Who enticed David to number Israel, God or Satan?
2 Samuel 24:1 And again the anger of the LORD was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah.
1 Chronicles 21:1 And Satan stood up against Israel, and provoked David to number Israel.
This is the first contradiction offered by Shabir Ally of the 101 included in the book. It is, in fact, a perfect example of the difference between being able to quote Bible verses and understanding what those verses mean. It will serve as the standard for the other 100 supposed contradictions that Shabir asserts are contradictions.
As we see, all that is included to demonstrate the contradiction are 2 verses. There is no other information given. It is just left to the reader to compare the two verses together with no other details or explanation offered. But, of course, that is not what will be done within this book. The verses will be looked at in detail and an explanation will be offered. Whether the explanation will be accepted as being correct is down to the individual who reads it.
So let’s delve deeper into the word of God.
As we can see, one verse has the enticing of David attributed to God and the other to Satan. This is obviously why Shabir has listed this as a contradiction. But as we have seen in the definition of contradiction already outlined, for this to be an actual contradiction, one would have to be true to the exclusion of the other being true. This would require it to be impossible for both statements to be true. However, even in a basic and literal reading of these verses, one does not demand the exclusion of the other. It does not say that only God or only Satan enticed David, one is not being stated at the total exclusion of the other. It is possible for both God and Satan to have enticed David. Let’s say that both God and Satan came to entice David. It would not be incorrect to state that God and Satan enticed David, but equally, it would not be incorrect to state that God or Satan enticed David without including the other party in the statement. This is, in reality, enough to negate the accusation of a true contradiction. However, there is much more to the explanation than this. To fully answer this, we must understand biblical language and the way in which the Bible is written.
The full and concise answer to this contradiction can be understood via simple agency or a representative. Some may prefer a servant. This is where we must understand agency to accurately decipher what is being stated.
At this point, I must state that I am not appealing to the Jewish law of Agency.
The Jewish Law of Agency states:
“The Law of Agency deals with the status of a person (known as the agent) acting by direction of another (the principal), and thereby legally binding the principal in his connection with a third person. The person who binds a principal in this manner is his agent, known in Jewish law as sheluaḥ or sheliaḥ (one that is sent): the relation of the former to the latter is known as agency (sheliḥut). The general principle is enunciated thus: A man’s agent is like himself (Ḳid. 41b).”
AGENCY, LAW OF – JewishEncyclopedia.com
This is a much later construct, and as stated, I am not appealing to this law, rather what I am asserting here is biblical agency, upon which the Jewish law of agency is based. Agency or representative, one person acting on behalf of another by way of being given authority to act on their behalf and to represent them, is something that the Bible utilises throughout both the Old and New Testaments. These two types of agency, biblical agency and the Jewish law of agency are often conflated as one and the same. It is important that we are able to distinguish between them so as not to make an argument based on false information. From this point I will refer to agency but in the biblical sense not the Rabbinic law of agency.
Here, for the sake of brevity, I shall present just a few, of the hundreds of examples of this biblical agency to demonstrate how the Bible records more than one person performing an act, the one who has sent the representative and the representative of the person who has sent them.
Pontius Pilate, for example, was accredited as scourging Jesus, even though it wasn’t him personally that carried out the physical action of the scourging itself.
John 19:1 Then Pilate therefore took Jesus, and scourged him.
Pilate was the one with the authority; it was by his command that Jesus was scourged and so it was deemed as if Pilate himself had carried this out even though he had only given the order to do so. It was the Roman soldiers who performed the physical act of the scourging.
We see it again during the healing of the Roman soldier’s servant, which is itself a passage that is often used to “prove” that the Bible has contradictions. This is contradiction number 76 in the list of 101 presented by Shabir.
- When Jesus entered Capernaum he healed the slave of a centurion. Did the centurion come personally to request Jesus for this?
- Yes (Matthew 8:5)
- No. He sent some elders of the Jews and his friends (Luke 7:3,6)
In the Gospel of Matthew, we see that Matthew records that it was the Roman Centurion himself that came to Jesus to ask him to heal his servant:
Matthew 8:5 And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, 6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. 7 And Jesus saith unto him, I will come and heal him.
However, in the Gospel of Luke, we see that it was not the Centurion who met Jesus, but rather he had, in fact, sent elders of the Jews to Jesus. (It is this that is used to show the contradiction). The men who were sent by the Centurion represented him.
