LESSON 2 *April 2–8
Sabbath Afternoon
Read for This Week’s Study: Genesis 3; 2 Cor. 11:3; Rev. 12:7–9; John 8:44; Rom. 16:20; Heb. 2:14; 1 Tim.
2:14, 15.
Memory Text: “ ‘And I will put enmity between you and the woman, and between your seed and her
Seed; He shall bruise your head, and you shall bruise His heel’ ” (Genesis 3:15, NKJV).
Amid all that God had given our first parents in Eden also came a warning: “ ‘Of every tree of the garden you
may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat
of it you shall surely die’ ” (Gen. 2:16, 17, NKJV). This warning against eating from the tree of the knowledge
of good and evil shows us that, though they were to know good, they were not to know evil.
We certainly can understand why, can’t we?
And, too, the threat of death attached to the warning about disobedience (Gen. 2:17) would be fulfilled: they
would die (Gen. 3:19). Not only forbidden to eat from the tree, they also were driven from the Garden of Eden
(Gen. 3:24), and thus had no access to what could have given them eternal life as sinners (Gen. 3:22).
However, amid this tragedy comes hope, which is found in Genesis 3:15, called the protoevangelium, or “the
first gospel promise.” Yes, this verse presents the first gospel promise found in the Bible, the first time humans are
told that, despite the Fall, God has made a way of escape for us all.
* Study this week’s lesson to prepare for Sabbath, April 9.
EGW Notes — SATURDAY ↓
Sabbath Afternoon, April 2
Lesson 2 - The Fall
When our first parents were placed in the beautiful garden of Eden, they were tested in regard to their loyalty
to God. They were free to choose the service of God, or by disobedience to ally themselves with the enemy of God
and man. . . . If they [disregarded] God’s commands, and listened to the voice of Satan, as he spoke through the
serpent, they would not only forfeit their claim to Eden, but to life itself. . . .
Adam and Eve were permitted to partake of every tree in the Garden save one. There was only 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,” (Genesis 2:17)
they would have a knowledge of sin, an experience in
disobedience.—That I May Know Him, p. 14.
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. . . . 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;” [1 John 3:4] 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.
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. This work only one Being in all the universe could do. Only He who knew the height and
depth of the love of God could make it known. Upon the world’s dark night the Sun of Righteousness must rise,
“with healing in His wings.” Malachi 4:2.
The plan for our redemption was not an afterthought, a plan formulated after the fall of Adam. It was a
revelation of “the mystery which hath been kept in silence through times eternal.” Romans 16:25, R. V. It was an
unfolding of the principles that from eternal ages have been the foundation of God’s throne. From the beginning,
God and Christ knew of the apostasy of Satan, and of the fall of man through the deceptive power of the apostate.
God did not ordain that sin should exist, but He foresaw its existence, and made provision to meet the terrible
emergency. So great was His love for the world, that He covenanted to give His only-begotten Son, “that
whosoever believeth in Him should not perish, but have everlasting life.” John
3:16.—The Desire of Ages, p. 22.
SUNDAY April 3
The Serpent
Read Genesis 3:1, 2 Corinthians 11:3, and Revelation 12:7–9. Who is the serpent, and how does he
deceive Eve?
* Your notes will not be saved!
The text begins with “the serpent.” The syntax of the phrase suggests emphasis: the word “serpent” is the first
word of the sentence. Also, “the serpent” has the definite article, indicating that this is a well-known figure, as if
the reader already should know who he is. The reality of this being is, thus, affirmed from the first word of the
chapter.
Of course, the Scriptures identify the serpent as the enemy of God (Isa. 27:1) and explicitly call him “the Devil
and Satan” (Rev. 12:9, NKJV). Likewise, in the ancient Near East, the serpent personified the power of evil.
“In order to accomplish his work unperceived, Satan chose to employ as his medium the serpent—a disguise
well adapted for his purpose of deception. The serpent was then one of the wisest and most beautiful creatures on
the earth. It had wings, and while flying through the air presented an appearance of dazzling brightness, having
the color and brilliancy of burnished gold.”—Ellen G. White, Patriarchs and Prophets, p. 53.
