Satan In The Bible Research Paper
Ash Dorrbecker
CMNS 330-4
November 28, 2014
Satan in the Bible
Dante 's giant demon frozen at the center of hell. Pop culture icon adorned with a pointed black beard, long red cape, and a shining red pitchfork. Christianity 's cosmic plaintiff and inspiration for the modern English phrase 'speak of the devil '. This paper will introduce Satan through Biblical means, including his involvement in the Old and New Testaments. It will decipher the complex character development and enigmatic nature of this being as well as question Satan 's roles and analyze the purposes of those roles. Through research I will stand beside my conviction that Satan is not a physical antagonist, but rather a symbolic façade built up in the New Testament. As a …show more content…
towering apparatus of evil challenging the good and merciful, Satan is the ultimate metaphor and social enforcer.
Satan 's Introduction
Where is Satan first introduced in the Bible?
There are many arguments to this question, though I believe they are all based on different definitions of 'introduction '. Introducing a character is no easy feat for any writer, but it does involve at least some semblance of a motive or depth of character rather than the simple use of a name in passing. I would also state that the majority of other characters introduced in the works of the Bible are often given a genealogical precursor, some detail into their childhood, or at the very least the name of their father or geographical origin. It is argued and largely believed that Satan is first mentioned by name in the Book of Job, right in the first chapter when Yahweh calls on one of his servants to assess, or accuse, Job. However, the written Hebrew translation, according to the New Oxford Annotated Bible, reads "ha-satan" or, "the accuser", rather than a pronoun (p 727). The usage here implies a title, rather than a name, and is not what the literary community would consider a character …show more content…
introduction. There is also debate, here explained by author Ryan Stokes in his, The Devil Made Me Do It.... Or Did He, regarding that Satan 's introduction comes in 1 Chronicles, chapter 21 where he is mentioned by name in the first verse (Strokes 92). Though a counter of this theory will be explained later in further detail, this use of name without motive or full character understanding should not constitute a full introduction. I therefore theorize that Satan does not appear, as an established and recognizable character, until the Gospel of Matthew, where his name is used in conjunction with the word, '"devil" in the presence of Jesus preluding conversation and interaction between the two characters. This would place his intro not in the Old Testament, but rather the beginning of the New Testament, a detail that will also be touched on in a later section.
Satan in relation to Yahweh and Humanity
There is debate on the role of Satan in relation to the God, Yahweh, and humanity. Is he a servant of Yahweh during the Old Testament, is he an antagonist in the time of Jesus, is he a judge of humanity? What is his purpose? In one theory, Satan is a son of Yahweh, and continually tests the other sons of good, such as David and Job (Gnuse 550). From reading the Gospel of John, I would conclude that Satan is a tester, of sorts. As Yahweh sent the judges to deliver the Israelites from their sin, so Yahweh sends a servant of his, Satan, to test the descendants of the people that loved, feared, and disobeyed him on many separate accounts. In the Gospel of John, when Jesus wanders the desert for 40 days and 40 nights with only Satan for company, it is evident that he is being tried and tested.
Looking at it from a literary standpoint, this trial is a device to compel the reader to sympathize and side with the underdog, here the starving Jesus. Satan, being sent by Yahweh to measure the worth of the 'son of God ', brings doubt to the reader 's mind about Jesus ' fortitude and resilience. However, when he overcomes, the reader is inspired and triumphant with him. Literary devices aside, there is a psychological phenomenon associated with Satan, Jesus, and the duality of the Bible. Elaine Pagel in her book, The Origin of Satan, notes that even ancient peoples may have believed that Satan was not the grand antagonist at large, but rather, "the most intimate enemy of all–the enemy we call our own self" (p. 173). This redaction of established beliefs in the time of ancients is both intriguing and enlightening, allowing the modern reader to further believe in Satan not as a flesh and blood devil, but as a reflection of the doubt in one 's
self.
