{"id":518,"date":"2018-12-17T16:41:10","date_gmt":"2018-12-17T22:41:10","guid":{"rendered":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/?p=518"},"modified":"2018-12-17T16:41:10","modified_gmt":"2018-12-17T22:41:10","slug":"who-is-the-satan","status":"publish","type":"post","link":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2018\/12\/17\/who-is-the-satan\/","title":{"rendered":"Who is the Satan?"},"content":{"rendered":"

\"\"In the post<\/a> which began the current series, the figure of the Devil and his fall from membership in God’s divine council was discussed.\u00a0 Having served as a cherub or seraph, a guardian of God’s throne, he sought to supplant God in the lives of newly created human beings out of envy, resulting in his being cast down to Sheol to reign over the dead in a kingdom of dust and ashes in Genesis 3.\u00a0 This figure, though clearly seen in the understanding of death and Christ’s victory over it in the New Testament and the liturgical tradition of the Orthodox Church, lacks many of the common features and characteristics of Satan.\u00a0 He was not, per se, an archangel, certainly not one of the seven.\u00a0 St. Michael was not directly involved in his fall.\u00a0 Job presents a figure “the Satan”, who remains a member of the divine council long after Genesis 3.\u00a0 There are clear references in the New Testament to the fall of Satan that seem not to refer to the events of Genesis 3.<\/p>\n

The reason for this inconsistency is that at the earliest layer of Jewish tradition, these elements referred to different demonic beings, two different devil figures.\u00a0 The first post in this series discussed one of those figures, the Devil or the Dragon.\u00a0 This post will discuss the other.\u00a0 While these figures are distinguished in Second Temple Jewish sources and many of the early Fathers, as time passed they began to be merged together in certain later fathers.\u00a0 By the end of the 6th and the beginning of the 7th centuries, Fathers such as St. Andrew of Caesarea openly discuss the conflicting evidence they have received from previous Fathers regarding whether these beings are two or one, and commenting on, for example, the fact that there seem to be two different falls of Satan described in scripture.\u00a0 The Quran, written after this period, merges these two figures together by name self-consciously.<\/p>\n

This second figure is the archangel Samael.\u00a0 His name, in Hebrew, means, “the venom of God.”\u00a0 Samael regularly appears in lists of the seven (original) archangels up to and including that of St. Gregory the Dialogist at the end of the 6th century.\u00a0 In Jewish tradition, Samael plays several roles, none of them very positive.\u00a0 He is primarily identified as the angel of death.\u00a0 This is not in the sense in which the Dragon, when cast down to Sheol was made lord of the dead.\u00a0 Rather, Samael is the angel whom\u00a0 God sent to take lives and claim souls.\u00a0 Though not directly mentioned in the text of Exodus, traditionally he was responsible for the slaying of the firstborn at the Passover.\u00a0 He was likewise traditionally seen to be the angelic being seen in 2 Sam\/2 Kgdms 24:15 and the parallel passage, 1 Chron 21:15, killing the people of Jerusalem.\u00a0 He is also identified as the angel in 2 Kgs\/4 Kgdms 19:35 who in one night killed 185,000 members of the Assyrian army during their siege of Jerusalem.<\/p>\n

As mentioned, Samael’s duties included not only bringing about physical death in many cases, but also the claiming of souls and their delivery to Sheol, the underworld.\u00a0 God’s preservation of the souls of the righteous from Sheol therefore took the form of preserving that soul from the hands of Samael.\u00a0 Here the role of Samael as adversary (in Hebrew, Satan) begins to be seen.\u00a0 Jude 1:9 refers to a contest between St. Michael and Satan over the body of Moses.\u00a0 St. Jude’s reference here seems clearly grounded in the traditions of the Assumption of Moses which describes Moses’ ascent into heaven.\u00a0 In this text, it is precisely Samael who is playing this role, of seeking to claim the life of Moses, while God sends St. Michael to claim his soul and body so that he can partake of the resurrection.\u00a0 This tradition is also referenced more subtly at the Transfiguration of Christ when Moses appears resurrected alongside the prophet Elijah who had not ever physically died with no distinction made regarding the embodied state of the two.<\/p>\n