When talking about the devil, in whatever form he appears, the Bible is not using mere metaphor. In
Scripture Satan is depicted as a literal being and not just some rhetorical symbol or an abstract principle to depict
evil or humanity’s dark side.
The serpent does not present himself as an enemy of God. On the contrary, the serpent refers to God’s words,
which he repeats and seems to support. That is, right from the start, we can see that Satan likes to quote God and,
as shall later be seen, even quotes the Word of God itself (Matt. 4:6).
Note also that the serpent does not argue immediately with the woman, but he asks a question that implies
that he believes in what the Lord has said to them. After all, he asked: “ ‘Has God indeed said . . . ’?” (Gen. 3:1,
NKJV). Thus, even from the start, we can see just how cunning and deceitful this being was. And, as we will see, it
worked too.
If Satan was able to deceive a sinless Eve in Eden, how much more vulnerable are we? What is our
best defense against his deceptions?
EGW Notes — SUNDAY ↓
Sunday, April 3
The Serpent
Sin originated in self-seeking. Lucifer, the covering cherub, desired to be first in heaven. He sought to gain
control of heavenly beings, to draw them away from their Creator, and to win their homage to himself. Therefore
he misrepresented God, attributing to Him the desire for self-exaltation. With his own evil characteristics he
sought to invest the loving Creator. Thus he deceived angels. Thus he deceived men. He led them to doubt the
word of God, and to distrust His goodness. Because God is a God of justice and terrible majesty, Satan caused
them to look upon Him as severe and unforgiving. Thus he drew men to join him in rebellion against God, and the
night of woe settled down upon the
world.—The Desire of Ages, pp. 21, 22.
The tempter intimated [to Eve] that the divine warning was not to be actually fulfilled; it was designed merely
to intimidate them. . . .
Such has been Satan’s work from the days of Adam to the present, and he has pursued it with great success.
He tempts men to distrust God’s love and to doubt His wisdom. He is constantly seeking to excite a spirit of
irreverent curiosity, a restless, inquisitive desire to penetrate the secrets of divine wisdom and power. In their
efforts to search out what God has been pleased to withhold, multitudes overlook the truths which He has
revealed, and which are essential to
salvation.—Conflict and Courage, p. 15.
God has declared that man’s only means of safety is entire obedience to all His words. We are not to make the
experiment of testing the evil course, with all its results. This will bring weakness through disobedience. God’s
plan was to give man clear-sightedness in all his work. . . .
After the fall Christ became Adam’s instructor. He acted in God’s stead toward humanity, saving the race
from immediate death. He took upon Him the office of mediator. Adam and Eve were given a probation in which
to return to their allegiance, and in this plan all their posterity were embraced.
Without the atonement of the Son of God there could have been no communication of blessing or salvation
from God to man. God was jealous for the honor of His law. The transgression of that law had caused a fearful
separation between God and man. To Adam in his innocence was granted communion, direct, free, and happy,
with his Maker. After his transgression, God would communicate to man only through Christ and
angels.—Conflict and Courage, p. 20.
MONDAY April 4
The Forbidden Fruit
Read Genesis 2:16, 17 and Genesis 3:1–6 (see also John 8:44). Compare the words of God’s commandment
to Adam with the serpent’s words to the woman. What are the differences between the speeches, and
what is the meaning of these differences?
Note the parallels between God’s conversation with Adam (Gen. 2:16, 17) and Eve’s conversation with the
serpent. It is as if the serpent has now replaced God and knows even better than He does. At first, he merely asked
a question, implying that the woman had, perhaps, misunderstood God. But then Satan openly questioned God’s
intentions and even contradicted Him.
