satan Summary and Overview

adversary; accuser. When used as a proper name, the Hebrew word so rendered has the article "the adversary" (Job 1:6-12; 2:1-7). In the New Testament it is used as interchangeable with Diabolos, or the devil, and is so used more than thirty times. He is also called "the dragon," "the old serpent" (Rev. 12:9; 20:2); "the prince of this world" (John 12:31; 14:30); "the prince of the power of the air" (Eph. 2:2); "the god of this world" (2 Cor. 4:4); "the spirit that now worketh in the children of disobedience" (Eph. 2:2). The distinct personality of Satan and his activity among men are thus obviously recognized. He tempted our Lord in the wilderness (Matt. 4:1-11). He is "Beelzebub, the prince of the devils" (12:24). He is "the constant enemy of God, of Christ, of the divine kingdom, of the followers of Christ, and of all truth; full of falsehood and all malice, and exciting and seducing to evil in every possible way." His power is very great in the world. He is a "roaring lion, seeking whom he may devour" (1 Pet. 5:8). Men are said to be "taken captive by him" (2 Tim. 2:26). Christians are warned against his "devices" (2 Cor. 2:11), and called on to "resist" him (James 4:7). Christ redeems his people from "him that had the power of death, that is, the devil" (Heb. 2:14). Satan has the "power of death," not as lord, but simply as executioner.

The word itself, the Hebrew satan, is simply an "adversary," and is so used in #1Sa 29:4; 2Sa 19:22; 1Ki 6:4; 11:14,23,25; Nu 22:22,33; Ps 109:6| This original sense is still found in our Lord's application of the name to St. Peter in #Mt 16:23| It is used as a proper name or title only four times in the Old Testament, vis. (with the article) in #Job 1:6, 12; 2:1; Zec 2:1| and without the article in #1Ch 21:1| It is with the scriptural revelation on the subject that we are here concerned; and it is clear, from this simple enumeration of passages, that it is to be sought in the New rather than in the Old Testament. I. The personal existence of a spirit of evil is clearly revealed in Scripture; but the revelation is made gradually, in accordance with the progressiveness of God's method. In the first entrance of evil into the world, the temptation is referred only to the serpent. In the book of Job we find for the first time a distinct mention of "Satan" the "adversary" of Job. But it is important to remark the emphatic stress laid on his subordinate position, on the absence of all but delegated power, of all terror and all grandeur in his character. It is especially remarkable that no power of spiritual influence, but only a power over outward circumstances, is attributed to him. The captivity brought the Israelites face to face with the great dualism of the Persian mythology, the conflict of Ormuzd with Ahriman, the co-ordinate spirit of evil; but it is confessed by all that the Satan of Scripture bears no resemblance to the Persian Ahriman. His subordination and inferiority are as strongly marked as ever. The New Testament brings plainly forward the power and the influence of Satan, From the beginning of the Gospel, when he appears as the personal tempter of our Lord through all the Gospels, Epistles, and Apocalypse, it is asserted or implied, again and again, as a familiar and important truth. II. Of the nature and original state of Satan, little is revealed in Scripture. He is spoken of as a "spirit" in #Eph 2:2| as the prince or ruler of the "demons" in #Mt 12:24-26| and as having "angels" subject to him in #Mt 25:41; Re 12:7,9| The whole description of his power implies spiritual nature and spiritual influence. We conclude therefore that he was of angelic nature, a rational and spiritual creature, superhuman in power, wisdom and energy; and not only so, but an archangel, one of the "princes" of heaven. We cannot, of course, conceive that anything essentially and originally evil was created by God. We can only conjecture, therefore, that Satan is a fallen angel, who once had a time of probation, but whose condemnation is now irrevocably fixed. As to the time cause and manner of his fall Scripture tells us scarcely anything; but it describes to us distinctly the moral nature of the evil one. The ideal of goodness is made up of the three great moral attributes of God --love, truth, and purity or