Now there was a day when the sons of God came to present themselves before the Lord, and Satan also came among them. Job 1:6
You were the seal of perfection, full of wisdom and perfect in beauty. You were in Eden, the garden of God; every precious stone was your covering. . . . You were the anointed cherub who covers; I established you; you were on the holy mountain of God; you walked back and forth in the midst of fiery stones. You were perfect in your ways from the day you were created, till iniquity was found in you. Ezek. 28:12–15
And the Lord said, “Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you, that your faith should not fail. Luke 22:31, 32
Resist the devil and he will flee from you. Jas. 4:7
So the great dragon was cast out, that serpent of old, called the Devil and Satan, who deceives the whole world; he was cast to the earth, and his angels were cast out with him. Rev. 12:9
Fear not the devil. By fearing the Lord, you will have dominion over the devil. For there is no power in him. . . . Nevertheless, fear the deeds of the devil, since they are wicked. Hermas (c. 150, W), 2.24, 25
He says, “[The devil] cannot hold dominion over the servants of God, who with all their heart place their hopes in Him. The devil can wrestle against them. But he cannot overthrow them.” Hermas (c. 150, W), 2.29
The devil goes to all the servants of God to test them. The ones who are full in the faith resist him strongly. So he withdraws from them, having no way to enter them. He goes, then, to the empty. Finding a way of entrance into them, he produces in them whatever he wishes, and they become his servants. Hermas (c. 150, W), 2.29-30
Because she was in the beginning deceived by the serpent, this Eve become the author of sin. Actually, it was the wicked demon, who also is called Satan, who then spoke to her through the serpent. And he works even to this day in those men who are possessed by him. They even call him “Eve” in their invocations. And he is also called “demon” and “dragon” on account of his revolting from God. For at first he was an angel. Theophilus (c. 180, E), 2.105
Eternal fire was not originally prepared for man, but for him who beguiled man, and caused him to offend. I say, it was prepared for him, who is chief of the apostasy, and for those angels who became apostates along with him. Irenaeus (c. 180, E/W), 1.456
The apostate angel, having caused the disobedience of mankind by means of the serpent, imagined that he escaped the notice of the Lord. As a result, God assigned him the form and name [of a serpent]. Irenaeus (c. 180, E/W), 1.462
From this we learn that this was the apostate angel and the enemy. For he was envious of God’s workmanship and took in hand to render this workmanship into something at enmity with God. For this reason, too, God has banished from His presence the one who of his own accord stealthily sowed the tares. I am referring to the one who brought about the transgression. Irenaeus (c. 180, E/W), 1.524
We do not find that the devil created anything whatsoever. For, indeed, he is himself a creature of God, like the other angels. Irenaeus (c. 180, E/ W), 1.524
The Hebrew word Satan means an apostate. Irenaeus (c. 180, E/W), 1.549
The creation is not subjected to his power, since indeed he is himself but one among created things. Irenaeus (c. 180, E/W), 1.551
The devil was one of those angels who are placed over the spirit of the air. . . . However, becoming envious of man, he was rendered an apostate from the divine law. . . . The Word of God, however, the Maker of all things, conquered him by means of human nature. So, showing him to be an apostate, Christ has, on the contrary, put him under the power of man. Irenaeus (c. 180, E/W), 1.553
You have Satan constantly upon your lips—the very one we hold to be the angel of evil. He is the source of error and the corrupter of the whole world. By him, in the beginning, man was entrapped into breaking the commandment of God. Tertullian (c. 197, W), 3.177
He deceived [man] because he had envied him. Tertullian (c. 200, W), 3.709
That most stubborn Foe never gives his malice a rest. Indeed, he is then the most savage when he fully feels that a man is freed from his clutches. He then flames fiercest while he is fast becoming extinguished. He must of necessity grieve and groan over the fact that, by the grant of pardon, so many works of death in man have been overthrown. He grieves that so many marks of condemnation (which formerly was his own) have now been erased. He grieves that this [former] sinner, [who is now] Christ’s servant, is destined to judge him and his angels. And so the Foe observes, assaults, and attacks him. Tertullian (c. 203, W), 3.662, 663
