October 14, 2012

Who is Satan - Part 7



The passages in parts 4-6 are all the ones in the Hebrew Tanak (Christian ‘Old Testament’) that contain the terms satan or ha-satan (H7853 and H7854).  In all of them, there is no support for the idea of an evil being named Satan, who has opposed God and seeks to destroy humankind because he hates God.  There is no support at all for the idea of God allowing this being free reign on earth, or of God allowing this being to terrorize or harm humankind, whether they ‘believe in God’ or not. 

When studying the role of ‘satan’, this evidence and these boundaries need to be respected.  Later Hebrew philosophy, also Greek and Egyptian philosophy all begin to introduce a different perspective of ‘satan’ and Christian philosophy continues in this perspective.  From very early on, religions personified evil (made it into a personal being).  Egypt feared the ‘powers of darkness’ in the form of the gods Set or Tryphon.  Ancient Chaldeans worshipped Tiamat as the chaos that was in the beginning, as the ‘monster of the deep’.  This idea of personifying evil has evolved over time, with new interpretations appearing. The present conception of the Christian ‘Satan’ is very different from that of the early Christians. 

But one thing is consistent.  This evil being is seen as the source of misery, suffering, trials and irresistible temptations that lead to our helpless sins.  God is not seen as the sole Creator as He is described in the Torah, and eloquently described in this example of a parallel statement of Isaiah 45:7:

I form the light and create darkness, I make peace (wholeness) and create calamity (evil); I, YHVH, do all these

I form the light and create darkness, I make peace (wholeness) and create calamity (evil); I, YHVH, do all these

The beginning part of this verse affirms God’s control over the cycles of light and darkness; the latter part of the verse is symbolic of His control over deliverance and judgment. God made man in His image, man is created with choice.  Choice requires a ‘good’ and an ‘evil’ option.  Both these options are allowed by God, and just as He is the creator of light and dark, He is fully and completely in control of good and evil.  He is sovereign over this world, over creation and nations.  He can cause wars to begin or to end, He can cause the exile of His people or He can cause them to be returned home. 

A real danger comes when we begin to shift responsibility for sin and trials to a being called ‘satan’ when in fact the sin comes entirely from us, and the trials are all allowed by God for His purposes.  And His purposes are good!   If we don’t test and learn the truth of what God teaches about adversity, then we can too easily be carried along by error.

And in that error we can fall into law-lessness, by unwittingly ascribing honour to another being that rightly belongs to YHVH alone.  This is very serious.

Who is Satan - Part 6



The term ‘satan’ (H7854) is used a number of times in the Tanak, more often without the definite article ‘ha’ (English ‘the’) but in some cases (in Job and Zechariah) with.  The ‘ha’ is used to show the term is a title bestowed on a being.  The emphasis however, is on the title, not the being.  In other words, ‘ha-satan’ doesn’t mean ‘an adversarial being named Satan’, it means ‘a being acting in the role of an adversary (satan)’.  This being would be called ‘the satan’ or ‘the adversary’. 

The following segments come from Job 1 and 2.  These passages are unique in that the term ‘ha-satan’ is uniquely translated (or perhaps mistranslated) as ‘Satan’.  The Hebrew term portrays this role as that of a prosecutor, and it should be kept in mind that the intent of the passage is NOT to bring glory to a being or even to a role, but to bear witness to the glory that belongs to YHVH alone.  In every case the term rendered ‘Satan’ in Job is the same as the one used in previous passages to refer to a role filled by human adversaries, the ‘angel of YHVH’ or even apparently YHVH.  To help with reading these passages from Job and Zechariah in the way the Hebrew text states, I’ve substituted ‘Satan’ with ‘the adversary’, bearing in mind the Hebrew term is ‘ha-satan’.

Now there was a day when the sons of God (Elohim) came to present themselves before YHVH, and the adversary (ha-satan) also came among them.  And YHVH said to the adversary (ha-satan), "From where do you come?" So the adversary (ha-satan) answered YHVH and said, "From going to and fro on the earth, and from walking back and forth on it." Then YHVH said to the adversary (ha-satan), "Have you considered My servant Job, that there is none like him on the earth, a blameless and upright man, one who fears God (Elohim) and shuns evil?" So the adversary (ha-satan) answered YHVH and said, "Does Job fear God (Elohim) for nothing?” Job 1:6-9

And YHVH said to the adversary (ha-satan), "Behold, all that he has is in your power; only do not lay a hand on his person." So the adversary (ha-satan) went out from the presence of YHVH. Job 1:12

