Difference between revisions of "Devil"

<p> (Greek) "the accuser" or "the slanderer" (&nbsp;Job 1:6-11; &nbsp;Job 2:1-7; &nbsp;Revelation 12:10). In Hebrew Satan means "adversary." The two-fold designation marks the two-fold objects of his malice - the [[Gentiles]] and the Jews. There is one one Devil, many "demons" as KJV ought to translate the plural. Devil is also used as an adjective. &nbsp;1 Timothy 3:11, "slanderers"; &nbsp;2 Timothy 3:3, "false accusers." Peter when tempting Jesus to shun the cross did Satan's work, and therefore received Satan's name (&nbsp;Matthew 16:23); so Judas is called a "devil" when acting the Devil's part (&nbsp;John 6:70). Satan's characteristic sins are lying (&nbsp;John 8:44; &nbsp;Genesis 3:4-5); malice and murder (&nbsp;1 John 3:12; Genesis 4); pride, "the condemnation of the Devil," by which he "lost his first estate" (&nbsp;1 Timothy 3:6; &nbsp;Job 38:15; &nbsp;Isaiah 14:12-15; &nbsp;John 12:31; &nbsp;John 16:11; &nbsp;2 Peter 2:4; &nbsp;Judges 1:1:6). </p> <p> He slanders God to man, and man to God (Genesis 3; Zechariah 3). His misrepresentation of God as one arbitrary, selfish, and envious of His creature's happiness, a God to be slavishly-feared lest He should hurt, rather than filially loved, runs through all pagan idolatries. This calumny is refuted by God's not sparing His only begotten Son to save us. His slander of good men, as if serving God only for self's sake, is refuted by the case of "those who lose (in will or deed) their life for Christ's sake." Demons, "knowing ones," from a root ''Daemi'' , to know, are spirits who tremble before, but love not, God (&nbsp;James 2:19), incite men to rebellion against Him (&nbsp;Revelation 16:14). "Evil spirits" (&nbsp;Acts 19:13; &nbsp;Acts 19:15) recognize Christ the Son of God (&nbsp;Matthew 8:29; &nbsp;Luke 4:41) as absolute Lord over them, and their future Judge; and even flee before exorcism in His name (&nbsp;Mark 9:38). </p> <p> As "unclean" they can tempt man with unclean thoughts. They and their master Satan are at times allowed by God to afflict with bodily disease (&nbsp;Luke 13:16): "Satan hath bound this woman these eighteen years" with "a spirit of infirmity," so that she was "bowed together." Scripture teaches that in idolatry the demons are the real workers behind the idol, which is a mere "nothing." Compare &nbsp;1 Corinthians 10:19-21; &nbsp;1 Timothy 4:1; &nbsp;Revelation 9:20. Compare &nbsp;Deuteronomy 32:17, Hebrew '''''Sheedim''''' , "lords" (&nbsp;1 Corinthians 8:5); &nbsp;Acts 16:16, "a spirit of divination" (Greek of Python, an idol); &nbsp;Acts 17:18, "a setter forth of strange gods" (Greek: demons); &nbsp;2 Chronicles 11:15; &nbsp;Psalms 106:37; &nbsp;Leviticus 17:7. [[Idolatry]] is part of the prince of this world's engines for holding dominion. </p> <p> Our word "panic," from the idol Pan, represented as Satan is, with horns and cloven hoofs, shows the close connection there is between the idolater's slavish terror and Satan his master. The mixture of some elements of primitive truth in paganism accords with Satan's practice of foiling the kingdom of light by transforming himself at times into an "angel of light." [[Error]] would not succeed if there were not some elements of truth mixed with it to recommend it. [[Corrupting]] the truth more effectually mars it than opposing it. Satan as [[Beelzebub]] (&nbsp;Matthew 12:24-30) is at the head of an organized kingdom of darkness, with its "principalities and powers" to be "wrestled" against by the children of light. For any subordinate agent of this kingdom, man or demon, to oppose another agent would be, reasons Christ, a division of Satan against Satan (involving the fall of his kingdom), which