03 - Satan

CHAPTER 3.

- The term SATAN.

- Who Satan is must be learned from Revelation.

- Satan applied to express “adversary.” No badness of meaning essentially connected with the word Satan.

- The Satan in the Book of job an idolator.

- Peter, the apostle, a Satan.

ANOTHER term which has been referred to in the preceding examination of the devil is

SATAN To ascertain who or what is represented by this term renders it necessary to pursue the same course as that adopted in the discovery of the who or the what represented by the word “Devil” - namely, to examine all the passages in which the word occurs in the Book of Revelation: since, in the Book of Creation, the personage of Satan is not detectable any more than is the Devil. The word “Satan” occurs in the Common Version fifty-five times, nineteen in the Old, thirty-six in the New Testament. The word itself is a Hebrew word, and, consequently, it may be inferred that, from the Hebrew Scriptures, its real force may be most readily ascertained. On examining the word satan in the Hebrew Scriptures, its occurrence is found to be much more frequent in the original than in the Common Version. It occurs in fourteen distinct passages in which it is, in the Common Version, translated adversary or adversaries: also once to resist, Zechariah 3:1, and once to withstand. Numb. 20:32, so that, taking the number of times, nineteen in which it is not translated (for sathan or satan is the Hebrew word untranslated), and comparing these with the number, namely fourteen, in which the word is translated, and consequently the meaning of the word is given, the latter, presenting a true meaning, almost equal in number those in which the Hebrew word, but with no meaning, is found. And when the fact is considered that, of the nineteen in which the untranslated word satan occurs, fourteen are found in the book of Job, it can be seen that these passages in which the word is translated and exhibited in its true meaning are nine more than those in which it is put in its untranslated form, namely, “Satan.”

What, then, is the word by which sathan is rendered in these passages? A quotation of a few will afford the best illustration. In the interesting history of David, it appears that he served Achish, one of the princes of the Philistines. In such service he was called upon to engage in war against the enemies of his master. The princes, who with Achish were about to fight against their mutual enemies, observed David and his men. “Then said the princes of the Philistines, What do these Hebrews here? And Achish said unto the princes of the Philistines, Is not this David, the servant of Saul the king of Israel, which hath been with me these days, or these years, and I have found no fault with him since he fell unto me unto this day? And the princes of the Philistines were wroth with him; and the princes of the Philistines said unto him, make this fellow return, that he may go again to his place which thou hast appointed him, and let him not go down with us to battle, lest in the battle he be an adversary to us: for wherewith should he reconcile himself unto his master? Should it not be with the heads of these men? Is not this David of whom they sang one to another in dances, saying, Saul slew his thousands and-David his ten thousands?” 1 Samuel 24:3-5.

“Lest he be an adversary to us:” The word here rendered “adversary” is satan: and if “satan” were the proper meaning, it should be - “Lest he be a satan to us.” Hence satan is applied to, a man.

Other passages in which satan occurs in the original, and is rendered “adversary” in the Common Version, are presented in the life of Solomon. “And Hiram the king of Tyre sent his servants unto Solomon; for he had heard that they had anointed him king in the room of his father: for Hiram was ever a lover of David. And Solomon sent to Hiram, saying, thou knowest how that David my father could not build an house unto the name of the Lord his God, for the wars which were about him on every side, until the Lord put them under the soles of his feet. But now the Lord my God bath given me rest on every side, so that there is neither adversary nor evil occurrent,” 1 Kings v. 1-4. The phrase “adversary” is in the original satan; and that this adversary refers to human adversaries is evident, because Solomon makes a reference to wars which David carried on, which wars were carried on by human beings. That the adversary is a human adversary, the continuation of Solomon’s history affords additional evidence. Solomon deviated from the course which Yahweh had marked out. As a punishment, “The Lord stirred up an adversary, unto Solomon, Hadad the Edomite: he was of the king’s seed in Edom,” 1 Kings 11:14. Here there can be, no doubt that the adversary was a human being, and the Hebrew word for such adversary is satan.

