The Last Chapter of Romans: Avoid Those Causing Division (Romans 16:17-20)

“I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. For such persons do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the naïve” (Romans 16:17-18, ESV). 

For the third time in the letter Paul employs his customary παρακαλῶ formula, “I appeal to you, brothers” (cf. 12:1; 15:30), marking a subject change and revealing another major purpose.¹ With such an abrupt excursus in the midst of his closing greetings, it seems as though Paul, deeply committed to his apostolic duty, is having a hard time finishing the manuscript.² Having fought unrelenting battles against divisive instigators over the years (with more to come),³ he issues an existential warning to his readers. This flows naturally from the previous verse, where the enjoined atmosphere of holiness and peace is susceptible to disrupting influences, and reference to “all the churches of Christ” would surely call to mind the serious challenges they faced of which Paul was personally and painfully aware (cf. 2 Cor. 11:28). 

The appeal “to watch out” is a present infinitive [σκοπεῖν] meaning “to keep on watching” or “to constantly be alert”⁴ with respect to certain ones persistently “causing” [ποιοῦντας] the “divisions” [τὰς διχοστασίας] or “dissentions” (NASB, NET, N/RSV)⁵ and the “obstacles” [τὰ σκάνδαλα], “offenses” (N/KJV, NRSV), “hindrances” (NASB), or “occasions of stumbling” (ASV) (cf. 14:13b). Such troublesome behavior is “contrary to” [παρά]⁶ “the doctrine” [τὴν διδαχὴν] or “the teaching,”⁷ which “you” [ὑμεῖς] the Roman brethren “have been taught” [ἐμάθετε] or “learned” (most other versions).⁸ Paul takes for granted that these faraway Christians have received the same standard teaching that he and his fellow-laborers embrace (cf. 1:12; 6:17), not so-called Pauline doctrine but “common primitive Christian teaching.”⁹ Whether or not they have already encountered “such persons,” the plea is to “avoid” or “turn away from” [ἐκκλίνατε ἀπ’],¹⁰ i.e., keep your distance from them.¹¹

Jesus as “our” [ἡμῶν] (Paul and the Roman saints’)¹² “Lord Christ” is not the messianic master of the troublemakers, who do not “serve” him (regularly as slaves) [δουλεύουσιν] (cp. 6:16-20).¹³ Instead, they are enslaved to their own “appetites” [κοιλία], lit. “organ in the abdomen,” “stomach” or “belly,”¹⁴ describing a motive of self-interest and self-indulgence.¹⁵ As to the manner of their activity, it is through “smooth talk” [χρηστολογίας]¹⁶ and “flattery” [εὐλογίας]¹⁷ that presently and repeatedly “they are deceiving” [ἐξαπατῶσιν] (cf. 7:11).¹⁸ The victims of their misconduct are not the mature and strong (15:1) but “the hearts” [τὰς καρδίας] (cf. 1:21, 24; 2:5; 10:6) “of the naïve” [τῶν ἀκάκων].¹⁹ That Paul is speaking prospectively rather than to a current situation in Rome is indicated by the next statement. 

Observable Obedience

“For your obedience is known to all, so that I rejoice over you, but I want you to be wise as to what is good and innocent as to what is evil” (Romans 16:19). 

The “obedience” [ὑπακοή] that is “known to all”²⁰ is parallel to the letter’s opening observation, “your faith [πίστις] is proclaimed in all the world” (1:8), reaffirming the letter’s inclusio of “obedience of faith … among all the nations” (1:5) and “made known to all nations … obedience of faith” (16:26). As Paul dictates these words he is currently rejoicing [χαίρω] (cf. 12:12, 15) “over” [ἐπί] (“on the basis of”) the faithful obedience of the Romans (cf. 15:14), in contrast to easily-deceived naïve persons, “but” [δέ] this warning is included as a precaution. The desire or intention [θέλω] is for these believers to be “wise” [σοφός], according to divine wisdom (v. 27; cf. 1:14, 22), “for” [εἰς]²¹ the “good” [τὸ ἀγαθόν], a repeated theme throughout the letter.²² On the negative side is to be “innocent” [ἀκεραίους]²³ “for” [εἰς] the “evil” [τὸ κακόν], another major emphasis in Romans.²⁴

Satan’s Defeat

“The God of peace will soon crush Satan under your feet” (Romans 16:20a).

The God of the Jews and Gentiles (3:29) is “the God of endurance and encouragement” (15:5), “the God of hope” (15:13), and “the God of peace” (15:33),²⁵ the latter repeated here as “peace” [εἰρήνη], with God and others, is another recurring feature of Romans.²⁶ While the Lord Jesus Christ is God’s purveyor of peace (1:7; 5:1; 14:17-19; 15:13),²⁷ this does not mean all will be peaceable as a result of his work, particularly in view of resistant and antagonistic forces disrupting the peaceable environment intended for the church (2:9-10; 3:17; 8:6-8). 

