Difference between revisions of "Satan"

<p> ("adversary".) Four times in Old [[Testament]] as a proper name ''('' &nbsp;Job 1:6 ''; '' &nbsp;Job 1:12 ''; '' &nbsp;Job 2:1 ''; '' &nbsp;Zechariah 3:1 '', With '' '''''Ha-''''' '', The Article)'' ; without it in &nbsp;1 Chronicles 21:1; &nbsp;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 (&nbsp;Genesis 1:26; &nbsp;Genesis 3:1-14). "The winked one" six times; "the tempter" twice. "The old serpent, the devil, and Satan, who deceiveth the whole world" (&nbsp;Revelation 12:9; &nbsp;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]] (&nbsp;2 Samuel 24:1; &nbsp;1 Chronicles 21:1). </p> <p> As the judicial adversary of God's people he accuses them before God, but is silenced by [[Jehovah]] their [[Advocate]] (&nbsp;Zechariah 3:1-2; &nbsp;1 Peter 5:8; &nbsp;Psalms 109:6; &nbsp;Psalms 109:31; &nbsp;1 John 2:1-2). The full revelation of "the strong man armed" was only when "the stronger" was revealed (&nbsp;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 (&nbsp;John 8:44), cf6 "ye are of ''Your'' father the devil; he was a murderer ''(Compare As To His Instigating [[Cain]] '' &nbsp;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" (&nbsp;Ephesians 2:2). "Prince of the demons" (Greek), at the head of an organized "kingdom" (&nbsp;Matthew 12:24-26), with "his ''(Subject)'' angels." </p> <p> 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" (&nbsp;Judges 1:6). Again "God spared not the angels, but cast them into hell ''('' '''''Τartarus''''' '', The [[Bottomless]] Pit: '' &nbsp;Luke 8:31 ''; '' &nbsp;Revelation 9:11 '')'' , and delivered them to chains of darkness" (&nbsp;2 Peter 2:4). Their final doom is '''''Τartarus''''' ; meanwhile they roam in "the darkness of this world"; step by step they and Satan are being given up to '''''Τartarus''''' , until wholly bound there at last (Revelation 20). "The darkness of this world" (&nbsp;Ephesians 6:12) is their chain. They are free now to tempt and hurt only to the length of their chain; &nbsp;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 (&nbsp;Job 1:11; Zechariah 3). Christ's ascension as our advocate took away the accuser's standing ground in heaven (compare &nbsp;Luke 10:18; &nbsp;Isaiah 14:12-15). </p> <p> [[Pride]] was his "condemnation," and to it he tempts others, especially [[Christian]] professors (&nbsp;Genesis 3:5; &nbsp;1 Timothy 3:6). As love, truth, and holiness characterize God, so malice or hatred ''(The Spring Of Murder)'' , lying, and uncleanness characterize Satan (&nbsp;John 8:44; &nbsp;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 (&nbsp;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 (&nbsp;Job 1:7; &nbsp;Matthew 12:43); so his victims (&nbsp;Isaiah 57:20). He steals away the good seed from the careless hearer (&nbsp;Matthew 13:19), introduces "the children of the wicked one" into the church itself, the tares among and closely resembling outwardly the wheat (&nbsp;Matthew 13:38-39). </p> <p> His "power" is that of darkness, from which Christ delivers His saints; cutting off members from Christ's church is "delivering them to Satan" (&nbsp;1 Corinthians 5:5; &nbsp;1 Timothy 1:20; &nbsp;Acts 26:18; &nbsp;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 (&nbsp;Revelation 4:2; &nbsp;Revelation 2:9-10; &nbsp;Revelation 2:13). He has his "principalities and powers" in his organized kingdom, in mimicry of the heavenly (&nbsp;Romans 8:38; &nbsp;1 Corinthians 15:24; &nbsp;Colossians 2:15; &nbsp;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" (&nbsp;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" (&nbsp;1 Corinthians 15:56); Satan being author of sin is author of its consequence, death. God's law (&nbsp;Genesis 2:17; &nbsp;Romans 6:23) makes death the executioner of sin, and man Satan's "lawful captive." </p> <p> 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 (&nbsp;Matthew 12:29; &nbsp;Luke 10:19; &nbsp;Isaiah 49:24; &nbsp;2 Timothy 1:10; &nbsp;Psalms 8:2; &nbsp;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 (&nbsp;2 Corinthians 2:11); he has "devices" ( '''''Noeemata''''' ) and "wiles" ( '''''Methodeias''''' , "methodical stratagems") (&nbsp;Ephesians 6:11), and "snares" (&nbsp;1 Timothy 3:7), "transforming himself (Greek) into an angel of light," though "prince of darkness" (&nbsp;2 Corinthians 11:14; &nbsp;Luke 22:53; &nbsp;Ephesians 6:12). "Satan hinders" good undertakings by evil men (&nbsp;Acts 13:10; &nbsp;Acts 17:13-14; &nbsp;Acts 3:8-10), or even by "messengers of Satan," sicknesses, etc. (&nbsp;2 Corinthians 11:14; &nbsp;2 Corinthians 12:7; &nbsp;1 Thessalonians 2:18; &nbsp;Luke 13:16). Satan works or energizes in and through antichrist (&nbsp;2 Thessalonians 2:9; &nbsp;Revelation 13:2) in opposition to the [[Holy]] Spirit energizing in the church (&nbsp;Ephesians 1:19). The wanton turn aside from Christ the spouse after Satan the seducer (&nbsp;1 Timothy 5:11-15). </p> <p> The believer's victory by "the God of peace bruising Satan" is foretold from the first (&nbsp;Genesis 3:15; &nbsp;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" (&nbsp;James 4:7); by withholding consent of the will, man gives Satan no "place," room or scope (&nbsp;Ephesians 4:27). "The wicked one toucheth not" the saint, as he could not touch Christ (&nbsp;1 John 5:18; &nbsp;John 14:30). Self restraint and watchfulness are our safeguards (&nbsp;1 Peter 5:8). </p> <p> [[Translate]] &nbsp;2 Timothy 2:26 "that they may awake ( '''''Ananeepsosin''''' ) ... being taken as saved captives by him ''("The [[Servant]] Of The Lord", '' &nbsp;2 Timothy 2:24 ''; '' '''''Autou''''' '')'' so as to follow the will of Him" ( '''''Ekeinou''''' ; God, &nbsp;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 (&nbsp;2 Corinthians 10:5). So Jesus said to Peter (&nbsp;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 (&nbsp;Luke 4:6), "the prince of this world" (&nbsp;John 12:31; &nbsp;John 14:30; &nbsp;John 16:11; &nbsp;2 Corinthians 4:4; &nbsp;Ephesians 6:12). Satan slanders God to man (&nbsp;Genesis 3:1-5), as envious of man's happiness and unreasonably restraining his enjoyments; and man to God (&nbsp;Job 1:9-11; &nbsp;Job 2:4-5). </p> <p> Satan tempts, but cannot force, man's will; grace can enable man to overcome (&nbsp;James 1:2-4; &nbsp;1 Corinthians 10:13; &nbsp;James 4:7, etc.). Satan steals the good seed from the careless hearer (&nbsp;James 1:21) and implants tares (&nbsp;Matthew 13:4; &nbsp;Matthew 13:19; &nbsp;Matthew 13:25; &nbsp;Matthew 13:38). Satan thrusts into the mind impure thoughts amidst holy exercises; &nbsp;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]] (&nbsp;Luke 22:5; &nbsp;John 23:27), Peter (&nbsp;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. </p>

