It is, of course, not asserted that all these grossly materialistic superstitious and profane views were entertained in Palestine, or at the time of our Lord, still less that they are shared by educated Jews in the West. But they certainly date from Talmudic times; they embody the only teaching of Rabbic writings about the Angels which we possess, and hence, whencesoever introduced, or however developed, their roots must be traced back to far earlier times than those when they were propounded in Rabbic Academies. All the more that modern Judaism would indignantly repudiate them, do they bear testimony against Rabbic teaching. And one thing at least must be evident, for the sake of which we have undertaken the task of recording at such length views and statements repugnant to all reverent feeling. The contention of certain modern writers that the teaching about Angels in the New Testament is derived from, and represents Jewish notions must be preceived to be absolutely groundless and contrary to fact. In truth, the teaching of the New Testament on the subject of Angels represents, as compared with that of the Rabbis, not only a return to the purity of Old Testament teaching, but, we might almost say, a new revelation.
The difference between the Santanology of the Rabbis and of the New Testament is, if possible, even more marked than that in their Angelology. In general we note that, with the exception of the word Satan, none of the names given to the great enemy in the New Testament occurs in Rabbinic writing. More important still, the latter contain no mention of a Kingdom of Satan. In other words, the power of the evil is not contrasted with that of good, nor Satan with God. The devil is presented rather as the enemy of man, than of God and of good. This marks a fundamental difference. The New Testament sets before us two opposing kingdoms, or principles, which excerise absolute sway over man. Christ is the Stronger one' who overcometh the strong man armed,' and taken from him not only his spoils, but his armour (St. Luke xi. 21, 22). It is a moral contest in which Satan is vanquished, and the liberation of his subjects is the consequence of his own subdual. This implies the deliverance of man from the power of the enemy, not only externally but internally, and substitution of a new principle of spiritual life for the old one. It introduces a moral element, both as the ground and as the result of the contest. From this point of view the difference between the New Testament and Rabbinism cannot be too much emphasised, and it is no exaggeration to say that this alone - the question here being one of principle not of details - would mark the doctrine of Christ as fundamentally divergent from, and incomparably superior to, that of Rabbinsim. Whence hath this Man this wisdom?'Assuredly, it may be answered, not from His contemporaries.
Since Rabbinism viewed the great enemy' only as the envious and malicious opponent of man, the spiritual element was entirely eliminated. [6453] Instead of the personified principle of Evil, to which there is response in us, and of which all have some experience, we have only a clumsy and - to speak plainly - often a stupid hater. This holds equally true in regard to the threefold aspect under which Rabbinism presents the devil: as Satan (also called Sammael); as the Yetser haRa, or evil impluse personified; and as the Angel of Death - in other words, as the Accuser, Tempter, and Punisher. Before explaining the Rabbinic views on each of these points, it is necessary to indicate them in regard to -
1. The Fall of Satan and of his Angels. This took place, not antecedently, but subsequently to the creation of man. As related in Pirqé de R. Eliezer, ch 13, the primary cause of it was jealously and envy on the part of the Angels. [6454] Their opposition to man's creation is also described in Ber. R. 8, although there the fall of man is not traced to Satanic agency. But we have (as before stated) a somewhat blasphemous account of the discussions in the heavenly Sanhedrin, whether or not man should be created. While the dispute was still proceeding God actually created man, and addressed the ministering Angels: Why dispute any longer? Man is already created.' In the Pirqé de R. Eliezer, we are only told that the Angels had in vain attempted to oppose the creation of man. The circumstance that his superiority was evidenced by his ability to give names to all creatures, induced them to lay a plot against Adam,' so that by his fall they might obtain supermacy. Now of all Angel-Princes in heaven Sammael was the first - distinguished above. Taking the company of Angels subject to him, he came down upon earth, and selected as the only fit instrument for his designs the serpent, which at that time had not only speech, but hands and feet, and was in stature and appearance like the camel. In the language of the Pirqé de R. Eliezer, Sammael took complete possession of the serpent, even as demoniacs act under the absolute control of evil spirits. Then Sammael, in the serpent, first deceived the woman, and next imposed on her by touching the tree of life (although the tree cried out), saying, that he had actually touched' the tree, of which he pretended the touch had been forbidden on pain of death (Gen. iii. 3) [6455] - and yet he had not died! Upon this Eve followed his example, and touched the tree when she immediately saw the Angel of Death coming against her. Afraid that she would die and God give another wife to Adam, she led her husband into sin of disobedience. The story of the Fall is somewhat differently related in Ber. R. 18, 19. No mention is there earlier of Sammael or of his agency, and the serpent is represented as beguiling Eve from a wish to marry her, and for that purpose to compass the death of Adam.