Chapter I: AS IT IS A WORK OF DESTRUCTION. "That He might destroy him that had

the power of death, that is, the devil."

1. _Satan_, _then_, _is a person_, _and the enemy of Jesus_, _who died to destroy him_.

(i.) The personality of the devil is necessarily implied in the words of the text. The theory which seeks to divest all that is said about the devil in Scripture of everything like personality, and to refine it away into figurative representation of "the principle of evil," is as unphilosophical as it is unscriptural. How can we conceive of moral evil in the abstract? How can we think of it apart from the depraved will of some intelligent being? Whatever theories may be held respecting the difficult question of the origin of evil, it is surely inconceivable that it should exist independently of some living, conscious, intellectual author. No truer or more philosophical solution can be found than that of the Bible, which attributes it to the devil,--a being originally good, who fell from his first estate, broke his allegiance to the Creator, and so became the leader of a vast and fearful rebellion against Almighty God. The case of man shows us the possibility of a being existing in a holy but mutable state, and lapsing, under certain inducements, into sin. What the inducements were in the instance of the prince of darkness we are not told; and thus the question of the origin of evil seems to be insoluble by us. But the identification of it with the personal defection of Satan is far more intelligible and reasonable than the attempt to treat it as a metaphysical abstraction. All the representations of the Bible on the subject are instinct with the awful personality of the devil. He is our "adversary;" he is "the accuser;" he is "the God of this world;" he is "the prince of the power of the air, that wicked one that now worketh in the hearts of the children of disobedience;" he that hath "blinded the minds of them that believe not;" he "leadeth" sinners "captive at his will." Surely that is a bold and unscrupulous theology which resolves all these clear and strong expressions into the mere ideal impersonation of a principle. O no! Satan is a being of subtle intelligence, with a depraved, unconquerable, malignant will; a dread living power, with whom we have continually to do, who "desireth to have us, that he may sift us as wheat," and with whom, if we wish to get to heaven, we must be prepared to fight at every step of our way.

(ii.) And he is emphatically the enemy of Jesus, who came to "destroy" him. "I will put enmity between thee and the woman, and between thy seed and her seed." It was in pursuit of his designs against the living God that Satan persuaded our first parents to commit sin; it was by lying insinuations against God that he deceived her who was "first in the transgression." Of course, he is the enemy of man. Of course, his design is to inflict ruin and misery on men, and to bring them to his own state and place of torment. But he does this by seducing them into rebellion against the Most High. Hatred of God is the spring of all his conduct, the motive of every enterprise which he undertakes. And Jesus, the Son of God, the vindicator of the divine honour, is necessarily the sworn eternal foe of the devil; and He has come into our world as into the arena of a supreme conflict for the defeat and overthrow of Satan; has assumed the very nature which the foul fiend seduced and degraded, in order that, in that same nature, he might avenge the wrong done to the being and government of God, and put an eternal end to the usurpation and tyranny of his enemy.

2. _The devil_ "_had the power of death_."

(i.) We must not understand this as meaning that Satan has direct, independent, and absolute control over death, inflicting it how, and when, and where, and on whom, he will. The later Jewish writers taught the horrible doctrine that the fallen angels have power or authority generally in reference to life and death. But this never was the case. Death was the sentence pronounced by God upon man, and it could only be inflicted by his appointment and concurrence. The power of life and death is necessarily in God's hands, and his only.

(ii.) But Satan had the power of death, in this sense; namely, that he tempted man to commit the sin which "brought death into the world, and all our woe." He enticed Eve to sin, partly by denying that her offence would be visited with the punishment of death. "Ye shall not surely die," was the lie by which he contradicted and defied the God of truth, and induced the woman "to eat of the fruit of the tree of the knowledge of good and evil." And so, he was "a murderer from the beginning." "God made man to be immortal, an image of his own eternity; nevertheless, through envy of the devil came death into the world." In this sense, then, as the author and introducer of that sin whose "wages" is death, Satan "had the power of death."

