Difference between revisions of "Devil"

Job 1:6Revelation 2:10Zechariah 3:1Revelation 12:10 <p> In Leviticus 17:7 the word "devil" is the translation of the [[Hebrew]] <i> Sair </i> , Meaning a "goat" or "satyr" ( Isaiah 13:21; 34:14 ), alluding to the wood-daemons, the objects of idolatrous worship among the heathen. </p> <p> In Deuteronomy 32:17 and [[Psalm]] 106:37 it is the translation of Hebrew <i> [[Shed]] </i> , meaning lord, and idol, regarded by the [[Jews]] as a "demon," as the word is rendered in the Revised Version. </p> <p> In the narratives of the [[Gospels]] regarding the "casting out of devils" a different [[Greek]] word (daimon) is used. In the time of our Lord there were frequent cases of demoniacal possession ( Matthew 12:25-30; Mark 5:1-20; Luke 4:35; 10:18 , etc.). </p>

<p> <strong> DEVIL </strong> . The word came into English from [[Greek]] either directly or through its [[Latin]] transliteration. [[Used]] with the definite article, its original meaning was that of the accuser or traducer of men (see Satan), whence it soon came to denote the supreme spirit of evil, the personal tempter of man and enemy of God. With the indefinite article it stands for a malignant being of superhuman nature and powers, and represents the conception expressed by the [[Greeks]] in the original of our term ‘ <strong> demon </strong> .’ At first the idea of malignancy was not necessarily associated with these beings, some being regarded as harmless and others as wielding even benign influence; but gradually they were considered as operating exclusively in the sphere of mischief, and as needing to be guarded against by magic rites or religious observances. </p> <p> <strong> 1. Earlier conceptions </strong> . [[Jewish]] demonology must be traced back to primitive and pre-Mosaic times, when both a form of animism was present in a belief in the ill-disposed activity of the spirits of the dead, and a variety of places and objects were supposed to be rendered sacred by the occupation, permanent or temporary, of some superhuman power. Of these views only traces are to be found in the earliest parts of Scripture, and the riper development of later ages may fairly be ascribed to foreign, and especially Bab. [Note: Babylonian.] and Greek, influences. That certain animals were believed to be endowed with demonic power appears from [[Genesis]] 3:1-15 , though here the serpent itself is represented as demonic, and not yet as possessed by an evil spirit ( Wis 2:24 , Romans 16:20 ). So with the ‘he-goats’ or satyrs ( Lev 17:7 , 2 Chronicles 11:15 , Isaiah 13:21; Isaiah 34:14 ), which were evidently regarded as a kind of demon, though without the rich accompaniments of the Greek conception. Their home was the open field or wilderness, where [[Azazel]] was supposed to dwell ( Leviticus 16:8 f.), and whither one of the birds used in cleansing cases of leprosy was let go to carry back the disease ( Leviticus 14:7; Leviticus 14:53 ). On the contrary, the roes and the hinds of the field ( [[Song]] of [[Solomon]] 2:7; Song of Solomon 3:5 ) seem to have been thought of as faun-like spirits, for whose aid a lover might hopefully plead. Under Bab. [Note: Babylonian.] influence the spirit was conceived as abstracted from any visible form, and as still capable of inflicting injury; hence the need of protection against ‘the destroyer’ of Exodus 12:23 . In Greek thought there took place a development partly parallel. The word used by [[Hesiod]] for the blessed soul of a hero becomes with [[Plato]] an abstract influence sometimes beneficent and helpful, but emerges in the orators and tragedians as descriptive of baleful genii, who bring misfortune and even revel in cruelty. </p> <p> <strong> 2. [[Later]] [[Judaism]] </strong> . Under these various influences the demonology of later Judaism became somewhat elaborate. The conception of demon or devil was used to embrace three species of existences. (1) It included the national deities, conceived as fallen, but not always as stripped of all power ( Exodus 12:12 , Isaiah 19:1; Isaiah 24:21; cf. Isaiah 14:12 ). (2) It covered such of the angels as were thought to have been once attendants upon the true God, but to have fallen ( 2 Peter 2:4 , Judges 1:6 , Ethiop. [[Enoch]] chs. 6, 7). For a variety of personal spirits were interposed between [[God]] as mediating agencies according to Bab. [Note: Babylonian.] and [[Persian]] views, or, according to the strict Jewish view, as ministers of His will. (3) To these were added a survival with modification of the primitive animism the spirits of the wicked dead (Josephus, <em> [[Ant]] </em> . VIII. ii. 5, <em> BJ </em> VII. vi. 3), who were supposed to haunt the tombs, or at least to cause the men they possessed to do so ( Matthew 8:28 ). The devils of later Judaism accordingly are thought of as invisible spirits, to whom every ill, physical or moral, was attributed. Their relation to God was one of <em> quasi </em> -independence. At times they do His bidding and are the ministers of His wrath, but in this sense are not classed in [[Scripture]] as devils; <em> e.g. </em> , the demon of pestilence is the destroying angel or even ‘the angel of the Lord’ ( 2 Samuel 24:16 , 2 Kings 19:35 , Isaiah 37:36 , Psalms 78:49 ). [[Yet]] they were thought to reside in the lower world in an organized kingdom of their own ( Job 18:14; cf. Revelation 9:11 , Ethiop. Enoch 54:6, Matthew 12:24-27 ); though the kingdom