of or to understand fully God’s reasons relative to the evil in this world. Just because one cannot see, for instance, germs floating in the air all around us does not mean there are no germs floating in the air all around us. The fact that one does not know what God’s reasons are certainly does not mean that God has no good reasons.

Read Psalm 73. How does the psalmist approach the evil and injustice around him? What does he see that puts his understanding in a different perspective?

The psalmist was deeply troubled by the evil in the world. He looked around him and saw the wicked prospering. Everything seemed unjust and unfair. He had no answers to give. He wondered whether it was even worth believing in and serving God. Until, that is, he looked into the sanctuary.

The sanctuary provides part of the key to the problem of evil—namely, recognizing there is a righteous Judge who will bring justice and judgment in His own time.

How can the Adventist understanding of the judgment and the sanctuary doctrine shed light on the problem of evil? Is it helpful to you to know that, while we have many questions now, the details of history and God’s righteous judgments will be revealed in the end?

Supplemental EGW Notes

We do not understand the greatness and majesty of God nor remember the immeasurable distance between the Creator and the creatures formed by His hand. He who sitteth in the heavens, swaying the scepter of the universe, does not judge according to our finite standard, nor reckon according to our computation. We are in error if we think that that which is great to us must be great to God, and that which is small to us must be small to Him. He would be no more exalted than ourselves if He possessed only the same faculties. . . .
God speaks through His prophet: “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon. For My thoughts, are not your thoughts neither are your ways, My ways, saith the Lord. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.” We need clear discernment, that we may measure sin by the Lord’s standard and not by our own. Let us take for our rule, not human opinions, but the divine word.—Testimonies for the Church, vol. 5, p. 337.

The psalmist David in his experience had many changes of mind. At times, as he obtained views of God’s will and ways, he was highly exalted. Then as he caught sight of the reverse of God’s mercy and changeless love, everything seemed to be shrouded in a cloud of darkness. But through the darkness he obtained a view of the attributes of God, which gave him confidence and strengthened his faith. But when he meditated upon the difficulties and danger of life, they looked so forbidding that he thought himself abandoned by God because of his sins. . . .
But as he wept and prayed, he obtained a clearer view of the character and attributes of God.—Ellen G. White Comments, in The Seventh-day Adventist Bible Commentary, vol. 3, p. 1149.

As David considered His pledges and promises to [the children of Israel], knowing they were for all who need them as much as for Israel, he appropriated them to himself, saying, “I will remember the works of the Lord: surely I will remember thy wonders of old. I will meditate also of all thy work, and talk of thy doing.”
His faith laid hold of God, and he was strengthened and encouraged; although he recognized God’s ways as mysterious, yet he knew they were merciful and good; for this was His character as revealed to Moses. . . .
As David appropriated these promises and privileges to himself he decided that he would no longer be hasty in judgment, becoming discouraged, and casting himself down in helpless despair. His soul took courage as he contemplated the general character of God as displayed in His teaching, His forbearance, His surpassing greatness and mercy, and he saw that the works and wonders of God are to have no confined application.—Ellen G. White Comments, in The Seventh-day Adventist Bible Commentary, vol. 3, p. 1149.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

However much we don’t understand of God’s ways and thoughts, Scripture does reveal some things that help to address the problem of evil. One avenue for addressing the logical problem of evil is known as the freewill defense.

The freewill defense is the view that evil is the result of the misuse of creaturely free will. God, then, is not to blame for evil, because evil is the result of creatures misusing the free will that God has given us for good reasons. Why, however, would God give such free will? In this regard, C. S. Lewis once wrote that “free will, though it makes evil possible, is also the only thing that makes possible any love or goodness or joy worth having. A world of automata—of creatures that worked like machines—would hardly be worth creating. The happiness which God designs for His higher creatures is the happiness of being freely, voluntarily united to Him and to each other. . . . And for that they must be free.”—Mere Christianity (New York: MacMillan, 1960), p. 52.

Read Genesis 2:16, 17. How do these verses display the moral freedom granted to Adam and Eve?

