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Man's knowledge of evil might
have come by observation, but in that event there must needs have been
some exhibition of evil and its results for man to observe. This would
imply the permission of evil somewhere, among some beings, and why not
as well among men, as among others elsewhere? Adam already had a knowledge
of evil by information, but that was insufficient to restrain him from
trying the experiment. They had a theoretical knowledge of evil, though
they had never observed or experienced its effects. Consequently, they
did not appreciate their Creator's loving authority and law, nor the dangers
from which he thereby proposed to protect them.
4. Why did the serpent approach Eve instead of Adam? Describe the severity
of the temptation which led to Adam's transgression and why was he more
culpable than Eve? (1. Tim. 2:14; 2 Cor. 11:3) (p. 122, par. 3; p. 123,
par. 1)
Eve was weaker than Adam
and therefore deceived. Her experience and acquaintance with God were
even more limited than Adam's, for he was created first, and God had directly
communicated to him before her creation the knowledge of the penalty of
sin, while Eve probably received her information from Adam. When she had
partaken of the fruit, she, having put confidence in Satan's deceptive
misrepresentation, evidently did not realize the extent of the transgression.
She was a transgressor, though not so culpable as if she had transgressed
against greater light.
Adam was not deceived; hence
he must have transgressed with a fuller realization of the sin, and with
the penalty in view, knowing certainly that he must die. Adam wilfully
shared her act of disobedience in order to share the death-penalty which
he probably supposed rested on her.
5. How will the permission of evil ultimately
result in good? Since God permitted sin, does this make him the author
of sin? Explain your answer. (p. 124, 125)
God designed to permit evil
because, having the remedy provided for man's release from its consequences,
he saw that the result would be to lead him, through experience, to a
full appreciation of sin and righteousness.
God is not the author of
sin. He permitted it because man has the liberty of will or choice. Those
who believe God authored it believe the false theory only justice, not
a sacrifice for our sins, is needed, which leads to the theory of Universalism.
6. Why wouldn't God force man into sin or
righteousness? How will God's permission of man to choose his own course
ultimately work out to man's favor? (p. 126)
Such a course would be inconsistent
with his righteous character, and therefore an impossibility. And he seeks
the worship and love of only such as worship him in spirit and in truth.
To this end he has given man a liberty of will like unto his own, and
desires him to choose righteousness.
It will work out to man's
favor because God provided a Redeemer who would save all who would return
unto God through him, so that man might have a free will and yet be enabled
to profit by his first failure in its misues, in disobedience
7. Was God's penalty for sin unjust or too
severe? (p. 127, par. 1,2)
The severity of the penalty
was not a display of hatred and malice on God's part, but the necessary
and inevitable, final result of evil, which God thus allowed man to see
and feel. No injustice has been done to Adam's posterity in not affording
them each an individual trial. Jehovah was in no sense bound to bring
us into existence; and, having brought us into being, no law of equity
or justice binds him to perpetuate our being everlastingly, nor even to
grant us a trial under promise of everlasting life if obedient.
8. Man was placed on trial for life. What
then was the penalty for disobedience? Is eternal torment anywhere suggested
in the Old Testament? What portions of the New Testament are misconstrued
to teach this doctrine? (p. 127, par. 3; p. 128, par. 1)
Death was the penalty for
disobedience. Eternal torture is nowhere suggested in the Old Testament.
Only a few statements in the New Testament can be so misconstrued as to
appear to teach it; and these are found either among the symbolisms of
Revelation, or among the parables and dark sayings of our Lord, which
were not understood by the people who heard them.
9. Explain why God was not unjust when he
condemned all in Adam. (p. 128, par. 2,3; p. 129)
The world's opportunity and
trial for life will be much more favorable than was Adam's and God adopted
this plan of permitting Adam's race to share his penalty in a natural
way. Christ purchased the lives of Adam and his race by his death and
offers to adopt as his seed all who accept the terms of his New Covenant
and they will receive everlasting life. The injury we received through
Adam's fall is, by God's favor, to be more than offset with favor through
Christ, and all will sooner or later have a full opportunity to be restored
to the same standing that Adam enjoyed before he sinned.
10. Does the fact that all will receive a
fair trial in the future mean a second chance for some of the race? Explain.
(p. 130, par. 1)
The first chance for everlasting
life was lost for himself and all of his race by Adam's disobedience.
It will be the first INDIVIDUAL opportunity of Adam's descendants, who,
when born, were already under condemnation to death.
11. Why not give mankind an individual trial
now? (p. 131, par. 1,2,3)
If children did not partake
of the results of parental sins and all had favorable Edenic condition
for their testing, how many might we presume would, under all those favorable
condition, be found worthy, and how many unworthy of life? None would
have been found perfectly obedient and worthy because none would possess
that clear knowledge of and experience with God, which would develop in
them full confidence in his laws, beyond their personal judgment. Even
if there were obedient, they might forever feel a curiosity toward things
forbidden. Their service could not be so hearty as though they knew good
and evil.
12. Why is Jehovah's plan much wiser than
that suggested on page 132?
It is wiser to confine sin
to certain limits, as his plan does. How much better even our finite minds
can discern it to be, to have but one perfect and impartial law, which
declare the wages of wilful sin to be death. God thus limits the evil
which he permits, by providing the reign of Christ.
13. What is the chief objection to a separate
trial for each individual at first? How would this plan affect the divine
plan for the selection of the church? (p. 133, par. 1,2,3) It would have
required the sacrifice of a redeemer for each condemned individual. One
unforfeited life could redeem one forfeited life, but no more.
It would seriously disarrange
God's plans relative to the selection and exaltation to the divine nature
of a "little flock." God could not justly command the many obedient
to give their lives as ransoms for the sinners because their obedience
would have won the right to lasting life. God would set some special reward
before them so they might endure the penalty of their brethren. Then there
would be an immense number on the divine plane, which the wisdom of God
did not approve.
14. How do those who appreciate that all
were condemned in one man, find in it the solution of many perplexities?
(p. 134, par. 1)
They will see that the condemnation
of all in one was the reverse of injury: it was a great favor to all when
taken in connection with God's plan for providing justification for all
through another one's sacrifice.
15. What blessings will eventually result
through the permission of evil? What purpose has the permission of evil
served in the discipline and development of the church? (p. 135, par.
1,2,3)
Men are benefited to all
eternity by the experience gained and angels by their observation of man's
experiences. All are further advantaged by a fuller acquaintance with
God's character as manifested in his plan.
Had sin not been permitted,
the sacrifice of our Lord Jesus and of his Church, the reward of which
is the divine nature, would have been impossible.
16. What law of God will ultimately govern
all of God's intelligent creatures? How will the temporary permission
of sin be ultimately viewed by all creatures in heaven and earth? (p.
136, par. 1)
The law of love. It will
be viewed to have been a wise feature in the divine policy.
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