The Origin of the Devil

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The Origin of the Devil

Introduction

Where did the Devil come from?" This question represents one of the most only commonly raised inquiries regarding the Devil. Legends and myths abound, each addressing the question in its own unique way. Some of these fables merely seek ancillary validation from the Bible, while others purport to represent sound Bible teaching. In this article, we will examine one of the more popular and serious Bible-based myths, highlighting the assumptions and unknown elements. But, first we must discover what can be known about the Devil's origin through knowledge of the Scripture.

What Do We Know About the Devil's Origin?

Human curiosity longs for history and elaboration regarding angels, who are our divinely created "cousins" - fellow servants and children of a common Creator. However, God's Word reveals tantalizingly little about angels. Therefore, if ever we were to heed the Scriptural warning to not speculate and argue beyond the facts revealed, it should be on this subject. Self-control must restrain our desire to venture beyond the revealed word, especially considering the topic of angels was the very point upon which many ancient saints arrogantly speculated and from which they ultimately plummeted into heresy and vanity (Colossians 2:18-19). Therefore, let us diligently search the Scriptures and gather what can be known of the Devil's origin. Conjecture will only be offered where it is consistent with the whole of Scripture and sufficiently warranted. Furthermore, such conjecture should always be marked with a proper disclaimer and provided without dogmatic assertion.

The Devil's Creation and Mission

The Scriptures contain neither clear nor direct reference to the Devil's creation or his specifically bestowed mission. Yet, that he was created, there can be no doubt. It is inconceivable to imagine that he once shared that divine relationship with the Father, Son, and Holy Spirit; therefore, we must assume that he is a spiritual being like the angels (see also The Devil's Accountability and Punishment).

Referring to the origin, power, and purpose of all things created for Jesus, through Jesus, and by Jesus, the above passage eliminates the possibility of any alternate deity or paganistic theology. There, is one God (Deuteronomy 32:39; Isaiah 44:6-8), and all other things, including the Devil and his angels, were created by him.

Clearly, he was created before his appearance in the Garden of Eden, when he tempted Eve (Genesis 3). Beyond this, we have only debatable hints dropped in other passages considered below, but generally, the timing and purposes of the Devil's creation and mission is largely unknown.

The Devil's Original Station and Rank

The Scriptures seem to indicate that various rankings of responsibility or authority exist among God's angels. The angel, Michael, is referenced as an "archangel", which indicates that Michael is stationed over other angels ("Michael and his angels" - Revelation 12:7). Now, if the exaltation of the Devil's station implies greater strength or greater authority, it cannot be determined. However, in considering the Devil's original station, we should reexamine the passage cited regarding Michael's place:

Please notice that Michael's example is set in contrast ("Yet" or "But") to false teachers (Jude 1:4, 8-11, 14-18), who reject and speak evil of those in authority over them. Therefore, Michael is used as an extreme example of not reviling those who are in authority over us, because no one deserved rebuke more than the Devil, yet Michael would not offer it. Why? Remember the context. What is this example trying to teach, except that we should not revile and reject authority set over us? Therefore, Michael the archangel recognized that the Devil at one time had great authority, possibly even over him! Whether or not the Devil still has this authority is doubtful, because this event would have most likely transpired shortly after Moses' death. Therefore, it would have occurred before the removal of the Devil's authority and "place", which happened some time around the Lord's crucifixion, resurrection, and ascension (Revelation 12:8-9). Furthermore, John records the figurative triumph of "Michael and his angels" over the Devil. Therefore, this authority has most likely been revoked or destroyed in connection with the establishment of Christ's kingdom and the Christians' victory over the ultimate world empire, Rome (Revelation 12:7-11).

The Devil's Sin and Fall

Again, there is no direct reference to a specific transgression, by which the Devil first sinned. However, he is designated as a sinner from the beginning of our sphere:

This could refer to an unspecified sin, which occurred shortly after the Devil's "beginning" or creation, or more likely, this passage refers to his nature, established since mankind's beginning ("In the beginning ..." - Genesis 1:1). Interestingly, Jesus uses the same phrase to pin another sin on the Devil:

Again, this seems to refer back to the creation and fall of man. Remember, God forewarned Adam not to eat of the tree of the knowledge of good and evil, "for in the day that you eat of it you shall surely die" (Genesis 2:16-17). Yet, the Devil lied and said "You will not surely die (Genesis 3:4-5). Based on his lie and seduction, Eve and Adam both ate the fruit, bringing physical death upon themselves and all their descendants (Genesis 3:5-7, 22-24). Therefore, the Devil effectively slew Adam and Eve by seducing them and turning them against God.

