If God “Kills” Satan

In the heat of a philosophical romance with some great minds, the perennial/recurrent issues about the freedom of humans, the existence of evil and God’s love for humans were being dissected. Here, I stumbled upon this important topic: If God “Kills” Satan. This topic cuts across these issues, and if it is really addressed, then answers to the three aforementioned issues would easily be implied.

Statement of Problem

The existence of evil, calamities and sin in our world today is too obvious to be ignored; in fact, “it is visible to the blind and audible to the deaf.” If we claim ignorant of these phenomenal happenings, then it is better we cease to exist, for it would mean that we just occupy a geographical space without having any knowledge of it; better still, “we should be regarded as living corpses.”

Important Questions Asked

Why is there evil in the world? Why are all these calamities happening? Does God truly exist? If He truly exists, and he claims to be all Good, then where why does he allow evil and pain to befall humans whom he “claims” that He loves? If he is all knowing and all powerful, why does he allow these calamities to befall man, doesn’t He have the power to change all these anymore? Why can’t He remove these evil and sin from this earth? In fact, why can’t He just kill Satan since Satan is the perpetrator of evil and sin? Why can’t He do this, why can’t He do that? Take it easy, my brother/sister, you are not God. Remember, “His ways are not our ways.”

Let us imagine a world where there is no pain, no struggle, everything is just going smoothly. A world where everybody is rich; nobody is poor, a world where there is total and lasting happiness, no sorrow, no pain, no stress, no tension, no difficulties, no challenges, no setbacks, no hindrances, no rush hour, no Monday working day stress; every day is like a Sunday without the expectation of a Monday: haba see enjoyment ooo!!! But wait o, snap out and come back to earth jhur, let us face the problem together. This is just like the experience of our heavenly home. Exactly!!!


The earthly home cannot be the same as the heavenly home. God has a reason for creating the earth as a temporal home and allowing Satan to test the faith of those who claim to be God’s children. If God removes Satan and evil from the earth, then human beings would cease to be called free beings or beings capable of exercising their power of freedom.

The exercise of freedom demands that two or more options would be available for one to freely decide on which to pick. So if God removes evil, then only the good will be available to us, hence, we won’t be considered as free beings. In other words, the presence of Satan, evil, sin and all forms of calamities in the world makes man enjoy his freedom. The excerpt below sheds more light in this issue.



In relation to this theory of best possible world, Leibniz was posed with a question: If this is the best possible world and God is a perfectly moral all-knowing God, why would he create the best of all possible worlds with evil and sin in it?

Leibniz believes that there are three categories of evil: “evil may be taken metaphysically, physically and morally.”  Metaphysical evil is an inevitable imperfection present in any created being. It is sine qua non for them, in so far as they are created beings and the only alternative to its existence would be the non-existence of created beings in the universe. Viewing both options, God chose the best out of the two; which is, the existence of created beings alongside with the existence of metaphysical evil. Physical evil, understood as all kinds of sufferings and disasters in the world, is seen as part of the mechanism of the universe which constitutes the order and harmony in the system of the universe: “Even sufferings, disasters or calamities are all part of the system of the universe and often lead to good result.”  Moral evil is caused by the display or enactment of people who lack a rightly ordered will in their usage of the free will they possess.  This implies that God cannot and should not be blamed for the existence of moral evil, otherwise called sin, in the world. This presupposes the notion that humans possess freedom.” Samuel C. Kalu, A Critical Appraisal of Leibniz’s Modal Metaphysics, (Bodija, Ibadan: June, 2017), p. 47.



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