FIRST QUARTER 2025
SABBATH SCHOOL INSIGHT #9
MARCH 1, 2025
"THE COSMIC CONFLICT."

 

This lesson explores one of the most important concepts for understanding the great work of salvation. The cosmic conflict between God and one of His most exalted creatures is foundational to a clear view of how God accomplishes the atonement. While there are many complimentary insights into the mystery of salvation, it is essential that our understanding be on a secure footing. If this underpinning is overlooked, we run the risk of misunderstanding important aspects of God’s plan. The cosmic conflict idea—that there is ongoing battle between God and His creatures—cannot be overestimated. It illuminates other ideas that often seem obscure. The cross is the definitive victory in this war. 

The origins of the war take us away from the conflicts on earth and are firmly placed in heaven. Revelation 12 connects the trials that we experience here with the war that began in heaven (Rev. 12:7-12). It runs counter to our usual picture of heaven as a place of peace and harmony. Nevertheless, Scripture reveals that this cosmic battle has its origins in heaven. 

The Heavenly Council

Looking more closely at the biblical story, we find that the unrest in heaven began with an exalted member of the heavenly council. The Old Testament is sprinkled with heavenly beings appearing before Yahweh. These meetings are described as a heavenly council or court. It can be called a council of Yahweh (Jer. 23:18) or a council of the holy ones (Ps. 89:6-8). At times, no title is given to the gathering. Within these heavenly assemblies there is often discussion, decisions are made and follow up actions occur (1 Kings 22:19-23). As the court meets before actions are put into play, it appears that its purpose is decision making. In the major council scenes, God’s throne is central (Dan. 7:9,10; Isa. 6:1-8; 1 Kings 22:19-23; Ezek. 1-11).

The origin of Satan’s role as a member of the heavenly council comes from three main passages (Job 1:1-22; Isa. 14:12-15; Ezek. 28:12-19). Job contains the first mention of Satan in scripture. In that council, Satan both accuses Job and God (Job 1:6-12). As in Revelation, the book of Job unfolds the two main characteristics of Sata, an accuser and a persecutor. Satan appears—unquestioned—in a gathering of the sons of God (Job 1:6). There is no hint that he does not have a right to attend the assembly. Satan’s subtle indictment casts aspersion on God’s way of handling His people. It was in this council that Satan first brought his accusations in an attempt to establish his rule throughout the universe (See Desire of Ages p. 834.)

Two other passages that place Satan within that heavenly court are Isa. 14:12-15 and Ezek. 28:12-19. Both sections use a combination of poetry and prose to create a type of double image one might get using film and creating a double exposure. Behind the kings spoken about in both passages stands the originator of the conflict. The common name Lucifer (Isa 14:12 KJV—an accident of translation) reflects the brilliance of his character. He is described as a star bright enough to be seen in the morning. More important is his upward trajectory as he attempts to become equal with God (Isa. 14:14).  He wants to be at the pinnacle of the heavenly council (14:13). He longs to travel over the divide that separates the creature from the Creator and rule in God’s place. 

As Isaiah uses the king of Babylon as a representation of Satan, Ezekiel sees the king of Tyre as a type. Decorated with a stunning array of precious stones, he appears faultless. His role within the council, as the covering cherub, one who stands closest to God, is distinctly emphasized (Ezek. 28:13-14). 

He is described as being without fault. That is, until iniquity or unrighteousness was mysteriously found within him (28:15). There was no fault in his circumstances or setting. The origins of this evil cannot be explained. To explain it would be to excuse it. Ezekiel points out Satan’s turn toward evil came from within, “by the abundance of your trade you were internally filled with violence” (28:16, NASB). Ezekiel uses a play on words to get his meaning across. The Hebrew word for trade is related to the verb “to gossip.” Ezekiel gives us a picture of Satan going about gossiping, slandering, accusing God among the members of the council. This imagery fits well with the larger biblical picture. It brings us back to Revelation 12, where we see Satan initiating a war in heaven, a war founded on deception and accusations about God, which is then furthered on earth (Isa.14:15; Ezek.28:16,17; Rev. 12:10-12). The imagery is also picked up later in Revelation. John lists trade as contributing to the fall of Babylon, but concludes by highlight this trade is for “the souls of men” (Rev. 18:12,13). 

Conflict in the Garden

One of Revelation’s titles for Satan is the Serpent of Old (Rev. 12:9,15; 20:2). It is John’s intention to draw us back to humanity’s first interaction with the serpent (Gen. 3:1-7). Isaiah reveals to us what Satan says about himself in his heart (Isa. 14:13-14), while Genesis records what he openly says about God. We immediately hear his slander against God, implying that God has been restrictive with the first couple (Gen. 3:1). What God had given as almost unlimited freedom, Satan turned into a prohibition (Gen. 2:16, 27; 3:1). He is both a deceiver and a slanderer. Upon appearing in the biblical story, he at once launches into deception and accusation. The serpent turns God’s command into an illusory prohibition, at the same time impugning the character of God. 

The implication behind his words is that God is the kind of God who gives unreasonable commands. This type of God is arbitrary. Rather than seeing the generosity of God in giving all the other trees in the garden for food, Satan sees it as a hard fisted prohibition. As with God’s guidance in Job’s life, Satan attempts to tinge God’s blessings with the hint of cursing. 

 Conflict in the Wilderness

There are marked differences between the temptations of Jesus in the wilderness and Adam in the garden. Not least among them is the result of sin mentally, physically, and spiritually that impacted the life of Christ. Nevertheless, there is overlap. In both places, Satan appears with those accusatory inferences (Gen. 3:1; Matt 4:3). Once again Satan implies that God has given unreasonable commands. This serves his purpose to undermine God’s authority. Yet Jesus demonstrates His faith. He will not yield to the unspoken premise of Satan’s accusations-that God is arbitrary and unreasonable. Rather, He will go to any length to expose Satan’s malice and slander. 

The temptations in the wilderness culminate with Satan attempting to obtain his primordial goal—to take the place of God (Isa. 14:13,14). This too echoes his deception in the garden, implying that humanity could share this experience (Gen. 3:5). Now Satan drops all pretense and demands to be worshipped. Despite approaching Jesus at his weakest, and despite his attempts at misrepresenting scripture (Matt. 4:5-7), Satan is utterly defeated. 

In this experience we find a microcosm of the cosmic conflict. Satan is longing to be worshipped and recognized for more than he is. To accomplish this, he uses slander, accusation, misrepresentation, and deceit. Jesus can only use truth, righteousness, and faith. In every aspect of the cosmic conflict God only makes war by being faithful and true (Rev. 19:11). It is in this way that the conflict is won. 

Our Conflict

An awareness of the unseen battle raging around us can lead us to deeper surrender and greater diligence. It is essential that we learn to appreciate and use only the weapons of heaven—truth, love, righteousness, and faith. Every student of the Bible needs an understanding and to know “God's original purpose for the world, of the rise of the great controversy, and of the work of redemption. He should understand the nature of the two principles that are contending for supremacy, and should learn to trace their working through the records of history and prophecy, to the great consummation. He should see how this controversy enters into every phase of human experience; how in every act of life he himself reveals the one or the other of the two antagonistic motives; and how, whether he will or not, he is even now deciding upon which side of the controversy he will be found.”—Ellen G. White, Education, p. 190. 

What will we reveal to others this week? 

 

~Steven Grabiner