Satan in the Book of Job

Editor’s Note: In October byFaith published a series of essays examining Satan and forces — what Martin Luther called on “our Ancient Foe” — as they appear throughout Scripture. Read the first installment of the series here.

In a previous essay, “ The Devil in the Garden of Eden,” I argued that it is important to consider how each text in the Bible portrays the devil and that various texts can make different contributions to how we think of that figure. Each passage is a snapshot of a larger picture, and all the snapshots will likely have some things in common, even as they are slightly different from one another.

This essay considers the figure of Satan in the book of Job. The book of Job presents Satan as a heavenly being inside the Lord’s celestial assembly who raises questions about character and motive and instigates divine action.

In Job chapters 1–2, a character called haśśāṭān reports to the Lord. In Job 1:6 and 2:1, we are told that this haśśāṭān came amongst a group called “the sons of the ʾĕlōhîm ” and that they took their position before the Lord. The word ʾĕlōhîm in the Bible means either “God” or “gods,” and the phrase “sons of” commonly denotes members of a group (e.g., “sons of Israel” = “Israelites”). It is strange to think of the Bible teaching that there is only one God and yet sometimes still referring to other gods, but it definitely does that (though it never teaches that polytheism is true).

The picture in Job 1–2 is a council of celestial beings that the Lord presides over. It is unclear whether haśśāṭān is one of the celestial beings in the council or whether haśśāṭān simply presents himself to the Lord at the same time that they do. But the larger point is that this is a deliberative body, and the Lord is in charge of it. Everyone, including haśśāṭān , is reporting to the Lord who is the ultimate authority.

In English Bibles, the word haśśāṭān is commonly translated as “Satan.” However, a footnote in the English Standard Version translation of Job 1:6 says, “Hebrew the Adversary .” The ESV translators are noting that though we often treat haśśāṭān as a personal name — Satan (see KJV, NRSV, ESV, NIV) — the form more woodenly means “the śāṭān ,” which means, “the Adversary.” The definite article “the” ( ha- ) before the word suggests that it is not exactly the same thing as a personal name with a capital “s.” For that reason, I’ll write it as “the satan.” Even within the Old Testament, it is written in different ways. In Job 1–2 and in Zechariah 3:1–2 it is always “the satan” (17 times), but elsewhere it is simply written as “satan,” without the “the” (nine times).

There are several important things that the portrayal of the satan in Job and Zechariah have in common. In both texts the satan is a superhuman figure whose work takes place primarily in the heavenly realm. His job is similar to a prosecuting attorney who accuses and opposes. The Lord addresses him directly and also responds to what he says.

In Job, the Lord always initiates the conversation with the satan, and the satan answers. The Lord says: “‘From where have you come?’ The satan answered the Lord and said, ‘From traversing the land and from walking back and forth on it’” (Job 1:7; author’s translation here and throughout).

Much like the horsemen in Zechariah 1:10–11, the satan has been tasked with surveying the earth and reporting his findings in heaven. In response, the Lord wonders whether the satan has noticed Job during his survey, and he draws attention to how special he is: “There is none like him in the land – a man whole and upright, fearful of God and turning from evil” (1:8). Job is the epitome of pious virtue. Like Moses, David, and the Suffering Servant in Isaiah, the Lord calls Job “my servant” (1:8).

Much like the snake in the Garden of Eden, the satan in Job asks leading questions that insinuate negative things about a person’s character or motivations. He says in 1:9, “Does Job fear God gratuitously?” The satan implies that a thorough investigation into Job’s inner life will reveal that, even though he is obedient, he is not obeying for the best motive; in reality he is just obeying so that he can be rewarded.

While modern ethicists often discuss motives in this fashion, it is a strange idea in the context of the Old Testament world. The implication is that a good act is only good if it does not benefit the doer. This is a counterpart to the modern idea of a gift only being good if it is given without any expectation of return. Normally the Bible does not speak this way at all, but the satan in the book of Job does. And he goes on to say that Job is doing so well because the Lord is protecting him. He implies that if the situation changed, Job’s true colors would be revealed (1:10–11).

