Fourth, the fall has issued in man's becoming the bondslave of Satan. That is another mysterious but very real thing, about which we can know nothing except what is revealed in Holy Writ; but its teaching leaves us in no doubt about the fact. It reveals that men are morally the devil's children ( Acts 13:10; I John 3:10 ), that they are his captives ( 2 Timothy 2:26 ) and under his power ( Acts 26:18; Col. 1:13 ), that they are determined to do what he wants ( John 8:44 ). He is described as the strong man armed, who holds undisputed possession of the sinner's soul, until a stronger than he dispossesses him ( Luke 11:21-22 ). It speaks of men being "oppressed of the devil" (Acts 10:38), and declares, "The 'god' of this world [the inspirer and director of its false religions] hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image [Revealer] of God, should shine unto them" (2 Corinthians 4:4). The heart of fallen man is the throne on which Satan reigns, and all the sons of Adam are naturally inclined to yield themselves slaves to him. The awful reality of his enslaving men was authenticated beyond the possibility of doubt by the cases of demoniacal possession in Christ's day.
The corrupt nature of men gives Satan the greatest advantage against them, for they are as ready to comply as he is to tempt. No age or condition of life is exempted from his assaults. He adapts his evil solicitations according to their varied temperaments and tempers, and they are easily overcome. The longer he rules over men the more guilt they contract, and the more they come under his dominion. To be his bondslave is to be in a state of abject misery, for he purposes the eternal ruin of his victims, and every step they take in that direction furthers his evil designs and increases their wretchedness. He is as ready to laugh at and mock them for the pangs and pains which their folly brings on them as he was to tempt and solicit their service. Yet he has no right to their subjection. Though God permits Satan to rule over the children of disobedience, He has given him no grant or warrant which renders it lawful for him to do so. Thus he is a usurper, the declared enemy of God, and though sinners are allowed to yield themselves up to the devil's control, that is far from being by divine approbation.
Ephesians 2:2-3 contains the most clear and concise description of this awful subject: "Wherein [a status and state of being dead in trespasses and sins] in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience." The world and the prince of the power of the air are definitely linked together, for the dead in sin are said to "walk according to" the one equally as the other—the only difference being that the second statement is amplified by the clauses which follow, where we are shown why they walked thus. The identifying of the world with Satan is easily understood. Three times our Lord called him "the prince of this world," and I John 5:19 declares that "the whole world lieth in wickedness." The world is distinguished from the church of Christ —the children of God. The radical difference between the two opposing companies was intimated at the beginning in the word of Jehovah to the serpent, when He made mention of "thy seed" and "her seed." Those two seeds were referred to by Christ in His parable of the tares, and designated by Him as "the children of the kingdom" and "the children of the wicked one" (Matt. 13:38).
Our Lord also spoke of the "kingdom" of Satan (Matt. 12:26), referring not only to his power and dominion, but to his subjects and officers being an organized company—in opposition to "the kingdom of... [God's] dear Son" (Col. 1:13). Thus "the world" signifies "the world of the ungodly" (II Peter 2:5), not only the sum total of the children of the devil in contradistinction from the children of God, but all the unregenerate, which augments their strength and malignity. When coals, each on fire, are placed together, the fire is increased. In like manner there is an intensification from this union of all parts of this "world." Its "course" connotes, first, its "age" or time, each generation having a more or less distinct character, but essentially the same "evil world" (Gal. 1:4). Second, the word means the mold or manner of the world, its custom or way of life—its "spirit" (I Cor. 2:12) and "fashion" (I Cor. 7:31). The unregenerate walk according to the same maxims and morals; they do as the majority of their fellowmen do, because each has the same depraved nature.