is not entirely outside the sovereign rule of Jehovah, who is the Lord of all spirits and of the abyss in which they dwell (Enoch 40, Deuteronomy 32:22 , Job 11:8 , Psalms 139:8 , Luke 16:24 ). </p> <p> <strong> 3. In the NT </strong> . In the period of the NT the belief in devils as spirits, evil and innumerable, was general amongst the nations, whether Jewish or Gentile; but in [[Jesus]] and His disciples the cruder features of the belief, such as the grotesqueness of the functions assigned to these spirits in the literature of the second century, do not appear. The writers of the [[Gospels]] were in this respect not much in advance of their contemporaries, and for Jesus Himself no theory of accommodation to current beliefs can be sustained. The [[Fourth]] [[Gospel]] is comparatively free from the demonic element. [[Possession]] is thrice alluded to ( John 7:20; John 8:40; John 10:28 ) as a suggested explanation of Christ’s work and influence; but evil generally is traced back rather to the activity of the devil ( John 6:70 , where ‘a devil’ is not a demon, but the word is used metaphorically much as ‘Satan’ in Matthew 16:23 , John 13:2; John 13:27 ), whose subordinates fall into the background. The Synoptics, especially Lk., abound in references to demons, who are conceived, not as evil influences resting upon or working within a man, but as personal spirits besetting or even possessing him. The demon was said to enter into a man ( Luke 8:30 ) or certain animals ( Matthew 8:32 ), and to pass out ( Matthew 17:18 , Luke 11:14 ) or be cast out ( Matthew 9:34 ). This demoniacal possession is referred to as the cause of various diseases, the cases being preponderantly such as exhibit symptoms of psychical disease in association with physical (see Possession). St. [[Paul]] and the other writers in the NT evidently shared the views underlying the Synoptics. Possession so called is a familiar phenomenon to them, as it continued to be in the early years of the Church, though there is a marked disposition towards the Johannine view of a central source of evil. St. Paul speaks of doctrines emanating from devils ( 1 Timothy 4:1 , where the word should not be taken metaphorically). The devils of 1 Corinthians 10:20 were demigods or deposed idols. St. James recognizes the existence of a number of devils ( James 2:19 ), whose independence fit God is not complete. The [[Apocalypse]] ( Revelation 9:20; Revelation 16:14; Revelation 18:2 ) similarly speaks of a diverse and manifold activity, though again its derivation from a common source is frequent. In all these books the conception of devils seems to be giving way to that of the devil; the former gradually lose any power of initiative or free action, and become the agents of a great spirit of evil behind them. </p> <p> In the OT this process has advanced so far that the personal name [[Satan]] (wh. see) is used in the later books with some freedom, Asmodæus occurring in the same sense in [[Tob]] 3:8; Tob 3:17 . But in the NT the process is complete, and in every part the devil appears as a personal and almost sovereign spirit of evil, capable of such actions as cannot be explained away by the application of any theory of poetic or dramatic personification. It is he who tempted [[Christ]] (Matthew 4:1 ff., Luke 4:2 ff.), and in the parables sowed the tares ( Matthew 13:39 ) or snatched up the good seed ( Luke 8:12; cf. ‘the evil one’ of Matthew 13:19 ); and for him and his angels an appropriate destiny is prepared ( Matthew 25:41 ). According to Jn., the devil prompted the treason of [[Judas]] ( John 13:2 ), and is vicious in his lusts, a liar and a murderer ( John 8:44 ), a sinner in both nature and act ( 1 John 3:8; 1 John 3:10 ). He prolongs the tribulation of the faithful who do not yield to him ( Revelation 2:18 ); after his great fall ( Revelation 12:9 ) he is goaded by defeat into more venomous activity ( Revelation 12:12 ), but eventually meets his doom ( Revelation 20:10 ). Judges 1:9 preserves the tradition of a personal encounter with Michael; and St. Peter represents the devil as prowling about in search of prey ( 1 Peter 5:8 ), the standing adversary of man, baffled by Jesus ( Acts 10:38 ). To St. James ( James 4:7 ) the devil is an antagonist who upon resistance takes to flight. If ‘son of the devil’ ( Acts 13:10 ) is metaphorical, St. Paul considers his snare ( 1 Timothy 3:7 , 2 Timothy 2:26 ) and his wiles ( Ephesians 6:11 ) real enough. To give opportunity to the devil ( Ephesians 4:27 ) may lead to a share in his condemnation ( 1 Timothy 3:6 ). Death is his realm ( Hebrews 2:14 , Wis 2:24 ), and not a part of the original [[Divine]] order; though not inflicted at his pleasure, he makes it subservient to his purposes, and in its spiritual sense it becomes the fate of those who accept his rule. Such language, common to all the writers, and pervading the whole NT, allows no other conclusion than that the forces and spirits of evil were conceived as gathered up into a personal bead and centre, whose authority they recognized and at whose bidding they moved. </p> <p> This opinion is confirmed by the representation of the devil’s relation to men and to God, and by many phrases in which he is referred to under other names. He is the moral adversary of man (Matthew 13:39 , Luke 10:19 , Ephesians 4:27 , 1 Peter 5:8 ), acting, according to the OT, with the permission of God (cf. Job 1:9-12 ), though with an