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The Aletheian Christadelphians

BIBLE TEACHING CONCERNING THE DEVIL —

It is not a fallen angel.

Introductory Reading:   Hebrews chapter 2

By G. G. Davies

Dear Friends,

"For this purpose the Son of God was manifested, that he might destroy the works of the devil." (1 John 3:8)

This quotation from the Bible, stresses the importance of a sound understanding of what constitutes the Devil and Satan. As Christ was manifested to destroy the work of the devil, it is obvious that we will not understand God’s plan of salvation, unless we have a clear and proper comprehension of what is meant by these terms.

Unfortunately, current ideas upon the subject are astray from the Bible.

It is taught by some that the devil is a superhuman monster, a fallen angel, or an angel that has rebelled against God and who dominates the minds of humanity, inducing them to sin. The teaching induces fear of the devil, and also provides an excuse for sin by blaming it on to him.

The doctrine is not only unscriptural, but is also a reflection upon God’s love and omnipotence. Would a God of love allow weak, mortal man to be dominated by a powerful, depraved fallen angel if He has the strength to destroy him? And as God is omnipotent, why does He not rid Himself of the devil, if the devil is a fallen angel?

The Bible reveals that the devil is a more familiar figure than is normally recognised: not a fallen angel, but a synonym for human nature in its various forms and that it is really sin in the flesh. The Bible teaches that we are responsible for the sins we commit; but indicates the way that sin can be forgiven, and human nature controlled, which is essential for the salvation of each one of us.

Obviously, therefore, it is necessary for us to know what constitutes the devil, if we are to successfully resist its power.

So to help us in this quest we want to look at:

How the Bible Defines the Devil.

Turn to Hebrews chapter 2 where the fallacy of the idea that the devil is a fallen angel is clearly illustrated by the definition of the Apostle. Hebrews chapter 2 and verse 14, a key verse, where the mission of Christ is expressed as follows:

"Forasmuch then as the children (That is, those Christ came to save) are partakers of flesh and blood, he (Jesus Christ) also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is the devil; and deliver them who through fear of death were all their lifetime subject to bondage." (Hebrews 2:14-15)

This important declaration of Scripture teaches four important points:

1. Christ came to destroy the devil.

2. The devil is that which had the power of death.

3. Christ partook of human nature and died in order to destroy the devil.

4. In doing so he delivered others from the power of the devil and of death.

If we can Scripturally define that which Christ came to destroy, and that which has the power of death, we shall know what constitutes the devil.

As far as the Bible is concerned, these two lines of investigation lead to one answer: SIN!

 

Consider the evidence that:

CHRIST CAME TO DESTROY SIN

We quote, from Hebrews 9:

"He (Jesus) put away sin by the sacrifice of himself." (Heb. 9:26)

& from 1 Corinthians 15 we learn that:

"Christ died for our sins." (1 Cor. 15:3)

Likewise, from the first letter to Peter chapter 2 that:

"His own self bare our sins in his own body on the tree." (1 Peter 2:24)

And from the first letter to John chapter 3:

"He was manifested to take away our sins." (1 John 3:5)

 

Now consider the evidence that:

SIN WAS THE ORIGINAL CAUSE OF DEATH.

Proof — From Romans 6:

"The wages of sin is death." (Rom. 6:23)

And Romans 5:

"By one man (no mention of a fallen angel) sin entered the world and death by sin." (Rom. 5:12)

& finally, 1 Corinthians 15:

"The sting of death is sin." (I Cor. 15:56)

From these verses it is evident that Christ came to destroy sin, and also that the power of death is sin. It logically follows, therefore, that the devil is a synonym for sin.

How could the death of Jesus facilitate the destruction of a so-called powerful, superhuman fallen angel? It would leave him more powerful than ever!

But once it is recognised that the devil relates to sin, and that sin comes from within, it will be acknowledged that the atoning blood of Jesus is a powerful weapon to defeat and destroy it! It defeats the power of sin by providing the means of forgiveness; it conquers death through the promise of a resurrection to life eternal (1 Cor. 15:20-26).

 

So, We now ask the question: What Is Sin?

