The Devil & Satan Defined
Mankind's Greatest Enemy Shown to be Personal
Sin
The Importance Of The Subject
The above quotation from the Bible,
stresses the importance of a sound understanding of what constitutes
the Devil and Satan. As Christ was manifested to destroy the work of
such, it is obvious that we will not understand God's plan of
salvation, unless we have a clear and proper comprehension of what is
meant by these terms.
Unfortunately, current ideas upon the
subject are astray from the Bible.
It is taught that the devil is a
superhuman monster, a fallen angel, who dominates the minds of
humanity, inducing mankind to sin. The teaching induces fear of the
devil, and also provides an excuse for sin by blaming it on him.
The doctrine is not only unscriptural,
but is also a reflection upon God's love and omnipotence. Would a God
of love allow weak, mortal man to be dominated by a powerful, depraved
fallen angel if He has the strength to destroy him? And as God is
omnipotent, why does He not rid Himself of the devil, if he be a
fallen angel in heaven?
Thus logic would set aside the normal
teaching of the devil as unsound and unscientific.
And the teaching of the Bible is in
conformity with this statement.
It reveals that the devil is a more
familiar figure than is normally recognized: not a fallen angel, but a
synonym for human nature in its various forms. It teaches that we are
responsible for the sins we commit; but proclaims the means whereby
sin can be forgiven, and human nature controlled. This is essential
for the salvation of each one.
Obviously, therefore, it is necessary
for us to know what constitutes the devil, if we are to successfully
resist its power.
How the Bible Defines the Devil
The mission of Christ is expressed as
follows:
"Forasmuch then as the children (i.e. those
Christ came to save) are partakers of flesh and blood, he (Jesus
Christ) also himself likewise took part of the same; that through
death he might destroy him that had the power of death, that is the
devil; and deliver them who through fear of death were all their
lifetime subject to bondage" (Hebrews
2:14-15).
This important declaration of
Scripture teaches that:
-
Christ came to destroy the devil.
-
The devil is that which had the power of death.
-
Christ partook of human nature and died in order
to destroy the devil.
-
In doing so, he delivered others from the power of
the devil and of death.
If we can scripturally define that
which Christ came to destroy, and that which has the power of death,
we shall know what constitutes the devil.
As far as the Bible is concerned,
these two lines of investigation lead to one answer: SIN!
Consider the evidence:
(a) CHRIST CAME TO DESTROY SIN.
"He put away sin by the sacrifice of himself" (Hebrews
9:26). "Christ died for our sins" (I
Corinthians 15:3). "His own self bare our sins in his
body on the tree" (I
Peter 2:24). "He was manifested to take away our
sins" (I
John 3:5).
(b) SIN WAS THE ORIGINAL CAUSE OF
DEATH. "The wages of sin are death" (Romans
6:23). "By one man (not a supernatural devil) sin
entered the world and death by sin" (Romans
5:12). "The sting of death is sin" (I
Corinthians 15:56).
From this evidence it is obvious that
Christ came to destroy sin, and also that the power of death is in
sin. It logically follows, therefore, that the devil is a synonym for
sin.
The fallacy of the idea that the devil
is a fallen angel is clearly illustrated by the definition of the
Apostle in Hebrews 2:14 above. How could the death of Jesus encompass
the destruction of a powerful, superhuman fallen angel?
It would leave him more powerful than
ever!
But once it is recognized that the
devil relates to sin, and that sin comes from within, it will be
acknowledged that the atoning blood of Jesus is a powerful weapon to
defeat and destroy it! It defeats the power of sin by providing the
means of forgiveness; it conquers death through the promise of a
resurrection to life eternal (I
Corinthians 15:20-26).
What Is Sin?
Primarily, sin is disobedience (I
John 3:4). The first sin was punished by man becoming
related to death (Genesis
3:19), so that mortality became incidental to human nature.
But sin is also used in the Bible with
a secondary meaning. Men are said to have been "made
sinners" (Romans
5:19), Jesus is described as being "made sin for
us" (II
Corinthians 5:21), as having "died unto sin" (Romans
6:10), and as about to return "without sin" (Hebrews
9:28).
This secondary use of the word
"sin" implies the state of physical imperfection that
resulted because of actual transgression in the first instance (Romans
5:12). Men are not "made" transgressors of the
law; they become so by actual wrong-doing. Jesus did no sin though he
was born into a state of mortality, with fleshly desires that could
have led to sin if he had permitted them to gain the ascendency.