assiduity that shows the function to be congenial; but in the NT with a power of origination that is recognized, if watched and restrained. Hence he is called the ‘tempter’ ( Matthew 4:3 , 1 Thessalonians 3:5 ), and the ‘accuser’ of those who listen to his solicitation ( Revelation 12:10 ). In hindering and harming men he stands in antithesis to Christ ( 2 Corinthians 6:15 ), and hence is fittingly termed the evil and injurious one ( Matthew 6:13; Matthew 13:18 , John 17:15 , Ephesians 6:16 , 2 Thessalonians 3:3 , 1 John 2:13 f., 1Jn 3:12; 1 John 5:18 f. but in some of these passages it is open to contend that the word is not personal). [[Bent]] upon maintaining and spreading evil, he begins with the seduction of [[Eve]] ( 2 Corinthians 11:3 ) and the luring of men to doom ( John 8:44 ). Death being thus brought by him into the world ( Romans 5:12 , Wis 2:24 ), by the fear of it he keeps men in bondage ( Hebrews 2:14 ). He entices men to sin ( 1 Corinthians 7:5 ), as he enticed Jesus, though with better success, places every woful obstacle in the way of their trust in Christ ( 2 Corinthians 4:4 ), and thus seeks to multiply ‘the sons of disobedience’ ( Ephesians 2:2 ), who may be rightly called his children ( 1 John 3:10 ). In the final apostasy his methods are unchanged, and his hostility to everything good in man becomes embittered and Insatiable ( 2 Thessalonians 2:9 f., Revelation 20:7 f.). </p> <p> In regard to the devil’s relation to God, the degree of independence and personal initiative is less in the OT than in the NT, but nowhere is there anything like the exact co-ordination of the two. The representation is not that of a dualism, but of the revolt of a subordinate though superhuman power, patiently permitted for a time for wise purposes and then peremptorily put down. In Job 1:6 the devil associates himself with ‘the sons of God,’ and yet is represented as not strictly classed with them; he has the right of access to heaven, but his activity is subject to Divine consent. [[Another]] stage is marked in 1 Chronicles 21:1 , where the statement of 2 Samuel 24:1 is modified as though the devil worked in complete and unshackled opposition to God. In the [[Book]] of Enoch he is the ruler of a kingdom of evil, over which kingdom, however, the Divine sovereignty, or at least suzerainty, stands. The NT preserves the conception in most of its parts. God and the devil are placed in antithesis ( James 4:7 ); so ‘the power of darkness’ and ‘the kingdom of the [[Son]] of his love’ ( Colossians 1:13 ), as though the two were entirely distinct. The devil is the prince and personal head of the demons ( Mark 3:22 ). According to Jn., he is ‘the prince of this world’ ( John 12:31 ), and Jesus is contrasted with him ( John 8:42; John 8:44 , John 18:36 ), and outside the sphere of his influence ( Mark 14:30 ). St. Paul expresses similar views; the devil is ‘the god of this world’ or age ( 2 Corinthians 4:4 ), ‘the prince of the power of the air’ ( Ephesians 2:2 ), ruling over the evil spirits who are located in the sky or air ( Luke 10:18 , Revelation 12:9; cf. ‘heavenly places,’ Ephesians 6:12 ), and who are graded in orders and communities much like the spirits of good ( Ephesians 1:21 ). The dualism is so imperfect that Christ has but to speak and the demons recognize His superior authority. He is the stronger ( Luke 11:22 ), and can even now, under the limitations of the moral probation of men, frustrate the devil’s designs ( Luke 22:32 ), and destroy his works ( 1 John 3:8 ), and will eventually bring him to nought ( Hebrews 2:14 ). [[Already]] the triumph is assured and partially achieved ( John 16:11 , 1 John 4:4 ), and [[Christians]] share in it ( Romans 16:20 ). It becomes complete and final at the [[Parousia]] ( 1 Corinthians 15:26 , Psalms 110:1 ). </p> <p> The <em> personality of the devil </em> must consequently be regarded as taught by Scripture. He is not conceived as the original or only source of evil, but as its supreme personal representative. His existence, like that of evil itself, may be ascribed to the permissive will of God, with analogous limitations in each case. The psychical researches of recent years have tended to confirm the belief in spiritual existences, good and bad, and thereby to reduce a fundamental difficulty, which would otherwise attach also in a degree to the belief in the [[Holy]] Spirit. And the tradition of a revolt and fall of angels has this in its favour, that it fits in with the belief in devils and the devil, and provides a partially intelligible account of circumstances under which such a belief might take shape. It supplies the preceding chapters in the history, and enables the career to be traced from the first stage of moral choice through the process of hardening of purpose and increasing separation from God to the appropriate abyss at the close. The devil thus becomes a type of every confirmed evil-doer: and the patience and the righteousness of God are alike exemplified. </p> <p> R. W. Moss. </p>

