Common Concerns – personal devil

Following are some of the Bible texts which are quoted as supposedly supporting the view of a personal devil together with brief explanations. Please contact us for more in-depth information on the texts.

“And the serpent said unto the woman, Ye shall not surely die: 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 3:4,5

God deals with three parties in the fall of mankind: Adam, Eve and the serpent. An alleged fourth – the devil – is not mentioned in the Genesis narrative.
God said to the serpent, “Thou has done this”. (v 14). Paul likewise says, “The serpentbeguiled Eve through his subtilty”. (2 Cor 11:3). Now this language is entirely appropriate if the serpent was the guilty party, but the language is totally inappropriate if the helpless serpent had merely been used as a tool by a powerful angel. Why the curse on the serpent: “thou art 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”. (Gen 3:14)
The interrogation of Adam by God resulted in a typically human projection of the blame: – Adam blamed Eve: “The woman whom thou gavest to be with me, she gave me of the tree, and I did eat”. (vs 12) – The woman blamed the serpent: “The serpent beguiled me, and I did eat”. (vs13) – The serpent blamed no one. The blame was not placed on a fallen angel, because there was no fallen angel to be blamed.
It is objected that serpents cannot talk. Of course as they are known today they do not talk, neither do asses. But an ass did speak in Biblical times: “The dumb ass speaking with man’s voice forbad the madness of the prophet.” (2 Peter 2:16). It is carefully outlined that the serpent was more “subtle” or “crafty” (Septuagint) than any beast of the field (Gen 3:1).
Since the fall of man the seed of the serpent has been symbolically identified with sin, eg, (Matt 23:33)

“…the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.” Gen 6:2

Luke 20:35, 36 is conclusive – angels do not marry: “But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.”
“Sons of God” can refer to angels as it may in Job 37:7, but the expression is also used of men. (See Deut 14:1, RSV, Hosea 1:10, Luke 3:3, John 1:12, 1 John 3:1). In Gen 6:2 the “sons of God” were the righteous line of Seth (Gen 4:26) intermarrying with the evil Cainites.
It is sometimes contended that only angel-human offspring could produce “nephilim” (mighty ones or giants, cf, Gen 6:4). But the sons of Anak (Numbers 13:33) were also giants, (“nephilim”) and these were certainly not angel-human offspring, as they existed long after the flood.
Divine angels cannot sin. They are “ministering spirits, sent forth to minister for them who shall be heirs of salvation”. (Heb 1:14). These angels are not rebels, but do Yahweh’s commandments, “hearkening unto the voice of his word…ministers of his that do his pleasures.” (Psa 103:20,21).

“Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.” Job 1:6

Nowhere in the book of Job is Satan explicitly stated to be a fallen angel. The argument that Satan is a fallen angel is an inferred one. The passage does not stage that Satan was a “son of God” only that he “came among them”.
The “conference” need not have taken place in heaven as is usually inferred because of being in the “presence of the Lord”. See Deut 19:17 and 2 Chron 19:6 where God’s representatives on earth were said to be standing “before the Lord (on the earth)”.
Job never attributed his afflictions to a rebel angel. His declaration was simply: “The hand of God hath touched me”. (Job 19:21 cf 2:10). Even Job’s brethren, sisters and acquaintances acknowledged that the evil was brought upon Job by the LORD: “they bemoaned him, and comforted him over all the evil that the LORD had brought upon him.” (Job 42:11)

“How art thou fallen from heaven, O Lucifer, son of the morning!” Isa 14:12-14

This passage nowhere mentions the terms “devil”, “satan” or “fallen angel”. The argument in support of a fallen angel is, therefore, an inferred argument.
Lucifer is identified in the narrative, but not with a rebel angel. It is explicitly stated: “Take up this proverb against the king of Babylon, and say, How hath the oppressor ceased!”

