How Can We Know Good from Evil? - YouTube

Understanding how we can know good from evil requires a return to the original Hebraic understanding, which emphasizes covenant obedience rather than subjective interpretation or post-apostolic theological constructs.

Quick Answer

How Can We Know Good from Evil?: A Hebraic Perspective Quick Answer Quick Answer: We can know good from evil by adhering to the clear, objective moral standards established by YHWH in His Torah, as lived and taught by Yeshua HaMashiach. Adversary traditions often distort the Genesis account, mistakenly framing the "knowledge of good and…

How Can We Know Good from Evil?: A Hebraic Perspective

Quick Answer

Quick Answer: We can know good from evil by adhering to the clear, objective moral standards established by YHWH in His Torah, as lived and taught by Yeshua HaMashiach. Adversary traditions often distort the Genesis account, mistakenly framing the "knowledge of good and evil" as inherently problematic rather than recognizing the disobedience to YHWH's command as the true transgression.

The Scholarly Case

The question of "How can we know good from evil?" has plagued humanity since the garden of Eden, yet the answer, from a Hebraic perspective, is neither subjective nor shrouded in mystery. It is fundamentally rooted in covenantal obedience to YHWH's revealed will, the Torah. The first deviation from this objective standard is recorded in Genesis, where humanity chose to define good and evil for itself, rather than submitting to the Divine arbiter. The adversary tradition frequently misinterprets Genesis 3:22, suggesting the "knowledge of good and evil" itself was the problem. However, the text states, "Then the LORD God said, “Behold, the man has become like one of Us, knowing good and evil. And now, lest he reach out his hand and take also from the tree of life, and eat, and live forever...”" (Genesis 3:22 BSB). The issue was not the mere acquisition of knowledge, but the disobedience that led to it, and the subsequent moral autonomy humanity arrogated to itself, setting itself up as a judge of good and evil, rather than YHWH. The Targum Onkelos on Genesis 3:22 translates "knowing good and evil" as "knowing to distinguish between good and evil," indicating a developed moral discernment, not an inherent corruption of the knowledge itself. This distinction is crucial: the act of disobedience was the sin, not the cognitive capacity. YHWH, as the sole Creator, is the ultimate definer of good and evil. Isaiah 45:7 declares, "I form the light and create the darkness; I bring prosperity and create calamity. I, the LORD, do all these things." This verse, often misconstrued by those who struggle with the problem of evil, affirms YHWH's absolute sovereignty over all things, including what humanity perceives as "evil" or "calamity." This does not imply YHWH is the author of sin, but rather that nothing, not even perceived evil, falls outside His ultimate decree and purpose, as Romans 8:28 (BSB) affirms, "And we know that God works all things together for the good of those who love Him, who are called according to His purpose." Yeshua HaMashiach, the living Torah, unequivocally affirmed the eternal validity of YHWH's Law as the standard for good. He proclaimed, "Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them. For I tell you truly, until heaven and earth pass away, not a single jot, not a stroke of a pen, will disappear from the Law until everything is accomplished. So then, whoever breaks one of the least of these commandments and teaches others to do likewise will be called least in the kingdom of heaven; but whoever practices and teaches them will be called great in the kingdom of..." (Matthew 5:17-19 BSB). This statement directly refutes any notion that the definition of good and evil shifted with Yeshua's advent or that the Torah is no longer the plumb line for righteousness. The Hebraic understanding is that good is that which aligns with YHWH's covenantal commands, and evil is that which deviates from them. This is not a relativistic or subjective standard, but an objective one rooted in the character of Elohim Himself, who is Echad (Deuteronomy 6:4), a compound unity, eternally consistent. Maimonides, in his Guide for the Perplexed 1.2, distinguishes between intellectual truths and moral truths, noting that before the Fall, humanity perceived things as true or false, but after, began to perceive them as good or evil, reflecting a shift from intellectual apprehension to moral judgment. However, even Maimonides affirms that the ultimate standard for both remains divine revelation. The concept of yetzer hara (evil inclination) and yetzer hatov (good inclination) in rabbinic thought further illustrates this. The yetzer hara is not inherently evil, but a powerful drive that can lead to sin if not channeled correctly, according to the Torah. It is the inclination to transgress, not the knowledge of the transgression, that constitutes evil. The ability to discern between these inclinations and choose the path of Torah is precisely how we "know good from evil" in a practical, experiential sense. Therefore, to truly know good from evil, one must reject the subjective moral relativism permeating modern thought, which claims "what was once looked at as good has now become evil and what was once looked upon as evil is now looked upon as good," as some contemporary commentators lament. This blurring of moral lines, as seen in various Protestant and even some secular critiques, stems from a departure from the objective standard of YHWH's Law. Instead, we must return to the immovable foundation of Torah, which Yeshua upheld, as the eternal blueprint for righteousness. The idea that evil is merely a "relative" concept, or an "exception" to an "original goodness," as posited by some, undermines the very possibility of objective morality. If evil is relative, then the theological problem of evil becomes meaningless, and the need for a redeemer like Yeshua is diminished. The Hebraic faith understands evil as a direct contravention of YHWH's will, a deliberate choice against His revealed good. It is a rebellion against the divine order, not merely a subjective experience or a necessary component for appreciating good. While YHWH can bring good from evil, as Romans 8:28 states, this does not mean evil is His direct creation for that purpose, but rather that His sovereignty can redeem even the gravest transgressions. The Hebraic-Messianic understanding firmly establishes that knowing good from evil is not a philosophical puzzle, but a call to humble obedience to YHWH's covenant, as demonstrated and taught by Yeshua.