division Satan would never sanction (&nbsp;Ephesians 6:12-13). </p> <p> [[Demons]] are "his angels" (&nbsp;Matthew 25:41; &nbsp;Revelation 12:7; &nbsp;Revelation 12:9). Natural science can give no light when we come to the boundary line which divides mind from matter. The Bible-asserted existence of evil among angels affords no greater difficulty than its manifest existence among men. As surely as Scripture is true, personality is as much attributed to them as it is to men or to God. Possession with or by a demon or demons is distinctly asserted by Luke (&nbsp;Luke 6:17-18), who as a "physician" was able to distinguish between the phenomena of disease and those of demoniac possession. The Spirit of God in the evangelists would never have sanctioned such distinction, or left people under a superstitious error, not merely connived at but endorsed, if the belief were really false. There is nothing wrong in our using the word "lunacy" for madness; but if we described its cure as the moon's ceasing to afflict, or if the doctor addressed the moon commanding it to leave the patient alone, it would be a lie (Trench, Miracles, 153). </p> <p> In &nbsp;Matthew 4:24, "those possessed with demons" are distinguished from "those lunatic" (probably the epileptic, but even this caused by a demon: &nbsp;Mark 9:14, etc.). Demons spoke with superhuman knowledge (&nbsp;Acts 16:16); recognized Jesus, not merely as son of David (which they would have done had their voice been merely that of the existing Jewish superstition), but as "Son of God" (&nbsp;Matthew 8:29). Our Lord speaks of the disciples' casting out of demons as an installment or earnest of the final "fall" of Satan before the kingdom of Christ (&nbsp;Luke 10:18). People might imagine the existence of demons; but swine could only be acted on by an external real personal agent; the entrance of the demons into the swine of Gadara, and their consequent drowning, prove demons to be objective realities. </p> <p> [[Seeing]] that physical disease itself is connected with the introduction of evil into the world, the tracing of insanity to physical disorganization only partially explains the phenomena; mental disease often betrays symptoms of a hostile spiritual power at work. At our Lord's advent as Prince of Light, Satan as prince of darkness, whose ordinary operation is on men's minds by invisible temptation, rushed into open conflict with His kingdom and took possession of men's bodies also. The possessed man lost the power of individual will and reason, his personal consciousness becoming strangely confused with that of the demon in him, so as to produce a twofold will, such as we have in some dreams. [[Sensual]] habits predisposed to demoniac possession. In pagan countries instances occur wherein Satan seemingly exercises a more direct influence than in [[Christian]] lands. [[Demoniac]] possession gradually died away as Christ's kingdom progressed in the first centuries of the church. There are four gradations in Satan's ever-deepening fall. </p> <p> '''(1)''' He is deprived of his heavenly excellency, though still having access to heaven as man's accuser (Job 1-2), up to Christ's ascension. All we know of his original state as an archangel of light is that he lost it through pride and restless ambition, and that he had some special connection, possibly as God's vicegerent over this earth and the animal kingdom; thereby we can understand his connection and that of his subordinate fallen angels with this earth throughout Scripture, commencing with his temptation of man to his characteristic sin, ambition to be "as gods knowing good and evil;" only his ambition seems to have been that of power, man's that of knowledge. His