Satan’s attack concerns two issues, death and the knowledge of good and evil. While God clearly and
emphatically stated that their death would be certain (Gen. 2:17), Satan said that, on the contrary, they wouldn’t
die, stating that humans were immortal (Gen. 3:4). While God forbade Adam to eat the fruit (Gen. 2:17), Satan
encouraged them to eat the fruit because by eating of it they would be like God (Gen. 3:5).
Satan’s two arguments, immortality and being like God, convinced Eve to eat the fruit. It is troubling that as
soon as the woman decided to disobey God and eat the forbidden fruit, she behaved as if God were no longer
present and had been replaced by herself. The biblical text alludes to this shift of personality. Eve uses God’s
language: Eve’s evaluation of the forbidden fruit, “saw that . . . was good” (Gen. 3:6), reminds us of God’s
evaluation of His creation, “saw . . . that it was good” (Gen. 1:4, etc.).
These two temptations, those of being immortal and of being like God, are at the root of the idea of
immortality in ancient Egyptian and Greek religions. The desire for immortality, which they believed was a divine
attribute, obliged these people to seek divine status, as well, in order (they hoped) to acquire immortality.
Surreptitiously, this way of thinking infiltrated Jewish-Christian cultures and has given birth to the belief in the
immortality of the soul, which exists even today in many churches.
Think of all the beliefs out there today that teach there’s something inherently immortal in all of us. How does our understanding of
human nature and the state of the dead provide us such powerful protection against this dangerous deception?
EGW Notes — MONDAY ↓
Monday, April 4
The Forbidden Fruit
With what intense interest the whole universe watched the conflict that was to decide the position of Adam
and Eve. How attentively the angels listened to the words of Satan, the originator of sin, as he . . . sought to make
of none effect the law of God through his deceptive reasoning! How anxiously they waited to see if the holy pair
would be deluded by the tempter, and yield to his arts! They asked themselves, Will the holy pair transfer their
faith and love from the Father and Son to Satan? Will they accept his falsehoods as truth?
Adam and Eve persuaded themselves that in so small a matter as eating of the forbidden fruit, there could not
result such terrible consequences as God had declared. But this small matter was sin, the transgression of God’s
immutable and holy law, and it opened the floodgates of death and untold woe upon our world. . . . Let us not
esteem sin as a trivial thing.—That I May Know Him, p. 14.
The angels had cautioned Eve to beware of separating herself from her husband while occupied in their daily
labor in the garden; with him she would be in less danger from temptation than if she were alone. But absorbed in
her pleasing task, she unconsciously wandered from his side. . . . She soon found herself gazing with mingled
curiosity and admiration upon the forbidden tree. The fruit was very beautiful, and she questioned with herself
why God had withheld it from them. Now was the tempter’s opportunity. As if he were able to discern the
workings of her mind, he addressed her: “Yea, hath God said, Ye shall not eat of every tree of the garden?” . . .
Eve really believed the words of Satan, but her belief did not save her from the penalty of sin. She disbelieved
the words of God, and this was what led to her fall. In the judgment men will not be condemned because they
conscientiously believed a lie, but because they did not believe the truth, because they neglected the opportunity
of learning what is truth.—Conflict and Courage, p. 15.
The people of God should be able to meet [Satan], as did our Saviour, with the words, “It is written.” Satan
can quote Scripture now as in the days of Christ, and he will pervert its teachings to sustain his delusions. But the
plain statements of the Bible will furnish weapons powerful in every conflict.
Those who would stand in the time of peril must understand the testimony of the Scriptures concerning the
nature of man and the state of the dead, for in the near future many will be confronted by the spirits of devils
personating beloved relatives or friends and declaring the most dangerous heresies. These visitants will appeal to
our tenderest sympathies and will work miracles to sustain their pretensions. We must be prepared to withstand
them with the Bible truth that the dead know not anything, and that they who thus appear are the spirits of
devils.
Long has Satan been preparing for his final effort to deceive the world. The foundation of his work was laid
by the assurance given to Eve in Eden, “Ye shall not surely die:” . . . Genesis 3:4. Little by little he has prepared the
way for his masterpiece of deception in the development of
Spiritualism.—The Story of Redemption, p. 398.