<p> <em> Diabolus, </em> an evil angel. The word is formed from the French <em> diable, </em> of the [[Latin]] <em> diabolus, </em> which comes from the [[Greek]] διαβολος , which, in its ordinary acceptation, signifies <em> calumniator, traducer, </em> or <em> false accuser, </em> from the verb διαβαλλειν , <em> to calumniate, </em> &c; or from the ancient British <em> diafol. </em> Dr. [[Campbell]] observes, that, though the word is sometimes, both in the Old [[Testament]] and the New, applied to men and women, as traducers, it is, by way of eminence, employed to denote that apostate angel, who is exhibited to us, particularly in the New Testament, as the great enemy of [[God]] and man. In the two first chapters of Job, it is the word in the [[Septuagint]] by which the [[Hebrew]] שטן , <em> Satan, </em> or <em> adversary, </em> is translated. Indeed, the Hebrew word in this application, as well as the Greek, has been naturalized in most modern languages. [[Thus]] we say, indifferently, <em> the devil, </em> or <em> Satan; </em> only the latter has more the appearance of a proper name, as it is not attended with the article. There is, however, this difference between the import of such terms, as occurring in their native tongues, and as modernized in translations. In the former, they always retain somewhat of their primitive meaning, and, beside indicating a particular being, or class of beings, they are of the nature of appellatives, and make a special character or note of distinction in such beings. Whereas, when thus Latinized or Englished, they answer solely the first of these uses, as they come nearer the nature of proper names. Διαβολος is sometimes applied to human beings; but nothing is more easy than to distinguish this application from the more frequent application to the arch- apostate. One mark of distinction is, that, in this last use of the term, it is never found in the plural. When the plural is used, the context always shows that it refers to human beings, and not to fallen angels. It occurs in the plural only thrice, and that only in the epistles of St. Paul, </p> <p> 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3 . [[Another]] criterion whereby the application of this word to the prince of darkness may be discovered, is its being attended with the article. The term almost invariably is ο διαβολος . The excepted instances occur in the address of [[Paul]] to [[Elymas]] the sorcerer, Acts 13:10; and that of our Lord to the Pharisees, John 8:44 . The more doubtful cases are those in 1 Peter 5:8 , and Revelation 20:2 . These are all the examples in which the word, though used indefinitely or without the article, evidently denotes our spiritual and ancient enemy; and the examples in which it occurs in this sense with the article, are too numerous to be recited. </p> <p> <strong> 2. </strong> That there are angels and spirits, good and bad, says an eminent writer; that at the head of these last, there is one more considerable and malignant than the rest, who, in the form, or under the name, of a serpent, was deeply, concerned in the fall of man, and whose head, in the language of prophecy, the [[Son]] of Man was one day to bruise; that this evil spirit, though that prophecy be in part fulfilled, has not yet received his death's wound, but is still permitted, for ends to us unsearchable, and in ways which we cannot particularly explain, to have a certain degree of power in this world hostile to its virtue and happiness,—all this is so clear from Scripture, that no believer, unless he be previously "spoiled by philosophy and vain deceit," can possibly entertain a doubt of it. Certainly, among the numerous refinements of modern times, there is scarcely any thing more extraordinary than the attempt that has been made, and is still making, to persuade us that there really exists no such being in the world as the devil; and that when the inspired writers speak of such a being, all that they mean is, to personify the evil principle! A bold effort unquestionably; and could its advocates succeed in persuading men into the universal belief of it, they would do more to promote his cause and interest in the world than he himself has been able to effect since the seduction of our first parents. But to be armed against this subtle stratagem, let us attend to the plain doctrine of divine revelation respecting this matter. In the old Testament, particularly in the first two chapters of Job, this evil spirit is called Satan; and in the New Testament, he is spoken of under various titles, which are also descriptive of his power and malignity; as for example, he is called, "the prince of this world," John 12:31; "the prince of the power of the air," Ephesians 2:2; "the god of this world," 2 Corinthians 4:4; "the dragon, that old serpent, the devil," Revelation 20:2; "the wicked one," </p> <p> 1 John 5:19 . He is represented as exercising a sovereign sway over the human race in their natural state, or previous to their being enlightened, regenerated, and sanctified by the Gospel, Ephesians 2:2-3 . His kingdom is described as a kingdom of darkness; and the influence which he exercises over the human mind is called "the power," or energy, "of darkness," Colossians 1:13 . Hence believers are said to be "called out of darkness into marvellous light," 1 Peter 2:9 . Farther, he is said to go about "as a roaring lion, seeking its prey, that he may destroy men's souls," </p> <p> 1 Peter 5:8 . [[Christ]] says, "He was a murderer from the beginning, and abode not in the truth, because there is no truth in him; when he speaketh a lie, he speaketh of that which is his own, for he is a liar, and the father of it," John 8:44 . We are also taught that this grand adversary of God and man has a numerous band of fallen spirits under his control; and that both he and they are reserved under