Luke 7:2 And a certain centurion’s servant, who was dear unto him, was sick, and ready to die. 3 And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.4 And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: 5 For he loveth our nation, and he hath built us a synagogue.
When we understand biblical agency the meaning becomes obvious and the apparent contradiction simply disappears. It was not physically the Centurion himself that came to Jesus rather it was the Jewish elders he had sent on his behalf. As they were under his authority and had been sent by him, when they spoke on his behalf what they had been authorised to say, they spoke, as if it was the Roman centurion speaking.
The “Centurion” even explains his authority over others:
Matthew 8:9 For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
Again in Luke, the “Centurion” speaks in the first person, even though we know this is not actually the Centurion himself but the Jewish elders sent by the Centurion:
Luke 7:8 For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
The Jewish elders were simply speaking on behalf of the Centurion, having been given authority to do so.
The Roman Centurion, by way of the Jewish elders, explains that he himself felt not worthy of coming unto Jesus:
Luke 7:7 Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed
So this verse in Luke explicitly demonstrates that it was not the Centurion himself that had come to stand before Jesus, but the centurion’s representatives, despite Luke recording the Centurion speaking in the first person. Luke himself, in Luke 7:7 and 7:8, expresses the understanding of agency.
What is also worth noting is the understanding of the authority that Jesus had.
The Centurion had instructed that Jesus need not come to his house. Not only did the Centurion feel unworthy of coming to Jesus personally or Jesus coming to him, the Centurion understood that Jesus simply needed to authorise the healing and it would be so:
Matthew 8:8 The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed
And of course, we also see this biblical agency in action with the recording that Jesus was baptising people:
John 4:1 When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John,
It wasn’t Jesus that physically baptised anyone, but his disciples under his authority that carried out the baptising itself. Which John clearly tells us in the next verse:
John 4:2 (Though Jesus himself baptized not, but his disciples,
John attributes the baptising to Jesus despite the fact that Jesus was not the one who did the baptising. The disciples, when they were baptising through the authority and on behalf of Jesus, were as if Jesus baptised. John expresses agency within these two verses.
Regardless of whether one understands the texts, this is just how the Bible records information and attributes actions performed by persons and their representatives.
This is exactly how the Bible can record both God and Satan having enticed David to count Israel at the same time.
Let’s have a look at another example where both God and a representative of God are recorded as performing the same action.
During the plagues of Egypt, YHWH states that he will smite the waters with the rod that is in his hand.
Exodus 7:16 And thou shalt say unto him, The LORD God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear. 17 Thus saith the LORD, In this thou shalt know that I am the LORD: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood. 18 And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall lothe to drink of the water of the river.
YHWH speaks as if the rod is in his hand. However, we know that it was Aaron who held the rod and it was Aaron who smote the waters with the rod.
Exodus 7:19 And the LORD spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone.
Through Aaron, God in the first person, held the rod and smote the rivers. This is agency. Aaron holding the rod was as if YHWH held the rod.
Another example can be found in the second plague imposed upon the Egyptians. God says that HE will smite the borders with frogs
Exodus 8:1 And the LORD spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, Let my people go, that they may serve me. 2 And if thou refuse to let them go, behold, I will smite all thy borders with frogs:
However, yet again this is enacted through Aaron.
Exodus 8:5 And the LORD spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt. 6 And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt.
We see that God made Moses a god (Elohim) unto Pharaoh and Aaron was his prophet.
Exodus 7:1 And the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet.
God stated that Moses would be to Pharoah (as) God and Moses would put all his words in the mouth of Aaron
Exodus 4:16 And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God. 17 And thou shalt take this rod in thine hand, wherewith thou shalt do signs.
In this case, agency went through Moses and into Aaron. The reason that Aaron was appointed as the “prophet” of Moses was because Moses had stated that he was not eloquent and he was slow of speech. God told Moses that he would be with his mouth.
Exodus 4:10 And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.11 And the LORD said unto him, Who hath made man’s mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD? 12 Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.
But Moses was not satisfied with this, which caused the LORD to be angry with Moses and it is because of Moses’ lack of faith that the LORD would be with his mouth that God installed Aaron to speak on behalf of Moses.
13 And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send.
Exodus 4:14 And the anger of the LORD was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart. 15 And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. 16 And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God. 17 And thou shalt take this rod in thine hand, wherewith thou shalt do signs.
