_Diabolus_, an evil angel. The word is formed from the French
_diable_, of the Latin _diabolus_, which comes from the Greek διάϐολος,
which, in its ordinary acceptation, signifies _calumniator_, _traducer_,
or _false accuser_, from the verb διαϐάλλειν, _to calumniate_, &c; or
from the ancient British _diafol_. Dr. Campbell observes, that, though
the word is sometimes, both in the Old Testament and the New, applied to
men and women, as traducers, it is, by way of eminence, employed to
denote that apostate angel, who is exhibited to us, particularly in the
New Testament, as the great enemy of God and man. In the two first
chapters of Job, it is the word in the Septuagint by which the Hebrew
שטן, _Satan_, or _adversary_, is translated. Indeed, the Hebrew word in
this application, as well as the Greek, has been naturalized in most
modern languages. Thus we say, indifferently, _the devil_, or _Satan_;
only the latter has more the appearance of a proper name, as it is not
attended with the article. There is, however, this difference between
the import of such terms, as occurring in their native tongues, and as
modernized in translations. In the former, they always retain somewhat
of their primitive meaning, and, beside indicating a particular being,
or class of beings, they are of the nature of appellatives, and make a
special character or note of distinction in such beings. Whereas, when
thus Latinized or Englished, they answer solely the first of these uses,
as they come nearer the nature of proper names. Διάϐολος is sometimes
applied to human beings; but nothing is more easy than to distinguish
this application from the more frequent application to the
arch-apostate. One mark of distinction is, that, in this last use of the
term, it is never found in the plural. When the plural is used, the
context always shows that it refers to human beings, and not to fallen
angels. It occurs in the plural only thrice, and that only in the
epistles of St. Paul, 1 Tim. iii, 11; 2 Tim. iii, 3; Titus ii, 3.
Another criterion whereby the application of this word to the prince of
darkness may be discovered, is its being attended with the article. The
term almost invariably is ὁ διάϐολος. The excepted instances occur in
the address of Paul to Elymas the sorcerer, Acts xiii, 10; and that of
our Lord to the Pharisees, John viii, 44. The more doubtful cases are
those in 1 Peter v, 8, and Rev. xx, 2. These are all the examples in
which the word, though used indefinitely or without the article,
evidently denotes our spiritual and ancient enemy; and the examples in
which it occurs in this sense with the article, are too numerous to be
recited.
2. That there are angels and spirits, good and bad, says an eminent
writer; that at the head of these last, there is one more considerable
and malignant than the rest, who, in the form, or under the name, of a
serpent, was deeply concerned in the fall of man, and whose head, in the
language of prophecy, the Son of Man was one day to bruise; that this
evil spirit, though that prophecy be in part fulfilled, has not yet
received his death’s wound, but is still permitted, for ends to us
unsearchable, and in ways which we cannot particularly explain, to have
a certain degree of power in this world, hostile to its virtue and
happiness,--all this is so clear from Scripture, that no believer,
unless he be previously “spoiled by philosophy and vain deceit,” can
possibly entertain a doubt of it. Certainly, among the numerous
refinements of modern times, there is scarcely any thing more
extraordinary than the attempt that has been made, and is still making,
to persuade us that there really exists no such being in the world as
the devil; and that when the inspired writers speak of such a being, all
that they mean is, to personify the evil principle! A bold effort
unquestionably; and could its advocates succeed in persuading men into
the universal belief of it, they would do more to promote his cause and
interest in the world than he himself has been able to effect since the
seduction of our first parents. But to be armed against this subtle
stratagem, let us attend to the plain doctrine of divine revelation
respecting this matter. In the Old Testament, particularly in the first
two chapters of Job, this evil spirit is called Satan; and in the New
Testament, he is spoken of under various titles, which are also
descriptive of his power and malignity; as for example, he is called,
“the prince of this world,” John xii, 31; “the prince of the power of
the air,” Eph. ii, 2; “the god of this world,” 2 Cor. iv, 4; “the
dragon, that old serpent, the devil,” Rev. xx, 2; “the wicked one,” 1
John v, 19. He is represented as exercising a sovereign sway over the
human race in their natural state, or previous to their being
enlightened, regenerated, and sanctified by the Gospel, Eph. ii, 2, 3.