TUESDAY April 5
Hiding Before God
Read Genesis 3:7–13. Why did Adam and Eve feel the need to hide before God? Why did God ask the
question “Where are you?” How did Adam and Eve seek to justify their behavior?
After they sinned, Adam and Eve felt naked because they lost their garments of glory, which reflected God’s
presence (see Ps. 8:5, compare with Ps. 104:1, 2). The image of God had been affected by sin. The verb “make” in the
phrase they “made themselves coverings” (Gen. 3:7, NKJV) was so far applied only to God the Creator (Gen. 1:7, 16,
25, etc.). It is as if they replaced the Creator as they attempted to cover their sin, an act that Paul denounces as
righteousness by works (Gal. 2:16).
When God approaches, He asks them the rhetorical question “ ‘Where are you?’ ” (Gen. 3:9, NKJV), the same
kind of question that God will ask Cain (Gen. 4:9). Of course, God knew the answers to the questions. His
questions were asked for the benefit of the guilty, to help them realize what they have done and yet, at the same
time, to lead them to repentance and salvation. From the moment humans sinned, the Lord was working for their
salvation and redemption.
In fact, the whole scenario reflects the idea of the investigative judgment, which begins with the judge, who
interrogates the culprit (Gen. 3:9) in order to prepare him for the sentence (Gen. 3:14–19). But He does it also to
prompt repentance, which will ultimately lead to salvation (Gen. 3:15). This is a motif seen all through the Bible.
At first, as is so common with sinners, Adam and Eve both try to evade the charge, seeking to blame others.
To God’s question Adam responds that it was the woman whom God had given to him (Gen. 3:12)—she led him to
do it. It was her fault (and, implied, it was God’s, as well), not his.
Eve responds that it was the serpent who deceived her. The Hebrew verb nasha’, “deceive,” (in Gen. 3:13,
NKJV) means to give people false hopes and makes them believe that they are doing the right thing (2 Kings 19:10,
Isa. 37:10, Jer. 49:16).
Adam blames the woman, saying that she gave him the fruit (some truth to this), and Eve blames the serpent,
saying he deceived her (some truth to this, too). But in the end, they both were guilty.
Trying to blame someone else for what they have done? Why is it so easy for us to fall into the same trap?
EGW Notes — TUESDAY ↓
Tuesday, April 5
Hiding Before God
The white robe of innocence was worn by our first parents when they were placed by God in holy Eden. They
lived in perfect conformity to the will of God. All the strength of their affections was given to their heavenly
Father. A beautiful soft light, the light of God, enshrouded the holy pair. This robe of light was a symbol of their
spiritual garments of heavenly innocence. Had they remained true to God it would ever have continued to
enshroud them. But when sin entered, they severed their connection with God, and the light that had encircled
them departed. Naked and ashamed, they tried to supply the place of the heavenly garments by sewing together
fig leaves for a covering.
This is what the transgressors of God’s law have done ever since the day of Adam and Eve’s disobedience.
They have sewed together fig leaves to cover the nakedness caused by transgression. They have worn the
garments of their own devising, by works of their own they have tried to cover their sins, and make themselves
acceptable with God.
But this they can never do. Nothing can man devise to supply the place of his lost robe of innocence. No figleaf
garment, no worldly citizen dress, can be worn by those who sit down with Christ and angels at the marriage
supper of the Lamb.
Only the covering which Christ Himself has provided can make us meet to appear in God’s presence. This
covering, the robe of His own righteousness, Christ will put upon every repenting, believing
soul.—Christ’s Object Lessons, pp. 310, 311.
The best efforts that man in his own strength can make, are valueless to meet the holy and just law that he
has transgressed; but through faith in Christ he may claim the righteousness of the Son of God as all-sufficient.