assuming an animal form, that of a serpent, and the fact of death existing in the pre-Adamite world, imply that evil probably was introduced by him in some way unknown to us, affecting the lower creation before man's creation. As before Christ's ascension heaven was not yet fully open to man (&nbsp;John 3:13), so it was not yet shut against Satan. The old dispensation could not overcome him (compare Zechariah 3). </p> <p> '''(2)''' From Christ to the millennium he is judicially cast out as "accuser" of the elect; for Christ appearing before God as our [[Advocate]] (&nbsp;Hebrews 9:24), Satan the accusing adversary could no longer appear against us (&nbsp;Romans 8:33-34). He and his angels range through the air and the earth during this period (&nbsp;Ephesians 2:2; &nbsp;Ephesians 6:12). "Knowing that he hath but a short time" (Revelation 12), in "great wrath" he concentrates his power on the earth, especially toward the end, when he is to lose his standing against [[Israel]] and expulsion shall be executed on him and his by [[Michael]] (&nbsp;Revelation 12:7-9; &nbsp;Daniel 12:1; Zechariah 3, where Joshua the high priest represents "Jerusalem," whose "choice" by the Lord is the ground of the Lord's rebuke to Satan). </p> <p> '''(3)''' He is bound at the eve of the millennium (&nbsp;Revelation 20:1-3). Having failed to defeat God's purpose of making this earth the kingdom of Christ and His transfigured saints, by means of the beast, the harlot, and finally Antichrist, who is destroyed instantly by Christ's manifestation in glory, Satan is bound in the bottomless pit for a thousand years during which he ceases to be the persecutor or else seducer of the church and "the god and prince of the world" that "lieth in the wicked one." </p> <p> '''(4)''' At its close, being loosed for a while, in person Satan shall head the last conspiracy against Christ (permitted in order to show the security of believers who cannot fall as Adam fell by Satan's wiles), and shall be finally cast into the lake of life forever (&nbsp;Revelation 20:7-10). As the destroyer, he is represented as the "roaring lion seeking whom he may devour" (&nbsp;1 Peter 5:8). As the deceiver he is the "serpent." Though judicially "cast down to hell" with his sinning angels, "and delivered into chains of darkness to be reserved unto judgment" (&nbsp;2 Peter 2:4), he is still free on earth to roam to the length of his chain, like a chained dog, but no further. He cannot hurt God's elect; his freedom of range in the air and on earth is that of a chained prisoner under sentence. </p>

<p> Old Testament The Old Testament centers on the unique nature of Yahweh, the God of Israel, as the only true God. It speaks of an opposing, personal power of evil in only a few places and uses diverse language to refer to this evil power. The most familiar term is Satan. Satan is a Hebrew common noun meaning, “the accuser” or “the adversary.” The word can refer to human adversaries (&nbsp;1 Samuel 29:4; &nbsp;2 Samuel 19:22; 1Kings 11:14,&nbsp;1 Kings 11:23 ). An angel or messenger of God can serve as a satan (&nbsp;Numbers 22:22 ). &nbsp;Psalm 109:6 apparently describes the human accuser in a trial [[(Nas; Niv; Nrsv]] ) despite a traditional interpretation as Satan (KJV). </p> <p> As a figure of evil the word satan appears in &nbsp;Job 1:1;b12 and &nbsp; Zechariah 3:1-2 . The Hebrew construction with the definite article in these passages does not appear to represent a personal name. Rather it is a title for one of the beings attending the heavenly council. In Zechariah and &nbsp;Job 1–2 the satan appears as God's agent and minister who seeks to bring charges against individual people before God and the heavenly court. Here the