Who Is Satan?

The juxtaposition of sacred and secular themes is a hallmark of country music. However, Satan rarely makes an appearance in lyrics. One exception is the 1979 Charlie Daniels Band song, “The Devil Went Down to Georgia,” in which Satan tries to bargain for the soul of the fiddler Johnny. Folk beliefs about Satan permeate the theology of many church attenders; these everyday theological views influence people in ways formal teachings rarely do. So, let’s clarify our theology in regard to Satan and see if we can spot any lingering folk religion that might have crept in while listening to our favorite genre of music—even if it’s country.

Satan in the Old Testament

Satan is the leader among the demons. He goes by many names, including “prince of demons” (Matt. 12:24; Luke 11:15), “prince of this world” (John 12:31), “prince of the power of the air” (Eph. 2:2 ESV), “god of this age” (2 Cor. 4:4), “Satan” (Zech. 3:1; Rev. 12:9), “Devil” (Luke 4:2; Rev. 12:9), and “the evil one” (John 17:15; 1 John 5:18). He is not a mere literary trope or an impersonal force—he is a personal being.

The Hebrew word satan is often translated as “adversary,” while the Greek word satanas is simply a transliteration of the original Hebrew term and maintains “adversary” as its primary referent. Satan’s adversarial activity toward humanity is seen in the story of Job. In Job 1:6 and 2:1, the “sons of God” (ESV) present themselves before the Lord, and Satan is among them. He eventually carries on a conversation with God in which he maligns Job’s character and asks to be allowed to test his devotion (1:11). God allows it but restricts his activity; he may not act beyond God’s sovereign control (1:12; 2:6–7). In Zechariah 3:1–2, Satan is described as “standing at [God’s] right hand to accuse [Joshua the high priest]” (ESV). Here he accuses the Lord’s servant similar to what was seen in Job’s story; but he remains subservient to God’s sovereign, elective purpose.

Satan appears again in 1 Chronicles 21:1: “Satan rose up against Israel and incited David to take a census of Israel.” Here Satan is the agent of David’s sin. Even here the sinful circumstances related to the census are not beyond the control of God (2 Sam. 24:1). Theologically, it is important to include reflection on primary and secondary causes in seeking to understand God’s providential work in the world, especially in relation to evil. This doctrine is known as concurrence—God’s pervasive collaborative work with His creation. While some theologians make significant use of the doctrine of concursus, others find it less helpful.

Satan in the New Testament

The presentation of Satan in the New Testament follows closely what was seen in the Old Testament. The generic “accuser” in the Old Testament is now embroiled directly with Jesus (Matt. 4:10). Revelation 12:10 continues to reveal the primary and ongoing function of Satan as “the accuser.” Paul’s statement that “the God of peace will soon crush Satan under your feet” (Rom. 16:20), with its allusion to the “serpent” of Genesis 3:15, raises an important hermeneutical question: is the serpent in the garden of Eden Satan (Gen. 3:1)? John 8:44 seems to allude to the idea that Satan was the serpent (cf. 2 Cor. 11:3; 1 John 3:8), and Revelation 12:9 and 20:2 explicitly connect the two. So, while a full-blown doctrine of Satan is difficult to discern in Israel’s scriptural tradition, canonically we can detect continuity between the way Satan works in the progress of revelation and that seen in the serpent of Genesis. Here we simply raise an important theological hermeneutical point: caution should be used when reading New Testament understandings back into the Old Testament passages.

“Satan, though ultimately defeated, still works in various ways against human flourishing.”

Understanding what Satan means theologically requires attention to what Scripture reveals about his nature and identity. As for his nature, he possesses intellectual capacities since he is capable of deceiving and tempting individuals (2 Cor. 11:3; Luke 4:1). He can express emotions such as wrath or pride (Rev. 12:12; 1 Tim. 3:6). He also has a will, since he can give commands or direct the activities of others (Luke 4:3, 9; Rev. 20:7–9). God will eventually judge him; thus he possesses culpability (2 Cor. 11:14–15; John 16:11). As for Satan’s identity, he is a created being (Col. 1:16). More specifically, he is part of the originally created company of angels (Job 1:6–8; Matt. 25:41; Rev. 12:7). Some theologians refer to him as “a guardian cherub” (Ezek. 28:14); others recognize his prominence from his confrontation with the archangel Michael (Jude 9).

Satan Is Still Working

Though Satan is morally evil, he was originally created good (1 Tim. 4:4). He fell from his original heavenly estate as a guardian of God’s glory (Jude 6; Ezek. 28:14) by rebelling against God and ultimately being banished to the earth (Ezek. 28:16–17; Isa. 14:12). (It should be noted that theologians debate whether Ezekiel 28 and Isaiah 14 can support such a fully developed doctrine of Satan at this early stage.) God was not the direct cause of Satan’s sin; it arose from Satan’s own free choice (James 1:13). God did permit this evil in order to produce a greater good. Even though Satan continues to oppose God’s work in the world, God will ultimately triumph over Satan, evil, and death by (a) defeating sin (1 Cor. 15:25– 26); (b) destroying his works (1 John 3:8); and (c) redeeming humanity (Rom. 5:20–21).

Why does this matter? Satan, though ultimately defeated, still works in various ways against human flourishing; therefore, we should always be aware of his devices. We may note a couple of analogies from his strategies in the New Testament: (a) hindering our ministry practice (1 Thess. 2:18); (b) inducing us to sin (Eph. 4:26–27); and (c) creating division within congregations due to a lack of forgiveness (2 Cor. 2:10–11). His plans, however, may be thwarted since he may be resisted (James 4:7; 1 Peter 5:8–9). His power over a person’s life can be broken (Acts 26:18; Luke 22:32). His temptations in our life can be overcome (Matt. 4:1–11; James 1:14; 1 Cor. 10:13). We seek clarity on this theological term “in order that Satan might not outwit us. For we are not unaware of his schemes” (2 Cor. 2:11).