Christ satisfied the demands of the law in His human nature. He bore the curse of the law for the sinner, made an
atonement for him, that whosoever believeth in Him should not perish, but have everlasting life. Genuine faith
appropriates the righteousness of Christ, and the sinner is made an overcomer with Christ; for he is made a
partaker of the divine nature, and thus divinity and humanity are
combined.—Selected Messages, book 1, pp. 363, 364.
No sooner had the first pair sinned than they began to accuse each other; and this is what human nature will
inevitably do when uncontrolled by the grace of Christ.
When men indulge this accusing spirit, they are not satisfied with pointing out what they suppose to be a
defect in their brother. If milder means fail of making him do what they think ought to be done, they will resort to
compulsion. Just as far as lies in their power they will force men to comply with their ideas of what is right. This
is what the Jews did in the days of Christ and what the church has done ever since whenever she has lost the
grace of Christ. Finding herself destitute of the power of love, she has reached out for the strong arm of the state
to enforce her dogmas and execute her decrees. Here is the secret of all religious laws that have ever been enacted,
and the secret of all persecution from the days of Abel to our own
time.—Thoughts From the Mount of Blessing, pp. 126, 127.
WEDNESDAY April 6
The Fate of the Serpent
“ ‘And I will put enmity between you and the woman, and between your offspring and hers; he will
crush your head, and you will strike his heel’ ” (Gen. 3:15, NIV).
What did the Lord say to the serpent here, and what hope is implied in these verses?
God begins His judgment with the serpent because he is the one who initiated the whole drama. The serpent,
too, is the only being who is cursed in this narrative.
We reach here a kind of “reversal” of Creation. While Creation led to life, the appreciation of good, and
blessings, judgment leads to death, evil, and curses—but also to the hope and promise of salvation. Attached to the
somber picture of the crushed serpent eating the dust (Gen. 3:14) shines the hope of the salvation of humankind,
which appears in the form of a prophecy. Even before the condemnations of Adam and Eve, which will follow, the
Lord gives them the hope of redemption (Gen. 3:15). Yes, they have sinned; yes, they will suffer because of their
sin; and, yes, they will die, too, because of the sins. But despite all that, there is the ultimate hope, the hope of
salvation.
Compare Genesis 3:15 with Romans 16:20, Hebrews 2:14, and Revelation 12:17. How is the plan of
salvation, as well as the great controversy, revealed in these texts?
Notice the parallels between Genesis 3:15 and Revelation 12:17: the dragon (serpent), enraged (enmity); the
seed (offspring); and the woman in Eden and the woman in Revelation 12:17. The battle (the great controversy)
that moved to Eden, with the Fall, will continue to the end of time. However, the promise of Satan’s defeat already
was given in Eden, in that his head will be crushed, a theme more explicitly revealed in Revelation, which depicts
his final demise (Rev. 20:10). That is, right from the start, humanity was given hope that there will be a way out of
the terrible mess that came from the knowledge of evil, a hope that we all can share in right now.
Why is it so comforting to see that in Eden itself, where sin and evil on earth began, the Lord started to reveal the plan of salvation?
EGW Notes — WEDNESDAY ↓
Wednesday, April 6
The Fate of the Serpent
Since it had been employed as Satan’s medium, the serpent was to share the visitation of divine judgment.
From the most beautiful and admired of the creatures of the field, it was to become the most groveling and
detested of them all, feared and hated by both man and beast. The words next addressed to the serpent applied
directly to Satan himself, pointing forward to his ultimate defeat and destruction: “I will put enmity between thee
and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” . . .
This sentence, uttered in the hearing of our first parents, was to them a promise. While it foretold war
between man and Satan, it declared that the power of the great adversary would finally be
broken.—Patriarchs Prophets, pp. 58, 65, 66.
There is not a soul won to Christ . . . without defeat to the tempter, and bruising of the head of the serpent.
This will arouse the malice of the adversary to greater activity. . . . Alarmed because he is losing his prey, Satan
will first seek to deceive, next to oppress and persecute. Evil men, rebuked by the precept and example of those
who come to the light of Bible truth, will become agents of the great adversary of souls and will leave no means
untried to draw them away from their allegiance to God and induce them to leave the narrow path of holiness.
