Introduction: While we struggle to understand the presence of evil in this world, we must recognize our limitations and approach, with hope, the eventual solution.
Lesson Themes: This week’s lesson emphasizes three main ideas:
The Bible contains open questions about the problem of evil. In moments of suffering, it is hard to reconcile God’s love and immense goodness in the presence of evil. In Scripture, we identify characters raising how long questions in reference to suffering, and these questions reveal their expectation of divine action. Similarly, in our own suffering and affliction, we hope that God will triumph over evil.
Our explanations about the problem of evil are limited. The problem of evil and suffering presents a challenge to humanity. Job raises several questions to God in the midst of his feeling powerless to solve the problem of evil. Yet, instead of providing answers, God asks more questions. In turn, Job recognizes his limitations to properly understand the reality of evil.
We are encouraged to approach the problem of evil with hope. We should learn to live with unanswered questions about the problem of evil. Sin is an intruder, and no reason can be given to fully explain its presence in our world. God’s love helps us approach the problem with hope.
Life Application: As we deal with the difficult problem of evil and suffering, we need to recognize how limited we are in understanding the many things that happen to, and around, us just as Job was limited in his understanding. How, though, may we be encouraged to approach the problem of evil with hope?
Part II: Commentary
1. The Bible Contains Open Questions About the Problem of Evil.
There are several instances in Scripture in which the question how long is raised to God in reference to evil actions and suffering in the world and, more personally, in the life of the one who interrogates God. This question appears often in Psalm 13:1, 2, as the psalmist is concerned with constant sorrow and the exaltation of his enemies. “ ‘How long, O Lord? Will You forget me forever? How long will You hide Your face from me? How long shall I take counsel in my soul, having sorrow in my heart daily? How long will my enemy be exalted over me?’ ” (NKJV).
Likewise, the psalmist, in Psalm 94:3, is disturbed with what appears to be the unfair triumph of the wicked. “Lord, how long will the wicked, how long will the wicked triumph?” (NKJV). In addition, the introduction of Habakkuk 1:2–4 strongly questions God, using the how long expression. Habakkuk asks, “O Lord, how long shall I cry, and You will not hear? Even cry out to You, ‘Violence!’ and You will not save. Why do You show me iniquity, and cause me to see trouble? For plundering and violence are before me; there is strife, and contention arises. Therefore the law is powerless, and justice never goes forth. For the wicked surround the righteous; therefore perverse judgment proceeds” (NKJV).
Paradoxically, while the prophet Jeremiah is sure of God’s righteousness, he wonders about the divine judgments. “Righteous are You, O Lord, when I plead with You; yet let me talk with You about Your judgments. Why does the way of the wicked prosper? Why are those happy who deal so treacherously?” (Jer. 12:1, NKJV). In addition, he uses the expression how long to ask God, “How long will the land mourn, and the herbs of every field wither? The beasts and birds are consumed, for the wickedness of those who dwell there” (Jer. 12:4, NKJV).
In the book of Revelation, the opening of the fifth seal reveals the figurative image of the people “who had been slain for the word of God and for the testimony which they held” (Rev. 6:9, NKJV). More specifically, they are “under the altar” and loudly cry to God using the question how long—“ ‘How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?’ ” (Rev. 6:10, NKJV).
Overall, these how long questions imply perplexity in face of the problem of evil and convey a deep longing for divine justice. Whereas Psalm 10:1, 2 does not employ the expression how long, the same perplexity and the strong expectation of divine action is present in the question articulated to God in this passage. “Why do You stand afar off, O Lord? Why do You hide in times of trouble? The wicked in his pride persecutes the poor; let them be caught in the plots which they have devised” (Ps. 10:1, 2, NKJV).
2. Our Explanations About the Problem of Evil Are Limited.
Perhaps the most disturbing book in Scripture about the problem of evil is Job. Job 30:26, 27, 31 seem to provide a basic summary of how Job feels in the situation of deep sorrow. “But when I looked for good, evil came to me; and when I waited for light, then came darkness. My heart is in turmoil and cannot rest; days of affliction confront me” (Job 30:26, 27, NKJV). Furthermore, he employs the metaphorical language of musical instruments to describe his negative feelings. “My harp is turned to mourning, and my flute to the voice of those who weep” (Job 30:31, NKJV).