a sentence of condemnation unto the judgment of the great day, Judges 1:6; and that "everlasting fire," or perpetual torment, "is prepared for the devil and his angels," Matthew 25:41 . In these various passages of Scripture, and many others which might be added, the existence of the devil is expressly stated; but if, as our modern [[Sadducees]] affirm, nothing more is intended in them than a personification of the abstract quality of evil, the Bible, and especially the New Testament, must be eminently calculated to mislead us in matters which intimately concern our eternal interests. If, in inferring from them the existence of evil spirits in this world, we can be mistaken, it will not, be an easy matter to show what inference deduced from [[Scripture]] premises may safely be relied on. It ought not, however, to surprise [[Christians]] that attempts of this kind should be made. St. Paul tells us, that in his day there were "false apostles, deceitful workers, transforming themselves into the apostles of Christ; and no wonder," says he, "for [[Satan]] himself is transformed into an angel of light," 2 Corinthians 11:13-14 . </p> <p> <strong> 3. </strong> To the notion, that the [[Jews]] derived their opinions on this subject from the oriental philosophy, and that like the [[Persians]] they set up a rival god; it may be replied, that the [[Jewish]] notion of the devil had no resemblance to what the Persians first, and the [[Manicheans]] afterward, called the evil principle; which they made in some sort coordinate with God, and the first source of all evil, as the other is of good. For the devil, in the Jewish system, is a creature as much as any other being in the universe, and is liable to be controlled by omnipotence,—an attribute which they ascribed to God alone. </p> <p> <strong> 4. </strong> The arguments from philosophy against the existence of evil spirits are as frail as that which is pretended to be grounded upon criticism. For that there is nothing irrational in the notion of superior beings, is plain from this: that if there be other beings below us, there may be others above us. If we have demonstration of one Being at least who is invisible, there may be many other created invisible and spiritual beings. If we see men sometimes so bad as to delight in tempting others to sin and ruin, there may exist a whole order of fallen beings who may have the same business and the same malignant pleasure; and if we see some men furiously bent upon destroying truth and piety, this is precisely what is ascribed to these evil spirits. It is one of the serious circumstances of our probation on earth, that we should be exposed to this influence of Satan, and we are therefore called to "watch and pray that we enter not into temptation." </p> <p> <strong> 5. </strong> The establishment of the worship of devils so general in some form throughout a great part of the [[Heathen]] world, is at once a painful and a curious subject, and deserves a more careful investigation than it has received. In modern times, devil-worship is seen systematized in Ceylon, Burmah, and many parts of the East Indies; and an order of devil-priests exists, though contrary to the Budhist religion, against the temples of which it sets up rival altars. </p> <p> Mr. Ives, in his travels through Persia, gives the following curious account of devil-worship: "These people (the Sanjacks, a nation inhabiting the country about Mosul, the ancient Nineveh) once professed Christianity, then Mohammedanism, and last of all devilism. They say it is true that the devil has at present a quarrel with God; but the time will come when, the pride of his heart being subdued, he will make his submission to the Almighty; and, as the [[Deity]] cannot be implacable, the devil will receive a full pardon for all his transgressions, and both he, and all those who paid him attention during his disgrace, will be admitted into the blessed mansions. This is the foundation of their hope, and this chance for heaven they esteem to be a better one than that of trusting to their own merits, or the merits of the leader of any other religion whatsoever. The person of the devil they look on as sacred; and when they affirm any thing solemnly, they do it by his name. All disrespectful expressions of him they would punish with death, did not the Turkish power prevent them. Whenever they speak of him, it is with the utmost respect; and they always put before his name a certain title corresponding to that of highness or lord." The worshippers of the devil mentioned by Ives were also found by Niebuhr in the same country, in a village between [[Bagdad]] and Mosul, called Abd-el-asis, on the great Zab, a river which empties itself into the Tigris. This village, says he, is entirely inhabited by people who are called Isidians, and also Dauasin. As the Turks allow the free exercise of religion only to those who possess sacred books, that is, the Mohammedans, Christians, and Jews, the Isidians are obliged to keep the principles of their religion very secret. They therefore call themselves Mohammedans, Christians, or Jews, according to the party of him who inquires what their religion is. Some accuse them of worshipping the devil under the name of Tschellebi; that is, Lord. Others say that they show great reverence for the sun and fire, that they are unpolished Heathens, and have horrid customs. I have also been assured that the Dauasins do