Again the day came when the sons of God (Elohim) came to present themselves before YHVH, and the adversary (ha-satan) also arrived among them to present himself before YHVH. And YHVH said to the adversary (ha-satan), “Where do you come from?” The adversary (ha-satan) answered YHVH, “From roving about on the earth, and from walking back and forth across it.” Then YHVH said to the adversary (ha-satan), “Have you considered my servant Job? For there is no one like him on the earth, a pure and upright man, one who fears God (Elohim) and turns away from evil. And he still holds firmly to his integrity, so that you stirred me up to destroy him without reason.”
But the adversary (ha-satan) answered YHVH, “Skin for skin! Indeed, a man will give up all that he has to save his life!  But extend your hand and strike his bone and his flesh, and he will no doubt curse you to your face!”
So YHVH said to the adversary (ha-satan), “All right, he is in your power; only preserve his life.”
So the adversary (ha-satan) went out from the presence of YHVH… Job 2:1-7

The last segment comes from Zechariah 3.  It’s similar in some ways to the Job passages in that it’s often translated as ‘Satan’, as if to present a being with a name, rather than a being in a role. 

Then he showed me Joshua the high priest standing before the Angel of YHVH, and the adversary (ha-satan) standing at his right hand to oppose (satan) him.  And YHVH said to the adversary (ha-satan), "YHVH rebuke you, adversary (ha-satan)!  YHVH who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?" Zechariah 3:1-2

Who is Satan - Part 5



Here are more of the passages in the Tanak that refer to a being acting in the role of accuser (satan – H7854):

And God’s (elohim’s) anger was kindled because he went; and the angel of YHVH stood in the way for an adversary (satan) against him… Numbers 22:22a

And the angel of YHVH said to him: Why have you beaten your donkey these three times?  Look, I went out to oppose (satan) you, because your way is perverse before me.  Numbers 22:32

…the princes of the Philistines said to him, "Make this fellow return, that he may go back to the place which you have appointed for him, and do not let him go down with us to battle, lest in the battle he become our adversary (satan). From 1 Samuel 29:4

And David said, "What have I to do with you, you sons of Zeruiah, that you should be adversaries (satan) to me today? 2 Samuel 19:22

But now the LORD my God has given me rest on every side; there is neither adversary (satan) nor evil occurrence. 1 Kings 5:4

Now the LORD raised up an adversary (satan) against Solomon: Hadad the Edomite; he was a descendant of the king in Edom. 1 Kings 11:14

And God raised up another adversary (satan) against him: Rezon the son of Eliadah, who had fled from his lord, Hadadezer king of Zobah… He was an adversary (satan) of Israel all the days of Solomon…1 Kings 11:23, 25

This next one is most interesting, as it has a parallel text:

An adversary (satan) opposed Israel, inciting David to count how many warriors Israel had.  1 Chron 21:1
Again the anger of YHVH was aroused against Israel, and He (YHVH, acting as the adversary) moved David against them to say, "Go, number Israel and Judah." 2 Samuel 24:1

Set a wicked man over him, And let an accuser (satan) stand at his right hand. Psalm 109:6

Who is Satan - Part 4



The use of the term ‘satan’ (H7853) in the Tanak:

They also that render evil for good are my adversaries (satan); because I follow the thing that good is. Psalm 38:20

For my love they are my adversaries (satan) but I give myself unto prayer. Psalm 109:4

Let them be confounded and consumed, they are adversaries (satan) to my soul; let them be covered with reproach and dishonour that seek my hurt.  Psalm 71:13

Let this be the reward of my adversaries (satan) from YHVH, and of them that speak evil against my soul.  Psalm 109:20

Let my adversaries (satan) be clothed with shame, and let them cover themselves with their own confusion as with a mantle. Psalm 109:29

And he showed me Joshua the high priest standing before the angel of YHVH, and Satan (ha-satan) standing at his right hand to accuse (satan) him. Zechariah 3:1

Who is Satan - Part 3


Why is it important to understand, from the beginning of Torah, what satan is (and isn’t)?  It’s important for the same reason all study of Torah is important…to learn truth.  To learn what God actually says. And then to begin to live in that truth.


Most people believe ‘Satan’ is the personification of evil.  Most believe that evil is in a battle with good, that Satan battles God for supremacy of creation, that there are two forces at work, that there are, in effect, two opposing gods, with mankind in the middle.  ‘Of course’ eventually it’s taken for granted that ‘God wins’.  But what a god this idea portrays!  One who doesn’t step in and get rid of ‘Satan’ so His people can have peace…that god would seem a monster.  And this question is one that many people struggle with.

