As Moses and the Israelites stood between the Red Sea and an advancing Egyptian army, they were reassured, “The Lord will fight for you; you need only to be still” (Exo 14:14 NIV). That day, God parted the Red Sea, enabled the Israelites to cross it on dry ground, then collapsed the walls of water upon their enemy—a thrilling defeat! But 3 chapters later, in a battle against the Amalekites, God expected the Israelites (this time) to take up a sword and fight (17:10-16). There are nearly 100 battles specifically listed in the Old Testament. In less than 10 of them, God “miraculously” intervened.[1] Yet—in at least 5 of those—believers still had to wield a sword.[2]
The Bible teaches there are spiritual forces behind everything in the physical world (God, angels, demons, even our souls). Regarding warfare in general, the Old and New Testaments are consistent.[3] Victory ultimately comes from the Lord (Pro 21:31; Col 2:15). And while He may fight with us, He usually doesn’t fight our battles for us! As a rule (with exceptions), God empowers us (instead) to successfully engage the enemy.
Today, some believe Christians are automatically shielded from spiritual warfare. If that’s true, then please consider these 12 “whys.”
#1 Why does God command us to fight? According to Jude 1:3, we are “to contend for the faith” (LEB). Therefore, God expects you to actively engage in spiritual battle.
#2 Why does the Bible describe the Christian life as a war against demons? “[W]e don't wage war as humans do” (2Co 10:3b NLT), and we must “wage the good warfare” (1Ti 1:18b ESV). Surprisingly, the Greek word for “war” used in these verses refers to a Christian’s battle against evil spirits.[4]
#3 Why does the Bible repeatedly warn us to wear the full armor of God? The New Testament foot-stomps this warning on 3 separate occasions (Rom 13:12; Eph 6:11-13; 1Th 5:8)—indicating a Christian is vulnerable to demonic attacks.
#4 Why did Jesus pray for believers’ to be protected from the onslaughts of the Evil One? The Greek word for “protect” (John 17:15) means to guard from “the power and assaults of Satan.”[5]
#5 Why did Jesus direct believers to pray daily for deliverance from the Evil One? In the Lord’s Prayer (Mat 6:13; Luke 11:4), the Greek verb “deliver” (ῥύομαι [ruomai]) means “to bring someone out of severe and acute danger.”[6] It’s distinct from “saved” (σῴζω [sōzō]) mostly used regarding eternal life verses earthly living. For example, "The Lord will rescue [ruomai] me from every evil and save [sōzō] me for his heavenly kingdom” (2Ti 4:18 RSV). Thus, Jesus recognizes a believer needs to be saved from sin and rescued from Satan.
#6 Why does the Bible declare that our real war is invisible? Satan is referred to as "the ruler of the kingdom of the air" (Eph 2:2b NIV). The Greek word “air” (ἀήρ [aer]) can refer to the invisible region surrounding us; thus, the unseen realm.[7] Your real war is not against people, but the invisible forces of evil deceiving them (Eph 6:12). This is why we’re instructed “to knock down the strongholds of human reasoning and to destroy false arguments… [and] destroy every proud obstacle that keeps people from knowing God. We capture their rebellious thoughts and teach them to obey Christ” (2Co 10:4-5 NLT).
#7 Why does the Bible describe spiritual warfare as hand-to-hand combat? “We wrestle not against flesh and blood” (Eph 6:12 KJV). “Wrestle” is a more accurate translation. One of the meanings of the Greek word is to pin down your opponent with your hand upon their neck.[8] Also, “dagger” is a more precise word for the “sword” of the Spirit—our only offensive weapon (6:17).[9] Together, they describe your battles against demons as up-close and personal.
#8 Why are we warned to be vigilant regarding Satan? 1 Peter 5:8-9 orders us to, “Be sober, be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. Resist him” (RSV). The use of “devil” (διάβολος [diabolos] “slanderer”) and “devour” (καταπίνω [katapinō] “overpower”) reveal one of Satan’s intents—to overtake you through temptation, so he can accuse you before God. Many believers continue to fall prey to Satan—this is why we’re told to, “Resist him.”
#9 Why does God expect us to actively oppose and resist Satan? Wearing God’s armor enables us to “stand firm” and “resist evil” (Eph 6:11-13). It’s impossible to resist unless you first submit! Obeying God secures the grounding you need to successfully repel Satan—only afterwards does the devil, eventually, flee (James 4:7).