Though this state of physical
imperfection has been inherited by all (Romans
5:17), men are not held responsible for it. It is not their
fault that they possess weak, sinful natures. This is an inheritance
from Adam. Men are only held accountable, if they recognize what it is
but reject the help of God in controlling and conquering it.
It is weak, human nature to which the
Apostle refers when he declares "The wages of sin is death"
(Romans
6:23), and when he wrote that the devil is "that which
has the power of death" (Hebrews
2:14). Thus human nature is styled "sinful flesh"
(Romans
8:3), for servitude to it leads to sin.
It is because human nature is the
cause of sin that Jesus "took part of the same," as taught
by Paul, that "through death he might destroy him that had the
power of death, that is the devil" (Hebrews
2:14).
He did this by rendering perfect
obedience even unto death, and his spotless righteousness ensured his
resurrection unto eternal life (Philippians
2:8-9; Acts 2:24). Thus both in life and in death he
conquered the devil (weak, human nature), and opened the way for a
similar conquest (through forgiveness of sins) on the part of those
who come unto God through him.
Sin In Relation To Human Nature
That sin and human nature are closely
related is clearly shown in Romans 7 where Paul discusses these
matters at length. There is not the slightest hint to the existence of
a supernatural devil tempting mankind; instead, he writes of:
"Sin which dwelleth in me" (Romans
7:17)
"The law of sin which is in my members" (Romans
7:23)
"I know that in me (that is in my flesh) dwelleth no good
thing; I can will what is right, but how to perform it I find
not" (Romans
7:18) R.V.
Paul found himself constantly exposed
to a mental conflict. He desired to perform the will of God, but this
brought him into conflict with his own desires, and so strong were the
latter that he found himself sometimes succumbing to them. He wrote:
"The good that I would I do not; but the evil
which I would not, that I do" (Romans
7:19).
He blamed his failings on the weakness
of human nature: "O wretched man that I am!" he exclaimed,
"who shall deliver me from this body of death?" (Romans
7:24) RSV.
The Gospel supplied the answer. He
thanked God that victory was assured through Jesus Christ. Through him
he could receive forgiveness of sins, the strength to overcome the
flesh (Philippians
4:13), and an assurance of a resurrection to eternal life
at his coming (I
Corinthians 15:22-23, 53-54). No longer did he live in
bondage to sin and death. The spirit of Christ in him (II
Corinthians 13:5) triumphed over the devil in him (the
"law of sin in his members" (Romans
7:23)), and faith replaced fear.
That can be our experience also.
How Sin Originated
At the epoch of Creation, God looked
upon all that He had made, "and, behold, it was very good" (Genesis
1:31). Even the serpent was "good" after its
kind, for, at that stage, it had not tempted Eve to sin.
But if the description of "very
good" applied to all that God had made, where was the devil?
It was non-existent!
Even human nature was then different
to what it afterward became.
There is no mention of the devil in
the early chapters of Genesis which record how sin entered the world.
They do reveal, however, that man did
not remain in his original "very good" state, but developed
"evil" inclinations (Genesis
6:21).
What caused the change? The answer is,
Sin.
The simple story of Genesis tells how
God placed Adam and Eve in the Garden of Eden, taught them the
principles of righteousness, placed them under a law, and set before
them the hope of life eternal as the reward of obedience to Him.
But Eve, drawn away by the seductive
reasoning of the serpent, broke the Divine law and sinned (Genesis
3:1-7); and afterwards induced her husband to do likewise.
Was this caused by a supernatural devil? On the contrary. When all
parties were arraigned before the angel of God to answer for their
crime, each blamed the other. Adam blamed his wife; Eve blamed the
serpent; but the serpent had nobody to blame (Genesis
3:12-14).
It was held soley responsible for the
introduction of sin!
If otherwise, why did it not say so?
It had a tongue; it possessed outstanding reasoning powers!
It could have blamed the devil!
But it had no one to blame.
Some who recognize the difficulty that
this presents to their theory of a supernatural devil, claim that he
was there in the form of the serpent.
The fallacy of such a statement,
however, is illustrated by the punishment meted out to the serpent,
which proves beyond all doubt that it was only an animal:
"Because thou hast done this, thou art cursed
ABOVE ALL CATTLE, and above EVERY BEAST of the field; upon thy belly
shalt thou go, and dust shalt thou eat all the days of thy
life" (Genesis
3:14).
