Satan in the Bible, God's Minister of Justice

Kelly

• Publisher: Cascade Books
• Year: 2017
• eBook ISBN: 9781532613326
• Topic: Theology & Religion
• Subtopic: Biblical Criticism & Interpretation

Throughout the ages, Satan has been seen as God's implacable enemy, fiercely determined to keep as many human beings as he can from entering the heavenly kingdom. But according to Henry Ansgar Kelly, this understanding dates only from post-biblical times, when Satan was reconceived as Lucifer, a rebel angel, and as the serpent in the garden of Eden. In the Bible itself, beginning in the book of Job and continuing through the New Testament, Satan is considered to be a member of the heavenly government, charged with monitoring the human race. In effect, he is God's Minister of Justice, bent on exposing sin and vice, especially in virtuous-seeming persons like Job and Jesus. He fills the roles of investigator, tempter (that is, tester), accuser, prosecutor, and punisher, but also obstructer, preventer of vice, and rehabilitator. He is much feared and despised, accused of underhanded and immoral tactics. His removal from office is promised and his eventual punishment hoped for. The later misreading of Satan as radically depraved transformed Christianity into a highly dualistic religion, with an ongoing contest between good and evil. Seeing Satan in his true nature, as a cynical and sinister celestial bureaucrat, will help to remedy this distorted view.

Part 1

The older Old Testament

Chapter 1

David and other human satans

I want to open my discussion by giving an account of satans who are adversaries or enemies only on the human level. But first let me talk a bit about the nature of the Hebrew Scriptures and its writers.

As is clear even from a superficial reading of the Hebrew Bible, it is made up of a series of what we might call pamphlets, or booklets, which were originally individual scrolls. In fact the Greek word from which “bible” comes is biblia, meaning “books,” in the plural. But it has long been clear that each booklet is also often a composite of various pieces that have been stitched together or added to. One original writer refers to God (Elohim), while another uses God’s personal name, Yahweh. Some scholars have recently tried to identify an active editor or interpolator at the time of the Babylonian Exile—say around 560 BC—to whom they have given the name of “Deuteronomistic Historian,” a cumbersome term that we can shorten to “DH.”

DH’s interventions have been perceived in the four books of Kings, which I will refer to, as usual nowadays, as 1–2 Samuel and 1–2 Kings instead of 1–4 Kings.

One place where DH’s hand has been perceived is in 1 Samuel 27–29, a different account of young David’s experiences among the Philistines from that which was originally given in chapter 21. In the earlier account, when David fled to King Achish of Gath, the king’s servants realized that he was the famous Hebrew warrior. Fearing for his life, David pretended to be mad and thereby made his escape (1 Sam 21:10–15). The new story has it that David and his troops went to King Achish and became his vassals, since the king felt confident that David had turned on his own people. But eventually the Philistine commanders made objection to his presence in their army and demanded that Achish get rid of him: “Send him away, back to his old assignment! Let him not go down with us into battle, because if he does he may become an adversary (satan) to us when we fight. What better way to buy back his own king’s favor than with the heads of our men?” (1 Sam 29:4).1

In this case the satan is conceived of as a military opponent, but seemingly one who is at first undercover and only comes out into the open in a treacherous way. From what we have been told earlier—that David only pretended to Achish that he was being disloyal to Israel (1 Sam 27:8–12)—the Philistine commanders were undoubtedly correct in their assessment.

Later in the life of David another kind of satan appears, seemingly in a passage also authored by DH. After David took over as king, his son Absalom rebelled against him, forcing him to abandon Jerusalem and go on the run. When he was passing through Bahurim, a man named Shemei from the house of Saul started to hurl invectives against him, saying that Yahweh had avenged the blood of Saul on him. Taking the assault as divinely inspired, David refused to allow his men to harm Shimei (2 Sam 16:5–12). Later, after Absalom was defeated, Shimei came and begged forgiveness. David’s nephews, sons of his sister Zeruya, then urge him to put Shimei to death for having ridiculed him, who was Yahweh’s anointed king. But instead, David forgives him and rebukes his kinsmen: “What is it you do to me today? You have become like satans to me! [literally, “as a satan”]. Should anyone be killed in Israel on this day? Am I not assured of being king of Israel?” (2 Sam 19:22).

Here we see satans as those who attempt to prevent one from acting in accord with one’s better nature or duty. It is time for David to show himself magnanimous and merciful, and those who oppose him are to be reprimanded. It is noteworthy that when David comes to the end of his life, he regrets his oath not to harm Shimei, and, without needing any satan to urge him on, he passes a death sentence on Shimei, to be carried out after David dies (1 Kgs 2:8–9).

The next references to satans occur after Solomon succeeds David as king. First, at the beginning of his reign, he summons the architect Hiram and says to him: “You know that my father David could not build a house to the Name of Yahweh his God because of the warfare of those around him, until Yahweh put them under his feet. But now Yahweh my God has given me peace: there is no satan around me, and no disasters” (1 Kgs 5:3–4). Here the term refers to the wagers of war.

But later on, we are told that Yahweh becomes angry with Solomon because of his sins and raises up a satan against him in the person of Hadad the Edomite (1 Kgs 11:14). Hadad was one of the few males of Edom who escaped the slaughter ordered after David’s conquest of Edom; he had fled to Egypt, and returned in strength after David’s death.

Before hearing any more about Hadad, we are immediately told that God raised up Rezon, son of Eliada, as a satan against Solomon (1 Kgs 11:23). Rezon was the leader of a bandit group that took over Damascus. His life is summed up as a perpetual satan, fomenting the same sort of opposition as the other satan, Hadad: “He was satan to Israel all the days of Solomon, adding to the troubles caused by Hadad; he despised Israel and reigned over Aram” (1 Kgs 11:25).