The impact of divisive evildoers (vv. 17-19) is ultimately the work of “Satan” [ὁ Σατανᾶς],²⁸ operating through the agency of deceitful workers (2 Cor. 11:12-15).²⁹ That God will “crush Satan under your feet” is reminiscent of the earliest messianic prophecy (Gen. 3:15) and of Jesus’s purpose to bring about not only peace³⁰ but division with respect to those choosing spiritual darkness over light.³¹ The obedient and the good (v. 19) will always be victorious over Satan’s power.³² The phrase rendered “soon” [ἐν τάχει] can mean either “in a short time” or “quickly”³³ as to whenever the problem presents itself.

Prayer for Divine Grace

“The grace of our Lord Jesus Christ be with you” (Romans 16:20b).³⁴

Another prayer-wish is presented (cf. 15:5-6, 13, 33), this time involving the “grace” [χάρις]³⁵ of the³⁶ “Lord Jesus Christ.” The full triple title “denotes the Lord Jesus Christ’s special status and dignity. Likewise the fact that Paul speaks so often of Christ simply as ‘the Lord’ indicates an already ingrained attitude to the exalted Christ as simply ‘the Master,’ for Paul as for all Christians.”³⁷ As a concluding benediction this is most fitting in that it explicitly and concisely affirms the essential nature of how God reaches out to and works with his human creation.³⁸

--Kevin L. Moore

Endnotes:

     ¹ Cf. 1 Cor. 1:10; 4:16; 16:15; 2 Cor. 2:8; 6:1; 10:1; Eph. 4:1; Phil. 4:2; 1 Thess. 4:1, 10; 5:14; 1 Tim. 2:1; Philem. 9, 10. 

     ² Note also Phil. 3:1-3; 4:8. “When a writer has very much to say, when he is full of zeal and earnestness, there must be much which will break out from him, and may make his letters somewhat formless. To a thoughtful reader the suppressed emotion implied and the absence of regular method will really be proofs of authenticity” (W. Sanday and A. C. Headlam, Romans 429).

     ³ Judaizers in Syria, Judea, Galatia, and prospectively Philippi, eschatological preterists in Thessalonica, local disruptors and intruding pseudo-apostles in Corinth, and other false teachers at Ephesus and Colosse.

     ⁴ The verbal σκοπέω (“fix eyes upon,” “take notice of”), cognate with the noun σκοπός (“a mark aimed at”), is always used in the NT in the present (continuous action) tense, elsewhere by Paul in participial form (2 Cor. 4:18; Gal. 6:1; Phil. 2:4) and verb form (Phil. 3:17); only once outside of Paul (Luke 11:35).

     ⁵ Paul’s only other use of this noun labels it a work of the flesh as opposed to fruit of the S/spirit (Gal. 5:20).

     ⁶ The preposition παρά (lit. “near, beside”) is used here in the metaphoric sense of “beyond” or “contrary to” (cf. 1:25, 26; 4:18; 11:24).

     ⁷ Outside of Romans, the noun διδαχή is applied to Paul’s teaching ministry (Acts 13:12; 17:19) and four other times in Paul’s writings (1 Cor. 14:6, 26; 2 Tim. 4:2; Tit. 1:9).

     ⁸ Cf. 1 Cor. 4:6; 14:31, 35; Eph. 4:20; Phil. 4:9, 11; Col. 1:7; 1 Tim. 2:11; 5:4; 2 Tim. 3:14; Tit. 3:14.

     ⁹ C. E. B. Cranfield, Romans 2:798. See also 1 Cor. 15:1, 11; Gal. 1:6-12; 6:16.

     ¹⁰ The compound verb ἐκκλίνω is comprised of ἐκ (“from”) + κλίνω (to “bend” or “recline”), used earlier by Paul in a scripture quotation concerning those who have turned away from God (3:12). The word appears only one other time in the NT in another scripture quotation about turning away from evil (1 Pet. 3:11).

     ¹¹ Although this is not necessarily a matter of internal church discipline, the avoidance or severing of ties is comparable to Matt. 18:15-17; 1 Cor. 5:1-13; 2 Thess. 3:6, 14; Tit. 3:10.

     ¹² Perhaps also the entire brotherhood (C. E. B. Cranfield, Shorter Romans 374-82; J. D. G. Dunn, Romans 2:886). Four first person plurals occur in chap. 16 (vv. 1, 9, 18, 20).

     ¹³ Note the verbal δουλεύω (6:6; 7:6, 25; 9:12; 12:11; 14:18; 16:18) and the noun form “slave” [δοῦλος] (1:1; 6:16-20).

     ¹⁴ If Judaizers are in view (cf. chap. 14), this might include “their preoccupation with food laws” (C. K. Barrett, Romans 285).

     ¹⁵ Their priority is their inner desires, indulging the flesh, submitting to selfish and/or sensual appetites (cf. 1 Cor. 6:12-13; Phil. 3:17-19; Col. 3:20-23; Jude 10-19).

