STUDIES ON SATAN

By Davis W. Huckabee

 

When we speak of Satan or the Devil the picture that forms in most people’s minds is that of a great red, horned and tailed creature, of fearful countenance that is locked up in the regions beneath the earth. Unfortunately not a single part of this picture is correct. Most people have very little conception of what the devil really is. In fact, there is a large percentage of the population of the globe that believe that the devil is only a mythical creature that someone originated to scare little children into obeying their parents and being good. But A. H. Strong has well said that—

 

The Scripture representation of the progressive rage of the great adversary, from his first assault on human virtue in Genesis to his final overthrow in Revelation, join with the testimony of Christ... .to forbid any other conclusion than this that there is a personal being of great power, who carries on organized opposition to the divine government.
- System­atic Theology, p. 447.

 

It is tragic when people have such an inadequate conception of the great enemy of the souls of man. It is more than tragic! It is actually dangerous, for, as the old adage goes, “Forewarned is forearmed.” This then shall be the purpose of this study—to gain an adequate and right conception of who and what Satan really is.


Since the very nature of this study is what it is, we must recognize an inability to come to an understanding of this creature apart from the Divine revelation. For since the things that enter into this subject antedate written history, there can be no human observation or record of the beginnings of the malignant prince of darkness.


 In our first study it will be necessary to go back to the beginning of this one called Satan, for the beginning and early history of most people and things enter in powerfully into their later history. Therefore we consider first—

 

THE ORIGIN OF SATAN

 

Many of the eastern religions believe in a Dualism, in which there exists a single great Good Being and a single great Evil Being, both of which are eternal and which have fought a stand-off battle down through the ages. In this way people have explained the seeming inconsistency of evil in a world in which a good God lives and reigns. But while there is both good and evil in this present creation it must be recognized that there is but One Supreme Being. And the evil that here exists, does so only because it pleases God to allow it to exist, and only because He sees fit to make it redound to His own eternal glory. This is declared concerning the wickedness of man in Ps. 76:10: “Surely the wrath of man shall praise thee: the remainder shalt thou restrain.” Any form of evil is only allowed insofar as it will contribute to the praise and glory of God. Therefore in our study of the origin of Satan we must consider that he is not co-eternal with God, but—

 

I. HE IS A CREATED BEING.

 

There is an interesting portion of Scripture in Ezek. 28:11-19 that sheds considerable light upon this subject. We realize that there are those that refuse to acknowledge the applicability of this to Satan, and we recognize their right to disagree with us. Yet we believe that if this and certain allied portions of Scripture do not have application to this subject then we are given no information whatsoever in Scripture about the origin of Satan. This we find hard to believe. That God should not reveal some of His own great attributes we could easily believe, but that no information would be given of the origin of evil in the universe we cannot believe. Not only so, but if the present portion does not apply to Satan, there is no other application that can be made of it, except by making it highly figurative. More so, in fact, than is ever done with any other portion of Scripture.

 

We recognize that this is addressed to the king of Tyrus, but it is a common thing in Scripture to address an individual, and yet have a much more far-reaching application beneath the surface. We often find portions of Scripture applied to immediately to David in the Psalms, which have an ultimate and fuller application to the Son of David—the Lord Jesus Christ.

 

We believe we have in the Scripture two fragmentary accounts of Satan’s fall. We refer to Ezek. 28:12-18 and Isa. 14:12-17. The first of these passages was addressed to the King of Tyre. The second one was addressed to the King of Babylon. In both of them, but more especially in the first, some of the language is too strong to apply to any man. We believe that these passages, like much other prophecy, have a double reference. This is true of some of the prophecies concerning the regathering of Israel. Their immediate reference is to the return of Israel after the seventy years of captivity in Babylon. But they have also a clear ultimate reference to the final regathering of dispersed Israel at the end of this age. In Matt. 24:4-51 we have a double reference marvelously wrought together. The reason for this double reference is that the destruction of Jerusalem in 70 A. D. was a type of the final siege of Jerusalem just preceding the second advent of Christ to the earth to judge the world and set up His millennial reign. And, no doubt, the reason for the double reference to the passages we are considering from Ezekiel and Isaiah is that the kings of Tyre and Babylon were taken as types of “the man of sin” (II Thess. 2:3, 4), the “beast” of Revelation (Rev. 13 and 17), who will be but a tool in the hands of Satan. Therefore the words of the prophets look beyond these kings to the dominating power back of them; thus addressing Satan through his representatives. We have other instances where Satan is thus addressed. In Gen. 3:15 Satan is addressed through the serpent, his tool. And in Matt. 16:22, 23 Satan is addressed through Peter in whom Christ sensed the spirit of Satan.”
- T.P. Simmons, A Systematic Stully of Bible Doctrine, pp. 104-105.