<p> Among the angelic spirits of the unseen world there are those that are evil, though the Bible nowhere records how they fell into such a condition. The chief of these evil angelic spirits is one known as the adversary – the adversary of God, his people, and all that is good. The Hebrew word for ‘adversary’ is satan, which later became the name used in the Bible for this leader of evil (&nbsp;Job 1:6). He is also called the devil (&nbsp;Matthew 4:1-12; &nbsp;1 John 3:8; &nbsp;Revelation 12:9), the prince of demons (&nbsp;Matthew 9:34; &nbsp;Matthew 12:24; see also [[Beelzebul]] ), the prince of this world (&nbsp;John 12:31; &nbsp;John 14:30; &nbsp;John 16:11), the god of this world (&nbsp;2 Corinthians 4:4), the prince of the power of the air (&nbsp;Ephesians 2:2), the evil one (&nbsp;Matthew 13:19; &nbsp;Ephesians 6:16; &nbsp;1 John 2:13; &nbsp;1 John 3:12) and the accuser of the brethren (&nbsp;Revelation 12:10; cf. &nbsp;Job 1:6-12; &nbsp;Zechariah 3:1). </p> <p> '''God’s rebellious servant''' </p> <p> We should not think that Satan is in some way the equal of God, one being a good God and the other an evil God. God alone is God (&nbsp;Isaiah 44:6). Satan is no more than an angelic being created by God. There are good angels and evil angels, Satan being chief of the evil ones (&nbsp;Matthew 25:31; &nbsp;Matthew 25:41; &nbsp;Ephesians 6:12; &nbsp;Judges 1:9; &nbsp;Revelation 12:7-9; see [[Angels]] ; [[Demons]] ). God, however, is above all and over all. </p> <p> Also there are not, as it were, two kingdoms, a kingdom of good where God is absolute ruler and a kingdom of evil where Satan is absolute ruler. Satan is not a sovereign ruler but a rebel. Like all created beings, he is under the rule and authority of God and he can do his evil work only within the limits God allows (&nbsp;Job 1:12; &nbsp;Job 2:6; cf. &nbsp;Revelation 20:2-3; &nbsp;Revelation 20:7-8). He is still the servant of God, even though a rebellious one (&nbsp;Job 1:6-7; &nbsp;Job 2:1-2; &nbsp;Zechariah 3:1-2). In spite of the evil he loves to do, he is still fulfilling God’s purposes, even though unwillingly (&nbsp;Job 1:9-12; &nbsp;1 Kings 22:19-23; cf. &nbsp;John 13:2; &nbsp;John 13:27; &nbsp;Acts 2:23; &nbsp;1 Corinthians 5:5; &nbsp;2 Corinthians 12:7; &nbsp;1 Timothy 1:20). </p> <p> This does not mean that God tempts people to do evil. It is Satan, not God, who is the tempter (&nbsp;Genesis 3:1-6; &nbsp;1 Chronicles 21:1; &nbsp;Matthew 4:1-11; &nbsp;1 Corinthians 7:5; &nbsp;James 1:13). God desires rather to save people from evil (&nbsp;Matthew 6:13; &nbsp;1 Corinthians 10:13). Yet God allows them to suffer the troubles and temptations that Satan brings in life, for through such things he tests and strengthens their faith (&nbsp;James 1:2-3; &nbsp;James 1:12; cf. &nbsp;Hebrews 2:18; &nbsp;Hebrews 5:8-9; see [[Temptation]] ; [[Testing]] ). </p> <p> Satan is hostile to God and fights against God’s purposes (&nbsp;Matthew 4:1-12; &nbsp;Mark 8:31-33). But in the long run Satan cannot be successful, because Jesus Christ, by his life, death and resurrection, has conquered him and delivered believers from his power (&nbsp;Matthew 12:28-29; &nbsp;Luke 10:18; &nbsp;John 12:31; &nbsp;John 16:11; &nbsp;Acts 26:18; &nbsp;Colossians 2:15; &nbsp;Hebrews 2:14-15; &nbsp;1 John 3:8). (Concerning Jesus Christ’s conquest of Satan see [[Kingdom Of God]] .) </p> <p> '''Enemy of the human race''' </p> <p> Although Jesus has conquered Satan, the world at present sees neither Jesus’ conquest nor Satan’s defeat. God allows evil angels to continue to exist just as he allows evil people. He has condemned them but not yet destroyed them. The world will see Jesus’ conquest and Satan’s defeat in the great events at the end of the age, when Christ returns in power and glory (&nbsp;Revelation 20:10). </p> <p> In the meantime Satan continues to operate (&nbsp;Matthew 13:24-26; &nbsp;Matthew 13:37-39). He opposes all that is good and encourages all that is evil. At times he works with brutality and ferocity (&nbsp;1 Peter 5:8; &nbsp;Revelation 2:10), at other times with cunning and deceit (&nbsp;2 Corinthians 2:11; &nbsp;2 Corinthians 11:14; &nbsp;1 Timothy 3:7). He works not only through people who are obviously evil (&nbsp;Acts 13:8-10; &nbsp;Ephesians 2:1-3; &nbsp;1 John 3:10; &nbsp;1 John 3:12; &nbsp;Revelation 2:13), but also through those who appear to be good (&nbsp;Mark 8:33; &nbsp;John 8:44; &nbsp;Acts 5:3; &nbsp;Revelation 2:9; &nbsp;Revelation 3:9). </p> <p> Satan causes people physical suffering through disease (&nbsp;Luke 13:16; &nbsp;2 Corinthians 12:7; see [[Disease]] ), and evil spirits (&nbsp;Mark 3:20-27; &nbsp;Mark 7:25; &nbsp;Acts 10:38; see [[Magic; Unclean Spirits]] ) He brings mental and spiritual suffering through the cunning of his deceit and temptations (&nbsp;1 Corinthians 7:5; &nbsp;2 Thessalonians 2:9-10 : &nbsp;2 Timothy 2:24-26). Above all, he wants to prevent people from understanding and believing the gospel (&nbsp;Matthew 13:19; &nbsp;2 Corinthians 4:4). </p> <p> Christians, because they have declared themselves on the side of God, may at times experience Satan’s attacks more than others. They have a constant battle against Satan, but they do not fight entirely by their own strength. Certainly, they must make every effort to resist Satan and avoid doing those things that will give Satan an opportunity to tempt them (&nbsp;Ephesians 4:27; &nbsp;James 4:7), but God gives [[Christians]] the necessary armour to withstand Satan’s attacks (&nbsp;Ephesians 6:11-13). </p> <p> Just as Satan opposed Jesus in his ministry, so he will oppose Jesus’ followers in their ministry (&nbsp;John 8:42-44; &nbsp;Acts 13:10; &nbsp;1 Thessalonians 2:18). But through the victory of Jesus, they too can have victory (&nbsp;Luke 10:17-18; &nbsp;Luke 22:31-32; &nbsp;Revelation 12:10-11). </p>