No doubt it was an angel who was the seducer. Tertullian (c. 207, W), 3.303
From where did this malice of lying and deceit towards man—and slandering of God—originate? Most certainly not from God! For He made the angel good after the fashion of His good works. Indeed, before he became the devil, he stood forth as the wisest of creatures. And wisdom is no evil. If you turn to the prophecy of Ezekiel, you will at once realize that this angel was good by creation. It was by choice that he became corrupt. For in the person of the prince of Tyre, it says things in reference to the devil. Tertullian (c. 207, W), 3.305
From the devil comes the incentive to sin. Tertullian (c. 210, W), 3.194
The devil, it must be acknowledged, seems indeed to have power—in this case, really his own—over those who do not belong to God. . . . But against those who belong to the household of God, he may not do anything through any right of his own. Tertullian (c. 212, W), 4.117
Regarding the devil, his angels, and the opposing forces, the teaching of the church is that these beings do indeed exist. However, the church has not explained with sufficient clarity what they are, or how they exist. Most Christians, however, hold this opinion: that the devil was an angel and that, having become an apostate, he induced as many of the angels as possible to fall away with him. Origen (c. 225, E), 4.240
The names, then, of Devil, Satan, Wicked One, and Enemy of God are mentioned in many passages of Scripture. Moreover, certain angels of the devil are mentioned. There is also mentioned a prince of this world. Whether this prince is the devil himself or someone else, is not yet clearly manifest. Origen (c. 225, E), 4.257
We find in the prophet Ezekiel two prophecies written to the king of Tyre. . . . The second is clearly of such a kind that it cannot be at all understood about a man. It must refer to some superior power who had fallen away from a higher position and had been reduced to a lower and worse condition. I will take from it an illustration by which it may be demonstrated with the utmost clearness that those opposing and malignant spiritual powers were not formed or created so by nature. Rather, they fell from a better to a worse position and were converted into wicked beings. . . .
“From the day when you were created with the cherubim, I placed you in the holy mountain of God.” Who could so water down the meaning of this passage so as to suppose that this language was referring to some man or saint—not to mention the prince of Tyre? Who could imagine that any man could live in the midst of fiery stones? Who could be supposed to be stainless from the very day of his creation, wickedness only being discovered in him at a later time? No, this must be said of someone who was cast down to the earth? . . .
I have shown, then, that what I have quoted concerning the prince of Tyre from the prophet Ezekiel refers to an adverse power. And it clearly shows that this power was once holy and happy. Yet, he fell from this state of happiness from the time that evil was found in him. So he was hurled to the earth. Yet, [this evil] was not in him by nature or by creation. I am of the opinion that these words are spoken of a certain angel who had received the office of governing the nation of Tyre. Origen (c. 225, E), 4.258, 259
He compares [Satan] to lightning and says that he fell from heaven. He shows by this that Satan had at one time been in heaven and had enjoyed a place among the saints. He had enjoyed a portion of that light in which all the saints participate, by which they are made angels of light. Origen (c. 225, E), 4.259
In our view, not even the devil himself was incapable of good. Origen (c. 225, E), 4.265
In the prophecies of Ezekiel, the prince of Tyre is shown unmistakenly to be a type of spiritual power. Origen (c. 225, E), 4.335
What is said about the ruler of Tyre cannot be understood of a certain man who ruled over Tyre. Origen (c. 225, E), 4.372
In respect that he is the devil, he is not the work of God. Yet, he who is the devil is a created being. Since there is no other Creator except our God, he is a work of God. Origen (c. 228, E), 9.330
In the Book of Job, which is older even than Moses himself, the devil is distinctly described as presenting himself before God and asking for power against Job—so that he might involve him in trials of the most painful kind. Origen (c. 248, E), 4.593
