Suffering and Grace - Series Part 6

This post is continuations of the sermon series Suffering and Grace that pastor Sam gave in Grace Gospel Church, detailing the heavenly court scene in Job 1:6-12 and the subsequent theological discussion on suffering and God's governance. The sermon delve into the crucial opening scene of the Book of Job, occurring "Behind the scenes in the heavenly court". This scene is presented as the "inciting moment that leads to Job’s suffering".

The Heavenly Court Scene (Job 1:6–12)

The action begins on a specific "day when the sons of God came to present themselves before the LORD". These "sons of God" are described as "superhuman beings" or "angels". They are part of a "council" or "host of the universe" over which God reigns. Their purpose in presenting themselves is like "a 'reporting' session in which the 'sons of God' give an accounting for their delegated roles and designated responsibilities". Some of their roles are described as "watchers" and "protectors" on earth [referencing Deuteronomy and Zechariah]. This scene immediately refutes Deism, showing that God pays "infinite attention to His universe".

Crucially, "Satan also came among them". Pastor Sam explains that "the Satan" is likely a title meaning "adversary, opponent, enemy". He is introduced as one who came "from going to and fro on the earth, and from walking up and down on it". This movement is not random; it has a "specific purpose". His "job" is to "search men and women to see if there is anyone who is genuinely godly and pious". He acts as "God’s submissive opposition".

God initiates the conversation about Job, drawing Satan's attention to his exemplary servant: "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?". God is presented as one who "rejoices in His creation", specifically in a man like Job who "exemplifies His purpose on earth" and is "conspicuously pious and consistent".

Satan responds with a challenge directed at Job's motive: "Does Job fear God for no reason?". Satan admits that Job appears pious ("His piety is incontrovertible"), but he questions the underlying cause. He argues that Job's piety is merely a result of God's protection and blessing. Satan points to the "protective hedge put there by God, so that not only his body but his family and his possessions are kept safe". He claims, in essence, that Job has discovered a "prosperity gospel" where honoring God leads to material gain. Satan argues that Job is pious for "convenience" rather than because "God is worthy of his worship and loving obedience".

The sermon highlights that this is a "worthy question" that cuts to the heart of genuine faith and is a question all believers should ask themselves. It raises the issue of whether God is worshiped for His own character or for the gifts He provides.

To prove his point, Satan challenges God directly: "But stretch out your hand and touch all that he has, and he will curse you to your face". The "hand" of God represents God's action, and to "touch" means to "smite" or "hit aggressively". Satan's request is described as "impudence using the imperative command to God". The sermon point out "the Satan’s logic" regarding how to test Job's piety: "the only way to find out is to take away Job’s prosperity". This test is presented as "something necessary to the glory of God".

God accepts the challenge and grants Satan permission: "Behold, all that he has is in your hand. Only against him do not stretch out your hand.". Satan is allowed to affect Job's possessions and family but is forbidden to harm Job himself. Pastor Sam emphasizes God's sovereignty here, stating Satan "cannot touch a hair upon the back of a single camel that belongs to Job, until he has Divine permission". Satan "does what he is told, no more and no less".

Crucially, Job himself is completely unaware of this entire heavenly conversation and the reasons behind his impending suffering. The reader is granted a unique insight "Behind the scenes".

World Governance: A Nuanced Biblical Model

The sermon uses this scene to illustrate the biblical understanding of how the world is governed, contrasting it with other views:

• Refutation of Dualism: The scene shows God presiding over the heavenly council, with Satan present but subordinate. This demonstrates that there is "no dualism" where God and Satan are equal powers. Even "Satan, the rebellious son, is one of His creations".
• Refutation of Deism: God is actively involved in the universe, receiving reports from heavenly beings and directing events. He pays "infinite attention", unlike the distant God of Deism.
• Refutation of Absolute Monism (as often misunderstood): While God is absolutely sovereign, He does "not govern the world as the sole supernatural power". He governs "by the means of and through the agency of a multiplicity of supernatural powers", some of whom are evil. God is not so powerful that He "does not allow freedom" to His creatures, even to challenge Him.

The biblical model presented is more nuanced and complex. Key aspects highlighted include:

• God's Absolute Sovereignty: God is the "Creator, who has no rivals, who is unique" and the universe is "under [His] absolute supremacy and sovereignty". He guarantees "moral order".
• Governance Through Agencies: God uses agencies, including "supernatural powers" like the "sons of God" and also "the Satan and his lying and evil spirits". There is a spiritual realm where forces of evil operate.
• Satan is Subservient: Despite being an "Adversary," Satan remains "submissive opposition" and "subservient to the Lord". He needs God's "Divine permission" to act.
• God Uses Evil for His Purposes: God does not have fellowship with evil, but He "can and does use evil in his government of the world".
• Suffering Has Purpose: Suffering, even when orchestrated by Satan, is "not purposeless". It is part of God's government and is presented as necessary to test the "genuineness of your faith", resulting in "praise and glory and honor" for God.

Character Insights

The scene offers profound insights into the main characters:

• God: He is Sovereign, presiding over all creation, including heavenly beings. He governs the universe with "infinite attention" and guarantees moral order. He is not distant but cares deeply, rejoicing in those like Job. He is open to challenge and allows His creatures freedom. He uses events, even those orchestrated by evil, for His ultimate purposes, which center on His own glory.
• Satan: He is the Adversary, opponent, and accuser. He is part of the heavenly court but is subordinate to God. His purpose is to "search men and women to see if there is anyone who is genuinely godly and pious" and test their loyalty. He questions the motive behind Job's piety. Despite his "100 percent aggressive and malicious" motives, he fulfills a "necessary ministry in God’s government" – the "ministry of opposition" that tests the genuineness of believers for God's glory. He is ultimately "God’s Satan".
• Job: He is presented as God's "servant", unique on earth in his righteousness ("blameless and upright," fearing God and turning from evil). He is called God's "best representative of His purpose on earth" and a "conspicuously genuine and godly" believer. His loyalty and the authenticity of his faith become the subject of Satan's challenge and the subsequent test. Crucially, Job remains ignorant of the heavenly dialogue that precipitates his suffering.

In conclusion, the sermon provides a detailed look at the Job 1:6-12 scene, revealing that Job's suffering is the result of a cosmic dialogue in God's heavenly court. Satan challenges Job's motives, claiming his piety is mercenary, based on God's blessings. God allows Satan to test this by removing Job's possessions and family. This scene is interpreted as revealing God's sovereignty over all creation, including evil forces, and introducing the concept that suffering, even when caused by the adversary, can serve God's purposes, specifically testing the genuineness of faith for the ultimate display of God's glory.