His kingdom is described as a kingdom of darkness; and the influence
which he exercises over the human mind is called “the power,” or energy,
“of darkness,” Col. i, 13. Hence believers are said to be “called out of
darkness into marvellous light,” 1 Peter ii, 9. Farther, he is said to
go about “as a roaring lion, seeking its prey, that he may destroy men’s
souls,” 1 Peter v, 8. Christ says, “He was a murderer from the
beginning, and abode not in the truth, because there is no truth in him;
when he speaketh a lie, he speaketh of that which is his own, for he is
a liar, and the father of it,” John viii, 44. We are also taught that
this grand adversary of God and man has a numerous band of fallen
spirits under his control; and that both he and they are reserved under
a sentence of condemnation unto the judgment of the great day, Jude 6;
and that “everlasting fire,” or perpetual torment, “is prepared for the
devil and his angels,” Matt. xxv, 41. In these various passages of
Scripture, and many others which might be added, the existence of the
devil is expressly stated; but if, as our modern Sadducees affirm,
nothing more is intended in them than a personification of the abstract
quality of evil, the Bible, and especially the New Testament, must be
eminently calculated to mislead us in matters which intimately concern
our eternal interests. If, in inferring from them the existence of evil
spirits in this world, we can be mistaken, it will not be an easy matter
to show what inference deduced from Scripture premises may safely be
relied on. It ought not, however, to surprise Christians that attempts
of this kind should be made. St. Paul tells us, that in his day there
were “false apostles, deceitful workers, transforming themselves into
the apostles of Christ; and no wonder,” says he, “for Satan himself is
transformed into an angel of light,” 2 Cor. xi, 13, 14.
3. To the notion, that the Jews derived their opinions on this subject
from the oriental philosophy, and that like the Persians they set up a
rival god; it may be replied, that the Jewish notion of the devil had no
resemblance to what the Persians first, and the Manicheans afterward,
called the evil principle; which they made in some sort coördinate with
God, and the first source of all evil, as the other is of good. For the
devil, in the Jewish system, is a creature as much as any other being in
the universe, and is liable to be controlled by omnipotence,--an
attribute which they ascribed to God alone.
4. The arguments from philosophy against the existence of evil spirits
are as frail as that which is pretended to be grounded upon criticism.
For that there is nothing irrational in the notion of superior beings,
is plain from this: that if there be other beings below us, there may be
others above us. If we have demonstration of one Being at least who is
invisible, there may be many other created invisible and spiritual
beings. If we see men sometimes so bad as to delight in tempting others
to sin and ruin, there may exist a whole order of fallen beings who may
have the same business and the same malignant pleasure; and if we see
some men furiously bent upon destroying truth and piety, this is
precisely what is ascribed to these evil spirits. It is one of the
serious circumstances of our probation on earth, that we should be
exposed to this influence of Satan, and we are therefore called to
“watch and pray that we enter not into temptation.”
5. The establishment of the worship of devils so general in some form
throughout a great part of the Heathen world, is at once a painful and a
curious subject, and deserves a more careful investigation than it has
received. In modern times, devil-worship is seen systematized in Ceylon,
Burmah, and many parts of the East Indies; and an order of devil-priests
exists, though contrary to the Budhist religion, against the temples of
which it sets up rival altars.
Mr. Ives, in his Travels through Persia, gives the following curious
account of devil-worship: “These people (the Sanjacks, a nation
inhabiting the country about Mosul, the ancient Nineveh) once professed
Christianity, then Mohammedanism, and last of all devilism. They say it
is true that the devil has at present a quarrel with God; but the time
will come when, the pride of his heart being subdued, he will make his
submission to the Almighty; and, as the Deity cannot be implacable, the
devil will receive a full pardon for all his transgressions, and both
he, and all those who paid him attention during his disgrace, will be
admitted into the blessed mansions. This is the foundation of their
hope, and this chance for heaven they esteem to be a better one than
that of trusting to their own merits, or the merits of the leader of any
other religion whatsoever. The person of the devil they look on as
sacred; and when they affirm any thing solemnly, they do it by his name.
