(Continued from page 13)
2-Delivered to Satan (chap, i:6-22)
The scene now changes from earth to heaven, where Jehovah is seen in His majesty, attended by the angelic hosts." I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right hand and on His left" (i Kings 22:19). "No man hath seen God at any time"; and, in the fullest sense, even angels cannot look upon His face who dwelleth "in the light which no man can approach unto, whom no man hath seen, nor can see" (i Tim. 6:16).The seraphim veil their faces as they proclaim His thrice holy Name (Isa. 6.).
No creature, be he ever so great, can "know the Almighty to perfection." Yet angels have an access into the presence of God which it would be impossible for man, as at present constituted, to enjoy. Apart from the fact that sin has severed him from God morally, man, as formed of the dust (although endowed with an immortal spirit), is "a little lower than the angels." His natural dwelling-place is the earth, not heaven, and his intercourse with God would naturally be modified and limited by that fact. The heavenly scene before us represents angelic access to God, as contrasted with human approach to Him.
The heavenly beings are called "the sons of God," for He is "the Father of spirits." While this is true of men as well-"for we also are His offspring "-it is because they also have spirits, and so far are like the angels. But in man all is linked with the body, and intercourse is had through that medium. It is only in resurrection that men will be "equal unto the angels; and are the children of God, being the children of the resurrection " (Luke 20:36).
The expression " sons of God" seems to suggest, not merely a spirit-nature, but moral likeness to God as well. This is further emphasized by the fact that "Satan" is mentioned as in contrast. "Sons of God" shouted for joy when the material universe was founded (Job 38:7). And when the First-begotten is brought into His own, and reigns over the earth, these "ethereal virtues" will unite with all redeemed creation to give glory "unto Him that sitteth upon the throne, and unto the Lamb forever and ever" (Rev. 5:13). We know too that infernal beings will also own "that Jesus Christ is Lord" (Phil. 2:10, n). But that is by compulsion; the worship of the "sons of God" is an outflow of their hearts.* *It is a mistake to think that the same expression in different parts of Scripture always means the same thing. Mere verbal similarity is not the guide, but the connection and the trend of thought. Thus, the "sons of God" who married "the daughters of men" (Gen. 6:2) were evidently, as the connection shows, men of the line of Seth who formed mixed marriages with the descendants of Cain. Also, "Ye are all sons of God through faith in Christ Jesus" (Gal. 3:26, R.V.), so manifestly refers to men that none would dispute it.*
We cannot intrude into things which we have not seen and must not make the attempt, nor seek to have a "religion of angels; " nor would this be the place to gather together the various teachings of Scripture regarding the host of heaven. It must suffice us to note that these beings, as their name both in Hebrew and Greek tells us, are Jehovah's messengers. They "excel in strength, and do His commandments, hearkening unto the voice of His word" (Ps. 103:20). It is their happy privilege to worship and to serve, answering thus in some sense to the priestly worship and Levitical service of God's earthly children. In connection with this worship and service they are seen here gathered, as on some great occasion, before their divine Lord. In dreadful contrast with these worshiping servants, these "sons of God," we see one utterly unlike them in moral character, though having a spirit-nature like themselves. Indeed he was once morally like them, the very chief of them all (Ezek. 28)-the "covering cherub" that shadowed the throne of Jehovah. But "how hast thou fallen, O Lucifer, son of the morning! "Dazzled with his own glory, wilfully forgetting the creature-place which he must ever keep, he has fallen into pride ("the condemnation of the devil"), by which he became the bitter, eternal enemy of all that is good, and of God Himself.
Revising ordinary views of Satan in the light of this scripture, we find that while morally fallen he still has access into God's presence, can still present himself along with the "sons of God." So far from being shut up in hell, or even confined to earth, we see this shameless apostate taking his place there as though it were still his right. The time is coming, and that ere long, when he shall be cast out of heaven to earth (Rev. 12:7-12), to tarry there but a short time, and then to be bound a thousand years in the bottomless pit (Rev. 20:1-3) ; and finally, after leading another brief outbreak of apostate men, will receive his eternal retribution in the lake of fire (Rev. 20:10).
How great is the patience of God! He has tolerated Satan's malignity and scheming through all the sad centuries of fallen man's history-permitted him indeed to tempt our first parents in their innocence-and allows him to make his accusations and insinuations that there is no good, before His very face. But all is permitted to bring out lessons for eternity. Satan is surely heaping up added wrath for himself, and meanwhile his very malice can but serve God's righteous purposes of blessing, as we shall see in Job's case.
In the dialogue between the Lord and Satan, we have God's challenge and Satan's accusation. The answer to the first question shows where Satan is carrying on his work. Like the restless raven flying over the waste of waters after the flood, he walketh about "as a roaring lion, seeking whom he may devour." In heaven he is the accuser; on earth the destroyer; wherever he is, he is ever and only Satan-the enemy of God and of good.
"Hast thou considered my servant Job? "asks Jehovah, adopting for Himself the description of the patriarch already given. God delights in His beloved people, and in their righteous ways. If Satan accuse, He will commend. It is ever thus; judgment is His strange work; He would be occupied with good, and "if there be any virtue and any praise," He thinks upon that.
True to his character, Satan can only accuse. He cannot deny Job's righteousness, but impugns his motives. Having no motive himself but selfishness, he declares that Job is only actuated by that. Why should he not be righteous ? Does it not pay ? He is prosperous, blessed in every way, and nothing is allowed to come near him for injury. Let God but remove that safeguard, and let Job be deprived of all his wealth, "and he will curse Thee to thy face."
Is this accusation true ? Can good exist only with a pleasant environment ?Is God afraid to let His children see adversity ?Can one who knows and loves God be brought to renounce Him, to "curse Him to His face ? " Such questions are involved in Satan's charge. Not only for Job's sake, but the 'truth's sake, God will not permit this accusation to rest upon Him, nor upon Job. For Satan would ever strike at God when outwardly pleading even for righteousness.
Therefore Job is delivered into Satan's hands; all that he has is subject to that enemy's malignity:"Only upon himself put not forth thy hand." Not a hair of the child of God can fall without His permission. Satan is but the unintentional instrument to accomplish God's will; he can do no more than he is allowed to do. How good it is to remember this !If trials come as a host against us, we know that the Almighty is between us and them. They will but work out for us His own purposes of love.
Nor must we forget that not only was God going to vindicate His truth, silence Satan and wicked men, but He knew that His servant Job needed to learn lessons for his own soul. He would put the precious ore into the crucible, for He knew how much unsuspected evil lay hidden beneath all that outward excellence, mixed even with the inner piety of this good man. He would show that even piety cannot feed upon itself, nor righteousness lean upon its own arm. These are some of the lessons which Job is to learn. May we learn them too! S. R.
(To be continued)