The following excerpt is taken from What Every Christian Should Know About Satan. Order your copy in print, Kindle, or Audible versions here.

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Let’s briefly examine three biblical events that illustrate Satan’s slanderous nature.

Case No. 1: Job 1:6 – 2:10

Satan (literally the satan) appears with the sons of God before the Lord. The sons of God are members of the divine council, an assembly of created spirit beings to whom the Lord has endowed authority for governing of the universe. The satan shows up as well, although it seems he may not be a member of the divine council. Rather than consult with God, as council members do, he reports to God he has been “roaming through the earth … and walking around on it” (Job 1:7). You might say he relishes the role of divine ambulance chaser. 

“Have you considered my servant Job?” says the Lord. “No one else on earth is like him, a man of perfect integrity, who fears God and turns away from evil” (1:8).

“Does Job fear God for nothing?” asks the accuser. “Haven’t you placed a hedge around him, his household, and everything he owns? You have blessed the work of his hands, and his possessions have increased in the land. But stretch out your hand and strike everything he owns, and he will surely curse you to your face” (1:9-11).

“Very well,” the Lord replies, “everything he owns is in your power. However, do not lay a hand on Job himself” (1:12).

So, Satan leaves God’s presence and goes to work. He incites the Sabeans to swoop into town, stealing Job’s oxen and donkeys, and killing his servants, save one who rushes to report the incident to Job.

Without delay, another lone survivor of a separate, simultaneous disaster comes breathlessly to Job and reports that “God’s fire … from heaven” fell on the shepherds and their sheep, consuming them all.

Before he is finished speaking, another messenger tells Job that three bands of Chaldeans raided the camels, taking them away and killing the servants.

Then comes the worst news of all. A messenger reports that all of Job’s sons and daughters were gathered in the home of their oldest brother’s house when a powerful wind swept in from the desert, collapsing the structure and killing everyone inside.

In a matter of minutes, Satan destroys what he believes is the very foundation of Job’s faithfulness – his family and his wealth.

What happens next is remarkable and – at least to Job’s accuser – completely unexpected:

Then Job stood up, tore his robe, and shaved his head. He fell to the ground and worshiped, saying: 

Naked I came from my mother’s womb, and naked I will leave this life. The LORD gives, and the LORD takes away. Blessed be the name of the LORD.

Throughout all this Job did not sin or blame God for anything (1:20-22).

Job has prevailed, but Satan isn’t finished. Chapter 2 begins with the sons of God again presenting themselves to the Lord and the accuser joining them. God asks Satan where he’s been, and Satan replies he’s been roaming the earth and walking around on it (v. 2).

The Lord once again challenges Satan to consider Job, adding, “He still retains his integrity, even though you incited me against him, to destroy him for no good reason” (v. 3). 

“Skin for skin!” Satan snaps back. “A man will give up everything he owns in exchange for his life. But stretch out your hand and strike his flesh and bones, and he will surely curse you to your face” (vv. 4-5).

“Very well,” the Lord tells Satan, “he is in your power; only spare his life” (v. 6). 

So, Satan afflicts Job with painful boils from the top of his head to the soles of his feet. As he sits in the ashes, scraping his running sores with a piece of broken pottery, Job’s wife can stand it no more.

“Are you still holding on to your integrity?” she asks. “Curse God and die!” (v. 9).

“You speak as a foolish woman speaks,” Job replies. “Should we accept only good from God and not adversity?” (v. 10) Through it all, Job refrains from sinning with his lips.

A few observations

Satan evidently withdraws at this point because we don’t hear from him again in the Book of Job. But what might we observe about this angelic slanderer from his encounter with God and man? Consider:

First, Satan roams the earth in search of plunder. Centuries later, Peter echoes the evil one’s words to God in Job 1-2: “Your adversary the devil is prowling around like a roaring lion, looking for anyone he can devour” (1 Pet. 5:8). The evil one is a dangerous, prowling beast. Peter exhorts his readers, who are experiencing persecution, “Resist him, firm in the faith, knowing that the same kind of sufferings are being experienced by your fellow believers throughout the world” (1 Pet. 5:9).

