Satan in the Old Testament

Following is the list of all the places where the Hebrew word satan occurs. This list is taken from Englishman’s Hebrew Chaldee Concordance of the Old Testament. The Hebrew word is given, followed by the English translation from the 1611 authorised version (AV).

From the above list several points become very obvious.

• The Hebrew word is not used very frequently throughout the Old Testament. When you consider how many examples of sinful behaviour are recorded, it is remarkable that satan does not come into the picture more often, if indeed the popular teaching about satan is true.

• On more than half the occasions where the word occurs in the AV the translators have translated it as “an adversary”, “to resist”, “to withstand” and “an accusation”.

• In the four passages of Scripture where they have left the Hebrew word satan untranslated, they have, in three of these, made a marginal note that the word actually means “an adversary”. These places are Job 1:6; Psalm 109:6 and Zechariah 3:1.

Satan Means Any Adversary Good or Bad

We see therefore that satan means “an adversary or opponent, one who withstands or resists another”. Let us now look at a selection of these passages where the Hebrew word satan occurs.

The first time the word is used in the Bible is in Numbers 22:22,32. As we read this section through we realise that the “adversary” that “withstood” or opposed Balaam, the wicked prophet, was an angel of God. Thus the word simply means “one who stands in opposition to another”. Yet the Hebrew word in these verses is satan. Therefore the angel doing God’s will is a “satan” because he is “opposing” or is “an adversary” to a wicked man.

The next occurrence in 1 Samuel 29:4 refers to David who, the Philistines feared, would act against them in battle and therefore be their opponent or“adversary”. Thus David would be a “satan” to the Philistines.

In 2 Samuel 19:22 David says that two of his soldiers who caused him trouble were “adversaries” or “satans” to him.

By following the same procedure through we note that the references in the book of Kings all refer to nations around Israel that were “adversaries” to them. We read: “The LORD stirred up an adversary [Hebrew satan] unto Solomon, Hadad the Edomite” (1 Kings 11:14). Again: “God stirred him up another adversary [Hebrew satan], Rezon the son of Eliada” (1 Kings 11:23). Here we see that it is God Himself who stirs up these people to afflict Israel, because Israel had forsaken Him. The “satan” is named in each case—he is a mortal man who led military opposition against Israel. These adversaries to Israel were not sent to make Israel sin at all. They were sent as God’s method of punishment because they had sinned.

The Four Places Where “satan” is Left Untranslated

As has been mentioned, there are only four places in the text of the Authorised Version of the Old Testament where the word has been left untranslated and appears as “Satan”. This in itself should cause the rational Bible student to examine the matter very carefully to see why this is so. We should remember that in all cases to this point we have seen that the word “satan” has referred to:

• an angel acting on God’s behalf to oppose someone

• men who oppose the ways of another.

The satan is not necessarily morally wrong—simply in opposition to another. In none of the above cases could it be suggested that an evil supernatural being is referred to.

We will now look at the places where the word is untranslated and left as “Satan”.

God is a Satan

This first reference is an interesting one: “Satan stood up against Israel, and provoked David to number Israel” (1 Chronicles 21:1). Now if we compare this with the parallel record of the incident in 2 Samuel 24:1 we read: “The anger of the LORD was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah”. Here we find that the one who was the “adversary” or “satan” to Israel on this occasion was God Himself. God is here acting as an “adversary” (Hebrew satan) to the nation because they were trusting in themselves and had turned from Him.

The Satan of Job

The second place where the word has been left untranslated is in the book of Job. The translators of the Authorised Version have made the marginal note that the word means “adversary” (Job 1:6). Who then is this adversary to Job?

We are told, “Now there was a day when the sons of God came to present themselves before the LORD, and Satan [Hebrew meaning ‘the adversary’] came also among them” (Job 1:6). To this point in the Bible we have not seen one reference to an independent supernatural “satan” leading men to do evil; so we need to evaluate what is being said here. Is God really, for the first time in His word, introducing us to such a being? When we consider how God has spoken of the angels in His presence, it is impossible to imagine or accept such a discussion as this taking place in heaven. We read: “The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all. Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. Bless ye the LORD, all ye his hosts; ye ministers of his that do his pleasure.

(Psalm 103:19–21). Thus, in heaven in the court of God there are the angels who obey Him and do His will. Further, in the New Testament we are again told of the angels and their work: “Are they [the angels] not all ministering spirits, sent forth to minister for them who shall be heirsof salvation?” (Hebrews 1:14). The Bible is clear—the angels minister to those who are the heirs of salvation. The satan or adversary of Job wanted God to take away all Job had, so “he will curse thee to thy face” (v11). This satan wanted a test put on Job that would ensure he lost his salvation. An angel would not do this.

Although we are not told specifically who the adversary is here in Job, the only scripturally logical conclusion is that “the sons of God” who gathered were the believers where Job lived. They had come to worship God, but among them was a man who was envious of Job and the material things he possessed. He believed that if God took away Job’s goods, Job would turn away from God and so he asked God to test Job (Job 1:9–11). As we read through the book of Job, we realise that Job understood, and so did his acquaintances (Job 42:11), that it was God who brought the trials upon him (Job 19:21). Job’s words show without doubt that he understood this when he said: “The LORD gave, and the LORD hath taken away; blessed be the name of the LORD” (1:21); and again, “Shall we receive good at the hand of God, and shall we not also receive evil?” (2:10). It was through these trials that Job showed the quality of his faith and parience (James 5:11).

