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Doctrine of
Satan
EXISTENCE OF SATAN
The primary witness to the reality and
existence of Satan is not experience or sensational stories but
the testimony of Scripture. Both the Old Testament and New
Testament affirm the reality and existence of Satan. When
Genesis 3 discusses the serpent, it is
recognized that the serpent was Satan and that the judgment
pronounced ( Gen. 3:15
) must be a reference to him. Satan is
specifically mentioned in Job 2:1 as
he came to accuse Job before God. In 1 Chronicles 21:2
Satan led David to take a census of the
Israelites. In Zechariah 3:1–2 Satan
is seen accusing the nation before God.
Although Satan is not so-named in Isaiah
14:12–17 and Ezekiel 28:11–19
, these passages are understood with good
reason to refer to his original state and subsequent fall.
The New Testament evidence for Satan’s
existence is extensive. Every New Testament writer and nineteen
of the books make reference to him (cf. Matt. 4:10
; 12:26 ; Mark 1:13
; 3:23 , 26
; 4:15 ; Luke 11:18
; 22:3 ; John 13:27
, etc.). Christ Himself makes reference to
Satan twenty-five times. The fact of Satan’s existence finds
ultimate support in the veracity of Christ’s words.
Aside from prefall terms like
Lucifer or
cherub
, there are many names for Satan in both
Testaments that cumulatively establish his existence and evil
character.
PERSONALITY OF SATAN
note the “I will’s” ). Satan desires to trap
new converts through their conceit ( 1
Tim. 3:6 ). Recognizing he has only a
short time on earth, Satan vents great wrath (Gk.
thumon ),
“burning anger” ( Rev. 12:12
). Satan demonstrated his
will in
attempting to entice Christ to sin (
Matt. 4:3 ). Satan’s will is most
clearly reflected in his wish to be like God (
Isa. 14:13–14 ).
Satan exhibits actions of personality.
Satan speaks (
Job 1:9–10 ),
tempts Christ ( Matt. 4:3
), plans ( Eph.
6:11 ), and accuses believers (
Rev. 12:10 ).
Above all, Satan is deceptive, scheming to
defeat Christians. His intent and opposition to believers is
graphically portrayed in 1 Peter 5:8 .
In his opposition he is as ferocious as a lion, continually
walking about with the intent of devouring someone. He
continually brings legal accusations against Christians (
Rev. 12:9–10 ). He
schemes (Gk. methodeia
) against Christians to make them fall (
Eph. 6:11 ).
All of these elements demonstrate that Satan
is a person.
ORIGIN AND NATURE OF
SATAN
Satan’s original state.
Ezekiel 28:12–15
describes Satan prior to his fall.
15
He enjoyed an exalted position in the
presence of God; the brilliance of heaven was his surrounding (
28:13 ). He was
called the “anointed … covering cherub” who enjoyed the position
of highest honor before God ( 28:14
, 16 ). Isaiah
refers to this supreme angel as “star of the morning (KJV
Lucifer ;
NIV morning star
), son of the dawn” (
14:12 ). After he
became God’s chief adversary (Heb.
Satan ) he is never again called
by any of these honorable titles. But in his prefall splendor he
was filled with wisdom and beauty, and he was blameless (
Ezek. 28:12 , 15
).
Satan’s fall.
Satan’s fall is described in both Ezekiel 28
and Isaiah 14 .
Because of his sin Satan was cast from the presence of God (
Ezek. 28:16 ). The
reason for Satan’s downfall was his pride; his heart was lifted
up because of his beauty, and his wisdom became corrupt (
28:17 ). The
statement indicates Satan must have had extraordinarily high
rank that led to his pride. Isaiah 14:12–14
further describes the sin that led to his
downfall. Five “I will’s” emphasize his sin (
14:13–14 ). He
desired to enter the very presence of God and establish his
throne on God’s throne above the other angels. He wanted to be
like the “Most High.” For that reason God thrust him down out of
heaven.
Satan’s moral responsibility.
Satan is a morally responsible
person, accountable to God ( Job 1:7
). He does not have freedom in an
unrestricted sense but is subordinate to and restricted by God.
JUDGMENT OF SATAN
Satan fell from his original exalted
position. As the anointed
cherub Satan led a host of angels, possibly one-third of all the
angels, from heaven in his fall (
Ezek. 28:16–17 ; Rev. 12:4
).
Satan’s ultimate defeat was pronounced
in Eden. God informed Satan
that he would have a minor victory (“you shall bruise him on the
heel” ), but Christ would have a major victory through the cross
(“He shall bruise you on the head” Gen. 3:15
).
Satan was rendered powerless through
the cross. Christ partook of
humanity, and through His substitutionary death He defeated
Satan, rendering him impotent in the
believer’s life. Satan had the power of death over people but
that power was broken through Christ (
Heb. 2:14 ).
Satan will be cast out of heaven during
the Tribulation. The casting
out of heaven ( Rev. 12:13
) is an act of judgment and probably refers
to the stellar heavens, also known as the second heaven (not the
presence of God).
Satan will be bound in the pit for
1,000 years. At the triumphant
return of Christ, Satan is bound for 1,000 years and shut up in
the abyss, no longer able to deceive anyone on earth for the
duration of the Millennium ( Rev.
20:2–3 ).
Satan will finally be cast into the
lake of fire. At the end of
the Millennium Satan is released whereupon he deceives many
people, leads a rebellion against God, is defeated and finally
cast into the lake of fire for eternity (
Rev. 20:7–10 ).
1Enns,
P. P. 1989; Published in electronic form by Logos Research
Systems, 1997. The Moody Handbook of Theology.
Includes indexes. (electronic ed.). Moody: Chicago
4
14. The present participle
planon
indicates the habitual action of something that is
characteristic of the person.
15
15. There is considerable discussion
concerning the interpretation of this passage; however,
the text must pass beyond the king of Tyre since
expressions such as “perfect in beauty,” “you were in
Eden,” “anointed cherub,” “you were on the holy mountain
of God,” and “you were blameless” are hardly descriptive
of that heathen king. These statements must be understood
as referring to Satan as a high ranking angel prior to his
fall.
16
16. This view also depends on a gap of
time between Genesis 1:1 and 1:2
which is not supported by the Hebrew
grammar, cf. Weston W. Fields,
Unformed and Unfilled
(Nutley, N.J.: Presbyterian & Reformed,
1976).
17
17. C. F. Keil and F. Delitzsch,
Biblical Commentary on the Old
Testament , 25 vols.
(Reprint. Grand Rapids: Eerdmans, 1968), 1:131.
18
18. Milton C. Fisher, “
Nƒpîlîm ,”
in Theological Wordbook of
the Old Testament , 2 vols.
(Chicago: Moody, 1980), 2:587.
19
19. Merrill F. Unger,
Demons in the World Today
(Wheaton: Tyndale House, 1971), p. 16.
20
20. This chart is adapted from Charles
C. Ryrie, A Survey of Bible
Doctrine (Chicago: Moody,
1972), p. 97.
21
21. Fritz Rienecker,
A Linguistic Key to the Greek New
Testament , edited by Cleon
Rogers (Grand Rapids: Zondervan, 1980), p. 463.
22
22. Charles C. Ryrie,
Study-Graph: Bible Doctrine II
(Chicago: Moody, 1965).
23
23. See Merrill F. Unger,
Demons in the World Today
, pp. 102–8.
Enns, P. P. 1989; Published
in electronic form by Logos Research Systems, 1997. The
Moody Handbook of Theology. Includes indexes.
(electronic ed.). Moody: Chicago
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