So Aaron spoke the words that Moses gave him to speak that he himself was told by God to say.
In another example, we see both God and Moses recorded as having parted the Red Sea.
Exodus 14:21 And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided.
Joshua 2:10 For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.
It was God who parted the Sea, but Moses was the human agent that God worked through in order to part the Sea and thus both are recorded as having performed the miracle.
The Bible records that God and Moses brought the Israelites out of Egypt
God brought the Israelites out of Egypt:
Exodus 16:6 And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the Lord hath brought you out from the land of Egypt:
Exodus 17:3 And the people thirsted there for water; and the people murmured against
Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?
Exodus 32:11 And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?
Micah 6:4 For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.
Moses brought the Israelites out of Egypt:
Exodus 32:1 And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.
Exodus 32:7 And the Lord said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves:
Exodus 32:23 For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.
Both are correct. God brought the Israelites out of Egypt through his servant, his representative, Moses. God sent Moses in his authority to bring his people out of the slavery which they were in, in Egypt:
Exodus 3:7 And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; 8 And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. 9 Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them. 10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt. 11 And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? 12 And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.
Even further evidence in support of the usage of agency can be found within the context of the very verses in question, where we find that while the Bible records that it was David who numbered the people, we see that the action of counting Israel wasn’t performed by David himself. It was not David who physically went around and numbered the men. King David instructed Joab and the rulers of the people to number the men on his behalf. This is recorded in the accounts of both 2 Samuel and 2 Chronicles
2 Samuel 24: 2 For the king said to Joab the captain of the host, which was with him, Go now through all the tribes of Israel, from Dan even to Beersheba, and number ye the people, that I may know the number of the people
2 Chronicles 21:2 And David said to Joab and to the rulers of the people, Go, number Israel from Beersheba even to Dan; and bring the number of them to me, that I may know
So we see that the Bible attributes David as having counted the men because he ordered the count to take place, but it also records that it was through Joab and the other rulers that he enacted the count. David was the authority behind the count, it was on his instruction that Joab and the rulers carried out the count. David is, therefore, attributed to having conducted the count, but it was Joab and the rulers who actually did the literal counting.
This is exactly how both God and Satan are recorded as having enticed David to conduct the count of Israel that David then instructed his own men to perform on his behalf.
God enticed David to number Israel through the agency of Satan. While it was Satan that enticed David to count Israel, he was the agent used by God to entice David to do so and so the Bible records that both God and Satan enticed David to count Israel, because this is true in its technicality and application.
It is important to note here, although I won’t be spending much time examining the differences, that the view of who Satan, הַשָּׂטָ֗ן HaSatan in Hebrew, actually is, differs between Judaism and most of Christianity.
Judaism does not view “Satan” with the same connotations as other religions.
Satan in Judaism is not a physical being ruling the underworld, rather, in the Torah, the word Satan indicates “accuser,” “hinderer” or “tempter.” Satan is, therefore, more an illusory obstacle in one’s way – such as temptation and evil doings – keeping one from completing the responsibilities of tikkun olam (fixing the world). Satan is the evil inclination to veer off the path of righteousness and faithfulness in God.
https://www.jewishvirtuallibrary.org/satan
The Book of Job is sometimes cited to support the claim that the Jewish view of Satan as an agent of God is different from the Christian view, which sees Satan as an autonomous force opposed to God. In the story, Satan inflicts suffering on a human being and seeks to induce him to sin — but only with God’s permission.
Do Jews Believe in Satan? | My Jewish Learning
We only find the term הַשָּׂטָ֗ן HaSatan (the Satan) 3 times in the Old Testament. Twice in
the book of Job and once in the book of Zachariah.
Only twice in the Hebrew Bible does Satan appear as a specific figure, as HaSatan
Do Jews Believe in Satan? | My Jewish Learning
Job 1:6 Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.
Job 2:1 Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.
Zechariah 3:1 And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him. 2 And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?
In each occurrence of Satan in these three verses, we find the Hebrew includes the definite article and thus reads HaSatan הַשָּׂטָ֗ן (The Satan)
When we look at the Hebrew of 1 Chronicles 21:1 we will see that there is no definite article before שָׂטָ֖ן satan in the Hebrew.
