Who is Mastema in religious texts?

1. Definition and Etymology

Mastema is a figure referenced primarily in certain Jewish writings outside the standard biblical canon, most notably in the Book of Jubilees. The name “Mastema” is often understood to derive from a Hebrew root meaning “hostility,” “hatred,” or “enmity.” In these non-canonical texts, Mastema is portrayed as an adversarial being who tests humanity, seeks to accuse, and sometimes operates as a leader of evil spirits.

Because these sources are not part of the accepted biblical canon, they are not regarded in the same authoritative light as Scripture. However, they can illuminate how certain Jewish communities in the intertestamental period understood and depicted spiritual adversaries. Some scholars draw parallels between Mastema and the biblical portrayal of Satan, though this identification is not universally agreed upon.

2. Occurrence in Religious Texts

1. The Book of Jubilees

• In Jubilees 10:8–9, Mastema is depicted as “chief of the spirits,” who, with divine permission, leads evil spirits to bring trials upon humanity.

• In Jubilees 17–19, Mastema is portrayed as testing Abraham, echoing how the canonical Book of Genesis describes the testing of Abraham but adding specific references to Mastema’s initiative.

While Jubilees is not part of the mainstream Christian canon, fragments were found among the Dead Sea Scrolls, indicating its influence or at least its presence in some Jewish communities around the time of the Second Temple period.

2. Possible Connections to Other Writings

• Some interpret Mastema as analogous to Satan or the devil found in canonical Scripture. For instance, 1 Chronicles 21:1 states, “Then Satan rose up against Israel and incited David to take a census of Israel.” Scholars occasionally see this kind of adversarial function mirrored in Mastema’s role in Jubilees.

• Others see Mastema reflecting broader Second Temple Jewish beliefs about spiritual beings that operate in opposition to God’s people. Although the name does not appear in the standard Bible, the function is similar to the “accuser” figure in Zechariah 3:1–2 and the “devil” of 1 Peter 5:8: “Be sober-minded and alert. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.”

3. Comparison with the Canonical Scriptures

The canonical Old and New Testaments consistently teach about spiritual beings who oppose God’s plans—in particular, the figure called Satan or the devil. For example, Revelation 12:9 reads, “And the great dragon was hurled down—that ancient serpent called the devil and Satan, the deceiver of the whole world. He was hurled to the earth, and his angels with him.” This canonical portrayal aligns with concepts of a rebellious spiritual adversary.

Mastema does not appear by name in the recognized scriptural canon. Rather, Scripture consistently identifies the ultimate enemy of God’s people with names such as Satan (הַשָּׂטָן, ha-satan, “the accuser”) or the devil (διάβολος, diabolos, “slanderer”). In extra-canonical texts like Jubilees, Mastema’s actions broadly parallel these roles—suggesting that Mastema could be viewed as an alternate name or depiction of the chief adversary that Scripture calls Satan.

4. Theological Interpretations

1. Adversary Role: Mastema’s depiction as an instigator of evil and a tester of faith is similar to the adversarial role that Scripture attributes to Satan (Job 1–2; Zechariah 3; 1 Peter 5:8). While neither definitive nor canonical, these parallels may reflect a community’s attempt to elaborate on the origin and operation of evil.

2. Permitted Power: In both canonical and extra-canonical texts, the adversary’s power is never ultimate; it is always contingent or permitted by God. The Book of Jubilees often portrays Mastema needing divine permission to carry out certain actions. Similarly, in Scripture, Satan’s activity is permitted by God for a time (Job 1:12; Luke 22:31).

3. Non-Canonical Nature: Although its references help us understand how certain groups in antiquity viewed the spiritual realm, the Book of Jubilees is not part of the scriptural canon. For those holding to the authority of the 66 canonical books, these additional writings can offer historical insight but do not define or override what Scripture teaches about the nature of evil and God’s sovereignty.

5. Historical and Archaeological Insights

• The existence of texts like Jubilees among the Dead Sea Scrolls (discovered in the mid-20th century in the Qumran caves) demonstrates the variety of religious literature valued by certain Jewish sects before and during the time of Christ.

• References in these scrolls to figures such as Mastema give us a glimpse into the ways ancient communities conceptualized the conflict between good and evil, the nature of temptation, and divine governance of the spiritual realm.

• Archaeologists and scholars working on the Dead Sea Scrolls have noted parallels in language and thematic elements between canonical and non-canonical texts, showing how different writings engaged with similar themes—such as the sovereignty of God, the role of evil spirits, and the testing of the faithful.

6. Practical Considerations

1. Understanding Spiritual Opposition: Believers can note that while Mastema is not a biblical name, his actions in non-canonical writings highlight the consistent theme that evil seeks humanity’s downfall. This resonates with biblical warnings to remain spiritually vigilant (Ephesians 6:12: “For our struggle is not against flesh and blood, but…against the spiritual forces of evil in the heavenly realms.”).

2. Clarifying Canon and Tradition: Though extra-biblical descriptions may add color, believers are encouraged to root their theology in Scripture alone. Reading texts like Jubilees can inform historical studies but should not reshape biblical doctrines that rest firmly on the inspired words of Scripture.

3. God’s Sovereign Rule: Even in the Book of Jubilees’ portrayal, Mastema’s power is limited by God, reminding us that any force of evil ultimately answers to the Supreme Creator (cf. Luke 4:6–8 for a similar depiction of Satan’s limited power).

7. Conclusion

Mastema emerges in some ancient Jewish writings as an adversarial figure akin to Satan in the canonical Scriptures. Although neither the name nor the text referencing him belongs to the recognized biblical canon, these sources can provide useful historical context, illustrating how some early Jewish communities conceptualized spiritual hostility and divine sovereignty.

From a Bible-centric standpoint, we can see Mastema’s role as a shadow or parallel of the personified adversary found in canonical texts. While interesting for study, ultimate understanding of spiritual battles and their resolution is rightly grounded in the authoritative witness of Scripture, which reveals that though evil forces oppose God, they remain subject to His omnipotence and are ultimately defeated by Christ’s victory—“He disarmed the rulers and authorities and made a public spectacle of them, triumphing over them by the cross” (Colossians 2:15).