The Satanic Rebellion: Background to the Tribulation

Part 1

Satan's Rebellion and Fall

by Dr. Robert D. Luginbill

http://www.ichthys.com/Default.htm#Rebellion

Outline of the Series:
Part 1: Satan's Rebellion and Fall
Part 2: The Genesis Gap
Part 3: The Purpose, Creation and Fall of Man
Part 4: Satan's World System: Past, Present and Future
Part 5: Judgment, Restoration and Replacement

Outline for Part 1:
I. Introduction
II. Angelic Pre-History
III. Satan's Original Status
IV. Satan's Character, Sin and Fall


Introduction to the Series: This five-part series serves as an essential introduction to the biblical study of eschatology (literally, "last things").⁽¹⁾ It is presented in the manner of strategic overview, that is to say, it takes at one sweep the rebellion of Satan and his angels against God, God's response in creating mankind, Satan's continuing counter-attack throughout human history, and God's answer in Jesus Christ, His final disposition of Satan, resolution of all related issues, and the final termination of human history.

I. Introduction to Part 1: Satan's Rebellion and Fall:

1) Before He Created the Universe, God Existed: Before Satan, before angels, before the creation of mankind, there was God. The triune God (Father, Son and Holy Spirit) has always existed independent of man, angels, the universe, or even time itself.

The Word [Jesus Christ] existed at the very beginning, and there was reciprocity between the Word and God [the Father]. This One both existed and enjoyed reciprocity with God from the very beginning.  Everything came into being through Him, and without Him, nothing has come into being which has in fact come into being.    John 1:1-3

This fact is an extremely important one to keep in mind, because as believers in Jesus Christ, we need to remember that for all his terrible power, Satan is still only a creature, operating entirely within the universe of time and space which God has created, and is therefore entirely subject to His sovereign will and omnipotence. By way of contrast, however, our infinite Lord is in no way whatsoever limited by or dependent upon this finite environment of time and space so essential to our existence, and to the existence of all His creatures, including Satan and the fallen angels:⁽²⁾

God, who created the universe and everything in it, even He who is Lord of heaven and earth, does not dwell in temples our hands have made, nor is He ministered to by the hands of men (as if He needed anything from us) - [on the contrary], He is the One who gives life and breath and everything else to us all. Acts 17:24-25

In terms of relative power, therefore, the infinite, omnipotent Lord versus Satan and his coterie of angelic subordinates can not even be termed a "contest" in any reasonable sense of that word. Should it please God to annihilate the devil and his minions, He possesses the power to do so in a nanosecond without the slightest effort. That He has not done so is most revealing of the awesome character of the God with whom we have to do. Satan is allowed to exist, allowed to rebel against the generous Lord who made him, and his rebellion is allowed to run its course, precisely because God loves us so much. For the supreme love that God the Father has for us as demonstrated in the sacrifice on our behalf of His only Son, our Lord Jesus Christ, can also be seen in His determination to let us, to let all His creatures, choose whether or not we wish to follow Him of our own free will. Although God loves all His creatures with a perfect love, He does not force any of them to love Him back. When history finally comes to an end, the only creatures, men and angels, who will be with Him forever are those who have chosen it.

In its simplest expression, creature history (angelic and human) is a chance for each of us to demonstrate conclusively whether we are with God or against Him, whether we want to accept and respond to His amazing love (and spend eternity with Him), or instead to reject His love (and spend eternity apart from Him). For us in the world today, that choice is made very simply in the decision to become a follower of Jesus Christ through faith, or instead to reject the indescribable gift of His Son who died on our behalf. The angels, however, have already made their choices, and it is a measure of the genius of our Lord that it is by means of that very rebellion of His arch-creature Satan,

1) that He validates our choice of Him (despite satanic opposition, we still chose Him, so that choice must be genuine),

2) that He demonstrates His love for us (Satan's seduction of Adam brought us all under sin and thus necessitated the sacrifice of His Son, our Lord Jesus Christ, an act that is the very embodiment of His love),

3) and that He furthers His own glory in the process (allowing Satan's rebellion to run its course only serves to validate God's condemnation of him).

Had we not come through the fiery testing supplied by the devil and his corrupt world system, we would never be able to appreciate God's marvelous provision for us and His deliverance of us from all our trials (2Tim.4:18). Only by allowing us to experience His grace in the midst of the devil's world, can God bring us to the fullest understanding and appreciation of His love for us, while at the same time leading us to a full and genuine love for Him. Thanks be to God for His ineffable and unsearchable wisdom!

2) God's Creation of the Universe: Although He was under no obligation or necessity to do so, God did in fact create the universe we behold today. Before time, in an instant of time, He created time and space and all matter from nothing.⁽³⁾ He did so to provide a temporal and material frame in which we, his creatures, might exist. This then is the purpose of the universe and its creation: to give us and His angels a home and a habitation. For being creatures, we need an environment in which to exist. God is spiritual and infinite, and has no existential need of the finite universe. But He made all things - for us, for our benefit, that we might come to seek Him, to know Him, to choose to follow Him, and to love Him, for He first loved us (Acts 17:26-27; 1Jn.4:19). Much as we human beings desire to share our lives and our love and so bring children into the world, so our heavenly Father has prepared the heavens and the earth for us, His children, for our benefit - and for His glory. We are not toys or pets or any such silly rubbish - we are His offspring (Acts 17:28). The fact that He sent His only Son to share flesh and blood as we do and then to die in our place that we might live is incontrovertible evidence that His creation of us and of all that we see is no accident, but flows directly from the matchless wisdom, purpose and love of our God and Father.