Envy is one of those evils which the followers of God must always guard against in their thinking. It is listed among “the works of the flesh” (Galatians 5:19–21). James says: “If ye have bitter envying and strife in your hearts, glory not, and lie not agianst the truth… For where envy and strife is, there is confusion and every evil work” (James 3:14–17). It was envy in Christ’s day that caused the Jewish leaders to demand the crucifixion of the Lord Jesus Christ. “Pilate answered them, saying, Will ye that I release unto you the King of the Jews? For he knew that the chief priests had delivered him for envy” (Mark 15:9–10).

Judas Iscariot as Satan

The third place is Psalm 109:6. In this psalm it is difficult to understand why the translators have left only one of the four places where the word satan occurs untranslated. We note that verses 4, 20 and 29 are translated “adversary”, while verse 6 is left as “Satan”. However there is the marginal note “adversary” to guide us in our understanding.

As we read through this psalm we see that it is prophetic of Judas Iscariot who betrayed Jesus. Judas was encouraged by the chief priests and rulers to betray Jesus, for they were an “adversary” or “satan” to Jesus. They stood at Judas’ right hand, as the psalm says (v6). Peter quotes verse 8 of the psalm in Acts 1:20, where he mentions that Judas “was guide to them that took Jesus” (v16), confirming that this psalm is speaking of Judas.

The Satan in Zechariah

The final place where satan is left untranslated is in Zechariah 3:1–3. Here, as the history of the times shows, those who were opposed to the rebuilding of the Temple in Jerusalem under Joshua and Zerubbabel were the Samaritans. The account of their opposition is recorded in Ezra 4:1–6. In verse 6 Israel’s opponents wrote “an accusation”, a word derived from satan meaning “an adverse letter” (a letter expressing opposition), in which they made false charges against the Jews. Thus the “satan” here in Zechariah is clearly identified as the Samaritan opposition to the work of the Jews.

From the above detailed analysis of all the references to “Satan” in the Old Testament we see that the word means nothing more than “an opponent, an adversary”. There is no evidence in these references, read in context, for a supernatural, God-defying being who leads people to sin. If we look factually at every reference in the Old Testament there is not one place where satan tempts a person to sin.

“Satan” in the New Testament

When we come to look at the word “satan” in the New Testament we realise that the word has been brought from the Old Testament across into the New. We know that in the Old Testament satan means “an adversary”. It obviously carries this same meaning into the New Testament.

It can be used of people who oppose the way of God, as Jesus used it of the apostle Peter when he said to him: “Get thee behind me, Satan” (Matthew 16:23). Jesus then explained why he spoke like this to Peter—“for thou savourest not the things that be of God, but of men.” Though well intentioned, Peter’s thoughts were contrary to God’s will and because he tried to influence Jesus by this thinking, he was an adversary to him.

The word can also be used of those thoughts which oppose or are adverse to God’s way, and it is used this way by the apostle Peter when Ananias and Sapphira decided to steal money for themselves. Here we read that Peter said to Ananias, “Why hath Satan filled thine heart to lie to the Holy Spirit”, which he explains in the following verse, “Why hast thou conceived this thing in thine heart?” (Acts 5:3–4). As we have seen in the Old Testament it is the imagination of the thoughts of the heart of man that produces temptation that leads to sin (Genesis 6:5; Jeremiah 17:9). Ananias allowed those evil thoughts that were adverse to God’s ways to deceive him into thinking he could lie and steal. So Peter quite logically calls those deceitful lusts “Satan”, as they oppose God’s ways.

We see then that the word satan in the New Testament only means an adversary, and can be applied to either a person or those who oppose another in doing God’s will, just as it was in the Old Testament. It can also be applied to the deceitful desires in our nature that tempt us to oppose God’s will.

The following quotations show how the word satan is used of both political and religious powers that oppose those who are walking in God’s ways.

It is used of the political opposition that the believers faced in Pergamos. Jesus was well aware of this opposition and said: “I know thy works, and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth” (Revelation 2:13). Pergamos was the capital of the province of Lydia in Asia (now Turkey) and the “seat” of government for Pagan Rome was there. The believers were suffering for their faith and one, Antipas, had been killed. The “satan” or “adversary” Jesus speaks of was a way of describing the political leaders who persecuted believers—he was certainly not referring to a supernatural being living in Pergamos and persecuting them.

It is used of the false believers in Smyrna. Jesus says: “I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan”. Here religious opposition to the believers is spoken of, and Jesus calls such adversaries “the synagogue of Satan” (Revelation 2:9).

Paul uses the word “satan” when speaking of those who opposed his preaching in Thessalonica. The Jews had forbidden him to speak and had incited the civil authorities to prohibit him from preaching there, causing him to flee from the city (Acts 17:5–10). He calls those who now hindered his return “satan” or the adversary: “Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us” (1 Thessalonians 2:18).

“Satan” and “Devil” Used Together

The word satan meaning adversary is sometimes used interchangeably with the word devil in the New Testament. This can be seen in the parable of the sower. The seed that fell by the wayside was taken by “Satan” in Mark 4:15, but in Luke 8:12 we are told that it was taken by “the devil”. Thus we find a close correlation between these words.

Adapted from “The Exploring the Bible Course” by David Evans