     ¹⁶ This noun is a hapax legomenon in the NT. 

     ¹⁷ Lit. “praise” but in an insincere and deceptive sense (cf. Jas. 3:10). Compare Job 17:5; Psa. 12:2-3; Prov. 6:24; 7:21; 26:28; Dan. 11:32; Acts 24:1-9; 1 Thess. 2:5; Jude 16.

     ¹⁸ Note also 1 Cor. 3:18; 2 Cor. 11:3; 2 Thess. 2:3; 1 Tim. 2:14.  

     ¹⁹ In a positive sense the adj. ἄκακος could refer to the “innocent,” “guileless,” or “harmless” (Heb. 7:26), but here it conveys the sense of “simple,” “gullible,” “naïve.”

     ²⁰ The phrase εἰς πάντας ἀφίκετο is lit. “has come to all.”

     ²¹ In this passage the preposition εἰς can mean “with respect/reference/relation to, in, about, for” (M. J. Harris, Prepositions and Theology 85; BDAG 291).

     ²² Twenty-one occurrences of the adj. ἀγαθός in Romans (2:7, 10; 3:8; 5:7; 7:12, 13, 18, 18; 8:28; 9:11; 10:15; 12:2, 9, 21; 13:3, 4; 14:16; 15:2; 16:19); the noun ἀγαθωσύνη (“goodness”) once (15:14)

     ²³ Besides here, the adj. ἀκέραιος appears in the NT only once more in Paul (Phil. 2:15) and once outside of Paul (Matt. 10:16).   

     ²⁴ The adj. κακός occurs in the letter fifteen times (1:30; 2:9; 3:8; 7:19, 21; 12:17, 21; 13:3, 4, 10; 14:20; 16:19); the noun κακία (“evil” or “wickedness”) once (1:29).

     ²⁵ See also Phil. 4:9; 1 Thess. 5:23; 2 Thess. 3:16; Heb. 13:20.

     ²⁶ The noun occurs ten times in the letter (1:7; 2:10; 3:17; 5:1; 8:6; 14:17, 19; 15:13, 33; 16:20), and the participial form of εἰρηνεύω (“be at peace”) once (12:18).

     ²⁷ See also Eph. 2:13-17; Col. 3:15.

     ²⁸ The designation ὁ Σατανᾶς (“the Satan”) is of Hebrew derivation, meaning “the adversary” and used as a proper name for the Lord’s ultimate enemy, the devil. He is variously described as “the tempter” (1 Thess. 3:5), “the evil one” (2 Thess. 3:3), and “the prince of the air” (Eph. 2:2). He is also called “the god of this age” (2 Cor. 4:4; cf. John 12:31; 14:30; 16:11; 1 John 5:19) in that he is extremely influential in the present age (Gal. 1:4; cf. 1 Cor. 1:20; 2:6, 8; 3:18; 1 Tim. 6:7; 2 Tim. 4:10; Tit. 2:12), in contrast to “the age to come” (Eph. 1:21; Heb. 6:5). He “has blinded the minds of the unbelieving [ones], lest the light of the gospel of the glory of Christ, who is the image of God, shines forth” (2 Cor. 4:4b). Unbelievers have allowed themselves to fall into “the snare of the devil, having been captured by him [to do] his will” (2 Tim. 2:26; cf. 1 Tim. 3:7; 6:9). But believers, who are open to and enlightened by the gospel, “are not ignorant of his schemes” (2 Cor. 2:11). Paul was commissioned to help sinners turn “from the power of Satan to God” (Acts 26:20), with numerous references to Satan in his writings (Rom. 16:20; 1 Cor. 5:5; 7:5; 2 Cor. 2:11; 11:14; 12:7; 1 Thess. 2:18; 2 Thess. 2:9; 1 Tim. 1:20; 5:15).

     ²⁹ The human agents of Satan are his deceived and deceiving “servants” (2 Cor. 11:15; cf. Matt. 13:38; John 8:44; Acts 5:3; 1 John 3:10). 

     ³⁰ Luke 1:79; 2:14; John 14:27; 16:33; Acts 10:36.

     ³¹ Matt. 10:34-39; Luke 12:49-53; 19:41-44.

     ³² John 8:31-36; 1 Cor. 15:57-58; Eph. 6:10-18; Col. 2:15; 2 Tim. 1:8-12; Heb. 2:14; 1 John 3:8.

     ³³ Used elsewhere of a relatively brief time period (Acts 25:4; 1 Tim. 3:14), a speedy occurrence (Luke 18:8; Acts 12:7; 22:18), or either (Rev. 1:1; 22:6).

     ³⁴ The Western text omits the grace benediction in v. 20 and has an almost identical formula in v. 24.