By no stretch of imagination could
such language apply to a fallen angel.
Through hearkening to the voice of the
serpent, the propensities were inflamed in Adam and Eve (Genesis
3:6), and have actively worked in the flesh of man ever
since, leading him to sin. Because this was caused through the
teaching of the serpent, it became the symbol of sinful flesh (Matthew
23:33); and the atoning death of Jesus (through which the
devil can be destroyed - Hebrews 2:14) proclaimed that flesh must be
controlled. It is significant that the Lord's crucifixion was
symbolized by a serpent lifted on a pole (Numbers
21:9; John 3:14), for it prominently displayed what is
figuratively required of his followers; obedience to God's law,
resulting in crucifixion of the affections and lust of the flesh (Galatians
5:24).
Christ showed the way. His sinless
life was a victory over sin's flesh (John
6:62), and his death upon the cross silenced its impulses
as far as he was concerned (Romans
8:3).
In that way he put to death the devil.
Sin Arises From Within
Though originally sin was induced by
temptation from without, since then its strongest impulses have been
stimulated from within.
The natural thoughts and inclinations
of the flesh must be disciplined if we would please God. They form
what Paul describes as "the law of sin in our members" (Romans
7:23). In another place, he explains it thus:
"Christ died ... that they which live SHOULD
NOT HENCEFORTH LIVE UNTO THEMSELVES, but unto him which died for
them and rose again" (II
Corinthians 5:15).
To 'live unto ourselves' is to live in
sin; to be under the power of the devil! Christ taught:
"Are ye so without understanding
also? Do ye not perceive, that whatsoever thing come from without
entereth into the man, it cannot defile him ... that which cometh out
of the man, that defileth the man. For from WITHIN, OUT OF THE HEART
OF MEN, proceed evil thoughts, adulteries, fornications, murders,
thefts, covetousness, wickedness, deceit, blasphemy, pride,
foolishness; all these evil things COME FROM WITHIN and defile the
man" (Mark
7:18-23).
If all these failings come from
within, it leaves precious little for any external devil to do!
Notice, also, that Christ taught that mankind are defiled by internal
thoughts, not external influences. Obviously he did not believe in a
superhuman devil, but warned his hearers against the evil propensities
within. Paul likewise taught:
"The works of the flesh are hatred, variance,
wrath, strife, seditions, envying, murders, drunkenness, and such
like" (Galatians
5:17-21).
This being the state of man, why blame
sin on the temptations of a supernatural devil? And that this is the
state of man each one can test for himself by a little sober
heart-searching. Why do we sin? To gratify self! That is the cause of
the world's ills today. Men do evil things because they want to
do them, and not because of the influence of a superhuman monster.
On the other hand, the truth in Christ
is designed to transform believers mentally and morally in preparation
for the physical change that will take place at Christ's return, and
which will perpetuate those characters in a nature of imperishable
glory (Philippians
3:21).
"If ye live after the flesh ye shall die; but
if ye, through the spirit (the truth - I John 5:7) do mortify the
deeds of the body ye shall live" (Romans
8:13).
What the Words "Devil"
and "Satan" Signify
The word "devil" has been
used as a translation for two entirely different Greek words diabolos
and diamonion.
The first word is found in those
verses used to prove the existence of a superhuman devil. As a word,
it signifies "adversary", "traducer", "false
accuser", and "slanderer". Though it has been generally
translated "devil," it has also been rendered
"slanderers" (I
Timothy 3:11), and "false accusers" (II
Timothy 3:3; Titus 2:3).
In no instance does it relate to a
fallen angel, as a careful consideration of the evidence will show.
Diamonion is likewise
translated "devil" but signifies "demon". It is an
entirely different word to diabolos, and is used to describe a
person possessed with a disease, as we shall show.
On the other hand, satan is a
Hebrew word, transliteration into the English language, and meaning
"adversary". The word is often properly translated in that
way, in certain Bible passages, but belief in a supernatural devil
caused biased translators to render it as Satan in other parts of the
Bible.
An example of this bias is found in
Psalm 109:6 which reads: "Set thou a wicked man over him: and let
Satan stand at his right hand." The bias even extended to turning
Satan into a proper noun with a capital initial.