וַיַּֽעֲמֹ֥ד שָׂטָ֖ן עַל־יִשְׂרָאֵ֑ל וַיָּ֙סֶת֙ אֶת־דָּוִ֔יד לִמְנֹ֖ות אֶת־יִשְׂרָאֵֽל׃
The Hebrew שָׂטָ֖ן satan means adversary.
If we look at the NET bible study notes on 2 Samuel 24:1 it states:
The parallel text in 1 Chr 21:1 says, “An adversary opposed Israel, inciting David to count how many warriors Israel had.” The Samuel version gives an underlying theological perspective, while the Chronicler simply describes what happened from a human perspective. The adversary in 1 Chr 21:1 is likely a human enemy, probably a nearby nation whose hostility against Israel pressured David into numbering the people so he could assess his military strength. See the note at 1 Chr 21:1.
In 1 Chronicles, this is exactly how the NET Bible renders the verse.
1 Chronicles 21:1 An adversary opposed Israel, inciting David to count how many warriors Israel had.
Ellicott in his commentary refers to the possibility of a hostile influence that arose against Israel referencing several verses where satan is in reference to an adversary pointing out that when Satan, the fallen angel recognised in Christianity as being the Devil, is in reference the Hebrew includes the definite article, which is not present in 1 Chronicles.
(1) And Satan stood up against Israel.—Perhaps, And an adversary (hostile influence) arose against Israel. So in 2 Samuel 19:23 the sons of Zeruiah are called “adversaries” (Heb., a Satan) to David. (Comp. 1Kings 11:14; 1Kings 11:25.) When the adversary, the enemy of mankind, is meant, the word takes the article, which it has not here. (Comp. Job 1, 2 and Zechariah 3:1-2.)
Ellicott’s commentary on 1 Chronicles 21:1
Interestingly, the word Satan, without the definite article, only appears twice in the entire Torah (first 5 books) and both of these occurrences are directly in reference to the angel of the LORD.
The Bible contains multiple references to Satan. The word appears just twice in the Torah , both times in the story of Balaam, the seer who is asked by the Moabite king Balak to curse the Jews. When Balaam goes with Balak’s emissaries, God places an angel in his path “l’satan lo” — as an adversary for him. The term appears in multiple other instances in the Prophets, often in a similar context — referring not to a specific figure as the Satan, but rather as a descriptor for individuals who act as a satan, i.e. as adversaries.
Do Jews Believe in Satan? | My Jewish Learning
In Numbers 22:22 the angel of the LORD is referred to as a “satan” , “an adversary” as rendered in the KJV. The Hebrew is לְשָׂטָ֣ן lə-śā-ṭān
Numbers 22:22 And God’s anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him. KJV
The Aramaic in plain English even translates this as Satan
Numbers 22:22 And the wrath of God was provoked against him because he went, and the Angel of LORD JEHOVAH stood in the road to be Satan an adversary to him, and he rode on his donkey and his two young men with him.
Aramaic in plain English
The ESV and NASB also reads adversary
Numbers 22:22 But God’s anger was kindled because he went, and the angel of the LORD took his stand in the way as his adversary. Now he was riding on the donkey, and his two servants were with him. ESV
Numbers 22:22 But God was angry that he was going, and the angel of the LORD took his stand in the road as an adversary against him. Now he was riding on his donkey, and his two servants were with him. NASB
The NIV and NET Bibles read oppose
Numbers 22:22 But God was very angry when he went, and the angel of the LORD stood in the road to oppose him. Balaam was riding on his donkey, and his two servants were with him. NIV
Numbers 22:22 Then God’s anger was kindled because he went, and the angel of the LORD stood in the road to oppose him. Now he was riding on his donkey and his two servants were with him. NET Bible
The Angel of the LORD is referred to as an “obstruction” in the commentary of Rabbi Rashi.
לשטן לו [AND THE ANGEL OF THE LORD STOOD IN THE WAY] FOR AN OBSTRUCTION AGAINST HIM — It was an Angel of Mercy מלאך ה׳, an angel of the Lord,( the designation of God as a God of Mercy), and he wished to deter him from sinning — so that he should not sin and perish (Midrash Tanchuma, Balak 8).