Rather than objecting to the satan’s implication, the Lord is willing to let him test the hypothesis: “Hereupon all which belongs to him is in your hand. Only this: Do not send out your hand against him” (1:12). The Lord grants the satan authority over all Job’s possessions, but he does not yet permit the satan to strike Job’s body. It is a difficult thing to watch Job’s life being used as a proving ground to settle a heavenly dispute; as the narrative continues to unfold, we see just how much it costs him. But even in the wake of enormous suffering, chapter 1 closes without Job accusing God of any indecency. So far, the satan has not proved his hypothesis about Job’s obedience being self-interested.

That fact explains why the satan shows up once again in the divine council in 2:1. The satan is determined to take things a step further. He and the Lord repeat their exchange (2:2–3), but this time the Lord points out to the satan that Job has passed the test so far: “He is still holding fast to his wholeness” (2:3). Job’s morality and his body are still “whole.” But the Lord adds, “You incited me against him to swallow him gratuitously.” That is to say, the satan is an instigator who stirs things up. The Lord even says that the satan has stirred him up to destroy (“swallow”) Job without real cause.

The book of Job is exceedingly challenging, and this verse is no exception. Like other texts in the Bible, it raises questions about God’s justice, divine agency, and the origins of evil. This is what theologians and philosophers call “the problem of evil,” which explores the relationship of bad things in the world to God’s will. It is a remarkably difficult question to answer, especially since the Bible often presents us with figures and forces that oppose God without ever giving us their full origin story. The easiest answers to this question are either (a) God is the origin of evil; or (b) evil comes from an equal and opposite force that is a dark counterpart to God’s goodness.

The truth rejects both options, but it is a very difficult story to tell. Here the book of Job paints a picture of the satan as having some sort of agency and an ability to “incite” the Lord, even though the Lord always has ultimate authority and the final say. The satan’s role as instigator is also highlighted in 1 Chronicles 21:1, and so it seems to be an important part of what the satan does.

While the Lord had previously put Job’s body off limits (1:12), he now gives the satan authority over that as well. The satan’s challenge, “Skin around skin!” (2:4), is about peeling back the layers of Job like an onion to test him to the core. The Lord retains authority over Job’s life, but the satan can now afflict his flesh and bone (2:5–6). In the very next verse, we are told, “He struck Job with an evil inflammation, from the sole of his foot up to the top of his head” (2:7).

It is unclear whether the “he” refers to the satan or to the Lord. The similarity of the wording in Deuteronomy 28:35 suggests that the Lord is likely doing the striking. Elsewhere in the Bible, the word for Job’s skin condition denotes an incurable and terminal disease that is inflicted on covenant-breakers. Job is now in dire straits, and he suffers as if he is the very opposite of the upright person that he actually is. Even after the assault on his body, he will maintain his moral integrity, but his body will no longer be whole.

Strangely, the satan exits the scene now and never returns. He doesn’t press his hypothesis any further, and he doesn’t even show up at the end of the book. But in his absence, the satan’s suspicious questions still linger in the heads of the reader, who will continue to wonder whether or not Job passed the test in the end. Would Job obey God if he got nothing from the relationship? Would you or I?

The satan in Job is party to the Lord’s deliberations and perhaps even a part of his heavenly council. He is not an independent enemy and must always seek God’s commission and answer God’s questions. Still, the satan can oppose, instigate, and incite. The stories of Jesus’s temptation in the wilderness (Matthew 4:1–11; Mark 1:12–13; Luke 4:1–13) feature a similar figure, called “the devil,” “Satan,” and “the tempter” (Matthew 4:3; cf. 1 Thessalonians 3:5). There Satan tests Jesus with visions of power, and he even quotes Scripture (Psalm 91:11–12) in an attempt to coerce him in a time of physical weakness. Jesus, however, will not be swayed and holds fast to the words of God in Deuteronomy chapters 6 and 8. As he says, “You shall not test the Lord your God” (Matthew 4:7//Luke 4:12, citing Deuteronomy 6:16).

Those who are in Christ will face similar temptation by the evil one. As our Lord did, we must hold fast to the promises of the Scriptures rather than falling prey to malicious insinuations, suspicions of motive, or enticements to power. As the apostle Paul tells the Corinthians, the temptation that befalls us is part of the human condition. “But God is faithful, who will not allow you to be tempted beyond your ability. But together with the temptation he will also make a way of escape so that you may be able to endure” (1 Corinthians 10:13).

Scott C. Jones is professor of biblical studies at Covenant College. He is currently writing a commentary on Job for the Old Testament Library with Westminster John Knox Press and a book on monsters in the Bible with Baker Books.

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