(iii.) Moreover, it is the work of Satan to invest death with its chief terrors. We shrink indeed from the humiliating prospect of corruption and decay; we cling fondly to those companionships, associations, and pleasures, from which death for ever separates us; we deprecate and dread the blighting of our earthly hopes, and the ruthless frustration of our schemes. These are very painful accessories of death; but they are not its sting; they do not make it a poison for the soul as well as for the body. "The sting of death is sin." That sting has been drawn for the Christian, and death hath no terrors for him. But, had the power of the devil in death been unassailed and uncounteracted, the dissolution of the body and the eternal ruin of the soul would have been alike complete and irrecoverable. By the consciousness of guilt, Satan has infused an element of insupportable terror into death. For it is that consciousness which makes death dreadful. It is quite probable that, if man had not sinned, his body would have undergone some great change, that it might be fitted for that "kingdom of God," which "flesh and blood cannot inherit;" but such change would have inflicted no pain, and involved no humiliation; it would only have been a change "from glory to glory;" and would have been anticipated with no sentiments contrary to desire and hope. But death, besides its own inherent ghastliness, is rendered dreadful through the malice of the devil, and the guilty fear of the penal hereafter which haunts all those who are in his power.

3. _Jesus died to destroy_ "_him that had the power of death_." He has indeed provisionally destroyed death itself for all "the sons of God." "Death, the last enemy, shall be destroyed." But it is not absolutely and immediately abolished. The death of the body remains, even for God's people, as a sad and humiliating monument of the evil of sin; but to them it is not now a punishment, but the mode of their birth into a new and more glorious life.

"Mortals cry, 'A man is dead!'
Angels sing, 'A child is born!'"

It may be truly said of the hour when a good man dies, that it is the hour when he enters into life. And this is because Jesus destroyed "him that had the power of death." He did not annihilate him, the word does not mean that, but He neutralized, counteracted, stripped him of his power. The whole design and effect of death, when in the power of the devil, has been defeated and reversed by the death of Christ. Though the bodies of his people be consigned to the grave, it is in sure and certain hope of the resurrection to everlasting life. That melancholy seed-time in which we cast the dust of our beloved into the earth, is the prelude to a glorious harvest; that when "He giveth his beloved sleep," is preparatory to their awaking to glory and immortality. "It is sown in corruption, it is raised in incorruption; it is sown in weakness, it is raised in power; it is sown in dishonour, it is raised in glory; it is sown a natural body, it is raised a spiritual body." This is what Christ's death has done for the bodies of his people; and is it not an entire breaking of the power of the devil over death? As to their souls, death delivers them from the burden of the flesh, that they may be in joy and felicity with God. "Absent from the body," they are for ever "present with the Lord." Death is no longer a dark and dreadful phantom, rising from the abyss, to drag down his victims and gorge himself upon them. He is an angel, pure and bright, sent to summon God's beloved to their Father's house above. That which men naturally dread as the crown and climax of all evils, becomes an object of wistful longing, for God's servants have "a desire to depart and be with Christ, which is far better." This stripping away of Satan's power, this destruction of "him that had the power of death," is due to the death of Jesus. He thus redeemed us from the debt of death, "acknowledging the debt in the manner in which he removed it." "Christ, by giving himself up to death, has acknowledged the guilt, and truly atoned for it; He has, in one act, atoned for the sinner and judged the sin." By dying for sins, He expiated that which gives to death its "sting," its power to injure and to terrify. He

"Entered the grave in mortal flesh,
And dwelt among the dead,"

that He might put an end to Satan's power in and over death. Some sound and excellent divines are of opinion that, in the interval between his death and resurrection He literally "descended into hell," and there, in personal conflict, grappled with and overthrew the devil. However this may be, it is certain that the bruising of his heel by Satan was the chosen means for his bruising of Satan's head. Our enemy, who brought death into the world, is entirely baffled and defeated, as to the purpose and effect of that calamity, in the case of all who believe in the death of Christ. Their last act of faith gives them "the victory through our Lord Jesus Christ." Then the God of peace "finally beats down Satan under their feet." Death is "swallowed up of life." What power over death has the devil in such a case? Is it not wholly counteracted? Is not death a wholly different, nay, opposite thing to what he intended, when by tempting and conquering our first parents he brought it into the world? The body of the good man "is buried in peace, and his soul is blessed for evermore." He shall never more, through the long eternity of bliss, be assailed or injured by "him that had the power of death:" nor shall he see his enemy again, unless it be to triumph openly over him, in that day when "death, and hell shall be cast into the lake that burneth with fire and brimstone." Many good people are unduly afraid of the devil, and especially they are in dread of his possible power in their last moments. But we may dismiss this fear as altogether needless and unworthy. Christ has not only rendered our great enemy utterly powerless for evil, but has, by his own most precious death, compelled even Satan into the service of the sons of God. He has turned the supreme calamity brought into the world by the arch-fiend into the supreme glory and joy of all who believe in himself. To all those who are by Jesus' death "to life restored," the day of death is infinitely preferable to the day of birth, for then beginneth that new life which shall never die. "I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him until that day."