“Where are you? What are you doing?” (Gen. 3:9, Gen. 3:13, paraphrase). These are the last questions we want to hear while indulging in sin. And yet, at some point God has whispered to us, “Where are you right now?” As the lesson points out, the gospel is universal because, as humans, we all have sinful, fallen natures.
It is one thing to admit that we were born with sinful, fallen natures; quite another to feel convicted enough to seek a personal solution to the sin problem. The temptation is to concede, Yes, I “have sinned and fall short of the glory of God” (Rom. 3:23, NKJV). But so has everyone else, right? The flip side of this cavalier attitude can undermine our reception of God’s love, as well. “Yes, God loves me, but He loves the whole world, too. How personal and intimate, really, is that?” (read John 3:16). Somehow our awareness of both the wretchedness of our sinful nature and our deep need of the redeeming quality of God’s love must be sharpened to penetrate a heart numb from theology that ironically becomes diluted when applied across the board.
Jesus taught us the way (His teachings), showed us the way (His example), and made us a way (His death and resurrection). He is teacher, example, and Savior all at the same time. He just doesn’t expose sin; He conquers it.
As a time traveler goes into the past and changes it to affect the future, Jesus’ life and death reverse the historical consequences of Adam’s failure (Rom. 5:12–21). For the believer, grace, justification, and eternal life are present realities. Jesus is Someone we can trust— Someone we should listen to.
Part II: Commentary
Scripture: Jesus’ Worldview and the Downward Spiral
As difficult as it is for the adherent to the evolutionary, progressive, humanistic worldview to admit, evil is real, and it proceeds directly out of the center of the human heart. We are not victims; we are perpetrators. Jesus, the Master Teacher, said it like this: “ ‘For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. All these evil things come from within’ ” (Mark 7:21-23, ESV).
In a sense, we are all victims, because everyone’s sins send out ripples that affect everyone else. Obviously some are more deeply affected than others. We acknowledge that. But even in the midst of our pain, it is helpful to remember that our sins have hurt others, lest we grab our fellow man “by the throat, saying, Pay me that thou owest” (Matt. 18:28) and forget that we ourselves have been forgiven “ten thousand talents” (Matt. 18:24).
When we study Genesis and capture the worldview depicted there, we are studying the primary sources that shaped and gave context to all Jesus’ teachings. This is crucial, because many of us live in secular cultures that disparage the notion of sin, or at least try to minimize it. This is counter to the Genesis account in which the speed and intensity of a single sin snowballs into an avalanche of wickedness. Adam and Eve commit a single act of disobedience, and the next thing they know, they are holding a dead son—from forbidden fruit to fratricide in a single generation. These are the Scriptures Jesus was raised on. This is why, though He was full of mercy, grace, and love, He never minimized the notion or consequences of sin. Notice the narrative flow of Genesis, the source of Christ’s worldview:
Everything starts “very good” (Gen. 1:31)
Forbidden fruit eaten (Gen. 3:6)
Hiding and blaming (Gen. 3:8-13)
Murder (Gen. 4:8)
Risk of murder and God’s seven-fold vengeance (Gen. 4:14, 15)
Murder/manslaughter and a call for seventy-seven-fold vengeance (Gen. 4:23, 24)
Global wickedness; thoughts only continually evil (Gen. 6:5)
Humankind is removed from Eden’s paradise in so many ways. Adam and Eve are cast out of Eden, presumably exiting the east entrance where a sentinel guards reentry (Gen. 3:24). When Cain is banished, he “went out from the presence of the Lord . . . east of Eden” (Gen. 4:16, emphasis supplied). The tower of Babel, a monument to human arrogance and folly, is in the east (Gen. 11:2). Moving east is moving farther and farther away from Eden and the presence of God. Humanity’s downward spiral from its pristine condition initiates comprehensive judgments from God. He “uncreates” the world by returning it to its watery embryonic form (see Gen. 1:2, Gen. 7:18) and basically starts over, animals and all. In a fascinating combination of judgment and mercy, the same appraisal of humanity’s wickedness that motivated the Flood judgment is now given as the reason for extending mercy with a promise never to repeat the destruction (Gen. 6:5, Gen. 8:21). Hence, at the tower in Shinar, in keeping with His promise, God doesn’t destroy wickedness; He disperses it (Gen. 11:8).