But none need to be alarmed and afraid. God’s word is pledged that if they are true to principle, if they believe
and obey all God’s requirements, they are members of the royal family, children of the heavenly King. They are
certain to have enlisted in their behalf the agencies of heaven and to come off victorious through the merits of
Christ—more than conquerors through Him that loved
them.—Our High Calling, p. 89.
[At the time of the second death] Satan and his angels suffered long. Satan bore not only the weight and
punishment of his own sins, but also of the sins of the redeemed host, which had been placed upon him; and he
must also suffer for the ruin of souls which he had caused. Then I saw that Satan and all the wicked host were
consumed, and the justice of God was satisfied; and all the angelic host, and all the redeemed saints, with a loud
voice said, “Amen!”
Said the angel, “Satan is the root, his children are the branches. They are now consumed root and branch.
They have died an everlasting death. They are never to have a resurrection, and God will have a clean universe.” I
then looked and saw the fire which had consumed the wicked, burning up the rubbish and purifying the earth.
Again I looked and saw the earth purified. There was not a single sign of the curse. The broken, uneven surface of
the earth now looked like a level, extensive plain. God’s entire universe was clean, and the great controversy was
forever ended.—Early Writings, pp. 294, 295.
THURSDAY April 7
Human Destiny
Read Genesis 3:15–24. As a result of the Fall, what happened to Adam and Eve?
While God’s judgment of the serpent is explicitly identified as a curse (Gen. 3:14), God’s judgment of the
woman and of the man is not. The only time the word “curse” is used again is when it is applied to the “ground”
(Gen. 3:17). That is, God had other plans for the man and the woman, as opposed to the serpent. They were offered
a hope not offered to him.
Because the woman’s sin is due to her association with the serpent, the verse describing God’s judgment of
the woman was related to the judgment of the serpent. Not only does Genesis 3:16 immediately follow Genesis
3:15, but the parallels between the two prophecies also clearly indicate that the prophecy concerning the woman
in Genesis 3:16 has to be read in connection to the Messianic prophecy in Genesis 3:15. God’s judgment of the
woman, including childbearing, should therefore be understood in the positive perspective of salvation (compare
with 1 Tim. 2:14, 15).
Because the man’s sin is due to listening to the woman instead of listening to God, the ground from which
man has been taken is cursed (Gen. 3:17). As a result, man will have to work hard (Gen. 3:17–19), and he will then
“ ‘return’ ” to the ground where he comes from (Gen. 3:19), something that never should have happened and that
was never part of God’s original plan.
It is significant that against this hopeless prospect of death Adam turns, then, to the woman, where he sees
the hope of life through her giving birth (Gen. 3:20). That is, even amid the sentence of death, he sees the hope of
life.
As any loving parent, God had wanted only good for them, not evil. But now that they knew evil, God was
going to do all that He could to save them from it. Thus, even amid these judgments, all hope was not lost for our
first parents, despite their open and blatant disobedience to God; even though they—living truly in paradise—had
absolutely no reason to doubt God, to doubt God’s words, or to doubt His love for them.
Though we tend to think of “knowledge” in and of itself as good, why is that not always the case? What are some things that we are
better off not knowing?
EGW Notes — THURSDAY ↓
Thursday, April 7
Human Destiny
Adam understood that his companion had transgressed the command of God, disregarded the only
prohibition laid upon them as a test of their fidelity and love. There was a terrible struggle in his mind. He
mourned that he had permitted Eve to wander from his side. But now the deed was done; he must be separated
from her whose society had been his joy. How could he have it thus? Adam had enjoyed the companionship of
God and of holy angels. He had looked upon the glory of the Creator. He understood the high destiny opened to
the human race should they remain faithful to God. Yet all these blessings were lost sight of in the fear of losing
that one gift which in his eyes outvalued every other. . . . He resolved to share her fate; if she must die, he would
die with her.—Patriarchs and Prophets, p. 56.
