Again, Jesus warns Peter on one occasion that Satan has asked and obtained the Divine permis- sion to sift the disciples as wheat ; and indicates that their only hope lies in the intercession of Christ Himself, who has prayed for Simon that his 'faith fail not' (Lk 22=*i).
Once more, in Christ's discourse on the Last Judgment, it is expressly stated that the everlast- ing punishment to which the unfaithful are con- demned was ' prepared for the devil and his angels ' (Mt 25^'), a passage which well illustrates the manner in which, in the Synoptic Gospels, Jesus is consistently represented as alluding to Satan and his power and kingdom. That is, that the doctrine is not so much set forth by way of dog- matic statement as assumed, taken for granted. Jesus does not enlarge upon it, but quietly accepts it, presupposes it as a matter about which there is no dispute. The belief is there, and Jesus sets upon it the seal of His authority.
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To these examples from tlie Synoptic Gospels must be added the very emphatic testimony of tlie discourses of Christ according to the Fourth Gospel. The darkness under wliose dominion, according to the introductory verses, the world is held, the dead weiglit, tlie vis incrtUe of human insensibility to the Divine light, is no negative thing, but itself a power, a kingdom in deadly opposition to the Kingdom of Christ, and under the rule of Satan. Jesus directly attributes the opposition of His antagonists to the malice of the devil. So Ho says to the Jews, ' Ye are of your father the devil, and tlie lusts of your father ye will do' (Jn S^'*). Tiie false accusations of Scribe and Pharisee, and the untiring malignity of their persecuting zeal, show the spirit and are the work of him who was a liar and a murderer from the beginning. Again, He sjjeaks of Satan as the Prince of this world, and represents as the aim and the certain result of His own work, the judgment and the casting out of Satan and his kingdom (12^'; cf. 143" 16'').
3. The other portions of the NT confirm but do not materially add to the testimony of the Gospels on tlie subject of the personality and the power of the Evil One. Tims St. James (4^) merely counsels his readers to resist the devil, assuring them that he will flee from them ; while in another passage (2'") he speaks of ' the demons ' [ra daifidvia), evidently meaning by tlie term the subordinate agents of Satanic power, as believing that there is one God — a belief which fills them with terror. St. Peter assures us that Satan, whom he describes as avridiKos ('adversary,' a technical or official word), and compares to a roaring lion, may be successfully resisted by the power of steadfast faith (1 P 5^- "). St. John in his First Epi.stle re^jeats the teaching of his Gospel, and in the Apocalypse identifies Satan with the serpent of Eden, and seemingly also witii the accuser of Job and of Joshua (Rev 12"- '"), and foretells his coming doom. St. Paul accepts the current doctrine ; but though in his Epistles to the Ephesians and Colossians he seems to add to the teaching of Christ in the Gospels otiier elements from the demonology of the Pharisaic schools and from other sources (Eph 2^ 6'\ Col 2'''), and in his Epistles to the Corinthians and to Timothy (1 Co 5^ 1 Ti 1'''") ascribes to Satan a ceitain power of discipline as a minister of Divine judgment, really contributes to tiiis branch of Christian doctrine no essential element additional to that which is furnislied in the Gospels. See, further, articles Accommodation and Demon.
Literature. — Cremer, Bibl.-Thenl. Lexicon, g.v. ; Commentaries of Meyer, Alford, etc.; Chevne, Tfie Origin of the Psalter, pp. 159, 270 ff., 281 ; A. B. Davidson, The Book of Job (Cambridge Bible), pp. 7-13, also Theol. of OT, p. 300 ff.; Schniid, Bibl. Theol. of NT, p. 187 ; Beyschlag, AT ThenU p. 93 ; Reuss, Christian Theol. of the Apostolic Age, i. pp. 162, 420 ; Wernle, The Beginnings of Christianity, p. 47 ; Gfrorer, Das Jahr- htijidert des Heils, p. 368; Wright, Zechariah and his Pro- phecies, p. 46 ff. ; art. 'Satan' in Hastings' DB (Whitehouse), and in the Enci/c. Bibl. (G. B. Gray and .J. Massie) ; art. ' Teufel ' in PRE'i (A. Wiinsche) ; H. J. Holtzmann, Lchrb. d. neutest. Theol. i. pp. 53, 226. H. H. CURRIE.
SAVIOUR.—' Saviour,' like ' to save ' and ' sal- vation,' is a word of frequent occurrence in the OT.
It occurs mostly in the form of the ptcpl. Hiph. of 5;B'' = j;'P'iO. For the specific meaning of ' to save ' in distinction from other cognate Heb. verbs, cf. art. S.\lvation. Most commonly God is called the Saviour of Israel or individuals. A standing combination is 'God the Saviour' often with a possessive genitive (1 Ch 16», Ps 24S 271-9 622-6 65-'' 79» 951, is 122 1710, Mic 7", Hab 31**). To be a Saviour is God's exclusive prerogative (Ps 6011 1081'-!, Is 4311 4522). As instruments of God, however, human deliverers likewise receive the title (.Ig 3'*- is, Neh 92"). There is no passage in the OT where the Messiah is called 'Saviour.' Wherever the Messiah is connected with the idea of salvation, He is not the subject but the object of it (Ps 28** 14410, Zee 99). This is different in Apocryphal and I'seud- epigraphical literature, for here it is not merely declared that