Tehom-at

Demonic History & The Rites of Exorcism

 

Chapter 2: Legacy of The Apostate

 

hile examining the intrusion of demonic activity into human history, we have already seen the preliminary event: the seduction in Eden’s garden.  But how did Satan and his followers get here?  How exactly did any evil entity, much less an entire army of such, find a place to exist in the universe of a loving Creator, and then here on earth?

 

The first chapter covered some of that information, and a few “key” verses that we will presently examine, but the main focus of our study thus far has been on the traits and beliefs, rather than the origins, of demons.  In this chapter we will look more closely at origins.

 

It may seem a bit of an unorthodox approach to look at the characteristics of our subjects before their history, and indeed many authors have adopted the chronological method of explaining demonic activity.  I believe it will prove most useful (for our purposes) to examine them in this current manner.  In seeing the characteristics of what fallen angels have become, we can more easily understand their actions during the progress of their fall from grace.

 

I have referred to demons by the term “fallen angels.”  This is precisely what they are.  We have already come to understand how evil has been allowed to exist in Yahweh’s universe.  He has drawn a veil of araphel around His glory that deceived humanity may have a chance to repent of its sinful state and be healed; that wicked angels may reveal their true nature openly.  Because of this, the justice of the Most High will be fully acknowledged when He ultimately cleanses the universe of their presence.  An additional, and very important, bit of information to consider is found in a passage that has proven, to some, rather perplexing.

 

It is found here: “I am Yahweh, and there is none else; there is no Elohim beside me.  I girded thee, though thou hast not known me, that they may know from the rising of the sun, and from the west, that there is none beside me. I am Yahweh, and there is none else.  I form the light and create darkness; I make peace, and create evil: I, Yahweh, do all these things.” (Isaiah 45:5-7)

 

In Chapter 1, we saw how it is that Yahweh can be said to “create darkness.”  We recall that in Hebrew thought “darkness” is not necessarily equivalent to moral evil, and is in fact necessary for the principle of Grace to operate in a sinful world.  This is an entirely different concept from the view of Eastern religions, which hold that there is a “balance” between good and evil.  Evil is an intruder into a perfect creation; it had a beginning

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in the very nature of freedom, and it will have an end, as far as manifestation goes, on the Day of Judgment.

 

Satan has sought, throughout human history, to represent evil as an antithesis to good; meaning that he presents it to and through many religions as an equal, though opposite, force.  The Christian mindset, however, sees good as greater, eternal, and triumphant.  While araphel, which may be described in this context as Yahweh’s allowance of the potential for disobedience, is a permanent consequence of freedom, true evil – which results from its abuse – will vanish away, never to rise again.

 

But if Yahweh merely “allows” evil because He does not arbitrarily limit the freedom of His creatures, how is it that He can say, “I make peace, and create evil?”

 

The answer to this is found in the very words of the phrase itself.  We notice that the Almighty did not say, “I make good, and create evil.”  We see in the first part of the verse that He formed “light,” and created “darkness.”  These two are opposites.  Regardless of what connotation one wishes to ascribe to them, darkness is the opposite of light and exists only in its absence.  Now, we see that “evil” in Isaiah 45 is not set in opposition to “good,” but to “peace.”  The evil described here is the absence of peace, and not moral evil that results from the transgression of divine law.

 

The word in the original language is ra.  Its definition confirms what the context has already told us; ra does not necessarily mean ethical corruption, but primarily “misfortune,” “disagreeable or sad circumstances or actions.”  We find it appearing in verses like these: “So went Satan forth from the presence of Yahweh, and smote Job with sore [ra] boils from the sole of his foot unto his crown.” (Job 2:7)  “Evil [ra] shall slay the wicked, and they that hate the righteous shall be desolate.” (Psalm 34:21) The kind of “evil” used in Isaiah 45 can actually describe the just reward of transgressors.  If the Bible wishes to specify moral evil, it will generally use a term like “wickedness,” resha, or simply “sin,” which is chattah.

 

Yahweh allows misfortune, but He is not responsible for moral evil beyond the fact that He permits it for freedom’s sake, the greater good.  Every human war, at its most basic level, has been fought for freedom; thus even sinful humanity acknowledges that this principle is worth a great price.  To Yahweh, it was worth the incalculable price: the life of His Son, in whom His Spirit resides. (Colossians 1:20, 2Corinthians 3:17)  What an insult to Yahweh, then, when we abuse freedom by worshipping Araphel, by taking advantage of His longsuffering and mercy, and using it for licentiousness!

 

Yet it was with this greatest of insults that the rebellion of Lucifer began.  We have already seen the verse describing his character thus: “Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of

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thy traffick.” (Ezekiel 28:18a)  If we turn now to the entire passage, we may glean even more information.

 

“Son of man, say unto the prince of Tyrus: Thus saith Adonai Yahweh, ‘Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God.  Behold, thou art wiser than Daniel; there is no secret that they can hide from thee.  With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures; by thy great wisdom and by thy traffick hast thou increased thy riches, and thine heart is lifted up because of thy riches.’

 

“Therefore thus saith Adonai Yahweh, ‘Because thou hast set thine heart as the heart of God, behold, therefore I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness.  They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas.  Wilt thou yet say before him that slayeth thee, I am God? But thou shalt be a man, and no God, in the hand of him that slayeth thee.

