• God or Satan: Who Accuses Who in the Bible?
Copyright © JULIAN KASTRATI, 2004(PLEASE NOTE: footnotes are acknowledged but withheld for copyright reasons)
The accusation theme in Scripture, in its judicial-eschatological context, is surprisingly one of the most neglected themes by biblical scholars and theologians. As we speak, there is hardly any substantial research on ‘accusation’ . Instead, a general confusion seems to exist as to who is actually responsible for this legal activity in Scripture (accusation). There also exists a perception by many Christians that since God is the Judge ‘of the quick and the dead,’ He must be the one that accuses the people as a typical prosecutor when they face judgment. This (mis)perception is still quite prevalent, despite the biblical references denoting Satan as the ‘accuser of the brethren’.
In this context, there exists yet another overlooked area. Have you noticed the tendency that as you read the Bible, many titles or nouns turn to into proper names in your mind, or at the best case their meaning has been diminished because they have been treated as such. This is the case with ‘Satan’, which is a word that meant something to the Hebrew mind; it was not perceived as a proper name such as Abraham or Moses, but rather as the adversary/accuser of the people of God. This is, for that matter, the case also with the title ‘Christ’[1] which, properly understood in its immediate context, was perceived as the ‘true, God-given anointed king’.[2]
The theme of accusation in Scripture, the misperception of God’s role as Judge of mankind, and the increasing usage of ‘Satan’ as a proper name must be promptly dealt with and not neglected. There are important implications involved bearing on the eschatological judgment. It is implications likethese which demand answers or at least attempts to answer critical questions such as: What is the scriptural meaning of the word ‘Satan’? What is his legal role in connection to the people of God? What is the scriptural understanding of the law court? Are there differences between our own and the original Hebrew perception in terms of court language ? What were the original functions of the judge and the plaintiff? However, we need not be distracted from the main question that this paper will attempt to grapple: In terms of human redemption, who is it that has a lawsuit against the saints? A serious treatment of this question will help clarify considerable misunderstandings or misperceptions concerning the respective role of God and Satan during the judgment process.
This study seeks to regard itself a modest prompter for further, more comprehensive study on the theme of accusation in the Bible. Needless to mention, there is a limited scope to it. Due to obvious limitations, other functions of Satan such as deceiver, liar or tempter will not be discussed here. Also, only the most explicit scriptural references regarding Satan as legal accuser have been chosen for discussion. The description of God as judge will be mainly expressed in the context of Jewish OT/inter-testamental thinking.
1. Satan as Legal Accuser
a. Meaning of the Name
As previously mentioned in the introduction, the word ‘satan’ is not merely a proper name for the traditional enemy of God, popularly known as the Devil or Lucifer. Satan, instead, is a title. It is a word with a meaning which when read or written had an obvious connotation about the person. The noun śātān is closely related to the verb śātan, which occurs six times (Ps. 38.21; 71.13; 109.4, 20, 29; Zech. 3.1.) The meaning of the verb may vary between ‘accuse’, ‘slander’ and ‘be an adversary’, depending on the context.[4] Although these verbs are not exactly synonyms, they could often be used interchangeably, since the distinction from the original Hebrew is not crystal clear. However, most scholars and exegetes agree that on the basis of the actual uses of the verb śātan, the noun śātān means primarily ‘accuser’, with the added nuance of either ‘slanderer’ or ‘adversary’ depending on the context. [5]
Significantly, to accuse means to find fault and bring charges against another. The immediate implication for the Bible reader is that the usage of ‘Satan’ could be very well interchanged for ‘the Accuser’. He is the one who attempts to find fault and bring charges, just like a prosecutor would during a court proceeding. The legal setting in which śātān is used is prevalent. Satan is depicted primarily as a legal accuser throughout the direct references concerning him, some of which will be discussed next.
b. Principal Explicit References
The most significant passages with occurrences of śātān in OT (and/or its Greek-transliterated equivalent ho satanas in NT) are Job 1.6-12; 2.1-6; Zech. 3.1-10 and Rev. 12.10. Interestingly, all three occurrences denote a legal setting as they describe a scene which resembles that of a court proceeding where accusation takes place.
