|
God did not create Satan. God created Lucifer, the highest angel in God’s angelic kingdom. Lucifer was the anointed cherub (Ezekiel 28:14; Isaiah 14:12,13). Lucifer
then of his own free will wanted to be God and receive worship as God. Through his pride and vanity, he fell and became Satan. This
event caused a catastropic event to the Original earth to throw it into a state of chaos.
Other titles for fallen Lucifer, now Satan: Satan, meaning - the Adversary, Devil - the slanderer, Apollyon - the destroyer, Beelzebub - the prince of demons, Belial - the
low, abject one, The Wicked One, The God of This World, The Prince of Darkness, The Dragon, The Tormentor, The Accuser, The Deceiver, The Liar, the Murderer, He that hath the power of death, Abaddon, The Enemy, The
Prince of this World, The Tempter.
There are a number of Fallen Angels that rebelled with him: Rev. 12:4,9. These angels along with Satan will be imprisoned in the lake of fire for eternal torment.
Lucifer’s Reign - The anointed cherub that covereth. God’s most high priest in the mountain of God. Isaiah 14:12-14; Ezekiel
28:13-17. Lucifer was the highest ranking angel that God created. Lucifer and the other angles were created some time before the foundation of the world (Job 38:1-7) Here are the titles and ranks of other
Angels found in scripture:
Seraphim - Isa. 6:1-7, Psa.24:1, 72:19; Exod. 3:6; Job 4:18, 15:15; I Kings 19:13
Cherubim - Ezek. 1:5-18, 10:12, Gen. 3:24
Archangels - Jude 9 (Michael, Gabriel)
Angels - over 300 times in bible
Sons of God - Gen 6:1,2; Job 38:7; Dan. 3:25-28
Sons of the Mighty - Ps. 29:1, 89:6,7, 103:20; Isa. 13:3; Joel 3:11 Ps. 103:20; Ps.104:4; Dan. 9:21; Heb. 1:7.
Watchers/Keepers - Dan. 4:13-17; Isa. 62:6
Holy Ones - Zech. 14:5; Matt. 25:31; Isa 6:1-3; Dan. 8:13
Princes - Dan. 10:13,20,21; 12:1; John 12:31, 14:30, 16:11, Eph. 2:2
Thrones - Col. 1:16,Rev. 4:2-11
Dominions - Col. 1:16
Powers - Col. 1:16
Principalities - Col. 1:16; Eph. 1:21; Col. 2:10; Eph. 6:12
The number of Angels created is not exactly known however, the Bible gives us a few hints in Dan. 7:10 and Rev. 5:11. What is the strength of an Angel? Here is one example in 2 Kings 19:20,21,35. What should our relationship be to Angels?
Please read Col 2:18; Col 2:8-10; Eph 6:10-12; Eph 1:17-21; I Tim 2:5
Click here to return to the top.
|
|
The curse and the promise of a savior (Genesis 3:14-24). The message is clear in that Adam and Eve could not stand (consist) apart from Christ. “So He (God) drove out the man” (Genesis
3:14-24).
The promise of the savior through the seed of the woman begins a unique battle that will be waged by Satan to destroy the savior. It begins with Cain who slew Able (Genesis 4:1-12). From there,
God broght forth the next righteous line through Seth. Satan then tried to contaminate mankind with Angelic cohabitation with humans thereby tainting all of mankind except for Noah and his family.
Consequently, God brought forth the flood and saved the only family left that Satan had not corrupted. After the flood, the battle continues all the way until Christ was born and grew to fulfill
His miinistry. The seed of the woman promised to Eve did provide the savior but it wasn’t until 4000 years later that this prophecy was fulfilled.
The mystery (secret) of Christ was revealed in the seed of the woman as well (Gen. 3:15). "Now to Abraham and his
seed were the promises made. He saith not, and to seeds, as of many; but as of one, and to thy seed, which is Christ
(Galatians 3:16). Obviously, Galatians is the proof text, and its fulfillment. The progressive revelation about the "seed"
proceeds throughout the Old Testament, and is well demonstrated in Satan's wiles, as he seeks to destroy the seed. The
trail of this old serpent is well marked, and his attempts are legend. (for more information about the mystery of Christ, go to
the Mystery Papers on the Secret of Christ as is now revealed).
The irruption of fallen angels in Genesis 6 was another attempt by Satan to prevent the coming of the Seed of the woman
foretold in Gen. 3. 15. If this could be accomplished, God's Word would have failed, and his own doom would be averted.