not worship the devil; but adore God alone as the [[Creator]] and [[Benefactor]] of all mankind. They will not speak of Satan, nor even have his name mentioned. They say that it is just as improper for men to take a part in the dispute between God and a fallen angel, as for a peasant to ridicule and curse a servant of the pacha who has fallen into disgrace; that God did not require our assistance to punish Satan for his disobedience; it might happen that he might receive him into favour again; and then we must be ashamed before the judgment seat of God, if we had, uncalled for, abused one of his angels: it was therefore the best not to trouble one's self about the devil; but endeavour not to incur God's displeasure ourselves. When the Isidians go to Mosul, they are not detained by the magistrates, even if they are known. The vulgar, however, sometimes attempt to extort money from them. When they offer eggs or butter to them for sale, they endeavour first to get the articles into their hands, and then dispute about the price, or for this or other reasons to abuse Satan with all their might; on which the Dauasin is often polite enough to leave every thing behind, rather than hear the devil abused. But in the countries where they have the upper hand, nobody is allowed to curse him, unless he chooses to be beaten, or perhaps even to lose his life. </p>

<p> Job 1:6 (a) (Satan). As a mighty commander-in-chief of all evil forces [[Satan]] was and is permitted to come before GOD to accuse the believers. (See also Revelation 12:10). </p> <p> Matthew 12:24 (a) (Beelzebub). This name describes a false leader who is occupied with a clean-up campaign of the soul. Under this name the devil seeks to get his followers to put away evil habits and wicked ways and became a clean, upright, moral person. This person remains a lost sinner, although the devil has enabled him to put away many evil characteristics. </p> <p> Matthew 12:29 (b) (Strong Man). Here the Lord JESUS refers to the devil as one who has mighty power and is able to hold his followers firmly a prisoner in his grasp. He does this by tradition, by fear, by wrong teaching, and by ignorance. </p> <p> 2 Corinthians 11:14 (a) (Angel of Light). The devil is very clever at presenting various and sundry religions to deceive human hearts. He brings about a new religion which claims to give light to those who believe and follow the teachings of that false leader. The devil seems to be a heavenly person in this role. He presents a method of living that is clean, upright, moral and attractive, but which eliminates CHRIST JESUS and Calvary. </p> <p> Ephesians 2:2 (a) (Prince). As a prince the devil seeks to obtain the throne of the heart and become a king. He wants to rule this world and render no account to GOD. Somehow the GOD of [[Heaven]] has permitted Satan to have pretty much his own way in the lives of individuals and in the affairs of nations. </p> <p> 1 Peter 5:8 (a) (Lion). Under this title the devil is presented as one who is fierce, strong, malicious and cruel. In this character he is contrasted with the angel of light in2Co 11:14. The lion character may be seen emanating from Moscow. The angel of light character may be seen emanating from Mrs. Eddy at Boston. </p> <p> Revelation 9:11 (b) (Apollyon). This word and the [[Hebrew]] word Abaddan describe the devil as being the sovereign ruler over sin, and able to deceive the world, whereby many are sent down to hell. </p> <p> Revelation 12:9 (a) (Dragon). The devil is presented in this horrible character as one who has no regard whatever for the lives nor the property of those with whom he comes in contact. This characteristic of the devil is perfectly exhibited in the history of the [[Roman]] [[Catholic]] Church. </p> <p> Revelation 12:9 (a) (Serpent). The cunning of the devil and his clever subtlety is compared to the snake. By beautiful phraseologies and clever manipulation of the [[Scriptures]] he entices many to follow his wicked ways, thus deceiving them into hell. </p>

<p> (ὁ Διάβολος, of which the English term is but a variation). This term signifies one who travesties another's character for the purpose of injuring it, a slanderer, and is sometimes applied to any calumniator, e.g. a gossip- monger (1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3); but it is spoken especially, by way of eminence, of the arch enemy of man's spiritual interest, whom the [[Jews]] represented as continually impugning the character of saints before [[God]] (comp. Job 1:6; Revelation 12:10; Zechariah 3:1). (See [[Accuser]]). In 1 Peter 5:8, he is expressly called "the accuser (ἀντίδικος ) "of the brethren," with a reference to forensic usages. (See [[Advocate]]). The word is found in the plural number and adjective sense in 1 Timothy 3:11; 2 Timothy 3:3; and Titus 2:3. In all other cases it is used with the article as a descriptive name of Satan, except that in John 6:70, it is applied to [[Judas]] (as "Satan' to Peter in Matthew 16:23), because they — the one permanently, and the other for the moment — were doing Satan's work. (On John 11:31, see Engelhard's Commentatio, Erf. 1794; "Hane, Schriferkl. p. 51-75; on Hebrews 2:14, Anon. [[De]] Diabolo, Gö tt. 1784; Oestmann, De loco 1 Peter 5:8, Gryph. 