But sin is also used in the Bible with a secondary meaning. Men are said, in the Bible, to have been "made sinners" (Rom. 5:19). Jesus is described as being "made sin for us" (2 Cor. 5:21), as having "died unto sin" (Rom. 6:10), and as about to return to this earth "without sin" (Heb. 9:28).

This secondary use of the word "sin" implies the state of physical imperfection that resulted because of actual transgression in the first instance (Rom. 5:12). Men are not "made" transgressors of the law; they become so by actual wrongdoing. Jesus did no sin though he was born into a state of mortality through his mother Mary, inheriting from her the fleshly desires that could have led to sin if he had permitted them to gain the upper hand.

Though this state of physical imperfection has been inherited by all (Rom. 5:17), men are not held responsible for it. It is not their fault that they possess weak, sinful natures. This is an inheritance from Adam. Men are only held accountable, if they recognise what it is but reject the help of God in controlling and conquering it.

It is weak, human nature to which the Apostle Paul refers when he declares:

"The wages of sin is death" (Rom. 6:23), and when he wrote in Hebrews that the devil is "that which has the power of death" (Heb. 2:14). Therefore human nature is styled "sinful flesh" (Rom. 8:3), for enslavement to it leads to sin.

It is because human nature is the cause of sin that Jesus "took part of the same," as taught by Paul, that "through death he might destroy him that had the power of death, that is the devil" (Heb. 2:14).

He did this by rendering perfect obedience even unto death, and his spotless righteousness ensured his resurrection unto eternal life (Phil. 2:8-9; Acts 2:24). Therefore, both in life and in death he conquered the devil (that is, weak, human nature), and opened the way for a similar conquest (through forgiveness of sins) on the part of those who come unto God through him.

 

Turn to Romans chapter 7 where, at this point, we want to look at the relationship of sin to Human Nature:

We can clearly see from this chapter 7 in Romans that sin and human nature are closely related as the Apostle Paul discusses these matters at length. There is not the slightest hint to the existence of a supernatural devil tempting mankind; instead, he writes in verse 17 . . . of:

"Sin which dwelleth in me." (Romans 7:17)

And in verse 23 . . . of:

"The law of sin which is in my members." (Romans 7:23)

In verse 18 the Revised Version reads:

"I know that in me (that is in my flesh) dwelleth no good thing; I can will what is right, but how to perform it I find not." (Romans 7:18 Revised Version)

Paul found himself constantly exposed to a mental conflict. He desired to perform the will of God, but this brought him into conflict with his own desires, and so strong were these that he found himself sometimes succumbing to them. He wrote in verse 19:

"The good that I would I do not; but the evil which I would not, that I do." (Romans 7:19)

And so, he blamed his failings on to the weakness of human nature . . . In verse 24 the Revised Version reads:

"O wretched man that I am!" he exclaimed, "who shall deliver me from this body of death?" (Romans 7:24 Revised Version)

The Gospel supplied the answer. He thanked God that victory was assured through Jesus Christ. Through him he could receive forgiveness of sins, the strength to overcome the flesh (Phil. 4:13), and an assurance of a resurrection to eternal life at his coming (1 Cor. 15:22-23, 53-54). No longer did he live in bondage to sin and death. The spirit of Christ in him (2 Cor. 13:5) triumphed over the devil in him (the "law of sin in his members" in verse 23), and so faith replaced fear.

That can be our experience also.

 

So, how did Sin Originate?

In Genesis chapter 1 we find that at the epoch of Creation, God looked upon all that He had made, and declared that "it was very good." Even the serpent was "good" after its kind, for, at that stage, it had not tempted Eve to sin.

But if the description of "very good" applied to all that God had made, where was the devil?

It was non-existent!

Even human nature was then different to what it became afterward.

There is no mention of the devil in the early chapters of Genesis which record how sin entered the world.

They do reveal, however, that man did not remain in his original "very good" state, but developed "evil" inclinations (Gen. 6:21).

What caused the change? The answer is, Sin.

