Bible Question:
It is my theory that the devil is not an entity unto himself but rather a personification of the ways in which we separate ourselves from God. Under this theory a Tri-omni God still exists. Jesus still has saving power over our sins. This power is even more real and personal since he defeated OUR individual, personal failings and weaknesses. This theory assumes that the Bible should be understood at least partially, allegorically. I welcome your feedback. Pax! |
Bible Answer: Greetings Torch81, Satan is very real. The bible is clear on this. This is what the Smith's Bible Dictionary has to say about Satan: The personal existence of a spirit of evil is clearly revealed in Scripture; but the revelation is made gradually. In the beginning Satan is referred only to the serpent. In Job we find for the first time a distinct mention of “Satan,” the “adversary” of Job. The NT brings plainly forward the power and the influence of Satan. From the beginning of the Gospel, when he appears as the personal tempter of our Lord, and throughout the NT, it is asserted or implied, again and again, as a familiar and important truth. Of the nature and original state of Satan, little is revealed in Scripture. He is spoken of as a “spirit” in Eph. 2:2, as the prince or ruler of the “demons” in Matt. 12:24-26, and as having “angels” subject to him in Matt. 25:41; Rev. 12:7, 9. The whole description of his power implies spiritual nature and influence. We conclude therefore that he was of angelic nature, a rational and spiritual creature, superhuman in power, wisdom and energy; an archangel, and one of the “princes” of heaven. We cannot conceive that anything essentially and originally evil was created by God. We can only conjecture that Satan is a fallen angel, who once had a time of probation, but whose condemnation is now irrevocably fixed. As to the details of his fall Scripture tells us scarcely anything; but it describes to us distinctly the moral nature of the evil one. The ideal of goodness is made up of the three great moral attributes of God—love, truth, and purity or holiness; combined with that spirit which is the natural temper of the finite and dependent creature, the spirit of faith. We find, accordingly, that the opposites of these qualities are dwelt upon as the characteristics of the devil. 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.” Matt. 25:41. Of their origin and fall we know no more than of his. But one passage—Matt. 12:24-26—identifies them distinctly with the “demons” or “devils” who had power to possess the souls of men. They are mostly spoken of in Scripture in reference to possession; but in Eph. 6:12 they are described 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 Cor. 4:4; the two expressions being united in Eph. 6:12. This power he claimed for himself, as a 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 oJ diavbolo", “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 goal 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 Gen. 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 Gen. 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; Rom. 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. prayon |