While one would expect that the appearance of God at the end of the book would finally offer the explanations needed for the conclusion of the narrative, we are left with more questions. Instead of giving answers, God asks Job several questions (see Job 38, 39). Essentially, the Lord asks him about the mysteries of Creation in order to contrast how small Job is as a creature in comparison with the greatness of the Creator. As Job realizes this stark contrast and humbly recognizes his limited understanding about life and the created world, he sees himself as the “ ‘one who hides counsel without knowledge,’ ” for, as he emphasizes, “I have uttered what I did not understand, things too wonderful for me, which I did not know” (Job 42:3, NKJV).
Therefore, as we deal with difficult questions about evil and suffering, we need to recognize how limited we are to properly understand and fully explain many things that happen with, and around, us. Paradoxically, we must live with many unanswered questions and, at the same time, do our best, as limited human beings, to understand and explain things according to what God has revealed to us. One of the ways to understand partially, at least, and explain the reasons for the reality of evil and suffering is to explore the idea of free will. Free will is a precious gift from God to His intelligent creatures, but this gift was unfortunately misused in the perfect world created by God.
As Ellen G. White points out, “Adam was a free moral agent. But he abused his freedom. He allowed himself to be overcome by appetite. By disobedience he lost his innocence. By his own free will he became a sinner, separating himself from the favor of God.”—Manuscript 132, 1902. Elsewhere, she argues that “infinite wisdom places before man the distinction between right and wrong, between sin and holiness; but God’s government is a government of free will, and there is no act of rebellion or obedience which is not a free will act.”—Manuscript 79, 1896.
Hence, misused free will turns the perfect world created by God into a world of evil, sin, suffering, and death. While the idea of misused free will does not explain everything about the problem of evil and suffering, it is an important part of the limited understanding and explanation that we are able to articulate about this problem, at least according to what has been revealed to us by God.
3. We Are Encouraged to Approach the Problem of Evil With Hope.
It is important to highlight that the Bible contains open questions about the problem of evil. Our explanations about the problem of evil are limited because these points indicate that evil is not to be justified. Ellen G. White offers a concise exposition of this argument by saying, “It is impossible to explain the origin of sin so as to give a reason for its existence. Yet enough may be understood concerning both the origin and the final disposition of sin to make fully manifest the justice and benevolence of God in all His dealings with evil. Nothing is more plainly taught in Scripture than that God was in no wise responsible for the entrance of sin; that there was no arbitrary withdrawal of divine grace, no deficiency in the divine government, that gave occasion for the uprising of rebellion. Sin is an intruder, for whose presence no reason can be given. It is mysterious, unaccountable; to excuse it is to defend it. Could excuse for it be found, or cause be shown for its existence, it would cease to be sin. Our only definition of sin is that given in the word of God; it is ‘the transgression of the law;’ it is the outworking of a principle at war with the great law of love which is the foundation of the divine government.”—The Great Controversy, pp. 492, 493. Thus, our focus on the discussion of the problem of evil must be the loving character of God and not on evil itself. On the basis of His loving character, we are able to approach, with hope, the difficult problem of evil, not in order to justify evil but to focus on something bigger, namely, the glorious hope (Rom. 8:18) of the God who “will wipe away every tear from [our] eyes” (Rev. 21:4, NKJV).
Part III: Life Application
Discuss the following questions with your class:
Have you ever been in a situation of deep sorrow and suffering in which you felt God was not hearing you when you cried out? If so, how can the experience of Job help you trust God, despite the apparent triumph of evil?
In difficult times, how can you move from approaching the problem of evil to suffering with hope?
How can you dialogue about the problem of evil in a way that might be helpful to the younger generation in the church?
What advice and explanation would you give to someone who is facing extremely difficult circumstances?
