Adversary

One who sets himself in opposition to another: one of the names of Satan.

See SATAN.

This is a general name applied to all persons, in common, who have a controversy, or are at variance with each other. Thus the Lord saith to Israel, "I will be an adversary to thine adversaries." (Exod. 23. 22.) And the prophet describes the Lord as an adversary to his people, in the day of his displeasure. "He hath bent his bow (saith he) as an enemy; he stood with his right hand as an adversary." (Lam. 2: 4.) And the Lord Jesus describes God the Father, as a law adversary, when he saith, (Matt. v. 25.) "Agree with thineadversary quickly, whilst thou art in the way with him." The Scriptures represent also Satan, as an adversary to Christ and his church. Thus Jesus, by the spirit of prophecy, saith, "Who is mine adversary? let him come near to me." (Isa. 1. 8.) And Zechariah (chap. 3: 1.) represents Satan as "an adversary standing at Joshua’s right hand, to resist him." And the apostle Peter calls the devil an adversary going about to devour; and chargeth the church to resist him steadfast in faith. (1 Pet. v. 8.) From these different views oftheword, it will be very easy to learn, that the name of adversary is indiscriminately given to all persons who are in a state of controversy with each other, whether good or evil.

The meaning of Satan (1Pe 5:8); also divine justice (Luk 12:58-59).

in Heb. properly שָׂטָן, satan’ (i.e. Satan, as it signifies, when with the article), an opponent, e.g. in war, a foe (1Ki 5:18; 1Ki 11:14; 23:25; 1Sa 29:4), in the forum, a plaintiff (Psa 109:6; comp. Zec 3:1-2), or generally a resister (2Sa 19:23), as one that blocks the way (Num 22:23; comp. Num 22:32). In Greek properly ἀντίδικος, one who speaks against us, e.g. in a suit, the complainant (Mat 5:25; Luk 12:50); or, generally, an enemy (Luk 18:3), specially, the Devil (1Pe 5:8). SEE ACCUSER.

ADVERSARY.—In the Gospels the word ‘adversary’ stands twice (Luk 13:17; Luk 21:15) for ἀντικείμενος, and thrice (Mat 5:25, Luk 12:58; Luk 18:3) for ἀντίδικος. The first two passages require no comment, as they describe the opponents of the gospel in the simplest terms, as adversaries. Thus we read that when Jesus triumphantly vindicated His actions, His adversaries were ashamed and could not answer Him. Similarly Jesus assured His disciples that none of their adversaries in the approaching time of persecution should be able to gainsay or resist the words of wisdom which the Holy Spirit would put into their months.

In Mat 5:25 (|| Luk 12:58), and again in the parable of the Unjust Judge (Luk 18:3), the question suggests itself, ‘Who is the adversary referred to?’ The passage from the Sermon on the Mount occurs as one of a series of maxims of Christian prudence, and the key to its interpretation is suggested by that which immediately precedes it (Mat 5:23 f.), where Christ says that reconciliation with an offended brother must go before the offering of a gift at God’s altar.

Alienation from the brother offended must operate as a hindrance to true worship. Therefore he who would be accepted of God must do justly by his brother and have all cause of difference with him removed, for if he regards iniquity in his heart, has upon his conscience the guilt of wrongdoing or ill-will, or a grudge, the Lord will not hear him (Psa 66:16). Thus a certain order must be observed in connexion with this matter of worship. Still more, Jesus appears to suggest, does this principle of order hold in respect of the controversy between God and sinners. Reconciliation with God must be for every man the first business to be attended to. That antagonism must be removed, and he must satisfy the claim which the law of God has against him in the first place, else if he fails to avail himself of the present opportunity of ending the controversy, the law must take its course. The adversary referred to is thus the broken law, or God Himself as the Author of the law, whom the unreconciled sinner treats as an adversary (cf. Luk 14:31 f.).

In the parable of the Unjust Judge the widow’s petition against her opponent at law, and her importunity in pressing it upon the attention of the judge, are used to illustrate the prayers of God’s elect. The reference seems to be to the opposition which, in her efforts to promote the cause and kingdom of God, the Church is obliged to encounter, some adverse influence to which she has long been exposed, and against which she fears she is left to struggle alone. Here there is no special reason for identifying this adversary with Satan (cf. Alford, in loc.; Trench, Parables, 488, etc.) or with the Jewish persecutors of the Early Church (Weizsäcker, who regards the passage as a late addition; cf. Weiss in Meyer’s Commentary, in loc.). We must not forget that the word occurs in a parable which was spoken with a special didactic purpose, that being, as St. Luke is careful to explain, the encouragement not of the Church only, but especially of individual believers, to persevere in their efforts by faith and prayer to withstand the power of evil in the world, in whatever form it may assail them or thwart their endeavours. Christ’s object was to assure them that their importunity must prevail with God, who shall soon respond to their prayers and grant them the victory over all that would frustrate their efforts for the advancement of His cause. See also art. Satan.