But that’s not at all what Torah teaches about God or evil or satan.  Torah teaches that evil is conceived from the desire of man to be like God, and birthed in willfully rebellious actions of law-lessness.  According to this, it’s not ‘Satan’ who is responsible for evil…its us.

Which is a pretty humbling concept.

October 13, 2012

Who is Satan - Part 2



In Genesis 1, we’re first introduced to the concept of darkness and light.  The English word ‘darkness’ is translated from the Hebrew word ‘choshek’ (H2822).  This word has the literal meaning of darkness, but has a figurative (representative) meaning of misery, destruction, death, ignorance, sorrow, wickedness, obscurity.  Only light is identified as ‘good’, light and dark are separated.  All creation happens during the times of light.  Yet darkness definitely has its place as well. 

The times of darkness separate the times of light, yet the times of darkness are barren of creative happenings.  The darkness is not specifically identified as good or bad; though in Genesis 1:31 all creation, including the times of darkness, is called ‘very good’.  From this we can begin to recognize that darkness is from the Creator and is included in His pronouncement of ‘very good’.  In other words, darkness has its purpose.

In Genesis 3, while Creation was still under the pronouncement of ‘very good’, we are introduced to a being described as a ‘serpent’, who seems to be taking the role of opposer or obstructor.  The Hebrew word ‘nachash’ (H5175) is translated as ‘serpent’ in English.  Nachash is from a root-word that means to practice divination, to learn by experience (not trust).  The serpent is described as ‘aruwm’ (H6175), a word translated as ‘subtle, crafty, cunning’ in English. But this word is used elsewhere as ‘prudent, shrewd, sensible’ also ‘naked’ (uncovered, exposed).  Doesn’t this sound like the character of an opposer or accuser or a legal adversary, seeking to uncover? 

It’s important to note that Genesis 3 does not call the serpent  ‘ha-satan’.  In other words, it does not appear that God assigned this role to the serpent.  Rather, it seems the serpent used shrewdness in a sinful way, and we later see that to act this way brings a curse (Genesis 3:14-15).

In Judaism this being is said to represent the ‘evil inclination’, the temptation that we’re supposed to resist by remembering the commandment.  Why are we allowed to be tempted this way?  It appears to be in order to ‘test’ or strengthen our faith, with the goal of maturing it.  Israel was tested with hunger, thirst or through battles (Deut 8:2, Judges 2:21-22) Abraham was tested (Gen 22:1-2), the righteous are tested (Psalm 11:5, 2 Chronicles 32:31).  In a sense, these ‘bad things’ are allowed as necessary, even good.

Remember that one of the places the term ‘ha-satan’ (the accuser) appears is in Zechariah 3?  Translated directly into English from the Greek of the Septuagint, Zechariah 3:1 would actually begin something like this, “Next I saw Jesus the high priest standing before the face of a/the messenger of YHVH, with the adversary (ha-Satan) standing according to the right hand, opposing (satan).”  There is quite a fascinating parallel between the account of this vision in Zechariah 3 and the portrayal of temptation of Matthew 4, which is linked closely in the accounts of Mark 1 and Luke 4 by an entering into ministry and by baptism and acceptance by God.  In other words…a testing.

Who is Satan - Part 1


Christianity and Judaism see ‘Satan’ quite differently.


In the Hebrew Scriptures, the word ‘satan’  means to act as an accuser, adversary or opposer.  This opposition (and the one opposing) is always subordinate to the will of God, and appointed or allowed by God to test man’s faith.  In the Torah, the term satan refers to a human acting as adversary.  In the Tanak there are several instances where ‘satan’ could be understood to be an evil influence or character, which may reflect Jewish understanding at that time.  In the Jewish pseudepigrapha (writings that are not included in the canon of Jewish Scripture), there is at times a picture of Satan being an adversary of God Himself; though this understanding is generally rejected by Judaism. 

The Hebrew term ‘satan’ (H7853) is a noun from a verb, and means to oppose or obstruct.  The word ‘ha-satan’ (H7854) is a title bestowed on a being, rather than the name of a being.  In a proper English translation, ‘ha-satan’ would be ‘the satan’.  ‘The satan’ is not a prominent figure in the Torah.  The term ‘ha-satan’ appears in Job 1-2 and Zechariah 3:1-39.

The Christian perspective is that ‘Satan’ is a specific divine or superhuman entity who is self-appointed as the arch-enemy of God; who is the chief of an army of similarly fallen beings cast out of heaven by God; and who works on his own initiative to destroy man’s faith. The Greek manuscripts of the Christian New Testament, as with the Jewish pseudepigrapha, may reflect a particular philosophy of the day, as they do uphold a similar view.