#10 Why are we informed that Satan will sometimes hinder us? The Greek word for “hinder” means to "cut in, interrupt, or obstruct.”[10] An example is a car pulling in front of you and hitting its brakes to stop you. On one occasion, Satan impeded the Apostle Paul’s efforts (1Th 2:18). At times, he’ll block your movement too. Remember, we’re at war, so don’t give up!
#11 Why does the Bible train us to evade capture? Colossians 2:8 instructs us to, “See to it that no one takes you captive” through false beliefs that are “not according to Christ” (ESV). The Greek word for “captive” means to be carried off like plunder.[11] However, 3 verses earlier (2:5), the believers are applauded for their “discipline”—the specific Greek word refers to an unbroken battle formation.[12] Regarding the teachings of Christ, you must never break ranks!
#12 Why does the Bible alert that Satan plots against us? We are called to take our stand against the devil’s “schemes” (Eph 6:11 ESV)—also translated “wiles” (KJV) or “strategies” (NLT). The actual word is μεθοδεία (methodeia), where we derive the word “method.” The U.S. military devises plans for every imaginable contingency and enemy. Likewise, Satan develops plans of attack—just for you!
PLEASE SHARE! You’ll discover more insights like these along with over 50 true stories in my book “When Demons Surface.” It’s available on my website (SteveDabbs.org) or wherever books & audiobooks are sold.
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FOOTNOTES:
[1] E.g., Exodus 14:26-30; 17:11-12; Joshua 6:20; 10:11-13; Judges 7:22; 1Sa 17:37, 45-47; 2Ki 19:35-37; 2Ch 32:21.
[2] E.g., Exodus 17:11-12; Joshua 6:20-21; 10:11-13; Judges 7:22; and 1Sa 17:37, 45-47.
[3] In biblical theology, there are only 2 kingdoms—light (God) and darkness (Satan). Thus, Israel’s ancient wars were seen as ultimate clashes between the children of light and the children of darkness. See Millar Burrows. The Dead Sea Scrolls. New York: Viking Press, 1956, 390-92.
[4] Greek: στρατεύω (strateuō) “war.” Timothy Friberg, Barbara Friberg, and Neva F. Miller. Analytical Lexicon to the Greek New Testament (Grand Rapids: Baker Books, 2000), entry 25041, “positively, of a Christian worker resist evil, struggle against evil forces (2C 10:3; 1T 1:18).”
[5] Greek: τηρέω (tāreō) “protect, guard, keep.” Joseph Thayer. A Greek-English Lexicon of the New Testament (abridged and revised Thayer Lexicon). Ontario: Online Bible Foundation, 1997, thereafter “Thayer,” entry 5282.
[6] Friberg, 24042.
[7] Johannes E. Louw and Eugene A. Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains, 2nd ed. (New York: United Bible Societies, 1989), entry 802. Also, the general word is used six other times in the New Testament, where it refers to air in close proximity (breathable air; see Acts 22:23; 1Co 9:26; 14:9). Thus, it can imply demons are real but invisible like air.
[8] Greek: πάλη (palā) “wrestle” (Thayer, 3942).
[9] Greek: μάχαιρα [machaira] referring to a dagger or large knife (Friberg, 17892).
[10] Greek: ἐγκόπτω (egkoptō). Other uses: delay (Rom 15:22); keep/block from (Gal 5:7); put on hold (1Pe 3:7); detain or impose on (Acts 24:4; i.e., “take up too much time”). Gingrich, F. Wilbur. Shorter Lexicon of the Greek New Testament. Edited by Frederick W. Danker. 2nd ed. Chicago: University of Chicago Press, 1983, entry 1847.
[11] Greek: συλαγωγέω (sulagōgeō) “captive.” J. H. Moulton and G. Milligan. Vocabulary of the Greek Testament. London: Hodder and Stoughton, 1930, entry 4015.
[12] Greek: τάξις (taxis) “discipline.” Henry George Liddell and Robert Scott. A Greek-English Lexicon: With a Revised Supplement. Edited by Sir Henry Stuart Jones and Roderick McKenzie. 9th ed. Oxford: Clarendon, 1996, entry 4236.
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