Yet the same Hebrew word is rendered
"adversaries" in vv. 4,20,29 of the same chapter! (Psalm
109:4,6,20,29)
It should be so rendered in verse 6.
In fact, in the Revised Standard Version the verse reads:
"Appoint a wicked man against him; let an accuser bring him to
trial."
In that version, "Satan"
becomes "accuser", a word that conforms to the English
meaning of the Hebrew expression.
Bible usage of the word "satan"
shows that it is used of both good and evil adversaries, though the
translators have only rendered it as "Satan" where the
adversary is obviously a wicked one.
For example, the word appears in
Numbers 22 in relation to the angel sent to rebuke the wicked prophet
Balaam, but there it is rendered "adversary" and
"withstand" (Numbers
22:22,32). In I Samuel 29 and II Samuel 19 it is translated
adversaries (I
Samuel 29:4; II Samuel 19). In I Kings 5, it occurs in the
statement: "There is neither adversary (Hebrew satan) nor
evil occurrent" (I
Kings 5:4).
The Hebrew word Satan should be
rendered consistently as adversary wherever it occurs; in no instance
does it relate to a fallen angel.
When God Was Satan
In one event recorded in the Old
Testament, even God appeared in the role of satan, or adversary. The
incident is described in two places (II
Samuel 24:1; I Chronicles 21:1). The former place states:
"The anger of the Lord was kindled against
Israel, and He moved David against them to say, 'Go, number Israel
and Judah.'"
However, the parallel account in the
latter place records:
"Satan stood up against Israel, and provoked
David to number Israel."
In the first quotation, the action is
attributed to God; in the second, to satan!
What is correct?
Those who teach that the word satan
signifies a fallen angel tempting mankind to sin are faced with a
contradiction, or the expediency of teaching that God worked through
His arch-enemy!
Both explanations are quite
unsatisfactory; and also quite unnecessary.
Let it be understood that the word
"satan" means "adversary", and let it be
acknowledged that God was adverse to Israel at that time, and the
difficulty is removed.
As an adversary to Israel, God
overruled events to bring about circumstances that made David fear
opposition against his regime. This caused him to set about numbering
his fighting men, which resulted in him placing confidence in them
rather than in God. So he fell into sin.
As this incident shows, the word
"satan" means "adversary" and the context of each
reference determines whether the adversary in question was good or
bad, or whether the term related to a person, a government, the lust
of the flesh, or an adverse experience. All are represented in the
Bible as Satan, but in no instance does it teach that the term defines
a superhuman monster tempting men to sin.
The difference between
"devil" and "satan" can be summed up by
recognizing that whereas the former relates invariably to an evil
adversary, the latter signifies merely adversary, the context
determining whether it is good or bad.
Manifestations of the Devil and
Satan
Though the devil basically relates to
human nature, or the lusts of the flesh, it is manifested in various
forms. For instance, a government can become a political manifestation
of the flesh, if it stands in opposition to the ways of God. Thus
Peter wrote:
"Be sober, be vigilant; because your adversary
the devil, as a roaring lion, walketh about, seeking whom he may
devour" (I
Peter 5:8).
In this verse, "devil" is diabolos
in the Greek, and signifies "false accuser", and the word
"adversary" is antidikos, meaning "an opponent
at law". The "opponent at law", a "false
accuser" of the Christians was not a supernatural devil, but the
persecuting civil authorities of the day. They are likened to "a
roaring lion" because of their rapacious fierceness. For a
similar reason, Paul wrote that he was "delivered out of the
mouth of the lion" (II
Timothy 4:17). In other words, he escaped the imprisonment
that was threatened against him.
Christ also referred to civil
authorities as "the devil". He told his followers: "The
devil shall cast some of you into prison; be thou faithful unto death,
and I will give thee a crown of life" (Revelation
2:10).
Certainly this "devil" was
not a fallen angel, but those civil authorities who opposed the spread
of Christianity.
Concerning the same false-accusing
opponents, Paul wrote:
"We wrestle not against flesh and
blood, but against principalities (or governments), and against powers
(or authorities), against the rulers of the darkness of this world
(Greek ages), against spiritual wickedness in high places"
(Ephesians
6:12).
