God on trial

And there was war in heaven" (Rev. 12:7)^* How could this be? If God is all-powerful, who would dare contest His authority? If He is all-wise, how could He even appear to be inadequate or unfair?

But war there was, and "a third of the stars [angels] of heaven" (verse 4) rebelled under the chief rebel, "the Devil and Satan, the deceiver of the whole world" (verse 9). The insurgents "were defeated and there was no longer any place for them in heaven" (verse 8).

Where did this vast entourage of disaffected angels go, this incredible league of the disgruntled? To a detention camp in a darkened corner of the universe, light-years away from all other created beings? No, God permitted them to test their theories wherever they could get a hearing. From the standpoint of this world's experience, the record says that they were "thrown down to the earth" (verse 9).

We are not left in darkness regarding how the conflict ends. John tells us that after millenniums of struggle, after Satan has done all he can to deceive the universe, there is heard "the mighty voice of a great multitude in heaven crying, 'Hallelujah! Salvation and glory and power belong to our God, for his judgments are true and just'" (Rev. 19:1, 2).

In this affirmation concluding the controversy lies a clue as to what the conflict was all about. We hear the echoes of Satan's charges: God has been unfair—He is severe and arbitrary. Apparently the great controversy ends only when God's creation is convinced that He is worth loving and deserving of trust.

From Genesis to Revelation the story of the controversy unfolds, describing how God defends Himself and settles the questions that deception has raised.

From one point of view, Christian theology is simply the story of who gets what, and why, out of the controversy. Thus theology may be described as the science of God's self-communication as it relates to the challenge of His antagonist. The Bible, then, is the theater wherein we observe (1) the antagonist at work stalking his victims, relentlessly subverting the government of the universe; and (2) the patient, gracious God telling His side of the matter.

The Revelator describes the antagonist as "the Devil and Satan, the deceiver of the whole world" (chap. 12:9), "that ancient serpent" (chap. 20:2). Jesus said that "he was a murderer from the beginning .... a liar and the father of lies" (John 8:44).

Where did Satan come from? Bible students from early Christian times have recognized in two Old Testament passages (Isaiah 14 and Ezekiel 28) inspired insights regarding his origin. Here the rebellion of Lucifer, "Day Star, son of Dawn" (Isa. 14:12), is described. He was created in " 'perfection, full of wisdom and perfect in beauty'" (Eze. 28:11); '"you were blame less in your ways from the day you were created, till iniquity was found in you'" (verse 15).

The nature of this "iniquity" is depicted as a "proud" heart. The desire to be number one "corrupted your wisdom for the sake of your splendor" (verse 17). Insane as the idea is, Lucifer (Satan) " 'said in ... [his] heart, "I will ascend to heaven; above the stars of God I will set my throne on high;... I will ascend above the heights of the clouds, I will make myself like the Most High'"" (Isa. 14:13, 14).

By turning the allegiance of the angels to himself he usurped glory and authority that were God's. He especially coveted the place of that member of the Godhead we have come to know as Jesus the Christ. Covetousness, jealousy, deception, rebel lion—it was all there, even in heaven. And his sinister charges,the lies, were not easily met. He lied about God, charging that God's law of love was not really in the best interests of created beings; that God, who demanded loyalty and obedience from others, Himself exercises no self-denial or sacrifice. Eventually Lucifer charged that God's law could not be obeyed and that God was the author of sin, suffering and death.

We see him at work in Eden (see Eze. 28:13). With great craft he raised doubt in Eve's mind. " 'Did God say, "You shall not eat of any tree in the garden"?'" (Gen. 3:1). Of course God had not said that (see chap. 2:17), but the breakdown of trust had begun. Eve overstated the truth, saying that God had forbidden them even to touch the tree (see chap. 3:3). The serpent plucked the fruit, demonstrated that no harm had come to him, and then leeringly offered the tantalizing fruit to Eve, who now relied more on her feelings and Satan's subtle reasonableness than upon the words of her Lord. Thus the rebellion begun in heaven was transferred to earth, and sin began on this planet.

