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His service (Exod. 29:31). When applied to people, the word may mean “set apart for
God” (Ps. 16:3), ritualistically separated to Him (Exod. 19:6—the first biblical
occurrence of the word), and thoroughly purified and perfected by Him from all moral
evil (Isa. 4:3). Infrequently
%
is used of non-human beings, separate from this
world and endued with great power (Job 5:1; Dan. 8:13).
SATAN
(
+*
, 7854), “adversary; Satan.” This word appears 24 times in the Old
Testament. Most uses of the term relate to the cosmic struggle in the unseen world
between God and the opposing forces of darkness.
In Ps. 38:20, David cried out because he was the target of attack by his “adversaries.”
Possibly David suffered because of mistakes he made; and within the permissive will of
God, He used David’s enemies to discipline His servant.
In another psalm of distress by an individual, a godly man expressed his deep faith in
the Lord. The writer prayed concerning those who were “adversaries” to his soul: “Let
them be confounded and consumed that are adversaries to my soul; let them be covered
with reproach and dishonor that seek my hurt” (Ps. 71:13). He expressed the reality of the
powers of darkness against an individual who sought to live for God.
Imprecatory psalms call for judgment upon one’s enemies, reflecting the battle in the
unseen world between darkness and light. David’s enemies became his “adversaries,” but
he continued to pray for them (Ps. 109:4). Because those enemies repaid him evil for
good and hatred for his love, the king prayed: “Set thou a wicked man over him: and let
Satan stand at his right hand” (Ps. 109:6). When they spoke evil against his soul, David
called for the Lord’s reward against his “adversaries” (Ps. 109:20), and finally, became
David’s accusers had intended him so much harm, he asked that his accusers be clothed
with shame and dishonor (Ps. 109:29). In all of these passages, God worked indirectly by
permitting individuals to act as “adversaries” of His people.
In another instance, David was merciful with members of Saul’s family who cursed
him and wished him harm when he fled from Absalom (2 Sam. 16:5ff.). David restrained
his army commanders from killing Saul’s family who had repented of their misdeeds.
The king did not want his officers to be his “adversaries” on the day of victory and joy (2
Sam. 19:22).
God can also be the “adversary.” When Balaam went to curse the sons of Israel, God
warned him not to do so. When the prophet persisted, God disciplined him: “And God’s
anger was kindled because he went: and the angel of the Lord stood in the way for an
adversary against him” (Num. 22:22). God stood as an “adversary” because no curse
could undo the covenants and agreements already made with Israel.
God took up a controversy with Solomon. When Solomon added more and more
pagan wives to his harem, God was greatly displeased (Deut. 17:17). But when the king
built pagan shrines for his wives, God raised up “adversaries” against him(1 Kings
11:14), a direct action which caused the Edomites and Syrians to revolt against Israel.
Another special instance of intervention was the occasion when “… Satan [literally,
“an adversary”] stood up against Israel, and provoked David to number Israel” (1 Chron.
21:1). (No definite article is here in Hebrew and, therefore, “an adversary” is in mind.) In
a parallel passage the Lord moved David to number Israel and Judah (2 Sam. 24:1). Even
as the Lord stirred up an “adversary” against Solomon, so here God took a direct action