As soon as it was made known that the Seed of the woman was to come through Abraham, there must have been another irruption, as recorded in Gen. 6. 4, "and also after that" (i.e. after the days of Noah, more than 500 years after the first
irruption). The aim of the enemy was to occupy Canaan in advance of ABRAHAM, and so to contest its occupation by his
seed. For, when Abraham entered Canaan, we read (Gen. 12. 6) "the Canaanite was then (i.e. already) in the land."
In the same chapter (Gen. 12. 10-20) we see Satan's next attempt to interfere with Abraham's seed, and frustrate the
purpose of God that it should be in "Isaac." This attempt was repeated in 20. 1-18.
This great conflict may be seen throughout the Bible, and it forms a great and important subject of Biblical study. In each
case the human instrument had his own personal interest to serve, while Satan had his own great object in view. Hence
God had, in each case, to interfere and avert the evil and the danger, of which His servants and people were wholly ignorant. The following assaults of the great Enemy stand out prominently:
- The destruction of the chosen family by famine, Gen. 50. 20.
- The destruction of the male line in Israel, Ex. 1. 10, 15, etc. (Cp. Ex. 2. 5. Heb. 11. 23.
- The destruction of the whole nation in Pharaoh's pursuit, Ex. 14.
- After David's line was singled out (2 Sam. 7), that was the next selected for assault. Satan's first assault was in
the union of Jehoram and Athaliah by Jehoshaphat, notwithstanding 2 Chron. 17. 1. Jehoram killed off all his brothers (2 Chron. 21. 4).
- The Arabians slew all his children, except Ahaziah (2 Chron. 21. 17; 22. 1).
- When Ahazia died, Athaliah killed "all the seed royal" (2 Chron. 22. 10). The babe Joash alone was rescued; and,
for six years, the faithfulness of Jehovah's word was at stake (2 Chron. 23. 3).
- Hezekiah was childless, when a double assault was made by the King of Assyria and the King of Terrors (Isa. 36.
1; 38. 1). God's faithfulness was appealed to and relied on (Ps. 136).
- In Captivity, Haman was used to attempt the destruction of the whole nation (Est. 3. 6, 12, 13. Cp. 6. 1).
- Joseph's fear was worked on (Matt. 1. 18-20). Notwithstanding the fact that he was "a just man," and kept the
Law, he did not wish to have Mary stoned to death (Deut. 124. 1); Hence Joseph determined to divorce her. But God intervened: "Fear not".
- Herod sought the young Child's life (Matt. 2).
- At the Temptation, "Cast Thyself down" was Satan's temptation.
- At Nazareth, again (Luke 4), there was another attempt to cast Him down and destroy him.
- The two storms on the Lake were other attempts.
At length the cross was reached, and the sepulchre closed; the watch set; and the stone sealed. But "God raised Him from the dead." And now, like another Joash, He is seated and expecting (Heb. 10. 12, 13), hidden in the house of God on
high; and the members of "the one body" are hidden there "in Him" (Col. 3. 1-3), like another Jehoshaba; and going forth to witness of His coming, like another Jehoiada (2 Chron. 23. 3).
- The irruption of "the fallen angels" ("sons of God") was the first attempt; and was directed against the whole human race.
- When Abraham was called, then he and his seed were attacked.
- When David was enthroned, then the royal line was assailed.
- And when "the Seed of the woman" Himself came, then the storm burst upon Him.
Be sure and read more from the section on Noah and the Flood.
Click here to return to the top.
|
|
Noah meaning “perfect” in Genesis 6:9 is from the Hebrew word tamim means without blemish, and is the technical word for bodily and physical perfection, and not moral. Hence it is used of animals of sacrificial purity. It is rendered without
blemish in Ex. 12. 5; 29. 1. Lev. 1. 3, 10; 3. 1, 6; 4. 3, 23, 28, 32; 5. 15, 18; 6. 6; 9. 2, 3; 14. 10; 22. 19; 23. 12, 18. Num. 6. 14; 28. 19, 31; 29. 2, 8, 13, 20, 23, 29, 32, 36. Ezek. 43.
22, 23, 25; 45. 18, 23; 46. 4, 6, 13.
Without spot. Num. 19. 2; 28. 3, 9, 11; 29. 17, 26. Undefiled. Ps. 119. 1.
This shows that Gen. 6. 9 does not speak of Noah's moral perfection, but tells us that he and his family alone had preserved their pedigree and kept it pure, in spite of the
prevailing corruption brought about by the fallen angels.