Turn to the 3rd chapter of Genesis where we are told how God placed Adam and Eve in the Garden of Eden, taught them the principles of righteousness, placed them under a law, and set before them the hope of life eternal as the reward of obedience to Him. No mention is made anywhere here of a fallen archangel, rather, in Genesis Chapter 3 verse 1 we read:

"The serpent was more subtil than any beast of the field which the LORD God had made." (Gen. 3:1)

Note that the subsequent tempter is described as a "beast" recently created and more "subtle" than all other beasts. It was this beast, given the power of speech, that approached our "very good" first parent, Eve, with a "subtle" and evil suggestion. Verse 1 middle of the verse:

1 "And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:

3 But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.

4 And the serpent said unto the woman, Ye shall not surely die:

5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil." (Gen. 3:1-5)

These remarks contained a small measure of truth, but also contained a wicked lie in verse 4: "Ye shall not surely die." The effect of this lie is well known to us all. Eve was drawn away by the seductive reasoning of the serpent: she broke the Divine law and sinned. Afterwards she induced her husband to do likewise.

Was this caused by a supernatural devil? On the contrary look at verse 12 when God questions our first parents as to whether they had broken His commands:

12 "And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.

13 And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat." (Gen. 3:12 & 13)

When all parties were asked by God to answer for their crime, each blamed the other. Adam blamed his wife: Eve blamed the serpent; but the serpent had nobody to blame.

It was held solely responsible for the introduction of sin!

If this was not the case, why did it not say so by blaming the devil? It was able to speak; it possessed outstanding reasoning powers! But no, it had no one else to blame.

Some who recognise the difficulty that this presents to their theory of a supernatural devil, claim that it was there in the form of the serpent.

The fallacy of such a statement, however, is illustrated by the punishment meted out to the serpent, which proves beyond all doubt that it was only an animal — Verse 14:

"Because thou hast done this, thou are cursed ABOVE ALL CATTLE, and above EVERY BEAST of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life." (Genesis 3:14)

By no stretch of imagination could such language apply to a fallen angel.

Through listening to the voice of the serpent, the propensities were inflamed in Adam and Eve (see Genesis 3:6), and have actively worked in the flesh of man down the generations ever since, leading mankind to sin. Due to transgression, Adam was no longer "very good" — the law of sin and death had come into being. Sin now dwelt in his flesh and would finally bring him to the dust "from whence he was taken." Because this was caused through the teaching of the serpent, it became the symbol of sinful flesh. Christ used it against the scribes and Pharisees of his days when he said:

"Ye serpents, ye generation of vipers, how can ye escape the damnation of Gehenna?" (Gehenna: Strong’s word No. 1067 geenna) (Matthew 23:33)

The atoning death of Jesus, through which the devil can be destroyed, proclaimed that flesh must be controlled as Hebrews chapter 2, our introductory reading explains, and we quote again from verse 14:

It is significant that the Lord’s crucifixion was symbolised by a serpent lifted on a pole (Num. 21:9; John 3:14), for it prominently displayed what is figuratively required of his followers: obedience to God’s law, resulting in crucifixion of the affections and lusts of the flesh (Gal. 5:24).

Christ showed the way. His sinless life was a victory over sin’s flesh (John 6:62), and his death upon the cross silenced its impulses as far as he was concerned (Rom. 8:3).

In that way he put to death the devil.

Though originally, sin was induced by temptation from without, since then its strongest impulses have been stimulated from within.

The natural thoughts and instincts of the flesh must be disciplined if we would please God. They form what Paul describes as "the law of sin in our members" (Romans 7:23). In another place, he explains it in this way:

"Christ died. . . . that they which live SHOULD NOT HENCEFORTH LIVE UNTO THEMSELVES, but unto him which died for them and rose again." (2 Corinthians 5:15)

To ‘live unto ourselves’ is to live in sin; to be under the power of the devil! Christ clearly establish the truth when he taught that:

"Whatsoever thing come from without entereth into the man, it cannot defile him. . . . that which cometh out of the man, that defileth the man. For from WITHIN, OUT OF THE HEART OF MEN, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness; all these evil things COME FROM WITHIN and defile the man." (Mark 7:18-23)

If all these failings come from within, it leaves precious little for any external devil to do! Notice, also, that Christ taught that mankind is defiled by internal thoughts, not external influences. Obviously he did not believe in a superhuman devil, but warned his hearers against the evil propensities within. The apostle Paul taught the same thing:

"The works of the flesh are hatred, variance, wrath, strife, seditious, envying, murders, drunkenness, and such like." (Galatians 5:17-21)

These are the "works of the flesh," not the influence of a fallen angel. They can be aligned with the "works of the devil" that Christ came to destroy (1 John 3:8).