<p> <em> Śâṭân </em> ( '''''שָׂטָן''''' , Strong'S #7854), “adversary; Satan.” This word appears 24 times in the Old Testament. Most uses of the term relate to the cosmic struggle in the unseen world between God and the opposing forces of darkness. </p> <p> In Ps. 38:20, David cried out because he was the target of attack by his “adversaries.” Possibly David suffered because of mistakes he made; and within the permissive will of God, He used David’s enemies to discipline His servant. </p> <p> In another psalm of distress by an individual, a godly man expressed his deep faith in the Lord. The writer prayed concerning those who were “adversaries” to his soul: “Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonor that seek my hurt” (Ps. 71:13). He expressed the reality of the powers of darkness against an individual who sought to live for God. </p> <p> Imprecatory psalms call for judgment upon one’s enemies, reflecting the battle in the unseen world between darkness and light. David’s enemies became his “adversaries,” but he continued to pray for them (Ps. 109:4). Because those enemies repaid him evil for good and hatred for his love, the king prayed: “Set thou a wicked man over him: and let Satan stand at his right hand” (Ps. 109:6). When they spoke evil against his soul, David called for the Lord’s reward against his “adversaries” (Ps. 109:20), and finally, became David’s accusers had intended him so much harm, he asked that his accusers be clothed with shame and dishonor (Ps. 109:29). In all of these passages, God worked indirectly by permitting individuals to act as “adversaries” of His people. </p> <p> In another instance, David was merciful with members of Saul’s family who cursed him and wished him harm when he fled from [[Absalom]] (2 Sam. 16:5ff.). David restrained his army commanders from killing Saul’s family who had repented of their misdeeds. The king did not want his officers to be his “adversaries” on the day of victory and joy (2 Sam. 19:22). </p> <p> God can also be the “adversary.” When [[Balaam]] went to curse the sons of Israel, God warned him not to do so. When the prophet persisted, God disciplined him: “And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him” (Num. 22:22). God stood as an “adversary” because no curse could undo the covenants and agreements already made with Israel. </p> <p> God took up a controversy with Solomon. When Solomon added more and more pagan wives to his harem, God was greatly displeased (Deut. 17:17). But when the king built pagan shrines for his wives, God raised up “adversaries” against him(1 Kings 11:14), a direct action which caused the [[Edomites]] and [[Syrians]] to revolt against Israel. </p> <p> Another special instance of intervention was the occasion when “… Satan [literally, “an adversary”] stood up against Israel, and provoked David to number Israel” (1 Chron. 21:1). (No definite article is here in Hebrew and, therefore, “an adversary” is in mind.) In a parallel passage the Lord moved David to number Israel and Judah (2 Sam. 24:1). Even as the Lord stirred up an “adversary” against Solomon, so here God took a direct action to test David to help him learn a vital lesson. God tests believers to help them make the right choices and not depend upon their own human strength. </p> <p> In the Book of Job, the word <em> śâṭân </em> always has the definite article preceding it (Job 1:6-12; 2:1-7), so the term emphasizes Satan’s role as “the adversary.” God permitted Satan to test Job’s faith, and the adversary inflicted the patriarch with many evils and sorrows. Satan was not all-powerful because he indicated that he could not get beyond God’s protection of Job (Job 1:10). He penetrated the “hedge” only with God’s permission and only for specific instances that would demonstrate God’s righteousness. Job became the battleground between the forces of darkness and light. He learned that Satan could be defeated by making the right choices and that God can be glorified in every circumstance. Zechariah recorded a vision of “… Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him” (literally, “be his adversary”; Zech. 3:1). The Lord rebuked “the adversary” (Zech. 3:2). Satan was once again in conflict with God’s purposes and the angels of God, but “the adversary” was not all-powerful and was subject to rebuke by God Himself A general usage of <em> śâṭân </em> (“adversary”) appears in 1 Kings 5:4: “But now the Lord my God hath given me rest on every side, so that there is neither adversary or evil occurrent.” In another instance, David went over to the side of the Philistines; in attempting to fight with them against Israel, some of the [[Philistine]] leaders doubted David’s sincerity and felt that he would be “an adversary” in any battle between the two armies (1 Sam. 29:4). </p> <p> In the Septuagint, the word is <em> diabolos </em> . </p>

<div> '''1: '''''Σατανᾶς''''' ''' (Strong'S #4567 — Noun Masculine — satanas — sat-an-as' ) </div> <p> a Greek form derived from the [[Aramaic]] (Heb., Satan), "an adversary," is used (a) of an angel of Jehovah in &nbsp;Numbers 22:22 (the first occurrence of the Word in the OT); (b) of men, e.g., &nbsp; 1—Samuel 29:4; &nbsp;Psalm 38:20; &nbsp;71:13; four in &nbsp;Psalm 109; (c) of "Satan," the Devil, some seventeen or eighteen times in the OT; in &nbsp;Zechariah 3:1 , where the name receives its interpretation, "to be (his) adversary," RV (see marg.; AV, "to resist him"). </p> &nbsp;Matthew 4:10&nbsp;12:26&nbsp;Mark 1:13&nbsp;3:23,26&nbsp;4:15&nbsp;Luke 4:8&nbsp; John 13:27&nbsp;Luke 22:31&nbsp;Acts 5:3&nbsp;Romans 16:20&nbsp;1—Corinthians 5:5&nbsp;7:5&nbsp;2—Corinthians 2:11&nbsp;11:14&nbsp;12:7&nbsp;1—Thessalonians 2:18&nbsp;1—Timothy 1:20&nbsp;5:15&nbsp;Revelation 2:9,13&nbsp; Luke 13:16&nbsp;Acts 26:18&nbsp;2—Thessalonians 2:9&nbsp;Revelation 12:9&nbsp;20:7&nbsp;Luke 10:18&nbsp;Revelation 20:2,10&nbsp;Romans 16:20&nbsp;Matthew 16:23&nbsp;Mark 8:33&nbsp;2—Corinthians 5:21&nbsp;Hebrews 4:15Devil.

