SATAN"
363
SATAN"
presence of fable and idolatry gave cause to the mani- festation of the truth. See Angel. It would have been impossible to guard the Israelites more distinctly from the fascination of the great dualistic theory of their conquerors.
It is perhaps not difficult to conjecture that the reason of this reserve as to the disclosure of the existence and nature of Satan is to be found in the inveterate tenden- cy of the Israelites to idolatry — an idolatry based, as usual, in great degree, on the supposed power of their false gods to inflict evil. The existence of evil spirits is suggested to them in the stem prohibition and pun- ishment of witchcraft (Exod. xxii, 18; Deut. xviii, 10), and in the narrative of the possession of men by an "evil" or "lying spirit from the Lord" (1 Sam. xvi, 14; 1 Kings xxii, 22) ; the tendency to seek their aid is shown by the rebukes of the prophets (Isa. viii, 19, etc.). But this tendency would have been increased tenfold by the revelation of the existence of the great enemy concentrating round himself all the powers of evil and enmity against God. Therefore, it would seem, the revelation of the " strong man armed" was withheld un- til " the stronger than he" should be made manifest.
In the New Test, this reserve suddenly vanishes. In the interval between the Old and New Test, the Jewish mind had pondered on the scanty revelations already given of evil spiritual influence. But the Apocryphal books (as, for example, Tobit and Judith), while dwell- ing on " daemons" {Saifiovia), have no notice of Satan. The same may be observed of Joseph us. The only in- stance to the contrary is the reference already made to Wisd. ii, 24. It is to be noticed also that the Targums often introduce the name of Satan into the descrijjtions of sin and temptation found in the Old Test., as, for ex- ample, in Exod. xxxii, 19, in connection with the wor- ship of the golden calf (comp. the tradition as to the body of Moses, Deut. xxxiv, 5, 6; Jude 9). See Mi- chael. But, while a mass of fable and superstition grew up on the general subject of evil spiritual influ- ence, still the existence and nature of Satan remained in the background, felt, but not understood. ^
The New Test, first brings it plainly forward. From the beginning of the Gospel, when he appears as the personal tempter of our Lord, through all the Gospels, Epistles, and Apocalypse, it is asserted or implied, again and again, as a familiar and important truth. To refer this to mere "accommodation" of the language of the Lord and his apostles to the ordinary Jewish belief is to contradict facts and evade the meaning of words. The subject is not one on which error could be tolerated as unimportant, but one important, practical, and even awful. The language used respecting it is either truth or falsehood; and unless we im^pute error or deceit to the writers of the New Test., we must receive the doc- trine of the existence of .Satan as a certain doctrine of revelation. Without dwelling on other passages, the plain, solemn, and unmetaphorical words of John viii, 44, must be sufficient : " Ye are of your father the devil. . . . He was a murderer from the beginning, and abides (s(TT7]Ktv) not in the truth. , . . When he speaketh a lie, he speaketh of his own, for he is a liar and the father of it." See D.emoniac.
III. Natural History. — 1. Of the original nature and state of Satan, little is revealed in Scripture. Jlost of the common notions on the subject are drawn from mere tradition, popularized in England by Milton, but with- out even a vestige of Scriptural authority. He is spoken of as a " spirit" in Eph. ii, 2 ; as the prince or ruler of the " dajmons" {Saifiinna) in Matt, xii, 24-26 ; and as having "angels" subject to him in ]\Iatt. xxv, 41; Rev. xii, 7, 9. Tlie whole description of his power implies spiritual nature and spiritual influence. We conclude, therefore, that he was of angelic nature, a ra- tional and spiritual creature, superhuman in power, wis- dom, and energy; and not only so, but an archangel, one of the " princes" of heaven. See Archangel.
The class of beings to which Satan originally be-
longed, and which constituted a celestial hierarchy, is very numerous: "Ten thousand times ten thousand stood before him" (Dan. vii, 10). They were created and de- pendent (John i, 3). Analogy leads to the conclusion that there are different grades among the angels as among other races of beings. The Scriptures warrant the same. Michael is described as one of the chief princes (Dan. x, 13) ; as chief captain of the host of Jehovah (Josh, v, 14). Similar distinctions exist among the fallen angels (Col. ii, lo; Eph. vi, 12). It is also reasonable to suppose that they were created suscepti- ble of improvement in all respects except moral purity, as they certainly were capable of apostasy.
2. As to the time when they were brought into being, the Bible is silent; and where it is silent, we should be silent, or speak with modestj'. Some suppose that they were called into existence after the creation of the world; among whom is Dr. John Dick. Others have supposed that they were created just anterior to the creation of man, and for purposes of a merciful minis- tration to him. It is more probable, however, that as they were the highest in rank among the creatures of God, so they were the first in the order of time ; and that they may have continued for ages in obedience to their IMaker, before the creation of man, or the fall of the apostate angels.