Suffering and Grace - Series Part 4
This post is continuations of the sermon series Suffering and Grace that pastor Sam gave in Grace Gospel Church. The sermon focuses on Job 1:6–2:10. It sets the scene before the dramatic events of Job's suffering begin, focusing on Job's character, family, and piety, and then transitions to describe a crucial scene in the heavenly realm.
Job's Initial State and Character
The story's introduction (Job 1:1-5) describes Job before any suffering occurs.
It portrays a happy scene featuring Job as a good, pious, and prosperous man.
This initial depiction suggests a world where the righteous are successful, aligning with what some might call the "prosperity gospel".
Job is described as having a "perfect" reputation among men for righteousness, leading to him being rewarded with "perfect" riches and a "perfect" family in human eyes.
In God's eyes, Job is even more: wise in fulfillment of his righteousness, wealthy in gratitude for his riches, and worthy in his love for his family. He is presented as God's best representative of His purpose for man on earth.
Job is highlighted for his consistency and integrity, not suffering from the contradiction seen in some who claim faith but prioritize worldly matters like business over God and family. His life is blameless according to the knowledge he possesses.
The Shadow of Potential Impiety and Job's Father-Priest Role
Despite the happy scene, there is a shadow: the possibility that people might profess piety outwardly but harbor impious thoughts, even wishing God were dead.
The sermon question why someone blessed with such favor and prosperity would curse God, yet note that this dark possibility exists within human hearts, and Job recognizes it. Job understands that by nature, people don't honor or thank God as they should.
Job communicates his love and leadership to his family, keeping them together despite wealth, in contrast to "affluenza" seen in some modern wealthy families.
Job takes the role of spiritual priest for his family, a responsibility that fell to the father in the ancient East where Israelites had no formal priesthood. He faithfully performs this role.
He regularly gathers his children and offers burnt sacrifices for them, even if they haven't overtly sinned, but might have sinned or cursed God "in their hearts". Job acts as an intercessor and mediator for his children's spiritual lives.
This contrasts with modern fathers who may delegate this priestly function to the church and professional pastors, suggesting a loss of something valuable in spiritual life at home.
The Heavenly Scene and the "Sons of God"
The drama of Job begins with action taking place in heaven, contrasting with the ideal earthly setting.
Scene 1 occurs in Heaven (Job 1:6–12), starting on a specific day ("there was a day").
The day starts routinely with the "sons of God" presenting themselves before the Lord.
The expression "sons of God" refers to superhuman beings whose existence comes from God. They are often translated as "angels" and are seen forming a "divine council" or heavenly cabinet in passages like Psalms 29, 82, and 89.
These "sons of God" are plural and inferior to God; they serve as messengers to do God's bidding.
The concept of God holding a council with these "holy ones" suggests a realm outside the visible world where actions affecting earth take place. Job himself is unaware of this dimension of his predicament. The reader, however, is given this glimpse.
The phrase "to present themselves" or "to stand before" indicates attending a summoned meeting or coming before a superior, ready to perform duty. It's analogous to a senior official standing before a king or chariots presenting themselves before the Lord before going out. This suggests the heavenly cabinet meets regularly.
The Introduction and Role of "the Satan"
Among the members of the heavenly cabinet who came was "the Satan".
The use of "the Satan" suggests this is a title, meaning "adversary, opponent, enemy".
He is described as the court 'Adversary,' potentially a "prosecuting angel" or an "official of the secret police," whose task involves going to and fro on the earth to test the characters of God's people and find evidence of disloyalty.
The sermon caution against immediately reading the full New Testament understanding of "the devil" into this figure, as the identity developed over time. Here, he is primarily 'the Adversary'.
The Satan appears to delight in the downfall of righteous people.
His presence is explicitly noted as being "among" the sons of God, suggesting he is likely a member of the heavenly council, not a gatecrasher, despite being evil. This is supported by descriptions of other heavenly councils where a "lying spirit" is present and sent out by God (1 Kings 22).
His presence in God's council is analogous to a "Loyal Opposition" in British governance – opposing the government but in ultimate subservience to the Crown. The Satan opposes Job but will paradoxically serve God's purposes.
The Heavenly Conversation and Satan's Challenge
In the heavenly court, God asks Satan where he has been. Satan replies that he has been roaming the earth.
God then draws attention to Job, highlighting his blameless character: "Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil?". This reference to Job as God's servant is noted as significant.
Satan challenges God's assessment, asking, "Does Job fear God for no reason?".
Satan argues that God has put a hedge of protection around Job, his house, and all his possessions, blessing his work and increasing his wealth.
He proposes that if God were to "stretch out [His] hand and touch all that [Job] has," Job would curse God to His face.
The Lord allows Satan power over everything Job possesses but explicitly forbids him from harming Job personally ("Only against him do not stretch out your hand").
Satan then leaves God's presence to carry out this test.
Models of World Governance
The scene provides insight into how the world is governed. The language of God sitting with a council is likely anthropomorphic, used to help humans understand.
The sermon contrast the biblical model with two others:
Polytheism or animism: A universe governed by multiple, imperfect, and sometimes evil gods/spirits battling for supremacy, leading to anxiety.
Absolute monism: A universe governed absolutely and simply by one God, where what God says is the end of the story. This model underlies the classic objection to God's goodness when evil exists ("If God is God He is not good. If God is good He is not God"). Many Christians mistakenly believe this is the biblical model.
The sermon argue that the Bible presents a more nuanced model: God is absolutely supreme and sovereign, with no rivals. However, He governs through the agency of a multiplicity of supernatural powers, some of whom are evil.
These powers, like the "sons of God," are greater than human powers but less than God's power. They include Satan and his evil spirits.
This realm of supernatural powers is described as being "above the visible world," though perhaps lower than God's dwelling place (Heaven), as seen in the concept of "the prince of the power of the air" (Ephesians 2:2). Our struggle is not just human ("against flesh and blood") but against spiritual forces of evil in heavenly places.
This model is not dualist because God's sovereignty is not compromised; the evil agencies are sub-divine and subject to God. Satan is ultimately "God's Satan".
Satan's Subservience and God's Sovereignty
Satan is a creature created by God, originally "very good". His fall is a mystery, but God is not culpable for evil.
Satan is subject to the Lord, who uses him to fulfill His good purposes. He never operates outside God's decree.
While God cannot have fellowship with evil because He is pure light, He can use evil in His government of the world. Having "business dealings" with Satan in governing the world is not the same as blessing Satan.
The truth that God rules over Satan without being guilty of sin is presented as hard but comforting, implying that suffering from evil is not purposeless but can lead to good and God's glory.
Satan is the Accuser who charges good people with evil, as seen in Job. While his power can seem significant, at other times he appears a "vain, weak, and hopeless antagonist against the omnipotent God".
Overall Insight
The dramatic details of the inciting moment for Job's suffering simultaneously reveal the characters of God, Satan, and Job.
God is shown as sovereign, presiding over the heavenly council, governing the universe, and paying attention to its moral order, refuting deism. Despite His sovereignty, God allows creature freedom and is open to challenge, rejoicing in righteous people like Job.
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