This statement is frequently used to
prove the existence of the devil as a fallen angel, but the greatest
adversary and false accusers of the Christians in those days were the
Jewish and Pagan authorities. They bitterly persecuted believers,
leading Paul to warn them to be on their guard against the "wiles
of the devil" (Ephesians
6:11) or false accusers. He had in mind the unscrupulous
stratagems of men in authority who were prepared to use any means to
obtain a conviction against them. "We are not ignorant of his
devices," he declared (II
Corinthians 2:11). He could well write thus, for he,
himself, once held such a position, falsely accusing followers of the
Lord, "entering into every house, and hailing men and women
committing them to prison" (Acts
8:3). However, his conversion to Christ changed all that.
The pagan world often slandered, or
falsely accused the followers of Christ, and therefore is identified
in Scripture as the devil. The unscrupulous opposition believers
received from their pagan neighbors could easily have incited them to
actions that would not have reflected credit on the Lord whom they
attempted to follow. The Apostles recognized the danger, and exhorted
them not to succumb to the hostile environment in which they lived.
They urged them to talk circumspectly towards those that "are
without", and to use discretion even in the appointment of
officials in their congregations. They drew attention to the dangers
of setting up a novice in a position of importance in the community:
"lest being lifted up with pride he fall into the condemnation of
the devil" (I
Timothy 3:6-7).
Would the devil of theology
"condemn" one lifted up with pride? By no means. Such a
monster would rather induce him to "stand on his dignity",
and would seek to increase his pride. On the other hand, would not
"outsiders" be disposed to condemn followers of the Lord for
acts of inconsistency? Of course they would and do. They slander and
calumniate those who attempt to maintain a right course of action, and
yet momentarily fall. And because this gives occasion "to the
enemies of the Lord to blaspheme" (II
Samuel 12:14), Paul warned believers to be on their guard.
The "devil" against which he
warned them constituted the pagan, social and political world which
was ruled by the flesh.
The term "devil" has also
been applied to individuals. Christ called Judas Iscariot a devil (John
6:70), and described Peter as "satan" because
"he savoured not the things that be of God, but those that be of
men" (Matthew
16:23; Mark 8:33). According to this statement, to savour
the things of men (the flesh) is equivalent to being a "satan".
When the flesh dominates a person to
the exclusion of the things of God, he will show opposition to all
that Christ stands for. He will be like Judas: a devil, a bitter
opponent to ways of righteousness and truth. He will be justly termed
"a child of the devil", a product of the flesh (Acts
13:10). The Jewish leaders in the days of the Lord,
provided an example of this. They claimed to be the sons of faithful
Abraham and to worship God in truth, but Christ declared: "Ye are
of your father the devil, and the lusts of your father ye do" (John
8:44).
They were men of flesh, being
dominated by its lusts, and therefore the progeny of the devil.
When John wrote: "He that
committeth sin is of the devil: for the devil sinneth from the
beginning" (I
John 3:8), he taught the same truth. It has been the lusts
of the flesh that have driven men to sin from the beginning. Christ
came to "destroy the works of the devil". He came to destroy
sin; and did so by opening a way for forgiveness and salvation. John's
comment should be aligned with the teaching of the Lord Jesus:
"From within, out of the heart of men proceed evil
thoughts," etc. The sacrifice of Christ is designed to reveal
that the flesh must be figuratively crucified if mankind would server
God acceptably. Thus Paul taught:
"They that are Christ's have crucified the
flesh with the affections and lusts" (Galatians
5:24).
Such deny themselves that they might
serve Christ. In so doing, the devil is defeated, for it constitutes
the unlawful lusts of the flesh, which war against the requirements of
God (Romans
8:7-8; I John 2:15-16).
The world without is identified as
Satan. In I Timothy 1, Paul wrote of two heretics: "I have
delivered them unto Satan that they may learn not to blaspheme"
(I
Timothy 1:20). Would the "devil" of popular
concept teach one not to blaspheme? Would Paul deliver anybody
to such? By no means; rather the contrary. Paul was referring to the
discipline of excommunication that he hoped might teach them a lesson,
so that they would learn "not to blaspheme".
Paul's objective in excommunication
were to correct and restore the erring parties, as well as to protect
others from their false teaching. He hoped that his action would cause
them to review and revise their theories, so that again embracing
Truth in its fullness, they might be restored to the congregation (I
Corinthians 5:1-5,13; II Corinthians 5:5-7; 7:8-12).
Again, to believers in Pergamos, Asia,
Christ declared:
"I know thy works, and where thou dwellest,
even where Satan's seat is ... where Satan dwelleth" (Revelation
2:13).