Why command them unless they had free will to begin with? Adam and Eve ate the forbidden fruit, and since then our planet has been filled with evil. In Genesis 4, the next chapter after the Fall narrative, the terrible consequences of sin are seen in the murder of Abel by his brother. The narrative of the Fall shows how the misuse of Adam and Eve’s free will brought sin and evil into the history of our planet.

All through Scripture, we see the reality of free moral will. (See Deut. 7:12, 13; Josh. 24:14, 15; Ps. 81:11–14; and Isa. 66:4.) Every day of our lives, to one degree or another, we ourselves exercise the free will given to us by our Creator. Without free will, we would not be recognizably human. We would be more like a machine, or even a mindless robot.

Sony Corporation has created a robot dog called Aibo. It will not get sick, not get fleas, not bite, not need shots, and not shed fur. Would you trade your flesh-and-blood dog for an Aibo? If not, how might your choice help you better understand why God created us as He did, with free will—despite the risks?

Supplemental EGW Notes

The reins of self-government were placed in [Adam’s] hands. Judgment, reason, and conscience were to bear sway. “And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it. And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.”
Adam and Eve were permitted to partake of every tree in the garden save one. There was a single prohibition. The forbidden tree was as attractive and lovely as any of the trees in the garden. It was called the tree of knowledge because in partaking of that tree of which God had said, “Thou shalt not eat of it,” they would have a knowledge of sin, an experience in disobedience.—Confrontation, p. 12.

God might have created man without the power to transgress His law; He might have withheld the hand of Adam from touching the forbidden fruit; but in that case man would have been, not a free moral agent, but a mere automaton. Without freedom of choice, his obedience would not have been voluntary, but forced. There could have been no development of character. It would have been un­worthy of man as an intelligent being, and would have sustained Satan’s charge of God’s arbitrary rule.
[God] endowed [Adam] with high intellectual powers, and presented before him the strongest possible inducements to be true to his allegiance. Obedience, perfect and perpetual, was the condition of eternal happiness. On this condition he was to have access to the tree of life.
So long as they remained loyal to the divine law, their capacity to know, to enjoy, and to love would continually increase. They would be constantly gaining new treasures of knowledge, discovering fresh springs of happiness, and obtaining clearer and yet clearer conceptions of the immeasurable, unfailing love of God.—Conflict and Courage, p. 13.

Every soul has a heaven to win, and a hell to shun. And the angelic agencies are all ready to come to the help of the tried and tempted soul. He, the Son of the infinite God, endured the test and trial in our behalf. The cross of Calvary stands vividly before every soul. When the cases of all are judged, and they [the lost] are delivered to suffer for their contempt for God and their disregard of His honor in their disobedience, not one will have an excuse, not one will need to have perished. It was left to their own choice who should be their prince, Christ or Satan. All the help Christ received, every man may receive in the great trial. The cross stands as a pledge that not one need be lost, that abundant help is provided for every soul. We can conquer the satanic agencies, or we can join ourselves with the powers that seek to counterwork the work of God in our world.—Selected Messages, book 1, p. 96.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

God has granted creatures free will because it is necessary for love; misuse of this free will is the cause of evil. Again, many questions remain. God allows evil (for a time), while passionately despising it, because to exclude its possibility would exclude love, and to destroy it prematurely would damage the trust necessary for love.

“The earth was dark through misapprehension of God. That the gloomy shadows might be lightened, that the world might be brought back to God, Satan’s deceptive power was to be broken. This could not be done by force. The exercise of force is contrary to the principles of God’s government; He desires only the service of love; and love cannot be commanded; it cannot be won by force or authority. Only by love is love awakened. To know God is to love Him; His character must be manifested in contrast to the character of Satan.”—Ellen G. White, The Desire of Ages, p. 22.

Without free will, there could be no love, and if God is love, then it seems clear that it is not really an option for God to negate love or the freedom needed for love to exist. One could suppose, too, that if we knew the end from the beginning, as God does, we would not want Him to get rid of our freedom. After all, who would want to live in a loveless universe?

Read Romans 8:18 and Revelation 21:3, 4. How can these texts give us confidence to trust in God’s goodness, despite all the evil in our world?

Even when we cannot see through the darkness, God can see the end from the beginning. He can see, too, the eternal bliss promised to all who place their faith in Jesus. According to Romans 8:18, “the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (NKJV). Do we have the faith and trust to believe this amazing promise?

