temper of the finite and dependent we find creature, the spirit of faith. We find, accordingly,
opposites of qualities are dwelt upon as the characteristics of the devil. III. The power of Satan
over the soul is represented as exercised either directly or by his instruments. His direct influence
over the soul is simply that of a powerful and evil nature on those in whom lurks the germ of the
same evil. Besides this direct influence, we learn from Scripture that Satan is the leader of a host
of evil spirits or angels who share his evil work, and for whom the “everlasting fire is prepared.”
(Matthew 25:41) Of their origin and fall we know no more than of his. But one passage (Matthew
12:24-26)—identifies them distinctly with the “demons” (Authorized Version “devils”) who had
power to possess the souls of men. They are mostly spoken of in Scripture in reference to possession;
but in (Ephesians 6:12) find them sharing the enmity to God and are ascribed in various lights. We
find them sharing the enmity to God and man implied in the name and nature of Satan; but their
power and action are little dwelt upon in comparison with his. But the evil one is not merely the
“prince of the demons;” he is called also the “prince of this world” in (John 12:31; 14:30; 16:11)
and even the. “god of this world” in (2 Corinthians 4:4) the two expressions being united in
(Ephesians 6:12) This power he claimed for himself, as the delegated authority, in the temptation
of our Lord, (Luke 4:6) and the temptation would have been unreal had he spoken altogether falsely.
The indirect action of Satan is best discerned by an examination of the title by which he is designated
in Scripture. He is called emphatically ho diabolos, “the devil.” The derivation of the word in itself
implies only the endeavor to break the bonds between others and “set them at variance;” but common
usage adds to this general sense the special idea of “setting at variance by slander.” In the application
of the title to Satan, both the general and special senses should be kept in view. His general object
is to break the bonds of communion between God and man, and the bonds of truth and love which
bind men to each other. The slander of God to man is best seen in the words of (Genesis 3:4,5)
They attribute selfishness and jealousy to the Giver of all good. The slander of man to God is
illustrated by the book of Job. (Job 1:9-11; 2:4,5) IV. The method of satanic action upon the heart
itself. It may be summed up in two words—temptation and possession. The subject of temptation
is illustrated, not only by abstract statements, but also by the record of the temptations of Adam
and of our Lord. It is expressly laid down, as in (James 1:2-4) that “temptation,” properly so called,
i.e. “trial,” is essential to man, and is accordingly ordained for him and sent to him by God, as in
(Genesis 22:1) It is this tentability of man, even in his original nature, which is represented in
Scripture as giving scope to the evil action of Satan. But in the temptation of a fallen nature Satan
has a greater power. Every sin committed makes a man the “servant of sin” for the future, (John
8:34; Romans 6:16) it therefore creates in the spirit of man a positive tendency to evil which
sympathizes with, and aids, the temptation of the evil one. On the subject of possession, see
Demoniacs.
Satyr
(sa’tyr or sat’yr), a sylvan deity or demigod of Greek mythology, represented as a monster, part
man and part goat. (Isaiah 13:21; 34:14) The Hebrew word signifies “hairy” or “rough,” and is
frequently applied to “he-goats.” In the passages cited it probably refers to demons of woods and
desert places. Comp. (Leviticus 17:7; 2 Chronicles 11:15)
Saul
(desired), more accurately Shaul.
•One of the early kings of Edom, and successor of Samlah. (Genesis 36:37,38; 1 Chronicles 1:48)
(B.C. after 1450.)
frankie
(Frankie)
#1