The Battle Against Satan is Real—Now What?
Put on the full armor of God, so that you can take your stand against the devil’s schemes. Ephesians 6:11
Keyser Soze Was Right
In the taut crime thriller The Usual Suspects the central character, Keyser Soze, drops an iconic film line: “The greatest trick the devil ever pulled was convincing the world he did not exist.”
A recent Gallup poll shows that only 59% of American adults believe in the devil—a drop of ten points since 2020.*
I’m not sure how anyone can look at all the misery happening on our planet and NOT believe in a devil.
But that’s the way Satan likes it.
How do we deal with the fact that Satan is alive and well in America—and the world? First, we need to believe the Word. He’s real. Second, we need to apply the weapons we’ve been given for battle.
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Do You Submit to the Bible, or Does the Bible Submit to You?
None of us, if we are honest, does not experience the critique of the Bible. We are chastened for our greed, our lust, our pride, our envy. If we are sensitive, we ought to feel the prick of our consciences as we consider what the Bible has to say about gossip and injustice, about the way we treat others, about legalism and license. The reason, then, that sexuality has become a litmus test for what “camp” you are in has little to do with political leanings, but rather this question of authority.
What is the Bible to you? A collection of helpful stories? A book of ancient wisdom? Do you think it contains God’s word to us?
If that alone is what the Bible is, it is a book worth reading. But it still places us a position of sifting the Bible for what is useful to us and placing us in the position of determining what is true.
There has never been a generation, never a time or place, where Christians haven’t had to come to grips with whether they will bow the knee to the prevailing norms or whether they will trust and serve God alone. And how do we know what God wants? His Word to us. When push comes to shove, when the Bible calls me to believe something or act a certain way, will I believe? Will I obey?
None of us, if we are honest, does not experience the critique of the Bible. We are chastened for our greed, our lust, our pride, our envy. If we are sensitive, we ought to feel the prick of our consciences as we consider what the Bible has to say about gossip and injustice, about the way we treat others, about legalism and license. The reason, then, that sexuality has become a litmus test for what “camp” you are in has little to do with political leanings, but rather this question of authority.
For a project in seminary I met with elders from two different churches: one a prominent mainline church, and the other an evangelical church, and asked them a set of questions. Most significant among the differences in their answers were their responses on what the Bible was. For the elders at the mainline church, they consistently spoke of the Bible with terms like “inspirational” or “beautiful” or “enriching.” All good words to describe the Bible and all true.
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Biblical Justice vs. Mob Justice
Our hearts are prone to partiality in judgment (James 2:9). We are open to believe the best about certain kinds of people and the worst about other kinds of people. Our prejudices can cloud our judgment and lead us to believing accusations without evidence simply because the accused belongs to a group we don’t like. If you fall into that mindset, you may find yourself self-righteously assisting a mob in condemning an innocent person (Prov. 17:15).
One of the most vicious characters in Charles Dickens’ A Tale of Two Cities is a woman name Madame Defarge. In the beginning, she appears as a diminutive woman who passively spends her time knitting as French nobility commit great injustices against commoners. The reader comes to find out that this woman is storing up bitter resentments and bloody plans for vengeance against her aristocratic persecutors. Through years of oppression, she is quietly knitting a “hit list” of aristocrats whose blood must be spilled in the coming revolution.
Her bloodlust becomes so intense that she begins to sew names on her list that don’t deserve her condemnation. At one crucial turning-point in the story, she adds the name Charles Darnay to the list. She knows of no crimes that Darnay has committed (he’s committed none). She knows nothing of the exculpatory fact that Darnay had renounced his title, his privilege, and the oppressive ways of his uncle. All she knows is that Darnay is the nephew of an evil nobleman. Darnay belongs to the wrong group by birth and therefore must die.
A large part of the drama of A Tale of Two Cities is the depiction of mob justice. What happens when the social order disintegrates, and due process and the rule of law are lost? What happens is that the rights of the accused get trampled under foot. Salacious accusations in service of “the cause” become the pretext for mob actions. The truth of an accusation doesn’t really matter anymore. All that matters is “the cause” and destroying the out-group. The facts be damned.
It is this kind of situation that Proverbs 18:17 speaks to:
“The first to state his case seems right until another comes and cross-examines him.”