The first direct reference to ‘the Accuser’ is found in the first two chapters of the book of Job.[6] Significantly, ha śātān (‘the Accuser’/’Adversary’) must be seen as a title and not a proper name.[7] In the second part of the first chapter (vv.6-12), Satan is described as a supernatural being who seeks a seat in the heavenly council of the ‘sons of God’.[8] The dialogue that follows characterises Satan as ‘that member of the divine council who watched over human activity, but with the evil purpose of searching out men’s sins and appearing as their accuser.’[9] The essence of Satan’s rhetoric in the passage is clearly a mixture of accusation and cynicism.[10] The twin passages in Job (1.6-12 and 2.1-6) are quite self-explanatory. It is obvious that the one who is accusing Job is not Yahweh but rather ha śātān, the Accuser of Job and Adversary of Yahweh. Although Yahweh is described loosely in human terms, the author of Job is keen to portray him on Job’s side, unlike ha śātān. The latter is unquestionably referred to as the celestial prosecutor, the one who sees only iniquity.[11]
Zech. 3:1-10 is probably the most famous appearance of Satan as celestial, legal accuser, i.e. prosecuting counsel on the heavenly court.[12] Satan, who in the opening scenes of the book of Job appeared as a member of the heavenly council, seems to continue in this role. Actually, ‘the role of Satan becomes clear only if we understand the setting of the vision to be that of the meeting of the heavenly council.’[13] In this passage, the accusations from ha śātān are directed against Joshua the high priest, whose filthy clothes symbolise the iniquity of the people. Nevertheless, ha śātān's accusations do not obviously produce any result. Yahweh rebukes the Accuser and acquits Joshua, by quickly announcing the putting away of Joshua’s ‘iniquity’ in a very dynamic manner: his dirty rags are replaced with fresh clean garments.[14] Just as we saw in Job's case, we see here Zechariah making it crystal clear that Yahweh is on Joshua’s side and (through Joshua) on the side of the people he represents. He rather functions as a defender, whereas Satan is always the prosecutor[15]
The third principal and explicit reference to Satan as Accuser is found in the last book of NT: Rev. 12.10. Verse 10 is actually the commencing verse of a brief hymnic passage (vv.10-12) about God’s victory and Christ’s authority over Satan the Accuser. Significantly, The term κατήγωρ, ‘accuser,’ is a literal translation of the Hebrew śātān. In Job and Zechariah, śātān always occurs with the definite article, (ha) as a way of indicating the title of the heavenly accuser. ο κατήγωρ is articular for the very reason that it refers to the well-known figure in biblical and early Jewish tradition.[16] The last part of v. 12 is significant because it serves as a partial commentary or explanation of Satan’s role in heaven: ‘[He] accused them before our God day and night.’ ‘Day and night’ is actually a euphemism for ‘continually.’ Satan the Accuser thus accuses the righteous before God continually, while God defends them. However, the good news for the people of God is that the Accuser ‘has been thrown down’ (NASB). More specifically, Satan's fall from heaven in this context implies that his traditional role as accuser of God’s people is at an end. (cf. Rom 8.33, 34, 38).[17]
Summary
The three explicit scriptural references may be summarised as affirming the following: (1) śātān and κατήγωρ —the words used in reference to Satan in the three passages both mean ‘accuser’ and both imply that ‘Satan’ is a title and must be regarded as such rather than a proper name; (2) Satan’s role appears consistent: he functions as some sort of celestial prosecutor and legal accuser who brings charges to God against his people; and (3) The Scriptures consistenty denote Satan as the only one who accuses. By sharp contrast, God is consistently linked with references in which he defends and/or acquits his people.
2. The Jewish Law Court: An Exposé
As we saw above, one cannot escape the court imagery and the legal context in the biblical theme of accusation. The reader is provided with a picture of a celestial court, where three parties are identified: God as defender, Satan the Accuser as prosecutor and the people of God. The biblical picture is clear: from the very beginning until the day of the eschaton (Rev.12:10), Satan has been pressing charges against the people of God, whilst God has functioned as their defender and acquitter.