Turn to James chapter 4 so that we may be sure that we are correct when we say that the "works of the flesh" are not the result of temptation by a superhuman monster. James 4 . . . verse 1 shows clearly the true origin of sin and wickedness —

"From whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members?" (James 4:1)

So that we cannot possibly misunderstand him; turn back over to chapter 1 and verse 14: where we read:

"Every man is tempted when he is drawn away of his own lust (or desire) — {not by a fallen angel} and enticed. Then when lust hath conceived, it bringeth forth sin . . ." (James 1:14-15)

This being the true state of man, why blame sin on to the temptations of a fallen angel — a supernatural devil? We can each test this for ourselves with a little sober heart-searching. Why do we sin? To gratify self! That is the cause of the world’s ills today. Men do evil things because they want to do them, and not because of the influence of a superhuman monster.

On the other hand, the truth in Christ is designed to transform believers mentally and morally in preparation for the physical change that will take place at Christ’s return, and which will perpetuate those characters in a nature of imperishable glory (Phil. 3:21). Therefore, victory will be won over human nature with its "law of sin and death," and the devil will be destroyed. Paul taught:

"If ye live after the flesh ye shall die; but if ye, through the spirit (the truth — 1 John 5:7) do mortify the deeds of the body ye shall live." (Romans 8:13)

 

We have seen how the Bible defines the Devil as a synonym for sin.

But some may say, well what about the words "Satan" and "Devil" that we find in the Bible — what do these words themselves signify?

Unfortunately, the Bible translators were not consistent in their handling of this word which results in the confusion applied to this word today. If satan is a supernatural devil, the same definition must occur for every occurrence of the word. On the other hand, if it simply means an adversary, this definition also must hold for every occurrence.

Bible usage of the word "satan" shows that it is used of both good and evil adversaries, though the translators have only rendered it as "Satan" where the adversary is obviously a wicked one.

Turn to numbers chapter 22. We propose to insert the original Hebrew word "Satan" into this record so that you can see for yourselves what the translators did with the it.

So, Numbers 22 verse 22:

"And God’s anger was kindled because he (Balaam) went: and the angel of the Lord stood in the way as satan against him."

Over to verse 32:

"And the angel of the LORD said unto him (Balaam), . . . behold, I went out to be satan to thee, because thy way is perverse before me."

As the translators realised, it is more truthfully rendered that the holy angel simply acted as an adversary to Balaam on God's behalf.

For another example, turnover to the first book of Samuel chapter 29. In 1 Samuel 29 we have the words that the Philistines spoke of David . . . Middle of verse 4:

"Let him not go down with us to battle, lest in the battle he be satan to us."

It makes sense as the translators rendered it as "an adversary." It does not make any Scriptural sense to suppose that David was the so-called Prince of Evil.

We will now look at the New Testament — in Matthew chapter 16, along with the parallel records of Mark and Luke. These tell us of the incident in which Peter began to rebuke Jesus . . . What was Jesus’ response? . . . Matthew chapter 16 and . . . verse 23:

"But he (Jesus) turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men."

Peter was not a supernatural satan or devil, he was simply acting in adversity to Christ's purpose.

 

When God Was Satan

In one event recorded in the Old Testament, even God appeared in the role of a satan, or adversary. The incident is described in two places: 2 Samuel Chapter 24 (verse 1) and 1 Chronicles 21 (verse 1). The first reference states, we quote:

"The anger of the LORD was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah." 2 Sam. 24:1)

However, the parallel account in 1 Chronicles chapter 21 (verse 1) records:

"Satan (Heb: Njs) stood up against Israel, and provoked David to number Israel." (1Chron. 21:1)

In the first quotation, the action is attributed to God; in the second, to satan!

What is correct?