satan is “the accuser.” He made a wage with God using Job as the stake. He acted, however, with the express permission of God and kept within the limits which God fixed for him (&nbsp; Job 1:6 ,Job 1:6,&nbsp;1:12; &nbsp;Job 2:6 ). He unsuccessfully accused Joshua, the priest, before God (&nbsp;Zechariah 3:1-2 ). Satan appears without the definite article and is thus certainly a personal name in &nbsp;1 Chronicles 21:1 . He provoked David to take a census of Israel. In the parallel passage, God in His anger told David to number Israel (&nbsp;2 Samuel 24:1 ). </p> <p> In &nbsp;Genesis 3:1 the subtle serpent coaxed Eve to get her husband to join her in disobeying God. This brought a curse upon the serpent so that it crawls on its belly, eats dust, and is more cursed than any other animal (&nbsp; Genesis 3:14 ). Its weapon against the woman is to bruise the heel of woman's seed (&nbsp;Genesis 3:14 ). &nbsp;Revelation 12:9 reveals that the serpent is Satan. </p> <p> The Old Testament uses other language to talk about evil influencing human actions. &nbsp;Judges 9:23 refers to God sending an “evil spirit between [[Abimelech]] and the men of Shechem.” The “Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him” (&nbsp; 1 Samuel 16:14 ). This evil spirit came and went from Saul (&nbsp;1 Samuel 16:23; compare &nbsp;1 Samuel 18:10; &nbsp;1 Samuel 19:9 ). &nbsp;1 Kings 22:21 speaks of a “lying spirit” going out from the heavenly council to false prophets. Such language maintains the unique claim of God to be the only God and testifies to His sovereign rule over all earthly activities. It hints at a personal power opposed to God without describing the origin or nature of this power. The Old Testament makes clear the satanic opposition humans face in this world as they try to obey God. </p> <p> New Testament God led New Testament authors to a much more clear-cut teaching about Satan. The New Testament recognizes Satan as a personal reality distinct from human wills. Satan is a major factor in causing evil situations and in tempting people to evil actions. The New Testament avoids identifying evil with the direct will of God, but evil is always subordinate to God. </p> <p> Satan abides in hell, which was expressly prepared—apparently by God—for Satan and his angels (&nbsp;Matthew 25:41 ). Satan rules over the demons, indicating a political power structure (&nbsp;Mark 3:22 ). Satan has messengers to afflict God's servants (&nbsp;2 Corinthians 12:7 ). He dared ask even the son of God to worship him as he tempted Jesus (&nbsp;Matthew 4:9 ). Jesus could call Satan the “ruler of this world” but only as He spoke of Satan's judgment and defeat (&nbsp;John 12:31; &nbsp;John 16:11 ) because he does not have power over Jesus (&nbsp;John 14:30 ). Thus the devil rules on earth only as people let him. Compare &nbsp;Ephesians 2:2; &nbsp;1 John 5:19 . People can escape his power through prayer for deliverance from evil (&nbsp;Matthew 6:13; compare &nbsp;John 17:15 ). In that case, Satan is limited to being the “prince of the devils” (&nbsp;Matthew 9:34 ). As such he and his demonic companions have power to cause human illness (&nbsp;Matthew 17:5-18; &nbsp;Luke 13:16 ). See &nbsp;Luke 22:3 ). Those who do not believe and follow Jesus cannot claim God as Father. Satan is their father (&nbsp;John 8:44; &nbsp;Acts 13:10 ), for only Satan has been a murderer from the beginning and the father of lies (&nbsp;John 8:44 ) as opposed to Jesus who is the Truth. Compare &nbsp;Acts 5:3 . Even one who followed Jesus most closely and recognized His role as [[Messiah]] could be called, “Satan” for seeking to prevent Jesus from carrying out His role as [[Suffering]] [[Servant]] (&nbsp;Mark 8:33 ). Satan