Satan's seat! Satan's dwelling place!
In Pergamos? So Christ taught! How was that possible? Read the
context. Notice how strong were the forces of error in that city (Revelation
2:14-16). It contained the headquarters of those who were
adverse to the Truth through their errors. Another city, Smyrna, was
noted for the "synagogue of Satan" found therein (Revelation
2:9). The term defines a religious community opposed to the
truth; but if it is taught that Satan is a superhuman monster, such
expressions would mean that he lived in Pergamos (Revelation
2:13), conducted a religious meeting in Smyrna, and also
had charge of the prison (Revelation
2:8-13).
Job's Satan
"Surely the Satan of the book of
Job was a superhuman being!" we are often told. He is represented
as "going up and down in the earth," of presenting himself
before the Lord, and being in company with other "sons of
God."
"How could he present himself
before the Lord if he were not in heaven?" it is sometimes asked.
Or, "Does not the term 'sons of God' relate to immortal
angels?"
In reply, we stress that the book of
Job clearly shows that Satan had no power to afflict Job; his
sufferings were inflicted by God. God declared: "Thou movest Me
against him, to destroy him without cause" (Job
2:3). Job himself, recognized that "the hand of God
had touched him" (Job
19:21). The record clearly states that "the Lord
brought his evil upon him" (Job
42:11).
In fact, there is nothing superhuman
associated with the Satan described in the Book of Job.
This conclusion will be reinforced,
when it is recognized that the term "sons of God" does not
relate to angels, but is frequently used for mortal believers:
"As many as received him (Christ), to them gave
he power to become the sons of God, even to them that believe on his
name" (John
1:12).
"Behold, what manner of love the Father hath
bestowed upon us, that we should be called the sons of God ... Now
are we the sons of God" (I
John 3:2).
These references (and others could be
cited) clearly reveal that the term "sons of God" relate to
mortal believers.
Further, a person is described as
presenting himself before God when he engages in worship. An example
is provided in Deuteronomy 19 where such is said to "stand before
the Lord" when he came before the appointed priests and judges
set up in Israel (Deuteronomy
19:17).
Now when these facts are combined
together and considered in the light of the term Satan as meaning
"adversary", the first chapter of Job presents a picture of
an unnamed adversary of Job, joining with others in worship before
God, and accusing Job of hypocrisy. He appears to have been a much
travelled man (Job
1:7) with an inferiority complex! A small-minded, jealous
associate of the righteous Job, maliciously slandering his name.
The drama of Job has been frequently
enacted since then. Even among the company of the Lord's apostles,
called "the sons of God" (I
John 3:2), there was found Satan in the person of Judas
Iscariot. The Lord described him as "a devil" (John
6:71), because of his impending betrayal of the Lord.
We have carefully examined personally
every argument advanced from the Bible to prove the existence of a
superhuman devil, and have found none of them conclusive. Such
passages as Ezekiel 28:13-15, Isaiah 14:12-15, and Revelation 12:7-9
are constantly advanced, but fail to support the theory when the facts
are considered. Ezekiel 28 is "a lamentation upon the king of
Tyre" (Ezekiel
28:13-15); Isaiah 14 is a "proverb against the king of
Babylon" (Isaiah
14:4,12-15); and Revelation 12 is a prophecy against Rome (Revelation
12).
It is true that Revelation 12
describes a "war in heaven" (Revelation
12:7), but the same chapter also speaks of a birth of a
man-child "in heaven" (Revelation
12:1-2), so that the language is obviously symbolic. The
devil (false accuser) and satan (adversary) is described as "a
dragon" (v.9), "having seven heads and ten horns"
(v.3), whose tail drew the third of the stars of heaven, and cast them
to the earth!
That this is highly symbolic language,
relating to the political order of Rome, is proved beyond all doubt by
the explanation given in Revelation 17, which identifies the system
with "that great city which reigneth over the kings of the
earth" (Revelation
17:9-10;18). The city that ruled the world in the days when
the Revelation was recorded was the city of Rome.
Obviously, the devil and satan of
Revelation 12 relate to the politico-religious system of Rome.
What About the Demons?
We pointed out previously that there
are two Greek words translated "devil", the second of which
is the word diamonion. Parkhurst, in his Greek Lexicon, states
that this word signifies:
"A lesser god, the spirit of departed human
beings who had power to possess a person and so afflict him."