Those who teach that the word "satan" signifies a fallen angel tempting mankind to sin are faced with a contradiction, or the expediency of teaching that God worked through His arch-enemy!

Both explanations are quite unsatisfactory; and also quite unnecessary.

Let it be understood that the word "satan" means "adversary," and let it be acknowledged that God was adverse to Israel at that time, and the difficulty is removed.

Consider now the word "devil," — we find that it is translated from the Greek word "diabolos," which simply means "slanderer", and "false accuser". "Devil" therefore, is simply a common Greek term that could be applied in any case where slander, false accusation, or falsehood is demonstrated or exemplified — sin in the flesh in manifestation. In no instance does it relate to a fallen angel, as a careful consideration of the evidence will show.

As with the word "satan", the meaning of devil must be consistent wherever it appears. We want you to particularly note how that following verses that we are going to look at where the word "diabolos" appears, do not condone the theory of an evil being, but fully support the true meaning of devil as false accuser and slanderer.

So, let’s look at the first letter to Timothy chapter 3 where Paul speaks of those who wanted to become an ecclesial elder . . . 1st Timothy 3 verse 11, he said:

"Even so must their wives be grave, not devils ("diabolos," rendered as "slanderers"), sober, faithful in all things." (1Tim. 3:11)

So they must not have wives who are devils! Fortunately, the original Greek word "diabolos" has been rendered properly as "slanderers" which makes more sense . . . but "devils" . . . ?

Turn over to the second letter to Timothy chapter 3 for our next example of the Greek word "diabolos" and its translation. 2 Timothy chapter 3 and reading at verse 2, where speaking of men in the last days, our days, verse 2 says:

"For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, devils ("false accusers"), incontinent, fierce, despisers of those that are good." (2 Tim. 3:2-3)

In this verse the original Greek word "diabolos" has again, been rendered properly, this time as false accusers.

Turn to the next book of the Bible, to Titus and chapter 2 where we find that even the elder women were told not to be devils. Titus chapter 2 reading at verse 3 . . .

Verse 1 for connection:

1 "But speak thou the things which become sound doctrine:"

2 "The aged women likewise, that they be in behaviour as becometh holiness, not devils (rendered as "false accusers"), not given to much wine, teachers of good things." (Titus 2:3)

Similarly, where the word devil appears in Romans 2:10, we see that it would be more appropriately rendered as "false accusers" —

"The devil shall cast some of you into prison."

Who had actually thrown into prison the early followers of Christ? It was the pagan authorities, who took to lying and false accusations to remove the threat of this new group which was gaining in influence.

"Sin in the flesh having now put into the heart of Judas Iscariot, Simon's son, to betray (Jesus) . . . adversity entered into him. (verse 27) Then said Jesus unto him, That thou doest, do quickly. . . he then having received the sop went immediately out." (verse 30)

It is strange, yet true, that most believers in the existence of a personal devil regard "him" as a fallen archangel. Supposedly defeated in heaven, cast down to earth, "he" now apparently roams the earth at will, seducing men and women everywhere.

The idea that the use of "him," and "he," proves that the devil is an actual being, would also support the idea that wisdom is also an actual being. We read in Proverbs 1 that:

"Wisdom crieth without; she uttereth her voice in the streets: She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?" (Proverbs 1:20-22)

So, is wisdom a person then because it is described as a "She". Of course not. Likewise the "he" describing the "devil" in no way lends weight to it being a fallen angel.

Now, the evidence for the belief that there is a fallen angel posing as a supernatural devil is supposed to be found in the last book of the Bible, Revelation and chapter 12 which we would ask you to turn to. Revelation chapter 12 and reading at verse 7:

7 "And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,"

8 "And prevailed not; neither was their place found any more in heaven."

9 "And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him." (Rev. 12:7-9)

If this rendering is literally true, and not symbolic, what are we to make of the physical proportions of this dragon given in verse 3:

4 And his tail drew the third part of the stars of heaven, and did cast them to the earth!" (Rev. 12:3 & 4)

A literal interpretation of this is, of course, preposterous. Further, regarding the devil as a fallen angel, we find that in the Bible angels have always appeared as men, and on more than one occasion they have been mistaken for such.