constantly tries to snatch God's word from those who hear it (&nbsp;Matthew 13:19 ). The church can be commanded to hand an immoral member over to Satan for discipline resulting in final salvation (&nbsp;1 Corinthians 5:5; compare &nbsp;1 Timothy 1:20 ). Satan constantly seeks to tempt and outwit believers (&nbsp;1 Corinthians 7:5; &nbsp;2 Corinthians 2:11; &nbsp;1 Timothy 3:6-7; &nbsp;1 Timothy 5:15; &nbsp;2 Timothy 2:26 ), often pretending to be what he is not (&nbsp;2 Corinthians 11:14 ). He does everything possible to hinder Christian ministry (&nbsp;2 Corinthians 12:7; &nbsp;1 Thessalonians 2:18 ). Believers, on the other hand, are warned even in their anger not to give Satan a foothold to tempt them (&nbsp;Ephesians 4:27 ). They must use all efenses possible against him (&nbsp;Ephesians 6:11 ). People can turn from Satan to find forgiveness and salvation (&nbsp;Acts 26:18 ). The constant use of violence and deceit by Satan requires that believers manifest courage and extreme vigilance (&nbsp;James 4:7; &nbsp;1 Peter 5:8-9 ). </p> <p> The New Testament, as the Old, avoids talking of the absolute origin of Satan. It does talk of “angels that sinned” (&nbsp;2 Peter 2:4 ) and “angels which kept not their first estate” (&nbsp;Jude 1:6 ). </p> <p> Satan is not eternal. Satan faces God's judgment as seen in the discussion of the “ruler of this world” above. The church has concrete evidence of Satan's defeat in the experience of the disciples in their first mission efforts. By speaking in Jesus' name, the disciples subjected demons, leading Jesus to say, “I beheld Satan as lightning fall from heaven” (&nbsp;Luke 10:18 ). Jesus gave His followers power over the enemy, that is over Satan (&nbsp;Luke 10:19 ). &nbsp;Revelation 12:1 connects the birth of Jesus with a heavenly battle in which Satan and his angels were cast from heaven “into the earth” (&nbsp; Revelation 12:9 ). The “blood of the Lamb” and the testimony of faithful disciples overcame Satan. Still for a “short time” (&nbsp;Revelation 12:12 ) Satan will exercise his great wrath on earth. Thus the current age is an age of warfare between Satan and Christ's disciples, but the ultimate victory is sure. Christ in His death has destroyed Satan, who holds the power of death and causes people to fear death (&nbsp;Hebrews 2:14 ). </p> <p> In summary, the New Testament teaches that Satan and his demonic allies are not coequal with God. He is a created being who had rebelled against God and can tempt—but not force—humans to join in his rebellion. The main concern of the Bible is not with the devil but with God and the gospel of His grace. In His life, death, and resurrection Jesus Christ has overcome the demonic forces. In the end Satan and his angels will be completely overcome, for Jesus came into the world to “destroy the works of the devil” (&nbsp;1 John 3:8 ). The cross won a decisive victory over Satan (&nbsp;Colossians 2:15 ). This victory insured that countless numbers would be delivered from the dominion of darkness and transferred to the kingdom of Christ (&nbsp;Colossians 1:13 ). </p> <p> People continue to concretize their fears, seeking a scapecoat to deliver them from responsibility. But even though Satan is a created, rebellious, and tempting evil power active in the universe, this fact does not exclude a person from responsibility. Satan and the demonic forces cannot dominate or possess us except by our consent. The believer will not be tempted beyond his or her power of resistance (&nbsp;1 Corinthians 10:13 ). The power of Satan is limited. He acts within the limits divine sovereignty has set. </p> <p> The recent fascination with Satan and demons is in reaction to an earlier disbelief. Christians should beware of excessive gullibility as well as extreme oversimplification. [[Knowledge]] about Satan and evil angels alerts Christians to the danger and sublety of satanic temptation. [[Interest]] in knowing about Satan should not turn to an absorbing fascination with Satan. Christians are to be absorbed in the availability of God's power and love in Jesus Christ and through the Spirit to overcome Satan and all demonic forces. </p> <p> John P. [[Newport]] and [[Trent]] C. [[Butler]] </p>