Nevertheless, there remains some confusion about the role of God, who mistakenly is thought of as participating in the accusing process. It seems that this misunderstanding and confusion is mostly due to God’s unique dual role as presiding judge. This role includes being a defending barrister, a concept that is difficult to be grasped by a Greco-Roman-influenced mind like ours, where, the judge and the defending barrister/solicitor are two different people. This necessitates the need to go back and try to grasp the Jewish concept of the law court, which, if we are consistent with Hebrew thinking, will clarify the dynamics in the heavenly court, and hence the respective role of God and Satan. The question to be addressed is: What was the Jewish concept of the law court and what was its function?
The legal court system that governs modern society is based on the Greco-Roman system of four parties: the judge, the plaintiff the defendant and his/her solicitor/barrister. By contrast, the Jewish (biblical) law court is composed by three parties: the judge, the plaintiff and the defendant. ‘There is no “director of public prosecutions”; all cases take the form of one party versus the other party, with the judge deciding the issue.’[18] The criteria for being a judge were considerably high. The judge was considered a sacred person; seeking a decision at law was called ‘inquiring of God’ (Exod. 24.14). Judges had to be distinguished for the following seven qualities: wisdom, humility, fear of God, hatred of money, love of truth, amiability and a good reputation.[19] Overall, OT understanding of a judge is one of a ‘righteous’ person. The judge is perceived as being an impartial person, who punishes sin as it deserves but supports and upholds the defenceless and those who have no-one but him (the judge) to plead their case.[20]
Significantly, in the Jewish (biblical) court system, it is the responsibility of the ‘righteous’ judge to defend the defendant against the charges of the plaintiff and to ensure that the defendant’s status remains ‘innocent’ unless otherwise proven and that the latter will be acquitted if the prosecutor’s evidence were to be false or unconvincing. A close relationship seems to exist between the judge and the defendant. This relationship evokes a covenant motif—one illustrated in this context through the commitment of the righteous judge towards the defendant.[21]
Summary
The exposè of the Jewish law court gives us a clearer picture to what is happening in the ‘celestial court’ and best of all gives us crucial concerning God’s dual position/function as a judge who also is in charge of defending the accused party. Moreover, it illustrates the close covenantal relationship that exists between God, the Righteous Judge and his people, who plead for mercy, are justified and acquitted and thus vindicated in his righteousness.
3. Satan and the Law as Instrument of Accusation
Let the reader be kindly reminded that the main concern in this study is the identification of the one who has a lawsuit against the people of God. There seems to be conclusive evidence that the author of this lawsuit is Satan the Accuser. While this is accurate, one wonders about the whole lawsuit idea. In order to press charges with his lawsuit, Satan needs to use relevant means as an instrument of accusation. What is he using as such?
As a preliminary to this discussion, it is noteworthy to remember that there cannot be a lawsuit without a law. In other words, even in a real-life situation when a person sues someone else, (unless they do not want to be taken seriously), they see to it that their accusations ahve some sort of legal basis, which they claim the defendant has infringed. Following this line of thinking, the window is thus left open for the possibility of even Satan using the law itself as an instrument for his various accusations.
Indeed, Pauline theology clearly implies that the one who accuses the saints seems to be using the law as an instrument of accusation. Thus, especially throughout Romans, Paul develops a theology of judgment and law, beginning with chapter 2[22] and it must not come as a surprise thatthe apostle connects this theology with judicial terminology (8:33-34) . Although a specific reference to Satan and/or the law is lacking, the context, the apostle’s rhetorical style and the adoption of a judicial setting seem to strongly suggest that this is the case.[23] ‘Bring a charge’ (v.33) is the first of the explicitly judicial terms in this context. ‘The future tense of the verb focuses attention on the last judgment: Who will stand and accuse us at that time? To be sure, Satan the “accuser” may seek to do so.’[24] However, this accusation will not have any effects because it is against God’s ‘elect.’ Since God is the one who is justifying, any accusations are doomed for failure. Moving to v. 34, ‘who is the one condemning?’ seems most likely a ‘follow-up’ question on the discussion in the previous verse, since ‘condemn’ and ‘justify’ are natural contrasts. ‘This question is then, to be seen as an additional rhetorical response to the statement in v. 33b that it is God who justifies.’[25]