How would God relate to rebellion? Would He forgive a rebel? How would He restore sinners who had been infected morally and depraved physically by their rebellion? How would He reinstate security to a questioning universe? By putting into effect what we have come to call the "plan of salvation," which, in terms of the great conflict, can be understood as how He has chosen to vindicate His maligned character and government before the watching universe.

Basic to this plan was the demonstration made by Jesus and His followers of what God is really like. John wrote that Jesus, "the Word" (John 1:1-3), was God and that He had come to reveal the truth about God: "The Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father" (verse 14).

New Testament writers grasped the meaning of this wonderful incarnation: Into a world where God had been misrepresented and even hated, Jesus had come to make Him known and to correct the misrepresentations. "The only Son, who is in the bosom of the Father, he has made him known" (verse 18). "He reflects the glory of God [His character] and bears the very stamp of his nature" (Heb. 1:3).

Why does the salvation of sinners and the security of the universe depend on a true picture of what God is like? Why does Jesus devote so much of His teaching ministry to explaining what God is like? Why is the truth about God—the good news about the kind of God who created the universe—so crucial to the Christian gospel?

Because knowing God—really knowing Him—is the strongest motivation to turn from sin and to trust Him above every earthly consideration or attraction (see John 17:3; Luke 10:27). Seeing Him in Jesus provides the incentive to be "changed into his likeness from one degree of glory to another" (2 Cor. 3:18; cf. Gen. 1:27).

What did Jesus show us about God? Above all else, Jesus made it clear that God is our loving, waiting Father, who never shuts the door. In fact, God does more than wait at an open door; He seeks out His lost children (see Luke 15:3-24).

Jesus reveals that God is not angry at sinners nor in need of appeasement (see Luke 6:35; John 3:16, 17). He has taken the initiative in restoring fellowship with the rebels (see 1 Tim. 2:4; Titus 2:11). Through Christ, He "reconciled us to himself (2 Cor. 5:18).

Jesus also revealed that without minimizing or overlooking sin, God found a way to preserve justice and still be able to promise eternal benefits to His followers. Through the life and death of Jesus, He proves "at the present time that he himself is righteous and that he justifies him who has faith in Jesus" (Rom. 3:26). The universe learns that forgiveness is not cosmic whitewash, but recognition of a basic change in each converted rebel's life (see Matt. 3:8; 6:14, 15).

All this happens because, as our atoning Sacrifice, Example, and all-powerful Mediator, Jesus showed Satan's allegations to be lies. He revealed the truth about God's character, demonstrating that God would sacrifice Himself—even for rebels. God risked His own standing in the universe to show that sin is a moral issue, a relational problem. And He revealed sin's awful cost.

But questions remain: Though Jesus revealed what God was like (after all, He is God), though He announced that God was for sinners and thus did not need appeasing, though forgiveness was freely offered to all, how did all this "good news" solve, or begin to solve, the sin problem as it existed on Planet Earth?

How could it be proved that God was fair to ask sinners to obey His will (or law) and to judge them eventually on their response? (See Matthew 19:16-22; Rom. 6:12-19; 8:3, 4; 1 Cor. 15:34; Eccl. 12:13, 14.)

Did God place an impossible burden upon His followers when He exhorted them to walk even as Jesus walked? (See 1 John 2:6; cf. Eph. 5:1, 2; Phil. 2:1-5; 1 Peter 1:15, 16.)

Did God ask too much when He sought a people who would "keep the commandments of God and the faith of Jesus" (Rev. 14:12; 12:17)?

The basic issue still is, Can God be trusted? Does His Word produce the results that He promises? Can we actually draw on the same power Jesus depended on to overcome sin (John 5:19; 15:5)? In the larger sense, can fallen beings be rescued from sin so decisively that by the grace of God they can be trusted to be loving, honest, gracious, compassionate people in whom the desire to sin—and thus the sinful act—will never arise again?