Although murder was clearly a violent sin appended to his resume from "the beginning", we are still totally ignorant of the Devil's actions and potential sins before our beginning. Whether or not this deception, temptation, and murder of man constitutes the Devil's first sin, or whether it perpetuates a well-established pattern, we cannot say, because the Scriptures do not reveal any specifics, except for the following incidental reference made during the listing of elder's qualifications:

Notice that the sin of pride is declared to be the source of "the condemnation", not "a condemnation", but "the condemnation" of the Devil. Therefore, pride must have somehow motivated the Devil's primary, if not first sin. Beyond that we have no details.

The Devil's Original Nature

Again, no passage specifically declares the nature given to the Devil before his first sin. However, it seems reasonable to infer his original nature based on the above (I John 3:8) and following passages:

Recall, we learned from I John 3:8 also that "the devil has sinned from the beginning". Sin is synonymous with "falling short" or "missing the mark" (Romans 3:23; II John 1:9). The Scriptures define sin as "transgression of the law" (I John 3:4 - KJV). Yet, one cannot err by walking after their created nature, unless we are willing charge the Creator with error. Therefore, if the Devil and his angels sinned against God, he must have originally been good and possessed free moral will! Otherwise, he was created evil and the "transgression" arose from his created nature, which would mean the Creator was evil, or the Devil never actually sinned. But again, since the above verses clearly charge the Devil and his angels with sin, and there is no darkness in God (I John 1:5-6), we must conclude that the Devil and his angels were created originally good and with free will.

The Devil's Accountability and Punishment

In one of the oldest books of the Bible, we are given a rare glimpse into the fantastic heavenly and spiritual occurrences, to which we are otherwise oblivious and ignorant:

There are two reasonable ways to literally interpret the inclusion of the Devil among "the sons of God", or angels: One, the Devil is an angel and was required to attend this reckoning of their stewardship. Or, two, the Devil was capable of ignoring this command, but he came for his own purposes. Although the second interpretation may seem plausible, even likely, given that the Devil has long since rebelled against the Lord "from the beginning", the context does not support it. A second "day of presentation" is recorded further in the book:

From this we learn that the Devil's appearance was not to satisfy his curiosity or observe God's dealings, but rather it was to "present himself before the Lord". Therefore, from this passage, we gather that the Devil, even in his rebellion, is still subject to the Lord's edicts for giving an account, although his answers are clearly evasive (Job 1:7; 2:2) and accusatory (Job 1:9-10; 2:4-5).

Whatever the Devil's sin, we know that the Devil was accountable for it, because we are told that he will ultimately be judged in punishment:

Although this passage was intended to serve as warning to us, we incidentally learn that hell was originally created as punishment for the Devil and his angels, yet we may also find eternal torment there, if we do not repent.

Summary Of What We Know

In closing this first half of the article, let us enumerate the Bible-based facts we know about the Devil's origin, including necessary inferences based upon those facts:

Beyond this, it is difficult to emphatically state much regarding the Devil's origin. Elsewhere, we will examine more about his current state, names, and work, but in regards to his origin, we must cease here, where revelation has ceased.

Dispelling the Fallen Angel Myth

Although the most common legend has some roots in Bible texts, which we have studied above here, it is the embellishment and misapplication of these passages, popularized by apocryphal and romantic writings, that have introduced unsubstantiated claims and misleading fables regarding the Devil's origin, which are summarized as follows:

Like all effective false doctrines, some element of truth is contained within its teaching. This is generally deadly, because people recognize the truth they already know, and assume the additions are similarly true. Of course, our desire is to double-check all assertions and ensure that they represent God's revealed mind by comparing the claims with Scripture, as did those ancient Bereans (Acts 17:11). In this case, the added elements romanticize the fall of the Devil, which can entrap us in two ways: First, the additional knowledge may feed our curiosity and pride, causing us to obsess about that which is less than important, thereby dissipating our energies and focus. (Do you recall the warning of Colossians 2:18-19?) Second, the romanticized tales regarding the Devil's fall or struggle with God may ultimately entice us to sympathize with the Devil and even question God's judgment. Therefore, we need to dispel the false elements of this myth by examining the proof texts for it.

Survey of the Biblical Basis for the Myth

The Old Testament basis for the myths and legends associated with the Devil are captured in Isaiah 14 and Ezekiel 28, which are quoted here and analyzed further below:

Look at the passages again. ... Do you see an reference or application made to the Devil? Yes, you will see a reference to Lucifer, but this is the only reference to Lucifer in the entire Bible, so unless we assume the objection we are trying to prove, the above reference to Lucifer does not help support the myth.

The two other prominent passages, which are used to explain the fall of the Devil, are found in Luke 10:17-20 and Revelation 12:

Although these passages clearly speak of the Devil falling from heaven, to be properly understood these passages need to be considered in their broader context, which we will do now.

Lucifer, King of Babylon?