Adversary Teardown: Ellen White writings

The Seventh-day Adventist (SDA) tradition, heavily influenced by the writings of Ellen G. White, presents a significant deviation from the Hebraic understanding of how we know good from evil, particularly through its unique doctrine of the Investigative Judgment and its misinterpretation of Daniel 8:14. This tradition emerged directly from the "Great Disappointment" of October 22, 1844, when William Miller's prediction of Yeshua's return failed. Following Miller's failed prophecy, Hiram Edson claimed a vision on October 23, 1844, suggesting Yeshua had not come to earth but had entered the Most Holy Place in the heavenly sanctuary. This rationalization laid the groundwork for the Investigative Judgment doctrine, which posits that Yeshua began an examination of believers' lives in 1844 to determine who is worthy of salvation. This doctrine was then formalized and extensively propagated by Ellen G. White (1827–1915), whose prophetic claims became central to SDA theology. White’s work, particularly The Great Controversy (first published in 1858, revised 1888, 1911), asserts this Investigative Judgment as a crucial, ongoing process. This entire construct is presented as the means by which humanity's "good" or "evil" deeds are finally assessed for salvation. However, this doctrine has no basis in 1st-century Hebraic exegesis or the teachings of Yeshua and the apostles. The concept of an Investigative Judgment beginning in 1844 was an invention, a theological retrofit designed to explain away a failed prophecy. Walter Rea, in his 1982 work The White Lie, meticulously documented how White's writings, including The Great Controversy, contained extensive plagiarism from other authors such as D'Aubigne, Andrews, and Wylie. This raises serious questions about the divine inspiration claimed for these foundational SDA texts. If the very source defining "good" and "evil" for a denomination is built upon unacknowledged borrowings and post-hoc theological inventions, its authority is severely compromised. The SDA position effectively shifts the understanding of knowing good from evil from covenantal obedience and faith in Yeshua's atoning work to a legalistic assessment tied to a specific, historically dubious prophetic timeline. This stands in stark contrast to the Brit Chadashah, which emphasizes justification by faith (Romans 3:28 BSB: "For we maintain that a man is justified by faith apart from works of the law.") and grace (Ephesians 2:8-9 BSB: "For it is by grace you have been saved through faith, and this not from yourselves; it is the gift of God, not by works, so that no one can boast."). The Hebraic-Messianic faith teaches that salvation is by trust in Yeshua's blood, not by a sanctuary-doctrine timing or an ongoing judgment of works. A secondary adversary, the website adventist.org, continues to promote these teachings, perpetuating a system where knowing good from evil becomes intertwined with adherence to a specific denominational interpretation of prophecy rather than the clear, timeless commands of Torah affirmed by Yeshua. This represents a significant departure from the original, simple faith of the apostles, who were Torah-observant but did not predicate salvation on a post-1844 investigative judgment.

Counter-Arguments Anticipated

Objection 1: Isaiah 45:7 proves God creates evil directly, making Him the author of sin.

This objection misinterprets the Hebraic understanding of YHWH's sovereignty. Isaiah 45:7 states, "I form the light and create the darkness; I bring prosperity and create calamity. I, the LORD, do all these things." The Hebrew word for "calamity" (רָע, ra') can also mean "evil" in a general sense, but in this context, it refers to disaster, adversity, or misfortune, not moral evil or sin. YHWH is sovereign over all circumstances, including those that bring suffering, but He is not the author of human sin. The problem of moral evil originates from free will and disobedience, as seen in Genesis 3. YHWH's control over "calamity" serves His ultimate righteous purposes, as Romans 8:28 affirms, working all things for good for those who love Him.

Objection 2: The "knowledge of good and evil" in Genesis 3:22 was inherently bad, as it led to humanity's fall.

This argument conflates the consequence with the cause. The text in Genesis 3:22, "Behold, the man has become like one of Us, knowing good and evil," indicates a new state of moral discernment. The problem was not the knowledge itself, but the act of disobedience to YHWH's direct command (Genesis 2:17) that led to this knowledge being acquired outside of YHWH's prescribed way. Humanity seized the prerogative to define good and evil for itself, rather than receiving it from YHWH. The Targum Onkelos on Genesis 3:22 clarifies this as "knowing to distinguish between good and evil," a capacity that, when rightly used under YHWH's guidance, is not inherently evil. The sin was rebellion, not cognition.

Objection 3: Yeshua's teachings superseded the Old Testament Law, so Torah is no longer the standard for good and evil.

This objection directly contradicts Yeshua's own words in Matthew 5:17-19 (BSB): "Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them. For I tell you truly, until heaven and earth pass away, not a single jot, not a stroke of a pen, will disappear from the Law until everything is accomplished." Yeshua did not abolish the Torah; He perfectly embodied and taught its true meaning, exposing the tradition-driven distortions that had obscured it. His life and teachings are the ultimate demonstration of what it means to live in accordance with YHWH's definition of good. The Torah remains the eternal standard, and Yeshua is the living fulfillment and perfect interpreter of that standard.

Position Lock

Position Lock: The objective standard for knowing good from evil is YHWH's eternally revealed Torah, as perfectly exemplified and taught by Yeshua HaMashiach. Any doctrine, including the Investigative Judgment of the Seventh-day Adventist tradition, that deviates from this covenantal foundation and introduces subjective or extra-biblical criteria for moral discernment is a departure from the original Hebraic-Messianic faith.