Additional corroborative evidence, that sathan is applicable to a human being, and that such application conveys the idea of an “adversary,” is afforded in circumstances connected with the life of this once wise, but afterwards unwise, man. Solomon still persisted in his deviations from the law of his God, and his punishment was therefore continued. “And God stirred up another adversary, Rezon, the son of Eliadah, which had fled from his lord Hadadezer, king of Zobah,” 1 Kings 11:1-43. Of him it is stated, “And he was an adversary to Israel all the days of Solomon,” 5:25. The word sathan is the word translated “adversary,” and the “adversaries” were human beings. But further evidence can be brought to strengthen this argument, that satan means an adversary, and that, as such, is applied to human beings. In David’s history, when, the tide of misfortune rolled over him, and he was obliged to fly from Jerusalem, he was cursed as he passed by the way by Shimei. On his return in glory, the same Shimei came and importuned his pardon: “But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed the Lord’s anointed? And David said, What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me? Shall there any man be put to death in Israel? For do not I know that I am this day king over Israel? Therefore, the king said unto Shimei, Thou shalt not die. And the king sware unto him,” 2 Samuel 19:21-23. The “adversaries” here are evidently human beings, namely, the sons of Zeruiah, and yet these in the Hebrew are named satans. In the Psalms the following interesting passage occurs:- “Cast me not off in the time of old age; forsake me not when my strength faileth. For mine enemies speak against me; and they that lay wait for my soul take counsel together, saying, God bath forsaken him: persecute and take him; for there is none to deliver him. O God, be not far from me: O my God, make haste for my help. Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt....” Psalms 71:9-13. The “adversaries” here referred to are evidently human adversaries; and in the Hebrew the term applied to them is satans. In another Psalm, the Psalmist writes: “As he clothed himself with cursing like as with a garment, so let it come into his bowels like water, and like oil into his bones. Let it be unto him as the garment which covereth him, and for a girdle wherewith he is girded continually. Let this be the reward of mine adversaries from the Lord, and of them that speak evil against my soul,” Psalms 109:18-20; Psalms 109:29. In both these passages human adversaries are, without doubt, referred to; and the word satans represents these adversaries. From these passages (others might be quoted) it is evident that the Hebrew word sathan means an adversary. A further examination of the use of this word demonstrates another point, namely, that a badness of character is not of necessity attached to the word satan -a notion associated almost constantly with this word. But the most positive proof that Satan means simply an adversary, and that the addition of badness is an accident, and not an essential part of the word, is found in the fact that the word satan is applied to the messenger of Jehovah. Balaam, the prophet, was about to proceed to curse Israel at the instigation of Balak, and this contrary to the command of God (Numbers 22:12; Numbers 22:22). It is further added that Balaam, on perceiving the messenger of the Lord, bowed himself: and the angel-messenger of the Lord said to him, “Wherefore hast thou smitten thine ass these three times? Behold, I went out to be an adversary unto thee, because thy way is perverse before me,” Numbers 22:32. In this passage the Hebrew word for “adversary” is satan, and it is applied to the Lord’s messenger (in the Common Version an “angel”); an application quite demonstrative of this, that the simple meaning of satan is one opposing, and showing that if the one opposing opposes another doing evil, or if the one opposing opposes another doing good, in either case the individual is a satan, an adversary.

Having thus demonstrated the meaning of the word satan, by the quotation of passages in which it is rendered “adversary,” the next step in the inquiry will be to ascertain whether these passages in which the word “Satan” occurs in the Common Version will admit of the interpretation “adversary.” In Job’s history the word “Satan” occurs twelve times. “Now, there was a day when the sons of God came, to present themselves before the Lord, and Satan came also among them. And the Lord said unto Satan, Whence comest thou? Then Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it. And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and upright man, one that feareth God and escheweth evil? Then Satan answered the Lord, and said, Doth Job fear God for nought? Hast thou not made a hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. But put forth thine hand now, and touch all that he bath, and he will curse thee to thy face,” Job 1:6-11.