<p> Is a Hebrew word, and signifies an adversary, or enemy, and is commonly applied in Scripture to the devil, or the chief of the fallen angels. "By collecting the passages, " says Cruden, "where Satan, or the devil, is mentioned, it may be observed, that he fell from heaven with all his company; that God cast him down from thence for the punishment of his pride; that, by his envy and malice, sin, death, and all other evils, came into the world; that, by the permission of God, he exercises a sort of government in the world over his subordinates, over apostate angels like himself; that God makes use of him to prove good men and chastise bad ones; that he is a lying spirit in the mouth of false prophets, seducers, and heretics; that it is he, or some of his, that torment or possess men; that inspire them with evil designs, as he did David, when he suggested to him to number his people; to Judas, to betray his Lord and Master; and to Ananias and Sapphira, to conceal the price of their field. That he roves full of rage like a roaring lion, to tempt, to betray, to destroy, and to involve us in guilt and wickedness; that his power and malice are restrained within certain limits, and controlled by the will of God. In a word, that he is an enemy to God and man, and uses his utmost endeavours to rob God of his glory, and men of their souls." </p> <p> See articles [[Angel, Devil, Temptation]]  More particularly as to the temptations of Satan. </p> <p> 1. "He adapts them to our temper and circumstances. </p> <p> 2. He chooses the fittest season to tempt: as youth, age, poverty, prosperity, public devotion, after happy manifestations; or when in a bad frame; after some signal source; when alone, or in the presence of the object; when unemployed and off our guard; in death. </p> <p> 3. He puts on the mask of religious friendship, &nbsp;2 Corinthians 11:14 . &nbsp;Matthew 4:6 . &nbsp;Luke 9:50 . &nbsp;Genesis 3:1-24 : </p> <p> 4. He manages temptation with the greatest subtlety. He asks but little at first; leaves for a season in order to renew his attack. </p> <p> 5. He leads men to sin with a hope of speedy repentance. </p> <p> 6. He raises suitable instruments, bad habits, relations, &nbsp;Genesis 3:1-24 : &nbsp; Job 2:9-10 . </p> <p> See Gilpin on Temptation; Brooks on Satan's Devices; [[Bishop]] Porteus's Sermons, vol. 2: p. 63; Burgh's Crito. vol. 1: ess. 3; vol. 2: ess. 4; Howe's Works, vol. 2: p. 360; Gurnall's Christian Armour. </p>

<p> [[Satan]] ( ''Sâ'Tan'' ), ''Adversary.'' &nbsp;1 Chronicles 21:1. The adversary of God and man, the foe to goodness, and the tempter to evil. The proper name appears five times in the Old Testament, &nbsp;1 Chronicles 21:1; &nbsp;Job 1:6; &nbsp;Job 1:12; &nbsp;Job 2:1; &nbsp;Zechariah 3:1; in the New Testament 25 times; the word "devil" occurs 25 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. &nbsp;Revelation 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 that Satan has no authority to vex save as God grants it. The existence of Satan is a perpetual menace to godliness. See Devil. </p>

<p> ''''' sā´tan ''''' ( שׂטן , <i> ''''' sāṭān ''''' </i> ), "adversary," from the verb שׂטן , <i> ''''' sāṭan ''''' </i> , "to lie in wait" (as adversary); Σατᾶν , <i> ''''' Satán ''''' </i> , Σατανᾶς , <i> ''''' Satanás ''''' </i> , "adversary," διάβολος , <i> ''''' diábolos ''''' </i> , "Devil," "adversary" or "accuser," κατήγωρ , <i> ''''' katḗgōr ''''' </i> (altogether unclassical and unGreek) (used once in &nbsp; Revelation 12:10 ), "accuser"): </p> <p> I. Definition </p> <p> II. Scriptural Facts [[Concerning]] Satan </p> <p> 1. [[Names]] of Satan </p> <p> 2. Character of Satan </p> <p> 3. Works of Satan </p> <p> 4. History of Satan </p> <p> III. General Considerations </p> <p> 1. Scripture [[Doctrine]] of Satan Not Systematized </p> <p> 2. Satan and God </p> <p> 3. Satan Essentially [[Limited]] </p> <p> 4. Conclusions </p> <p> [[Literature]] </p> I. Definition. <p> A created but superhuman, personal, evil, world-power, represented in Scripture as the adversary both of God and men. </p> II. Scriptural Facts Concerning Satan. <p> <b> 1. Names of Satan: </b> </p> <p> The most important of these are the Hebrew and Greek equivalents noticed above. These words are used in the general sense justified by their etymological significance. It is applied even to [[Yahweh]] Himself (&nbsp;Numbers 22:22 , &nbsp;Numbers 22:32; compare &nbsp;1 Samuel 29:4; &nbsp;2 Samuel 19:22; &nbsp;Psalm 109:6 , etc.). The word "Satan" is used 24 times in the Old Testament. In Job (&nbsp;Job 1:6 f) and Zec (&nbsp; Job 3:1 f) it has the prefixed definite article. In all cases but one when the article is omitted it is used in a general sense. This one exception is &nbsp; 1 Chronicles 21:1 (compare &nbsp; 2 Samuel 24:1 ), where the word is generally conceded to be used as a proper name. This meaning is fixed in New Testament times. We are thus enabled to note in the term "Satan" (and Devil) the growth of a word from a general term to an appellation and later to a proper name. All the other names of Satan save only these two are descriptive titles. In addition to these two principal names a number of others deserve specific enumeration. [[Tempter]] (&nbsp;Matthew 4:5; &nbsp;1 Thessalonians 3:5 ); Beelzebub (&nbsp;Matthew 12:24 ); [[Enemy]] (&nbsp;Matthew 13:39 ); Evil One (&nbsp;Matthew 13:19 , &nbsp;Matthew 13:38; &nbsp;1 John 2:13 , &nbsp;1 John 2:14; &nbsp;1 John 3:12 , and particularly &nbsp;1 John 5:18 ); [[Belial]] (&nbsp;2 Corinthians 6:15 ); [[Adversary]] (ἀντίδικος , <i> ''''' antı́dikos ''''' </i> ), (&nbsp;1 Peter 5:8 ); [[Deceiver]] (literally "the one who deceives") (&nbsp;Revelation 12:9 ); Dragon (Great) (&nbsp;Revelation 12:3 ); Father