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THE NATURE and POWER of SATAN Theorizing About the Nature

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THE NATURE and POWER of SATAN Theorizing About the Nature CHAPTER THREE THE NATURE AND POWER OF SATAN Theorizing about the nature, origin, and cosmological status of Satan occurs among the selected writings, especially among the later ones. However, there is an obvious lack of "speculative" interest in the sense of seeking to work out a complete cosmology of evil. Concepts as to the origin, abode, and ultimate future of Satan are often very diverse, and there are only a small number of referen­ ces. An analysis and interpretation of the nature of Satan as conceiv­ ed by the early Christian tradition will be therefore necessarily less comprehensive than a discussion of his activities. There are some basic understandings as to the nature and power of Satan common to most of the selected writers, however, and they are best summarized by the New Testament phrases: Satan, the "prince of the power of the air," "ruler of demons," "ruler of the world," and "god of this age." A. SATAN: PRINCE OF THE POWER OF THE AIR 1. Origin of Satan For the most part, the New Testament writers make no theoreti­ cal assertions as to the origin of Satan. However, a number of passages by choice of words and phraseology seem to reflect the idea of Satan as a fallen angel who is chief among a class of fallen angels, an idea which appears frequently in apocalyptic literature.1 II Peter 2 :4, for example, refers to the angels that sinned and were cast into hell. Jude 6 mentions "the angels that did not keep their own position but left their proper dwelling ... " and Rev. I2:9 makes reference to " ... that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world-he was thrown down to the earth, and his angels (hoi angeloi autou) were thrown down with him." Satan appears to be an angel 2 who, together with his followers, has been cast from heaven. 1 Cf., e.g., The Book of Enoch (ch. XV), pp. 82ff. 2 Satan is associated with liyye:.AOL in II Cor. II: 14 where it is asserted that Satan can even transform himself into an angel of light; Rev. 12:7 refers to the dragon (associated with Satan in vs. 9) and his angels; Rev. 9: II mentions the angel of the bottomless pit which may be a reference to Satan. Paul in II Cor. 12:7 refers to a "messenger of Satan" (liyye:.AO~ crIXTIX\lCi). Cf. also BAG "f1yye:.AO~," pp. 7-8. THE NATURE AND POWER OF SATAN 39 The reason for Satan's expulsion or the time of the fall is not defined in the New Testament. Luke ro:r8 is the only allusion in the Synoptics to the fall of Satan. Jesus said, "I saw Satan fall like lightning from heaven." Although this passage has been interpreted as referring to Satan's original fall, the passage is more properly understood as a reference to the defeat of Satan who is already a fallen angel and an active opponent of God. 3 Among the Apostolic Fathers there are passing allusions to the angelic origin of Satan but nothing is said about the theory behind these allusions. 4 Justin Martyr, however, is explicit on the question of how and when the angels transgressed and refers to one of several theories also known to apocalyptic literature.5 God, when He had made the whole world, and subjected things earthly to man ... committed the care of men and of all things under heaven to angels whom He appointed over them. But the angels transgressed this appointment, and were captivated by love of women, and begat children who are those that are called de­ mons ... " 6 3 The present interpretation follows R. Leivestad Christ the Conqueror, p. 49, who says that Jesus' statement is "a dramatic, illustrative way of expressing the certainty of the ruin of Satan." It is not a reference to a theory of the original fall of Satan, but to the defeat of the fallen angel. Cf. also Gustav Aulen, Christus Victor, trans. by A. G. Hebert (New York: Macmillan Co., 1956), and below p. 57. A contrary view is expressed by G. B. Caird, Principalities and Powers (Oxford: Clarendon Press, 1956), p. 31. Caird says that "... in the main Biblical tradition the fall of Satan from heaven coincides with the ministry of Jesus, and in particular with the Crucifixion (Lk. 10: 18; In. 12:31; Rev. 12:10). Up to that point Satan regularly appears in heaven and has every right to be there." 4 Barnabas refers to an "evil angel" (EB, IX, 4 [AI", I, 371]) and "angels of Satan" (&yye:"AOL 'rou croc'rocvii), (EB, XVIII, I [AF, I, 40IJ). The Shepherd of Hermas often speaks of "the angel of wickedness" (HM, VI, 11, 1,4,5,7,9, 10 [AF, 11, 97-99J). 5 In the Books of A dam and Eve (cf. The Apocrypha, 11, pp. 137ff.) there is an account of Satan's fall after the creation of Adam. Satan, as one of the angels of God, had refused, on the grounds of seniority, to obey Michael's command to worship Adam. The Book of the Secrets of Enoch (cf. The Apocry­ pha, n, p. 447) provides an example of a theory of the fall of Satan before the creation of Adam. Satan, or Satanail, as one of the higher angels, "having turned away with the order that was under him, conceived an impossible thought, to place his throne higher than the clouds above the earth, that he might become equal in rank to ... [God'sJ power." He was thrown from the height with his angels and flies in the air continuously above the bottomless abyss. When man was created Satan envied him and sought to rule that world. 6 JAii, V (ANCL, 75). CL also JD, LXXIX, CXXIV (AN CL, 197, 257). The Book of Enoch (ch. 6), pp. 62ff. narrates how "the angels, the sons of the heavens, saw and lusted after" the daughters of men, fell and were punished. .
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