All disrespectful expressions of him they would punish with death, did
not the Turkish power prevent them. Whenever they speak of him, it is
with the utmost respect; and they always put before his name a certain
title corresponding to that of highness or lord.” The worshippers of the
devil mentioned by Ives were also found by Niebuhr in the same country,
in a village between Bagdad and Mosul, called Abd-el-asis, on the great
Zab, a river which empties itself into the Tigris. This village, says
he, is entirely inhabited by people who are called Isidians, and also
Dauâsin. As the Turks allow the free exercise of religion only to those
who possess sacred books, that is, the Mohammedans, Christians, and
Jews, the Isidians are obliged to keep the principles of their religion
very secret. They therefore call themselves Mohammedans, Christians, or
Jews, according to the party of him who inquires what their religion is.
Some accuse them of worshipping the devil under the name of Tschellebi;
that is, Lord. Others say that they show great reverence for the sun and
fire, that they are unpolished Heathens, and have horrid customs. I have
also been assured that the Dauâsins do not worship the devil; but adore
God alone as the Creator and Benefactor of all mankind. They will not
speak of Satan, nor even have his name mentioned. They say that it is
just as improper for men to take a part in the dispute between God and a
fallen angel, as for a peasant to ridicule and curse a servant of the
pacha who has fallen into disgrace; that God did not require our
assistance to punish Satan for his disobedience; it might happen that he
might receive him into favour again; and then we must be ashamed before
the judgment seat of God, if we had, uncalled for, abused one of his
angels: it was therefore the best not to trouble one’s self about the
devil; but endeavour not to incur God’s displeasure ourselves. When the
Isidians go to Mosul, they are not detained by the magistrates, even if
they are known. The vulgar, however, sometimes attempt to extort money
from them. When they offer eggs or butter to them for sale, they
endeavour first to get the articles into their hands, and then dispute
about the price, or for this or other reasons to abuse Satan with all
their might; on which the Dauâsin is often polite enough to leave every
thing behind, rather than hear the devil abused. But in the countries
where they have the upper hand, nobody is allowed to curse him, unless
he chooses to be beaten, or perhaps even to lose his life.
_diable_, of the Latin _diabolus_, which comes from the Greek διάϐολος,
which, in its ordinary acceptation, signifies _calumniator_, _traducer_,
or _false accuser_, from the verb διαϐάλλειν, _to calumniate_, &c; or
from the ancient British _diafol_. Dr. Campbell observes, that, though
the word is sometimes, both in the Old Testament and the New, applied to
men and women, as traducers, it is, by way of eminence, employed to
denote that apostate angel, who is exhibited to us, particularly in the
New Testament, as the great enemy of God and man. In the two first
chapters of Job, it is the word in the Septuagint by which the Hebrew
שטן, _Satan_, or _adversary_, is translated. Indeed, the Hebrew word in
this application, as well as the Greek, has been naturalized in most
modern languages. Thus we say, indifferently, _the devil_, or _Satan_;
only the latter has more the appearance of a proper name, as it is not
attended with the article. There is, however, this difference between
the import of such terms, as occurring in their native tongues, and as
modernized in translations. In the former, they always retain somewhat
of their primitive meaning, and, beside indicating a particular being,
or class of beings, they are of the nature of appellatives, and make a
special character or note of distinction in such beings. Whereas, when
thus Latinized or Englished, they answer solely the first of these uses,
as they come nearer the nature of proper names. Διάϐολος is sometimes
applied to human beings; but nothing is more easy than to distinguish
this application from the more frequent application to the
arch-apostate. One mark of distinction is, that, in this last use of the
term, it is never found in the plural. When the plural is used, the
context always shows that it refers to human beings, and not to fallen
angels. It occurs in the plural only thrice, and that only in the
epistles of St. Paul, 1 Tim. iii, 11; 2 Tim. iii, 3; Titus ii, 3.
Another criterion whereby the application of this word to the prince of
darkness may be discovered, is its being attended with the article. The
term almost invariably is ὁ διάϐολος. The excepted instances occur in
the address of Paul to Elymas the sorcerer, Acts xiii, 10; and that of
our Lord to the Pharisees, John viii, 44. The more doubtful cases are
those in 1 Peter v, 8, and Rev. xx, 2. These are all the examples in
which the word, though used indefinitely or without the article,
evidently denotes our spiritual and ancient enemy; and the examples in
which it occurs in this sense with the article, are too numerous to be
recited.