Also, so sacred, so foundational, was love, and the freedom inherent in love, that rather than deny it to us, Jesus knew it would send Him to the cross, where He would suffer greatly. Yet, He granted this freedom to us anyway, knowing what it would cost Him. Why is this such a crucial thought to keep before us always?

How does keeping in mind the fact that God grants us free will help protect us from thinking that everything that happens is God’s will?

Supplemental EGW Notes

In all ages God’s appointed witnesses have exposed themselves to reproach and persecution for the truth’s sake. Joseph was maligned and persecuted because he preserved his virtue and integrity. David, the chosen messenger of God, was hunted like a beast of prey by his enemies. Daniel was cast into a den of lions because he was true to his allegiance to heaven. Job was deprived of his worldly possessions, and so afflicted in body that he was abhorred by his relatives, and friends; yet he maintained his integrity. . . . Paul was imprisoned, beaten with rods, stoned, and finally put to death because he was a faithful messenger for God to the Gentiles. . . .
These examples of human steadfastness bear witness to the faithfulness of God’s promises—of His abiding presence and sustaining grace. They testify to the power of faith to withstand the powers of the world. It is the work of faith to rest in God in the darkest hour, to feel, however sorely tried and tempest-tossed, that our Father is at the helm. The eye of faith alone can look beyond the things of time to estimate aright the worth of the eternal riches.—The Acts of the Apostles, p. 575.

If you are called to go through the fiery furnace for His sake, Jesus will be by your side even as He was with the faithful three in Babylon. Those who love their Redeemer will rejoice at every opportunity of sharing with Him humiliation and reproach. The love they bear their Lord makes suffering for His sake sweet.
In all ages Satan has persecuted the people of God. He has tortured them and put them to death, but in dying they became conquerors. They revealed in their steadfast faith a mightier One than Satan. Satan could torture and kill the body, but he could not touch the life that was hid with Christ in God. . . . They could look beyond the gloom to the glory, saying, “I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” Romans 8:18.—Thoughts From the Mount of Blessing, p. 30.

Will man take hold of divine power, and with determination and perseverance resist Satan, as Christ has given him example in His conflict with the foe in the wilderness of temptation? God cannot save man against his will from the power of Satan’s artifices. Man must work with his human power, aided by the divine power of Christ, to resist and to conquer at any cost to himself. In short, man must overcome as Christ overcame. And then, through the victory that it is his privilege to gain by the all-powerful name of Jesus, he may become an heir of God and joint heir with Jesus Christ. This could not be the case if Christ alone did all the overcoming. Man must do his part; he must be victor on his own account, through the strength and grace that Christ gives him. Man must be a co-worker with Christ in the labor of overcoming, and then he will be partaker with Christ of His glory.—Testimonies for the Church, vol. 4, p. 32.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Read Ellen G. White, “Why Was Sin Permitted?” pp. 33–43, in Patriarchs and Prophets.

“Even when he was cast out of heaven, Infinite Wisdom did not destroy Satan. Since only the service of love can be acceptable to God, the allegiance of His creatures must rest upon a conviction of His justice and benevolence. The inhabitants of heaven and of the worlds, being unprepared to comprehend the nature or consequences of sin, could not then have seen the justice of God in the destruction of Satan. Had he been immediately blotted out of existence, some would have served God from fear rather than from love. The influence of the deceiver would not have been fully destroyed, nor would the spirit of rebellion have been utterly eradicated. For the good of the entire universe through ceaseless ages, he must more fully develop his principles, that his charges against the divine government might be seen in their true light by all created beings, and that the justice and mercy of God and the immutability of His law might be forever placed beyond all question.

“Satan’s rebellion was to be a lesson to the universe through all coming ages—a perpetual testimony to the nature of sin and its terrible results. The working out of Satan’s rule, its effects upon both men and angels, would show what must be the fruit of setting aside the divine authority. It would testify that with the existence of God’s government is bound up the well-being of all the creatures He has made. Thus the history of this terrible experiment of rebellion was to be a perpetual safeguard to all holy beings, to prevent them from being deceived as to the nature of transgression, to save them from committing sin, and suffering its ­penalty.”—Ellen G. White, Patriarchs and Prophets, pp. 42, 43.