<p> &nbsp;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 &nbsp;Revelation 12:10). </p> <p> &nbsp;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> &nbsp;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> &nbsp;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> &nbsp;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> &nbsp;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 &nbsp;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> &nbsp;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> &nbsp;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> &nbsp;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> Calumniator, or slanderer; a fallen angel, especially the chief of them. He is called [[Abaddon]] in Hebrew, [[Apollyon]] in Greek, that is, destroyer. </p> <p> Angel of the bottomless pit, &nbsp;Revelation 9:11 . </p> <p> Prince of the world, &nbsp;John 12:31 . </p> <p> Prince of darkness, &nbsp;Ephesians 6:12 . </p> <p> A roaring lion, and an adversary, &nbsp;1 Peter 5:8 . </p> <p> A sinner from the beginning, &nbsp;1 John 3:8 . </p> <p> Beelzebub, &nbsp;Matthew 12:24 . </p> <p> Accuser, &nbsp;Revelation 12:10 . </p> <p> Belial, &nbsp;2 Corinthians 6:15 . </p> <p> Deceiver, &nbsp;Revelation 20:10 . </p> <p> Dragon, &nbsp;Revelation 12:3 . </p> <p> Liar, &nbsp;John 8:44 . </p> <p> Serpent, Is. 27: 1. </p> <p> Satan, &nbsp;Job 2:6 . </p> <p> Tormentor, &nbsp;Matthew 18:34 . </p> <p> The god of this world, &nbsp;2 Corinthians 4:4 . </p> <p> See [[Satan]] </p>

<p> <i> See </i> Satan </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 (&nbsp;1 Timothy 3:11; &nbsp;2 Timothy 3:3; &nbsp;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. &nbsp;Job 1:6; &nbsp;Revelation 12:10; &nbsp;Zechariah 3:1). (See [[Accuser]]). In &nbsp;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 &nbsp;1 Timothy 3:11; &nbsp;2 Timothy 3:3; and &nbsp;Titus 2:3. In all other cases it is used with the article as a descriptive name of Satan, except that in &nbsp;John 6:70, it is applied to Judas (as "Satan' to Peter in &nbsp;Matthew 16:23), because they '''''—''''' the one permanently, and the other for the moment '''''—''''' were doing Satan's work. (On &nbsp;John 11:31, see Engelhard's ''Commentatio'' , Erf. 1794; "Hane, ''Schriferkl'' . p. 51-75; on &nbsp;Hebrews 2:14, Anon. ''De Diabolo'' , G '''''Ö''''' tt. 1784; Oestmann, ''De Loco'' &nbsp;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 &nbsp;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 &nbsp;Leviticus 17:7, the word translated "devil" is '''''שָׂעַיר''''' (sa '''''Ï''''' r '''''´''''' , [[Hairy]] ), ordinarily a "goat," but rendered "satyr" in &nbsp;Isaiah 13:21; &nbsp;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 &nbsp;Deuteronomy 32:17; &nbsp;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 (&nbsp;2 Samuel 24:16; comp. &nbsp;2 Kings 19:35), and was accordingly looked upon as the proper author of every afflictive dispensation (&nbsp;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 (&nbsp;1 Chronicles 21:1); casts suspicions upon Job's piety (&nbsp;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''''' , &nbsp;Revelation 12:10) of the high-priest Joshua before the Angel of