2. That there are angels and spirits, good and bad, says an eminent
writer; that at the head of these last, there is one more considerable
and malignant than the rest, who, in the form, or under the name, of a
serpent, was deeply concerned in the fall of man, and whose head, in the
language of prophecy, the Son of Man was one day to bruise; that this
evil spirit, though that prophecy be in part fulfilled, has not yet
received his death’s wound, but is still permitted, for ends to us
unsearchable, and in ways which we cannot particularly explain, to have
a certain degree of power in this world, hostile to its virtue and
happiness,--all this is so clear from Scripture, that no believer,
unless he be previously “spoiled by philosophy and vain deceit,” can
possibly entertain a doubt of it. Certainly, among the numerous
refinements of modern times, there is scarcely any thing more
extraordinary than the attempt that has been made, and is still making,
to persuade us that there really exists no such being in the world as
the devil; and that when the inspired writers speak of such a being, all
that they mean is, to personify the evil principle! A bold effort
unquestionably; and could its advocates succeed in persuading men into
the universal belief of it, they would do more to promote his cause and
interest in the world than he himself has been able to effect since the
seduction of our first parents. But to be armed against this subtle
stratagem, let us attend to the plain doctrine of divine revelation
respecting this matter. In the Old Testament, particularly in the first
two chapters of Job, this evil spirit is called Satan; and in the New
Testament, he is spoken of under various titles, which are also
descriptive of his power and malignity; as for example, he is called,
“the prince of this world,” John xii, 31; “the prince of the power of
the air,” Eph. ii, 2; “the god of this world,” 2 Cor. iv, 4; “the
dragon, that old serpent, the devil,” Rev. xx, 2; “the wicked one,” 1
John v, 19. He is represented as exercising a sovereign sway over the
human race in their natural state, or previous to their being
enlightened, regenerated, and sanctified by the Gospel, Eph. ii, 2, 3.
His kingdom is described as a kingdom of darkness; and the influence
which he exercises over the human mind is called “the power,” or energy,
“of darkness,” Col. i, 13. Hence believers are said to be “called out of
darkness into marvellous light,” 1 Peter ii, 9. Farther, he is said to
go about “as a roaring lion, seeking its prey, that he may destroy men’s
souls,” 1 Peter v, 8. Christ says, “He was a murderer from the
beginning, and abode not in the truth, because there is no truth in him;
when he speaketh a lie, he speaketh of that which is his own, for he is
a liar, and the father of it,” John viii, 44. We are also taught that
this grand adversary of God and man has a numerous band of fallen
spirits under his control; and that both he and they are reserved under
a sentence of condemnation unto the judgment of the great day, Jude 6;
and that “everlasting fire,” or perpetual torment, “is prepared for the
devil and his angels,” Matt. xxv, 41. In these various passages of
Scripture, and many others which might be added, the existence of the
devil is expressly stated; but if, as our modern Sadducees affirm,
nothing more is intended in them than a personification of the abstract
quality of evil, the Bible, and especially the New Testament, must be
eminently calculated to mislead us in matters which intimately concern
our eternal interests. If, in inferring from them the existence of evil
spirits in this world, we can be mistaken, it will not be an easy matter
to show what inference deduced from Scripture premises may safely be
relied on. It ought not, however, to surprise Christians that attempts
of this kind should be made. St. Paul tells us, that in his day there
were “false apostles, deceitful workers, transforming themselves into
the apostles of Christ; and no wonder,” says he, “for Satan himself is
transformed into an angel of light,” 2 Cor. xi, 13, 14.
3. To the notion, that the Jews derived their opinions on this subject
from the oriental philosophy, and that like the Persians they set up a
rival god; it may be replied, that the Jewish notion of the devil had no
resemblance to what the Persians first, and the Manicheans afterward,
called the evil principle; which they made in some sort coördinate with
God, and the first source of all evil, as the other is of good. For the
devil, in the Jewish system, is a creature as much as any other being in
the universe, and is liable to be controlled by omnipotence,--an
attribute which they ascribed to God alone.