of Lies (&nbsp;John 8:44 ); [[Murderer]] (&nbsp;John 8:44 ); [[Sinner]] (&nbsp;1 John 3:8 ) - these are isolated references occurring from 1 to 3 times each. In the vast majority of passages (70 out of 83) either Satan or Devil is used. </p> <p> <b> 2. Character of Satan: </b> </p> <p> Satan is consistently represented in the New Testament as the enemy both of God and man. The popular notion is that Satan is the enemy of man and active in misleading and cursing humanity because of his intense hatred and opposition to God. &nbsp;Matthew 13:39 would seem to point in this direction, but if one were to venture an opinion in a region where there are not enough facts to warrant a conviction, it would be that the general tenor of Scripture indicates quite the contrary, namely, that Satan's jealousy and hatred of men has led him into antagonism to God and, consequently, to goodness. The fundamental moral description of Satan is given by our Lord when He describes Satan as the "evil one" (&nbsp; Matthew 13:19 , &nbsp;Matthew 13:38; compare Isaiah's description of Yahweh as the "Holy One," &nbsp;Isaiah 1:4 and often); that is, the one whose nature and will are given to evil. [[Moral]] evil is his controlling attribute. It is evident that this description could not be applied to Satan as originally created. Ethical evil cannot be concreated. It is the creation of each free will for itself. We are not told in definite terms how Satan became the evil one, but certainly it could be by no other process than a fall, whereby, in the mystery of free personality, an evil will takes the place of a good one. </p> <p> <b> 3. Works of Satan: </b> </p> <p> The world-wide and age-long works of Satan are to be traced to one predominant motive. He hates both God and man and does all that in him lies to defeat God's plan of grace and to establish and maintain a kingdom of evil, in the seduction and ruin of mankind. The balance and sanity of the Bible is nowhere more strikingly exhibited than in its treatment of the work of Satan. Not only is the Bible entirely free from the extravagances of popular Satanology, which is full of absurd stories concerning the appearances, tricks, and transformations of Satan among men, but it exhibits a dependable accuracy and consistency, of statement which is most reassuring. Almost nothing is said concerning Satanic agency other than wicked men who mislead other men. In the controversy with His opponents concerning exorcism (&nbsp;Mark 3:22 f and parallel's) our Lord rebuts their slanderous assertion that He is in league with Satan by the simple proposition that Satan does not work against himself. But in so saying He does far more than refute this slander. He definitely aligns the Bible against the popular idea that a man may make a definite and conscious personal alliance with Satan for any purpose whatever. The agent of Satan is always a victim. Also the hint contained in this discussion that Satan has a kingdom, together with a few other not very definite allusions, are all that we have to go upon in this direction. Nor are we taught anywhere that Satan is able to any extent to introduce disorder into the physical universe or directly operate in the lives of men. It is true that in &nbsp; Luke 13:16 our Lord speaks of the woman who was bowed over as one "whom Satan has bound, lo, these eighteen years," and that in &nbsp; 2 Corinthians 12:7 Paul speaks of his infirmity as a "messenger of Satan sent to buffet him." Paul also speaks (&nbsp; 1 Thessalonians 2:18 ) of Satan's hindering him from visiting the church at Thessalonica. A careful study of these related passages (together with the prologue of Job) will reveal the fact that Satan's direct agency in the physical world is very limited. Satan may be said to be implicated in all the disasters and woes of human life, in so far as they are more or less directly contingent upon sin (see particularly &nbsp;Hebrews 2:14 ) On the contrary, it is perfectly evident that Satan's power consists principally in his ability to deceive. It is interesting and characteristic that according to the Bible Satan is fundamentally a liar and his kingdom is a kingdom founded upon lies and deceit. The doctrine of Satan therefore corresponds in every important particular to the general Biblical emphasis upon truth. "The truth shall make you free" (&nbsp;John 8:32 ) - this is the way of deliverance from the power of Satan. </p> <p> Now it would seem that to make Satan pre-eminently the <i> deceiver </i> would make man an innocent victim and thus relax the moral issue. But according to the Bible man is <i> particeps criminis </i> in the process of his own deception. He is deceived only because he ceases to love the truth and comes first to love and then to believe a lie (&nbsp; 2 Corinthians 1:10 ). This really goes to the very bottom of the problem of temptation. Men are not tempted by evil, <i> per se </i> , but by a good which can be obtained only at the cost of doing wrong. The whole power of sin, at least in its beginnings, consists in the sway of the fundamental falsehood that any good is really attainable by wrongdoing. Since temptation consists in this attack upon the moral sense, man is constitutionally guarded against deceit, and is morally culpable in allowing himself to be deceived. The temptation of our Lord Himself throws the clearest possible light upon the methods ascribed to Satan and The temptation was addressed to Christ's consciousness of divine sonship; it was a deceitful attack emphasizing the good, minimizing or covering up the evil; indeed, twisting evil into good. It was a deliberate, malignant attempt to obscure the truth and induce to evil through the acceptance of falsehood. The attack broke against a loyalty to truth which made self-deceit, and consequently deceit from without, impossible. The lie was punctured by the truth and the temptation lost its power (see [[Temptation Of Christ]] ). This incident reveals one of the methods of Satan - by immediate suggestion as in the case of Judas (&nbsp;Luke 22:3; &nbsp;John 