Discussion Questions:

“Theodicy” is a term for the justification of God in the face of evil. But it is not the justification for evil itself. Imagine someone in heaven saying, “Oh, yes, Jesus, now I understand why my family was tortured and murdered before my eyes. Yes, it all makes great sense now. Thank You, Jesus!” That’s absurd. How can we come to understand that it is God, not evil, that is ultimately vindicated in the great controversy? (See lesson 9.)

Have you ever felt somewhat like Job? Have you ever been tempted to think that there could not possibly be a good explanation for the suffering you or your loved ones have experienced? How does Job’s final realization that he “uttered what” he “did not understand” (Job 42:3, NKJV) shed light on the position we are in relative to our own questions?

Supplemental EGW Notes

Steps to Christ, “God’s Love for Man,” pp. 9–15;
Reflecting Christ, “God Teaches Self-Distrust Through Trials,” p. 358.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Read for This Week’s Study

Luke 13:34; Jer. 32:17–20; Heb. 1:3; Deut. 6:4, 5; Eph. 1:9–11; John 16:33.

Memory Text:

“ ‘These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world’ ” (John 16:33, NKJV).

Providence is the term used to describe God’s action in the world. How we think about God’s providence makes a huge difference in how we relate to God, how we relate to others, and how we think about the problem of evil.

Christians hold various understandings of divine providence. Some believe that God exercises His power in a way that determines all events to happen just as they do. He even chooses who will be saved and who will be lost! In this view, people are not free to choose other than what God decrees. In fact, people who believe this way argue that even human desires are determined by God.

In contrast, strong biblical evidence shows that God does not determine everything that happens. Instead, He grants humans free will, even to the point where they (and angels) can choose to act directly against His will. The history of the Fall, of sin, and of evil is a dramatic and tragic expression of the results of abusing this free will. The plan of salvation was instituted in order to remedy the tragedy caused by the misuse of free will.

*Study this week’s lesson to prepare for Sabbath, February 22.

Supplemental EGW Notes

The dealings of God with His people should be often repeated. How frequently were the waymarks set up by the Lord in His dealings with ancient Israel! Lest they should forget the history of the past, He commanded Moses to frame these events into song, that parents might teach them to their children. They were to gather up memorials and to lay them up in sight. Special pains were taken to preserve them, that when the children should inquire concerning these things, the whole story might be repeated. Thus the providential dealings and the marked goodness and mercy of God in His care and deliverance of His people were kept in mind. We are exhorted to call to “remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions.” Hebrews 10:32. For His people in this generation the Lord has wrought as a wonder-working God. The past history of the cause of God needs to be often brought before the people, young and old. We need often to recount God’s goodness and to praise Him for His wonderful works.—Testimonies for the Church, vol. 6, p. 364.

There are three ways in which the Lord reveals His will to us, to guide us, and to fit us to guide others. How may we know His voice from that of a stranger? How shall we distinguish it from the voice of a false shepherd? God reveals His will to us in His word, the Holy Scriptures. His voice is also revealed in His providential workings; and it will be recognized if we do not separate our souls from Him by walking in our own ways, doing according to our own wills, and following the promptings of an unsanctified heart, until the senses have become so confused that eternal things are not discerned, and the voice of Satan is so disguised that it is accepted as the voice of God. . . .
Another way in which God’s voice is heard is through the appeals of His Holy Spirit, making impressions upon the heart, which will be wrought out in the character.—Testimonies for the Church, vol. 5, p. 512.

Daily annoyances beset the path of young and old. Those who would live patient, loving, cheerful lives must pray. Only by receiving constant help from God can we gain the victory over self.
Each morning consecrate yourselves and your children to God for that day. Make no calculation for months or years; these are not yours. One brief day is given you. As if it were your last on earth, work during its hours for the Master. Lay all your plans before God, to be carried out or given up, as His providence shall indicate. Accept His plans instead of your own, even though their acceptance requires the abandonment of cherished projects. Thus the life will be molded more and more after the divine example; “and the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.” Philippians 4:7.—Testimonies for the Church, vol. 7, p. 44.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.