The word was born of superstition, a
superstition still current among many people. Some backward people
still believe that certain kinds of illnesses are due to the malignant
influence of the spirit of a departed human being, taking possession
of the afflicted person.
In some eastern countries, the same
idea persists, and doctors find that their use of modern scientific
methods is often useless unless the hypothetical "devil",
the creation of imagination and superstition, is first
"destroyed" or "cast out". It is not unusual for
modern medical men in the East to thus speak, in all seriousness, of
"casting out a devil" when referring to the healing of such
an afflicted person. They accommodate their description to an
expression which conveys something to the mind of the natives. **
Hippocrates, the physician of ancient
Greece, wrote an essay on epilepsy, which was called the "sacred
disease" because people believed the priests' teaching, that
epileptics were possessed, and because priests, magicians, and
imposters derived considerable revenue from attempting to cure the
disease by expiations and charms. The essay was written to expose this
delusion, he seeking to prove that this disease was neither more
divine nor sacred than any other.
** Norman Lewis in a book on Burma
entitled Golden Earth records that such ideas are common among
the Burmese.
The Bible, therefore in using such
terms as "casting out devils", merely accommodated its
expressions to the current venacular. To "cast out a devil"
was to cure an illness. Thus such expressions occur as: "Jesus
rebuked the devil ... and the child was cured" (Matthew
17:18).
Usually, the term to be
"possessed of a devil" has relation to mental diseases. For
example, when Jesus asked the Jews: "Why go ye about to kill
me?", they replied: "You have a devil (diamonion),
who goes about to kill you!?" (John
7:19-20). The statement, "You have a devil," is
equivalent to the modern expression: "You are mad!"
Though the disciples used the term diamonion,
it does not mean that they endorsed the pagan idea of the spirits of
departed men inhabiting those on earth, any more than we endorse the
literal meanings of words that have a colloquial significance. For
example, the word "lunatic" signifies "affected by the
moon," but when we use it we do not have that meaning in mind. We
speak of pandemonium reigning when any disorder takes place, but we do
not endorse the literal meaning of the word which signifies that the
disorder is due to the malignant influence of demons. We talk of
somebody being "bewitched," without believing in witches. We
make reference to "St. Vitus' Dance," without heeding the
actual meaning of the term.
So with the use of the word diamonion.
It is used colloquially by the Jews to describe one
"possessed" by a disease.
Christ used the language of his day,
without necessarily accepting the superstitions involved. He made
reference to Beelzebub, the god of the flies worshipped by the
Philistines of Ekron, as though this god had a living personality (Matthew
12:27), merely to turn a point of discussion back upon his
opponents. He certainly did not endorse belief in the god as a living
being.
How To Conquer the Devil
We have shown that the devil relates
to the sinful tendencies of the flesh. Such are only active in a
living body, so that when Christ died on the cross, this died also.
When he rose to life eternal, sin in the flesh had no place in the
incorruptible nature to which he was changed (Romans
6:4-7; I Corinthians 15:54).
His sacrifice illustrates the way in
which we can conquer the devil. We sin and are in need of forgiveness,
and this is obtainable in Christ Jesus. Thus Peter exhorted when
preaching the Gospel:
"Repent and be baptized every one of you in the
name of Jesus Christ for the remission of sins ..." (Acts
2:38).
By making contact with the Lord Jesus
through belief and baptism, we take the first steps in defeating the
devil; for in Christ only can we receive forgiveness of sins. John
wrote:
"If we confess our sins, He is faithful and
just to forgive our us sins, and to cleanse us from all
unrighteousness" (I
John 1:9).
The forgiveness of sins establishes
the basis whereby we can build a life modelled upon that of the Lord
Jesus. Through the strength derived from him, we can, in measure,
conquer the flesh (Philippians
4:13). Paul taught:
"Christ died for all, that they which live
(i.e. in newness of life through baptism - Romans 6:5) should not
henceforth live unto themselves, but unto him which died for them,
and rose again" (II
Corinthians 5:15).
Again:
"I am crucified with Christ: nevertheless I
live; yet not I, but Christ liveth in me: and the life which I now
live in the flesh I live by faith of the Son of God, who loved me,
and gave himself for me" (Galatians
2:20).