1816). The name describes him as slandering God to man, and man to God. (See [[Diabolus]]). </p> <p> a. The former work is, of course, a part of the great work of temptation to evil; and is not only exemplified, but illustrated, as to its general nature and tendency, by the narrative of [[Genesis]] in. We find there that its essential characteristic is the representation of God as an arbitrary and selfish ruler, seeking his own good, and not that of his creatures. The effect is to stir up in man the spirit of freedom to seek a fancied independence; and it is but a slight step further to impute falsehood or cruelty to God. The success of the devil's slander is seen, not only in the scriptural narrative of the Fall, but in the corruptions of most mythologies, and especially in the horrible notion of the divine φθόνος, or envy, which ran through so many (see, e.g. Herod. 1:32; 7:46). The same slander is implied rather than expressed in the temptation of our Lord, and is overcome by the faith which trusts in God's love even where its signs may be hidden from the eye (comp. the unmasking of a similar slander by Peter in Acts 5:4). </p> <p> b. The other work, the slandering or accusing of man before God, is, as it must naturally be, unintelligible to us. The All-seeing [[Judge]] can need no accuser, and the All- [[Pure]] could, it might seem, have no intercourse with the [[Evil]] One. But, in truth, the question touches on two mysteries, the relation of the [[Infinite]] to the finite spirit, and the permission of the existence of evil under the government of him who is "the Good." ‘ As a part of these it must be viewed — to the latter especially it belongs; and this latter, while it is the great mystery of all, is also one in which the facts are proved to us by incontrovertible evidence. (See [[Satan]]). </p> <p> The word "devil" also often stands, but improperly, in our version as a rendering of δαίμων, an impure spirit from the other world acting upon a human being. (See [[Daemon]]). </p> <p> In Leviticus 17:7, the word translated "devil" is שָׂעַיר (saï r´, hairy), ordinarily a "goat," but rendered "satyr" in Isaiah 13:21; Isaiah 34:14; probably alluding to the wood-daemons, resembling he-goats, supposed to live in deserts, and which were an object of idolatrous and beastly worship among the heathen. (See [[Satyr]]). The term rendered "devil" in Deuteronomy 32:17; Psalms 106:37, is שֵׁד (shed, properly lord, Sept. and Vulg. demon), an idol, since the Jews regarded idols as demons that caused themselves to be worshipped by men. (See [[Idolatry]]). </p> <p> The belief of the Hebrews down to the [[Babylonian]] exile seems but dimly to have recognized either [[Satan]] or daemons, at least as a dogmatic tenet, nor had it any occasion for them, since it treated moral evil as a properly human act (comp. Genesis 3), and always as subjective and concrete, but regarded misfortune, according to teleological axioms, as a punishment deserved on account of sin at the hands of a righteous God, who inflicted it especially by the agency of one of his angels (2 Samuel 24:16; comp. 2 Kings 19:35), and was accordingly looked upon as the proper author of every afflictive dispensation (Amos 3:6). Apparitions were part of the popular creed: there were beings inimical to mankind inhabiting solitudes, but not yet adopted in the association of religious ideas. (See Spectre). </p> <p> The [[Azazel]] (q.v.) is thought by many to have been held to be such a daemon; yet, if we grant even this, it still remains but an isolated being, one might almost say, a mere liturgical idea. Nevertheless, it cannot be denied that these representations were fitted to serve as introductory to dogmatic daemonology, when the belief was eventually carried out to its full conclusion. The period of the exile is the time of this development; and when also the Medo-Persian tenets of [[Ahriman]] and his emanations came into direct contact with the [[Israelitish]] faith, they exerted so powerful an influence in drawing out the national conceptions that the [[Amshaspands]] of the [[Zend-Avesta]] (q.v.) are strongly reflected in the [[Jewish]] angelology. Earlier, indeed, a Satan, so called by way of eminence, occasionally appears as the malicious author of human misfortune, but only under the divine superintendence: e.g. he incites [[David]] to a sinful act (1 Chronicles 21:1); casts suspicions upon Job's piety (Job 1:6 sq.), and, with Jehovah's permission, inflicts upon him a lot gradually more severe to the utmost point of endurance; appears as the mendacious impeacher (ὁ κατήγωρ, Revelation 12:10) of the high-priest Joshua before the [[Angel]] of God, but draws upon himself the divine malediction (Zechariah 3:1 sq.). [[Yet]] in all this he is as little like the Ahriman of the Zend-Avesta (Rhode, Heil. Sage, p. 182 sq.; Matthai, Religionsglaube d. Apostel, II, 1:171 sq.; Creuzer, Symbol. 