Role of Satan in the Old Testament
There was no role of Satan in the Old Testament at the time of its writing, he was later injected into the story for reasons that will later be explored. Though many theologists believe a theory similar to the one I am about to explain, I will work with Robert Deffinbaugh 's theories specifically. In his article, Satan 's Part in God 's Perfect Plan, he gives the accounts, and 'proof ' of Satan 's existence in the Old Testament and they are as follows: Satan in the Garden of Eden, Satan as the Adversary of Job, and Satan as the Adversary of Israel. Deffinbaugh included a final piece about Satan being an adversary of Joshua but finding it so little grounded in contextual evidence I will omit it entirely. Beginning with the Garden of Eden, the serpent, whom Deffinbaugh claims to be Satan is never mentioned as such by name. Deffinbaugh references verses from Isaiah and Ezekiel, both of which were written after Genesis. They are merely authors amending a story, altering the seemingly straightforward but apparently vague descriptions of past scripture to fit their perceptions and cultural beliefs at the time. Second, Satan as an adversary of Job is a similar myth. As mentioned earlier, in Job, page 727 of the New Oxford Annotated Bible, Satan is still not mentioned by name, but rather "ha-satan" which simply translates as, "the accuser". This absence of full-fledged character introduction does not support "ha-satan" being the Satan we see emerge in the New Testament. Third, Satan as an adversary of Israel. Deffinbaugh argues that 1 Chronicles names an 'adversary ' that orders David to go and count the people of Israel and Judah, in a time of war and conversion from polytheism to monolatry. While Satan is mentioned here by name at the beginning of Chapter 21, this is a recount of events from Judges. Why then, would the accuser change from one account to the other? In 2 Samuel, Yahweh is the commander of David, telling him to go and count the people. If Yahweh was angered, would he not be considered an adversary of Israel as he was in the cycle of sin in Judges? I would offer here, that though he is mentioned by name, Satan was injected into the account, similar to the alterations made to stories of David, the story was redacted to alter the standing rumors of David and to illustrate him in a more favorable light. Therefore, I would conclude that in the Old Testament, inclusive of Genesis through the Prophets, there is little empirical use of the word 'satan ' as a character name nor is there a strongly developed, consistent or noticeable adversary by the name Satan. In addition, it is historical documentable that the ancient Jews did not believe in a heaven or hell at the time of the Old Testament. The reigning belief at the time was the notion of Sheol, which is consistent with their changes from polytheism to monolatry, and eventually to monotheism. Satan would not fit the 'ruler of hell ' role, during the period of the Old Testament, as that role was not developed until after the advent of Christianity.
Role of Satan within Christianity and the New Testament As mentioned, Satan first appears in the New Testament, in the Gospel of Matthew and becomes the adversary of Jesus. The dialogue in chapter four in the desert between Satan and 'the devil ' serves to be the most compelling evidence to synonymize the word 'devil ' and the name 'Satan '. Though there are some that believe the devil, Satan, and Lucifer are all separate entities, easily confirmable by a simple web search, and it is possible that the story of Jesus and the devil in the desert could be multiple sources woven together, as the case of the story of Joseph being sold by his brothers. I do believe that given other contextual clues, this notion is loosely grounded and that Satan and 'the devil ', are one in the same. The Book of Revelation spends a large portion eclipsing Satan, similar to the literary style of apology that the story of David was written. Revelation seems to try and solidify thoughts and beliefs about Satan through repetition. Frequently referencing Satan as a great dragon or serpent, as well as putting emphasis on his being cast out, leading the hole world astray, and being a harbinger of fury and deception- this depiction of Satan is widely. This emergence of Satan as a stronger antagonist and doer of corruption is in line with the emergence of the belief in Heaven and Hell. As Joshua used Deuteronomy to inspire the worship of Yahweh as the only god and to do away with mal practice of polytheism, Satan and Hell were instruments used to enforce good behavior, further social development, and continue the belief in Christianity. In conclusion, Satan in the New Testament is assigned a stronger role as accuser and antagonist to bind the will of the reformed Christians and to keep them on the straight and narrow.
Role of Satan from New to Old Testament
In a review of Henry Ansgar Kelly 's book, Satan: A Biography, Kelly insists that Satan was 'retro-fitted ' to canonical texts, stating further that even biblical literalists have taken 'scriptural incidence of Satan as the same, fallen cosmic enemy ' including the serpent in Genesis, who is not explicit mentioned as Satanic. I agree with Kelly 's analysis that 'the history of the interpretation of Satan thus amounts to a history of error '. In Pagel 's The Origin of Satan, there is also research to support that Satan 's development and change in role could be a result of warring differences between the Essenes and the Pharisees (p. 61). Differences between these sects are not unheard of, and to consider that a battle of viewpoints shaped the development of a major character such as Satan would not be a farfetched theory. It is also interesting to note that psychologist Keith Wilson summarizes a study of 227 volunteers that participated in a survey regarding belief in Satan and personal standings on controversial subjects such as intolerances to homosexuality and ethnic racism. The surveyors found a positive correlation between belief in Satan and intolerance for homosexuals and lesbians, with a weaker positive correlation between belief in Satan and intolerance for racial differences. This survey, and others like it, strengthen the theory of Satan being a social enforcer and pillar in the New Testament as well as the reform and birth of Christianity. There was no perceived need for such an enforcer in the Old Testament given the difference of era and social issues.