Second, Satan has a particular appetite for God’s faithful ones. Certainly, righteous Job is a prime target. But Satan also sets his eyes on a man after God’s own heart, King David. We read in 1 Chronicles 21:1, “Satan [or an adversary] rose up against Israel and incited David to count the people of Israel.”

Satan doesn’t stop with messianic figures like King David. He launches his most cunning attack against the Messiah himself during a time of testing in the wilderness (Matt. 4:1-11; Luke 4:1-13). As Peter Bolt puts it, “With deep-seated arrogance, the devil claims to be lord of the world, and he wants Jesus to be his underling…. The devil slanders God in order to appease his insatiable hunger to be God.”

On more than one occasion, the evil one attacks the apostle Peter. At Caesarea Philippi, having just declared Jesus the Christ, Son of the living God, Peter becomes a pawn in Satan’s hands as the apostle tries to prevent Jesus from fulfilling his earthly mission on the cross. “Oh no, Lord!” Peter says. “This will never happen to you!” Jesus rebukes Peter as the devil himself, saying, “Get behind me, Satan (satanas)! You are a hindrance to me because you’re not thinking about God’s concerns but human concerns” (Matt. 16:22-23).

Later, Jesus informs Peter of an imminent personal failure. “Simon, Simon, look out,” says Jesus. “Satan has asked to sift you like wheat. But I have prayed for you that your faith may not fail. And you, when you have turned back, strengthen your brothers” (Luke 22:31-32). Peter assures Jesus of his loyalty, even to the point of death, but Jesus knows better. “I tell you, Peter,” he says, “the rooster will not crow today until you deny three times that you know me” (v. 34).

Third, Satan attacks God’s people only with God’s permission and under God’s sovereignty. Twice, the Lordgrants Satan an occasion to buffet Job. Each time, however, God sets boundaries for the evil one: Don’t lay a hand on Job. Spare his life.

In the case of Peter’s denial of Jesus, Satan successfully petitions God to sift the apostle like wheat. The Greek word translated “sift” is siniazo, which means to shake in a sieve. In this context, it refers to Satan’s desire to cause Peter inward agitation, thus trying his faith. 

Even so, Jesus steps forward as Peter’s advocate, praying that his faith, though tested, does not ultimately fail, and assuring Peter there is a divine purpose in granting the evil one such latitude in the apostle’s life. Yes, Peter fails, but later he repents and strengthens his brothers.

The apostle Paul assures all believers that God sets limits to Satan’s tempting power: 

No temptation has come upon you except what is common to humanity. But God is faithful; he will not allow you to be tempted beyond what you are able, but with the temptation he will also provide a way out so that you may be able to bear it.

1 Corinthians 10:13

The phrase “way out” comes from the Greek ekbasis. It means an egress, or exit. The word may be used to depict a narrow pass between mountains. The imagery Paul offers is that of an army trapped in nearly impassable terrain, only to discover an escape route that delivers soldiers from enemy fire. This flight to safety on solid ground is God’s provision – a way out for us, and a way forward with the gospel. It means Satan cannot ultimately trap us in temptation. It also means we are fully responsible when we choose to sin. 

Even more comforting than a way out of temptation is God’s inward provision through the indwelling Holy Spirit. Jesus tells his disciples:

If you love me, you will keep my commands. And I will ask the Father, and he will give you another Counselor to be with you forever. He is the Spirit of truth. The world is unable to receive him because it doesn’t see him or know him. But you do know him, because he remains with you and will be in you.

John 14:15-17

The name Counselor, translated “Advocate” or “Helper” in other versions, comes from the Greek parakletos. It refers to one who pleads another’s cause before a judge, serving as legal counsel. In the widest sense, parakletos means a helper, aider, or assistant. With reference to the Holy Spirit, Jesus promises to send this advocate after Jesus returns to the Father. In a sense, the Spirit takes the place of Christ to lead the apostles to a deeper knowledge of the gospel, and to give them divine strength needed to enable them to undergo trials and persecutions on behalf of their Savior and for the sake of his kingdom. 