 

We first note from this portion that the one addressed “hast been in Eden the garden of God,” V13. Eden, as a geographical reference, is found in Scripture fourteen times, and its connection with “the garden of God” can scarcely admit of any application except to that place where God first placed Adam. But how could a mere human king of Tyre in the sixth century B. C. have been in this place which had been lost for more than three millenniums when this was spoken?

 

But further light is also given us on this one. He is said to have been created in V13. Now this does not absolutely rule out ordinary birth, but it is not the ordinary way of speaking of the origin of a human being. But V14 settles the matter for us. This one was a cherub – “the anointed cherub that covereth” - something that could not be said of any human being.

 

The words “cherub” and “cherubim” (the plural form of the Hebrew word) appear eighty-nine times in the Bible, and they are never used in reference to humans. They are angels that have to do with the glory of God. “So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life,” Gen. 3:24. “Then the glory of the Lord went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the Lord’s glory,” Ezek. 10:4. And in Heb. 9:5 the cherubim upon the mercy seat are called “the cherubims of glory.”

 

These cherubim were some sort of angelic beings that attended at the presence of the Lord. Satan was evidently the highest of these spirits until his transgression. In any case, he held a high position in God’s kingdom, V14, inasmuch as be was permitted to walk up and down in the midst of “the stones of fire.” From the enumeration of the precious stones that formed his raiment, he must have been a beautiful creature, V13.

 

The statement that we find about the devil in John 8:44 is in perfect harmony with all this, for there too he is represented as being created, and then falling into sin. If he had a beginning, then he was created, for all created beings have a beginning, and only God is uncreated and without being. W. E. Blackstone observes the following.

 

So, as we turn to the past, we find that the duration of Satan’s existence goes back to the Garden of Eden (Gen. 3), yes, back to the “beginning,” (John 8:44). This word “beginning” is the same as in John 1:1, and the only difference is that Jesus was in the beginning, while Satan was from the beginning. This thought sweeps us back into the “olams” (Hebrew) of the past, as the other does into the “aions” (Greek) of the future. We are lost as we endeavor to fathom the secret of his origin, for it is shrouded in mystery. Perhaps a hint is given us in Ezekiel 27 and 28, where the lament for the King of Tyre, in the latter chapter, from the 12th verse on, seems to bring into view some greater personage. One who has been in the Garden of Eden, who was the anointed cherub that covereth, who walked in the midst of the stones of fire. Yet he was created, and so he must have had a beginning. The workmanship of his “tabrets” and “pipes” was prepared in him in the day he was created (verse 13).”— Satan, His Kingdom and Its Overthrow, p. 11.

 

But these things being so, the question may be asked, “Did God create a sinful creature, and if not, how then did sin come to be?” This brings us to consider—

 

 

II. HE WAS CREATED IN HOLINESS.

Gen. 1:32 tells us, “And God saw every thing he had made it, and behold it was very good.” Therefore it is impossible that this, or any other of God’s creatures were created in a state of sinfulness. Ezek 28:15 declares what the original condition of this cherub was. “Thou was perfect in thy ways from the day that thou was created, till iniquity was found in thee.”

 

However we are not to understand that he was perfect in the same sense that God is perfect, for part of God’s perfection is that He is unable to sin. Not so was the perfection of this “anointed cherub? He was perfect only in the sense of being complete, unblemished, not lacking any thing, as the Hebrew word mean. But the fact that he was a created being meant that he was of a finite nature, and therefore was mutable—liable to change for the worse unless withheld from doing so by God Himself.

 

Satan, certainly, and for aught we know, all the angels who fell into disobedience with him, fell without any temptation or influence exerted upon them from without or foreign to themselves. The imperfectness inherent in their own finite natures worked out its own legitimate fruits, i. e., reason, error, disobedience, sin and death.. ..Satan was created good and holy, but only finitely so; and as finite good is liable to pervert itself, though untempted by any other being, in the case of Satan and the angel who fell with him it did pervert itself, and he became a sinner, an adversary, the devil”—J. R. Graves, Seven Dispensations, pp. 58, 59.

 

The same thing is true of man that was of Satan. Man was created in a state of innocence, but he too, being finite, was liable to change for the worse, and he did sin and become a fallen creature. The only difference in the two cases was that man was tempted from without-by Satan-while Satan’s temptation was originated by an evil desire within.