Another relevant passage which hints to the usage of law as an instrument of accusation is Col. 2. 13b-15. A confirmation is pronounced: the believers have been brought back to life, because God has forgiven (χαρίζομαι: ‘to give freely or graciously as a favour’[26]) them, by having cancelled the certificate of debt consisting of decrees that were against them. The key legal phrase is χειρόγραφον which allows for various interpretations. It primarily denotes a legal ‘document,’ especially a note of indebtedness written in one’s own hand as a proof of obligation. χειρόγραφον has also been interpreted not as a document of human guilt (with regard to the Mosaic law), but as an indictment presented at the heavenly court.[27] Whatever interpretation is endorsed, χειρόγραφον seems to be a metaphor for human sin. Paul thus describes a situation where our guilt/indebtedness, whose legal implication is death, has been resolved by Jesus Christ, the one who nullifies all what is against us. The immediate implication here is that if there was an accuser, he is definitely using the law as an accusing instrument. However, God has not only forgiven us all our sins, but he also has removed utterly the signed acknowledgement of our indebtedness. Through Jesus, as Peter O'Brien puts it, ‘God has wiped the slate clean and given a fresh start.’[28]
Summary
Although not specifically named in the two Pauline writings discussed above, Satan can be easily identified behind the accuser who is against the saints, condemns them and brags about their sin. He certainly uses the law as an instrument of accusation. Paul’s description of ‘the accusing one’ is contrasted in rhetorical language with a description of God, who is for his people, forgives them, justifies them by nullifying all that is against them. Death, being the legal implication of human sin, has been conquered by Christ, and consequently the cosmic accuser has no case left against the saints.
Concluding Résumé
At the end of our journey in this study, we may draw some concluding remarks: first and foremost, it is not God who has a lawsuit against His people. By sharp contrast, the scriptural record points all arrows towards Satan. Satan is clearly depicted therein as the real accuser and cosmic prosecutor of Job, Zechariah and the rest of the saints. God must be cleared from all misperceptions arising from his role as Judge. A study of the biblical Jewish context confirms that, while being a sovereign and impartial judge, God is simultaneously defending and mediating on behalf of his people. This highlights the covenantal relationship that exists between them and their God who justifies and acquits them. It makes a world of difference to know that on ‘judgment day’ God will be on the side of his people.
Secondly, Satan capitalises in using the law as an instrument of accusation, so he can press charges against the saints. But God has intervened. God is with his people as he provides forgiveness and justification for them. Most significantly, all that exists against the saints has been nullified by the death of Christ. The Scriptures confirm that Satan, the legal accuser of the saints, has been defeated by Christ, who serves continually as our Mediator, reassuring us that indeed ‘nothing shall separate us from the love of God.’
In this context, there exists yet another overlooked area. Have you noticed the tendency that as you read the Bible, many titles or nouns turn to into proper names in your mind, or at the best case their meaning has been diminished because they have been treated as such. This is the case with ‘Satan’, which is a word that meant something to the Hebrew mind; it was not perceived as a proper name such as Abraham or Moses, but rather as the adversary/accuser of the people of God. This is, for that matter, the case also with the title ‘Christ’[1] which, properly understood in its immediate context, was perceived as the ‘true, God-given anointed king’.[2]
The theme of accusation in Scripture, the misperception of God’s role as Judge of mankind, and the increasing usage of ‘Satan’ as a proper name must be promptly dealt with and not neglected. There are important implications involved bearing on the eschatological judgment. It is implications likethese which demand answers or at least attempts to answer critical questions such as: What is the scriptural meaning of the word ‘Satan’? What is his legal role in connection to the people of God? What is the scriptural understanding of the law court? Are there differences between our own and the original Hebrew perception in terms of court language ? What were the original functions of the judge and the plaintiff? However, we need not be distracted from the main question that this paper will attempt to grapple: In terms of human redemption, who is it that has a lawsuit against the saints? A serious treatment of this question will help clarify considerable misunderstandings or misperceptions concerning the respective role of God and Satan during the judgment process.
This study seeks to regard itself a modest prompter for further, more comprehensive study on the theme of accusation in the Bible. Needless to mention, there is a limited scope to it. Due to obvious limitations, other functions of Satan such as deceiver, liar or tempter will not be discussed here. Also, only the most explicit scriptural references regarding Satan as legal accuser have been chosen for discussion. The description of God as judge will be mainly expressed in the context of Jewish OT/inter-testamental thinking.