     ³⁵ Cf. Rom. 1:5, 7; 3:24; 4:4, 16; 5:2, 15, 17, 20, 21; 6:1, 14, 15, 17; 7:25; 11:5, 6; 12:3, 6; 15:15; 16:20, 24. Every letter in the Pauline corpus concludes with a “grace” benediction in which the divine source of grace is the Lord Jesus, while the peace benedictions attribute the divine source of peace to God.

     ³⁶ The possessive pronoun “our” (cf. v. 18) is not in the original text.

     ³⁷ J. D. G. Dunn, Theology of Paul the Apostle 245.

     ³⁸ C. E. B. Cranfield, Romans 2:805.

Related Posts: Greetings Churches of Christ (Rom 16:14-16),  Greetings from Friends (Rom 16:21): Part 1

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Are Isaiah 14:12-15 and Ezekiel 28:11-19 Records of Satan’s Fall?

Isaiah’s Message

Isaiah’s prophetic career spanned more than four decades, during the reigns of four kings of Judah (ca. 740-698 BC) and the rise of the Assyrian empire. Along with a message of hope for the future, Isaiah issues warnings of impending judgment against the divided and dysfunctional kingdoms of Israel and Judah, as well as surrounding nations.

It has long been assumed that the name Lucifer applies to the devil, based on some translations of Isaiah 14:12 (notably Douay-Rheims, New/ King James versions). However, the context concerns the fall of the Babylonian king (v. 4), using various symbolic images. The Hebrew helel simply means “shining one” or “morning star,” with its Latin counterpart luciferus, “bringer of light.” This is not a proper name of the devil but metaphorically descriptive of Babylon’s arrogant ruler.

The first part of the prophecy depicts the collapse of the Babylonian empire and its despotic king, symbolized as a massive tree cut down and cast into the depths of Sheol (the pit of darkness, death, despair), while other “trees” (nations) rejoice, having been oppressed by the once-powerful Babylonians (vv. 4-11). Next the Babylonian monarch is pictured as a self-exalted heavenly star that is cast down to earth and into the depths of Sheol (vv. 12-15). The surrounding nations are at peace when Babylon falls, with the defeated despot pictured further as a despised branch, a bloody garment, and a desecrated corpse (vv. 16-21). The sure destruction of Babylon is a judgment of Yahweh (vv. 22-23), later carried out by the Medes and Persians. 

Ezekiel’s Message

Ezekiel was a 6th-century BC prophet among the Jewish exiles in Babylon, using parables and symbolic imagery to warn of impending judgment against the remaining inhabitants of Judah and other nations, including the Phoenician city-state of Tyre (26:1–28:19) and neighboring Sidon (28:20-24) on the northeast coast of the Mediterranean Sea. A message of doom is directed to the city of Tyre itself (chap. 26), followed by a lament for its downfall (chap. 27), then against Tyre’s ruler [Heb. nagad, not strictly a “prince” but the “commander”] (28:1-10), followed by a lament for the fall of Tyre’s ruler [Heb. melek, the “king”] (28:11-19). 

The city of Tyre consisted of the mainland metropolis on the coast and its heavily fortified island city. Its ruler was guilty of boastful self-sufficiency and thought his island fortification “in the midst of the seas” (28:2), surrounded by the waters of the Mediterranean, was impregnable. 

The biblical text does not identify Tyre as “Satan,” or anyone else other than the 6th-century BC city-state of Tyre and its leadership. Interpreters through the centuries have literalized Ezekiel’s symbolism and applied it to what they think happened to Satan, but their inferences are not clearly stated in the biblical record. 

Seeming to parallel the story of Adam and his fall (Gen. 1–3), the description of the ruler of Tyre (Ezek. 28:11ff.) corresponds to his deified self-assessment (vv. 2-6). Ezekiel is figuratively portraying an environment of wealth, privilege, and security at the beginning of the ruler’s life, while still in his innocence. The imagery describes him as an anointed “cherub” dwelling in God's “garden” and “holy mountain,” i.e., enjoying divine favor and blessings (vv. 12-14). The king is then reminded that this state of perfection or innocence lasted until “iniquity was found in you” (v. 15). Consequently he was cast out of God's mountain (out of God's favor) to the ground, upon the earth, symbolizing his public defeat and humiliation (vv. 16-19). 

This highly symbolic prophecy was historically fulfilled by the Babylonians and later the Greeks. Note also similar imagery likening the downfall of the Egyptian Pharaoh to that of Assyria (31:2ff., esp. vv. 8-9, 16). 

Conclusion

The main subject of each prophecy is “a man” (Isa. 14:16; Ezek. 28:2, 9), not Satan or any other spirit being. The only way to get Satan’s fall out of these verses is to ignore the context and read into them what is not there. When understood properly, both passages confirm the divine inspiration and integrity of scripture as predictive prophecies that were in fact fulfilled in the chronicles of history. 