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Key Text: Revelation 21:4
Study Focus: Job 38, Job 42:3, Rom. 8:18.
Introduction: While we struggle to understand the presence of evil in this world, we must recognize our limitations and approach, with hope, the eventual solution.
Lesson Themes: This week’s lesson emphasizes three main ideas:
The Bible contains open questions about the problem of evil. In moments of suffering, it is hard to reconcile God’s love and immense goodness in the presence of evil. In Scripture, we identify characters raising how long questions in reference to suffering, and these questions reveal their expectation of divine action. Similarly, in our own suffering and affliction, we hope that God will triumph over evil.
Our explanations about the problem of evil are limited. The problem of evil and suffering presents a challenge to humanity. Job raises several questions to God in the midst of his feeling powerless to solve the problem of evil. Yet, instead of providing answers, God asks more questions. In turn, Job recognizes his limitations to properly understand the reality of evil.
We are encouraged to approach the problem of evil with hope. We should learn to live with unanswered questions about the problem of evil. Sin is an intruder, and no reason can be given to fully explain its presence in our world. God’s love helps us approach the problem with hope.
Life Application: As we deal with the difficult problem of evil and suffering, we need to recognize how limited we are in understanding the many things that happen to, and around, us just as Job was limited in his understanding. How, though, may we be encouraged to approach the problem of evil with hope?
Part II: Commentary
1. The Bible Contains Open Questions About the Problem of Evil.
There are several instances in Scripture in which the question how long is raised to God in reference to evil actions and suffering in the world and, more personally, in the life of the one who interrogates God. This question appears often in Psalm 13:1, 2, as the psalmist is concerned with constant sorrow and the exaltation of his enemies. “ ‘How long, O Lord? Will You forget me forever? How long will You hide Your face from me? How long shall I take counsel in my soul, having sorrow in my heart daily? How long will my enemy be exalted over me?’ ” (NKJV).
Likewise, the psalmist, in Psalm 94:3, is disturbed with what appears to be the unfair triumph of the wicked. “Lord, how long will the wicked, how long will the wicked triumph?” (NKJV). In addition, the introduction of Habakkuk 1:2–4 strongly questions God, using the how long expression. Habakkuk asks, “O Lord, how long shall I cry, and You will not hear? Even cry out to You, ‘Violence!’ and You will not save. Why do You show me iniquity, and cause me to see trouble? For plundering and violence are before me; there is strife, and contention arises. Therefore the law is powerless, and justice never goes forth. For the wicked surround the righteous; therefore perverse judgment proceeds” (NKJV).
Paradoxically, while the prophet Jeremiah is sure of God’s righteousness, he wonders about the divine judgments. “Righteous are You, O Lord, when I plead with You; yet let me talk with You about Your judgments. Why does the way of the wicked prosper? Why are those happy who deal so treacherously?” (Jer. 12:1, NKJV). In addition, he uses the expression how long to ask God, “How long will the land mourn, and the herbs of every field wither? The beasts and birds are consumed, for the wickedness of those who dwell there” (Jer. 12:4, NKJV).
In the book of Revelation, the opening of the fifth seal reveals the figurative image of the people “who had been slain for the word of God and for the testimony which they held” (Rev. 6:9, NKJV). More specifically, they are “under the altar” and loudly cry to God using the question how long—“ ‘How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?’ ” (Rev. 6:10, NKJV).
Overall, these how long questions imply perplexity in face of the problem of evil and convey a deep longing for divine justice. Whereas Psalm 10:1, 2 does not employ the expression how long, the same perplexity and the strong expectation of divine action is present in the question articulated to God in this passage. “Why do You stand afar off, O Lord? Why do You hide in times of trouble? The wicked in his pride persecutes the poor; let them be caught in the plots which they have devised” (Ps. 10:1, 2, NKJV).