Without founding any argument upon the generally received notion that the book of Job is a dramatic production, it is quite clear that the Satan referred to is an adversary to the true worship of God; and, as such, insinuates that Job served God only for what he got. In fact, his language is the language of a selfish being, a false-accuser, who believes and asserts that no man does anything good but for what the doing will bring him: and, finding upon the testing of Job by the loss of his substance that he held fast his integrity, and therefore that the adversary’s theory was not proved, the adversary insinuates, “Skin for skin, yea, all that a man bath will he give for his life. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.” And the Lord said unto Satan, “Behold, he is in thine hand; but save his life,” Job 2:4-6.

Herein is a beautiful description of the mode by which a man’s attachment to a principle, to a duty, is to be tested: a narration of the circumstances which, under the ordinary dispensations of providence, occur to a man: and the adverse circumstances are here represented as being inflicted, by permission of providence, upon a good man to test his sincerity, his goodness: and the state of mind, which insinuates that inferior motives are the cause of the goodness of a man, is presented under the form, not of “Satan,” but of an adversary, who is the false accuser of the good man.

Another passage in which “Satan” occurs, and in which it is applied to a human adversary, is the following: “Hold not thy peace, O God of my praise: for the mouth of the wicked and the mouth of the deceitful are opened against me they have spoken against me with a lying tongue. They compassed me about almost with words of hatred; and fought against me without a. cause. For my love they are my adversaries; but I give myself unto prayer. And they have rewarded me evil for good, and hatred for my love. Set thou a wicked man over him: and let Satan stand at his right hand. When he shall be judged, let him be condemned: and let his prayer become sin,” Psalms 109:1-7. “Set thou a wicked man over him”: this is highly expressive of the punishment deservedly allotted to the bad; to have one who is a bad man to rule over him. This would be indeed a just and severe punishment: but to have at his right hand one who would misrepresent all he did to his ruler is indeed an aggravation of that punishment: is indeed a reward for his hate, which punishing him in the way in which he punished others, and putting him into the pit in which he placed others, will cause him to feel the abomination of his conduct. A passage, particularly striking, in which the word “Satan” occurs, is presented in Zechariah: “And he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan! even the Lord that hath chosen Jerusalem rebuke thee: Is not this a brand plucked from the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by,” Zechariah 3:15. It should be remembered, in order to understand this passage, that the term “angel” means messenger. Joshua, the high priest, was in office in the reign of Darius, when Zerubbabel was the governor of Judah. Cyrus had given permission to rebuild the temple at Jerusalem, but the hired counsellors had prevented the realisation of the purpose till the time of Darius-Artaxerxes, instigated by these adversaries (i.e., satans), having forbidden the continuance of the work. Darius, having come to the throne, and the Jews going on with the work, “At the same time came to them Tatnai, the governor on this side the river, and Shethar-boznai, and their companions, and said thus unto them, “Who bath commanded you to build this house, and to make up this wall?” Then said we unto them after this manner, “What are the names of the men that make this building?” But the eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius: and then they returned answer by letter concerning this matter. The copy of the letter that Tatnai, governor of this side the river, and Shethar-bomai, and his companions the Apharsachites, which were on this side the river, sent unto Darius the king,” Ezra 5:3-6. Tatnai, the adversary to the building of the temple, who is here termed the Satan, standing at the right hand, to resist Joshua (till then, the temple not being completed, figuratively clothed in filthy garments. manifested his adversative (satanic) state thus. “They sent a letter unto him, wherein was written thus: Unto Darius the king, all peace. Be it known unto the king that we went into the province of Judea, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in. their hands. Then asked we those elders, and said unto them thus, Who commanded you to build this house, and to make up these walls? We asked their names also, to certify thee that we might write the names of the men that were the chief of them. And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and set up. This Tatnai therefore requests that the records may be searched to ascertain it such degree existed. The decree was found, and the permission was granted, notwithstanding Tatnai’s opposition, to go on with the temple. Thus realizing, “Take away the filthy garments from him,” Joshua; “So they set a fair mitre on his head, and clothed him with garments.”

