Does Satan have to get God’s permission before he can attack us?

A surface reading of the book of Job usually evokes a reaction such as “Why is God making a ‘bet’ with the devil? God is being unfair to Job!” If we are honest and not just trying to defend God, He seems at first like some kind of cosmic ogre. God not only wagered Satan over the outcome of Job’s trials, but He actually provoked the bet (Job 1–2).

To make matters worse, Job never finds out why he was afflicted in the first place. This is very disturbing for those who hope to see God as just, gracious and loving and not just “playing” with us as if we were pawns on a chessboard. So, in a way, the story of Job puts God on trial. To really understand what is going on in Job, we need to evaluate how this “trial” is litigated in the book’s argument.

There is no biblical proof that Satan always needs God’s specific permission in order to act against Christians every time he wishes to attack them. We know that Satan needs permission at least sometimes. Job 1 shows that Satan was not able to afflict Job without God’s permission. However, consider Satan’s argument before God: “Have you not put a hedge around him and his household and everything he has?

You have blessed the work of his hands, so that his flocks and herds are spread throughout the land” (Job 1:10). Satan is obviously familiar with who Job is and is aware of Job’s special protection and blessing by God. How could Satan have known of Job’s protection, unless he and/or his demonic minions had not already tried to work their will against Job? What Satan is really asking is for God to remove Job’s protection; of course, in asking that the protection be removed, Satan is essentially seeking permission to attack Job.

Does Satan have to seek such permission every time he attacks us? The Bible does not say.

Another relevant passage is Luke 22:31–32. Jesus says, “Simon, Simon, Satan has asked to sift you as wheat. But I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers.” Clearly in this case Satan had asked God’s permission to test Peter and the other disciples. Jesus tells Peter that He has prayed specifically for him so that Peter’s faith would not fail and so that Peter can strengthen the other disciples when the test was over.

The implication is that Peter and the rest would be sifted in whatever way Satan intended. So God allowed the harassing of His disciples, within limits, but He had a higher purpose in mind—the strengthening of them all.

In Job 38:11 God says that He limits the waves of the sea: “This far you may come and no farther; here is where your proud waves halt.” In the same way, it seems that there are boundaries and rules that Satan must abide by. He can go so far but no farther. As the devil “prowls around like a roaring lion” (1 Peter 5:8), must he stop and ask God’s permission for every step? Or does he only need to ask special permission when he runs into an obstacle to his hatred?

There is no real biblical proof either way. Job and Peter were hedged about by the Lord—Satan couldn’t get to them without the Lord’s first removing a measure of His protection. We know that God cares for all of His children, so it is reasonable to assume that God has a measure of protection surrounding each of us. And we know that, ultimately, God controls everything in the universe, including Satan. “In all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28).

On the surface, when God finally “testifies” in Job 38–42, the way He “grills” Job may seem to suggest that God is “against” Job rather than “for” him. The God-speeches are notable for their deep sarcasm, as if God were simply highlighting Job’s cluelessness (Job 38–39). However, a deeper look reveals a more redemptive dynamic in this trial: first, Job’s friend Elihu actually serves under the Holy Spirit’s inspiration, both as Job’s advocate before God and God’s advocate before Job (Job 32–37); second, we find that God indeed did express His love to Job, both in His speeches (Job 38–41) and in finally vindicating Job.

God confirms that Job had spoken “what was right” about Him, whereas his first three friends had not (42:7).

As Job and his friends debate God’s fairness, it becomes apparent that all of them basically believe in the doctrine of “retribution theology”—every act receives just punishment or reward in this present life, so we should be able to tell who is righteous or wicked by whether they are visibly blessed or cursed on earth. This is a false doctrine, but Job thought it should be true and went on the offensive, charging God with injustice and calling for a trial (Job 29–31).

Surprisingly, God condescends and agrees to be put on trial. The speeches in Job 38–41 actually consist of God’s testimony in His own defense. In the “trial” we see that Job has no legal standing to convict God. Job cannot demonstrate how God runs the universe, so he cannot present any evidence of injustice (chapters 38–39). Also, God establishes His absolute right to act as He sees fit. As proof, He points to two creatures—behemoth and leviathan—that mankind has no control over whatsoever and that answer only to God.

Even before God shows up, Elihu makes the same points and argues that God is deeply redemptive in His dealings with man in spite of man’s notorious tendency toward self-destruction (32–37). Since God validates Elihu’s points (38–41), the adversarial tone in God’s answer to Job makes even more sense: throughout Job’s dialogue with his friends (4–27) and in his formal complaint to God (29–31), Job had assumed that God was unaware of what happened to him or that He was deliberately persecuting him or that Job had inadvertently sinned and God was not willing to tell him what the problem was.

Job thought he was being punished entirely out of proportion to any conceivable offense he may have committed. In fact, Job questions God incessantly throughout the dialogue. His protest climaxes in a direct indictment of God on the charge of injustice (29–31).

So what did Job “get right” (42:7)? The upshot of the trial is that Job finally sees that God’s governance of the universe is much more wonderful than he could have imagined, and he openly concedes this (42:2-5); so this is what Job spoke about God that was “right” (42:7). Now, it is absolutely crucial to note the sequence of events at this point: it is only when Job obeys God and intercedes on behalf of his three friends—who had now become his enemies—that God actually blesses Job with a twofold inheritance (42:8-17).

This “reward” was not at all some kind of “consolation prize” for Job’s unfair treatment; rather, it was the inheritance God promises to all who serve faithfully as redemptive agents of the Creator ( Daniel 12:3). Job obeyed God and was rewarded for his obedience.

In the end, God’s wager with Satan actually achieved an incredible coup: He harnessed evil and turned it to good ( Genesis 50:20), and He transformed Job into the most effective servant of all, one who took on God’s own redemptive character and loved his enemies. And this, in fact, is our take-home lesson from Job.