Conclusion The role of Satan evolved from being non-existent in the Old Testament to heavily injected into the New, following the rise of Christianity and new pillars of society and religious structure at the time. There is little founding evidence in the scripture prior to the Gospel of Matthew regarding a firm character introduction and his presence is affirmed and reaffirmed throughout the New Testament as an accuser and tester of both Jesus and humanity. I stand by my thesis that Satan, though he may have been loosely based off a real person or real events, is a literary device that was 'retro-fitted ' into the Old Testament and used to by authors to imply the duality of good/evil and to provide an antagonist to the protagonist in the latter half of Biblical scripture. The perversion of his character is a direct result of gross interpretation on top of grosser reinterpretation and pop culture influences as well as generational changes in the societal normative.
Works Cited
Coogan, Michael D. New Oxford Annotated Bible: New Revised Standard Version with the Apocrypha. New York: Oxford University Press, Inc., 2010. Digital Copy of 4th Edition.
Deffinbaugh, Robert. What in the World Is Going on? A Study of God 's Plan for Man. Bible.org. Web. 26 Nov. 2014.
Frankfurter, David. "Satan: A Biography." Church History 76.4 (2007): 882-4. ProQuest. Web. 30 Nov. 2014.
Gnuse, Robert Karl. "Satan--the Prodigal Son? A Family Problem in the Bible." The Catholic Biblical Quarterly 61.3 (1999): 549-51. ProQuest. Web. 26 Nov. 2014.
Pagel, Elaine. The Origin of Satan. New York: Random House, 1995. Digital Copy of 1st Edition.
Stokes, Ryan E. "The Devil made David do it . . . Or did He? The Nature, Identity, and Literary Origins of the Satan in 1 Chronicles 21:1." Journal of Biblical Literature 128.1 (2009): 91-106. ProQuest. Web. 27 Nov. 2014.
Wilson, Keith M., and Jennifer L. Huff. "Scaling Satan." The Journal of psychology 135.3 (2001): 292-300. ProQuest. Web. 30 Nov. 2014.
CMNS 330-4
November 28, 2014
Satan in the Bible
Dante 's giant demon frozen at the center of hell. Pop culture icon adorned with a pointed black beard, long red cape, and a shining red pitchfork. Christianity 's cosmic plaintiff and inspiration for the modern English phrase 'speak of the devil '. This paper will introduce Satan through Biblical means, including his involvement in the Old and New Testaments. It will decipher the complex character development and enigmatic nature of this being as well as question Satan 's roles and analyze the purposes of those roles. Through research I will stand beside my conviction that Satan is not a physical antagonist, but rather a symbolic façade built up in the New Testament. As a …show more content…
towering apparatus of evil challenging the good and merciful, Satan is the ultimate metaphor and social enforcer.
Satan 's Introduction
Where is Satan first introduced in the Bible?
There are many arguments to this question, though I believe they are all based on different definitions of 'introduction '. Introducing a character is no easy feat for any writer, but it does involve at least some semblance of a motive or depth of character rather than the simple use of a name in passing. I would also state that the majority of other characters introduced in the works of the Bible are often given a genealogical precursor, some detail into their childhood, or at the very least the name of their father or geographical origin. It is argued and largely believed that Satan is first mentioned by name in the Book of Job, right in the first chapter when Yahweh calls on one of his servants to assess, or accuse, Job. However, the written Hebrew translation, according to the New Oxford Annotated Bible, reads "ha-satan" or, "the accuser", rather than a pronoun (p 727). The usage here implies a title, rather than a name, and is not what the literary community would consider a character …show more content…
introduction. There is also debate, here explained by author Ryan Stokes in his, The Devil Made Me Do It.... Or Did He, regarding that Satan 's introduction comes in 1 Chronicles, chapter 21 where he is mentioned by name in the first verse (Strokes 92). Though a counter of this theory will be explained later in further detail, this use of name without motive or full character understanding should not constitute a full introduction. I therefore theorize that Satan does not appear, as an established and recognizable character, until the Gospel of Matthew, where his name is used in conjunction with the word, '"devil" in the presence of Jesus preluding conversation and interaction between the two characters. This would place his intro not in the Old Testament, but rather the beginning of the New Testament, a detail that will also be touched on in a later section.
