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.