Finally, regarding God’s permissive will in Satan’s attacks, the Lord provides us with the “full armor of God” so we can stand against “the schemes of the devil” and “resist in the evil day” (Eph. 6:11, 13). This armor includes the belt of truth, the breastplate of righteousness, the sandals of readiness with the gospel of peace, the helmet of salvation, and the shield of faith with which we can “extinguish all the flaming arrows of the evil one” (vv. 14-17). In addition to this defensive armor, the Lord gives us “the sword of the Spirit – which is the word of God” (v. 17). 

It does not appear the Lord restricts Satan’s influence over unbelievers in the same way he sets boundaries for his own children. In fact, Scripture depicts those outside the kingdom of God as natural, or without the Spirit (1 Cor. 2:14); blind (2 Cor. 4:4); excluded from the life of God (Eph. 4:17-18); enemies of God (Rom. 5:6-11); condemned (John 3:18); in darkness (Acts 26:18; Eph. 5:8; Col. 1:13; 1 Pet. 2:9); and spiritually dead (Eph. 2:1). As such, Satan has ensnared them and “taken them captive to do his will” (2 Tim. 2:26).

Fourth, Satan cannot see the future. His predictions of Job’s spiritual demise prove wrong. In fact, Satan is unable to foresee how God uses the evil one to discipline Job for relying too strongly on self-righteousness – “I will cling to my righteousness and never let it go,” declares Job (Job 27:6) – rather than on the unfathomable righteousness of God (Job 38-41). Nor can Satan predict Job’s repentance and the Lord’s two-fold restoration of material blessing. 

No doubt, the evil one is intelligent and powerful, but he is not all-knowing, all-powerful, or everywhere present. This gives the person who is “in Christ” a decided advantage against the accuser of the brethren. The Lord is our advocate, our shield, and our victory. As the apostle John assures followers of Jesus, “the one who is in you is greater than the one who is in the world” (1 John 4:4). 

Case No. 2: Zechariah 3:1-10

In the fourth of eight visions, Zechariah observes Joshua, the high priest, standing in front of the angel of the LORD, along with the satan, who stands nearby to accuse Joshua. The setting closely resembles that of the divine council before whom the satan accuses Job (Job 1-2). The key difference, however, is Joshua’s crushing guilt versus Job’s relative innocence. 

Joshua serves as high priest on behalf of the nearly fifty thousand exiles who have returned from Babylonian captivity. His role is to represent all of God’s people. As such, his filthy garments symbolize not only his sins, but the Israelites’ sins, which have prompted Yahweh to vomit the people out of the Promised Land for violating terms of the Mosaic Covenant (Lev. 18:24-30). In fact, the word translated “filthy” (Zech. 3:3-4) is linked to the Hebrew term for human excrement. It is one of the strongest expressions in the Hebrew language for something vile.

To Joshua’s right stands a prosecutor, identified in many English translations as Satan. The Hebrew word satan appears here with the definite article (the), which makes it clear this is not a personal name. Whether the satan in Zechariah’s vision is the same accuser Jesus calls “the father of lies” (John 8:44), and the apostle John depicts as “the great dragon … the ancient serpent, who is called the devil and Satan, the one who deceives the whole world” (Rev. 12:9), is a matter of debate. Yet there’s little doubt this accuser seeks to halt the return of the Israelites, the rebuilding of the temple, and the restoration of the priesthood. Zechariah places less emphasis on the identity of Joshua’s accuser than on the message of the vision. 

Even though Zechariah records none of the satan’s words, there is little doubt the accuser points to the high priest in his soiled garments and charges him unworthy. This is not an isolated incident, for Satan often levels accusations against God’s people (Rev. 12:10).

As with the accuser’s charges against Joshua, Satan’s claims against us bear some truth. We are, indeed, unworthy. We sin with impunity because it is our nature to do so, and because we choose to sin. We run from God rather than toward him. Left to our own devices, we would live out our days independently of God and pass, justly, into outer darkness. There is no hope for us, and there is no answer to Satan’s biting accusations, except for the merciful call of God to salvation and the cleansing blood of Jesus Christ, who rebukes the evil one on our behalf. 

We see a similar rebuke in Zechariah 3:2: “The LORD said to Satan: ‘The LORD rebuke you, Satan! May the LORD who has chosen Jerusalem rebuke you! Isn’t this man a burning stick snatched from the fire?’”

