Does God love Satan?

Another bit of sophistry is to be found on the subject of God's love: "God does not love everybody; if He did, He would love the devil." What semblance of authority has he for such a baseless conclusion? Does John 3:16 embrace infernal beings? A similar bit of reasoning is found on the same page (30),

Ans.—John 3:18-21 is the explanation. God has created no class of beings for the lake of fire. God is love, and everything He creates has perfect love for its destiny. When Satan rebelled against God, and other angels followed him, God prepared a place in which to shut them up, that they might not disturb forever His dominions. Either the God of love must remain sovereign, or His revolted creatures become that and drag all down into misery. Revolted men who choose Satan for their master, spite the proofs of God's love to them, spite the unspeakable pains He has been at to bring them back to Himself, spite of every means He has put out to win their hearts and lead them to repentance, must share Satan's final retribution.

But there is a very solemn back-ground to the blessed entrance into the kingdom: "Then shall He say also unto them on the left hand, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels" (ver. 41). Observe, He does not say, Cursed of My Father, answering to "Blessed of My Father." God hates putting away. So when the awful moment comes for the curse to be pronounced on these wicked Gentiles, it is "Depart from Me, ye cursed." I believe it is the deepest sorrow to God, and throws all the onus of destruction on those whose own sin it was, who rejected His love and holiness and glory in rejecting His Son. "Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels." In the other case the kingdom was said to be "prepared for you:" not so when speaking about the curse. Hell was not prepared for poor guilty man. He deserves it; but it was prepared for the devil and his angels. Where the souls rejected the testimony, he does pronounce them cursed. He is the King, the judge. But whether it be the great white throne, or this earthly throne, it is "everlasting fire, prepared for the devil and his angels." There was no hope of deliverance for these fallen angels — no redemption for them. They wilfully and without a tempter departed from God. Man was tempted by an enemy; and God feels for guilty man, drawn away by a mightier, if not more guilty, rebel than himself. How solemn to think that it was prepared for others, and that men share it with these rebellious spirits? It was not in the heart of God to make a hell for miserable man: it was prepared for the devil and his angels. But there were those who preferred the devil to God; and to such He says, "Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels." The same test is applied to them as to the godly before — the treatment of the King and of His messengers, or rather of Him in them.

But the first desideratum is the want of life, life eternal in the Son. Till he gets life, what adequate sense of his sin? till then, how can he know God's holy nature in any real way? He has no more than a dread of God. A heathen might have this; and the evil spirits believe and tremble. So we are informed on divine authority, and revealed facts are explained by it. The reason is that they know too well there is no forgiveness for their rebellion. Although they believe Who Jesus is, it does them no good: they are sentenced to destruction. They sinned irreparably. There is no possibility of salvation for an evil spirit, for a fallen angel.

It is not true that "the one absolute definition of the Almighty, self-existent, supreme Being is, that he is Love." The apostle John, who beyond all treats of this, is careful in 1 John 1. to report to us that He is Light. It is only in chap. 4. of the same Epistle that he tells us He is Love. Light is the essential purity of His nature, which makes every thing and one manifest; Love is rather the energy of His nature, which goes out in active goodness. To leave out Light is to conceive a false god who can let off sin and sinners easily, not the True Self-existent One, Who is Love also. Christ is His image in both respects, as He was and is very God, no less than the Father and the Holy Spirit.

False utterly is it that the Lord Jesus is "the Brother of the fallen angels": surely a shameless speaking for God, without warrant of scripture, nay against it. For it is expressly shown in Heb. 2. that on the one hand, since the children were partakers of blood and flesh, He also Himself in like manner took part in the same, and that on the other, He does not take up angels but takes up the seed of Abraham (or the children spoken of, those who believe). Hence He became man to die for men; He did not become an angel to die for angels. The grace of God appeared accordingly that brings salvation to all men, though unavailing if they believe not; but not a word of God speaks of salvation for angels. The holy angels do not need it; the fallen ones await their everlasting doom. They were not tempted like man and have no Saviour, no Mediator, like Christ Jesus a Man.

(1) To what distraction would man be brought if he had for a single day to provide food for even one class of these creatures. Only of God can it be said, "These wait all upon Thee, that Thou mayest give them their meat in due season." "The young lions roar after their prey, and seek their meat from God." "That Thou givest them they gather: Thou openest thy hand, they are filled with good (Ps. 104:21, 27, 28). God not only tolerates, but cares for these creatures which prey upon others. They are part of His wise plan — once put under the hand of man and subject to him, but now turned against him as enemies. Thus Satan, whose assaults Job was feeling, was only the creature of God's will, working even by his enmity the purposes of God. If Job is ignorant of his devices, God is not, and will bring good out of all his ravening and roaring.

How great is the patience of God! He has tolerated Satan's malignity and scheming through all the sad centuries of fallen man's history — permitted him indeed to tempt our first parents in their innocence — and allows him to make his accusations and insinuations that there is no good, before His very face. But all is permitted to bring out lessons for eternity. Satan is surely heaping up added wrath for himself, and meanwhile his very malice can but serve God's righteous purposes of blessing, as we shall see in Job's case.

The devil is probably the greatest of all the creatures that in the beginning God created, but he has fallen from his first and high estate and his heart is full of hatred against God; he is God's adversary — his name Satan means the adversary — and he has set himself deliberately and desperately to oppose and break up every purpose and work of God. When God created Adam and set him in Eden, and enriched him with everything that His infinite bounty could give, this great foe of God saw with envious eye that God loved the man He had made and delighted in him, and he plotted to ruin him and rob God of him; and how well he appeared to succeed. He probably reasoned: if only I can make that man whom God has favoured above all His creatures, doubt HIS goodness, and disobey His word, and rebel against Him, as I have done, then I can do with him as I will; I will strip him of his nobility, rob him of his peace and make him hate his Maker, and if I succeed in this desperate enterprise, God in simple justice will be compelled to turn him out of Eden and condemn him and his progeny to my doom in hell, and so shall I gratify a double spite: God will lose the man He has created and loves and I shall destroy the man whom I hate because God loves him.

But why is the fall of both angels and men so repulsive to man's mind? Because it is the confession of creature guilt and ruin. It supposes the reality of creature weakness; and it enforces the need of dependence on God. The state of the creature before either fell testifies manifestly to God's goodness at a time when there was no evil above, no evil below; yet the creature left his first estate. Here we are let into a sight of Satan, the restless leader of sin. He is powerless to deceive the holy and elect angels; he can accuse the saints with a show of truth. Here the earliest and the latest revelation meet. One ceases then to see any unintelligible peculiarity in his coming, among the sons of God, into His presence. Alas! we are reminded that he well knew what it was to be there under very different circumstances. Among those sons of God he had once shone. What was he now? A rebellious and miserable being, who had made self his object and not God; and now, self failing to satisfy itself, he goes forth in malice against every other, especially against the objects of God's love, occupied in thwarting God and in hating man, in hating most of all such as God delights in.

Their tricks and dishonesty, besides, soon gave proof of the source of their doctrine. The soul of the child brought back to life by Elisha returned, and re-entered its body. As for their fine theories about the goodness of God - men who insist upon absolute destruction or restoration - we must understand that not only man, but Satan and his angels are in question; otherwise, these theories would be but man's love for his own race, and it would be a fraud to speak of God, as though it were a question of His glory. I say this, not to reason about it, but to shew that it concerns the spirit and pretensions of those who maintain these doctrines. We always find, in them, the spirit of lying.