--Kevin L. Moore

 

Related Posts: The Devil's Names, Perfect in Your Ways (Ezek 28:15)

 

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The Devil's Names

Various monikers are applied in the biblical record to the supreme villain historically recognized as God’s archenemy. Within a single block of text the wily antagonist is referred to in three different ways (Matt. 4:1, 3, 10), with other labels used elsewhere in scripture. What can we learn by examining these and other descriptive expressions? 

THE SATAN

Occurring fifty-five times in the English Bible,¹ the most common moniker of this notorious character is “Satan.” The term is of Hebrew derivation, usually employed with the mostly-untranslated definite article, meaning “the adversary” or “the enemy.”² While the Lord’s people have always faced any number of hostile foes (Ex. 23:22; Psa. 27:12; 1 Cor. 16:9; et al.), one stands above all others as “the Enemy.” 

In Job 1–2 the Satan moves through the earth attempting to turn the righteous against God (cf. 1 Pet. 5:8). A prominent instrument in his attacks is the enigmatic “man of lawlessness,”³ operating “according to the working of the Satan in all power and signs and wonders of falsehood” (2 Thess. 2:9). Paul was commissioned to help sinners turn “from the power of the Satan to God” (Acts 26:18).

The young church at Thessalonica was told that Paul and his coworkers wanted to revisit them on multiple occasions, but “the Satan hindered us” (1 Thess. 2:18), probably by way of corrupt human agency (Acts 17:5-9). The apostle describes his troublesome “thorn in the flesh” as “a messenger of Satan” (2 Cor. 12:7).⁴ In 1 Timothy 5:14-15 the Christian widow can be distracted by tō antikeimēnō (“the opposing [one]”), parallel to “the Satan.” 

Paul emphasizes the importance of forgiving one another, “lest we should be outwitted by the Satan; for we are not unaware of his schemes” (2 Cor. 2:11). One of these malevolent schemes is deceit, “for the Satan transforms himself into an angel of light” (2 Cor. 11:14). 

THE DEVIL

The word “devil,” absent from the OT, is translated from the Greek diábolos, meaning “slanderer.” Almost always preceded by the article, it identifies “the Slanderer” (above all others). Mark is the only NT author not to employ the expression, occurring elsewhere thirty-five times.⁵

The label is comparable to blasphēmía in reference to one who utters abusive or blasphemous language (cf. Jude 8-10). Implicit in its usage is evil intent, prompting malicious and deceptive words and actions (John 8:44; Rev. 12:9). The devil is not one to build up in a positive way but is the ultimate denigrator. 

To use hurtful, vindictive, and slanderous speech is to be like the devil. This is an age-old human problem (Psa. 50:20; Prov. 10:18), not only against God’s people (2 Cor. 6:8; Rev. 2:9) but even among God’s people (2 Cor. 12:20; 1 Tim. 6:4). Proceeding from a sinful heart (Matt. 15:19; Mark 7:21-22), such disparaging talk is to be put away from the committed follower of Jesus (Eph. 4:31; Col. 3:8). 

The power of death and consequent fear were exploited by the devil until snatched from his grasp through Christ’s sacrificial death (Heb. 2:14-15). Unfortunately many have succumbed to “the snare of the devil, having been captured by him to do his will” (2 Tim. 2:26; cf. 1 Tim. 3:7). Though not always easy (cf. Jas. 3:2-18), the Lord has provided the spiritual resources necessary to stand against the devil’s destructive ploys (Eph. 6:10-11). By resisting him with a solid faith in submission to God’s mighty power, the cowardly bully is successfully repelled (Jas. 4:7; 1 Pet. 2:1; 5:6-9).

THE TEMPTER

Twice in the NT the infamous being is described as ho peirázōn (Matt. 4:3; 1 Thess. 3:5), meaning “the [one] tempting,” or “the tempting [one].” This is an articular (specifying one in particular) present active participle, conveying persistent, ongoing action. Most English translations render the expression, “the tempter.” In Luke’s account of Jesus being tempted in the wilderness, the devil departs from him “until an opportune time” (Luke 4:13), implying continued effort. The verbal peirázō (to “tempt” or “entice to sin”) is used in 1 Thess. 3:5 to describe the devil’s principal activity (cf. 1 Cor. 7:5; Gal. 6:1).  

While everyone is the tempter’s target, those who constantly capitulate also become his agents (cf. John 8:44; 2 Cor. 11:15). The tempter does not and cannot force anyone to do anything against his or her own will. Rather, “one is tempted, being lured and enticed, by one’s own desire” (Jas. 1:14). Nonetheless, with the Lord’s help temptation can be endured (1:12) and the tempter resisted (4:7), so “do not be deceived” (1:16). 

“Therefore the one supposing to stand, look that he does not fall. No temptation has seized you but what is commonly human; but God is faithful, who will not allow you to be tempted beyond your power, but will provide with the temptation also the escape to be able to endure” (1 Cor. 10:12-13).