God, but draws upon himself the divine malediction (&nbsp;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 &nbsp;Isaiah 24:21 ( '''''צְבָא''''' '''''הִמָּרוֹם''''' , ''Army Of The Lofty'' , comp. &nbsp;Daniel 8:10), of the evil angels (comp. &nbsp;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 (&nbsp;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 (&nbsp;Baruch 4:35; &nbsp;Tobit 8:3; comp. Sept. at &nbsp;Isaiah 13:21; &nbsp;Isaiah 34:14); also; ruins (Gemara, ''Berachoth'' , p. 16, Rabe's trans.; they are the heathen gods, &nbsp;Baruch 4:7; comp. Sept. at &nbsp;Psalms 95:5; &nbsp;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 &nbsp;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 (&nbsp;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 &nbsp;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 &nbsp;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''''' , &nbsp;Matthew 12:24), dwell in men as "unclean spirits" ( '''''Πνεύματα''''' '''''Ἀκάθαρτα''''' or '''''Πονηρά''''' , &nbsp;Matthew 12:43; &nbsp;Luke 8:2; &nbsp;Luke 10:20; &nbsp;Luke 11:24; &nbsp;Ephesians 6:12; one inferior to the other, &nbsp;Luke 11:26), and induce maladies as "spirits of infirmities"' ( '''''Πνεύματα''''' '''''Ἀσθηνειῶν''''' , &nbsp;Luke 8:2; &nbsp;Luke 13:11; comp. &nbsp;1 Corinthians 5:5; &nbsp;1 Timothy 1:20). They appear in association with Satan in the Apocalypse (&nbsp;Revelation 12:7; &nbsp;Revelation 12:9; &nbsp;Revelation 16:13 sq.). Satan himself ( '''''Ὁ''''' '''''Σατανᾶς''''' , '''''Ὁ''''' '''''Διάβολος''''' , '''''Ὁ''''' '''''Πονηρός''''' , '''''Βεελζεβούλ''''' , (See Beelzebub), '''''Βελίαλ''''' [ '''''בְּלַיִּעִל''''' ] or '''''Βελίαρ''''' , &nbsp;2 Corinthians 6:15 (See [[Belial]]) ), is the originator of all wickedness and mischief (&nbsp;Luke 10:19; &nbsp;Luke 13:16; &nbsp;Luke 22:31; &nbsp;Acts 5:3; &nbsp;2 Corinthians 11:3; &nbsp;Ephesians 2:2), therefore the opponent ( '''''Ὁ''''' '''''Ἐχθρος''''' ) of the kingdom of God (&nbsp;Matthew 13:39; &nbsp;Luke 10:18; &nbsp;Luke 22:3 sq.; for whose subjugation Christ came, &nbsp;John 12:31; &nbsp;John 14:30; &nbsp;John 16:11), and the tempter ( '''''Ὁ''''' '''''Πειράζων''''' ) of the faithful (&nbsp;1 Corinthians 7:5; &nbsp;1 Thessalonians 3:5; &nbsp;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 (&nbsp;2 Corinthians 11:3; comp. &nbsp;Revelation 12:9; &nbsp;John 8:44), and so he became the originator and king of death (&nbsp;1 Corinthians 15:26; &nbsp;Hebrews 2:14; the Sammaell', '''''סַמָּאֵל''''' , of the later Jews, see Buxtorf, ''Lex'' . ''Chald'' . col. 1495). He and his angels (&nbsp;Revelation 12:9; comp. &nbsp;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 (&nbsp;John 8:44 [?]; &nbsp;2 Peter 2:4; &nbsp;Judges 1:6); yet they rule in the kingdom of darkness (&nbsp;Ephesians 6:12; comp. &nbsp;Colossians 1:13; roving about in the atmosphere, &nbsp;Ephesians 2:2), as well as over all mankind alienate from God ( '''''Ὁ''''' '''''Κόσμος''''' , as '''''Κοσμοκράτορες''''' , &nbsp;Ephesians 6:12; but Satan as '''''Ἄρχων''''' '''''Τοῦ''''' '''''Κόσμου''''' '''''Τούτου''''' or '''''Θεὸς''''' '''''Τοῦ''''' '''''Αἰῶνος''''' '''''Τούτου''''' , &nbsp;John 12:31; &nbsp;John 14:30; &nbsp;John 16:11; &nbsp;2 Corinthians 4:4; &nbsp;Ephesians 2:2), although destined to a future fearful sentence (&nbsp;2 Peter 2:4; &nbsp;Judges 1:6), when Christ shall appear to overthrow the kingdom of Satan (&nbsp;1 John 2:8); indeed, Satan has already through him received his condemnation (&nbsp;John 12:31; &nbsp;John 16:11; comp. &nbsp;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 &nbsp;Exodus 32:19; &nbsp;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>

<p> Devil [[[Demon; Satan]]]  </p>