holiness; combined with that spirit which is the natural temper of the finite and dependent we find creature, the spirit of faith. We find, accordingly, opposites of qualities are dwelt upon as the characteristics of the devil. III. The power of Satan over the soul is represented as exercised either directly or by his instruments. His direct influence over the soul is simply that of a powerful and evil nature on those in whom lurks the germ of the same evil. Besides this direct influence, we learn from Scripture that Satan is the leader of a host of evil spirits or angels who share his evil work, and for whom the "everlasting fire is prepared." #Mt 25:41| Of their origin and fall we know no more than of his. But one passage #Mt 12:24-26| --identifies them distinctly with the "demons" (Authorized Version "devils") who had power to possess the souls of men. They are mostly spoken of in Scripture in reference to possession; but in #Eph 6:12| find them sharing the enmity to God and are ascribed in various lights. We find them sharing the enmity to God and man implied in the name and nature of Satan; but their power and action are little dwelt upon in comparison with his. But the evil one is not merely the "prince of the demons;" he is called also the "prince of this world" in #Joh 12:31; 14:30; 16:11| and even the. "god of this world" in #2Co 4:4| the two expressions being united in #Eph 6:12| This power he claimed for himself, as the delegated authority, in the temptation of our Lord, #Lu 4:6| and the temptation would have been unreal had he spoken altogether falsely. The indirect action of Satan is best discerned by an examination of the title by which he is designated in Scripture. He is called emphatically ho diabolos, "the devil." The derivation of the word in itself implies only the endeavor to break the bonds between others and "set them at variance;" but common usage adds to this general sense the special idea of "setting at variance by slander." In the application of the title to Satan, both the general and special senses should be kept in view. His general object is to break the bonds of communion between God and man, and the bonds of truth and love which bind men to each other. The slander of God to man is best seen in the words of #Ge 3:4,5| They attribute selfishness and jealousy to the Giver of all good. The slander of man to God is illustrated by the book of Job. #Job 1:9-11; 2:4,5| IV. The method of satanic action upon the heart itself. It may be summed up in two words --temptation and possession. The subject of temptation is illustrated, not only by abstract statements, but also by the record of the temptations of Adam and of our Lord. It is expressly laid down, as in #Jas 1:2-4| that "temptation," properly so called, i.e. "trial," is essential to man, and is accordingly ordained for him and sent to him by God, as in #Ge 22:1| It is this tentability of man, even in his original nature, which is represented in Scripture as giving scope to the evil action of Satan. But in the temptation of a fallen nature Satan has a greater power. Every sin committed makes a man the "servant of sin" for the future, #Joh 8:34; Ro 6:16| it therefore creates in the spirit of man a positive tendency to evil which sympathizes with, and aids, the temptation of the evil one. On the subject of possession, see DEMONIACS.

SA'TAN (adversary), the adversary of God and man, the foe to goodness, and the author of evil. The references in Scripture to Satan, but not commonly by this name, are numerous. The proper name appears five times in the O.T. - 1 Chr 21:1; Job 1:6, Joel 1:12; Ruth 2:1; Zech 3:1; in the N.T. twenty-five times; the word "devil" occurs twenty-five times; "the prince of this world," three times; "the wicked one," six times; "the tempter," twice. In one remarkable verse several epithets are combined - the old serpent, the devil, and Satan, who deceiveth the whole world. Rev 12:9. The most striking mention of Satan is in Job, where he appears among "the sons of God." This is in itself sufficient to prove the subordination of the powers of evil unto God and the permissive nature of sin, and Satan has no authority to vex save as God grants it. The existence of Satan is a perpetual menace to godliness, but by resisting him we put him to flight and deepen our moral nature.