3) God's Creation of Angels: Inasmuch as in the present day we are being bombarded by false information about angels through our popular culture, we need to take a moment to consider the biblical perspective on them. Overall, angels are not particularly prominent in the Bible. Mention of them does not even occur at all in about half of the books of the Bible, and a little reflection (or investigation) will show that they are seldom the focus of events in any biblical narrative. There is a very good reason for this. God has given us the Bible as the standard of our faith and practice here in the world; that is to say, scripture explains how God is dealing with us, and only tangentially examines His dealing with angelic kind. This point is important, because it is no secret that excessive fascination with angels and their activities (especially that which runs far beyond the legitimate information contained in the Bible) has been and continues to be a major stumbling block to believers and unbelievers both, drawing their attention away from the saving knowledge of our Lord and Savior Jesus Christ (about whom there is so much to learn) to a world of fancy (mis-information about angels and their activities). All this is not to say that some knowledge about the angelic realm is not important and necessary, but the Bible approaches the subject of angels very much on a "need to know" basis: it doesn't tell us all we'd necessarily like to know, but it does tell us all we should know to understand God's plan for the world and for us.⁽⁴⁾ The actions, functions and organization of angels, elect and fallen, will be treated in part 4 of this series, but it will be helpful here to outline some of the basic principles discernible from scripture that have an immediate bearing upon our present study:

a. Angels are an order of creature apart from mankind:

Everything in the heavens and on the earth was created by Him (Jesus Christ), things invisible as well as those visible - whether thrones, authorities, rulers or powers, everything was created through Him and for Him. Col.1:16

One of the more pernicious misconceptions of contemporary, conventional wisdom about angels is the completely fallacious and harmful notion that angels are departed human beings. Nothing could be further from the truth. Scripture is clear about the fact that angels preceded man in God's creation (Job 38:6-7), and that mankind was originally created with less glory and power than the angelic creation (Ps.8:4-5).⁽⁵⁾

b. Angels are finite beings: Despite their obvious present superiority, as created beings, angels are also dependent upon time and space. Though more powerful (2Thes.1:7; 2Pet.2:11), mobile (Gen.28:12) and knowledgeable (2Sam.14:20; Acts 7:53) than mankind, they are neither omniscient (Matt.24:36), nor omnipotent (Rom.8:38), nor omnipresent (Dan.10:13).  Angels are often described as the "host of heaven" and otherwise compared to the innumerable stars (e.g., Job 25:3; Ps.103:20-21; Is.40:26 w. Lk.2:13), but although they are a highly organized group and quite numerous it should be understood that they are finite in number, however large that undisclosed number may be (Deut.33:2; Ps.68:17; Dan.7:10; Heb.12:22; Rev.5:11).

It has been debated over the centuries whether angels are spiritual or material, and the common opinion has, more often than not, come down in favor of the former on account of such passages as Hebrews 1:7 & 14. Indeed, angels, as depicted in scripture, are not subject to many of the material restrictions under which we labor. They apparently do not grow old, or hungry or tired. They can, on occasion, even enter into human bodies (as in cases of demon possession: Lk.8:26-39), and are, for the most part, completely invisible to us, even as they go about their work in our world (or mischief as the case may be). These and other facts speak to the immaterial aspect of their nature. However, angels can at times appear in bodily form (as in the case of the announcement of Christ's birth: Lk.2:8-15), and can also affect the material world with great power (consider the angels who control the winds: Rev.7:1-3). These further facts, taken in conjunction with their subordination to time and space discussed above, makes it clear enough that angels, though "spiritual" in substance, are not excused from being vulnerable to certain material restrictions and restraints as well. For example, they can be confined and made subject to the compulsion of God's judgment (as in the case of the final disposition of the fallen angels: Matt.25:41).

A brief consideration of the future, post-resurrection bodies we are destined to receive (after the pattern of our Lord, Jesus Christ) will be helpful in this connection.⁽⁶⁾ Man is a spiritual, as well as a material creature (more about this in part 3 of this present series), but while our present body possesses an earthly materiality, we are told (and shown by the example of Christ in resurrection) that our coming body will possess a heavenly materiality. As the apostle Paul puts it, "[the human body] is sown a natural body; it is raised a spiritual body" (1Cor.15:44). Now we know from the example of Christ that this "spiritual" body is still a body in every sense of the word: Jesus was still discernible to His disciples, talked, walked, even ate with them; and when doubting Thomas finally saw Him, Jesus commanded him to "thrust your hand into My side" - in no small part to demonstrate the true materiality of our Lord's new "spiritual-body". Corporeality, the possession of a true body, is thus a hallmark of the human being, before and after resurrection. Such is not the case for the angels, however. In Luke 24:39, our resurrected Lord appearing to His frightened disciples assures them that "a spirit (pneuma - the same word used for angels in Heb.1:7 & 14) does not have flesh and bones as you see that I have." This absence of true corporeal substance on the part of the angels is at the root of many of the differences between us: our spirits are willing, but our flesh (now) is weak and a major source of the temptations that confront us, temptations to which the angels are oblivious (for example, they have no need for money). In a curious way, however, the very absence of sensual experience that only a true body can supply was apparently no small contributing cause in the fall from grace of many of Satan's angels (see section IV below).