13:2 , &nbsp;John 13:27 ). Sometimes, however, and, perhaps, most frequently, Satan's devices (&nbsp;2 Corinthians 2:11 ) include human agents. Those who are given over to evil and who persuade others to evil are children and servants of Satan (See &nbsp;Matthew 16:23; &nbsp;Mark 8:33; &nbsp;Luke 4:8; &nbsp;John 6:70; &nbsp;John 8:44; &nbsp;Acts 13:10; &nbsp;1 John 3:8 ). Satan also works through persons and institutions supposed to be on the side of right but really evil. Here the same ever-present and active falseness and deceit are exhibited. When he is called "the god of this world" (&nbsp;2 Corinthians 4:4 ) it would seem to be intimated that he has the power to clothe himself in apparently divine attributes. He also makes himself an angel of light by presenting advocates of falsehood in the guise of apostles of truth (&nbsp;2 Corinthians 11:13 , &nbsp;2 Corinthians 11:15; &nbsp;1 John 4:1; &nbsp;2 Thessalonians 2:9; &nbsp;Revelation 12:9; &nbsp;Revelation 19:20 ). In the combination of passages here brought together, it is clearly indicated that Satan is the instigator and fomenter of that spirit of lawlessness which exhibits itself as hatred both of truth and right, and which has operated so widely and so disastrously in human life. </p> <p> <b> 4. History of Satan: </b> </p> <p> The history of Satan, including that phase of it which remains to be realized, can be set forth only along the most general lines. He belongs to the angelic order of beings. He is by nature one of the sons of <i> ''''' Elohı̄m ''''' </i> (&nbsp; Job 1:6 ). He has fallen, and by virtue of his personal forcefulness has become the leader of the anarchic forces of wickedness. As a free being he has merged his life in evil and has become altogether and hopelessly evil. As a being of high intelligence he has gained great power and has exercised a wide sway over other beings. As a created being the utmost range of his power lies within the compass of that which is permitted. It is, therefore, hedged in by the providential government of God and essentially limited. The Biblical emphasis upon the element of falsehood in the career of Satan might be taken to imply that his kingdom may be less in extent than appears. At any rate, it is confined to the cosmic sphere and to a limited portion of time. It is also doomed. In the closely related passages &nbsp;2 Peter 2:4 and &nbsp; Judges 1:6 it is affirmed that God cast the angels, when they sinned, down to [[Tartarus]] and committed them to pits of darkness, to be reserved unto judgment. This both refers to the constant divine control of these insurgent forces and also points to their final and utter destruction. The putting of Satan in bonds is evidently both constant and progressive. The essential limitation of the empire of evil and its ultimate overthrow are foreshadowed in the Book of Job (chapters 38 through 41), where Yahweh's power extends even to the symbolized spirit of evil. </p> <p> According to synoptic tradition, our Lord in the crisis of temptation immediately following the baptism (&nbsp;Matthew 4 and parallel) met and for the time conquered Satan as His own personal adversary. This preliminary contest did not close the matter, but was the earnest of a complete victory. According to Luke (&nbsp; Luke 10:18 ), when the Seventy returned from their mission flushed with victory over the powers of evil, Jesus said: 'I saw Satan fall (not "fallen"; see Plummer, "Luke," <i> ICC </i> , in the place cited.) as lightning from heaven.' In every triumph over the powers of evil Christ beheld in vision the downfall of Satan. In connection with the coming of the [[Hellenists]] who wished to see Him, Jesus asserted (&nbsp;John 12:31 ), "Now is the judgment of this world: now shall the prince of this world be cast out." In view of His approaching passion He says again (&nbsp;John 14:30 ), "The prince of the world cometh: and he hath nothing in me." Once again in connection with the promised advent of the Spirit, Jesus asserted (&nbsp;John 16:11 ) that the Spirit would convict the world of judgment, "because the prince of this world hath been judged." In Hebrews (&nbsp;Hebrews 2:14 , &nbsp;Hebrews 2:15 ) it is said that Christ took upon Himself human nature in order "that through death he might bring to nought him that had the power of death, that is, the Devil." In &nbsp;1 John 3:8 it is said, "To this end was the Son of God manifested, that he might destroy the works of the Devil." In &nbsp; Revelation 12:9 it is asserted, in connection with Christ's ascension, that Satan was cast down to the earth and his angels with him. According to the passage immediately following (&nbsp; Revelation 12:10-12 ), this casting down was not complete or final in the sense of extinguishing his activities altogether, but it involves the potential and certain triumph of God and His saints and the equally certain defeat of Satan. In &nbsp;1 John 2:13 the young men are addressed as those who "have overcome the evil one." In &nbsp; Revelation 20:1-15 the field of the future is covered in the assertion that Satan is "bound a thousand years"; then loosed "for a little time," and then finally "cast into the lake of fire." </p> <p> A comparison of these passages will convince the careful student that while we cannot construct a definite chronological program for the career of Satan, we are clear in the chief points. He is limited, judged, condemned, imprisoned, reserved for judgment from the beginning. The outcome is certain though the process may be tedious and slow. The victory of Christ is the defeat of Satan; first, for Himself as Leader and [[Saviour]] of men (&nbsp;John 14:30 ); then, for believers (&nbsp;Luke 22:31; &nbsp;Acts 26:18; &nbsp;Romans 16:20; &nbsp;James 4:7; &nbsp;1 John 2:13; &nbsp;1 John 5:4 , &nbsp;1 John 5:18 ); and, finally, for the whole world (&nbsp;Revelation 20:10 ). The work of Christ has already destroyed the empire of Satan. </p> III. General Considerations. <p> There are, no doubt, serious difficulties in the way of accepting the doctrine of a