("adversary".) Four times in Old Testament as a proper name (Job 1:6; Job 1:12; Job 2:1; Zechariah 3:1, with ha-, the article); without it in 1 Chronicles 21:1; 1 Chronicles 21:25 times in New Testament; the Devil also 25 times; "the prince of this world" three times, for Satan had some mysterious connection with this earth and its animals before man's appearance. (See DEVIL.) Death already had affected the pre-Adamic animal kingdom, as geology shows. Satan had already fallen, and his fall perhaps affected this earth and its creatures, over which he may originally in innocence have been God's vicegerent, hence his envy of man his successor in the vicegerency (Genesis 1:26; Genesis 3:1-14). "The winked one" six times; "the tempter" twice. "The old serpent, the devil, and Satan, who deceiveth the whole world" (Revelation 12:9; Revelation 20:23). In Job his power is only over outward circumstances, by God's permission. Instead of being a rival power to good and God, as in the Persian belief as to Ormuzd and Ahriman, he is subordinate; his malicious temptation of David was overruled to work out Jehovah's anger against Israel (2 Samuel 24:1; 1 Chronicles 21:1). As the judicial adversary of God's people he accuses them before God, but is silenced by Jehovah their Advocate (Zechariah 3:1-2; 1 Peter 5:8; Psalm 109:6; Psalm 109:31; 1 John 2:1-2). The full revelation of "the strong man armed" was only when "the stronger" was revealed (Luke 11:21-23). He appears as personal tempter of Jesus Christ. (See JESUS CHRIST.) The Zendavesta has an account of the temptation in Eden nearest that of Genesis, doubtless derived from the primitive tradition. Christ's words of Satan are (John 8:44), cf6 "ye are of your father the devil; he was a murderer (compare as to his instigating Cain 1 John 3:9-12) from the beginning and abode not in the truth. When he speaketh a lie he speaketh of his own, for he is a liar and the father of it." He is a "spirit," "prince of the powers of the air," and "working in the children of disobedience" (Ephesians 2:2). "Prince of the demons" (Greek), at the head of an organized "kingdom" (Matthew 12:24-26), with "his (subject) angels." They "kept not their first estate but left their own habitation"; so God "hath reserved them in everlasting chains under darkness unto the judgment of the great day" (Judges 1:6). Again "God spared not the angels, but cast them into hell (Tartarus, the bottomless pit: Luke 8:31; Revelation 9:11), and delivered them to chains of darkness" (2 Peter 2:4). Their final doom is Tartarus; meanwhile they roam in "the darkness of this world"; step by step they and Satan are being given up to Tartarus, until wholly bound there at last (Revelation 20). "The darkness of this world" (Ephesians 6:12) is their chain. They are free now to tempt and hurt only to the length of their chain; Revelation 12:7-9 describes not their original expulsion, but a further step in their fall, owing to Christ's ascension, namely, exclusion from access to accuse the saints before God (Job 1:11; Zechariah 3). Christ's ascension as our advocate took away the accuser's standing ground in heaven (compare Luke 10:18; Isaiah 14:12-15). Pride was his "condemnation," and to it he tempts others, especially Christian professors (Genesis 3:5; 1 Timothy 3:6). As love, truth, and holiness characterize God, so malice or hatred (the spring of murder), lying, and uncleanness characterize Satan (John 8:44; 1 John 3:10-12). Disbelief of God is what first Satan tempts men to (Genesis 3); "IF Thou be the Son of God" was the dart he aimed at Christ in the wilderness temptation, and through human emissaries on the cross. Also pride and presumption (Matthew 4:6). Restless energy, going to and fro as the "roaring lion"; subtle instilling of venom, gliding steadily on his victim, as the "serpent" or "dragon"; shameless lust (Job 1:7; Matthew 12:43); so his victims (Isaiah 57:20). He steals away the good seed from the careless hearer (Matthew 13:19), introduces "the children of the wicked one" into the church itself, the tares among and closely resembling outwardly the wheat (Matthew 13:38-39). His "power" is that of darkness, from which Christ delivers His saints; cutting off members from Christ's church is "delivering them to Satan" (1 Corinthians 5:5; 1 Timothy 1:20; Acts 