1. Satan as Legal Accuser
a. Meaning of the Name
As previously mentioned in the introduction, the word ‘satan’ is not merely a proper name for the traditional enemy of God, popularly known as the Devil or Lucifer. Satan, instead, is a title. It is a word with a meaning which when read or written had an obvious connotation about the person. The noun śātān is closely related to the verb śātan, which occurs six times (Ps. 38.21; 71.13; 109.4, 20, 29; Zech. 3.1.) The meaning of the verb may vary between ‘accuse’, ‘slander’ and ‘be an adversary’, depending on the context.[4] Although these verbs are not exactly synonyms, they could often be used interchangeably, since the distinction from the original Hebrew is not crystal clear. However, most scholars and exegetes agree that on the basis of the actual uses of the verb śātan, the noun śātān means primarily ‘accuser’, with the added nuance of either ‘slanderer’ or ‘adversary’ depending on the context. [5]
Significantly, to accuse means to find fault and bring charges against another. The immediate implication for the Bible reader is that the usage of ‘Satan’ could be very well interchanged for ‘the Accuser’. He is the one who attempts to find fault and bring charges, just like a prosecutor would during a court proceeding. The legal setting in which śātān is used is prevalent. Satan is depicted primarily as a legal accuser throughout the direct references concerning him, some of which will be discussed next.
b. Principal Explicit References
The most significant passages with occurrences of śātān in OT (and/or its Greek-transliterated equivalent ho satanas in NT) are Job 1.6-12; 2.1-6; Zech. 3.1-10 and Rev. 12.10. Interestingly, all three occurrences denote a legal setting as they describe a scene which resembles that of a court proceeding where accusation takes place.
The first direct reference to ‘the Accuser’ is found in the first two chapters of the book of Job.[6] Significantly, ha śātān (‘the Accuser’/’Adversary’) must be seen as a title and not a proper name.[7] In the second part of the first chapter (vv.6-12), Satan is described as a supernatural being who seeks a seat in the heavenly council of the ‘sons of God’.[8] The dialogue that follows characterises Satan as ‘that member of the divine council who watched over human activity, but with the evil purpose of searching out men’s sins and appearing as their accuser.’[9] The essence of Satan’s rhetoric in the passage is clearly a mixture of accusation and cynicism.[10] The twin passages in Job (1.6-12 and 2.1-6) are quite self-explanatory. It is obvious that the one who is accusing Job is not Yahweh but rather ha śātān, the Accuser of Job and Adversary of Yahweh. Although Yahweh is described loosely in human terms, the author of Job is keen to portray him on Job’s side, unlike ha śātān. The latter is unquestionably referred to as the celestial prosecutor, the one who sees only iniquity.[11]
Zech. 3:1-10 is probably the most famous appearance of Satan as celestial, legal accuser, i.e. prosecuting counsel on the heavenly court.[12] Satan, who in the opening scenes of the book of Job appeared as a member of the heavenly council, seems to continue in this role. Actually, ‘the role of Satan becomes clear only if we understand the setting of the vision to be that of the meeting of the heavenly council.’[13] In this passage, the accusations from ha śātān are directed against Joshua the high priest, whose filthy clothes symbolise the iniquity of the people. Nevertheless, ha śātān's accusations do not obviously produce any result. Yahweh rebukes the Accuser and acquits Joshua, by quickly announcing the putting away of Joshua’s ‘iniquity’ in a very dynamic manner: his dirty rags are replaced with fresh clean garments.[14] Just as we saw in Job's case, we see here Zechariah making it crystal clear that Yahweh is on Joshua’s side and (through Joshua) on the side of the people he represents. He rather functions as a defender, whereas Satan is always the prosecutor[15]
The third principal and explicit reference to Satan as Accuser is found in the last book of NT: Rev. 12.10. Verse 10 is actually the commencing verse of a brief hymnic passage (vv.10-12) about God’s victory and Christ’s authority over Satan the Accuser. Significantly, The term κατήγωρ, ‘accuser,’ is a literal translation of the Hebrew śātān. In Job and Zechariah, śātān always occurs with the definite article, (ha) as a way of indicating the title of the heavenly accuser. ο κατήγωρ is articular for the very reason that it refers to the well-known figure in biblical and early Jewish tradition.[16] The last part of v. 12 is significant because it serves as a partial commentary or explanation of Satan’s role in heaven: ‘[He] accused them before our God day and night.’ ‘Day and night’ is actually a euphemism for ‘continually.’ Satan the Accuser thus accuses the righteous before God continually, while God defends them. However, the good news for the people of God is that the Accuser ‘has been thrown down’ (NASB). More specifically, Satan's fall from heaven in this context implies that his traditional role as accuser of God’s people is at an end. (cf. Rom 8.33, 34, 38).[17]
Summary
The three explicit scriptural references may be summarised as affirming the following: (1) śātān and κατήγωρ —the words used in reference to Satan in the three passages both mean ‘accuser’ and both imply that ‘Satan’ is a title and must be regarded as such rather than a proper name; (2) Satan’s role appears consistent: he functions as some sort of celestial prosecutor and legal accuser who brings charges to God against his people; and (3) The Scriptures consistenty denote Satan as the only one who accuses. By sharp contrast, God is consistently linked with references in which he defends and/or acquits his people.