It’s likely the angel of the LORD is the one speaking here. In other Scriptures, the angel of the LORD and Yahweh both are called LORD; both share the divine nature of the eternal, transcendent God of the universe, yet they are distinguishable persons. So, the angel of the LORD comes to Joshua’s defense with a brief but compelling argument. 

But why does the angel of the LORD seem to defer Satan’s rebuke to the LORD? Because the angel of the LORD isthe Lord. He “speaks under the title of ‘LORD’ and yet distinguishes Himself from the LORD in addressing Satan. This identification is further supported in 3:4 where His action is virtually that of forgiving sins,” according to Duane Lindsey in The Bible Knowledge Commentary.

Michael Butterworth explains it this way: “It seems strange for the Lord himself to say ‘the LORD rebuke you,’ but its meaning is ‘I, who am the LORD, rebuke you,’ and it assures the reader that the Satan’s accusations are completely set aside.”

Case No. 3: Revelation 12:7-12

In the two events just cited from the Old Testament (Job 1-2; Zech. 3:1-10), we see Satan first slandering a righteous man – although Job is guilty of pride, which appears to be the reason for his severe chastening – and then a guilty man, bearing the physical evidence of his guilt. In the first case, God employs the accuser as a refining fire. In the second case, the angel of the LORD steps in to rebuke Satan, and to forgive the sins of the high priest and his fellow Israelites. In both cases, Satan plays the role of adversary, accuser, and slanderer. And in both cases, God sets limits to what the evil one can say and do.

Now, let’s turn our attention to one of many New Testament appearances of Satan / the devil:

Then war broke out in heaven: Michael and his angels fought against the dragon. The dragon and his angels also fought, but he could not prevail, and there was no place for them in heaven any longer. So the great dragon was thrown out ​— ​the ancient serpent, who is called the devil and Satan, the one who deceives the whole world. He was thrown to earth, and his angels with him. Then I heard a loud voice in heaven say,

The salvation and the power and the kingdom of our God and the authority of his Christ have now come, because the accuser of our brothers and sisters, who accuses them before our God day and night, has been thrown down. They conquered him by the blood of the Lamb and by the word of their testimony; for they did not love their lives to the point of death. Therefore rejoice, you heavens, and you who dwell in them! Woe to the earth and the sea, because the devil has come down to you with great fury, because he knows his time is short.

Revelation 12:9-12

Bible commentators disagree as to when this epic battle takes place. One view is that this scene depicts the clash between Michael the archangel and Satan for the body of Moses (Jude 9). Another perspective points back to rebellious angels who cohabitated with humans (Jude 6; cf. Gen. 6:1-4). Futurists argue that this battle has yet to take place; in fact, Satan’s banishment from heaven precipitates his furious persecution of Israel and the saints during the great tribulation. If these views are not sufficiently diverse, one commentator lists ten possible times this war could occur, ranging from before Genesis 1 to the very end of human history.

While it’s difficult to discern the exact timing of this battle, we should note that it’s set in the context of Christ’s ascension (12:5), followed by the declaration that “the kingdom of our God and the authority of his Christ has now come” (12:10, 14-15). Equally important, we know the outcome. The day is fast approaching when the devil, his demons, and all those who oppose the Son of Man are cast into the lake of fire (Rev. 20:10). And despite affliction, distress, and persecution, we may declare confidently that “in all these things we are more than conquerors through him who loved us” (Rom. 8:37).

Now, let’s focus on the depictions of the evil one as the devil, Satan, and the accuser in Revelation 12:9-12.

Twice, the evil one is called the devil (ho diabolos, vv. 9, 12); once, Satan (satanas, v. 9); and once, the accuser(ho kategor) who accuses (kategoron) Christians day and night (v. 10). While these terms are related, there are subtle differences. In calling the evil one the devil, John focuses on his activity as a slanderer, a backbiter, and a gossiper, one engaged in malicious talk. By Satan, he is an adversary, one who opposes God and his people. And in calling him the accuser of the brethren, John says the evil one speaks against them, denounces them, and brings charges against them. 