Satan in relation to Yahweh and Humanity
There is debate on the role of Satan in relation to the God, Yahweh, and humanity. Is he a servant of Yahweh during the Old Testament, is he an antagonist in the time of Jesus, is he a judge of humanity? What is his purpose? In one theory, Satan is a son of Yahweh, and continually tests the other sons of good, such as David and Job (Gnuse 550). From reading the Gospel of John, I would conclude that Satan is a tester, of sorts. As Yahweh sent the judges to deliver the Israelites from their sin, so Yahweh sends a servant of his, Satan, to test the descendants of the people that loved, feared, and disobeyed him on many separate accounts. In the Gospel of John, when Jesus wanders the desert for 40 days and 40 nights with only Satan for company, it is evident that he is being tried and tested.
Looking at it from a literary standpoint, this trial is a device to compel the reader to sympathize and side with the underdog, here the starving Jesus. Satan, being sent by Yahweh to measure the worth of the 'son of God ', brings doubt to the reader 's mind about Jesus ' fortitude and resilience. However, when he overcomes, the reader is inspired and triumphant with him. Literary devices aside, there is a psychological phenomenon associated with Satan, Jesus, and the duality of the Bible. Elaine Pagel in her book, The Origin of Satan, notes that even ancient peoples may have believed that Satan was not the grand antagonist at large, but rather, "the most intimate enemy of all–the enemy we call our own self" (p. 173). This redaction of established beliefs in the time of ancients is both intriguing and enlightening, allowing the modern reader to further believe in Satan not as a flesh and blood devil, but as a reflection of the doubt in one 's
self.
Role of Satan in the Old Testament
There was no role of Satan in the Old Testament at the time of its writing, he was later injected into the story for reasons that will later be explored. Though many theologists believe a theory similar to the one I am about to explain, I will work with Robert Deffinbaugh 's theories specifically. In his article, Satan 's Part in God 's Perfect Plan, he gives the accounts, and 'proof ' of Satan 's existence in the Old Testament and they are as follows: Satan in the Garden of Eden, Satan as the Adversary of Job, and Satan as the Adversary of Israel. Deffinbaugh included a final piece about Satan being an adversary of Joshua but finding it so little grounded in contextual evidence I will omit it entirely. Beginning with the Garden of Eden, the serpent, whom Deffinbaugh claims to be Satan is never mentioned as such by name. Deffinbaugh references verses from Isaiah and Ezekiel, both of which were written after Genesis. They are merely authors amending a story, altering the seemingly straightforward but apparently vague descriptions of past scripture to fit their perceptions and cultural beliefs at the time. Second, Satan as an adversary of Job is a similar myth. As mentioned earlier, in Job, page 727 of the New Oxford Annotated Bible, Satan is still not mentioned by name, but rather "ha-satan" which simply translates as, "the accuser". This absence of full-fledged character introduction does not support "ha-satan" being the Satan we see emerge in the New Testament. Third, Satan as an adversary of Israel. Deffinbaugh argues that 1 Chronicles names an 'adversary ' that orders David to go and count the people of Israel and Judah, in a time of war and conversion from polytheism to monolatry. While Satan is mentioned here by name at the beginning of Chapter 21, this is a recount of events from Judges. Why then, would the accuser change from one account to the other? In 2 Samuel, Yahweh is the commander of David, telling him to go and count the people. If Yahweh was angered, would he not be considered an adversary of Israel as he was in the cycle of sin in Judges? I would offer here, that though he is mentioned by name, Satan was injected into the account, similar to the alterations made to stories of David, the story was redacted to alter the standing rumors of David and to illustrate him in a more favorable light. Therefore, I would conclude that in the Old Testament, inclusive of Genesis through the Prophets, there is little empirical use of the word 'satan ' as a character name nor is there a strongly developed, consistent or noticeable adversary by the name Satan. In addition, it is historical documentable that the ancient Jews did not believe in a heaven or hell at the time of the Old Testament. The reigning belief at the time was the notion of Sheol, which is consistent with their changes from polytheism to monolatry, and eventually to monotheism. Satan would not fit the 'ruler of hell ' role, during the period of the Old Testament, as that role was not developed until after the advent of Christianity.