By following the example set by Christ
we are led to a higher way of life, one that is dominated by Divine
principles and not the desires of the flesh. In that way, we build
into our lives Divine characteristics such as were manifested
by the Lord Jesus, and are enabled to live in hope that, at his
coming, we will be granted the divine nature that he now possess (II
Peter 1:4).
Paul wrote:
"We look for the Saviour, the Lord Jesus Christ
(from heaven); who shall change our vile body, that it may be
fashioned like unto his glorious body" (Philippians
3:20).
Immortal life in the Kingdom of God to
be set up on earth (Daniel
2:44) is the hope set before us. To attain unto it we must
conquer the devil, or sin in the flesh. The first step to that end is
an understanding of the purpose of God in Christ, including his
conquest of the devil. Let us clearly identify the devil and we will
be better fitted to grapple with the problem of sin that faces us. Let
us recognize our own weakness, and learn that we can conquer the flesh
to the glory of God; and by so doing lay the foundation for eternal
life at the coming of the Lord.
Appendix
THE WORDS "DEVIL" AND
"SATAN" ANALYZED
Devil is used as the translation for
two different words: Diabolos and Diamonion.
DIABOLOS signifies "false
accuser", "calumniator", "slanderer", etc.
It has been rendered
"slanderers" in I Timothy, and "false accusers" in
II Timothy and Titus (I
Timothy 3:11; II Timothy 3:3; Titus 2:3).
In no place is it used of a superhuman
being tempting mankind to sin.
It is translated "devil" in
the following passages: Matthew 4:1,5,8,11; 11:39; 25:41; Luke
4:2,3,5,6,13; 8:12; John 6:70; 8:44; 13:2; Acts 10:38; 13:10;
Ephesians 4:27; 6:11; I Timothy 3:6,7; II Timothy 2:26; Hebrews 2:14;
James 4:7; I Peter 5:8; I John 3:8,10; Jude 9; Revelation 2:10;
12:9,12; 20:2,10).
In all other places where the words
"devil" or "devils" appear, the word in the
original is diamonion.
DIABOLOS is thus used to describe a
person (John
6:70); slanderous women (I
Timothy 3:11); false accusers (II
Timothy 3:3); sin (Hebrews
2:14); the flesh (Acts
13:10); the antagonistic world (Ephesians
4:27); persecuting civil authorities (Ephesians
6:11; Revelation 2:10;13).
DIAMONION was the word used to
describe a certain disease. It was so used because of the ancient
superstition that diseases were attributed to the malignant influence
of so-called spirits of dead heroes taking possession of a person. The
Bible accommodates itself to the language of the times, without
endorsing this false pagan teaching. "Casting out devils"
merely signifies curing a disease.
SATAN is a Hebrew word, signifying
"to oppose" or "to be an adversary." The word is
translated "adversary", "resist",
"withstand", and is also transliterated as "satan".
It is translated "adversary"
in the following places: (Numbers
22:22; I Samuel 29:4; II Samuel 19:22; I Kings 5:4; 11:14,23,25; Psalm
38:20; 71:13; 109:4,20,29).
It is translated "withstand"
in Numbers 22:32.
It is translated "resist" in
Zechariah 3:1.
It is translated "satan" in
I Chronicles 21:1; Job 1:6-9,12; 2:1-4,6,7; Psalm 109:6; Zechariah
3:1,2; Matthew 4:10; 12:26; 16:23; Mark 1:13; 3:23,26; 4:15; 8:33;
Luke 4:8; 10:18; 11:18; 13:16; 22:3,31; John 13:27; Acts 5:3; 26:18;
Romans 16:20; I Corinthians 5:5; 7:5; II Corinthians 2:11; 11:14;
12:7; I Thessalonians 2:18; II Thessalonians 2:9; I Timothy 1:20;
5:15; Revelation 2:9,13,24; 3:9; 12:9; 20:2,7.
From the above it will be found that
the term has been used to describe God when revealed as an opponent to
Israel (I
Chronicles 21:1), an "angel of the Lord" (Numbers
22:22,32), good and evil men (I
Samuel 29:4; II Samuel 19:22; Psalm 38:20), an Apostle (Matthew
16:23; Mark 8:33), adverse religious communities (Revelation
2:9), sickness (Luke
13:16), evil thoughts (Luke
22:3; John 13:27; Acts 5:3), the flesh (Acts
26:18), the world as adverse to God's ways (I
Corinthians 5:5; I Timothy 1:20), governments (Revelation
12:9; Luke 10:18).