"According to the prince of the power of the air." The world is what it is because it is under the dominion of Satan. The mass of the unregenerate are likened to the sea (Isa. 57:20); being bound by a common nature they all move together as the waters of the sea follow the tide. Goodwin said:
If the wind comes and blows upon the sea, how it rageth, how strong are the streams then'. There is breath, a spirit, the spirit of the power of the air, namely the Devil sendeth forth an influence whereby, as the wind that bloweth upon the trees, which way it bloweth, so he bloweth and swayeth the hearts of the multitude one way...when all the coals lie together, they make a great fire, but if the bellows be used they make the fire more intense.
The Holy Spirit has here given us a double explanation of why the unregenerate follow the course they take. As each one enters and grows up in the world, being a social creature, he naturally goes with the drove of his fellows; and possessing the same evil lusts he finds their ways agreeable to him. The world, then, is the exemplary cause according to which men shape their lives, but the devil is the impelling cause.
Since the fall this malignant spirit has entered into human nature in a manner somewhat analogous to that in which the Holy Spirit dwells in the hearts of believers. He has intimate access to our faculties. and though he cannot, like God's Spirit, work at the roots to change and transform their tendencies, yet he can ply them with representations and delusions which effectually incline them to fulfill his behests. He can cheat the understanding with appearances of truth, fascinate the fancy with pretenses of beauty, and deceive the heart with semblances of good. By a whisper, a touch, a secret suggestion, he can give an impulse to our thoughts and turn them into channels which exactly serve his evil designs. Men not only do what he desires, but he has a commanding power over them, as his being termed a prince plainly implies; and therefore they are said to be "taken captive... at his will" (II Tim. 2:26), and when converted they are delivered from his power (Col. 1:13). Yet he does not work immediately in all hearts, as the Holy Spirit does in the regenerate, for he is not omnipresent, but employs a host of demons as his agents.
One man can influence another only by external means, but Satan can also affect from within. He is able not only to take thoughts out of men's minds (Luke 8:12), but to place thoughts in them, as we are told he "put into the heart of Judas" to betray Christ (John 13:2); he works indiscernibly as a spirit. As men yield to and comply with the devil's insinuations, he gains increasing control over them, and God permits him to enter and indwell them, as Matthew 12:29 shows. When Satan would incite anyone to some particularly awful sin he takes possession of him. We read that the devil, after Judas had consented to the vile insinuation which he had put into his heart, "entered into" Judas (Luke 22:3), in order to ensure the carrying out of his design by strengthening the traitor to do his will. The word for "entered" is the same as in Mark 5:13 where the unclean spirits entered into the herd of swine, which brought about their destruction. Satan is able to "fill the heart" (Acts 5:3), giving an additional impulse to evil, as a person filled with wine is abnormally fired. But let it be noted that there is no record in Scripture of either the devil or a demon ever taking possession of a regenerate person.
Though the devil works thus in men, and works effectually, yet all their sins are their own. The Spirit is careful to add "worketh in the children of disobedience." Man consents first, then the devil strengthens his resolution. That appears again in Peter's reproaching of Ananias for yielding to temptation: "Why hath Satan filled thine heart to lie to the Holy Spirit?" Satan does no violence either to the liberty or the faculties of men, disturbing neither the spontaneity of the understanding nor the freedom of the will. As the work of God's Spirit in His elect is by no means inconsistent with their full responsibility and their entire moral agency, so the work of the devil in the reprobate makes it nonetheless their work; therefore the dupes of his craft are without excuse for their sins.
Unlike the Holy Spirit, the devil has no creative power. He can impart no new nature, but only avail himself of what is already there for him to work on. He avails himself of the constitution of man's nature, especially of his depravity as a fallen being. He gives impetus and direction to man's free but evil tendencies. Rightly did Goodwin point out that "as no man doth sin because God decrees him to sin, and therefore none can excuse himself with that; so no man can excuse himself with this, that Satan worketh in him."
Here then is the nature of human depravity as seen from the positive side. The fall has brought man into subjection to the power of death, into hopeless bondage to sin, into complete spiritual blindness. Man has become the bondslave of Satan. In that dreadful state he does not possess a particle of power to deliver himself or even to mitigate his wretchedness. In addition, his heart is filled with enmity against God.