Scripture: The Foundations
To appreciate the “sinfulness of sin” and to make sure God isn’t getting the blame, it is important to go back to the beginning. God makes “good” stuff. He says so seven times in Genesis 1 (Gen. 1:4, 10, 12, 18, 21, 25, 31). And that is just the first chapter of the Bible. With a careful reading of Genesis (and the rest of Scripture), it can be added that He makes only good stuff. Already we have the fundamental groundwork that releases God from culpability that “He created the devil,” or is responsible for sin and suffering. The reason the skeptic or doubter is so quick to throw this charge is because it is a blatant deflection from where the source of evil and suffering really come from—and that is from the skeptic and doubter themselves and all the rest of creation, both human and angelic.
Whatever manufactured dilemmas one has about how a “good” Creation can turn bad is fairly easily resolved if one admits to a quality of the universe that is so ubiquitous it is virtually invisible. That quality is the potential for change. First, no one would choose a changeless universe (no movement, no enacted decisions, no self-determination, no growth, etc.) over a changing one. Second, with “change” in the paradigm, humanity celebrates its achievements (changes) in a million variegated ways, but would we celebrate them at all if change already were determined to go only in one direction? Do many celebrate the fact that balls roll downhill? If humans could “roll” only one way, it might be an occasion for observation, but never celebration. Words like freedom, morality, justice, kindness, love, and every other conceivable virtue of humanity would be drained of their significance. So, given the options of a changeless universe, a determined changing universe, or a freely changing universe, most would choose option three, though it opens the door to real changes that we deem evil or painful. So it is no real paradox that a good thing can turn bad.
The Skeptics: Which Way Is Down?
Chapters 3-11 of Genesis stand as a witness that following the serpent’s suggestion has been a mistake. Things were “good,” but no longer. Humanity has not improved, become godlike, or escaped death (Gen. 3:4, 5). It is worth mentioning that humankind’s downward trend in the biblical account is the opposite portrayal of that found in the Sumerian flood story. The difference is that the Mesopotamian literature is optimistic about man’s existence. In those accounts, man doesn’t start perfect, but after the gods turn against him in the flood, he does better; he progresses. The biblical account goes the opposite direction, “and the ensuing pessimistic viewpoint could not be more different from the tenor of the Sumerian tale.” (Thorkild Jacobson, “The Eridu Genesis,” Journal of Biblical Literature 100 [1981], p. 529.
The irony here, of course, is that it has been standard fare for critical scholars and laymen to cast doubt on the biblical account because of Mesopotamian flood narratives. But if the details of those parallel narratives bring into question the validity of the biblical account, then does the optimistic progressive philosophy of these myths bring into question the progressive humanistic worldview? Another question: if the parallels cause skeptics to throw the biblical account into the myth category, do the antiparallels cause them to remove it from that category? Young people will be faced with anti-theistic and antibiblical worldviews the farther they ascend the educational ladder. Let’s be sure that Seventh-day Adventist education is preparing them to step up to the challenge.
Throughout Scripture, God inspires hope that one day, things will be restored to their original perfection. Jesus, the Emmanuel son (God with us [Matt. 1:23]), “tabernacling” among His creation (see John 1:14) and announcing the return of the “kingdom of God”—this was the beginning fulfillment that once again humanity would step back into the presence of God, back into Eden to live with God forever (Rev. 21:3).
Part III: Life Application
When talking about applying what we learn from the Scripture to our lives, it is helpful to ask, “How do I apply anything to my life?” We are applying a whole set of theories (about whatever) to our lives every day. How to apply the teachings of Jesus to our lives is probably not too much different from how and why we apply anything else to our lives. Here are some ideas that can push your students from mere theory to practice.
Ask class members to immerse themselves totally in the relevant literature: Encourage them to read, read, and read some more, until they are convinced that they have discovered an important truth.
Disciples are apprentices: Have you ever watched an apprentice? Students watch the master, they follow his strokes, and they imitate him in every way they can.