The meaning here is pretty clear. It is easy to make accusations, but accusations must be substantiated. That is why the accusations themselves must be probed for consistency and evidence. If there are witnesses, they must be heard and their testimony weighed. All the facts must be brought forth from both accuser and accused. And during the adjudication, the accused must not be presumed guilty based merely on the accusations. It is from this principle that our own norm of due process requires the presumption of innocence on the part of the accused. Without this presumption of innocence, you get mob justice and innocent people’s heads foisted on a pike.
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J. I. Packer on “Impressions”
Those who are being “led by the Spirit” into humble holiness will also be “led by the Spirit” in evaluating their impressions, and so they will increasingly be able to distinguish the Spirit’s nudges from impure and improper desire.
J.I. Packer’s essay, “Guidance: How God Loves Us,” in God’s Plans for Us (Wheaton: Crossway, 2001), 89–106, is a really important read.
Halfway through, Packer covers what he has argued thus far:
I have already said that God ordinarily guides his children in their decision-making through Bible-based wisdom.
I have dismissed the idea that guidance is usually or essentially an inner voice telling us facts otherwise unknown and prescribing strange modes of action.
I have criticized the way some Christians wait passively for guidance and “put out a fleece” when perplexed, rather than prayerfully following wisdom’s lead.
He acknowledges that at this point, some readers might be muttering in response.
Some readers may believe that I have played down and thereby dishonored the guiding ministry of the Holy Spirit. One cannot say what I have said in today’s steamy Christian atmosphere without provoking that reaction. So there is need now to discuss the Holy Spirit’s role in guidance in a direct way.
The last thing I want to do is to dishonor, or lead others to dishonor, the Holy Spirit. But the fact must be faced that not all endeavors that seek to honor the Holy Spirit succeed in their purpose. There is such a thing as fanatical delusion, just as there is such a thing as barren intellectualism. Overheated views of life in the Spirit can be as damaging as “flat tire” versions of Christianity that minimize the Spirit’s ministry. This is especially true in relation to guidance.
So, Packer asks, “What does it mean to be ‘led by the Spirit’ in personal decision-making?” The phrase, he points out, is from Romans 8:14 and Galatians 5:18 and speaks not of decision making but of resisting sinful impulses. But, he acknowledges, “the question of what it means to be Spirit-led in choosing courses of action is a proper and important one.”
The Spirit leads by helping us understand the biblical guidelines within which we must keep, the biblical goals at which we must aim, and the biblical models that we should imitate, as well as the bad examples from which we are meant to take warning.
He leads through prayer and others’ advice, giving us wisdom as to how we can best follow biblical teaching.
He leads by giving us the desire for spiritual growth and God’s glory. The result is that spiritual priorities become clearer, and our resources of wisdom and experience for making future decisions increase.
He leads, finally, by making us delight in God’s will so that we find ourselves wanting to do it because we know it is best. Wisdom’s paths will be “ways of pleasantness” (Prov. 3:17). If at first we find we dislike what we see to be God’s will for us, God will change our attitude if we let him. God is not a sadist, directing us to do what we do not want to do so that he can see us suffer. He wants joy for us in every course of action to which he leads us, even those from which we shrink at first and that involve outward unpleasantness.
Packer knows that virtually no Christian would deny what he has written here. But he also knows that some would say this is only “half the story.”
Part of what being Spirit-led means, they would tell us, is that one receives instruction from the Spirit through prophecies and inward revelations such as repeatedly came to godly people in Bible times (see Gen. 22; 2 Chron. 7:12-22; Jer. 32:19; Acts 8:29; 11:28; 13:4; 21:11; 1 Cor. 14:30). They believe this kind of communication to be the fulfillment of God’s promise that “your ears shall hear a word behind you saying, ‘This is the way, walk in it,’ when you turn to the right or when you turn to the left” (Isa. 30:21 RSV). They are sure that some impressions of this kind should be identified as the Spirit-given “word of knowledge” in 1 Corinthians 12:8. They insist that this is divine guidance in its highest and purest form, which Christians should therefore constantly seek. Those who play it down, they would say, thereby show that they have too limited a view of life in the Spirit.
Packer responds:
Here I must come clean. I know that this line of thought is sincerely believed by many people who are, I am sure, better Christians than I am. Yet I think it is wrong and harmful, and I shall now argue against it. I choose my words with care, for some of the arguments made against this view are as bad and damaging as is the view itself. The way of wisdom is like walking a tightrope, from which one can fall by overbalancing either to the left or to the right. As, in Richard Baxter’s sharp-sighted phrase, overdoing is undoing, so overreacting is undermining.
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