In the book of Job, we are presented with the figure of “the Satan.”\u00a0 The definite article is here important because the Hebrew language does not use the definite article before proper names.\u00a0 In the Greek language, the article during the Biblical period was still not a definite article per se, but rather a demonstrative pronoun, and so is found frequently before proper names.\u00a0 This however was not the case in Hebrew or Aramaic.\u00a0 This figure being identified as “the Adversary” therefore describes an office or role played by this angelic beings, rather than giving his name.\u00a0 When he first appears in Job 1:6-8 he comes along with the rest of Yahweh, the God of Israel’s divine council to present himself, and this begins the dialogue between himself and God.\u00a0 When God speaks of the faithfulness and righteousness of Job, it is the Satan who makes accusations against him and desires to test him (Job 1:9-11).\u00a0 This angelic being is then allowed to kill all of Job’s children, servants, and livestock (Job 1:13-19).\u00a0 In the second chapter, the Satan is allowed to afflict Job further, but not to kill him.\u00a0 Though we are never told this being’s name, it fits the profile within Jewish tradition of Samael.<\/p>\n

St. Michael is presented in scripture as the angelic being to whom the care and protection of God’s people Israel were assigned (Dan 10:20-21; 12:1).\u00a0 This was seen to have developed from St. Michael’s role as the guardian angel of Israel himself, the patriarch Jacob.\u00a0 As their protector, it fell to St. Michael to defend the souls of the righteous among God’s people from Samael.\u00a0 Likely because of this adversarial relationship between the two archangels, some Jewish traditions identify Samael as the guardian angel of Esau, Jacob’s brother and early rival, and then his descendants in the nation of Edom.\u00a0 This creates a dynamic within Jewish literature of Samael, the Satan, accusing those of the nation of Israel while St. Michael defends them before the throne of God.\u00a0 It is also why, in both ancient and later Rabbinic Jewish literature, the figure of Satan is seen as a morally ambivalent one.\u00a0 He is both an angelic member of God’s divine council and the one who accuses the brethren and carries out other dark tasks.<\/p>\n

The New Testament, however, describes the fall of this being from the heavenly places as well.\u00a0 The New Testament describes this fall as happening through the incarnation of Christ, in particular his death on the cross.\u00a0 In Luke 10:18, Christ says that through the ministry of his disciples, he has seen the Satan fall from heaven like lightning.\u00a0 This brief phrase is further developed in the teaching of St. John’s Gospel, in which he is referred to as “the prince of this world” in comparison to Daniel’s identification of St. Michael as “your prince”.\u00a0 In John 14:30, Christ states that this archangel prince is coming for him, but has no hold over him, meaning he can make no accusation against Christ.\u00a0 In John 12:31 and 16:11, Christ says that at the cross, this prince will be judged.\u00a0 Revelation 12:7-12 narrate this event, placing it after the birth of Christ (12:5).\u00a0 This is distinguished by, for example, St. Andrew of Caesarea in his commentary on this passage as a second fall, as he says, “The Father thought, after the creation of the physical world, the devil was thrown down because of his arrogance and envy” (12.34).\u00a0 St. Michael is described as the angel of this fall, finally defeating his adversary (12:7).\u00a0 Though it is not often brought out in modern English translations, 12:9 reads, “And that great dragon was cast down, that ancient serpent, that one who is called the devil.\u00a0 And the Satan, the deceiver of the whole world was thrown down to the earth.\u00a0 And his angels were thrown down.”\u00a0 A voice from heaven describes the Satan here as, “the accuser of our brethren…who accuses them day and night before our God” (12:10).\u00a0 He has finally been defeated by two things.\u00a0 First, by the blood of the Lamb who was slain, because that blood having cleansed them, the Satan can no longer make any accusation against them.\u00a0 Second, because they have gone to their death without rejecting Christ and so like Job have passed all of his tests (12:11).\u00a0 There is therefore no role left for him in the heavenly places. and after his defeat through the life of Christ, his fall, and his knowledge that he will at the judgment be confined to Gehenna, he is no longer morally ambiguous, but has become an open blasphemer of God.\u00a0 St. Justin Martyr testifies to this effect according to St. Irenaeus (Adv. Haer. 5.26.2) and Eusebius (Hist. 4.18.9).<\/p>\n