Invite your students to share what they have learned. Two thousand years ago, Seneca said, “Men learn while they teach.” Material gets engrained when we teach it.
Using these three principles as disciples of Christ, your students should prayerfully (1) immerse themselves in His teachings, (2) observe carefully how He lived and have those pictures in their heads throughout the day so that they act like Him, and (3) find a willing ear to share what they learned and what their experience has been.
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“Where are you? What are you doing?” (Gen. 3:9, Gen. 3:13, paraphrase). These are the last questions we want to hear while indulging in sin. And yet, at some point God has whispered to us, “Where are you right now?” As the lesson points out, the gospel is universal because, as humans, we all have sinful, fallen natures.
It is one thing to admit that we were born with sinful, fallen natures; quite another to feel convicted enough to seek a personal solution to the sin problem. The temptation is to concede, Yes, I “have sinned and fall short of the glory of God” (Rom. 3:23, NKJV). But so has everyone else, right? The flip side of this cavalier attitude can undermine our reception of God’s love, as well. “Yes, God loves me, but He loves the whole world, too. How personal and intimate, really, is that?” (read John 3:16). Somehow our awareness of both the wretchedness of our sinful nature and our deep need of the redeeming quality of God’s love must be sharpened to penetrate a heart numb from theology that ironically becomes diluted when applied across the board.
Jesus taught us the way (His teachings), showed us the way (His example), and made us a way (His death and resurrection). He is teacher, example, and Savior all at the same time. He just doesn’t expose sin; He conquers it.
As a time traveler goes into the past and changes it to affect the future, Jesus’ life and death reverse the historical consequences of Adam’s failure (Rom. 5:12–21). For the believer, grace, justification, and eternal life are present realities. Jesus is Someone we can trust— Someone we should listen to.
Part II: Commentary
Scripture: Jesus’ Worldview and the Downward Spiral
As difficult as it is for the adherent to the evolutionary, progressive, humanistic worldview to admit, evil is real, and it proceeds directly out of the center of the human heart. We are not victims; we are perpetrators. Jesus, the Master Teacher, said it like this: “ ‘For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. All these evil things come from within’ ” (Mark 7:21-23, ESV).
In a sense, we are all victims, because everyone’s sins send out ripples that affect everyone else. Obviously some are more deeply affected than others. We acknowledge that. But even in the midst of our pain, it is helpful to remember that our sins have hurt others, lest we grab our fellow man “by the throat, saying, Pay me that thou owest” (Matt. 18:28) and forget that we ourselves have been forgiven “ten thousand talents” (Matt. 18:24).
When we study Genesis and capture the worldview depicted there, we are studying the primary sources that shaped and gave context to all Jesus’ teachings. This is crucial, because many of us live in secular cultures that disparage the notion of sin, or at least try to minimize it. This is counter to the Genesis account in which the speed and intensity of a single sin snowballs into an avalanche of wickedness. Adam and Eve commit a single act of disobedience, and the next thing they know, they are holding a dead son—from forbidden fruit to fratricide in a single generation. These are the Scriptures Jesus was raised on. This is why, though He was full of mercy, grace, and love, He never minimized the notion or consequences of sin. Notice the narrative flow of Genesis, the source of Christ’s worldview:
Humankind is removed from Eden’s paradise in so many ways. Adam and Eve are cast out of Eden, presumably exiting the east entrance where a sentinel guards reentry (Gen. 3:24). When Cain is banished, he “went out from the presence of the Lord . . . east of Eden” (Gen. 4:16, emphasis supplied). The tower of Babel, a monument to human arrogance and folly, is in the east (Gen. 11:2). Moving east is moving farther and farther away from Eden and the presence of God. Humanity’s downward spiral from its pristine condition initiates comprehensive judgments from God. He “uncreates” the world by returning it to its watery embryonic form (see Gen. 1:2, Gen. 7:18) and basically starts over, animals and all. In a fascinating combination of judgment and mercy, the same appraisal of humanity’s wickedness that motivated the Flood judgment is now given as the reason for extending mercy with a promise never to repeat the destruction (Gen. 6:5, Gen. 8:21). Hence, at the tower in Shinar, in keeping with His promise, God doesn’t destroy wickedness; He disperses it (Gen. 11:8).