Zechariah, therefore, in his vision, represents an actual event in the history of the Jewish Church, - “Satan” being Tatnai, and Joshua, the high priest, being at the same time, the functionary fulfilling the duties. Referring to this event, Jude remarks, “Likewise also these filthy dreamers defile the flesh, despise do minion, and speak evil of dignities. Yet Michael the archangel, when contending with the devil (diabolos) he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. But these speak evil of those things which-they know not; but what they know naturally, as brute beasts, in those things they corrupt themselves.” Jude v9. Here Tatnai is represented as “the devil,” because he falsely accused the Jews and insinuated intentions to the ruling monarch quite contrary to their real intention. “The body of Moses” is merely the Jewish church, and the disputation regarding that body is the disputation regarding the building of the temple for the Mosaic system of worship, and thus this passage in Jude, which has been the cause of much perplexity, becomes easily intelligible, referring as it does to the vision of Zechariah; for in that vision we find that, like as in the argument of Jude against the railing accusers, Michael, the chief messenger, did not rebuke Satan, but said, “The Lord rebuke thee,” so it was in the case of Joshua.

Another passage in which “Satan” is used, but in which a human adversary is, without doubt, referred to, is, “And Satan stood up against Israel and provoked David to number Israel,” 1 Chronicles 21:1. David numbered Israel, not for the mere sake of ascertaining the number of the people, but for the purpose of pride: for the purpose of seeing his strength, thereby virtually forgetting the God of his strength. This was a state adverse to his happiness, and the individual who suggested it was a Satan, that stood up against Israel, whom David ruled over: and that he was an adversary is proved by the result that the conduct of David on this occasion caused a pestilence to be inflicted on his people. From all the passages here quoted, it becomes perfectly apparent that the word “Satan,” so far as its use in the Old Testament is concerned, instead of meaning an invisible, supernatural being, means an adversary, and this adversary, a human being in a state of opposition: this conclusion being strengthened by the preceding collection of passages, in which satan in Hebrew is rendered “adversary” in the Common Version.

It may now be advantageous to examine this word “Satan,” as occurring in the New Testament, with the view of discovering whether there is any justification for the application of the word to an invisible, supernatural, unknown being.

After the memorable confession to Christ by Peter, “Thou are the Christ, the Son of the living God,” Jesus began to “show unto his disciples how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan,” Matthew 16:16; Matthew 16:21-23.

“Satan” here is undoubtedly applied to a human being, namely, Peter: and Christ says to him, “Get thee behind me, adversary:” and the reason given shows that in applying the term to Peter it was to him, not as representing any supernatural being, but as representing a man opposing the course which the Saviour had marked out: “Thou art an offence (a cause of stumbling) to me, for thou savourest not, the things that be of God, but those that be of men,” v. 23. He does not say, “Thou savourest the things that be of invisible spirits.”

Here, then, let it be repeated, is a passage from the New Testament where there cannot exist the slightest doubt that satan is applied to a man, and that man a disciple of the Lord; one to whom the honour was allotted of opening the kingdom of heaven by being the first to proclaim the gospel - to Peter. Here, then, is a human being a satan: in what respect was Peter “Satan”? In what character but this? That he placed himself in opposition to the noble determination of Christ to endure trials for the sake of suffering humanity - in other words, “to go to Jerusalem to suffer many things.” Peter tried, most likely from a motive of kindness, just as one kind friend would try and persuade another not to go into danger., to prevent his Lord exposing himself. He was an. adversary to Christ in reference to his determination: and the all-knowing Lord, knowing that Peter’s regard had its real root in selfishness, addresses him, “Get thee behind me, adversary.”

SATAN, therefore, both in the Old and New Testament, means an adversary.