“Thou has been in Eden the garden of God…Thou art the anointed cherub that covereth;…Thou wast perfect in the ways from the day that thou was created, till iniquity was found in thee.” Ezek 28:13-15

This passage nowhere mentions the terms “devil”, “satan” or “fallen angel”. The argument in support of a fallen angel is, therefore, an inferred argument.
The anointed cherub (accepted the AV translation) is identified in the passage, but not with a rebel angel: “Son of man, say unto the prince of Tyrus…” (vs2). In chapters 26 and 27 prophecies recorded the then-impending doom of the city of Tyre.

“Then was Jesus led of the Spirit into the wilderness to be tempted of the devil…” Matt 4:1-11

If the devil were a fallen angel, why would the Holy Spirit lead the Son of God into the wilderness to be tempted of the devil?
Jesus was “in all points tempted like as we are” (Heb 4:15), but who today is ever engaged in discussion by a fallen angel devil?

“I beheld Satan as lightning fall from heaven.” Luke 10:18

It is usually argued that Satan was cast out of heaven prior to the events of Genesis 1-3, but this passage doesn’t agree with that view as Jesus said, “I beheld Satan as lightning fall from heaven”. (This was about AD30).
The passage does not state either that Satan was in heaven or that he fell from heaven. Jesus makes a comparison indicated by the simile “as”. The comparison is not that as lighting falls from heaven so Satan fell from heaven. The point of the comparison is rather that the swiftness of the fall of Satan is as lighting falling from heaven.
The context indicates that the casting out of demons and not the fall of a rebel angel is the subject of reference (vs 17).
Satan (Greek: adversary) is used by Jesus to describe the binding effect of sin through diseases. Hence the victory of the seventy over demons resulted in the dethronement of Satan (the adversary) in his “house”. The cures effected by the disciples were so complete and rapid as to be compared to lightning falling from heaven. Despite this victory over the powers of sin and its effect – disease, Jesus instructs his disciples to rejoice rather that their names were written in heaven (Luke 10:20).

“Then entered Satan in Judas surnamed Iscariot, being of the number of the twelve.” Luke 22:3

There is a parallel passage in Acts 4:34; Peter said to Ananias, “Why hath Satan filled thine heart…?” But the next verse explains: “Why has thou conceived this thing in thine heart?” When an individual gives himself over to sin, it is said to be Satan (adversary) entering into his heart.

“Now shall the prince of this world be cast out.” John 12:13

“The prince of the power of the air” is identified with sin in Eph 2:2,3. Notice the parallel structure: “And you hath he quickened, who were dead in trespasses and sins; wherein in time past ye walked according to the course of this world, (Greek: “aion” of this “kosmos”)..the prince of the power of the air, the spirit that now worketh in the children of disobedience.” “The prince of this world” which had nothing in Christ was sin.

“And no marvel; for Satan himself is transformed into an angel of light.” 2 Cor 11:14

How can Satan be transformed into an angel of light when it is taught that he was transformed from an angel of light because of his rebellion?
The Satan of this passage is not a rebel angel but rebel Jewish adversaries who were undermining the apostle Paul’s influence in the Corinthian ecclesia (See 2 Cor 10;2, 10-18; 11:3-26). As Paul said: “for such men are false apostles deceitful workmen, disguising themselves as apostles of Christ. And no wonder for even Satan [the chief leader] disguises himself as an angel of light. So it is not strange if his servants [misguided supporters] also disguise themselves as servants of righteousness”. (vs 13-15 RSV). The name Satan is referred to in 2 Cor 2:11: “Lest Satan should get an advantage of us: for we are not ignorant of his devices.”

“Thou believest that there is one God; thou doest well; the devils [Greek daimonia, ‘demons’, RSV] also believe, and tremble.” James 2:19

There is no indication elsewhere in Scripture that demons literally believed and trembled. It was the individual “possessed with demons” who did the speaking. (See Mark 5:9 – “And he answered, saying, My name is Legion: for we are many.”) To be “possessed of demons” is equivalent to madness. (John 8;48, 10:20). Similarly, “demon possession” described infirmities of the body. (eg, blindness – Matthew 12:22; epilepsy – Mark 9:17-22; dumbness – Matt 9:32, 33).
The context of this passage in James indicates a concern for the relationship between faith and works (vs 14-18). The demoniacs or demon possessed persons had sufficient sanity to acknowledge “trembling”, that Jesus was the Son of God, but this faith was not demonstrated in acceptable works.

“Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.” 1 Peter 5:8

The passage does not state that the devil is a rebel angel. The devil is compared to a roaring lion but elsewhere in Scripture lion-like characteristics are ascribed to men, not angels. (eg, Psa 22;12, 13; 57:4; Prov 28:15).
The Greek word “antidikos” translated “adversary” means “an adversary in law” and the Greek word “diabolos” translated “devil” means “accuser, calumniator”. Hence, the “roaring lion” was an opponent at law who maliciously accused. This was none other than the Roman magistracy. The persecution of the ecclesia under Nero and Diocletian are well documented.
If it is argued that the devil was really behind the persecution, then proof that such is the case is required from the narrative.
Peter’s first epistle expresses concern for the steadfastness of the ecclesia because of the imminent period of suffering that the ecclesia was about to enter. He exhorted: “Resist him, firm in your faith, knowing that the same experience of suffering is required of your brotherhood throughout the world”; “Beloved, think it not strange concerning the fiery trial which is to try you as though some strange thing happened unto you.” (1 Pet 4:9, RSV 4:12). See also 4:16-19.
Paul had a similar encounter with a roaring lion (2 Tim 4:17) but this lion was not a fallen angel, but Caesar’s tribunal (vs 16,17) from which Paul was delivered at the first trial. Paul was also delivered, not from a rebel angel, but from persecutions and afflictions at Antioch, Iconium, and Lystra, of which he wrote: “…but out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution…But evil men and seducers shall wax worse and worse, deceiving, and being deceived.” (2 Tim 3:11-13).

“And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgement of the great day.” 2 Peter 2:4, Jude 6

The Greek word “aggelos” translated “angel” means “messenger, agent”, and is used of both human and divine messengers. It is used of humans in the following places: Matt 11:10, Luke 7:24, 27, 9:52, James 2:25.
The angels in this passage are human, not divine angels. This is proven by the following: “The wages of sin is death.” Romans 6:23. If divine angels were sinners, then they would die. But Jesus said angels do not die. Luke 20:36). Therefore, the angels which sinned were humans not divine angels.

“And there was war in heaven…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

There is no reference here to angels sinning or rebelling against God – “the great dragon was cast out”.
The Revelation was written about AD96 and its contents are expressly stated to be about “things which must shortly come to pass” (Rev 1:1) not things which happened before the creation of man.
The Revelation was expressly stated to be signified by an angel, ie, it is not a literal revelation.
Rev 12:1 states “a woman clothed with the sun and the moon under her feet..” a literal impossibility.
Verse 4 says the dragon drew a third of the stars of heaven to the earth with his tail. If literal, the world would not contain such a huge creature.
Verse 10 says “now is come salvation and strength and the kingdom of our God…” Why was this said if the devil had been cast down to earth to start sin and disaster for humans?
The serpent is cast out of heaven implying it was originally there but the literal serpent in Eden was created by God out of the dust of the ground (Gen 1:24-25).
Jesus taught his disciples to pray “Thy kingdom come. Thy will be done in earth, as it is in heaven.” Matt 6:10 Did he believe heaven to be the seat of angelic rebellion and subsequent war?
If the devil were a rebel angel against the will of God, what guarantee is there that believers who will be glorified with Christ, “made equal unto the angels: (Luke 20:35,36) will not similarly rise against the authority of the Almighty once they have tasted the blessings of immortality?