 

This created cherub doubtless occupied the highest position of any creature until his fall, for the language used intimates as much. Not only so, but he was highly fitted for his office, being “full of wisdom, and perfect in beauty,” V13. “Thou sealest up the sum” apparently means “You measure up to the fullness of wisdom, and the perfection of beauty.” This being so, then it reveals that this created cherub had everything that could be desired by a creature without coveting the very possessions and place of Gods Himself. It has been suggested, on the basis of V13 that this cherub may have been the choir leader before the throne of God. T. P. Simmons observes:

 

From Ezekiel we understand that Satan held a very high place among the angels in his unfallen state. “Thou wast the anointed cherub that covereth: and I have set thee, so that thou wast upon the holy mountain of God.” Notice that be was not “an anointed cherub,” but “the anointed cherub.” “Anointed” means set apart as a priest to the service of God. “The anointed cherub that covereth” probably alludes to the cherubim that covered the mercy seat in the temple with their wings (Ex. 37:9). This seems to indicate that the devil was the leader of angelic worship.

He probably occupied the place which is now occupied by Michael, the Arch-angel.”—Systematic Study of Bible Doctrine, p. 106

 

All of the things of which we read here about this anointed cherub speaks of the exalted position that he held, and of his original uprightness and sinlessness. Whence then did this great change come whereby he became the malignant “prince of darkness” which he now is? To answer this, we must now consider that—

 

III. HE FELL BY WILLFUL TRANSGRESSION.

 

The fact of this is clearly set forth in V15- 16: “Thou was perfect in thy ways from the day that thou wast created, till iniquity was found in thee. By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire.”

 

It is to be noted that this does not say anything about temptation coming upon him, nor anything else that might imply outside influence, but it declares that “iniquity was found in thee,” and “thou hast sinned.” The sin was born inside this cherub by his own unlawful desire. God doesn’t tempt anyone to sin, but when a creature yields to its own lust it becomes sin. “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted when he is drawn away of his own lust and enticed,” James 1:13-14.

 

Sin is not a creation but an origination. It came into existence by the aid of that which had prior existence, namely, personality and the power of free choice. God created this being not as the Devil, but as a holy angel, who originated sin through disobedience and transformed himself into the wicked Devil which he is today.”—E. H. Bancroft, Elemental Theology, p. 263.

 

Further information concerning this sin is given to us in Isa. 14:12-14: “How art thou fallen from heaven, O Lucifer, son of the morning! How art thou cut down to the ground, which didst weaken the nations! For thou has said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the clouds; I will be like the most High.” Several things may be noted about this passage. (1) “Lucifer” means “Day-star,” or “shining one.” It is the same Hebrew word found in Job 38:7 which is applied to the angelic hosts. (2) This Lucifer is one who has fallen “from heaven.” (3) This “Daystar” aspired to the very throne of God. (4) This aspiration was prompted solely by pride and selfish desire. Doubtless this is what is meant in I Tim. 3:6 when the qualification for being a bishop is given. “Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.” Any time any individual allows pride to exalt its ugly head he is following the mistake of the devil, and is headed toward a like condemnation. For “Every one that is proud in heart is an abomination to the Lord,” Prov. 16:5. (5) The place where this rebellion took place is “the sides of the north,” V13f, where the throne of God is, the true “eternal city,” the “city of the great King,” the spiritual Mount Zion, Ps. 48:2.

 

But there was doubtless more to this sin than pride, for John 8:44 informs us that the devil “was a murderer from the beginning, and abode not in the truth, because there is no truth in him.” But how could he be a murderer, when man was not yet created, and the other angelic beings were not subject to death? The answer is given in I John 3:15: Whosoever hateth his brother is a murderer.” Beside his sin of pride, he was also guilty of hatred because he was overtaken in his sin but was unwilling to admit his personal liability. He hated God for justly accusing him of his sin. No sin ever travels alone: sin produces sin; it is a progressive evil.

 

But more than this is implied in John 8:44. It is also said that he “abode not in the truth,” and that he is “a liar, and the father of it.” We must also conclude therefore that to his sin of pride and hatred he added that of lying. He lied about his ambition, he lied about his motives, he lied about his guilt. If he is “a liar and the father of it,” then he must have told the first lie this universe ever heard, and thereby introduced falsehood into the universe. Men, when they deny that they have sinned, make God a liar. “If we say that we have not sinned, we make him a liar, and his word is not in us,” I John 1:10. This was exactly what Satan did in the beginning.

 

However great was his wisdom as the “covering cherub,” when he willfully set his finite will against that of the Creator, he corrupted his own wisdom, so that he could no longer think straight. “Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness,” V17. His beauty caused his pride. His pride caused his rebellion. His rebellion resulted in the perversion of his wisdom. “The fear of the Lord is the beginning of wisdom: and the knowledge of the holy is understanding,” Prov. 9:10. But Lucifer manifested no fear of the Lord, and therefore showed that his former great wisdom had been perverted from its original greatness. Nevertheless, he still has great wisdom, but it is all bent to an evil cause. Because of this we read in Eph. 6:11: “Put on the whole armor of God, that ye may be able to stand against the wiles of the devil.” The same thing is implied in II Cor. 2:11. “Lest Satan should get an advantage of us: for we are not ignorant of his devices.” This is first revealed to us in the subtly of the serpent in the Garden, Gen. 3. By his subtle wiles he tempted Eve to commit the same sin as be had committed. Lucifer had said, “I will be like the most High,” Isa. 14:14. To Eve he whispered, “Ye shall be as God.” The Hebrew word here is Elohim, which is translatable as “gods” but most commonly as “God” in reference to the Triune Creator of all things. Since the truth had not at that time been so corrupted that people would think that there were other “gods,” the word here should have been translated as “God” as it is in most instances in the Old Testament.