Role of Satan within Christianity and the New Testament As mentioned, Satan first appears in the New Testament, in the Gospel of Matthew and becomes the adversary of Jesus. The dialogue in chapter four in the desert between Satan and 'the devil ' serves to be the most compelling evidence to synonymize the word 'devil ' and the name 'Satan '. Though there are some that believe the devil, Satan, and Lucifer are all separate entities, easily confirmable by a simple web search, and it is possible that the story of Jesus and the devil in the desert could be multiple sources woven together, as the case of the story of Joseph being sold by his brothers. I do believe that given other contextual clues, this notion is loosely grounded and that Satan and 'the devil ', are one in the same. The Book of Revelation spends a large portion eclipsing Satan, similar to the literary style of apology that the story of David was written. Revelation seems to try and solidify thoughts and beliefs about Satan through repetition. Frequently referencing Satan as a great dragon or serpent, as well as putting emphasis on his being cast out, leading the hole world astray, and being a harbinger of fury and deception- this depiction of Satan is widely. This emergence of Satan as a stronger antagonist and doer of corruption is in line with the emergence of the belief in Heaven and Hell. As Joshua used Deuteronomy to inspire the worship of Yahweh as the only god and to do away with mal practice of polytheism, Satan and Hell were instruments used to enforce good behavior, further social development, and continue the belief in Christianity. In conclusion, Satan in the New Testament is assigned a stronger role as accuser and antagonist to bind the will of the reformed Christians and to keep them on the straight and narrow.
Role of Satan from New to Old Testament
In a review of Henry Ansgar Kelly 's book, Satan: A Biography, Kelly insists that Satan was 'retro-fitted ' to canonical texts, stating further that even biblical literalists have taken 'scriptural incidence of Satan as the same, fallen cosmic enemy ' including the serpent in Genesis, who is not explicit mentioned as Satanic. I agree with Kelly 's analysis that 'the history of the interpretation of Satan thus amounts to a history of error '. In Pagel 's The Origin of Satan, there is also research to support that Satan 's development and change in role could be a result of warring differences between the Essenes and the Pharisees (p. 61). Differences between these sects are not unheard of, and to consider that a battle of viewpoints shaped the development of a major character such as Satan would not be a farfetched theory. It is also interesting to note that psychologist Keith Wilson summarizes a study of 227 volunteers that participated in a survey regarding belief in Satan and personal standings on controversial subjects such as intolerances to homosexuality and ethnic racism. The surveyors found a positive correlation between belief in Satan and intolerance for homosexuals and lesbians, with a weaker positive correlation between belief in Satan and intolerance for racial differences. This survey, and others like it, strengthen the theory of Satan being a social enforcer and pillar in the New Testament as well as the reform and birth of Christianity. There was no perceived need for such an enforcer in the Old Testament given the difference of era and social issues.
Conclusion The role of Satan evolved from being non-existent in the Old Testament to heavily injected into the New, following the rise of Christianity and new pillars of society and religious structure at the time. There is little founding evidence in the scripture prior to the Gospel of Matthew regarding a firm character introduction and his presence is affirmed and reaffirmed throughout the New Testament as an accuser and tester of both Jesus and humanity. I stand by my thesis that Satan, though he may have been loosely based off a real person or real events, is a literary device that was 'retro-fitted ' into the Old Testament and used to by authors to imply the duality of good/evil and to provide an antagonist to the protagonist in the latter half of Biblical scripture. The perversion of his character is a direct result of gross interpretation on top of grosser reinterpretation and pop culture influences as well as generational changes in the societal normative.
Works Cited
Coogan, Michael D. New Oxford Annotated Bible: New Revised Standard Version with the Apocrypha. New York: Oxford University Press, Inc., 2010. Digital Copy of 4th Edition.
Deffinbaugh, Robert. What in the World Is Going on? A Study of God 's Plan for Man. Bible.org. Web. 26 Nov. 2014.
Frankfurter, David. "Satan: A Biography." Church History 76.4 (2007): 882-4. ProQuest. Web. 30 Nov. 2014.
Gnuse, Robert Karl. "Satan--the Prodigal Son? A Family Problem in the Bible." The Catholic Biblical Quarterly 61.3 (1999): 549-51. ProQuest. Web. 26 Nov. 2014.
Pagel, Elaine. The Origin of Satan. New York: Random House, 1995. Digital Copy of 1st Edition.
Stokes, Ryan E. "The Devil made David do it . . . Or did He? The Nature, Identity, and Literary Origins of the Satan in 1 Chronicles 21:1." Journal of Biblical Literature 128.1 (2009): 91-106. ProQuest. Web. 27 Nov. 2014.
Wilson, Keith M., and Jennifer L. Huff. "Scaling Satan." The Journal of psychology 135.3 (2001): 292-300. ProQuest. Web. 30 Nov. 2014.