Paul also writes in the same idiom to the disciples at Corinth, commanding them to deliver the incestuous brother “unto Satan for the destruction of the flesh”; that is, inflict disease upon him, that he may be brought to repentance, “that the spirit may be saved in the day of the Lord Jesus” (1 Cor 5:5 ). Thus he was “judged and chastened of the Lord, that he might not be condemned with the world” (1 Cor 11:32). This had the desired effect; for he was overwhelmed with sorrow.Purity said:Got it in one....well almost.
The study of the devil and satan is more to do with working out from the context the adversary and or the false accuser.
Clearly you have Heb 2:14 in mind?
The Devil is a bad Power—always—a seducing, corrupting, opposing, betraying, murdering, lying, oppressing, ensnaring, slandering, falsely accusing, killing, sinning, dragon-serpent Power! These epithets are simply set down from the Word of God as quoted in the foregoing schedule, and they focalise unerringly in one word: Sin.
“The Devil is a scriptural personification of Sin in the flesh, in its several phases of manifestation—subjective, individual, aggregate, social, and political—in history, current experience, and prophecy, after the style of figure which speaks of Wisdom as a Woman, riches as Mammon and the god of this world, Sin as a Master, etc.”
So whats the meaning of Heb. 2:14 ?
Sinful flesh was laid upon Jesus, “that through death, he might destroy him that had the power of death, that is, the devil,” or sin in the flesh (Heb. 2:14); for, “for this purpose the Son of God was manifested, that he might destroy the works of the devil” (1 Jno. 3:8).
Flesh and its works are style "devil"
Is it clear in your mind that sin is the thing referred to by the apostle in the word, devil?
Why?
The sting of the Serpent is its power of destruction. The “sting of death” is the power of death; and that, the apostle says, in one place, “is sin”; and in another, “is the devil.” There are not two powers of death; but one only. Hence, the devil and sin, though different words, represent the same thing. “Sin had the power of death,” and would have retained it, if the man, who was obedient unto death, had not gained the victory over it. But, thanks be to God, the earth is not to be a charnel house for ever; for he that overcame the world in his own person John 16:33 is destined hereafter to “take away the sin of the world,” and to “make all things new” Rev 21:5. Every curse will then cease Rev 22:3, and death be swallowed up in victory; for death shall be no more Rev 21:4.
The works of the devil, or evil one, are the works of sin. Individually, they are “the works of the flesh” exhibited in the lives of sinners; collectively, they are on a larger scale, as displayed in the polities of the world. All the institutions of the kingdom of the adversary are the works which have resulted from the thinking of sinful flesh; though, happily for the saints of God, “the powers that be” are controlled by Him. They cannot do what they please. Though defiant of His truth, and His hypocritical and malignant enemies, He serves Himself of them; and dashes them against one another when the enormity of their crimes, reaching to heaven, demands His terrible rebuke.
Among the works of sin are the numerous diseases which transgression has brought upon the world. The Hebrews, the idiom of whose language is derived from the Mosaic narrative of the origin of things, referred disease to sin under the names of the devil and Satan. Hence, they inquired, “Who sinned, this man or his parents, that he was born blind?” A woman “bowed together with a spirit of infirmity for eighteen years,” is said to have been “bound of Satan,” or the adversary, for that time; and her restoration to health is termed “loosing her from the bond” Luke 13:10-17.
(I will leave it there for tonight - if you have any questions feel obliged to ask - just not the repetitious kind)
Wherefore, he exhorts the spiritually gifted men of the body to forgive and comfort, or restore him to health, “lest Satan should get an advantage over them” by the offender being reduced to despair: “for,” says the apostle, “we are not ignorant of his devices,” or those of sin in the flesh, which is very deceitful.
Others of the Corinthians were offenders in another way. They were very disorderly in the celebration of the Lord’s Supper, eating and drinking condemnation to themselves. “For this cause,” says he—that is, because they sinned thus—”many are weak and sickly among you, and many sleep, ” or are dead.
Many other cases might be adduced from scripture to show the connection between sin and disease; but these are sufficient. If there were no moral evil in the world, there would be no physical evils. Sin and punishment are as cause and effect in the divine economy. God does not willingly afflict, but is long-suffering and kind. If men, however, will work sin, they must lay their account with “the wages of sin,” which is disease, famine, pestilence, the sword, misery, and death.
But let the righteous rejoice that the enemy will not always triumph in the earth. The Son of God was manifested to destroy him and all his works; which, by the power and blessing of the Father, he will assuredly do.
Amen