26:18; Colossians 1:13). The Jews might have been "the church of God," but by unbelief became "the synagogue of Satan." His "throne" opposes Christ's heavenly throne (Revelation 4:2; Revelation 2:9-10; Revelation 2:13). He has his "principalities and powers" in his organized kingdom, in mimicry of the heavenly (Romans 8:38; 1 Corinthians 15:24; Colossians 2:15; Ephesians 6:12). He instigates persecution, and is the real persecutor. He has "depths of Satan" in opposition to knowledge of "the deep things of God" (Revelation 2:24); men pruriently desire to know those depths, as Eve did. It is God's sole prerogative thoroughly to know evil without being polluted by it. Satan has "the power of death," because "the sting of death is sin" (1 Corinthians 15:56); Satan being author of sin is author of its consequence, death. God's law (Genesis 2:17; Romans 6:23) makes death the executioner of sin, and man Satan's "lawful captive." Jesus by His death gave death its deathblow and took the prey from the mighty; as David cut off Goliath's head with his own sword (Matthew 12:29; Luke 10:19; Isaiah 49:24; 2 Timothy 1:10; Psalm 8:2; Hebrews 2:14). "Christ ... through death ... destroy (katargeesee, "render powerless") him that had the power of death." Satan seeks to "get an advantage of" believers (2 Corinthians 2:11); he has "devices" (noeemata) and "wiles" (methodeias, "methodical stratagems") (Ephesians 6:11), and "snares" (1 Timothy 3:7), "transforming himself (Greek) into an angel of light," though "prince of darkness" (2 Corinthians 11:14; Luke 22:53; Ephesians 6:12). "Satan hinders" good undertakings by evil men (Acts 13:10; Acts 17:13-14; Acts 3:8-10), or even by "messengers of Satan," sicknesses, etc. (2 Corinthians 11:14; 2 Corinthians 12:7; 1 Thessalonians 2:18; Luke 13:16). Satan works or energizes in and through antichrist (2 Thessalonians 2:9; Revelation 13:2) in opposition to the Holy Spirit energizing in the church (Ephesians 1:19). The wanton turn aside from Christ the spouse after Satan the seducer (1 Timothy 5:11-15). The believer's victory by "the God of peace bruising Satan" is foretold from the first (Genesis 3:15; Romans 16:20). The opposition of Satan in spite of himself will be overruled to the believer's good, the latter thereby learning patience, submission, faith, and so his end being blessed, as in Job's case. Man can in God's strength "resist Satan" (James 4:7); by withholding consent of the will, man gives Satan no "place," room or scope (Ephesians 4:27). "The wicked one toucheth not" the saint, as he could not touch Christ (1 John 5:18; John 14:30). Self restraint and watchfulness are our safeguards (1 Peter 5:8). Translate 2 Timothy 2:26 "that they may awake (ananeepsosin) ... being taken as saved captives by him ("the servant of the Lord", 2 Timothy 2:24; autou) so as to follow the will of Him" (ekeinou; God, 2 Timothy 2:25): ezogreemenoi, taken to be saved alive, instead of Satan's thrall unto death, brought to the willing "captivity of obedience" to Christ (2 Corinthians 10:5). So Jesus said to Peter (Luke 5:10), cf6 "henceforth thou shalt catch [unto "life" (zogron)] men." Satan in tempting Christ asserts his delegated rule over the kingdoms of this world, and Christ does not deny but admits it (Luke 4:6), "the prince of this world" (John 12:31; John 14:30; John 16:11; 2 Corinthians 4:4; Ephesians 6:12). Satan slanders God to man (Genesis 3:1-5), as envious of man's happiness and unreasonably restraining his enjoyments; and man to God (Job 1:9-11; Job 2:4-5). Satan tempts, but cannot force, man's will; grace can enable man to overcome (James 1:2-4; 1 Corinthians 10:13; James 4:7, etc.). Satan steals the good seed from the careless hearer (James 1:21) and implants tares (Matthew 13:4; Matthew 13:19; Matthew 13:25; Matthew 13:38). Satan thrusts into the mind impure thoughts amidst holy exercises; 1 Corinthians 7:5, "come together that Satan tempt you not because of your incontinency," i.e., Satan takes advantage of men's inability to restrain natural propensities. Satan tempted Judas (Luke 22:5; John 23:27), Peter (Luke 22:31), Ananias and Sapphire (Acts 5). Augustine's (De Civit. Dei, 22:1) opinion was that the redeemed were elected by God to fill up the lapsed places in the heavenly hierarchy, occasioned by the fall of Satan and his demons.