c. Angels are temporarily superior to mankind in many ways: Having established that angels are creatures too, and that they are not possessed of infinite power and ability, it is important to acknowledge that their power and ability is considerable, especially in comparison to mankind. First and foremost, angels are not subject to death (Lk.20:36), nor do they reproduce (Mk.12:25), leading us to the conclusion that their number has been the same since their collective creation. That is not to say, of course, that the fallen angels will not be subject to separation from God forever and eternal punishment (an event which, in the case of human beings, is termed the "second death": Rev.20:14 w. Matt.25:41). So while mankind is enjoying a sequential residence on earth (generation following generation), angelic kind has been experiencing a continuum of existence in heaven, even before the creation of Man. This longevity, combined with the fact that they are not subject to the restraints and necessities of time and space that encumber mankind, undoubtedly contributes to their superior knowledge and wisdom. Yet we should point out that, by its very essence, the angelic nature is superior to our present earthly human nature in terms of appearance, intellect, power, mobility and authority (2Pet.2:11). Such, however, will not always be the case, for just as our Lord (who is our precursor in the resurrection) is superior to angels in every way, including all aspects of His humanity (Heb.1:4 - 2:18), so also we are destined to share that superiority with Him in our resurrection (1Cor.6:3; Heb.2:5).

d. Angels are similar to mankind in several important ways: Despite their present, relative superiority to mankind, as fellow creatures of God, angels share some important attributes with us. Like us, they possess personality and individuality (as evidenced, for example, by joy: Job 38:4-7; Lk.15:10; desire: 1Pet.1:12; and choice: Jude 6). And like us, they are created to serve and worship God for His glory (Ps.103:20-21; 148:2; Matt.4:11; Heb.1:14; Rev.4:8). As in the case of human beings, this service and worship is not compulsory, but something God desires from angelic kind of their own free will (exactly as He desires our free will allegiance to Himself through faith in His Son, Jesus Christ). This proposition implies what is elsewhere in scripture made very clear: while most angels have chosen to continue following and serving their Creator, some have rejected Him, and are destined to pay the consequences of their action (Matt.25:41). These two groups of angels are traditionally referred to as elect and fallen angels (based upon 1Tim.5:21 and Is.14:12 respectively). As to the fallen angels, we know from specific scripture references (e.g., Job 4:18; 2Pet.2:4; Jude 6) as well as and from their association with Satan (whose fall we shall explore below) that their "fallen" status is not the result of some arbitrary decision of their Creator; rather it is a direct result of their own, individual choices to reject Him and His authority. This moral accountability, then, is the most important similarity between angels and humans: we have both been given an existence wherein the primary issue is our choice to follow (or reject) God.

The differences between the character of our choice and their choice is entirely explainable by the differences in our respective natures. Angels, originally existing in a holy state, made their decisions long ago, before the creation of Man. We human beings, however, are limited as to life-span (not to mention our geographic, intellectual and physical constraints). Even more significant is the fact that we are born sinful, and as a result must choose to turn away from sin toward God (through faith in Jesus Christ) in order to be saved. The angels, by contrast, were all created holy, and, as a result of this quite different nature, faced a very different choice: to remain loyal to the Lord of the universe, or to choose instead to turn away from God and join in Satan's sinful rebellion.

God's ineffable wisdom shines clearly through in this distinction of choices presented to us on the one hand and to our angelic fellow creatures on the other. Angels are by nature such that their ultimate decision of whether or not to stay faithful to God seems to be the sum of themselves from eternity past to eternity future. That is to say, they are not subject to the temporal restraints, limited knowledge and deceptiveness of the flesh that produces in us the capability of "changing our minds" (whether towards repentance or apostasy). The very longevity, intellect and ability which angels possess apparently produces a certainty and resolution of decision-making that is largely unaffected by historical developments. As human beings, we have all experienced the change of perspective which the passage of time can produce - a factor of our gradually increasing knowledge, experience, and, one would hope, wisdom. Angels, vastly superior in intellect and knowledge at the point of creation, have already logged thousands of years of existence - and that without experiencing the process of maturing and aging. This is not to say that they can't learn or be surprised by the unfolding of God's plan in human history, but it does seem to indicate that their perspective is more universal, spiritual, even eternal - it is a perspective little changed from the beginning to the end of time on account of their unique nature. Angelic decision-making seems to encompass or "straddle" time in a way we temporal creatures cannot fully appreciate. Therefore angels (who start out perfect and either are confirmed in their loyalty-perfection or lose it when they rebel and fall) seem to have made their decision about the Lord once and for all. They do not have "changes of heart" like we human beings sometimes do, turning to the Lord (or, sadly, away from Him on occasion), precisely because their nature is different from ours. So while these fellow creatures of God share with us the fact that the central issue in their existence is to choose for or against the Lord, the manner in which they have done so is different from the manner in which we do so.

Indeed, the idea that we can change our minds (repent), and, more importantly, that God can find a way to accommodate our repentance and provide for our deliverance from sin is a source of surprise and fascination to the angels, for just as we have a difficult time seeing things from their perspective, so they cannot fully appreciate our point of view, not being creatures of spirit and body as we are. And how could they? They are creatures for whom repentance is an impossibility (just as backsliding is). Whereas, in the case of Man, we start imperfect and in need of help (salvation, as provided through Christ's sacrifice). In the process of "working out our salvation" a number of twists and turns may very well take place. Being subject to a finite, temporal life, to pressures and temptations that are part and parcel of being in the flesh (especially the corrupted flesh), being under fire from the angelic dimension (would Adam and Eve have sinned without Satan?), and being most limited in our knowledge under the best of circumstances, we find ourselves in a very different position from our angelic brethren - not perfect creatures who must refrain from choosing the wrong path, but imperfect, already condemned creatures who must choose to accept the gracious gift of life in Jesus Christ in order to lay hold of eternal life.