The key to understanding this "war in heaven" is in realising that the book of Revelation is a book of symbols, which is very clearly expressed in chapter 1, verse 1:

"The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and SIGNIFIED it by his angel unto his servant John." (Rev. 1:1)

So the book of revelation includes symbols. It was sent to signify or represent something else — a kind of code. The Bible has been in the hands of the Truth’s enemies but they do not understand it because it is couched in symbols and if all of the Revelation is taken literally false conclusions will be reached. A reading of the chapters will reveal that seven churches — or assemblies — in Asia are symbolised by seven candlesticks (Rev. 1:20). Jesus is represented by a seven horned lamb (Rev. 5:6, 9, 10). What, then, is symbolised by the seven-headed and ten-horned dragon?

Firstly, in Revelation chapter 12 and verse 10, we discover that the dragon is styled, "the accuser of our brethren." History gives us the understanding. Up until the time of Constantine the Great (reckoned as the first "Christian" Emperor of Rome), pagan emperors dominated the world. It was these selfsame rulers who "accused our brethren," causing many Christians to suffer agonising deaths because of their faith. With the ascension to power of Constantine, paganism was "cast out" and finally ceased to be.

But this change was not brought about peacefully. "There was war in (the political) heaven." Constantine fought against "the Devil," the false-accusing and murderous Maxentius and Licinius, pagan emperors, and they "prevailed not." They were "cast out," in that Constantine achieved complete victory, establishing Christianity as the State religion.

Now, "that would appear to be a reasonable explanation" some might say, "but is not Lucifer spoken of in the Bible?"

Let’s turn to Isaiah 14 where, yes, a reading of Isaiah 14 verses 12 to 15 will prove that there was a Lucifer referred to. But how does anyone believe that this is some immortal supernatural being, when Isaiah specifically identifies this Lucifer as being none other than the king of Babylon, who was to be brought down to the grave! Isaiah 14 verse 1 for context:

1 "Thou (Isaiah) shalt take up this proverb against the KING OF BABYLON, and say, How hath the oppressor ceased! the golden city ceased!"

Verse 11:

11 "Thy pomp is brought down to the GRAVE, and the noise of thy viols: the worm is spread under thee, and the worms cover thee."

12 "How art thou fallen from heaven (that is, political supremacy), O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!"

13 "For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:"

14 "I will ascend above the heights of the clouds; I will be like the most High."

15 "Yet thou shalt be brought down to sheol (the grave), to the sides of the pit."

16 "They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the MAN that made the earth to tremble, that did shake kingdoms?" (Isaiah 14:11-16)

This chapter is a "proverb against the king of Babylon" (verse 4) when read in context. More modern translations do not use the word ‘Lucifer’. The Hebrew word means something like ‘light-bearer’, ‘shining one’, or ‘morning star’. The figurative language employed in these verses well-suited the proud and haughty King of Babylon, whose pride was humbled in the dust or "cut down to the ground," in verse 12 and who finally found his grave with the wicked in verse 15. If only men would read the Bible in its context and not pull out parts to suit their own imaginations!

Job’s Satan

6 ¶ "Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.

7 And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.

8 And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?

9 Then Satan answered the LORD, and said, Doth Job fear God for nought?

10 Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land.

11 But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.

12 And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD." (Job 1:6-12)

"Surely the Satan mentioned in the book of Job was a superhuman being!" we are often told. He is represented as "going to and fro in the earth," of presenting himself before the Lord, and being in company with other "sons of God."

"How could he present himself before the Lord if he were not in heaven?" it is sometimes asked. Or, "Does not the term ‘sons of God’ relate to immortal angels?"

In reply, we stress that the book of Job clearly shows that Satan had no power to afflict Job: his sufferings were inflicted by God. God declared in chapter 2 verse 3: "Thou movest Me against him, to destroy him without cause" (Job 2:3). Job himself, in chapter 19 verse 21 recognised that "the hand of God had touched him" (Job 19:21). The record in chapter 42 verse 11 clearly states that "the LORD brought this evil upon him" (Job 42:11). Clearly there is a person involved, but he is under God’s control, and there is no suggestion of a fallen angel or spirit person.