1:705) as an indifferent prosecuting attorney-general or judicial superintendent commissioned by Jehovah: ill-will actuates him, and desire for the misery of the pious. [[Daemons]] are not mentioned in the canonical books of the Old Test., unless (with many interpreters) we understand "the host of the high ones" in Isaiah 24:21 (צְבָא הִמָּרוֹם, army of the lofty, comp. Daniel 8:10), of the evil angels (comp. Isaiah 14:12), and interpret the whole passage as referring to their punishment. (See [[Lucifer]]). </p> <p> "In the Apocrypha, the old [[Hebrew]] notion of Jehovah's angels who allot disaster occurs but partially, and in case mishap overtakes the enemies of the pious, the angels are alluded to as auxiliaries and friends of the latter (2 [[Maccabees]] 15:23 sq.), although we may search in vain such passages for a single mention of daemons. On the other hand, the books of [[Tobias]] and [[Baruch]] are full of representations concerning them (δαιμόνια ), while they never refer to Satan. These beings dwell in waste places (Baruch 4:35; [[Tobit]] 8:3; comp. Sept. at Isaiah 13:21; Isaiah 34:14); also; ruins (Gemara, Berachoth, p. 16, Rabe's trans.; they are the heathen gods, Baruch 4:7; comp. Sept. at Psalms 95:5; 1 Corinthians 10:20); but mingle among men, take their abode in them as tormenting spirits (Tob. vi, 9), and can only be expelled by mystical means (Tob. 6:20). One of them, [[Asmodaeus]] (q.v.), is licentious (on the lust of daemons as being signified in Genesis 6:2, see the book of Enoch, ch. vii, and the Testam. Reuben, c. 5, in Fabricii Pseudepigr. V. T. 1:530), falls in love with a beautiful maiden, and through jealousy kills her seven successive bridegrooms on the wedding night (Tobit 3:8; comp. 6:15). In the took of [[Wisdom]] (ii. 24), the devil (ὁ διάβολος ) comes plainly forward as an interpretation of the serpent that seduced [[Eve]] (Genesis in; the [[Targum]] of [[Jonathan]] actually names, at Genesis 3:6, [[Sammael]] as the "angel of death," מִלְאִךְ מוֹתָא : see Gerlach, De angelo mortis, Hal. 1734), and here the Zend-avestic parallel becomes more evident (the serpent was a symbol of Ahriman, Creuzer, Symbol. 1:724). [[Josephus]] knows nothing of Satan, but daemons (δαίμονες or δαιμόνια ), souls of dead men (War, 7:6, 3), are with him tormenting spirits, which take possession of men (ib.), and inflict upon them severe, incurable diseases, particularly of a psychical character (Ant. 6:8, 2; 11, 3, in explanation of 1 Samuel 16:14). Their expulsion can be effected (see Gemara, Berachoth, p. 28, Rabe's tr.) by magical formulae (Ant. 8:2, 5) and mystical means (War, 7:6, 3). Such daemoniacs (δαιμονιζόμενοι ) are, as is well known, mentioned in the gospels, and [[Jesus]] restored many of them by a simple word. (See [[Possessed]] (With A Devil).) </p> <p> But perhaps the daemonology of the New Test. is exhibited in a more strictly dogmatic light than any other. The daemons have Satan as their chief (ἄρχων, Matthew 12:24), dwell in men as "unclean spirits" (πνεύματα ἀκάθαρτα or πονηρά, Matthew 12:43; Luke 8:2; Luke 10:20; Luke 11:24; Ephesians 6:12; one inferior to the other, Luke 11:26), and induce maladies as "spirits of infirmities"' (πνεύματα ἀσθηνειῶν, Luke 8:2; Luke 13:11; comp. 1 Corinthians 5:5; 1 Timothy 1:20). They appear in association with Satan in the [[Apocalypse]] (Revelation 12:7; Revelation 12:9; Revelation 16:13 sq.). Satan himself (ὁ Σατανᾶς, ὁ Διάβολος, ὁ πονηρός, Βεελζεβούλ, (See [[Beelzebub]]), Βελίαλ [בְּלַיִּעִל ] or Βελίαρ, 2 Corinthians 6:15 (See [[Belial]]) ), is the originator of all wickedness and mischief (Luke 10:19; Luke 13:16; Luke 22:31; Acts 5:3; 2 Corinthians 11:3; Ephesians 2:2), therefore the opponent (ὁ ἐχθρος ) of the kingdom of God (Matthew 13:39; Luke 10:18; Luke 22:3 sq.; for whose subjugation [[Christ]] came, John 12:31; John 14:30; John 16:11), and the tempter (ὁ πειράζων ) of the faithful (1 Corinthians 7:5; 1 Thessalonians 3:5; 1 Peter 5:8 sq.), as Jesus himself was tempted by him in the beginning of his ministry (Matthew 4). Satan's first act towards mankind was the leading of Eve into sin (2 Corinthians 11:3; comp. Revelation 12:9; John 8:44), and so he became the originator and king of death (1 Corinthians 15:26; Hebrews 2:14; the Sammaell', סַמָּאֵל, of the later Jews, see Buxtorf, Lex. Chald. col. 1495). He and his angels (Revelation 12:9; comp. 2 Corinthians 12:7), i.e. apparently the daemons, were originally created good (inasmuch as from the hand of God only good can come, but against him, the [[Creator]] of the universe, no opposing being could originally exist); but through their own fault they fell (John 8:44 [?]; 2 Peter 2:4; Judges 1:6); yet they rule in the kingdom of darkness (Ephesians 6:12; comp. Colossians 1:13; roving about in the atmosphere, Ephesians 2:2), as well as over all mankind alienate from God (ὁ κόσμος, as κοσμοκράτορες, Ephesians 6:12; but Satan as ἄρχων τοῦ κόσμου τούτου or θεὸς τοῦ αἰῶνος τούτου, John 12:31; John 14:30; John 16:11; 2 Corinthians 4:4; Ephesians 2:2), although destined to a future fearful sentence (2 Peter 2:4; Judges 1:6), when Christ shall appear to overthrow the kingdom of Satan (1 John 2:8); indeed, Satan has already through him received his condemnation (John 12:31; John 16:11; comp. Hebrews 2:14). The later speculations of the Jews on the subject of Satan and daemons may be seen in Eisenmenger (Entdeckt. Judenth. ii, c. 8, p. 408 sq.). The [[Targums]] often introduce Satan into the O.T. text; in fact, whenever an opportunity presents itself (e.g. Jonath. on Exodus 32:19; Leviticus 9:2). On this subject, see especially Mayer, Historia Diaboli (2d ed. Tub. 1780); Ode, De angelis (Traj. ad Rh. 1739), sect. 4, p. 463 sq.; Schmidt, in his Biblioth. fiur Krit. u. Exegese, 1:525 sq. ("Comparison of the New.-Test. daemonology with the Zendic books"); Winzer, De daemonologia in N.T. proposita (Viteb. 1812, Lips. 121, incomplete); Matthai, Religionsglaube der Apostel, II, 1:98 sq.; Colln, Bibl. Theol. 1:423 sq.; 2:69 sq.; 229 sq.; M. Stuart, in the Bibliotheca [[Sacra]] (1843), 1:120 sq. (See [[Angel]]); (See [[Exorcism]]); (See [[Satan]]). </p>