Let us examine Isaiah 14, and as we read the greater text, look for specific references that will help us solidify the application:

First notice that the writer calls this a "proverb", which relegates the description to the figurative language of parables and similitudes. Therefore, the text should not be taken literally as referring to an angel being cast down from heaven. Furthermore, the proverb is to be spoken "against the king of Babylon"! Yet, if the myth were true, it would have us understand the passage literally as being against the Devil. Finally, the passage clearly refers to the king being a "man", whose corpse will suffer rot and decay, yet it will not receive a proper burial (Isiah 28:11, 15-16, 18-20). The Devil is nowhere described in the Bible as having a mortal body, much less one that will suffer rot and decay.

Some might ask, "What about the personal reference to the Devil's name, 'Lucifer'?" As mentioned previously, "Lucifer" is not found anywhere else in Scripture, so unless we assume the passage is about the Devil, we have no way to connect the name, "Lucifer", to the Devil. Furthermore, the word, "Lucifer", literally means "light-bearer", or day-star, morning-star, or shining one (Strong's 019666). The translators of the King James Version simply borrowed Jerome's Latin Vulgate translation for "light-bearer", which was "Lucifer". Not surprisingly, the New King James Version (NKJ) follows the KJV. However, most other English translations have used "morning star" (NAS, NIV), "day star" (ASV, CJB, ERV, ESV, NRS, RSV), "shining one" (BBE, YLT), or "shining morning star" (CSB). Finally, it is hard to conceive as the Devil ever being named "light-bearer", since he was the one who cast the world in darkness!

King of Tyre?

Now, let us revisit the passage from Ezekiel 28:

Again, we can make similar points: First, the references to the subject being a "cherub" in the garden of Eden are contained in the prophet's "lamentation", so we can easily account for the grandeur of the language as being figurative. Secondly, the passage is clearly addressed to the "king of Tyre". Thirdly, the literal portions of the text, clearly refer to him being a "man", not an angel, and he suffers a man's fate, not an angel's fate (Ezekiel 28:2, 8-10).

Allegorical Interpretation?

Admittedly, many proponents of the traditional myth, who use these passages, will admit that the passages are primarily addressed to earthly kings; however, they believe these earthly kings serve as an allegory for the Devil's origin and fall.

It is true that inspired Bible writers did draw upon past Bible events and use them as allegories, parables, or symbolic illustrations of greater Bible truths. For example, Paul used the two sons of Abraham and their mothers as an allegory to represent the differences between the Old and New Testaments (Galatians 4:21-31). However, like parables, just because one can draw an analogy or make an illustration, that does not make the point being illustrated necessarily true. In other words, unless one has the benefit of inspiration, like Paul had (I Corinthians 2:10-16; Ephesians 3:3-5), he or she cannot make an allegorical interpretation of a passage and assert its truthfulness. Anything can be illustrated or compared to something else, maybe even something found in the Bible, but we cannot assume the thing being illustrated is true, just because the illustration has roots in Scripture; otherwise, we could prove anything and everything, just by focusing our creative efforts. Therefore, let us ask: Outside of so-called "Christian tradition", where is the authority for interpreting these passages as allegorical references to the Devil's origin? We can find references to these interpretations in Jerome's works, Milton's Paradise Lost, or Dante's Inferno, but that hardly counts as divine testimony.

Finally, one last point on the context of these two passages. Both in the works of Isaiah and Ezekiel, we find the verses under question surrounded by prophetical and symbolic condemnations of other kings, and the earthly kingdoms, whom they represented:

Therefore, unless we are willing to interpret all of these prophecies as being allegorical depictions of the Devil or other spiritual beings, a plea for consistency will dishonor any attempt to single out Isaiah 14:1-27 and Ezekiel 28:1-19 as alone being interpreted allegorically in the midst of numerous other condemnations of evil world powers.

The Fallen Dragon?

Although other New Testament passages clearly speak of the Devil sinning (I John 3:8; John 8:44), and from that we infer that he did indeed fall from his good state, Luke 10:17-20 and Revelation 12:9-12 do not refer to the Devil's original sin. Instead, their context indicates a loss of power and effectiveness that occurred during Christ's ministry, crucifixion, resurrection and ascension. Please consider the following:

First, please notice the context: The disciples are rejoicing that they had been given power to cast out demons, the forces of the Devil. Jesus' response validates their observation and indicates that the Devil's power had been dramatically diminished. Second, please notice that Jesus envisioned the Devil falling "like lightening from heaven". The word "like" indicates that Jesus is invoking a simile, a figure of comparative speech. The Devil's fall from power was as sudden and dramatic as lightening falling from the sky, but that does not necessarily mean he is lightening or that he fell from heaven - not according to this passage. Finally, given the disciples' comments before Jesus observation, and given Jesus' additional comments following, the context would demand this statement refer to the Devil's loss of power, not his origin. Please recall that before this time, demons could possess people and control them (for example, Luke 4:33-41). This was a measure of power that the Devil wielded, and it was the cessation of this power that indicated the Devil's fall (Luke 11:14-20). Therefore, this "fall" could not refer to his original descent into evil and rebellion because it is applied to events occurring in about 30 A.D., not 6000 B.C.!