Scripture: The Foundations
To appreciate the “sinfulness of sin” and to make sure God isn’t getting the blame, it is important to go back to the beginning. God makes “good” stuff. He says so seven times in Genesis 1 (Gen. 1:4, 10, 12, 18, 21, 25, 31). And that is just the first chapter of the Bible. With a careful reading of Genesis (and the rest of Scripture), it can be added that He makes only good stuff. Already we have the fundamental groundwork that releases God from culpability that “He created the devil,” or is responsible for sin and suffering. The reason the skeptic or doubter is so quick to throw this charge is because it is a blatant deflection from where the source of evil and suffering really come from—and that is from the skeptic and doubter themselves and all the rest of creation, both human and angelic.
Whatever manufactured dilemmas one has about how a “good” Creation can turn bad is fairly easily resolved if one admits to a quality of the universe that is so ubiquitous it is virtually invisible. That quality is the potential for change. First, no one would choose a changeless universe (no movement, no enacted decisions, no self-determination, no growth, etc.) over a changing one. Second, with “change” in the paradigm, humanity celebrates its achievements (changes) in a million variegated ways, but would we celebrate them at all if change already were determined to go only in one direction? Do many celebrate the fact that balls roll downhill? If humans could “roll” only one way, it might be an occasion for observation, but never celebration. Words like freedom, morality, justice, kindness, love, and every other conceivable virtue of humanity would be drained of their significance. So, given the options of a changeless universe, a determined changing universe, or a freely changing universe, most would choose option three, though it opens the door to real changes that we deem evil or painful. So it is no real paradox that a good thing can turn bad.
The Skeptics: Which Way Is Down?
Chapters 3-11 of Genesis stand as a witness that following the serpent’s suggestion has been a mistake. Things were “good,” but no longer. Humanity has not improved, become godlike, or escaped death (Gen. 3:4, 5). It is worth mentioning that humankind’s downward trend in the biblical account is the opposite portrayal of that found in the Sumerian flood story. The difference is that the Mesopotamian literature is optimistic about man’s existence. In those accounts, man doesn’t start perfect, but after the gods turn against him in the flood, he does better; he progresses. The biblical account goes the opposite direction, “and the ensuing pessimistic viewpoint could not be more different from the tenor of the Sumerian tale.” (Thorkild Jacobson, “The Eridu Genesis,” Journal of Biblical Literature 100 [1981], p. 529.
The irony here, of course, is that it has been standard fare for critical scholars and laymen to cast doubt on the biblical account because of Mesopotamian flood narratives. But if the details of those parallel narratives bring into question the validity of the biblical account, then does the optimistic progressive philosophy of these myths bring into question the progressive humanistic worldview? Another question: if the parallels cause skeptics to throw the biblical account into the myth category, do the antiparallels cause them to remove it from that category? Young people will be faced with anti-theistic and antibiblical worldviews the farther they ascend the educational ladder. Let’s be sure that Seventh-day Adventist education is preparing them to step up to the challenge.
Throughout Scripture, God inspires hope that one day, things will be restored to their original perfection. Jesus, the Emmanuel son (God with us [Matt. 1:23]), “tabernacling” among His creation (see John 1:14) and announcing the return of the “kingdom of God”—this was the beginning fulfillment that once again humanity would step back into the presence of God, back into Eden to live with God forever (Rev. 21:3).
Part III: Life Application
When talking about applying what we learn from the Scripture to our lives, it is helpful to ask, “How do I apply anything to my life?” We are applying a whole set of theories (about whatever) to our lives every day. How to apply the teachings of Jesus to our lives is probably not too much different from how and why we apply anything else to our lives. Here are some ideas that can push your students from mere theory to practice.
Using these three principles as disciples of Christ, your students should prayerfully (1) immerse themselves in His teachings, (2) observe carefully how He lived and have those pictures in their heads throughout the day so that they act like Him, and (3) find a willing ear to share what they learned and what their experience has been.