All of this exposes the malicious intent of the evil one. He is not merely a prosecutor seeking to bring valid charges before the heavenly bench; he is a vile, underhanded slanderer who seeks to separate Christians from their Heavenly Father. But this angelic ambulance chaser is about to be disbarred. Consider:

First, this war takes on cosmic proportions. Michael and his angels battle with Satan and his angels on a scale rarely seen in Scripture, although we get a glimpse into a raging three-week fracas in the heavenlies involving Michael in the Book of Daniel (Dan. 10:10-21). 

Second, the battlefield is heaven. It appears we are not in the sky, 0r the atmospheric heaven, at this point. Nor are we in the “third heaven” (2 Cor. 12:2), which is the throne room of God. There is only peace, joy, reverence, and worship in the place where God sits enthroned. 

In John’s vision of heaven (Rev. 4-5), he reports nothing of the evil one, his angels, or sin. There is no whiff of rebellion against the Holy One. The four living creatures, the twenty-four elders, and the redeemed all join in perfect unity, proclaiming their allegiance to God. So, the heaven where this cosmic battle between Michael and Satan takes place cannot be our future state in the presence of the Almighty.

We need to look elsewhere for the location of the heaven to which John refers. The phrase in the heavens or in the heavenlies occurs five times in the New Testament, and only in the Book of Ephesians, where it’s used two ways. First, Paul says our heavenly blessings depend on Christ’s exalted position at the Father’s right hand (Eph. 1:3, 20). Because we share a spiritual union with Christ, we are seated with him “in the heavens” (2:6). In the remaining two references, Paul writes of “the heavens” as the realm of spiritual powers, particularly holy angels, Satan, and demons (3:10; 6:12). It’s this unseen world where an angel – perhaps Gabriel – fights demonic forces and prevails, thanks to help from Michael (Dan. 10:13).

So, it seems reasonable to see the war between Michael and the dragon taking place in the heavens, or the realm of spiritual powers, where angelic forces fight for supremacy on behalf of their leaders (God or Satan) and for their leaders’ claim of sovereignty over the earth. 

Third, Satan is thrown out and cast to earth. Satan’s sphere of influence has been shrinking ever since he rebelled against his creator. No longer welcome in the throne room of heaven, he wages war against God’s holy angels in the unseen spiritual realm. There, Satan is incapable of defeating Michael and his formidable host of angels, who send him to the earth, where he prowls like a lion, seeking people to devour (1 Pet. 5:8). There is little doubt demonic activity increases as the return of Christ and the final defeat of Satan draw nearer. 

Fourth, this is cause for a heavenly celebration. “Therefore, rejoice you heavens, and you who dwell in them!” (Rev. 12:12). If there is rejoicing in God’s throne room over one sinner who repents (Luke 15:7), there’s also celebration in the unseen spiritual realm when the epic battles between God’s holy angels and Satan’s forces come to an end. The anticipation mounts as the day of Satan’s sentencing approaches.

Fifth, this is cause for woe on the earth and sea: “Woe to the earth and the sea, because the devil has come down to you with great fury, because he knows his time is short” (Rev. 12:12). By “the earth,” John may be referring to those who live on large land masses, and by “the sea,” he may mean those who live on islands, as well as those who engage in commerce across the watery depths. Traveling the long corridor of time, Satan nears his ultimate destiny in the lake of fire (Rev. 20:10). He hears the clock ticking and sees the walls closing in on him. No wonder he is furious.

Finally, martyred believers in heaven “conquered him by the blood of the Lamb and by the word of their testimony; for they did not love their lives to the point of death” (Rev. 12:11). What an amazing reversal of fortune. The shed blood of Jesus pays our sin debt and erases any valid accusations the devil may throw at us. Further, the word of our testimony (Gr. martyria – evidence given judicially, from which we get the English word martyr) points to the one who is our advocate. Jesus takes up our case, defends us with great eloquence, and declares us innocent because he – the defender and judge – has paid the debt for us and thus declares us righteous (cf. 2 Cor. 5:21). The trial ends in a resounding defeat for the accuser of the brethren.  

In summary, it seems that John’s account of the battle in heaven between Michael and Satan is one that takes place in the unseen spiritual realm and results in the further shrinking of the evil one’s domain. Thrown down to earth – and confined here – the accuser of our brothers and sisters prowls angrily like a newly caged lion.

Next: The devil and his details