In the New Testament, one of the main words for evil is *poneros* (Strong's 4190), which describes things that are evil in their influence or effect. Unlike *kakos*, which is a general term for bad or wicked, *poneros* focuses on how evil operates, denoting evil that causes labor, pain, sorrow, and further evil. Ultimately, it signifies active rebellion, which in the biblical context equates to rebellion against God. It represents a more heinous form of evil than *kakos*, showing evil in action. The phrase *ho poneros* in the Greek, meaning "the wicked one," points directly to Satan the devil, illustrating the extent and activity of the evil associated with *poneros*—the kind of evil that he perpetrates.

The apostle John refers to Satan as the wicked one in I John 5:18-19, using the Greek term *poneros*, an adjective that signifies an active, malignant form of evil. This word describes something not only ugly and useless but also injurious and destructive. Like a cancer to humanity, Satan is aggressively engaged in destruction, causing pain, injury, and death through his malevolent influence.

Satan is referred to as the evil one in I John 5:19, where the Greek word *poneros* (G4190) is used. This term is an active noun that highlights an active and malignant kind of evil, portraying him as a cancer to the human race. In Galatians 1:4, Paul describes the present age as evil, emphasizing that Satan, as the evil one, is the reason this age deteriorates, deriving its corrupt character from his presence and activity.

In Matthew 7:11, during the Sermon on the Mount, Jesus addresses His disciples with a striking statement about human nature. He declares, "If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!" Here, Jesus employs the Greek word *poneros* (G4190), which denotes an active, rebellious form of evil, akin to the kind associated with satan. He does not soften His words but plainly states that humans are fundamentally wicked and depraved, with an evil that is morally corrupt and opposed to God. Jesus uses this inherent evil in us as a contrast to highlight the perfect goodness of God, positioning humanity on one end of the moral spectrum, comparable to satan as the epitome of evil, while God stands at the opposite end as eternally good. Despite our evil nature, Jesus notes that we occasionally manage to do good, such as giving gifts to our children, though this is a rare exception between the two moral extremes.

In the context of our spiritual battle, the concept of poneros (G4190), which signifies evil, is central to understanding our struggle and response as followers of Christ. We are called not to return evil for evil, but to bless instead, reflecting the example of Jesus Christ, who responded to suffering with goodness. Our fight against poneros involves accessing the mind of Christ, a powerful weapon to resist the temptations of the adversary and to cease from sin. By arming ourselves with this mindset, we take the offensive against the evil within us, refusing to let it control our actions. Furthermore, we must commit to eradicating our carnal natures and living the life of Christ, doing the will of God, while being serious and watchful in our prayers as the end of all things approaches. In suffering according to God's will, we are to commit our souls to Him in doing good, cooperating with His transformative work in us to overcome poneros and replace it with acts of righteousness.

The human heart, as described in Jeremiah 17:9, is deceitful and desperately wicked, often leading us to self-justification and a failure to recognize our own evil. This attitude can manifest in poneros (G4190), an active rebellion against God. When we believe we have no more to change or repent of, our spiritual growth slows and eventually stops, turning our path away from God. Such a mindset is contrary to the humility and transformation God seeks in His children.