Satan's Access To God's Followers Theologically
Satan, whose name means "adversary" or "accuser" [5], is depicted in Scripture as having access to God's followers, often with the intent to tempt, accuse, or test them. The Hebrew term satan originally refers to an adversary and is used in this general sense in several Old Testament passages [4]. However, it also functions as a proper name or title for a specific spiritual entity, particularly in the books of Job and Zechariah, and in 1 Chronicles [4].
One of the most prominent biblical accounts illustrating Satan's access to God's presence and his interaction concerning believers is found in the book of Job. Here, Satan appears "among God's sons" before Yahweh, presenting himself to God [3, 2]. In this context, Satan acts as an accuser, challenging Job's integrity and suggesting that Job's faithfulness is contingent on his prosperity [7]. This role as the "accuser of the brethren" is also mentioned in Revelation 12:10 [6].
In the New Testament, Satan is often interchangeable with Diabolos, or the devil, and is referred to by various titles such as "the prince of this world," "the prince of the power of the air," and "the god of this world" [5]. Jesus himself rebuked Peter with the words, "Get behind me, Satan!" when Peter's thoughts were aligned with human desires rather than divine will, indicating Satan's influence can even manifest through those close to God [1]. Satan is identified as the author of temptation [8]. For instance, he tempted Jesus in the wilderness [14], and he brought Jesus to the pinnacle of the temple during this temptation [13].
Theological traditions have explored the nature of Satan's access and influence. John Calvin notes that while Satan eagerly opposes God, he is ultimately bound and controlled by God's power. Satan can only execute actions for which he has been granted permission, thus unwillingly serving God's purposes, such as exercising believers through spiritual warfare [12]. Tertullian similarly suggests that while God's will precedes the trial of faith, the injustice of the devil follows as an instrument of persecution, providing an agency for testing [10].
Early Church Fathers, as noted by Charles Hodge, extensively discussed Christ's work in delivering humanity from the power of Satan, viewing humanity as in bondage to the "prince of darkness" since the fall [15]. This perspective emphasizes that Christ's redemption was a deliverance from Satan's dominion [9]. Even in the eschatological vision of Revelation, Satan is depicted as being freed for a final attempt to conquer God's people, only to face his ultimate demise, demonstrating God's absolute justice and Satan's unchanging depravity [11].
Sources
- Mark “But he, turning around, and seeing his disciples, rebuked Peter, and said, “Get behind me, Satan! For you have in mind not the things of God, but the things of men.” -- Mark 8:33”
- Job “Again, on the day when the God’s sons came to present themselves before Yahweh, Satan came also among them to present himself before Yahweh. -- Job 2:1”
- Job “Now on the day when God’s sons came to present themselves before Yahweh, Satan also came among them. -- Job 1:6”
- 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”
- 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”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Accuser — Satan is styled the "accuser of the brethren" (Rev. 12:10. Comp. Job 1:6; Zech. 3:1), as seeking to uphold his influence among men by bringing false charges against Christians, with the view of weakening their influence and injuring the cause with which they are identified. He was regarded by the Jews as the accuser of men before God, laying to their charge the violations of the law of which they were guilty, and demanding their punishment. The same Greek word, rendered "accuser," is found in John 8:10 (but omitted in the Revised Version); Acts 23:30, 35; 2”
- 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]”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Temptation — God cannot be the subject of -- Jas 1:13. Does not come from God -- Jas 1:13. Comes from Lusts. -- Jas 1:14. Covetousness. -- Pr 28:20; 1Ti 6:9,10. The devil is the author of -- 1Ch 21:1; Mt 4:1; Joh 13:2; 1Th 3:5. Evil associates, the instruments of -- Pr 1:10; 7:6; 16:29. Often arises through Poverty. -- Pr 30:9; Mt 4:2,3. Prosperity. -- Pr 30:9; Mt 4:8. Worldly glory. -- Nu 22:17; Da 4:30; 5:2; Mt 4:8. To distrust of God's providence -- Mt 4:3. To presumption -- Mt 4:6. To worshipping the god of this world -- Mt 4:9. Often strengthened by the perversi”
- 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”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — [TRANSLATED BY THE REV. S. THELWALL.] (part 3): not give a warrant for persecution, but supplies an agency; that in reality, in reference to the trial of faith, which is the reason of persecution, the will of God goes first, but that as the instrument of persecution, which is the way of trial, the injustice of the devil follows. For in other respects, too, injustice in proportion to the enmity it displays against righteousness affords occasion for attestations of that to which it is opposed as an enemy, that so righteousness may be ”
- Revelation (Protestant academic) “Tyndale House on Revelation 20:7: 20:7-10 Satan’s all-out attempt to conquer God’s people is followed by his fiery demise. This passage has two major purposes: (1) to show God’s absolute justice, because Satan and his followers are worthy of punishment and will never change; and (2) to show the depravity of people who follow Satan. In spite of viewing the nature of Christ’s reign in the world for many years, they still flock to Satan’s standard when he is freed. These factors are the basis for the judgment at the great white throne (20:11-15). 20:7-8 When free to act (20:7), Satan still seeks ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 30: therefore, he has of himself, and his own iniquity, that he eagerly, and of set purpose, opposes God, aiming at those things which he deems most contrary to the will of God. But as God holds him bound and fettered by the curb of his power, he executes those things only for which permission has been given him, and thus, however unwilling, obeys his Creator, being forced, whenever he is required, to do Him service. 18. God thus turning the unclean spirits hither and thither at his pleasure, employs them in exercising believers by war”
- Matthew (Baptist/Reformed) “John Gill on Matthew 4:5: And saith unto him, if thou be the Son of God,.... He addresses him after the same manner as before; if, or seeing, thou art the Son of God, show thyself to be so; give proof of thy sonship before all the priests which are in and about the temple, and before all the inhabitants of Jerusalem; cast thyself down that is, from the pinnacle of the temple: for since thou art the Son of God, no hurt will come to thee; thou wilt be in the utmost safety; and this will at once be a full demonstration to all the people, that thou art the Son of God: for hither Satan brought ”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 2:17: For in that he himself hath suffered being tempted,.... By Satan, at his entrance on his public ministry, and a little before his death; which was done, not by stirring up sin in him, for he had none, nor by putting any into him, which could not be done, nor could Satan get any advantage over him; he solicited him one thing and another, but in vain; though these temptations were very troublesome, and disagreeable, and abhorrent to the pure and holy nature of Christ, and so must be reckoned among his sufferings, or things by which he suffered: and as afflictions are s”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 110: § 2. Doctrine of some of the Fathers . The second theory is that which prevailed extensively among the fathers. It was intended only as a solution of the question how Christ delivers us from the power of Satan. It contemplated neither the removal of guilt nor the restoration of divine life; but simply our deliverance from the power of Satan. It was founded on those passages of Scriptures which represent man since the fall as in bondage to the prince of darkness. The object of redemption was to deliver mankind from this bondage. This coul”