2. Our Explanations About the Problem of Evil Are Limited.
Perhaps the most disturbing book in Scripture about the problem of evil is Job. Job 30:26, 27, 31 seem to provide a basic summary of how Job feels in the situation of deep sorrow. “But when I looked for good, evil came to me; and when I waited for light, then came darkness. My heart is in turmoil and cannot rest; days of affliction confront me” (Job 30:26, 27, NKJV). Furthermore, he employs the metaphorical language of musical instruments to describe his negative feelings. “My harp is turned to mourning, and my flute to the voice of those who weep” (Job 30:31, NKJV).
While one would expect that the appearance of God at the end of the book would finally offer the explanations needed for the conclusion of the narrative, we are left with more questions. Instead of giving answers, God asks Job several questions (see Job 38, 39). Essentially, the Lord asks him about the mysteries of Creation in order to contrast how small Job is as a creature in comparison with the greatness of the Creator. As Job realizes this stark contrast and humbly recognizes his limited understanding about life and the created world, he sees himself as the “ ‘one who hides counsel without knowledge,’ ” for, as he emphasizes, “I have uttered what I did not understand, things too wonderful for me, which I did not know” (Job 42:3, NKJV).
Therefore, as we deal with difficult questions about evil and suffering, we need to recognize how limited we are to properly understand and fully explain many things that happen with, and around, us. Paradoxically, we must live with many unanswered questions and, at the same time, do our best, as limited human beings, to understand and explain things according to what God has revealed to us. One of the ways to understand partially, at least, and explain the reasons for the reality of evil and suffering is to explore the idea of free will. Free will is a precious gift from God to His intelligent creatures, but this gift was unfortunately misused in the perfect world created by God.
As Ellen G. White points out, “Adam was a free moral agent. But he abused his freedom. He allowed himself to be overcome by appetite. By disobedience he lost his innocence. By his own free will he became a sinner, separating himself from the favor of God.”—Manuscript 132, 1902. Elsewhere, she argues that “infinite wisdom places before man the distinction between right and wrong, between sin and holiness; but God’s government is a government of free will, and there is no act of rebellion or obedience which is not a free will act.”—Manuscript 79, 1896.
Hence, misused free will turns the perfect world created by God into a world of evil, sin, suffering, and death. While the idea of misused free will does not explain everything about the problem of evil and suffering, it is an important part of the limited understanding and explanation that we are able to articulate about this problem, at least according to what has been revealed to us by God.
3. We Are Encouraged to Approach the Problem of Evil With Hope.
It is important to highlight that the Bible contains open questions about the problem of evil. Our explanations about the problem of evil are limited because these points indicate that evil is not to be justified. Ellen G. White offers a concise exposition of this argument by saying, “It is impossible to explain the origin of sin so as to give a reason for its existence. Yet enough may be understood concerning both the origin and the final disposition of sin to make fully manifest the justice and benevolence of God in all His dealings with evil. Nothing is more plainly taught in Scripture than that God was in no wise responsible for the entrance of sin; that there was no arbitrary withdrawal of divine grace, no deficiency in the divine government, that gave occasion for the uprising of rebellion. Sin is an intruder, for whose presence no reason can be given. It is mysterious, unaccountable; to excuse it is to defend it. Could excuse for it be found, or cause be shown for its existence, it would cease to be sin. Our only definition of sin is that given in the word of God; it is ‘the transgression of the law;’ it is the outworking of a principle at war with the great law of love which is the foundation of the divine government.”—The Great Controversy, pp. 492, 493. Thus, our focus on the discussion of the problem of evil must be the loving character of God and not on evil itself. On the basis of His loving character, we are able to approach, with hope, the difficult problem of evil, not in order to justify evil but to focus on something bigger, namely, the glorious hope (Rom. 8:18) of the God who “will wipe away every tear from [our] eyes” (Rev. 21:4, NKJV).
Part III: Life Application
Discuss the following questions with your class:
Have you ever been in a situation of deep sorrow and suffering in which you felt God was not hearing you when you cried out? If so, how can the experience of Job help you trust God, despite the apparent triumph of evil?
In difficult times, how can you move from approaching the problem of evil to suffering with hope?
How can you dialogue about the problem of evil in a way that might be helpful to the younger generation in the church?
What advice and explanation would you give to someone who is facing extremely difficult circumstances?