Devil – Part 15

Introduction

Sometimes the original words of the Bible text are left untranslated (“mammon,” in Matthew 6:24, is an Aramaic example of this). As a word, ‘Satan’ is an untranslated Hebrew word that means ‘adversary,’ while ‘Devil’ is a translation of the Greek word ‘diabolos,’ meaning a liar, an enemy, or false accuser. If we are to believe that Satan and the Devil are some being outside of us, which is responsible for sin, then whenever we come across these words in the Bible, we have to make them refer to this evil person. The biblical usage of these words shows that they can be used as ordinary adjectives, describing ordinary people. This fact makes it impossible to reason that the words Devil and Satan, as used in the Bible, do in themselves refer to a great wicked person or being outside of us.

The word ‘Satan’ in the Bible

The Bible records:

“The Lord stirred up an adversary [same Hebrew word elsewhere translated “Satan”] unto Solomon, Hadad the Edomite” (1Kgs 11:14).

“And God stirred up another adversary [another Satan]… Rezon… he was an adversary [a Satan] to Israel” (1Kgs 11:23, 25).

This does not mean that God stirred up a supernatural person or an angel to be a Satan/adversary to Solomon; He stirred up ordinary men. Matthew 16:22-23 provides another example. Peter had been trying to dissuade Jesus from going up to Jerusalem to die on the cross. Jesus turned and said unto Peter: “Get thee behind me, Satan… for thou savourest not the things that be of God, but those that be of men.” Thus Peter was called a Satan. The record is crystal clear that Christ was not talking to an angel or a monster when he spoke those words; he was talking to Peter.

The books of Samuel and Chronicles are parallel accounts of the same incidents, similar to the way the four Gospels are records of the same events but use different language. 2 Samuel 24:1 records: “The LORD… moved David against Israel” to make him take a census of Israel. The parallel account in 1 Chronicles 21:1 says that, “Satan stood up against Israel, and provoked David” to take the census. In one passage God does the provoking, in the other Satan does it. The only conclusion is that God acted as a ‘Satan’ or adversary to David. He did the same to Job by bringing trials into his life, so that Job said about God: “With thy strong hand thou opposest thyself against me” (Job 30:21); ‘You are acting as a Satan against me,’ was what Job was basically saying.

The word ‘Devil’ in the Bible

And so it is with the word ‘Devil.’ Jesus said, “Have not I chosen you twelve [disciples], and one of you is a Devil? He spake of Judas Iscariot” (John 6:70-71). Judas was an ordinary, mortal man. He was not speaking of a personal being with horns, or a so-called ‘spirit being.’ The word ‘Devil’ here simply refers to a wicked man. Another example. “Even so must their wives be grave, not slanderers, sober, faithful in all things” (1 Tim 3:11). The wives of church elders were not to be “slanderers”; the original Greek word here is ‘diabolos,’ which is the same word translated ‘Devil’ elsewhere. Similarly, Paul warns Titus that the aged women in the ecclesia should not be “false accusers” or ‘Devils’ (Titus 2:3). And likewise he told Timothy (2Tim 3:1, 3) that “In the last days…men shall be…false accusers [Devils].” This does not mean that human beings will turn into superhuman beings, but that they will be increasingly wicked. It ought to be quite clear from all this that the words ‘Devil’ and ‘Satan’ do not refer to a fallen angel or a sinful being outside of us.

Sin, Satan, and the Devil

The words ‘Satan’ and ‘Devil’ are used figuratively to describe the natural sinful tendencies within us. These are our main ‘Satans’ or adversaries. They are also personified, and as such they can be spoken of as ‘the Devil’— our enemy, a slanderer of the truth. This is what our natural ‘man’ is like — the very Devil. The connection between the Devil and our evil desires, sin within us, is made explicit in several passages: “As the children (ourselves) are partakers of flesh and blood, he (Jesus) also himself likewise took part of the same; that through (his) death he might destroy him that had the power of death, that is, the Devil” (Heb.2:14). The Devil is here described as being responsible for death. But “the wages of sin is death” (Rom 6:23). Therefore, sin and the Devil must be parallel. “But every man is tempted, when he is drawn away of his own lust, and enticed” (James 1:14). It is our evil desires that tempt us, leading us to sin and therefore to death. But “him that had the power of death, that is, the devil;” (Heb 2:14): this says that it is the Devil who brings death. Contrast this with Romans 8:3: “God sending his own Son in the likeness of sinful flesh (that is, in our human nature) condemned sin in the flesh.” This shows that the Devil and the sinful tendencies that are naturally within human nature are effectively the same. It is vitally important to understand that Jesus was tempted just like us. Misunderstanding the doctrine of the Devil means that we cannot correctly appreciate the nature and work of Jesus. It was only because Jesus had our human nature — the ‘Devil’ within him — that we can have the hope of salvation.