RULER OF THIS WORLD / GOD OF THIS AGE

To call him the “ruler of this world” (John 12:31; 14:30; 16:11) and “god of this age” (2 Cor. 4:4a; cf. Eph. 2:2) is simply to acknowledge his powerful influence in the present physical realm (Gal. 1:4; cf. 1 Cor. 1:20; 2:6, 8; 2 Tim. 4:10; 1 John 5:19). His power, however, is relative and certainly not absolute. In fact, it is more apparent than real. God alone is “the king of the ages” (1 Tim. 1:17). 

OTHER DESCRIPTIVE LABELS

He is also called “the evil one” (Matt. 19:13; 2 Thess. 3:3; 1 John 5:19) and “the ruler of the demons” (Matt. 9:34). His craftiness and menacing exploits are highlighted in the metaphorical descriptions, “the dragon, the ancient serpent”  (Rev. 20:2; cf. Gen. 3:1-14). Seven times in the NT the name “Beelzebub” or “Beelzebul” is applied (Matt. 10:25; 12:24, 27; Mark 3:22; Luke 11:15-19), historically attributed to a Philistine god, the lord of the flies. Only once in the NT we find “Belial” or “Beliar” (2 Cor. 6:15),⁶ the origin of which is uncertain but contextually stands opposed to “Christ” and recognized as one of the devil’s names.

Many have assumed the name “Lucifer” applies to the devil, based on Isa. 14:12 ff. (N/KJV). However, the context concerns the fall of the Babylonian king (v. 4), using highly symbolic imagery. The Hebrew helel simply means “shining one” or “morning star,” with its Latin counterpart luciferus, “bringer of light.” This is not a proper name of the devil but descriptive of Babylon’s arrogant monarch.

CONCLUSION

The various descriptive terms applied to the ultimate antagonist remind us he is real, make us aware of his power and influence, and warn us not to take him lightly. At the same time, we must never lose sight of the fact that God is more powerful and has provided the tools we need to successfully conquer the devil in our lives.

--Kevin L. Moore

Endnotes:

     ¹ Fourteen times in the OT: 1 Chr. 21:1; Job 1:6, 7, 8, 9, 12; 2:1, 2, 3, 4, 6, 7; Zech. 3:1, 2. In the NT forty-one times: Matthew (2x), Mark (5x), Luke’s Gospel (6x), John’s Gospel (1x), Acts (2x), Revelation (7x), and in Paul (10x): Rom. 16:20; 1 Cor. 5:5; 7:5; 2 Cor. 2:11; 11:14; 12:7; 1 Thess. 2:18; 2 Thess. 2:9; 1 Tim. 1:20; 5:15 (note also Acts 26:18).

     ² Unless otherwise noted, scripture quotations are the author’s own translation.

     ³ This is not necessarily a lone historical figure but is representative of all who attempt to lead into apostasy those who can collectively be described as “the man of God” (2 Tim. 3:16). See K. L. Moore, “The Man of Lawlessness” (Part 1),” Moore Perspective (12 July 2017), <Link>, and accompanying links.

     ⁴ See K. L. Moore, “Paul’s Thorn in the Flesh,” Moore Perspective (14 Sept. 2016), <Link>.

     ⁵ Matthew (6x), Luke’s Gospel (6x), John’s Gospel (3x), Acts (2x), Paul (8x), Hebrews (1x), James (1x), Peter (1x), 1st John (2x), Jude (1x), Revelation (4x). Having contributed more documents to the NT than any other inspired writer, Paul uses this term the most (Eph. 4:27; 6:11; 1 Tim. 3:6, 7, 11; 2 Tim. 2:26; 3:3; Tit. 2:3).

     ⁶ Various spellings occur in extant manuscripts, including Beliar, Belial, Belian, and Beliab.

 

*Adapted from a lesson presented at Middleton church of Christ 11th March 2020. 

 

Related Posts: Satan's Fall? 

 

Related articles: Matthew J. Phillips, Development of the Ancient Israelite Belief in Satan as a Schema for Dating OT Passages, M.A. Thesis (Charles Town, WV: American Public University System, 2015), <Link>; Wayne Jackson, "Everything You've Always Wanted to Know About Satan" <Link>.

 

Image credit: https://reason.com/podcast/hail-satan-a-new-documentary-shows-devil-worshipers-are-unlikely-defenders-of-the-first-amendment/

Michael the Archangel

The Hebrew name Mîkhā'ēl, meaning “Who is like God,” was not uncommon among the ancient Jews (Num. 13:13; 1 Chron. 5:13, 14; 6:40; 7:3; 8:16; 12:20; 27:18; 2 Chron. 21:2; Ezra 8:8). The name appears three times in the OT book of Daniel, and once each in the NT books of Jude and Revelation, with reference to a mighty angelic figure historically known as Michael the archangel.