2. The Jewish Law Court: An Exposé
As we saw above, one cannot escape the court imagery and the legal context in the biblical theme of accusation. The reader is provided with a picture of a celestial court, where three parties are identified: God as defender, Satan the Accuser as prosecutor and the people of God. The biblical picture is clear: from the very beginning until the day of the eschaton (Rev.12:10), Satan has been pressing charges against the people of God, whilst God has functioned as their defender and acquitter.
Nevertheless, there remains some confusion about the role of God, who mistakenly is thought of as participating in the accusing process. It seems that this misunderstanding and confusion is mostly due to God’s unique dual role as presiding judge. This role includes being a defending barrister, a concept that is difficult to be grasped by a Greco-Roman-influenced mind like ours, where, the judge and the defending barrister/solicitor are two different people. This necessitates the need to go back and try to grasp the Jewish concept of the law court, which, if we are consistent with Hebrew thinking, will clarify the dynamics in the heavenly court, and hence the respective role of God and Satan. The question to be addressed is: What was the Jewish concept of the law court and what was its function?
The legal court system that governs modern society is based on the Greco-Roman system of four parties: the judge, the plaintiff the defendant and his/her solicitor/barrister. By contrast, the Jewish (biblical) law court is composed by three parties: the judge, the plaintiff and the defendant. ‘There is no “director of public prosecutions”; all cases take the form of one party versus the other party, with the judge deciding the issue.’[18] The criteria for being a judge were considerably high. The judge was considered a sacred person; seeking a decision at law was called ‘inquiring of God’ (Exod. 24.14). Judges had to be distinguished for the following seven qualities: wisdom, humility, fear of God, hatred of money, love of truth, amiability and a good reputation.[19] Overall, OT understanding of a judge is one of a ‘righteous’ person. The judge is perceived as being an impartial person, who punishes sin as it deserves but supports and upholds the defenceless and those who have no-one but him (the judge) to plead their case.[20]
Significantly, in the Jewish (biblical) court system, it is the responsibility of the ‘righteous’ judge to defend the defendant against the charges of the plaintiff and to ensure that the defendant’s status remains ‘innocent’ unless otherwise proven and that the latter will be acquitted if the prosecutor’s evidence were to be false or unconvincing. A close relationship seems to exist between the judge and the defendant. This relationship evokes a covenant motif—one illustrated in this context through the commitment of the righteous judge towards the defendant.[21]
Summary
The exposè of the Jewish law court gives us a clearer picture to what is happening in the ‘celestial court’ and best of all gives us crucial concerning God’s dual position/function as a judge who also is in charge of defending the accused party. Moreover, it illustrates the close covenantal relationship that exists between God, the Righteous Judge and his people, who plead for mercy, are justified and acquitted and thus vindicated in his righteousness.
3. Satan and the Law as Instrument of Accusation
Let the reader be kindly reminded that the main concern in this study is the identification of the one who has a lawsuit against the people of God. There seems to be conclusive evidence that the author of this lawsuit is Satan the Accuser. While this is accurate, one wonders about the whole lawsuit idea. In order to press charges with his lawsuit, Satan needs to use relevant means as an instrument of accusation. What is he using as such?
