In yesterday's message from Job 1-2, we were given special access into what the Bible describes as the "divine council" or the "great assembly" (see Psalm 82:1 and Psalm 89:6-7). And here we found a member called "haś•śāṭān", or "the satan". We will spend our Job devotions this week exploring more of this enigmatic character.

I mentioned that in the Book of Job at least, "haś•śāṭān" is not given to us as a name, but rather a title- “the satan”, which means “the adversary” or “the accuser”. The Hebrew word "śāṭān" and its derivatives is relatively common in the Hebrew Scriptures. While the book of Job gives us an important example, there are several other references which give a broader scope to our understanding of the term. The word is generally used to designate an enemy in a military sense, or an opponent in a legal context.

Look, for example, at Numbers 22:22 which shows that śāṭān can be used of an angel of the LORD, when he acts in an oppositional role ("God’s anger was kindled because he went, and the angel of the LORD took his stand in the way as his adversary (lit. "his śāṭān)". Similarly, the Philistine commanders speak to their king Achish of (the yet-to-be King) David saying “He must not go with us into battle, or he will turn against us (lit. become a śāṭān) during the fighting” (1 Samuel 29:4).

There are additional key references to the satan in the Old Testament outside the book of Job. In Zechariah 3:1–2, the satan acts as an accuser of Joshua the high priest. There is no dialogue recorded, only that the satan’s accusation against Joshua is rebuked. Another significant use of śāṭān is found in 1 Chronicles 21:1. Here, the word refers to a figure who incites David to conduct a census of Israel. While this reference is difficult to explain (especially in light of 2 Samuel 24:1), this is likely the clearest example of śāṭān being used as a proper noun or name in the Old Testament.

The implication is that there is a sense at least where we can say that the satan has a functional role in God's heavenly cabinet. Whether we see him in terms of government opposition, or as the chief court prosecutor making accusations before the judge against a defendant (playing what we might call "devil's advocate"), he is not intruding on the scene (read 1 Kings 22:19-23 for another example where God apparently has no problem using “a lying spirit” in his government).

It becomes clear that regardless of his precise job description, the satan in the book of Job is necessarily subordinate to God. Haś•śāṭān is not able to act with independence and is himself bound by God’s direction and will. He recognises that God has put a protective hedge around Job which he cannot breach without permission (Job 1:10). Any power that the Satan exercises against Job is delegated to him by God and that he is bound to respect the limitations that the Lord imposes on him (see Job 1:12; 2:6).

At the heart of the message of Job is that all along, God intended for Job to suffer in order to reveal more of the fullness of the character and ways of the Lord. In this, the satan too plays his role under the sovereign provision of God. Nevertheless, it would be an overcorrection to dismiss the role of the satan altogether. It is the hidden interaction between God and the satan which provides the premise for the remainder of the book. Indeed, the tension which develops increasingly through the myriad of speeches which follow chapter 1-2, is built precisely on the the satan’s primary accusation: "Does Job fear God for nothing?" (1:9).

Given his life of abundant blessing, of course Job can be assumed to fear and bless the Lord. But should his blessings be taken away, then surely Job will turn away from God. With this assumption as a veiled undercurrent, the persistence of Job in declaring his innocence, and the unrelenting attacks on Job’s character by his so-called friends continue to beg the question. Will Job turn and curse God to His face? While the satan’s presence in the narrative disappears after Job 2:7, the weight of his challenge remains throughout the book. As I said in yesterday’s sermon: “It matters for the glory of God that there should be a man who worships God because he is worthy of worship, and for no other reason”. And that is the challenge for us.