CHAPTER TWENTY-ONE
God’s Government on Trial
A serious situation arose in heaven
when Satan made his charges against God. The accusations in reality
constituted an impeachment. Many of the angels believed the charges.
They ranged themselves on the side of the accuser. One third of the
angels—and that must have been millions—faced God with their leader,
the highest among the angels, Lucifer. It was no small crisis. It
threatened the very existence of God’s government. How should God deal
with it?
The only way the matter could be
satisfactorily settled so that no question would ever arise again, was
for God to submit His case to the ordinary rules of evidence. Was, or
was not, God’s government just? God said it was; Satan said it was
not. God could have destroyed Satan. That would not prove His cause just
but would, in fact, count against Him. There was no other way than for
each side to present its evidence, produce its witnesses, and rest its
case on the weight of testimony adduced.
The picture, then, is that of a court
scene. God’s government is at stake. Satan is the accuser; God Himself
is the accused and is on trial. He has been charged with injustice, with
requiring His creatures to do that which they cannot do, and yet
punishing them for not doing it. The law is the specific point of
attack, but the law being merely a transcript of God’s character, it
is God and His character that are the points at issue.
In order for God to sustain His
contention, it is necessary for Him to show that He has not been
arbitrary, that the law is not harsh and cruel in its requirement, but
contrariwise, that it is holy, just, and good, and that men can keep it.
It is necessary for God to produce at least one man who has kept the
law. In the absence of such a man, God loses and Satan wins. The outcome
therefore hinges on the production of one or more who keep the
commandments of God. On this God has staked His government.
While it is true that many from time to
time have dedicated their lives to God and lived without sin for periods
of time, Satan claims that these are special cases, as was Job’s case,
and do not come under the ordinary rules. He demands a clear-cut case
where there can be no doubt, and where God has not interfered. Can such
an instance be produced?
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