 

His great knowledge, being put to a wrong use, will be of no glory to him, but will only be the cause of greater torment. Greater knowledge is always accompanied by greater responsibility. In lilting up himself, Lucifer damned himself, and so—

 

IV. HE WAS CAST FROM HIS HIGH OFFICE.

 

“....thou has sinned: therefore I will cast thee as profane out of the mountain of God,” Ezek. 28:16. This does not mean that he was cast out of heaven so that he could never enter it again, but it seems simply to imply that he was cast out of his office, and from his place in the heavenly organization. We know from several Scriptures that he still has access into heaven. “Now there was a day when the Sons of God came to present themselves before the Lord, and Satan came also among them.” Job 1:6. “...So went Satan forth from the presence of the Lord...” Job 2:7.

 

We learn from Rev. 12 that Satan has access into heaven where he accuses and slanders the saints until during the time of the Great Tribulation when he shall be finally cast out of heaven, never again to be permitted to enter it. “And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night,” Rev. 12:7-10.

 

But even though he presently has access into heaven, he comes there only as a foreigner, an alien and an usurper. “I will cast thee to the ground,” V17, speaks of the earth as being henceforth his natural habitat. “Yet thou shalt be brought down to hell, to the sides of the pit,” Isa. 14:15, speaks of his ultimate destination.

 

Being an angelic being, Satan stood on a covenant of works, as did all of the angels, and so, when he sinned, he fell from his high position, and was summarily dismissed therefrom. Some have suggested that Satan was once an archangel. However, only one archangel is ever specifically mentioned as such, and that is Michael, Jude 9; I Thes. 4:16. We do find, however, that Michael is called “one of the chief princes,” Dan. 10:13, and Gabriel is an angel that stands “in the presence of God,” Luke 1:19, and so, it is not beyond possibility that there is a high rank of angels of which Satan was once one. The fact that Michael the archangel was deputed to dispute with the devil over the body of Moses, Jude 9, and shall be the one that finally wars with, and casts the devil out of heaven, Rev. 12, might be taken as indicative of an original equality of rank between them. In any case, we are clearly told that there are diversities of spiritual hosts in the heavenlies which are antagonistic to good. “For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places,” Eph. 6:12, R. V. (which follows the literal Greek.)

 

Whether Satan was originally an archangel or not does not alter the fact of his fallen estate, and his present malignant character. How much many people resemble Satan. Their own sin brings its natural curse upon them, but they blame God, and try to “get even” with God for that which is their own fault. In his pride and hatred Satan has been trying to “get even” for being cast out of his high office ever since it happened. His destiny is sealed and he knows it, but he still labors fruitlessly against God and all that belongs to God. This is what pride will do to any one.

 

CONCLUSION:

Satan started out as perhaps the greatest and most glorious of God’s creatures yet through sin he fell to the point of being the lowest and most degraded of all creatures. What a warning there is in this for sinful man! What a warning against the sin of pride!

 

THE SIN OF PRIDE

 

Oh wicked pride, thou ancient sin;

The folly of Lucifer, angels and men.

Thou dwellest in the hearts of all,

And hast since Adam’s ancient fall.

 

Oh wicked and hateful, damning pride,

Thou shalt be borne on judgment’s tide.

The day of grace shall soon be past,

And into hell thou shalt be cast.

 

To proud and hardened hearts I cry;

Do not believe that ancient lie.

If Lucifer so lost his first estate

Shall anything less be thy awful fate?

 

Oh wicked and deceitful pride begone,

For thou hast ruled my life too long.

I now repent and look to the cross,

And trust my Christ to purge my dross.

—Davis W. Huckabee

 

The origin of Satan is not so important as is his present work, and his eventual end. For these latter two things affect man to a greater degree, and the last contains much comfort and encouragement for believers. Suffice it to say at this time that though he is presently our archenemy, yet his defeat is already assured, and there is even promise of present victory over him by committing ourselves to the Lord and following Him. “Submit yourselves therefore to God. Resist the devil, and he will flee from you,” James 4:7. “And the God of peace shall bruise Satan under your feet shortly,” Rom. 16:20.