Rashi commentary on Numbers 22:22
In Numbers 22:32 it is rendered “withstand thee” by the KJV
Numbers 22:31 Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. 32 And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me:
The NIV, ESV, and NET Bible read “oppose you”
Numbers 22:32 The angel of the LORD asked him, “Why have you beaten your donkey these three times? I have come here to oppose you because your path is a reckless one before me. NIV
Numbers 22:32 And the angel of the LORD said to him, “Why have you struck your donkey these three times? Behold, I have come out to oppose you because your way is perverse before me. ESV
Numbers 22:32 The angel of the LORD said to him, “Why have you beaten your donkey these three times? Look, I came out to oppose you because what you are doing is perverse before me. NET Bible
The NASB reads “adversary”
Numbers 22:32 Then the angel of the LORD said to him, “Why have you struck your donkey these three times? Behold, I have come out as an adversary, because your way was reckless and contrary to me.
David himself is referred to as a לְשָׂטָ֖ן satan, “adversary” as rendered in the KJV
1 Samuel 29:4 And the princes of the Philistines were wroth with him; and the princes of the Philistines said unto him, Make this fellow return, that he may go again to his place which thou hast appointed him, and let him not go down with us to battle, lest in the battle he be an adversary to us: for wherewith should he reconcile himself unto his master? should it not be with the heads of these men? KJV
Adversary is the reading of the ESV, NASB, and NET Bibles:
1 Samuel 29:4 But the commanders of the Philistines were angry with him. And the commanders of the Philistines said to him, “Send the man back, that he may return to the place to which you have assigned him. He shall not go down with us to battle, lest in the battle he become an adversary to us. For how could this fellow reconcile himself to his lord? Would it not be with the heads of the men here? ESV
1 Samuel 29:4 But the commanders of the Philistines were angry with him, and the commanders of the Philistines said to him, “Make the man go back, so that he will return to his place where you have assigned him, and do not let him go down to battle with us, or in the battle he may become an adversary to us. For how could this man find favor with his lord? Would it not be with the heads of these men? NASB
1 Samuel 29:4 But the leaders of the Philistines became angry with him and said to him, “Send the man back! Let him return to the place that you assigned him! Don’t let him go down with us into the battle, for he might become our adversary in the battle. What better way to please his lord than with the heads of these men? NET Bible.
The NIV has rendered this as turn against us:
1 Samuel 29:4 But the Philistine commanders were angry with Achish and said, “Send the man back, that he may return to the place you assigned him. He must not go with us into battle, or he will turn against us during the fighting. How better could he regain his master’s favor than by taking the heads of our own men?
Once we understand the simple concept of biblical agency the verses no longer contradict each other, rather one simply explains the means by which God enticed David. Many more examples of biblical agency could be shown, but I believe that what has been presented is sufficient to demonstrate the fact.
Whether or not the “satan” “adversary” in question is a reference to a nearby nation, a distinct person, or indeed the being Christians recognise as Satan, agency is what is being referred to.
The Bible accurately attests to the fact that David was enticed to number Israel by God and “satan”.
Final note:
There are even those that would say that God himself was the “adversary” that is in reference. God enticed David to count Israel, and so God is the adversary referenced in 1 Chronicles 21:1 . Rather than the verse being in reference to Satan, the specific fallen angel recognised by Christianity, the satan referenced is simply an adversary and so is calling God the adversary in this verse.
This is a blatant misconception of the meaning of the word ’Satan’ used in 1 Chronicles 21:1 because, in context, Satan here does not refer to the evil being called Satan or the Devil at all; but to the LORD himself.
The late DR Michael Heiser claimed that the “satan” “adversary” of 1 Chronicles 21:1 was the angel of the LORD who he asserts is YHWH in human form, thus the “satan” referenced is God himself.
“the best solution seems to be that we don’t have Satan, God’s cosmic enemy, in the Chronicles passage. Rather, we have two writers both referring to God—one using “Yahweh” and the other referring to Yahweh in human form, the Angel (cp. Joshua 5:13-15) in another adversarial role.”
Yahweh and Satan in Samuel and Chronicles – Dr. Michael Heiser (drmsh.com)
While I disagree with this answer, it is a plausible interpretation that would negate the claim of a contradiction, based on the fact that “satan” does not necessitate a reference to Satan/the Devil and can simply refer to an adversary. It could be that God is the adversary in reference.
As we can see, there are logical answers to the accusation regarding a contradiction here. It would thus need to be demonstrated that the answers were not capable of resolving the contradiction.
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