Consequences of Being Handed Over to Satan Biblically

The concept of being handed over to Satan biblically is rooted in the New Testament, specifically in 1 Corinthians 5:5, where Paul instructs the Corinthian church to deliver a man who has committed incest "to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord Jesus" ^[4]. This passage raises questions about the nature and consequences of being handed over to Satan.

Biblical Context

The phrase "handed over to Satan" is understood in the context of biblical teachings about Satan's role and authority. In the Old Testament, Satan is depicted as an adversary who accuses God's people (Job 1:6-12; 2:1-7) ^[2]. The New Testament further describes Satan as "the prince of this world" (John 12:31; 14:30), "the prince of the power of the air" (Ephesians 2:2), and "the god of this world" (2 Corinthians 4:4) ^[5].

Interpretations of Being Handed Over to Satan

The early church fathers and various Christian traditions have interpreted 1 Corinthians 5:5 in different ways. According to John Chrysostom, an Eastern Orthodox father, being handed over to Satan means being delivered to suffer physical or spiritual affliction as a form of discipline ^[9]. Adam Clarke, a Methodist/Wesleyan commentator, suggests that it involves being given over to Satan's power to be afflicted with diseases or terrors as a warning to others ^[8].

The Reformed tradition, represented by Charles Hodge, understands the phrase as a form of excommunication that involves being cut off from the church and subjected to Satan's influence ^[7]. Jamieson, Fausset & Brown, commentators, interpret it as a delegation of apostolic power to inflict corporeal disease or death as punishment for sin ^[11].

Consequences of Being Handed Over to Satan

The consequences of being handed over to Satan, as described in 1 Corinthians 5:5, are twofold. Firstly, it involves "the destruction of the flesh," which is understood by some as physical suffering or affliction ^{[1, 4]}. Secondly, the ultimate goal is "that his spirit may be saved in the day of the Lord Jesus," indicating a disciplinary measure aimed at spiritual salvation.

The biblical account of Job, who was handed over to Satan and suffered greatly, provides a precedent for understanding the nature of such affliction ^[2]. Similarly, the cases of Ananias and Sapphira (Acts 5:1-11) and Elymas (Acts 13:8-11) demonstrate the severe consequences of divine judgment.

Historical and Theological Significance

The concept of being handed over to Satan has been discussed in various theological and historical contexts. The patristic fathers, such as Augustine, have grappled with the implications of this concept in relation to sin, discipline, and salvation ^[10]. The Reformed tradition has also explored the theological significance of Satan's role in the context of sin and redemption ^[7].

The historical development of this doctrine is closely tied to the understanding of Satan's authority and the nature of sin. The biblical narrative portrays Satan as a tempter and accuser, and being handed over to him is seen as a form of judgment or discipline ^{[3, 6]}.

Sources

I Corinthians “I Corinthians 5:5 (LEB) — I have decided to hand over such a person to Satan for the destruction of the flesh, in order that his spirit may be saved in the day of the Lord.”
Job “So Satan went out from the presence of Yahweh, and struck Job with painful sores from the sole of his foot to his head. -- Job 2:7”
Smith's Bible Dictionary “Smith's Bible Dictionary: Satan — The word itself, the Hebrew satan, is simply an "adversary," and is so used in (1 Samuel 29:4; 2 Samuel 19:22; 1 Kings 6:4; 11:14,23,25; Numbers 22:22,33; Psalms 109:6) This original sense is still found in our Lord's application of the name to St. Peter in (Matthew 16:23) It is used as a proper name or title only four times in the Old Testament, vis. (with the article) in (Job 1:6; 12; 2:1; Zechariah 2:1) and without the article in (1 Chronicles 21:1) It is with the scriptural revelation on the subject that we are here concerned; and it is clear, from this si”
1 Corinthians “1 Corinthians 5:5 (NASB) — I have decided to deliver such a one to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord Jesus.”
Easton's Bible Dictionary “Easton's Bible Dictionary: Satan — Adversary; accuser. When used as a proper name, the Hebrew word so rendered has the article "the adversary" (Job 1:6-12; 2:1-7). In the New Testament it is used as interchangeable with Diabolos, or the devil, and is so used more than thirty times. He is also called "the dragon," "the old serpent" (Rev. 12:9; 20:2); "the prince of this world" (John 12:31; 14:30); "the prince of the power of the air" (Eph. 2:2); "the god of this world" (2 Cor. 4:4); "the spirit that now worketh in the children of disobedience" (Eph. 2:2). The distinct personality of Satan and h”
Smith's Bible Dictionary “Smith's Bible Dictionary: Devil — (slanderer). The name describes Satan as slandering God to man and man to God. The former work is of course, a part of his great work of temptation to evil and is not only exemplified but illustrated as to its general nature and tendency by the narrative of Gen. 3. The other work, the slandering or accusing men before God, is the imputation of selfish motives, (Job 1:9,10) and its refutation is placed in the self-sacrifice of those "who loved not their own lives unto death." [[430]Satan; [431]Demon]”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 110: to chains and darkness. The third form of the theory is, that as the right and power of Satan over man is founded on sin, he exceeded his authority when he brought about the death of Christ, who was free from all sin; and thus justly forfeited his authority over men altogether. This general theory that Christ’s great work, as a Redeemer, was to deliver man from bondage to Satan, and that the ransom was paid to Him and not to God; or that the difficulty in the way of our salvation was the right which Satan had acquired to us as slaves, wh”
1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 5:5: To deliver such a one unto Satan - There is no evidence that delivering to Satan was any form of excommunication known either among the Jews or the Christians. Lightfoot, Selden, and Schoettgen, who have searched all the Jewish records, have found nothing that answers to this: it was a species of punishment administered in extraordinary cases, in which the body and the mind of an incorrigible transgressor were delivered by the authority of God into the power of Satan, to be tortured with diseases and terrors as a warning to all; but while the body and mind wer”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: aside, they delivered to Satan. Why then did Peter punish Ananias? Because whilst he was tempting the Holy Ghost, he was still an unbeliever. That the unbelieving therefore might learn that they could not escape, they themselves inflicted punishment upon them; but those who had learnt this, yet afterwards turned aside, they delivered to Satan; showing that they were sustained not by their own power, but by their care for them; and as many as were lifted up into arrogance were delivered to him. For as kings with their own hands sl”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — CHAPTER XIII. 26-31. (part 2): eat the bread or drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord." (1) And when the apostle said this, he was dealing with those who were taking the body of the Lord, like any other food, in an undiscerning and careless spirit. If, then, he is thus taken to task who does not discern, that is, does not distinguish from the other kinds of food, the body of the Lord, what condemnation must be his, who in the guise of a friend comes as an enemy to His table! If negligence in the guest”
1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 5:5: Besides excommunication (of which the Corinthians themselves had the power), Paul delegates here to the Corinthian Church his own special power as an apostle, of inflicting corporeal disease or death in punishment for sin ("to deliver to Satan such an one," that is, so heinous a sinner). For instances of this power, see Act 5:1-11; Act 13:11; Ti1 1:20. As Satan receives power at times to try the godly, as Job (Job 2:4-7) and Paul (Co2 12:7; compare also as to Peter, Luk 22:31), much more the ungodly. Satan, the "accuser of the brethren" (Rev 12:1”

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