personal, superhuman, evil power as Satan is described to be. It is doubtful, however, whether these diffificulties may not be due, at least in part, to a misunderstanding of the doctrine and certain of its implications. In addition, it must be acknowledged, that whatever difficulties there may be in the teaching, they are exaggerated and, at the same time, not fairly met by the vague and irrational skepticism which denies without investigation. There are difficulties involved in any view of the world. To say the least, some problems are met by the view of a superhuman, evil world-power. In this section certain general considerations are urged with a view to lessening difficulties keenly felt by some minds. Necessarily, certain items gathered in the foregoing section are here emphasized again. </p> <p> <b> 1. Scripture Doctrine of Satan Not Systematized: </b> </p> <p> The Scriptural doctrine of Satan is nowhere systematically developed. For materials in this field we are shut up to scattered and incidental references. These passages, which even in the aggregate are not numerous, tell us what we need to know concerning the nature, history, kingdom and works of Satan, but offer scant satisfaction to the merely speculative temper. The comparative lack of development in this field is due partly to the fact that the Biblical writers are primarily interested in God, and only secondarily in the powers of darkness; and partly to the fact that in the Bible doctrine waits upon fact. Hence, the malign and sinister figure of the Adversary is gradually outlined against the light of God's holiness as progressively revealed in the providential world-process which centers in Christ. It is a significant fact that the statements concerning Satan become numerous and definite only in the New Testament. The daylight of the Christian revelation was necessary in order to uncover the lurking foe, dimly disclosed but by no means fully known in the earlier revelation. The disclosure of Satan is, in form at least, historical, not dogmatic. </p> <p> <b> 2. Satan and God: </b> </p> <p> In the second place, the relationship of Satan to God, already emphasized, must be kept constantly in mind. The doctrine of Satan merges in the general doctrine concerning angels (see [[Angel]] ). It has often been pointed out that the personal characteristics of angels are very little insisted upon. They are known chiefly by their functions: merged, on the one hand, in their own offices, and, on the other, in the activities of God Himself. </p> <p> In the Old Testament Satan is not represented as a fallen and malignant spirit, but as a servant of Yahweh, performing a divine function and having his place in the heavenly train. In the parallel accounts of David's numbering of Israel (&nbsp;1 Samuel 24:1; &nbsp;1 Chronicles 21:1 ) the tempting of David is attributed both to Yahweh and Satan. The reason for this is either that 'the temptation of men is also a part of his providence,' or that in the interval between the documents the personality of the tempter has more clearly emerged. In this case the account in Chronicles would nearly approximate the New Testament teaching. In the Book of Job (&nbsp;Job 1:6 ), however, Satan is among the Sons of God and his assaults upon Job are divinely permitted. In Zec (&nbsp;Job 3:1 , &nbsp;Job 3:2 ) Satan is also a servant of Yahweh. In both these passages there is the hint of opposition between Yahweh and Satan. In the former instance Satan assails unsuccessfully the character of one whom Yahweh honors; while in the latter Yahweh explicitly rebukes Satan for his attitude toward Israel (see G. A. Smith, <i> BTP </i> , II, 316 f). The unveiling of Satan as a rebellious world-power is reserved for the New Testament, and with this fuller teaching the symbolic treatment of temptation in Gen is to be connected. There is a sound pedagogical reason, from the viewpoint of revelation, for this earlier withholding of the whole truth concerning Satan. In the early stages of religious thinking it would seem to be difficult, if not impossible, to hold the sovereignty of God without attributing to His agency those evils in the world which are more or less directly connected with judgment and punishment (compare &nbsp;Isaiah 45:7; &nbsp;Amos 3:6 ). The Old Testament sufficiently emphasizes man's responsibility for his own evil deeds, but super-human evil is brought upon him from above. "When willful souls have to be misled, the spirit who does so, as in Ahab's case, comes from above" (G. A. Smith, op. cit., 317). The progressive revelation of God's character and purpose, which more and more imperatively demands that the origin of moral evil, and consequently natural evil, must be traced to the created will in opposition to the divine will, leads to the ultimate declaration that Satan is a morally fallen being to whose conquest the Divine Power in history is pledged. There is, also, the distinct possibility that in the significant transition from the Satan of the Old Testament to that of the New Testament we have the outlines of a biography and an indication of the way by which the angels fell. </p> <p> <b> 3. Satan Essentially Limited: </b> </p> <p> A third general consideration, based upon data given in the earlier section, should be urged in the same connection. In the New Testament delineation of Satan, his limitations are clearly set forth. He is superhuman, but not in any sense divine. His activities are cosmic, but not universal or transcendent. He is a created being. His power is definitely circumscribed. He is doomed to final destruction as a world-power. His entire career is that of a secondary and dependent being who is permitted a certain limited scope of power - a <i> time-lease </i> of activity (&nbsp; Luke 4:6 ). </p> <p> <b> 4. Conclusions: </b> </p> <p> These three general considerations have been grouped in this way because they dispose of three objections which are current against the doctrine of Satan. </p> <p> (1) The first is, that it is mythological in origin. That it is not dogmatic is a priori