The Apostle Peter, in his epistle, forewarns and teaches, saying, “Be sober and watch. For your adversary the devil goes about as a roaring lion, seeking anyone to devour.” He goes about each one of us. He is like an enemy besieging those who are shut up [in a city]. He examines the walls and tests to see if any part of the walls are less firm and less trustworthy. For perhaps, he can make a breach and penetrate to the inside. He presents to the eyes seductive forms and easy pleasures, by the sight of which he might destroy chastity. He tempts the ears with harmonious music, so that by the hearing of sweet sounds, he may relax and weaken Christian vigor. . . . He promises earthly honors, so he can deprive us of heavenly ones. . . . And when he cannot deceive us secretly, he threatens plainly and openly—brandishing the fear of fierce persecution to conquer God’s servants. He is always restless and always hostile. He is crafty in peace and fierce in persecution. Cyprian (c. 250, W), 5.491
At the very beginning of the world, the devil was the first one to perish and to destroy. . . . When he saw man made in the image of God, he broke forth into jealous and malevolent envy. . . . How great an evil it was, beloved brethren, that caused an angel to fall! Cyprian (c. 250, W), 5.492
God had foretold that this seed would proceed from the woman, and that he would trample on the head of the devil. Cyprian (c. 250, W), 5.519
The devil has no power against man unless God has allowed it. In the Gospel according to John, it is written: “Jesus said, ‘You could have no power against me unless it were given you from above.’” Cyprian (c. 250, W), 5.553
There is a strong conflict to be waged against the devil. Therefore, we should stand bravely, so that we may be able to conquer. Cyprian (c. 250, W), 5.556
Behold a red dragon, having seven heads.” Now, that he says that this dragon was of a red color, . . . it was the result of his works that give him such a color. For, from the beginning, he was a murderer. And he has oppressed the entire human race. . . . He seduced the third part of the angels who were subject to him, for he was still a ruler when he descended from his estate. . . . He approached Jesus to tempt Him as man. But when he found that Jesus was not what he thought Him to be, he departed from Him. Victorinus (c. 280, W), 7.355
God made another being, in whom the disposition of the divine origin did not remain. Therefore, he was infected with his own envy, as with poison. So he passed from good to evil. Through his own will, which had been given to him by God unfettered, he acquired for himself a contrary name. From this, it appears that the source of all evils is envy. For he envied his predecessor [i.e., the Son], who through His steadfastness is acceptable and dear to God the Father. This person, who from good became evil by his own act, is called by the Greeks diabolos [i.e., slanderer]. We call him the Accuser, for he reports to God the faults to which he himself entices us. Lactantius (c. 304–313, W), 7.52, 53
From the beginning, He had given the devil power over the earth. Lactantius (c. 304–313, W), 7.64
Satan lays plots against everyone. . . . Those who know God, he attacks with wiles and craftiness, so he can ensnare them with desire and lust. . . . Or if that strategy does not work, he attempts to overthrow them by force and violence. Lactantius (c. 304–313, W), 7.99
Certain of the angels, refusing to submit themselves to the commandment of God, resisted his will. And one of them indeed fell like a flash of lightning upon the earth. . . . And that angel who was cast down to earth, finding no further admittance into any of the regions of heaven, now flaunts about among men, deceiving them and luring them to become transgressors like himself. Even to this day, he is an adversary to the commandments of God. . . . For this reason, he has also obtained the name of “devil,” because he has passed over from the heavenly places and appeared on earth as the disparager of God’s commandment. Disputation of Archelaus and Manes (c. 320, E), 6.205
The Serpent, envying the glory of the first man, made his way into Paradise . . . and began to . . . generate death for the men who had been fashioned by God and who had received the gift of life. The devil, however, was not able to manifest himself completely through the serpent. . . . On the one hand, through the serpent, he displayed his hypocrisies and lies to Eve. On the other hand, through Cain, he brought about the beginning of murder. Disputation of Archelaus and Manes (c. 320, E), 6.206