This difference in our natures, in the essence of our free will choices, and therefore in our perspectives about God's dealings with us is critical for a proper understanding of His treatment of angels and men respectively. For it helps to explain the testimony of the scriptures to the effect that angels are actually learning about God from observing the unfolding of His plan of salvation on earth:⁽⁷⁾

1. As seen from their observation of the life of Jesus Christ:

[Jesus Christ], who appeared in the flesh, was vindicated by the [Holy] Spirit, was revealed to angels [i.e., was observed by them], was preached among the nations, was believed upon in the world, was taken up in glory.         1^st Timothy 3:16

2. As seen from their witnessing the progress of believers:

I charge you before God [the Father], and Christ Jesus, and the elect angels, that you keep to these [commands] without partiality, doing nothing out of favoritism.   1^st Timothy 5:21

3. As seen from their desire to know about God's plan of salvation:

Even as they foretold this salvation that was to come to you, the prophets of old diligently investigated and inquired about this [gift] of grace, being eager to discover the precise time the Spirit of Christ within them was signifying as He predicted the sufferings of Christ and the glories [of salvation, among other things] that would follow [the cross]. For it was revealed to them that in prophesying these things, they were not so much serving themselves as they were you - and these same things have now been proclaimed to you through those who gave you the gospel through the Holy Spirit, sent from heaven - even angels want to look into these things.              1^st Peter 1:10-12

Elsewhere, we are told that the apostles were made "a spectacle to the whole universe, to angels as well as to men" (1Cor.4:9), that "because of the angels" women should maintain a sign of authority on their heads (1Cor.11:10), that there is "joy in heaven" over every repentant sinner (Lk.15:10: i.e., from the angels; cf. Lk.12:8-9; Rev.3:5), but that those who reject Christ to worship the antichrist will be tormented "in the presence of the Lamb and His holy angels" (Rev.14:10). Moreover, it is quite significant that angels are recorded as present at all the major events in the life of Christ: His birth (Lk.2:13-14), temptation (Matt.4:11), resurrection (Lk.24:4), ascension (Acts 1:10-11), and return (2Thes.1:7) - a fact which underscores angelic interest in this the most crucial phase of God's plan.⁽⁸⁾

Thus angelic interest in human affairs transcends the completion of their duties and ministries on our behalf (e.g., Heb.1:7 & 14). As they observe human beings escaping the slavery of sin, choosing for God and trusting Him in spite of all opposition, they are "learning" something very important about Him: they see His righteousness, His justice, His power and His love in the mission, sacrifice and victory of Jesus Christ and its effective transmission to believing humanity.

God's faithfulness to us through and on the basis of the sacrifice of His Son, Jesus Christ, while essential to our salvation and subsequent spiritual growth, also carries an important "lesson" for the angels. We learn about the faithfulness of God by experience at salvation and afterwards; the holy angels, however, have never had need of salvation, nor have they ever been hungry or thirsty, nor have they ever been in danger or experienced the fear and the grief of death. Because their nature exempts them from most of the pressures that so define our human existence, they cannot learn about the faithfulness of God personally, but can only do so by observation of His great love and mercy to us here on earth as we are bombarded by the devil's attacks. Angels exist by Christ and for Christ, but can only fully appreciate Him (and the Father) by actually viewing the sacrifice of the cross and the playing out of God's plan in perfect faithfulness to human beings who choose to believe.

Thus it is that angelic observation of the working out of God's plan of salvation in human history, both strategically (i.e., the provision of salvation through Christ's incarnation, death, resurrection, ascension, session and return) and tactically (i.e., the imparting of salvation to and support of the progress of individual believers) is a necessary ingredient in God's destruction of the works of the devil and in His ultimate restoration of harmony and order (1Jn.3:8):

1. As seen from the ultimate consummation of all elect angelic and human kind in Christ:

[The Father] has made known to us the mystery He has willed according to His own good pleasure which He purposed in Him[, Jesus Christ], for administering this [present] fulfillment of the epochs [i.e., "these last days"; cf. Heb.1:2; 1Pet.1:10]: namely the incorporation of all things in Christ, things in heaven, and things on earth - Ephesians 1:9-10

2. As seen from the ultimate demonstration to angels through the Church of God's ineffable wisdom in sending His Son to die for us:

This gracious favor has been given to me, the least of His saints: to give to the gentiles the good news of the indescribable wealth [that is in] Christ, and to enlighten everyone as to how this mystery (once hidden from the ages in God who created everything) is now being administered, so that the enigmatically intricate wisdom of God might be made known to the rulers and authorities in the heavenly realms through the agency of the Church. Ephesians 3:8-10

3. As seen from the ultimate reconciliation of all heavenly matters through Christ:

For it was [God's] good pleasure for the fulfillment [of His plan] to reside entirely in [Christ], and so through Him to reconcile everything to Himself (having made peace through Him, through the blood of His cross) - whether things on earth, or things in heaven. Colossians 1:19-20

The three passages above explain (among other things) the effect of God's plan of salvation on angelic affairs: by observing the sacrifice of Christ and God's resultant calling of the gentiles through the formation of the Church of Jesus Christ, the angels learn about 1) Christ's authority and centrality in God's plan (Eph.1:9-10); 2) the breathtaking wisdom of God's plan in sending Christ and calling out the Church (Eph.3:8-10); 3) the ultimate effect of God's plan in reestablishing complete harmony and peace in heaven and on earth based upon Christ's sacrifice (Col.1:19-20).

