"working T8 σajava of Satan, with all falfe miracles, "and figns, and wonders, and with all iniquitous "deceit." The working of Satan does not imply a miraculous agency, as appears from Ephef. ii. 2, infect. vii.

SECTION V.

Διαβολος.

THIS word occurs in the New Testament thirtyfix times, included in which it is three times in the plural number. It is ufed oftener with the article than without it. It occurs without the article in the fingular number, Jo. vi. 70; Acts xiii. 10; 1 Pet. v. 8; Rev. xx. 2. In the plural, 1 Tim. iii. 11; 2 Tim. iii. 3; Tit. ii. 3.

"AiaBoλos generatim notat delatorem, adverfarium "in judicio, nec differt a voce σalavas, cum qua "baud raro permutatur."-Schleufner. Efther vii. 4.

diaBonos in the Septuagint is tranflated the enemy in the common English verfion, and expos, in v. 6, is used in the Septuagint as fynonymous with it, and is applied to the fame perfon, Haman, who is called ovngos immediately after. Also viii. 1.

"There is no mention of the word Devil in the "Hebrew Old Teftament, but only of the words "Satan or Belial; nor do we meet with it in any "heathen author in the fenfe in which it is taken

..

among Chriftians, that is, as a creature revolted "from God. Their theology went no further than "to evil genii or demons."-Encyclopædia Britannica, Devil.

1. AaBoλos fignifies an adversary to Jefus and his religion, either human or fymbolical.

Matt. iv. 1, 5, 8, 11; Luke iv. 2, 3, 5, 6, 13. diaConos. All thefe texts occur in the accounts of Christ's temptation, in which daßoλos and σatav as are used fynonymously. See on calavas, fect. iv. fubd. 2, paragr. 1.

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John vi. 70. "Jefus anfwered, have not I chosen

you twelve, and yet one of you is daßonos, a falfe διαβολος, "accufer." Newcome. Inimicus mihi. Schleufner. I Maccab. i. 36; fpy or informer; Campbell's Prel. Diff. to Gof. p. 185, 188.

xiii. 2. "And fupper being come, re diaßong the "Devil having put into the heart of Judas Iscariot

to deliver him up." In ver. 10, 11, 18, the fin is attributed to himself. See James i. 13 to 15; and on Acts v. 3, fect. iv. fubd. 2; and on Luke xxii. 3, and Jo. xiii. 2, 27, fubd. 3.

Eph. iv. 26, 27.

"let not the fun

go

" If ye be angry, yet fin not; down upon your wrath; and

"give not advantage Tw daßow to the adverfary,

or calumniator." The fingular here is put for the plural. Schleufner remarks upon

this text,

"verba

five vertantur; ne præbeatis aures faciles obtrecta

"tori et calumniatori, five reddantur; nolite ita agere, "ut adverfarii religionis Chriftianæ habeant, quod vos carpere poffint, ut adeo o diaBoλosit nomen com

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mune omnium adverfariorum religionis Chriftianæ, "omnem ei detrahendi, ejufque fectatores calumni"andi, occafionem captantium." See 1 Tim. iii. 7.

T४

Ephef. vi. 11. "Put on the whole armour of God, that ye may be able to ftand against the wiles "T8 diaBons of the adverfary." The fingular for the plural, as the next verfe fhews. Standing against the wiles of the Devil, or the adverfary, is explained, in v. 13, to withstand in the evil day, namely, of trial and perfecution. This makes both expreffions correfpond with the intermediate 12th verfe, to which they both relate, and the proper fenfe of which evidently appears to be as follows:

"For we wrestle not against men only, but against fupreme governors, and powerful magiftrates, against the rulers of this world, benighted with "error and fuperftition, against fpiritual wickedness "in heavenly things." This interpretation refts upon the following grounds.

Wrestle not against men, but againft, &c. means, principally or chiefly, against fupreme governors, &c. See Acts v. 4; John xii. 44.

Σαρξ και αιμα fignifies men.

Matt. xvi. 17; I

Cor. xv. 50; Gal. i. 16; Heb. ii. 14; Eccl. xiv. 18. Apxa means, fupreme governors; Rom. viii. 38; Tit. iii. 1. Eolas fignifies magiftrates of high authority; Rom. xiii. 1 to 3.. Agyai naι εŽ801α1 Egis

means fupreme rulers, ecclefiaftical and civil; Luke xii. 11; fupreme ecclefiaftical rulers; Ephef. iii. 10; Coloff. i. 16; ii. 15: comp. agxn in Ephef. i. 21;

Coloff. ii. 10; and agxn xai ežeлia, Luke xx. 20. αρχη Rulers of the darkness of this world, or, of this world of darknefs, fignifies, the power of error and fuperftition, both Jewish and Gentile; Luke xxii. 53; Col. i. 13.

Πνευματικα της πονηρίας, fpiritual things of wickedness, or spiritual wickedness. Пveuμaxa fignifies Πνευμα]ικα things relating to the mind, and to religion; Rom. xv. 27; 1 Cor. ix. 11; 1 Pet. ii. 5; Col. iii. 16.

EV TOIS ETTERAVIO15, in heavenly things, or in matters relating to heaven: as in John iii. 12; Ephef. i. 20; iii. 10. Those who have power and authority in what relates to heaven, namely, Jewish magiftrates and teachers of the law, and heathen priests and rulers. By fuch governors Paul was actually detained in prison, at the very time when he wrote this letter to the Ephefians, vi. 20. The armour which he recommends to face fuch adverfaries with is fimilar to that which Peter recommends, 1 Pet. v. 6 to 9, in fimilar circumstances.

In Ephef. i. 3, there is a phrafe the reverfe of that which we are now confidering, which, however, will explain it; especially as it occurs in the fame letter of Paul's. "Bleffed be God who hath bleffed us EV πατη ευλογια πνευμα]ικη εν τοις επερανίοις, with every fpiritual bleffing in heavenly things by "Chrift." That is, in things relating to heaven.

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We have been the more minute in explaining Ephef. vi. 12, because the true sense of this text will be a guide to the meaning of feveral other paffages, to which we have referred in our interpretation of it, that have been generally thought to exprefs the powers of Satan or the Devil.

1 Tim. iii. 6. "A bishop must be not a new convert, left he be lifted up with vanity, and fall into "the condemnation r8 daßoλs of the accufer. The

fingular is put for the plural; those who watch for "occafions to calumniate and accufe the Chriftians." Benfon and Newcome.

7. "Moreover he must have a good teftimony "from those that are without, (that is, unconverted

to Christianity,) left he fall into the reproach and "fnare T8 diaßoλs of the accufer." The fingular for the plural.

2 Tim. ii. 26. "They who have been taken "captive by Te diaßoλg the calumniator or adver"fary, may recover themselves out of his fnare to "the will of God." Archbishop Newcome places the comma at au8, and thinks the antecedent to Exavy is Oey.See Grotius. From the connection in which o da Coλos is here introduced, it feems evidently to fignify the human opponents of the Gospel doctrine of the refurrection. For the words, "inftructing those who oppose themselves, if by any " means God may give them repentance to the acknow"ledgment of the truth," which immediately precede, muft refer to the truth of the refurrection, from which