When God made man, He made him ruler over the earth and all living creatures. So long as Adam remained
loyal to Heaven, all nature was in subjection to him. But when he rebelled against the divine law, the inferior
creatures were in rebellion against his rule. Thus the Lord, in His great mercy, would show men the sacredness of
His law, and lead them, by their own experience, to see the danger of setting it aside, even in the slightest degree.
And the life of toil and care which was henceforth to be man’s lot was appointed in love. It was a discipline
rendered needful by his sin, to place a check upon the indulgence of appetite and passion, to develop habits of
self-control. It was a part of God’s great plan for man’s recovery from the ruin and degradation of
sin.—Conflict and Courage, p. 18.
When Adam and Eve realized how exalted and sacred was the law of God, the transgression of which made so
costly a sacrifice necessary to save them and their posterity from utter ruin, they pleaded to die themselves, or to
let them and their posterity endure the penalty of their transgression, rather than that the beloved Son of God
should make this great sacrifice. The anguish of Adam was increased. He saw that his sins were of so great
magnitude as to involve fearful consequences. And must it be that heaven’s honored Commander, who had
walked with him and talked with him while in his holy innocence, whom angels honored and worshiped, must be
brought down from his exalted position to die because of his transgression? . . .
. . . The Father could not abolish or change one precept of His law to meet man in his fallen condition. But the
Son of God, who had in unison with the Father created man, could make an atonement for man acceptable to God,
by giving His life a sacrifice and bearing the wrath of His Father. Angels informed Adam that, as his transgression
had brought death and wretchedness, life and immortality would be brought to light through the sacrifice of Jesus
Christ.—The Story of Redemption, pp. 47, 48.
FRIDAY April 8
Further Thought: Consider the connection between “the tree of life” and “the tree of the knowledge of good
and evil.” This relation already is suggested through the fact that they are both located “in the midst of the
Garden” (Gen. 2:9). But there is more between the two trees than just a geographical relation. It is because humans
have taken the fruit of the tree of the knowledge of good and evil, because they disobeyed God, that they lost
access to the tree of life and could not live forever, at least in this condition. This connection underlies a profound
principle. Moral and spiritual choices have an impact on biological life, as Solomon instructed his son: “Do not
forget my law, but let your heart keep my commands; for length of days and long life and peace they will add to
you” (Prov. 3:1, 2, NKJV). This connection reappears in the future heavenly Jerusalem, where only the tree of life is
present “in the middle of its street” (Rev. 22:2, NKJV).
“When God created Eve, He designed that she should possess neither inferiority nor superiority to the man,
but that in all things she should be his equal. The holy pair were to have no interest independent of each other;
and yet each had an individuality in thinking and acting. But after Eve’s sin, as she was first in the transgression,
the Lord told her that Adam should rule over her. She was to be in subjection to her husband, and this was a part
of the curse. In many cases the curse has made the lot of woman very grievous and her life a burden. The
superiority which God has given man he has abused in many respects by exercising arbitrary power. Infinite
wisdom devised the plan of redemption, which places the race on a second probation by giving them another
trial.”—Ellen G. White, Testimonies for the Church, vol. 3, p. 484.
Discussion Questions:
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1. God confronted Adam in Eden and asked him questions in order not only to establish his guilt but also to lead him to repentance.
This motif reappears with Cain (Gen. 4:9, 10), the Flood (Gen. 6:5–8), the Tower of Babel (Gen. 11:5), and Sodom and Gomorrah (Gen. 18:21).
How is the idea of an investigative judgment revealed in these incidents?
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2. Why did Eve think that eating from the tree of the knowledge of good and evil would give her wisdom? How could we avoid, in
our context, making a similar mistake; that is, openly defying God’s Word in hope of something “better” than what God has offered
us?
EGW Notes — FRIDAY ↓
Friday, April 8
For Further Reading
Our High Calling, “How to Maintain Your Integrity,” p. 94;
Prophets and Kings, “In the Spirit and Power of Elias,” pp. 177–179.