evidence against this hypothesis. [[Mythology]] is primitive dogma. There is no evidence of a theodicy or philosophy of evil in the Biblical treatment of Satan. Moreover, while the Scriptural doctrine is unsystematic in form, it is rigidly limited in scope and everywhere essentially consistent. Even in the Apocalypse, where naturally more scope is allowed to the imagination, the same essential ideas appear. The doctrine of Satan corresponds, item for item, to the intellectual saneness and ethical earnestness of the Biblical world-view as a whole. It is, therefore, not mythological. The restraint of chastened imagination, not the extravagance of mythological fancy, is in evidence throughout the entire Biblical treatment of the subject. Even the use of terms current in mythology (as perhaps &nbsp;Genesis 3:1 , &nbsp;Genesis 3:13 , &nbsp;Genesis 3:14; &nbsp;Revelation 12:7-9; compare &nbsp;1 Peter 5:8 ) does not imply more than a literary clothing of Satan in attributes commonly ascribed to malignant and disorderly forces. </p> <p> (2) The second objection is that the doctrine is due to the influence of Persian dualism (see Persian Religion; [[Zoroastrianism]] ). The answer to this is plain, on the basis of facts already adduced. The Biblical doctrine of Satan is not dualistic. Satan's empire had a beginning, it will have a definite and permanent end. Satan is God's great enemy in the cosmic sphere, but he is God's creation, exists by divine will, and his power is relatively no more commensurate with God's than that of men. Satan awaits his doom. Weiss says (concerning the New Testament representation of conflict between God and the powers of evil): "There lies in this no Manichaean dualism,... but only the deepest experience of the work of redemption as the definite destruction of the power from which all sin in the world of men proceeds" ( <i> Biblical Theology New Testament </i> , English tanslations of the Bible, II, 272; compare G.A. Smith, op. cit., II, 318). </p> <p> (3) The third objection is practically the same as the second, but addressed directly to the doctrine itself, apart from the question of its origin, namely, that it destroys the unity of God. The answer to this also is a simple negative. To some minds the reality of created wills is dualistic and therefore untenable. But a true doctrine of unity makes room for other wills than God's - namely of those beings upon whom God has bestowed freedom. [[Herein]] stands the doctrine of sin and Satan. The doctrine of Satan no more militates against the unity of God than the idea, so necessary to morality and religion alike, of other created wills set in opposition to God's. Just as the conception of Satan merges, in one direction, in the general doctrine of angels, so, in the other, it blends with the broad and difficult subject of evil (compare "Satan," <i> Hdb </i> , IV, 412a). </p> Literature. <p> All standard works on Biblical Theology, as well as Dictionaries, etc., treat with more or less thoroughness the doctrine of Satan. The German theologians of the more evangelical type, such as Weiss, Lange, Martensen (Danish), Dorner, while exhibiting a tendency toward excessive speculation, discern the deeper aspects of the doctrine. Of monographs known to the writer none are to be recommended without qualification. It is a subject on which the Bible is its own best interpreter. </p>

<p> But the evil one is not only the "prince of the daemons," but also he is called the "prince of this world" ( '''''Ὁ''''' '''''Ἄρχων''''' '''''Τοῦ''''' '''''Κόσμου''''' '''''Τούτου''''' ) in &nbsp;John 12:31; &nbsp;John 14:30; &nbsp;John 16:11, and even the "god of this world" ( '''''Ὁ''''' '''''Θεὸς''''' '''''Τοῦ''''' '''''Αἰῶνος''''' '''''Τούτου''''' ) in &nbsp;2 Corinthians 4:4; the two expressions being united in the words '''''Τοὺς''''' '''''Κοσμοκράτορας''''' '''''Τοῦ''''' '''''Σκότους''''' '''''Τοῦ''''' '''''Αἰῶνος''''' '''''Τούτου''''' '','' used in &nbsp;Ephesians 6:12. (The word '''''Κόσμος''''' , properly referring to the system of the universe, and so used in John 1, is generally applied in Scripture to human society as alienated from God, with a reference to the "pomp and vanity" which make it an idol [see, e.g., 1 John 2]; '''''Αἰών''''' refers to its transitory character, and is evidently used above to qualify the startling application of the word '''''Θεός''''' , a "god of an age" being of course no true God at all. It is used with '''''Κόσμος''''' in &nbsp;Ephesians 2:2.) This power he claimed for himself as a delegated authority in the temptation of our Lord (&nbsp;Luke 4:6), and the temptation would have been unreal had he spoken altogether falsely. It implies another kind of indirect influence exercised through earthly instruments. There are some indications in Scripture of the exercise of this power through inanimate instruments, of an influence over the powers of nature, and what men call the "chances" of life. Such a power is distinctly asserted in the case of Job, and probably implied in the case of the woman with a spirit of infirmity (in &nbsp;Luke 13:16), and of Paul's "thorn in the flesh" (&nbsp;2 Corinthians 12:7). It is only consistent with the attribution of such action to the angels of God (as in &nbsp;Exodus 12:23; &nbsp;2 Samuel 24:16; &nbsp;2 Kings 19:35; &nbsp;Acts 12:23), and, in our ignorance of the method of connection of the second causes of nature with the supreme will of God, we cannot even say whether it has in it any antecedent improbability; but it is little dwelt upon in Scripture in comparison with the other exercise of this power through the hands of wicked men, who become "children of the devil," and accordingly "do the lusts of their father." (See &nbsp;John 8:44; &nbsp;Acts 13:10; &nbsp;1 John 3:8- Copyright StatementThese files are public domain. Bibliography InformationMcClintock, John. Strong, James. Entry for 'Satan'. Cyclopedia of Biblical, Theological and [[Ecclesiastical]] Literature. https://www.studylight.org/encyclopedias/eng/tce/s/satan.html. [[Harper]] & Brothers. New York. 1870. </p>