The point made by the last passage treated above, Colossians 1:19-20, calls for some comment. One element in this angelic "instruction by observation of human history" is, no doubt, the complete refutation of Satan's deceptive (and self-deceptive) assertion of God's inability to confront his rebellion, an assertion used in the first instance to deceive fellow angels and win them to his cause (see section 4 below), and in the second to deceive and ensnare mankind (an operation still very much in progress: see part 4 of this series). Based upon what we know of the fall of Satan and his present modus operandi, we would not be far wrong in reconstructing the essence of this false assumption as follows:

I and my followers shall be free of God's retribution, because if God were to destroy us or otherwise eternally punish us, the completeness and harmony that a God-like universe demands would be forever lost:

1) God cannot replace us (no completeness), and

2) God cannot rehabilitate us (no harmony),

3) therefore God cannot punish us.

How ironic it is that Satan, who knew much better than we the awesome power of God, has been relying all along on the character of God to protect him from the wrath of God! No doubt he thought to put God in an insoluble dilemma: either tolerate the breach in universal order and harmony or rend unity and peace forever by crushing Satan. Satan counted on God's tolerating evil rather than taking an irrevocable step that would permanently mar His creation.  But Satan, who should have had a better understanding than anyone else in the universe of the ineffable wisdom of our God (who planned the beginning and the end of all things before time began and who is therefore incapable of being surprised), failed to take this paramount consideration into account. The present working out of the Father's great plan of salvation in the person of Christ is demonstrating this very fact to Satan and his followers:

1) Replacement: Elect mankind is, in effect, replacing fallen angelic kind in God's universal order (Lk.10:17-20; 1Cor.6:3; Rev.20:4). Though aware of God's ability to produce other creatures, Satan seems to have assumed that such an action would prove futile, because, if given the requisite free will, these new creatures would react similarly to the angels. However, elect human beings (who choose to be saved) are a perfect complement to elect angels (who chose not to sin) and a fitting replacement for the fallen angels who would not choose to be reconciled to God.

2) Rehabilitation: Beyond the issue of choice is the issue of opportunity. Satan also must have reasoned that God would not be able to provide a means to expiate sin. Therefore no rehabilitation (or salvation) of angels would be possible. But the Father's plan of salvation for mankind through the blood of Jesus Christ - God becoming Man - was an event the devil never anticipated. Through the analogy of mankind, the angels are seeing first hand that if any fallen angels would have repented (an action not in their nature as we have seen), God could have provided the means of restoring them to Himself, as indeed He has done for sinful mankind at the highest price of all: the sacrifice of His only Son on our behalf.

3) Satan's Conclusion: The false assumption that God would be unable to restore harmony and completeness to His creation has thus been refuted by His creation and salvation of elect mankind. By making and saving Man though Christ, the Father has, in effect, knocked both props out from under Satan's assertion that God would be unable to punish him for his rebellion. The reconciliation of human beings to God throughout time, paid for historically by Jesus Christ, and picking up momentum as we draw ever nearer to the end of things, has clearly given the lie to Satan's confident assertion. These are surely things even angels want to look into (1Pet.1:12).

This discussion of the original satanic rational (expanded upon in section 4 below) helps to explain Satan's dogged opposition to the inexorable plan of God as it has been working in the lives of men since our first parents were expelled from the garden. For God's deliverance of us through Christ and His promise to us of eternal life in Christ demonstrates unmistakably to all angelic kind that He can and will and is replacing Satan and his followers, the end of which is eternal punishment for their unrepentant rebellion against the One who made them. For as it says in 1^st John 3:8, Christ appeared "to destroy the works of the devil". Satan thus badly misjudged God's character relative to both angels and men, failing to fully understand that the ultimate working out of His love, justice and truth would inevitably result in redemption or replacement, justification or rejection, and reconciliation or punishment (as has transpired for mankind through the sacrifice of Jesus Christ):⁽⁹⁾

God's goodness overflows with love, providing grace for sinful Man:

though evil says a loving God can't condemn,

He did condemn His Son that we might live,

redeeming us in love with the blood of Christ.

God's holiness overflows in justice, offering mercy to sinful Man:

though evil says a just God can't forgive,

He did forgive us, by condemning His own Son,

making us righteous through the blood of Christ.

God's faithfulness and truth overflow in life, producing peace with God for sinful Man:

though evil says that a God of integrity can't restore us,

He did make peace between us through His Son,

reconciling us to Himself and granting us eternal life on the basis of the blood of Christ.

e. A balanced perspective on angels: When discussing the topic of angels, their similarities to us and differences from us, it is important that we keep in mind both their present superiority to us, and their eventual subordination. Angels are not to be disrespected (Lk.10:20; 1Pet.2:10-12; Jude 8-10; cf. Rom.13:7), but neither are they to be worshiped (Rev.19:10; 22:9; cf. 2Kng.17:16; Jer.19:13; Col.2:18). This tandem of caveats is especially important in regard to fallen angels. Possessing as they do all the attributes and history discussed above, Satan and his angels are formidable adversaries; and yet at the same time we must keep in mind that they are not the only angels: God counterbalances their evil efforts with the work and ministrations of His holy, elect angels. Therefore, although we are to have a healthy respect for the Adversary and his potential to oppose us (2Cor.2:11; Eph.6:11; 1Pet.5:8), we are not to be unduly terrified by him and his minions. And while we are to have an awareness and appreciation for the positive function of the elect angels on our behalf, we are not to be inordinately fixated upon them (especially since both their persons and their work are invisible to us). In neither case should we "go beyond what is written" in the Bible about angels, whether through excessive fear of Satanic influence or an exorbitant fascination with the ministrations of the holy angels. After all, it is God we are to fear, God we are to love and follow, and it is upon God the Father and His Son Jesus Christ our Lord that we are to fix our gaze while here in the devil's world.