The important thing to note about these satans is that they are expressly designated as instruments of divine punishment for sins, punishment that falls on the country as a whole, not just on the head of the sinner.

1. Unless otherwise noted, all scriptural translations are mine.

Chapter 2

God Himself as a satan against Balaam

It seems that the Deuteronomistic Historian’s hand is to be credited with introducing another satan in the book of Numbers, this time on the angelic and even divine level. The original episode comes just after the business about the poisonous serpents in the desert. The Israelites are near the end of their forty-year sojourn. As a punishment for their complaining, Yahweh sends an infestation of serpents, which kills many people. Eventually, Yahweh instructed Moses to set up a bronze replica of a serpent, which has the effect of curing the snakebite of anyone who looks at it (Num 21:5–9). After many battles with local peoples along the King’s Highway through Transjordan, the Israelites settle on the plains of Moab, across the Jordan from Jericho.

Balak, the king of the Moabites, is greatly concerned about the invaders and their military prowess and sends a delegation to employ the services of a prophet named Balaam to utter maledictions against them. Balaam himself is willing enough, but insists that he must first obtain Yahweh’s permission. God (Elohim) comes that night to Balaam and asks him who these emissaries are. When Balaam tells Him that the Moabite king wishes his help to drive out the new arrivals, God refuses to allow him to go with them because these people are under His protection. When the Moabites persist, Balaam seeks further instructions, and this time God agrees that he should go with them, but he is to speak out only in the manner that God will show him. Accordingly, Balaam mounts his jenny (female donkey) and sets out with his guides (Num 22:1–21).

Then another author, likely DH (because of his affinity for satans), created a new account of the same episode; but rather than deleting or revising the original story, he simply set it next to it, and started the tale over again. He takes up with Balaam on the donkey, but now it is as if Balaam had never broached his mission with God and had never been given permission to go. In fact, we are told, “Balaam’s departure aroused the anger of Yahweh, and the Angel of Yahweh stood in the road as a satan against him” (Num 22:22). “Angel of Yahweh” should doubtless be translated as something like “manifestation of Yahweh,” because when the figure speaks, it is with the words of Yahweh Himself.

While in the earlier account Balaam is traveling with the Moabite men, in this new narrative, he has two of his own servants with him on foot. Despite the presence of these potential witnesses, we are told that only the donkey can see the satan, sword in hand, standing in the road before her, and she suddenly bolts off into the field next to the road. When Balaam, disconcerted, beats her back to the path, the armed figure no longer blocks the way, but, sure enough, appears again, and the jenny now swerves into a vineyard wall, injuring Balaam’s foot. More beating ensues, but the angel has by now disappeared, so they get under way again. This time, when the angel reappears, there is no room on either side of the road, so the jenny can only collapse on the spot. Balaam then starts to lay into her with a will, when, startlingly, empowered by the angel, she begins to speak, and rebukes Balaam: “Why have you beat me these three times, what harm have I done to you?” Balaam responds, “You are making a fool of me—if I had my sword with me I would have killed you!” The donkey replies, “Why, haven’t I carried you faithfully all these years? Have I ever caused you any trouble like this before?” Balaam, seeing her point, readily admits that she is right. “No,” he says.

We might expect that now the donkey will explain what the problem is, but Yahweh or His angel decides that enough is enough, and finally makes Himself seen with sword in hand, standing there in the road before Balaam. He says, “Why have you beat your ass these three times? She saw me coming against you as a satan to stop you from going forward, because your journey is foolhardy. She saw me, and turned away three times, saving your life. If she had not done so, I would have killed you and spared her.” Balaam, aghast, hurries to prostrate himself on the ground, admitting his sin: “I did not know you were standing there to oppose me. Since it is against your will, I will go back.” But, surprisingly, the Angel of Yahweh relents and gives him permission to proceed: “Go with these men, but speak only what I will tell you” (Num 22:22–35).

The whole episode, especially taken in conjunction with the original sober account, seems like a comedy of errors, with Yahweh’s satanic opposition completely uncalled for and blunderingly executed. But the basic meaning of satan is clear: an agent of obstruction, here obviously in a good cause, since God himself in effect acts as the satan, instead of, as in the books of Kings, instigating human satans as obstructions against those men who needed to be obstructed.

Chapter 3

God and a heavenly satan confer about Job

The book of Job is a strange account of a holy man who is not Jewish. The body of the work, chapters 3 to 42, is in verse, whereas the first two chapters constitute a prose Prologue, with the last half of chapter 42 also in prose, functioning as an epilogue. It is the Prologue we are interested in, dealing as it does with another supernatural satan. Some scholars see it as imitating the Deuteronomistic Historian’s use of “satan,” therefore dating it around 550 BC.

The Prologue begins an account of an upright man named Job in the land of Uz, who, we are told, feared God, adhering only to what was good and shunning all wrongdoing. Then comes an account of Yahweh in His heavenly court as His angels arrive, to report on their activities. They are called “sons of God” (Job 1:6), and one of them is a satan. Yahweh addresses only the satan, and asks for an accounting. The satan announces that he has been on his usual patrols, “going back and forth upon the earth,” observing the doings of human beings (for example, Job 1:7, 2:22). Yahweh is particularly interested in one of his favorite people, Job, whom he calls His servant, praising him as the most upright man in the world—and naturally expecting a favorable report. But t...

Table of contents

• Title Page
• Introduction
• Abbreviations
• Part 1: The older Old Testament
• Part 2: The Newer Old Testament
• Part 3: The oldest New Testament: Paul’s Epistles
• Part 4: The Gospels
• Part 5: The rest of the New Testament
• Part 6: Post-biblical developments
• Part 7: Conclusion