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Bible Dictionary

Satan
The word itself, the Hebrew satan, is simply an "adversary,"and is so used in (1 samuel 29:4; 2 samuel 19:22; 1 kings 6:4;11:14,23,25; numbers 22:22,33; psalms 109:6) This originalsense is still found in our Lord s application of the name toSt. Peter in (matthew 16:23) It is used as a proper name ortitle only four times in the Old Testament, vis. (with thearticle) in (job 1:6; 12; 2:1; zechariah 2:1) and without thearticle in (1 chronicles 21:1) It is with the scripturalrevelation on the subject that we are here concerned; and it isclear, from this simple enumeration of passages, that it is tobe sought in the New rather than in the Old Testament. I. Thepersonal existence of a spirit of evil is clearly revealed inScripture; but the revelation is made gradually, in accordancewith the progressiveness of God s method. In the first entranceof evil into the world, the temptation is referred only to theserpent. In the book of Job we find for the first time adistinct mention of "Satan" the "adversary" of Job. But it isimportant to remark the emphatic stress laid on his subordinateposition, on the absence of all but delegated power, of allterror and all grandeur in his character. It is especiallyremarkable that no power of spiritual influence, but only apower over outward circumstances, is attributed to him. Thecaptivity brought the Israelites face to face with the greatdualism of the Persian mythology, the conflict of Ormuzd withAhriman, the co-ordinate spirit of evil; but it is confessed byall that the Satan of Scripture bears no resemblance to thePersian Ahriman. His subordination and inferiority are asstrongly marked as ever. The New Testament brings plainlyforward the power and the influence of Satan, From thebeginning of the Gospel, when he appears as the personaltempter of our Lord through all the Gospels, Epistles, andApocalypse, it is asserted or implied, again and again, as afamiliar and important truth. II. Of the nature and originalstate of Satan, little is revealed in Scripture. He is spokenof as a "spirit" in (ephesians 2:2) as the prince or ruler ofthe "demons" in (matthew 12:24-26) and as having "angels"subject to him in (matthew 25:41; revelation 12:7,9) The wholedescription of his power implies spiritual nature and spiritualinfluence. We conclude therefore that he was of angelic nature,a rational and spiritual creature, superhuman in power, wisdomand energy; and not only so, but an archangel, one of the"princes" of heaven. We cannot, of course, conceive thatanything essentially and originally evil was created by God. Wecan only conjecture, therefore, that Satan is a fallen angel,who once had a time of probation, but whose condemnation is nowirrevocably fixed. As to the time cause and manner of his fallScripture tells us scarcely anything; but it describes to usdistinctly the moral nature of the evil one. The ideal ofgoodness is made up of the three great moral attributes ofGod--love, truth, and purity or holiness; combined with thatspirit which is the natural temper of the finite and dependentwe find creature, the spirit of faith. We find, accordingly,opposites of qualities are dwelt upon as the characteristics ofthe devil. III. The power of Satan over the soul is representedas exercised either directly or by his instruments. His directinfluence over the soul is simply that of a powerful and evilnature on those in whom lurks the germ of the same evil.Besides this direct influence, we learn from Scripture thatSatan is the leader of a host of evil spirits or angels whoshare his evil work, and for whom the "everlasting fire isprepared." (matthew 25:41) Of their origin and fall we know nomore than of his. But one passage (matthew12:24-26)--identifies them distinctly with the "demons"(authorized version "devils") who had power to possess thesouls of men. They are mostly spoken of in Scripture inreference to possession; but in (ephesians 6:12) find themsharing the enmity to God and are ascribed in various lights.We find them sharing the enmity to God and man implied in thename and nature of Satan; but their power and action are littledwelt upon in comparison with his. But the evil one is notmerely the "prince of the demons;" he is called also the"prince of this world" in (john 12:31; 14:30; 16:11) and eventhe. "god of this world" in (2 corinthians 4:4) the twoexpressions being united in (ephesians 6:12) This power heclaimed for himself, as the delegated authority, in thetemptation of our Lord, (luke 4:6) and the temptation wouldhave been unreal had he spoken altogether falsely. The indirectaction of Satan is best discerned by an examination of thetitle by which he is designated in Scripture. He is calledemphatically ho diabolos, "the devil." The derivation of theword in itself implies only the endeavor to break the bondsbetween others and "set them at variance;" but common usageadds to this general sense the special idea of "setting atvariance by slander." In the application of the title to Satan,both the general and special senses should be kept in view. Hisgeneral object is to break the bonds of communion between Godand man, and the bonds of truth and love which bind men to eachother. The slander of God to man is best seen in the words of(genesis 3:4,5) They attribute selfishness and jealousy to theGiver of all good. The slander of man to God is illustrated bythe book of Job. (job 1:9-11; 2:4,5) IV. The method of satanicaction upon the heart itself. It may be summed up in twowords--temptation and possession. The subject of temptation isillustrated, not only by abstract statements, but also by therecord of the temptations of Adam and of our Lord. It isexpressly laid down, as in (james 1:2-4) that "temptation,"properly so called, i.e. "trial," is essential to man, and isaccordingly ordained for him and sent to him by God, as in(genesis 22:1) It is this tentability of man, even in hisoriginal nature, which is represented in Scripture as givingscope to the evil action of Satan. But in the temptation of afallen nature Satan has a greater power. Every sin committedmakes a man the "servant of sin" for the future, (john 8:34;romans 6:16) it therefore creates in the spirit of man apositive tendency to evil which sympathizes with, and aids, thetemptation of the evil one. On the subject of possession, see[1047]Demoniacs.