To some readers, the question may not have arisen, but some earnest

seekers after truth have expressed the opinion that the ungodly are not

raised from the dead at all, resurrection being the fruit of redemption, and

so all accountability is reserved for the believer alone.  We cannot

subscribe to this teaching with such passages as 1 Peter 4:5,17,18 and others

before us that will come to mind.  Nevertheless, there is a precious truth in

the teaching that Resurrection in its full sense is reserved for the redeemed

alone.  For a fuller examination of this weighty theme, see Resurrection7.

Adversary.  The Scriptures, true to life as they are, speak of adversaries of

various kinds, but one in particular is the subject of our present

consideration.  The Hebrew word so translated is the noun or verb Satan, by

which it is translated in the A.V.: 'be an adversary' five times; 'resist'

once; 'adversary' seven times; 'Satan' seventeen times and once 'to

withstand'.  Zechariah 3:1 contains both noun and verb, 'Satan standing at

his right hand to resist him (or, in the Hebrew "to satan him")'.  This place

at the right hand finds an echo in Psalm 109:6; 'Set thou a wicked man over

him, and let Satan stand at his right hand'.  This must not be

misinterpreted.  It is not that David is wishing this evil to overtake his

enemies, but rather, this is what they wish will overtake him.  The ellipsis

(see Figures of Speech, p. 207) or 'omission' to be supplied is the word

'saying'.  Notice how this ellipsis has been supplied in the A.V. of Genesis

26:7, 1 Kings 20:34, Psalm 2:2 and the other examples given in the margin of

The Companion Bible of Psalm 109:5.  The right hand in the court of law was

the place of the accuser, a subject of importance, and examined under the

heading, Right Hand7.  Because the Hebrew word satan can refer to David (1

Sam. 29:4), to the sons of Zeruiah (2 Sam. 19:22), or Rezon, who reigned over

Syria (1 Kings 11:23,25) some have denied the existence of a personal spirit

named Satan.  When we read the Apocalypse however and come to Revelation 12:9

or 20:2,3 which read, 'And the great dragon was cast out, that old serpent,

called the Devil, and Satan, which deceiveth the whole world: he was cast out

into the earth, and his angels were cast out with him', and, 'And he laid

hold on the dragon, that old serpent, which is the Devil, and Satan, and

bound him a thousand years, and cast him into the bottomless pit ...', it is

evident that John was establishing the identity of the serpent of Genesis 3;

Satan of the Old Testament Scriptures and the Devil of the New.

One inescapable consequence of denying the personality of Satan is that

in interpreting the temptation of the Saviour in the wilderness (Matt. 4:1 -

11), seeing that apart from the tempter the Lord was absolutely alone, there

is nothing for it but to boldly (yet blasphemously) affirm that the

temptations there described originated in the heart of Christ Himself!  This

is no imagination on the part of the present writer, but we do not intend to

advertise the sects that teach this awful doctrine.  In the New Testament it

is necessary to distinguish between the Devil (Greek, diabolos), and devils

(in the Greek, daimon), or demons.  The activities of the Devil together with

his chief characteristics, occupy no small place in the teaching both of the

Saviour and of the apostles.  The reason why proclamation of the kingdom of

heaven changes to a revelation to a favoured few of 'the mysteries' of the

kingdom of heaven, is largely to do with the antagonism of the Devil, for in

the interpretation of the parable of the tares the Lord said, 'The enemy that

sowed them is the Devil' (Matt. 13:39).  The lake of fire of Matthew 25:41

was prepared for the Devil and his angels.  The murderous attitude of many of

the Jews toward the Son of God, brought forth a very clear revelation of the

Devil's character: