Satanology and Demonology

by James F. Myers

 

INTRODUCTION

Satanology and demonology (subcategories of Angelology) are the two branches of systematic theology that investigate, classify, and categorize the biblical teaching in relation to Satan and his followers, the fallen angels. This aspect of theology has been frequently overlooked or distorted to the detriment of the modern church. In the nineteenth and much of the twentieth centuries, this neglect was a consequence of the undue influence of anti‑supernatural rationalism on theology.  Under this subtle pressure, aspects of the supernatural were either downplayed or ignored, especially when the existence of a personal devil or demons was the subject. By the late twentieth century, the bankruptcy of rationalist modernism led to its replacement by postmodernism in Western culture as a whole. Accompanying this postmodern shift is a renewed interest in the so‑called “spiritual”, but this new spirituality is frequently divorced from a Judeo‑Christian heritage or biblical base.

Also, by the late twentieth century, a resurgent interest in angels, spirits, and demons, swept through the culture at large, having a related impact on the evangelical church as well, often creating more confusion than certainty. In many churches, blame for personal problems, failures, and sin was placed on some oppressing or possessing spirit rather than on wrong individual choices and the influence of the sin nature. By the latter half of the twentieth century, teaching about Satan, demons, and spiritual warfare was largely erected on personal experiences and anecdotes rather than exegesis of biblical passages. Only an emphasis on a biblically derived theology of Satan and the demons can supply the believer with sound answers to questions about the origin of evil and suffering, the presence of sin in the human race, the role of the human race in the broader conflict among the angels, and a correct understanding of the unseen spiritual warfare which rages around mankind, and of its ultimate resolution.

In the course of this study, we will first examine the personality of Satan, his creation and fall, and then investigate his role in human history, his power, strategy, and limitations.  Subsequently, we will analyze the biblical teaching on the demons, their origin, fall, role, and ultimate destiny.  At the conclusion, we will pay close attention to the nature of spiritual warfare and to the believer’s protection against the demonic.

I.            IS SATAN A REAL PERSON?

A.       His Existence

The existence of a real, personal devil was challenged by nineteenth-century liberal protestant theology. Having been cut loose from accepting the Bible as the infallible and inerrant revelation of God to man, these rational theologians sought the explanation for Satan in an evolution of religious ideas ultimately rooted in Persian dualism.  The attempt was made to reduce Satan to the level of human myth, a primitive explanation for the existence of evil and suffering.

The existence of Satan is attested throughout Scripture: he is mentioned by at least one of his numerous titles in five Old Testament books and 19 New Testament books of the Bible, and Jesus himself always discusses Satan as a distinct individual. All of the attributes of personality are attributed to Satan. He reasons, plans, deceives, expresses emotion, develops strategy, chooses between alternatives, and has organized his demonic troops into a rigorous hierarchy (Eph. 6:12; Col. 1:16).

Historical evangelical Protestant theology has always accepted the existence of a real personal being who is the originator of evil in the universe. His personality is evidenced by his description as a creature (Ezek. 28:15), his classification as an angel, specifically of the order of cherubs (Ezek. 28:14), and  to his elevation to the highest position among the angels: he is designated “the anointed cherub” and the “cherub that covers”. His original sin evidences that he has both rational and volitional capacities, and the divine judgment upon him reveals his personal responsibility for his decisions and culpability for rebellion. Further, Scripture states he has intelligence, cunning, anger, and pride (2 Cor. 11:3, 13-15, Matt. 4:1ff). Ryrie notes:

“If Satan were merely a personification that people have devised to express their ideas of evil, then such a personification could scarcely be held morally responsible for his actions, since, in reality, there is no being who can be held accountable.”

B.        Titles of Satan

Names in Scripture are more than mere labels or tags. Names were designed to describe a person or something about his essence or character. Much can be learned about Satan from these various designations. 

Devil, Accuser of the Brethren, Satan.

The English word “devil” derives from the Greek word diabolos, which means “slanderer” or “accuser” (Luke 4:2, 13; Rev. 12:9). In Revelation 12:10, Satan is called “the accuser of our brothers”. A slanderer brings false charges or lies against another with the intent to defame and damage his reputation. Satan translates the Hebrew satan, which means “adversary, accuser, opponent”. This designation suggests a legal aspect to Satan’s role as he seeks to arraign believers before the Court of Heaven. He is portrayed in this role as the prosecuting attorney who seeks to win his case against the human race.  Satan opposes God’s people in two ways:  he charges believers before God as unworthy because of sin (Zechariah 3:1; Romans 8:33); Satan accuses believers to their own consciences. His goal is to have the believer focus on personal sins and failures, to distract him by guilt and by attempts to resolve sin through human works, ritual, and self-righteousness. Such self‑absorption begins the slippery decline into the self‑destruction of arrogance. By focusing on personal failures, man forgets that the sin problem is resolved by Christ’s substitutionary atonement on the cross.

Serpent, dragon.

In the Garden of Eden, a serpent appeared to Eve and tempted her to disobey the command of God. Genesis 3:1 reveals that “the serpent was more crafty than any beast of the field which the Lord God had made”. The identity of this serpent is disclosed in Revelation 12:9: “The great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world.  . . .” This reveals something about his character. In the creation account of man (Gen. 1:26) God created man to rule over the birds and over the cattle and over all the earth and over every creeping thing. Man was to rule over the serpent, yet the serpent was crafty enough to subvert this authority by getting the woman to listen to and submit to him. We must remember that Satan was created “full of wisdom” (Ezek. 28:12). His guile and cunning is so vast he is able to confuse and deceive man to do his bidding, unless man trusts exclusively in God’s Word.

The ruler of this world.

Twice our Lord Jesus Christ refers to Satan in this manner (John 12:31; 14:30). The word “world” translates the Greek word kosmos, which encompasses the entire world system, including all the ideas, religions, and philosophies Satan promotes among mankind to establish his kingdom on the earth. Some of the more popular of these ideas today are secular humanism, postmodernism, situation ethics, evolution, psychology, socialism, materialism, Marxism, moral relativism, pragmatism, and New Age mysticism. Each human culture has its own philosophies promoted by Satan’s world system.

Prince of the power of the air.

This title is ascribed to Satan in Ephesians 2:2. It is related to the title “ruler of this world” and refers to the atmosphere of the earth. Within God’s sovereign permission, Satan has temporary control of man’s physical environment, he is still in operational control of planet earth. His limited kingdom includes all fallen angels and the unsaved segment of the human race. This verse also emphasizes that he is the personal intelligence who is now working in the “sons of disobedience” (all unbelievers). Every person is first born physically under the authority of Satan as the ruler of this world, and is therefore influenced by him directly and indirectly because he is the controller of the physical and ideological environment of the earth. Since unbelievers are subjects in his domain, they may still be utilized by him to gain his nefarious ends.

God of this age.

This title is closely tied to the two previous ones, and is found in 2 Corinthians 4:4. During post Fall human history, between the fall of Adam and Eve and the future Second coming of Christ, Satan has been given the freedom by God to propagate his worldly system during “this present evil age” (Gal. 1:4). Satan is attempting to demonstrate his ability to rule the planet to validate his ambition “to be like the most High”. This verse goes on to say that as part of this function he is blinding the unsaved to the truth. He does this not through physical blinders, nor through reaching in and controlling the volition of the individual, but through the deceptive schemes, false religions, and intriguing philosophies of the cosmos diabolicus which delude and beguile unsuspecting humanity. Only the Holy Spirit overcomes this deception by making the gospel lucid to every unbeliever at the moment of gospel hearing (John 16:8-9). Unfortunately, most are comfortable in their blindness and continue to “suppress the truth in unrighteousness” (Rom. 1:18).

Evil one.

Satan is referred to by this title in Matthew 6:13; John 17:15; 2 Thessalonians 3:3; 1 John 5:19. These verses inform us that despite his beauty, intelligence, and power, Satan is the embodiment of all evil. Often his evil is a deceptively beautiful evil, attractive to mankind, and not merely an ugly, harsh one, as is often portrayed in fiction and films. His evil pervades the whole world because the whole world lies in his power. Yet believers who oppose this incredibly wicked personage have the protection of the Lord Jesus Christ. Christ, in His present role as our intercessor, prays that believers be kept from the evil one (John 17:15). Christians are also promised that they will always be strengthened and protected from the evil one because of His faithfulness (2 Thessalonians 3:3).

Tempter.

This title is given to Satan in Matthew 4:3, when our Lord Jesus was led by the Holy Spirit into the wilderness to be tempted by the devil. Temptation may have two senses. The first, may be called objective temptation. Satan entices and lures people to perform his will. He sets the trap and baits it with an attractive lure, but he does not have the power to force anyone to step into it. A person may only fall prey to external temptation by choosing to do so. The reason man so chooses, and Jesus did not, is because fallen humanity usually succumbs to the indwelling sin nature which is inherently drawn to external temptation. This internal attraction and desire for the bait in the trap is the internal or subjective side of temptation as described in James 1:14: “Each one is tempted when he is carried away and enticed by his own lust.” Thus, Satan is not only the master counterfeiter and master deceiver but the master of temptation.

Roaring lion.

1 Peter 5:8 warns every Christian to be of sober spirit, which means to have clear, objective thinking based on the principles revealed in God’s Word; not to be distracted, but to be constantly alert, because “your adversary, the devil, prowls about like a roaring lion, seeking someone to devour”. Satan is not omnipresent, but continuously seeks opportunities to prevent Christians from advancing to spiritual maturity and glorifying God.

Deceiver.

Paul referred to the deceptiveness of Satan and warned the Corinthians about it (2 Cor. 11:3). If Eve, who did not possess a sin nature, was deceived by the craftiness of Satan, how much easier must it be for believers who do possess a sin nature! This deception may take any variety of forms, but one approach Paul describes is religious deception. He warns us that, in his role as deceiver, Satan disguises himself as an “angel of light” and as a “servant of righteousness” (2 Corinthians 11:14-15). Satan has the power to deceive even through miracles and signs and wonders.  This is the very tool he will use to beguile many into following the coming Antichrist (2 Thessalonians 2:9-12; Rev. 12:9). Jesus also warned that many who claim to be Christians and who even healed people, cast out demons, and performed many miracles in His name will be told by our Lord at the last judgment to depart because He never knew them (Matthew 7:21-23). The only way Christians can avoid the subtle deception of Satan is through a detailed knowledge of God’s Word.

This picture Scripture paints of Satan should cause every one of us to recognize the incredible danger that Satan presents to every human being.

II.       Satan’s Origin and Fall

A.       Creation of the Angels

At some unknown time in eternity past God created the angels. This vast host of rational, spirit beings was composed of various orders. Some were messengers, some served God in relation to His worship, others were involved in the activities of the heavenly temple. Two of the highest angelic orders are called seraphim and cherubim (Gen. 3:24; Ezekiel 10:1-15; Heb. 9:5; Isa. 6:2, 6). But the highest of all the angels, the most intelligent, beautiful, talented, and powerful is called Lucifer. How long the angels existed before sin disrupted their unity is unknown. But the angelic Fall did not occur until after the creation of the universe, for “all the sons of God shouted for joy” (Job 38:4-7) at the time of the original creation.

B.        Fall of Satan

Every creature, including the angels, was created by God through the Lord Jesus Christ (John 1:3; Col. 1:16). Since God is perfect and cannot create anything less than perfection, because of His absolute righteousness, He cannot be involved in the creation of evil (Hab. 1:13a).  Thus, all the angels were originally created perfect, holy, and righteous. In the New Testament, we are told that many of these angels rebelled against God at some unspecified time in the past.  Though Karl Barth rejected the idea that the demons were fallen angels, their connection with Satan during the Tribulation (Rev. 12:7, “the dragon and his angels”), and the identification of Satan with the demons as their leader Beelzebub (Matt. 12:24, 27) establishes the creaturely category of Satan and the demons as angels.  These fallen angels are allies and agents of the devil (Rev. 12:7) and share his destiny in the lake of fire (Matt 25:41). At some unrevealed time in eternity past, there had been a revolt among the angels led by Lucifer, with one‑third of the angels following him in this rebellion. Subsequently, these angels become known as “evil” or “unclean spirits”.

Two passages (Is. 14:12-17; Ezek 28:12-19) reveal the conditions of Satan’s original state and fall into sin.  Since controversy over the interpretation of these passages and the identification of them with the fall of Satan has recently become more pronounced among evangelicals, the issues must be identified and evaluated.

Until the nineteenth century, the personages described in these two passages were identified with either 1) a historical figure, 2) the future Antichrist, or 3) the fall of Satan.  By the mid nineteenth century and the development of the higher critical methods of Protestant liberalism, the attempt to identify the passages with some Canaanite or other pagan myth came into vogue. As contemporary evangelical scholars become more influenced by the liberal historical criticism, they, too are replacing the biblical Satan with interpretations based on the assumptions of liberal scholarship.

To apply these passages to only a human figure presents several exegetical problems as well as theological difficulties. The exegetical problems will be noted in the analysis of each verse.  Theologically, these passages provide the only Scriptural information regarding the origin of evil in the universe. If these passages do not address such an origin, then the Bible would be unexpectedly silent about such a momentous event, and the door to dualism, the eternal coexistence of both good and evil, would be left open. One distinctive of Christianity is that evil is restricted in time in the universe.  Evil had a beginning, originating with the free choice of a creature, and it will have a permanent termination at the end of history and be confined for eternity to a place of judgment. All nonchristian religions and philosophies run aground on the shoals of the problem of evil and cannot explain its origin, purpose, or destiny. If these passages do not speak to the origin of evil in the universe, then the Christian has no biblical revelation to support the claim that evil is not eternal, and therefore has a weakened defense against dualism.

C.       Why Isaiah 14 and Ezekiel 28 are not speaking about men.

Exegetically there are eight major difficulties with identifying the figures in either Isaiah 14 or Ezekiel 28 with either a human or a mythological figure.

1.        First, a methodology which identifies the figure as representing some Canaanite or Phoenician myth or an idealized, but non-historical man is incompatible with a view of the divine inspiration, inerrancy, and infallibility of Scripture, and a literal, grammatical, historical interpretation. Further, no pagan myth has ever been discovered which could provide such a source.

2.        Second, what is said in both passages goes far beyond the abilities or events related to any historical figure. 

3.        Third, Ezekiel addresses a lament to two individuals, the first is called the “prince of Tyre”, the second, the “king of Tyre”. The prince is viewed as a human (“man”, Ezek. 28:2, 9) who aspires to deity, in contrast to the lament beginning in v. 14 which is addressed to a king who is a heavenly being (“the anointed cherub”, Ezek. 28:14; “the covering cherub”,