Tagged: The evil one

Satan: The Destroyer (Part 2)

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


In the previous post, we were introduced to Satan as the destroyer. Here, we examine the words of Jesus in the Gospel of John.

John 10:7-10

Jesus said again, “Truly I tell you, I am the gate for the sheep. All who came before me are thieves and robbers, but the sheep didn’t listen to them. I am the gate. If anyone enters by me, he will be saved and will come in and go out and find pasture. A thief comes only to steal and kill and destroy.I have come so that they may have life and have it in abundance (emphasis added).

Jesus weaves the language of ancient Near Eastern shepherds into this teaching. In particular, he plies the imagery of the gate, the shepherd, and the sheep to emphasize the security found only in him, and the dangers posed by those who seek to savage the flock. 

Verse 10 is key because Satan often is understood as the thief to whom Jesus refers. While the evil one certainly steals, kills, and destroys, Jesus has set his sights on Israel’s false prophets and religious elites. In John 10:1, for example, he declares, “Truly I tell you, anyone who doesn’t enter the sheep pen by the gate but climbs in some other way is a thief and a robber.” This likely is a reference to the religious leaders of Jesus’ day, for whom the Savior reserves his strongest rebukes in Matthew 23, issuing a string of woes for scribes and Pharisees he calls “hypocrites,” “blind guides,” “blind fools,” “blind people,” “snakes,” and “brood of vipers.” He tells them, “How can you escape being condemned to hell?” (Matt. 23:33). 

In John 10:8, Jesus says, “All who came before are thieves and robbers.” He is not referring to faithful Old Testament leaders like Moses, Isaiah, and Daniel. Rather, he hints at despotic leaders throughout Israel’s history, as well as messianic pretenders who promise the people freedom but lead them into war, suffering, and slavery.

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Satan: The Destroyer

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


Who was the most destructive human monster in the last hundred years? Adolf Hitler may be the first that comes to mind. He plunged dozens of nations into a global war that decimated cities, enslaved nations, targeted Jews and other minorities, and resulted in fifteen million combat fatalities and forty-five million civilian deaths.

Josef Stalin matched Hitler stride for stride in brutality and nearly kept pace in the body count, racking up an estimated twenty million civilian deaths in labor camps, forced collectivization, famine, and executions between 1927 and 1953.

Not to be outdone, China’s Mao Zedong – an admirer of Stalin – preyed voraciously on his own countrymen. At the end of his Cultural Revolution, Great Leap Forward (also known as the Great Leap Famine), and a variety of purges, Chairman Mao authorized an estimated forty-five million Chinese deaths.

Hitler, Stalin, and Mao are etched in history, not for their lofty visions of a new world order, or their intoxicating rhetoric, or their sheer force of will, but for the magnitude of destruction they imposed – in large measure on their own people and property. 

As horrifying as these tyrants are, they are little more than pale projections of the ultimate destroyer: the evil one, who prowls the earth like a roaring lion (1 Pet. 5:8). From the beginning, Satan has distinguished himself as a destroyer. He invades the serenity of the garden, where God and humans meet for intimate fellowship. He wrecks man’s relationship with God, with one another, and with the created order. The whole world lies barren and wanting today because of him. 

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The God of This Age

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


The apostle Paul makes at least two direct references to Satan’s authority over the world (2 Cor. 4:3-4; Eph. 2:1-2). In his second letter to the Corinthians, Paul notes: “But if our gospel is veiled, it is veiled to those who are perishing. In their case, the god of this age has blinded the minds of the unbelievers to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God” (2 Cor. 4:3-4, emphasis added).

Throughout the church age, Bible interpreters have disagreed about the identity of the god of this age. Most of us are inclined immediately to understand this as a reference to Satan. After all, Paul writes about the evil one in other parts of this letter. For example, the apostle urges his readers to forgive and welcome back a believer under church discipline, noting that Satan’s schemes include unforgiveness, which enables him to take advantage of Christians (2 Cor. 2:11). Later, Paul warns that Satan disguises himself as an angel of light (11:14). And finally, Paul shares a personal experience in which a “messenger of Satan” is sent to keep him from sliding into the sin of self-exaltation (2 Cor. 12:7). So, it seems natural to understand the god of this age as Satan.

However, early church fathers Cyril of Jerusalem and Ambrosiaster believed Paul was writing about God. Their argument was simple: Only God is truly sovereign over this age (the Greek word is aion, which may be translated “age” or “era”). Cyril and Ambrosiaster argued that if Satan is called “god” (Greek theos) in 2 Corinthians 4, and Jesus is called “God” (theos) elsewhere in the New Testament (John 1:1-3, 17-18; Tit. 1:3-4), then the passages in John and Titus cannot refer to Jesus as the true God. In other words, if Satan is theos and Jesus is theos, there is nothing uniquely divine about the Son of God.

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Belial

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


Satan is called Belial (or Beliar) on only one occasion in the New Testament. As Paul instructs the Corinthians to separate themselves from unbelievers, he asks a series of rhetorical questions: “For what partnership is there between righteousness and lawlessness? Or what fellowship does light have with darkness? What agreement does Christ have with Belial? Or what does a believer have in common with an unbeliever? And what agreement does the temple of God have with idols?” (2 Cor. 6:14-16, emphasis added).

The answer to all of these questions, of course, is “none whatsoever.” Paul contrasts the holiness of Christ with the wickedness of Satan. He also draws a sharp distinction between the expected behavior of Christians and followers of the evil one. But does Scripture provide us with other clues as to the identity of Belial?

The Hebrew word beliyya‘al occurs twenty-seven times in the Old Testament – never as a proper name for Satan, although there is an implied connection between beliyya‘al and the underworld. 

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Satan: The Evil One

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


In this post and others to follow, we’re going to consider several New Testament passages that depict Satan as the evil one.

Matthew 5:37 

“But let your ‘yes’ mean ‘yes,’ and your ‘no’ mean ‘no.’ Anything more than this is from the evil one.”

In this part of the Sermon on the Mount, Jesus addresses the issue of oath-taking, which plays a significant role in first-century Judaism. Jesus begins with an Old Testament reference: “Again, you have heard that it was said to our ancestors, You must not break your oath, but you must keep your oaths to the Lord” (Matt. 5:33; cf. Lev. 19:12; Num. 30:2; Deut. 23:21-23).

Then, Jesus follows with: “But I tell you, don’t take an oath at all: either by heaven, because it is God’s throne; or by the earth, because it is his footstool; or by Jerusalem, because it is the city of the great King. Do not swear by your head, because you cannot make a single hair white or black” (Matt. 5:34-36). 

Jesus does not forbid the taking of an oath in a court of law or a similar setting. In fact, he offers a response when the high priest puts him under oath (Matt. 26:63-64). But taking oaths has become so commonplace in Jesus’ day as to become meaningless. People have come to think that a lie between two individuals doesn’t concern God unless they invoke the divine name. In this case, they risk perjury for false statements, not to mention undermining God’s dignity.

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