The condition of manking (excluding Noah and his family) that brought on the flood as judgement is expressed in Genesis 6:5 “and God saw that the wickedness of man was great in the
Earth, and that every imagination of the thoughts of his heart was only evil continually”. The foundation for this wickedness resides with the “sons of God” in Genesis 6:2,4.
The “Sons of God” in Genesis 6:2,4 (from Appendix 23 of the Companion Bible)
It is only by the Divine specific act of creation that any created being can be called "a son of God." For that which is "born of the flesh is flesh." God
is spirit, and that which is "born of the Spirit is spirit" (John 3. 6). Hence Adam is called a "son of God" in Luke 3. 38. Those "in Christ" having "the new
nature" which is by the direct creation of God (2 Cor. 5. 17. Eph. 2. 10) can be, and are called "sons of God" (John 1. 13. Rom 8. 14, 15. 1 John 3. 1).* (*The word
"offspring" in Acts 17. 28 is quite different. It is yevos (genos), which means merely kin of kind, our genus as being originated by God.)
This is why angels are called "sons of God" in every other place where the expression is used in the Old Testament. Job 1. 6; 2. 1; 38. 7. Ps. 29. 1; 89. 6. Dan.
3. 25 (no art).* (*In Hos. 1. 10, it is not beni-ha-Elohim, as here, but beniel-chai.).
We have no authority or right to take the expression in Gen. 6. 2, 4 in any other sense. Moreover, in Gen. 6. 2 the Sept. renders it "angels."
Angels are called "spirits" (Ps. 104. 4. Heb. 1. 7, 14), for spirits are created by God.
That there was a fall of the angels is certain from Jude 6.
The nature of their fall is clearly stated in the same verse. They left their own (oiketerion). This word occurs only in 2 Cor. 5. 2 and Jude 6, where it is used of the
spiritual (or resurrection) body.
The nature of their sin is stated to be "in like manner" to that of the subsequent sins of Sodom and Gomorrha, Jude 7.
The time of their fall is given as having taken place "in the days of Noah" (1 Pet. 3. 20. 2 Pet. 2. 7), though there may have been a prior fall which caused the end of
"the world that then was" (Gen. 1. 1, 2. 2 Pet. 3. 6).
For this sin they are "reserved unto judgment," 2 Pet. 2. 4, and are "in prison," 1 Pet. 3. 19. (the prision is called in the greek Tartarus which means to thrust down).
Their progeny, called Nephilim (translated "giants), were monsters of iniquity; and, being superhuman in size and character, had to be destroyed. This was the one and only
object of the Flood.
Only Noah and his family had preserved their pedigree pure from Adam (Gen. 6. 9, see note). All the rest had become "corrupt" (sh ichath) destroyed (as Adamites). The only remedy was to destroy it (defacto), as it had become destroyed
(de jure). (It is the same word in v. 17 as in vv. 11, 12.
The Nephilim, or "giants" of Genesis 6, etc. (from Appendix 25 of the Companion Bible)
The progeny of the fallen angels with the daughters of Adam are called in Gen. 6, Nephilim, which means fallen ones (from naphal, to fall). What these beings were can
be gathered only from Scripture. They were evidently great in size, as well as great in wickedness. They were superhuman, abnormal beings; and their destruction was necessary for the preservation of
the human race, and for the faithfulness of Jehovah's Word (Gen. 3. 15).
This was why the Flood was brought "upon the world of the ungodly" (2 Pet. 2. 5) as prophesied by Enoch (Jude 14).
But we read of the Nephilim again in Num. 13. 33: "there we saw the Nephilim, the sons of Anak, which come of the Nephilim." How, it may be
asked, could this be, if they were all destroyed in the Flood? The answer is contained in Gen. 6. 4, where we read: "There were Nephilim in the earth in those days (i.e. in the days of
Noah); and also AFTER THAT, when the sons of God came in unto the daughters of men, and they bare children to them, the same became (the) mighty men (Heb. gibbor, the heroes) which were of old, men of renown" (lit. men of the name,
i.e. who got a name and were renowned for their ungodliness).
So that "after that," i.e. after the Flood, there was a second irruption of these fallen angels, evidently smaller in number and more limited in area, for they were
for the most part confined to Canaan, and were in fact known as "the nations of Canaan." It was for the destruction of these, that the sword of Israel was necessary, as the Flood had been before.
As to the date of this second irruption, it was evidently soon after it became known that the seed was to come through Abraham; for, when he came out from Haran (Gen. 12. 6) and entered
Canaan, the significant fact is stated: "The Canaanite was then (i.e. already) in the land." And in Gen. 14. 5 they were already known as "Rephaim" and "Emim," and
had established themselves at Ashteroth Karnaim and Shaveh Kiriathaim.