Only do not rejoice in this, that the spirits obey you. But [rejoice] that your names have been recorded in heaven. Luke 10:20

 

II. Angelic Pre-History:

In the beginning, God created the heavens and the earth.    Genesis 1:1a

1) The Creation of Angels: At some undisclosed time following His creation of the heavens and the earth, God created the angels (Ps.148:2-5; Col.1:16). That is to say, at some specific point between the original creation of Genesis 1:1 and the restoration of the earth described in Job 38:4-7 (see section V below)⁽¹⁰⁾ which followed God's judgment of Satan, God created all angelic kind. He created them holy (Deut.33:2; Ps.89:7; Mk.8:38; Lk.9:26), giving each of them distinct duties and definite domains in which to exercise their delegated authority (Col.1:16; Eph.6:12; Heb.1:7 & 14; Jude 6).

2) The Realm of Angels: The realm of angels is often assumed to be the heavens, and to a certain degree this is true, at least at this present time: a) they are often called "heavenly hosts" (1Kng.22:19; Ps.103:20-21; 148:2; Lk.2:13); b) angels are invariably present on the heavenly scene (1Kng.22:19; Job 1:6-7; 2:1-2; Lk.15:7 & 10; Rev.5:11); c) and angels are often identified with the stars of heaven (Job 38:7; Is.14:12 &13; 40:26; Rev.1:20). Since elsewhere in scripture stars are literally stars (cf. Gen.1:16b), it is likely that this designation is a reference to angelic spheres of authority (cf. Eph.1:20-21; 3:10; Col.1:16). Fallen angels, for example, are termed "wandering stars" in Jude 13 (in a comparison to false teachers where the reference to "blackest darkness ... reserved forever" recalls the lake of fire in supernatural darkness prepared for the devil and his angels; cf. Matt.8:12). This term is reminiscent of their failure to "keep their own domain", i.e., choosing to interfere with human affairs in Satan's behalf, they abandoned their ordained, heavenly realm, (Jude 6).⁽¹¹⁾

3) The Three Heavens: What exactly is meant, then, by heaven? When we speak of the heavens in biblical terms, we are referring to the three-fold division of the cosmos beyond the earth: a) the earth's atmosphere ("the sky"); b) the universe at large (i.e., "space"); c) the "third heaven", the abode of God (or "heaven", as it is customarily termed).

In Genesis 1:1a, God's original creation of the heavens (in all three of its parts) and the earth is stated. This, we must emphasize, is original creation, not the restoration of heaven and earth detailed later in the chapter (a topic to be covered in detail in the second part of this series). The Hebrew word for "heavens" used in Genesis 1:1a is shamayim (,ymw), a noun whose form is, significantly, dual in number (i.e., "two" of something as opposed to a single unit, or multiple units beyond a pair). The meaning of the dual of shamayim comes into its full significance later in Genesis chapter one. When God creates a raqiyah (iyqr), or "firmament" (v.6), He later calls it shamayim, or "heavens" as well (v.8). In this instance, the firmament (or heavens) is clearly the atmosphere, for it "divides the waters", that is, those in the deep below from those in the clouds above.⁽¹²⁾

As illustrated by the tabernacle, therefore, Eden (or paradise) is the place where God fellowships with sanctified mankind. It is a place of delight because there is no greater joy than communing with God apart from sin and the troubles of the world we now know. But despite the trials and tribulations that are inevitable for believers in the devil's world, it is also important to note that in this place that is certainly no paradise, God has nevertheless always made it possible for those who would seek Him to "walk with Him" (Gen.5:24). Moreover, in the days of Israel, He dwelt amongst the congregation of believers (Ex.25:8), and today He and His Son dwell in the hearts of those who have believed and so received His Holy Spirit (Jn.14:23; 1Cor.3:16-17; 6:19; 2Cor.6:16). Our fellowship with God now is a foretaste of the bliss and delight of the restored Eden to come, when "the dwelling of God" shall "come to men" (Rev.21:3 & 21:22). It remains to consider in a comprehensive manner all the manifestations of Eden-paradise, in order to lay a sure foundation for our discussion of the original fall of one of God's creatures from that perfect fellowship, namely that of Satan.

    f) Precious Stones (Ezek.28:13): The precious stones mentioned in this verse are indeed additional manifestations of Satan's beauty, but it is likely that they also mark him out as the one who represented the angels before God. The nine stones mentioned in this context bear a striking similarity to those placed on the high priest's breastplate (Ex.28:17-21; 39:10-14).⁽²⁶⁾ In the Exodus context, each of the stones represented one of the twelve tribes of Israel and bore its name inscribed on the gem. Exodus 28:29 states that Aaron (i.e., the high priest) shall wear the breastplate with the stones inscribed with the twelve tribes "over his heart" whenever he enters the Holy Place "as a continual memorial before the Lord"; the verse also calls the breastplate so equipped "the breastplate of judgment". Each of Israel's tribes is thus a precious jewel in God's sight, and was represented before Him in this fashion whenever the high priest entered into the presence of God. Moreover, the breastplate also served the practical function of acting as a means of communication from the Lord in designating specific tribes for specific tasks.⁽²⁷⁾ What we see in Ezekiel's representation of a very similar apparatus on Satan, therefore, should be seen as fulfilling a similar function. As the "anointed cherub who covers" (see below), Satan would have been continually in the presence of the Lord as the prime representative of angelic kind in the same way that our Lord Jesus Christ (symbolically represented by Israel's high priest) has been continually in His presence as the "last Adam" (1Cor.15:45) and "the Son of Man" (e.g., Jn.9:35) since His ascension.⁽²⁸⁾ It is a tragic irony that Satan, who used to represent his angelic brethren before the Lord would go on to corrupt many of them, thus leading them to eternal punishment (Matt.25:41). In contrast to Satan, our Lord Jesus Christ is our guide to eternal life (Heb.2:10; 12:2; n.b., the Greek word archegos in these two verses is better rendered "leader" or "guide" than "author", as some of the versions have it), having paid the price of admission for us with His blood.