As a preliminary to this discussion, it is noteworthy to remember that there cannot be a lawsuit without a law. In other words, even in a real-life situation when a person sues someone else, (unless they do not want to be taken seriously), they see to it that their accusations ahve some sort of legal basis, which they claim the defendant has infringed. Following this line of thinking, the window is thus left open for the possibility of even Satan using the law itself as an instrument for his various accusations.
Indeed, Pauline theology clearly implies that the one who accuses the saints seems to be using the law as an instrument of accusation. Thus, especially throughout Romans, Paul develops a theology of judgment and law, beginning with chapter 2[22] and it must not come as a surprise thatthe apostle connects this theology with judicial terminology (8:33-34) . Although a specific reference to Satan and/or the law is lacking, the context, the apostle’s rhetorical style and the adoption of a judicial setting seem to strongly suggest that this is the case.[23] ‘Bring a charge’ (v.33) is the first of the explicitly judicial terms in this context. ‘The future tense of the verb focuses attention on the last judgment: Who will stand and accuse us at that time? To be sure, Satan the “accuser” may seek to do so.’[24] However, this accusation will not have any effects because it is against God’s ‘elect.’ Since God is the one who is justifying, any accusations are doomed for failure. Moving to v. 34, ‘who is the one condemning?’ seems most likely a ‘follow-up’ question on the discussion in the previous verse, since ‘condemn’ and ‘justify’ are natural contrasts. ‘This question is then, to be seen as an additional rhetorical response to the statement in v. 33b that it is God who justifies.’[25]
Another relevant passage which hints to the usage of law as an instrument of accusation is Col. 2. 13b-15. A confirmation is pronounced: the believers have been brought back to life, because God has forgiven (χαρίζομαι: ‘to give freely or graciously as a favour’[26]) them, by having cancelled the certificate of debt consisting of decrees that were against them. The key legal phrase is χειρόγραφον which allows for various interpretations. It primarily denotes a legal ‘document,’ especially a note of indebtedness written in one’s own hand as a proof of obligation. χειρόγραφον has also been interpreted not as a document of human guilt (with regard to the Mosaic law), but as an indictment presented at the heavenly court.[27] Whatever interpretation is endorsed, χειρόγραφον seems to be a metaphor for human sin. Paul thus describes a situation where our guilt/indebtedness, whose legal implication is death, has been resolved by Jesus Christ, the one who nullifies all what is against us. The immediate implication here is that if there was an accuser, he is definitely using the law as an accusing instrument. However, God has not only forgiven us all our sins, but he also has removed utterly the signed acknowledgement of our indebtedness. Through Jesus, as Peter O'Brien puts it, ‘God has wiped the slate clean and given a fresh start.’[28]
Summary
Although not specifically named in the two Pauline writings discussed above, Satan can be easily identified behind the accuser who is against the saints, condemns them and brags about their sin. He certainly uses the law as an instrument of accusation. Paul’s description of ‘the accusing one’ is contrasted in rhetorical language with a description of God, who is for his people, forgives them, justifies them by nullifying all that is against them. Death, being the legal implication of human sin, has been conquered by Christ, and consequently the cosmic accuser has no case left against the saints.
Concluding Résumé
At the end of our journey in this study, we may draw some concluding remarks: first and foremost, it is not God who has a lawsuit against His people. By sharp contrast, the scriptural record points all arrows towards Satan. Satan is clearly depicted therein as the real accuser and cosmic prosecutor of Job, Zechariah and the rest of the saints. God must be cleared from all misperceptions arising from his role as Judge. A study of the biblical Jewish context confirms that, while being a sovereign and impartial judge, God is simultaneously defending and mediating on behalf of his people. This highlights the covenantal relationship that exists between them and their God who justifies and acquits them. It makes a world of difference to know that on ‘judgment day’ God will be on the side of his people.
Secondly, Satan capitalises in using the law as an instrument of accusation, so he can press charges against the saints. But God has intervened. God is with his people as he provides forgiveness and justification for them. Most significantly, all that exists against the saints has been nullified by the death of Christ. The Scriptures confirm that Satan, the legal accuser of the saints, has been defeated by Christ, who serves continually as our Mediator, reassuring us that indeed ‘nothing shall separate us from the love of God.’
Comments