Paul's song in Ephesians sets forth God's redemptive purpose in bold lyrics; "He chose us in him before the foundation of the world, that we should be holy and blameless. ... He destined us in love to be his sons through Jesus Christ. . . . We who first hoped in Christ have been destined and appointed to live for the praise of his glory." "To me ... this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to make all men see what is the plan of the mystery hidden for ages in God who created all things; that through the church the manifold wisdom of God might now be made known to the principalities and powers in the heavenly places. . . . That according to the riches of his glory he may grant you to be strengthened with might through his Spirit in the inner man, and that Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, may have power to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge, that you may be filled with all the fulness of God" (Eph. 1:4-12; 3:8-19).

Paul grasped the Spirit's message: The church was destined to be the living exhibit of God's wisdom, the handiwork of His enabling grace, the convincing testimony that His ways are "true and just" (Rev. 19:2).

The great controversy is not an endless combat between light and darkness, between two cosmic forces locked in eternal conflict. When the issues have been settled, when the universe is convinced of God's benevolence, it will all be over. The mission assigned to the church is to give God "glory" (see Rev. 14:7). The "eternal gospel" (Rev. 14:6) rightly understood is a "testimony to all nations" (Matt. 24:14; Rev. 14:6) that God can be trusted, that His love is not so sentimental that it overlooks sin nor is His power so limited that only partial restoration is possible.

God is glorified when He is reflected in His handiwork. Polished sermons cannot, in themselves, reflect God. Buildings and activity do not necessarily give glory to God. Only people in whom "the life of Jesus" (2 Cor. 4:5-7, 10, 11) is manifested can give glory to God and thus vindicate His government. Such is the purpose of salvation: "to be conformed to the image of his Son, in order that he might be the first-born among many brethren" (Rom. 8:29). Christ's love, graciousness, humility, endurance under stress and temptation, utter dependence on grace and holiness of life, are to be reflected in every Christian (cf. Heb. 5:7-9).

The controversy is settled only when God's people give glory to Him (Rev. 14:7) an intelligent decision as to whether God's program is something they want. Everyone must decide whether keeping "the commandments of God and the faith of Jesus" (Rev. 14:12) is for them. The last-day vindication of God through His people is not a new feature in the great controversy scenario. God's purpose always has been to reveal His side of the story through His people—individually and collectively.

Ezekiel reminds us that God "needs" His people in proving Satan wrong even though God has so often been disappointed. " 'I had concern for my holy name, which the house of Israel cause to be profaned. . . . Therefore say to the house of Israel, Thus says the Lord God: It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name, which you have profaned among the nations to which you came. And I will vindicate the holiness of my great name, which has been profaned among the nations. . .; and the nations will know that I am the Lord, says the Lord God, when through you I vindicate my holiness before their eyes'" (Eze. 36:21-23).

How does God plan to vindicate His name through His followers? How only can God be seen for what He truly is? Ezekiel continues: "You shall be clean from all your uncleannesses, and from all your idols I will cleanse you. A new heart I will give you, and a new spirit I will put within you; and I will take out of your flesh the heart of stone and give you a heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes and be careful to observe my ordinances" (verses 25-27).

Here we see the connection between the vindication of God and the new heart of the genuine Christian, clean from rebel lion, made strong by God's Spirit, committed to and walking in obedience to God's law (see Rev. 12:17; 14:12).

In both Old and New Testaments the Bible uses the analogy of the vine (Isaiah 5, John 15) and the field of grain (Matthew 13, Mark 4) to depict the growth and eventual harvest of Christ-reflecting Christians. The gospel seed planted within the new Christian, often referred to as the new birth (John 3), will bear fruit like unto the parent plant. This nurturing work of the Holy Spirit enables the Christian to "walk not according to the flesh but according to the Spirit" so that "the just requirement of the law might be fulfilled in us" (Rom. 8:4).