   g) Tabrets and Pipes (Ezek.28:13): The KJV's rendering of these next two Hebrew words is, though archaic in terms of its vocabulary, essentially accurate (not so many more modern versions, including the NIV, which try to take these words as meaning settings and mountings for the jewels mentioned above). We may, if we wish, substitute "tambourines" and "flutes", but the essential meaning is the same: from the day of his creation, Satan was endowed with a golden musical apparatus, instruments of percussion and wind, that made him uniquely qualified to sing the praises of God. It is a tragic irony that Satan, a creature specifically designed for praising God, should devote his existence to cursing Him instead, and suffer the consequence of being eternally cursed. In contrast to Satan, Christ became a curse for us (Gal.3:13; Rev.22:3), that we might exist for the praise of God (Eph.1:6; 1:12; 1:14).

    h) Anointed (Ezek.28:14): The word translated here as "anointed" (mimshach) and the word for Messiah (mashiach) come from the same Hebrew root (xwm, mashach) and are very close in meaning. Both indicate "to be consecrated through the process of anointing". In ancient Israel, it was the custom to anoint with oil both priests (Ex.28:41), and monarchs (1Sam.10:1; 16:1 & 13) at the inception of their offices. Such anointing marks God's choice of the individual in question, and is symbolic of His power and support. The oil of anointment itself represents the Holy Spirit (cf. 1Sam.16:13), whose guidance, encouragement and enlightenment would be especially important for those commissioned by the Lord for spiritual or temporal governance (i.e., Ps.51:11). This appears to be the meaning in our context. Satan was not anointed with a literal oil, but was given a special measure of the Holy Spirit to aid him in his capacity of supreme angelic being. This anointing marked him out as God's number one creature. It is a tragic irony that Satan, having been thus commissioned into such a unique position of trust, giving him such an incomparable opportunity for fellowship with and assistance from God, should betray that trust and reject Him entirely, only to seek his own aggrandizement. In contrast to Satan, Christ (whose name means "anointed one") accepted the Father's commission without reservation, humbling Himself to the point of death on the cross for our sakes, that we might receive the gift of the Holy Spirit for faithful service to the true Messiah.

    i) Cherub (Ezek.28:14): There is a considerable difference between the image conjured up by the word "cherub" in our culture and the creatures designated by the biblical word cherubh (bvrk). Biblically speaking, cherubs are among the highest ranking and most privileged of the angels, for they are blessed with extraordinary access to the presence of the Lord. What we know of Satan's unique, pre-fall status as a cherub is to be garnered from the description of the cherubs who replaced him (described elsewhere in scripture).⁽²⁹⁾ Cherubs take the lead in worshiping God (Is.6; Rev.4:8b; 5:8 & 14; 7:11-12; 19:4), act as intermediaries for God in His regal manifestations (Rev.6:1-7; 15:7), and, perhaps most significantly, control access into His presence and fellowship (a duty most strikingly evident from their guarding of the "way to the tree of life" after Man's expulsion from the garden: Gen.3:24). Not surprisingly, therefore, the cherubs are usually seen in close connection with the throne of God, that is, as we have seen above, His mobile "chariot-throne" (represented by the ark of the covenant; cf. Ex.25:17-20). God sits "enthroned" between the cherubs (Ps.80:1), and it is there "between the cherubim" that He met with Moses (Ex.25:22). The seraphim of Isaiah chapter six, and the "living creatures" of Revelation (especially Rev.4:6ff.) are representations of these same creatures. In all of these instances, the creatures depicted are multi-winged angels, closely associated with God's throne, engaged in worshiping Him as they shield (and sometimes propel) His chariot throne. Though some would make the living creatures and seraphs separate orders of angelic beings, it is more likely (given their identical functions and similar descriptions) that these additional names are merely alternate designations for this highest angelic rank. For instance, the living creatures, whose multiple faces bear an undeniable similarity to the cherubs of Ezekiel, praise God with the refrain "holy, holy, holy" in the exact manner of the seraphs of Isaiah ( Is.6:3; Rev.4:8b). The Hebrew word seraph ([rs) most likely means "burning ones" and this designation matches well the description of Ezekiel who notes that "the appearance of the creatures was like burning coals of fire or like torches" (Ezek.1:13; for this fire imagery compare Deut.4:24; Ps.104:4; Ezek.1:4; 10:2; 28:14; Rev.4:2-6).⁽³⁰⁾ These unique angels, then, guard the throne of God, protecting His holiness against all that is profane, controlling access to His presence (compare their depiction on the veil that guarded the holy of holies of the tabernacle: Ex.26:1, 31). It is a tragic irony that Satan, having once been entrusted with this guardianship of God's holiness, should now, by his own treachery, be fated to an eternal existence shut off from the presence of God, seeking in the meantime to deny mankind access to the Father which was once his special prerogative. In contrast to Satan, Christ by His loyal fulfillment of the Father's plan in sacrificing Himself for us has gained for us access into the holy place, past the cherubim, and into the presence of the Father (Rom.5:2; Eph.2:18; 3:12).