Extra-biblical Conceptions

The intertestamental Jews recognized Michael as one of seven archangels, regarded as the advocate of their nation.¹ He was identified as the messenger who informed Abram of Lot’s capture (Gen. 14:13), one of the three “men” who visited Abraham and rescued Lot from Sodom (Gen. 18:2; 19:1), and the angel who stopped Abraham from killing Isaac (Gen. 22:11-12), who wrestled with Jacob (Gen. 32:24), and who led the Israelites in the wilderness (Ex. 23:20). Michael was also believed to be the instructor of Moses, defender of Israel, caregiver of righteous souls, equated with Melchizedek, and regarded as high priest.²

In post-apostolic tradition Michael was venerated as a healer and as a warrior saint. A number of feasts, sanctuaries, and monasteries were dedicated to him. He is called “Saint Michael” in Roman Catholic, Eastern Orthodox, Anglican, and Lutheran traditions. Prayers are even offered to him. Michael is viewed as the leader of God’s army and guardian of the Church, who weighs the souls of the departed and carries them to their eternal reward.³

Some early Protestants, the Seventh-Day Adventists, and the Jehovah’s Witnesses equate Michael with the pre-incarnate and post-resurrection Christ.⁴ Mormons believe Michael to be “Adam, the father of all, the prince of all, the ancient of days” (D&C 27:11). Michael is named once in the Muslim Quran as an angel of God (Sura 2.98).

Irrespective of endless speculation and folklore, what the Bible says is the focus of our present study. Although much of the information is couched in symbolism and is rather obscure, our aim is to develop a clearer understanding of this intriguing Bible character. 

According to Daniel

The prophet Daniel lived through the entire 70-year-period of the Babylonian exile (6th century BC), and his prophetic writings disclose the superiority of God’s wisdom and power over that of the pagan world. According to the 10th chapter of Daniel’s book, the prophet is visited in a vision by a “man” who appears to be a heavenly messenger (vv. 5-6), delayed by “the commander of the kingdom of Persia” but assisted by “Michael, a chief of the commanders” (v. 13).⁵ Michael is then described as “your [plural] commander” (v. 21), i.e., the commander of Israel, who would defend them against Persian and Greek enemies.⁶ The only other reference to Michael in the OT is Dan. 12:1, where he is described as “the great commander who stands [watch] over the sons of your people …”

The Hebrew sar, translated “prince” in most English versions, can refer to either nobility (“ruler,” “prince”) or a military leader (“captain,” “commander”). In Joshua 5:13-15 the word is applied to “the commander [sar] of Yahweh’s army.” In the LXX Michael is designated árchōn (“leader,” “ruler,” “chief”).  

Admittedly these visionary passages in Daniel are somewhat enigmatic, and the question of whether Michael’s foes are physical, spiritual, or both has been debated for centuries.⁷ Nevertheless, it is clear that Michael is a formidable leader and intercessor, defending and protecting the people of God. 

According to Jude 

While the initial intent of Jude’s letter was to convey a positive message about “our common salvation” (v. 3a), the focus abruptly switches to the urgency of his readers to “earnestly contend for the once-for-all-having-been-delivered-to-the-saints faith” in view of the intrusion of ungodly men (vv. 3b-4). Jude describes these intruders as void of spiritual substance (“dreamers”), who corrupt the flesh, reject authority, and slander those in prominent positions (v. 8). To reinforce and illustrate the indictment, he writes, “But Michael the archangel, disputing with the devil concerning the body of Moses, did not dare bring against [him] an abusive judgment, but said, ‘[The] Lord rebuke you!’” (v. 9). Michael speaks with moderation and restraint, respectfully leaving the judgment to the Lord (cf. Zech. 3:1-2; 2 Pet. 2:11).⁸ 

Jude’s reference to “Michael the archangel” is one of only two NT passages that employ the term archággelos (see further below). It is a compound word, joining árchōn [“leader,” “ruler,” “chief”] + ággelos [“angel”], meaning “chief among angels,” or “leader of angels.”

According to Paul? 

In 1 Thess. 4:16 Paul and his coworkers offer a brief description of the Lord’s future return, which, among other things, is to be accompanied by “an archangel’s voice.”⁹ As noted above, Jude alludes to “Michael the archangel,” and in a later first-century apocalyptic text (discussed below), we read of “Michael and his angels” (Rev. 12:7). Seeing that “at the revelation of the Lord Jesus from heaven” Christ will be accompanied by “angels of his power” (2 Thess. 1:7b-9; cf. Matt. 13:39; 25:31; Mark 8:38; Jude 14-15), it would appear that Michael, whose “voice” directs the charge, is the leader of the angelic forces. Even so, the expression in 1 Thess. 4:16 is noticeably indefinite (“a voice of an archangel”), perhaps to keep the main focus on the event’s principal character, “the Lord himself.”

According to John

Near the end of the first century John pens a prophetic, apocalyptic document addressed to the seven churches of the Roman province of Asia.¹⁰ These Christians were suffering severe and widespread oppression that would eventually worsen, pressured to worship the secular ruling authority that was inspired and empowered by Satan, God’s archenemy.