4. The arguments from philosophy against the existence of evil spirits
are as frail as that which is pretended to be grounded upon criticism.
For that there is nothing irrational in the notion of superior beings,
is plain from this: that if there be other beings below us, there may be
others above us. If we have demonstration of one Being at least who is
invisible, there may be many other created invisible and spiritual
beings. If we see men sometimes so bad as to delight in tempting others
to sin and ruin, there may exist a whole order of fallen beings who may
have the same business and the same malignant pleasure; and if we see
some men furiously bent upon destroying truth and piety, this is
precisely what is ascribed to these evil spirits. It is one of the
serious circumstances of our probation on earth, that we should be
exposed to this influence of Satan, and we are therefore called to
“watch and pray that we enter not into temptation.”
5. The establishment of the worship of devils so general in some form
throughout a great part of the Heathen world, is at once a painful and a
curious subject, and deserves a more careful investigation than it has
received. In modern times, devil-worship is seen systematized in Ceylon,
Burmah, and many parts of the East Indies; and an order of devil-priests
exists, though contrary to the Budhist religion, against the temples of
which it sets up rival altars.
Mr. Ives, in his Travels through Persia, gives the following curious
account of devil-worship: “These people (the Sanjacks, a nation
inhabiting the country about Mosul, the ancient Nineveh) once professed
Christianity, then Mohammedanism, and last of all devilism. They say it
is true that the devil has at present a quarrel with God; but the time
will come when, the pride of his heart being subdued, he will make his
submission to the Almighty; and, as the Deity cannot be implacable, the
devil will receive a full pardon for all his transgressions, and both
he, and all those who paid him attention during his disgrace, will be
admitted into the blessed mansions. This is the foundation of their
hope, and this chance for heaven they esteem to be a better one than
that of trusting to their own merits, or the merits of the leader of any
other religion whatsoever. The person of the devil they look on as
sacred; and when they affirm any thing solemnly, they do it by his name.
All disrespectful expressions of him they would punish with death, did
not the Turkish power prevent them. Whenever they speak of him, it is
with the utmost respect; and they always put before his name a certain
title corresponding to that of highness or lord.” The worshippers of the
devil mentioned by Ives were also found by Niebuhr in the same country,
in a village between Bagdad and Mosul, called Abd-el-asis, on the great
Zab, a river which empties itself into the Tigris. This village, says
he, is entirely inhabited by people who are called Isidians, and also
Dauâsin. As the Turks allow the free exercise of religion only to those
who possess sacred books, that is, the Mohammedans, Christians, and
Jews, the Isidians are obliged to keep the principles of their religion
very secret. They therefore call themselves Mohammedans, Christians, or
Jews, according to the party of him who inquires what their religion is.
Some accuse them of worshipping the devil under the name of Tschellebi;
that is, Lord. Others say that they show great reverence for the sun and
fire, that they are unpolished Heathens, and have horrid customs. I have
also been assured that the Dauâsins do not worship the devil; but adore
God alone as the Creator and Benefactor of all mankind. They will not
speak of Satan, nor even have his name mentioned. They say that it is
just as improper for men to take a part in the dispute between God and a
fallen angel, as for a peasant to ridicule and curse a servant of the
pacha who has fallen into disgrace; that God did not require our
assistance to punish Satan for his disobedience; it might happen that he
might receive him into favour again; and then we must be ashamed before
the judgment seat of God, if we had, uncalled for, abused one of his
angels: it was therefore the best not to trouble one’s self about the
devil; but endeavour not to incur God’s displeasure ourselves. When the
Isidians go to Mosul, they are not detained by the magistrates, even if
they are known. The vulgar, however, sometimes attempt to extort money
from them. When they offer eggs or butter to them for sale, they
endeavour first to get the articles into their hands, and then dispute
about the price, or for this or other reasons to abuse Satan with all
their might; on which the Dauâsin is often polite enough to leave every
thing behind, rather than hear the devil abused. But in the countries
where they have the upper hand, nobody is allowed to curse him, unless
he chooses to be beaten, or perhaps even to lose his life.