   j) He Who Covers (Ezek.28:14): The primary reference for this passage is Exodus 25:20, where the cherubs who stand above the mercy seat of the ark of the covenant (the representation of God's throne) are said to spread their wings and "cover" the seat (the same Hebrew verb, sachach, being used in both contexts). This same verb is also used of the veil "covering" the holy of holies (Ex.40:3; 21). The main idea here is one of "shielding" or "protecting" as can be seen from the use of the word in the Psalms (e.g, Ps.5:11; 91:4; 140:7). Satan's original position can thus be described as that of the ultimate "imperial guard", charged with warding off all that is profane from the exquisite holiness of God (the function now, as we have seen, of numerous cherubs). It is a tragic irony that Satan's position as a bulwark against the profane has been altered by his own rebellion into that of a promoter of all that is detestable to God's holiness. In contrast to Satan, Christ kept Himself completely chaste from sin, so that in fulfillment of the Father's plan He might "become sin for us, that we might be made the righteousness of God in Him" (2Cor.5:21).

   k) On the Holy Mountain of God (Ezek.28:14): This is a reference to the perfect, original earth (see section II.6.a above). Satan's place in the pristine perfection of God's original creation was compromised by his rebellion and he has thus exchanged this blessed habitation for the ultimate condemnation of the lake of fire (Rev.21:10). In contrast to Satan, Christ, by enduring the condemnation of the cross on our behalf, has opened the way into the true holy of holies for us, that is, into the presence of the Father, and has thus forever vouchsafed our place in the ultimate restored paradise (Heb.6:19-20).

    l) Walking Amidst the Stones of Fire (Ezek.28:14 & 16): Mentioned only here in scripture, the "stones of fire" would appear to be memorial stones, along the lines of the gems on the high priest's breastplate (see section III.f above). But in contrast to the collective reference of the gems on the breastplate (as with the gems worn by Satan), these "stones of fire" seem rather to represent the remembrance of individual angelic beings before the Lord. We see parallels for this function in the foundation jewels of the New Jerusalem (one for each apostle: Rev.21:14-21), and in the "white stone" that is given to everyone who "overcomes": a name is written on this stone "which no one knows save he who receives [it]" (Rev.2:17). The fact that the very memory of Satan will be obliterated (i.e., "I will destroy you from the midst of the stones of fire" in v.16; cf. the use of 'abhadh here and in Deut.12:3 & Is.26:14) argues for this interpretation. The stones, then, would serve, for angels, a purpose similar to that of the "book of life" for believers (cf. Ex.32:32; Dan.12:1; Lk.10:20; Rev.20:15). That these stones should be "fiery" is perfectly understandable when we consider the natural affinity of angels for fire as described elsewhere in scripture (Ps.104:4; Is.6:6; Ezek.10:2). It is a tragic irony that Satan should abandon his special place amidst these memorials to the Lord's personal remembrance of every holy angel and embark instead on a mission of alienating from God as many angels and men as he could. In contrast to Satan, Christ offered Himself as a memorial before the Father to bring to repentance and salvation all of mankind (Eph.5:2).

Conclusion: Satan was the top-ranking angelic creature, blessed with extraordinary offices and privileges which were never to be paralleled again (except in the person of Christ, an issue we shall explore in part 5 of this study). His preeminent status begs the question of why he would jeopardize (let alone renounce) such an exalted status. The sad truth is that all these benefits and blessings were not enough for Satan. He wanted more, wanted the only thing with which he had not been entrusted: rulership of the universe. It was not enough for him to be guardian of the throne of God; he wanted to occupy it as well.

IV. Satan's Character, Sin and Fall:

    1) Satan's Character: As Ezekiel 28:15 states in unequivocal terms, Satan was created "blameless". This is a critical piece of information, because through this scripture we are assured that his decision to sin was not some inevitable action originating with God, but was instead a free-will decision on Satan's part. Satan was created without sin, and with no necessity to sin. He and he alone is the one who bears the complete responsibility for all the trouble he has brought upon his fellow angels, upon humanity, and upon himself. God bears none of the blame for Satan's fall. Satan took the opportunity of using the free will God gave him to reject God and follow instead the path of evil.

As is the case with all of us, Satan's decision to eschew God and all that is good and true, meant that he would necessarily follow the path of evil and of the lie. Make no mistake - there is no middle ground. Ultimately, no one is entirely independent in his actions. We only choose the master we will serve, be it good or evil, truth or lie, God or Satan. Thus the choice-issue that confronts human beings today is in its essence the same as that which confronted Satan before human history ever commenced. Like that primeval super-creature, we too must choose whether we will follow God, accepting the truth He has made available to us, or reject Him, accepting instead the devil's lies.

The issue of choice in Satan's case is of the most critical importance (as indeed it is with every one of God's moral creatures). Satan had to be given the chance of rejecting God and His truth just as Adam and Eve did, just as you and I do. Without the opportunity of rejecting truth in a tangible and meaningful way, there would be no genuine choice, no true free will. A situation where His creatures praise Him and follow Him simply because there is no other option is clearly not what God desires or intends. The free will God has provided to His creatures is inextricably bound up with the choice of accepting or rejecting Him, but the choice is real and legitimate nonetheless. According to any other scenario, we would be little more than robots, and morally indistinct from the animals.

God's provision of free will to His creatures has not been effected without stupendous cost. Endowed with the option of rejecting Him, all too many angels and humans have availed themselves of this dubious opportunity. And the loss is not ours alone: to redeem sinful mankind from the disastrous decisions of our first parents, God would have to pay the ultimate price in the death of His own dear S