In ch. 15. 18-21 they are enumerated and named among Canaanite Peoples: "Kenites, and the Kenizzites, and the Kadmonites, and the Hittites, and the Perizzites, and the
Rephaims, and the Amorites, and the Girgashites, and the Jebusites" (Gen. 15. 19-21; cp. Ex. 3. 8, 17; 23. 23. Deut. 7; 20. 17. Josh. 12. 8).
These were to be cut off, and driven out, and utterly destroyed (Deut. 20. 17. Josh. 3. 10). But Israel failed in this (Josh. 13. 13; 15. 63; 16. 10; 17. 18. Judg. 1. 19,
20, 28, 29, 30-36; 2. 1-5; 3. 1-7); and we know not how many got away to other countries to escape the general destruction. If this were recognized, it would go far to solve many problems connected with
Anthropology.
As to their other names, they were called Anakim, from one Anak which came of the Nephilim (Num. 13. 23), and Rephaim, from Rapha, another notable one among them.
From Deut. 2. 10, they were known by some as Emim, and Horim, and Zamzummim (v. 20, 21) and Avim, etc.
As Rephaim they were well known, and are often mentioned: but, unfortunately, instead of this, their proper name, being preserved, it is variously translated as "dead,"
"deceased," or "giants." These Rephaim are to have no resurrection. This fact is stated in Isa. 26. 14 (where the proper name is rendered "deceased," and v. 19,
where it is rendered "the dead").
It is rendered "dead" seven times (Job 26. 5. Ps. 88. 10. Prov. 2. 18; 9. 18; 21. 16. Isa. 14. 8; 26. 19).
It is rendered "deceased" in Isa. 26. 14.
It is retained as a proper name "Rephaim" ten times (two being in the margin). Gen. 14. 5; 15. 20. Josh. 12. 15 (Margin). 2 Sam. 5. 18, 22; 23. 13. 1
Chron. 11. 15; 14. 9; 20. 4 (marg.). Isa. 17. 5.
In all other places it is rendered "giants," Gen. 6. 4. Num. 23. 33, where it is Nephilim; and Job 16. 14, where it is gibbor (Ap. 14. iv).
By reading all these passages the Bible student may know all that can be known about these beings
IIt is certain that the second irruption took place before Gen. 14, for there the Rephaim were mixed up with the five nations or peoples, which included Sodom and Gomorrha, and
were defeated by the four kings under Chedorlaomer. Their principal locality was evidently "Ashtaroth Karnaim;" while the Emim were in the plain of Kiriathaim (Gen. 14. 5).
Anak was a noted descendant of the Nephilim; and Rapha was another, giving their names respectively to different clans. Anak's father was Arba, the original builder of Hebron (Gen. 35. 27. Josh. 15. 13; 21. 11); and this Palestine branch of the Anakim was not called Arbahim after him, but Anakim after Anak. They were great, mighty, and tall (Deut. 2. 10,
11, 21, 22, 23; 9. 2), evidently inspiring the ten spies with great fear (Num. 13. 33). Og king of Bashan is described in Deut. 3. 11.
Their strength is seen in "the giant cities of Bashan" today; and we know not how far they may have been utilized by Egypt in the construction of buildings, which is still an
unsolved problem.
Arba was rebuilt by the Khabiri or confederates seven years before Zoan was built by the Egyptian Pharoahs of the nineteenth dynasty. See note on Num. 13. 22.
If these Nephilim, and their branch of Rephaim, were associated with Egypt, we have an explanation of the problem which has for ages perplexed all engineers, as to how those
huge stones and monuments were brought together. Why not in Egypt as well as in "the giant cities of Bashan" which exist, as such, to this day?
Moreover, we have in these mighty men, the "men of renown," the explanation of the origin of the Greek mythology. That mythology was no mere invention of the human
brain, but it grew out of the traditions, and memories, and legends of the doings of that mighty race of beings; and was gradually evolved out of the "heroes" of Gen. 6. 4. The fact that they
were supernatural in their origin formed an easy step to their being regarded as the demi-gods of the Greeks.
Thus the Babylonian "Creation Tablets," the Egyptian "Book of the dead," the Greek mythology, and heathen Cosmogonies, which by some are set on an equality with
Scripture, or by others adduced in support of it, are all the corruption and perversion of primitive truths, distorted in proportion as their origin was forgotten, and their memories faded away.
Click here to return to the top.
|