“For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Heb 4:15).

By overcoming the desires of his own nature, the Biblical Devil, Jesus was able to destroy the Devil on the cross. “He that committeth sin is of the Devil” (1John 3:8), because sin is the result of giving way to our own natural, evil desires, which the Bible calls ‘the Devil.’ “For this purpose the son of God was manifested, that he might destroy the works of the Devil” (1John 3:8). If we are correct in saying that the Devil is our evil desires, then the works of our evil desires, i.e., what they result in, are our sins.

“He (Jesus) was manifested to take away our sins” (1John 3:5). This confirms that “our sins” and “the works of the Devil” are the same. Acts 5:3 provides another example of this connection between the Devil and our sins. Peter says to Ananias: “Why hath Satan filled thine heart?” Then in verse four Peter says, “Why hast thou conceived this thing in thine heart?” Conceiving something bad within our heart is the same as Satan filling our heart. If we ourselves conceive something, e.g., a sinful plan, then it begins inside us. If a woman conceives a child, it doesn’t exist outside of her; it begins inside her. Psalm 109:6 parallels a sinful person with a ‘Satan’: “Set thou a wicked man over him: and let Satan stand at his right hand,” i.e., in power over him.

Personification

However, you may reasonably reply: ‘But it does talk as if the Devil is a person!’ That is quite correct; Hebrews 2:14 speaks of “him that hath the power of death, that is, the Devil.” But even a small amount of Bible reading shows that it often uses personification — speaking of an abstract idea as if it is a person.

“Wisdom hath builded her house, she hath hewn out her seven pillars: She hath killed her beasts; she hath mingled her wine; she hath also furnished her table” (Prov 9:1-2).

“For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord: (Rom 6:23).

Here we have of a woman called ‘Wisdom’ building a house, and sin is a paymaster giving wages of death. Our Devil, the ‘diabolos,’ often represents our evil desires. Yet you cannot have abstract diabolism; the evil desires that are in a man’s heart cannot exist separately from a man; therefore ‘the Devil’ is personified. Sin is often personified as a master: it is understandable, therefore, that the ‘Devil’ is also personified, seeing that ‘the Devil’ also refers to sin.

“And do not lead us into temptation, but deliver us from the evil one” (Matt 6:13 NET). This sinful part of our nature is personified as “the evil one” — the Biblical Devil. The same Greek phrase translated “evil one” here is translated as “wicked person” in 1 Corinthians 5:13, showing that when a person gives way to sin, his “evil one” — he himself — becomes an “evil one,” or a ‘Devil.’

‘Devil’ and ‘Satan’ and the world order

These words, ‘Devil’ and ‘Satan,’ are also used to describe the wicked, sinful world order in which we live. The social, political and religious hierarchies of mankind can be spoken of in terms of ‘the Devil.’ The Devil and Satan in the New Testament often refer to the political and social power of the Jewish or Roman systems.

“Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried” (Rev 2:10).

“And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works, and where thou dwellest, even where Satan’s seat is” (Rev 2:12-13).

The first refers to the Roman authorities imprisoning believers. In the second we read of the church in Pergamos being situated where Satan’s seat, or throne, was — i.e., the place of governorship for a Roman colony in Pergamos, where there was also a group of believers. We cannot say that Satan himself, if he exists, personally had a throne in Pergamos.

Individual sin is defined as a transgression against God’s law. But sin, when expressed collectively as a political and social force opposed to God, is a force more powerful than individuals. It is this collective power that is sometimes personified as a powerful being called ‘the Devil.’ In this sense Iran and other Islamic powers have called the United States, “the great Satan” — i.e., the great adversary to their cause, in political and religious terms. This is how the words ‘Devil’ and ‘Satan’ are often used in the Bible.

It is probably true to say that in this subject more than any other, it is vital to base our understanding upon a balanced view of the whole Bible, rather than building massive doctrines on a few verses containing catch-phrases that appear to refer to the common beliefs concerning the Devil. The words Devil and Satan can be used as ordinary adjectives, or in some places they refer to the sin that is found within our own human nature.

Conclusion

One of the foundations of Scriptures is that we have a choice to do good, or not to, of our own volition. We can choose to do God’s will or we can choose not to do it,“He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil” (1 John 3:8).