This fruit of the gospel seed (Gal. 5:22, 23), this maturation of Christian character, was the purpose of Christ's own earthly ministry. He anchored the plan of salvation forever in the union of law and love. "Made like his brethren in every respect" (Heb. 2:17), He provided the basis for the Christian's faith in His victory over sin. It was His way of glorifying the Father (see John 17:4). And it is ours: "As thou didst send me into the world, so I have sent them into the world." "I in them and thou in me, . . . that the world may know that thou has sent me" (John 17:18, 23).

No, it isn't easy, this commission. It wasn't easy for Jesus, sinless Jesus: "in the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard for his godly fear. Although he was a Son, he learned obedience through what he suffered; and being made perfect he became the source of eternal salvation to all who obey him" (Heb. 5:7-9).

Malachi identifies the thinking of many who have wanted God's name but not His character: "You have wearied the Lord with your words. Yet you say, 'How have we wearied him?' By saying 'Everyone who does evil is good in the sight of the Lord, and he delights in them.' Or by asking, 'Where is the God of justice?'" (Mal. 2:17).

Malachi goes on to point us to the time of the end and the final issues: "Who can endure the day of his coming and who can stand when he appears? For he is like a refiner's fire and like fuller's soap; he will sit as a refiner and purifier of silver, and he will purify the sons of Levi and refine them like gold and silver, till they present right offerings to the Lord." "Then once more you shall distinguish between the righteous and the wicked, between one who serves God and the one who does not serve him" (chap. 3:2, 3, 18).

Satan will contend fiercely (see Rev.12:17) with that last generation who will "endure the day of his coming," because their testimony completes God's case against him. As the Lord prepares to thrust in His sickle and reap the ripe harvest (see Rev. 14:15, 16), Satan inspires events that cut off all forms of earthly support from those whom he has not conquered (see chap. 13:15-17). In full view of the hushed universe, the final scene of the great controversy is played out. On God's side, unwavering in their settled faith, their quiet endurance, are those who bear the seal of God—the approval of their Lord, who can endorse them as fully representing Him (see chap. 7:3). They bear "his name and his Father's name written on their foreheads." "In their mouth no lie was found, for they are spotless" (chap. 14:1, 5; see Dan. 12:10). God's grace "is able to keep . . . [them] from falling and to present . . . [them] without blemish before the presence of his glory with rejoicing" (Jude 24; cf. 2 Peter 3:11, 12, 14). Such people live out the truth that God can be trusted—that He is everything is.

But there is another group: those filled with the same spirit of evil that has oppressed and killed God's people since the murder of Cain. The Bible symbolizes this group as serving the "beast and its image" (see Revelation 13, 14).

In a cosmic evaluation just prior to His return, while the two groups are becoming more distinctly separate, during the time of the ripening harvest, Jesus finishes His high-priestly function. Before the plagues fall (Revelation 16), before the resurrection of the redeemed (1 Thess. 4:16, 17; Rev. 20:4, 6), God declares who the redeemed shall be. He announces to all the universe who from earth are to be restored to the heavenly family (Rev. 22:11; Dan. 12:1)

Will the universe accept God's judgment regarding His "witnesses"? Daniel promised that the time would come when God and Satan would present their case before the universe in judgment (see Dan. 7:9-14, 26, 27; 8:14). He also foresaw that the "judgment was given for the saints of the Most High" (chap. 7:22).

God makes His case through His people. Not by coercion, but love; not by deception but, "by the open statement of the truth" (2 Cor. 4:2). God has demonstrated and vindicated His principles and methods of government. Never again will created beings anywhere in the universe question His character—and thus His law. In one accord, "at the name of Jesus every knee should bow, in heaven and on earth, and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Phil. 2:10, 11).

The chorus will echo from world to world: '"Hallelujah! Salvation and glory and power belong to our God, for his judgments are true and just.'. . . 'Hallelujah! For the Lord our God the Almighty reigns, Let us rejoice and exult and give him the glory'" (Rev. 19:1-7). The rebel lion is over!