Literature.—Cremer, Bib.-Theol. Lex. s.vv. ἀντίδικος, ἀντικείμενος; Trench, Notes on the Parables; Bruce, The Parabolic Teaching of Christ: comm. of Meyer, Alford, Bengel, etc.; Schmid, Biblical Theology of the NT, p. 175 ff.; Beyschlag, NT Theology (2nd English ed.), i. 90; H. J. Holtzmann, Lehrbuch der neutest. Theologie, i. 179 ff.; Weizsacker, Apostolic Age, ii. 61; Wernle, The Beginnings of Christianity, i. 76 ff.

H. H. Currie.

ad´vẽr-sa-ri, ad´vẽr-sā̄̇-ri: This word (in the singular or plural) is used in the Old Testament to render different Hebrew words. In thirty-two cases the word corresponds to the noun צר, cār, or the verb צרר, cārař. This noun is the ordinary word for “foe” or “adversary.” In twelve passages the Hebrew word, of which “adversary” is the translation, is שׂטן, sāṭān = noun or שׂטן, sāṭan = verb. This stem means “to oppose,” or “thwart” anyone in his purpose or claims.

The angel of Yahweh was sāṭān to Balaam (Num 22:22). The word often denotes a political adversary (1Ki 11:14, 1Ki 11:23, 1Ki 11:25). In four cases (namely, Prologue to Job; Zec 3:1, Zec 3:2; 1Ch 21:1; Psa 109:6) the King James Version retains Satan as the rendering. But it is only in 1 Chronicles that the word is used without the article, that is, strictly as a proper name. The Septuagint gives διάβολος, diábolos, as the rendering, and both in Job and Zechariah, Satan is portrayed as the “false accuser.” In two cases “adversary” represents two Hebrew expressions which mean the “opponent in a suit” or “controversy” (Job 31:35; Isa 50:8).

In the New Testament “adversary” represents: (1) αντικειμενοι, ἀντικείμενοι, antikeı́menoi, the participle of a verb which means “to be set over against,” “to be opposed” (Luk 13:17; Php 2:8). (2) ἀντίδικος, antı́dikos, “opponent in a lawsuit,” “prosecutor” (Mat 5:25; Luk 12:58; Luk 18:3; 1Pe 5:8). According to the last passage the devil is the “accuser” or “prosecutor” of believers, but according to another writer they have an “advocate” or “counselor for the defense” with the Father (1Jn 2:1). In one passage (Heb 10:27) “adversary” represents a Greek word, hupenantı́os, which means “set over against,” “contrary to” - a word used in classical Greek and in the Septuagint.

This renders three Greek words in the NT:

1. ἀíôßäéêïò, properly an adversary in a lawsuit, and used of an earthly adversary in Mat_5:25, Luk_12:58; Luk_18:3 -all these with a legal reference. It is used of an enemy of God in 1Sa_2:10 (Septuagint ), and in 1Pe_5:8 of ‘the enemy,’ Satan; in this last passage äéÜäïëïò is anarthrous, as a proper name, while ἀíôßäéêïò has the article (see Devil and Satan).

2. ἀíôéêåßìåíïò, used in Luk_13:17 of our Lord’s Jewish opponents, and in Luk_21:15 of all adversaries of the disciples, is employed by St. Paul to denote those who oppose the Christian religion, probably in all cases with the suggestion that the devil is working through them. Such are the ‘adversaries’ of 1Co_16:9, Php_1:28; in 1Ti_5:14 Chrysostom takes the ‘adversary’ to be Satan, the ‘reviler’ (cf. 1Ti_5:15), or he may be the human enemy as prompted by Satan. In 2Th_2:4 ‘he that opposeth’ (ὁ ἀíôéêåßìåíïò) is Antichrist (q.v. [Note: quod vide, which see.] ), whose parousia is according to the working of Satan (1Ti_5:9); and it is interesting to note that the letter of the Churches of Vienne and Lyons ( Historia Ecclesiastica (Eusebius, etc.)v. i. 5) uses this expression absolutely of Satan, or of Antichrist, working through the persecutors, and ‘giving us a foretaste of his unbridled activity at his future coming.’

3. ὑðåíáíôßïò is used in Heb_10:27 of the adversaries of God, apostates from Christ, probably with reference to Isa_26:11, where the Septuagint has the same word. A similar phrase in Tit_2:8 is ‘he that is of the contrary part,’ an opponent, ὁ ἐî ἐíáíôßáò. In Col_2:14 the word ὑðåíáíôßïò is used of an inanimate object: ‘the bond … which was contrary to us.’

A. J. Maclean.

Mat 5:25 (b) The adversary in this portion evidently refers to GOD who sends His porter, death, to take men from this scene to the Judge, the Lord JESUS. Being found guilty, the Lord JESUS hands this wicked sinner over to one of His angels who is the officer. The angel takes the lost sinner to hell, which is GOD’s prison house. Since the prisoner can never pay the debt he must remain there forever.

1Ti 5:14 (b) The adversary in this passage refers to critics of GOD’s people who in their opposition to CHRIST are quick to find fault with GOD’s people, and to call attention to the failures of Christians.