In fact, there is nothing superhuman associated with the Satan described in the Book of Job.

"As many as received him (Christ), to them gave he power to become the sons of God, even to them that believe on his name. (John 1:12). Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God . . . Now are we the sons of God." (1 John 3:21&22)

These references (and others could be cited*) clearly reveal that the term "Sons of God" relate to mortal believers.

* (John 1:12; Romans 8:14; Philippians 2:15)

Further, a person is described as presenting himself before God when he engages in worship. An example is provided in Deuteronomy chapter 19 (verse 17) where such is said to "stand before the Lord" when he came before the appointed priests and judges set up in Israel.

Now when these facts are combined together and considered in the light of the term Satan as meaning "adversary," the first chapter of Job presents a picture of an unnamed adversary of Job, joining with others in worship before God, and accusing Job of hypocrisy. He appears to have been a much travelled man as we read in verse 7 for he is represented as "going to and fro in the earth," (see Job 1:7) with an inferiority complex! A small-minded, jealous associate of the righteous Job, maliciously slandering his name.

The drama of Job has been frequently continued since then. Even among the company of the Lord’s apostles, called "the sons of God" (1 John 3:2), there was found Satan in the person of Judas Iscariot. The Lord described him as "a devil" (John 6:71), because of his impending betrayal of the Lord.

Then, some refer to the record that Jesus was tempted of the devil. Yet what proof is there here of a supernatural monster? It is written in Hebrews 4 that:

"Jesus was tempted in all points as WE are, yet without sin." (Heb. 4:15)

How are WE tempted? Sometimes, unsatisfied desire from within prompts an evil thought, sometimes an evil suggestion from without works upon our feelings and we do wrong. So was Jesus tempted, yet without sin. Jesus overcame the motions of sin within and was obedient unto death, thereby achieving a complete victory over "sin which bringeth forth death" (Heb. 9:26; Heb. 2:14).

We would now like to take a look at Revelation chapter 20.

It was the appointed task of Jesus to annihilate the "devil and his works." The serpent is an important symbol to take into account when we are when dealing with the principle of sin. We find it in Revelation chapter 20 and at verse 1:

1 "And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand."

2 "And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years." (Rev. 20:1 & 2)

Many years ago Israel was commanded to make a brazen serpent and fix it on top of a pole, as we mentioned briefly in our earlier remarks. Whoever looked upon it lived, being healed of the plague wherewith God had smitten Israel because of their wickedness (Num. 21:5-9). The brazen serpent was a symbol for sin's flesh, which one day would be nailed to a cross. So the Lord Jesus was "lifted up" (John 3:14), "drawing all men unto him" (John 12:32), that they might live.

Once again, we see that the serpent is used to represent sinful flesh, which throughout the forthcoming thousand year reign of Christ on earth, will be restrained — bound up. The following passages, which we would like to quote to you, illustrate this well:

From Psalms:

"He (Jesus) shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries" (Psa. 110:6); "rule them with a rod of iron." (Psa. 2:7-9)

And from Isaiah:

"I create a new heaven and a new earth . . . I create Jerusalem a rejoicing and her people a joy . . . There shall be no more thence an infant of days nor an old man that hath not filled his days . . . for the child shall die an hundred years old, but the sinner being a hundred years old shall be accursed" (Isa. 65:17-20)

The teaching of Scripture is clear: when Jesus (represented by the angel in Revelation chapter 20) comes back from heaven (as He surely will) to set up God's kingdom upon the ruins of the present kingdom of man, then crime will almost completely disappear, with the persistent wrongdoer being destroyed at an early age.

But this is not the completion of Christ's work. He was manifested to "destroy the devil and his works," not just restrain them.

Revelation 20 verses 9, 10 & 15 complete the picture —

9 "And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them."

10 "And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever."

Verse 15:

15 "And whosoever was not found written in the book of life was cast into the lake of fire."

End of verse 14:

"This is the second death." (Rev. 20:9, 10, 14 & 15)

These verses are speaking about the end of sin and sinners in the earth, the removal of the devil, that is, SIN IN THE FLESH along with its manifestors — the wicked.