As mentioned at the beginning of this post, this series has sought to outline the separate traditions regarding the devil and demonic powers which underlie the descriptions of these evil spiritual beings in the scriptures.\u00a0 Within the Fathers, some clearly differentiate these figures, in others elements of the various figures are seemingly blended together.\u00a0 Already by the time of St. Andrew of Caesarea, he could read the preceding Fathers, including works no longer available to us, and see that some saw the Devil and the Satan as separate figures, others seemed to see them as one.\u00a0 Later in church history, even elements of Azazel, Mastema, and other traditions that have been discussed are blended into this single figure.\u00a0 The exact details, while they may become the subject of morbid curiosity, are less important than an awareness by Christians of the types of demonic activity, temptation, accusation, and opposition experienced in the spiritual life in Christ.\u00a0 Understanding these traditions also makes more clear the degree to which every aspect of salvation as presented in the scriptures is grounded in Christ’s defeat of these powers.\u00a0 Human persons are saved from the rebellion into which they’ve been led by these powers through the defeat of those powers, the purification and healing of the person, and their union with God in Christ, through which human persons come to displace and replace these fallen powers as heavenly Sons of God who participate in the reign of the Lord Jesus Christ over the whole of creation.<\/p>\n","protected":false},"excerpt":{"rendered":"

In the post which began the current series, the figure of the Devil and his fall from membership in God’s divine council was discussed.\u00a0 Having served as a cherub or seraph, a guardian of God’s throne, he sought to supplant God in the lives of newly created human beings out of envy, resulting in his being cast down to Sheol to reign over the dead in a kingdom of dust and ashes in Genesis 3.\u00a0 This figure, though clearly seen in the understanding of death and Christ’s victory over it in the New Testament and the liturgical tradition of the Orthodox Church, lacks many of the common features and characteristics of Satan.\u00a0 He was not, per se, an archangel, certainly\u2026 <\/i> <\/a><\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-518","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"Who is the Satan? - The Whole Counsel Blog<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2018\/12\/17\/who-is-the-satan\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Who is the Satan? - The Whole Counsel Blog\" \/>\n<meta property=\"og:description\" content=\"In the post which began the current series, the figure of the Devil and his fall from membership in God’s divine council was discussed.\u00a0 Having served as a cherub or seraph, a guardian of God’s throne, he sought to supplant God in the lives of newly created human beings out of envy, resulting in his being cast down to Sheol to reign over the dead in a kingdom of dust and ashes in Genesis 3.\u00a0 This figure, though clearly seen in the understanding of death and Christ’s victory over it in the New Testament and the liturgical tradition of the Orthodox Church, lacks many of the common features and characteristics of Satan.\u00a0 He was not, per se, an archangel, certainly\u2026\" \/>\n<meta property=\"og:url\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2018\/12\/17\/who-is-the-satan\/\" \/>\n<meta property=\"og:site_name\" content=\"The Whole Counsel Blog\" \/>\n<meta property=\"article:published_time\" content=\"2018-12-17T22:41:10+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-content\/uploads\/sites\/37\/2018\/12\/il_570xN.1017578721_d9iq.jpg\" \/>\n<meta name=\"author\" content=\"Fr. Stephen De Young\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Fr. 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