Secondly, let us consider the anachronisms that dispel the given interpretation for Revelation 12:

First, please notice that this is symbolic language. John is seeing signs that represent truth (Revelation 1:1; 12:1, 3). We should not interpret these signs as literal events, unless we are willing to accept that the Devil really is a physical dragon with a tail so humongous it can knock down one third of our universe's stars (Revelation 12:12:3-4)! Clearly, this passage refers to the Devil's general efforts to thwart the fulfillment of the prophecy about Christ, seed of a woman, who would destroy the Devil (Genesis 3:1, 14-15). However, the male child, or Jesus, was eventually born. He succeeded in His mission and ascended back to reign at God's right-hand (Daniel 7:13-14; Acts 2:30-36). And after this, we learn that the Devil makes war in heaven. How could that be, if this passage refers to the Devil's origin and events that precede the creation of man? Again, we have an anachronism, dating the application of verses before 6000 B.C., when the context places it after 30 A.D.!

Incidentally, it is interesting that some will use this passage to prove that the Devil seduced exactly one-third of the Lord's angels. It is a strange hermeneutic that will literally interpret the phrase "one-third", while figuratively interpreting the phrase "drew ... stars of heaven" to refer to the angels, but then again literally interpreting the phrase "threw them to the earth" to refer to their condemnation to roam the earth. Consistency, both with itself and the rest of Scripture, is an excellent test for any interpretation (or, absence of contradiction - Titus 1:2, 9). Either this passage is figurative or literal, and since it is clearly not literal (because it is impossible and clearly marked as a "sign"), let us seek to understand the spiritual truths symbolized in this chapter.

The fall recorded here, similar to the corrected interpretation of Luke 10:17-20, refers to the Devil's loss of power or authority. It is a loss of spiritual place or right, not physical proximity. In this passage, the Devil's place is linked to his continual practice of accusing God's people. Therefore, it should be associated with God's previous toleration of the Devil's slanderous accusations, which prompted the events recorded in Job 1-2 or Zechariah 3:1-5. At this point in time, God no longer tolerates the Devil's accusations. Why? How? Recall, that the Devil's accusations regarding Jeshuah the High Priest concerned his sinfulness (Zechariah 3:1-5). The accusations against Job pertained to his "protection" from sin (Job 1:8-11; 2:3-5). In each case, the Devil was accusing God of injustice, demanding punishment and trial. However, after Jesus' crucifixion, resurrection, and ascension, justice was restored, God was vindicated, and His people justified - demonstrably (Romans 3:24-26)! The Devil's accusations had been ultimately answered! There was no more place for his accusations, and therefore, God tolerated them no more. God had "overcome when judged" (Romans 3:4).

This varies from Luke 10:17-20 in application, which most likely refers to the end of the Devil's use of demon possession to afflict and torment men, as foretold in Zechariah 13:1-2. Later, in the book of Revelation, we see that the Devil is even further limited by a "great chain", which prohibits him from driving the world through a single, evil, world empire, like Rome (Revelation 20:1-3). Sadly, this prophecy also foretells that those days of imprisonment and limitation will come to an end before the great day of judgment, and the Devil will be released, plotting to deceive the nations once again (Revelation 20:3-ff).

Summary of What We Do NOT Know

In closing of this second half of the article, let us enumerate the elements of the myths that cannot be confirmed in Scripture:

Of course, some of these things may be true; however, they are without support from the Bible. Therefore, if God's Word does not affirm it, then neither should we (I Peter 4:11).

Conclusion

Although we know so little about the Devil's origin, to know that he was an angel in the presence of God, and yet he rebelled against God is to know that he is profoundly powerful and hardened and therefore a fearful creature indeed. Although he is not a literal dragon, the spiritual power symbolized by a dragon is incredibly more fierce. Although we have dismantled many of the myths and misunderstood symbols regarding the Devil, we should not forget that these symbols were intended to communicate that the Devil is an awesome foe, unlike anything we have ever encountered. Let us remember the example of Michael and not dismiss the Devil's power so lightly (Jude 1:6).

Although we are given but a few passages concerning the origin of the Devil, the many fables and myths concerning his origin have prompted a thorough examination of the commonly held beliefs. In closing, we see that we do not really know as much about the Devil's origin as many claim to know. The obvious lesson being that God does not think it important; otherwise, He would have revealed it so (Deuteronomy 29:29; II Peter 1:2-3; II Timothy 3:16-17). The more important points to consider are the nature of the Devil, his work, and his defeat - how we overcome him in Jesus! That we will consider in the remaining articles of this series.