Who then will be left? Who will occupy the earth after the destruction of mortal, sinful flesh? Those who overcome the lusts of sin in the flesh (the devil), whose names are "written in the book of life;" the faithful of all ages; the "meek": these shall inherit the earth for ever (Psa. 37). Their "vile bodies" will have been changed and fashioned like unto Christ's incorruptible body (Phil. 3:21), and they will sing a song of praise. Turn back a few pages to Revelation chapter 5 where they are to sing a song of praise concerning Jesus who, through his death and sacrifice, will have destroyed the devil and his works not only in himself, but now, in his followers. Revelation chapter 5 and verse 9:

9 "And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;"

10 "And hast made us unto our God kings and priests: and we shall reign on the earth." (Rev. 5:9-10)

So, to conclude — we have shown how the Bible defines the Devil, that this is a synonym for sin.

We have seen that SIN was the original cause of death ("the wages of sin is death") and that Christ came to destroy sin. And so, it was through Christ’s voluntary sacrifice and death, made for us that "he might destroy him that had the power of death, that is the devil."

His sacrifice illustrates the way in which we can conquer the devil. We sin and are in need of forgiveness, and this is obtainable in Christ Jesus. This is why Peter, whilst preaching the gospel, exhorts us to:

38 "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins . . ." (Acts 2:38)

By being adopted into the Christ name through belief and baptism, we take the first steps in defeating the devil: for only in Christ can we receive forgiveness of sins from the Father. John wrote:

"If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (I John 1:9)

The forgiveness of sins establishes the basis whereby we can build a life modelled upon that of the Lord Jesus. Through the strength derived from him, we can, in measure, conquer the flesh (Phil. 4:13). Paul taught:

"Christ died for all, that they which live (that is, in newness of life through baptism — Rom. 6:5) should not henceforth live unto themselves, but unto him which died for them, and rose again." (2 Cor. 5:15)

Again:

"I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." (Gal. 2:20)

By following the example set by Christ we are led to a higher way of life, one that is dominated by Divine principles and not the desires of the flesh. In that way, we build into our lives Divine characteristics such as were manifested by the Lord Jesus, and are enabled to live in hope that, at his coming, we will be granted the divine nature that he now possesses (2 Pet. 1:4).

Paul wrote:

"We look for the Saviour, the Lord Jesus Christ (from heaven); who shall change our vile body, that it may be fashioned like unto his glorious body." (Phil. 3:20 & 21)

Immortal life in the Kingdom of God to be set up on earth (Dan. 2:44) is the hope set before us. To attain unto it we must conquer the devil, or sin in the flesh. The first step to that end is an understanding of the purpose of God in Christ, including his conquest of the devil. Let us clearly identify the devil and we will be better fitted to grapple with the problem of sin that faces us. Let us recognise our own weakness, and learn that we can conquer the flesh to the glory of God; and by so doing lay the foundation for eternal life at the coming of the Lord.

If you have any questions or comments about  The  Aletheian  Christadelphians and their beliefs, please contact us:

The word Christadelphian is a Greek word, and translated, it means the brethren of Christ (Heb. 2:11), We are a body of people associated together by a belief in the things concerning the Kingdom of God and the name of Jesus Christ (Acts 8:12); and by immersion into Christ (Gal. 3:27) for the remission of sins (Acts 2:38) and a part in his resurrection (Rom. 6:5).

We do not profess to have received any new revelation, but hold that the Scriptures of the Old and New Testaments are able to make wise unto Salvation (2 Tim. 3:15,17). Believing in the Divine Authorship of the Bible, we think it only reasonable to reject any interpretation thereof which fails to harmonise all the testimonies of the Holy Scriptures; and finding that the creeds of the various sects around are, in a great variety of ways, opposed to the direct teaching of the Bible, we feel compelled to stand apart, making appeal in all such matters to the statements of Scripture, and testing all creeds thereby.

We believe in the personal, visible return of Christ to the earth, to set up his power and reign thereon, and we seek to share this knowledge with others. We offer our services in expounding the message of the Bible without cost of any kind.

‘BLESSED IS HE THAT READETH’.