Satan is depicted in the 12th chapter of Revelation as a great, powerful, fiery-red, seven-headed dragon, attempting to destroy Christ and the followers of Christ through brutal persecution. Behind the scenes, Michael and his angels fight against the satanic forces, gaining victory for the people of God (vv. 7-9). While many limit the application of this dramatic scene to the end of time, John’s first-century readers are given assurance that the devil is not invincible and his apparent success would not last thanks to “the salvation and the power and the kingdom of our God, and the authority of his Christ” (v. 10). Real victory is achieved “through the blood of the Lamb and through the word of their testimony” (vv. 11-12).¹¹

Conclusion

Having examined every biblical reference to Michael the archangel, our nagging curiosity may still not be completely satisfied. Rather than trying to fill in the gaps with conjecture and whimsical imagination, let’s be content with what we can know.

In Hebrews 1:13-14 angels are described as “ministering spirits, being sent forth for service for the sake of the ones who will inherit salvation.” The present participle apostellómena (“being sent forth”) signifies an action that is currently and continually being carried out. This is consistent with how God has operated in the past (Psa. 91:11-12; 103:20-21; Matt. 4:11; 24:31; Luke 22:43), and there is no reason to suppose that angels are no longer active as God’s providential agents. The Lord providentially works in the lives of the faithful (Rom. 8:28; 1 Cor. 10:13; 2 Cor. 2:12; 1 Thess. 3:11), and his angels appear to be the instruments through which he operates.

The struggles we face as God’s children on earth are constant reminders of how much we need God in our lives. Seeing that our greatest challenge is spiritual in nature, the Lord has not left us defenseless (Eph. 6:10-18). We have added reassurance knowing that behind the scenes, Michael and his angelic armies are at the forefront of the war against the devil and his evil forces. 

From Michael we learn: 

·      Duty and faithfulness in service to God and God’s people. 

·      Moderation and restraint, yielding to the judgment to God.

·      Conviction and courage to fight the forces of evil. 

·      The Lord has our backs. 

·      Divine power is greater than Satan’s. 

·      Even in the midst of the severest trials, victory is assured.

--Kevin L. Moore

Endnotes:

     ¹ Tobias 12.15-22; Testament of Isaac 2.1; Sybilline Oracle 2.215; I Enoch 9.1; 10.15; 20:5, “one of the holy angels, who, presiding over human virtue, commands the nations”; 24.4; 40.8, “the merciful, the patient, the holy Michael”; 53.6; 58.3; 66.14; 68.20; 70.16.

     ² J. Jacobs, M. Seligshon, M. W. Montgomery, “Michael,” Jewish Encyclopedia <Link>.

     ³ Frederick Holweck, “St. Michael the Archangel,” Catholic Encyclopedia <Link>.

     ⁴ Seventh-day Adventists Answer Questions on Doctrine <Link>; and The Watchtower’s Aid to Bible Understanding 1152.

     ⁵ Unless otherwise noted, scripture quotations are the author’s own translation.

     ⁶ The LXX rendering of Deut. 32:8 reads, “according to [the] number of God’s angels”; cp. Heb. 2:5.

     ⁷ See G. Clay Leonard, “Do Nations Have Guardian Angels?” in Identity in Crisis (ed. Doug Y. Burleson): 329-34.

     ⁸ This is the only biblical passage that speaks of the dispute over Moses’ body. On the assertion that Jude’s account is based on the pseudepigraphical Assumption of Moses, see Jude's Alleged Use of Pseudonymous Sources. On the nature of the dispute between Michael and the devil, see Why Argue Over the Body of Moses?.

     ⁹ See Anticipating Christ's Return (Part 1).

     ¹⁰ See Introducing the Book of Revelation (Part 2).

     ¹¹ Compare John 12:31; Eph. 2:6; 6:10-12; Col. 2:15; Heb. 9:11-24; Jude 6. Homer Hailey reminds us that this visionary war, like many other symbolic elements of the book, is “intended to teach some great spiritual truth” (Revelation 273). Bruce M. Metzger describes this passage as “a flashback,” as the words of the triumph song “remind us that the vision of Michael fighting the dragon is symbolic, representing the real victory won by the atoning death of Christ and the preaching of the gospel” (Breaking the Code 74); cf. also J. E. Waldron, The Lamb/The Lion 127-28; contra Robert H. Mounce, Revelation 240.

Related Posts: Questions About Angels, The Angel of the Lord, Daniel's Prophecy of 70 Weeks 

Image credit: https://fineartamerica.com/featured/michael-defeats-satan-guido-reni.html

The 1635 painting by Guido Reni is entitled, “Saint Michael the Archangel tramples on Satan,” and is displayed in Rome’s Capuchin Church of Santa Maria della Concezione. Satan’s depiction is likened to Pope Innocent X.