 

“‘Thou shalt die the deaths of the uncircumcised by the hand of strangers, for I have spoken it,’ saith Adonai Yahweh.”

 

“Moreover the word of Yahweh came unto me, saying,  ‘Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith Adonai Yahweh: Thou sealest up the sum, full of wisdom, and perfect in beauty.  Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created.  Thou art the anointed Cherub that covereth; and I have set thee so.  Thou wast upon the holy mountain of Elohim; thou hast walked up and down in the midst of the stones of fire.’

 

“‘Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.  By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O Covering Cherub, from the midst of the stones of fire.  Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness; I will cast thee to the ground, I will lay thee before kings, that they may behold thee.’

 

“‘Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee.  All they that know thee among the

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people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more.” (Ezekiel 28:2-19)

 

This is quite a long passage, but there is a wealth of information contained in those words.  First, we must establish that this is indeed speaking of a spiritual being, although the passage states that it is addressed to the human king of Tyrus.  There is precedent for this procedure, addressing a demon by speaking to the person that the demon is possessing.  In addition, prophets often speak of a greater concept while directly addressing a lesser.

 

In his study of Satan, author Giovanni Papini writes of a passage in Isaiah 14, “The words of the prophets, when they are truly inspired by God, can have more than one meaning, without the one’s nullifying the other.” [1]

 

An example of this idea is found in Isaiah 7.  We read this prediction of the Messiah, the Son of God: “Moreover Yahweh spake again unto Ahaz [through Isaiah the prophet], saying,  ‘Ask thee a sign of Yahweh thy Almighty; ask it either in the depth, or in the height above.’  But Ahaz said, ‘I will not ask, neither will I tempt Yahweh.’  And He said, ‘Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also?  Therefore Adonai Himself shall give you a sign. Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.  Butter and honey shall he eat, that he may know to refuse the evil, and choose the good.  For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings.” (Isaiah 7:10-16)

 

In the time of this prophecy, King Ahaz of Judah was about to be attacked by the combined forces of Syria and an apostate northern Israel.  Isaiah came to him with a message from the Almighty, promising a sign that Judah would be spared, and that the northern armies would fail.  The sign promised was this: that a child, Immanuel, would be born.  Before this child learned how to choose between good and evil, the enemies of Ahaz would be defeated.

 

Christians well know that this prophecy has been applied to Christ.  “Now all this was done, that it might be fulfilled which was spoken of Yahweh by the prophet, saying,  ‘Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel,’ which being interpreted is, God with us.” (Matthew 1:22, 23)  Naturally, in its literal fulfillment the birth of Christ centuries later would not be much of a sign to poor king Ahaz.  Isaiah was obviously speaking of a child to be born in his day; but there was a dual fulfillment of the prophecy, which is actually quite common in the Scriptures, as already stated.  A child was born to the house of Ahaz, and indeed he was a sign of the end of the current, earthly war.  Much later, a child was born to the house of David, and indeed He was a sign of the end of the Ancient, Spiritual War.

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We now ask the question: how can we be sure that “the king of Tyrus” in Ezekiel 38 represents Satan, a fallen angel?  We know indeed that angels fell, for there exist various passages of Scripture that give information such as the following: “Behold, He put no trust in His servants; and His angels He charged with folly,” (Job 4:18) and “God spared not the angels that sinned.” (2Pet 2:4)  Yet how do we know that this specific passage in Isaiah enlightens us concerning that event?

 

Some may raise an objection to the categorization of the human king as the Arch-Demon in this quote, because the passage does say, “thou art a man, and not God.”  If the Scriptures speak of this being as a “man,” does that rule out the possibility of it being a fallen angel? 

 

This point is not a valid obstacle to our application of the Scripture.  Divine beings are often spoken of as “men” in both the Old and New Testaments.  Three “men” appeared to Abraham in the book of Genesis, and these were later revealed to be Elohim Himself and two angels. (Gen 18:21, 22; 19:1)  Jacob wrestled with a “man” near Jabbok, (Gen 32:22-24) who was later revealed to be the Almighty once again, (verse 30) veiling His glory beneath a shroud of araphel (spiritually) and flesh (physically).  The “young man” (Mark 16:5) who reported the resurrection of Christ to the tomb’s visitors was called an angel as well. (Mat 28:1-7)

 

Having seen this, we now turn back to the passage.  There are a few key terms in the prophecy that clearly point out the fact that we are dealing with more than just an earthly king.  Here is one section, “Thus saith Adonai Yahweh: Thou sealest up the sum, full of wisdom, and perfect in beauty.  Thou hast been in Eden the garden of God; every precious stone was thy covering…”

 

Even if we stretch the allegory as far as it can go, the concepts do not describe a mortal being.  If “the fear of Yahweh is the beginning of wisdom,” (Proverbs 9:10) then there is no way this statement can be used of a heathen ruler.  In prayer to the Most High, the prophet Jeremiah points out that the heathen “know [Yahweh] not.” (Jeremiah 10:25)

 

“Thou art the anointed Cherub that covereth; and I have set thee so.  Thou wast upon the holy mountain of Elohim; thou hast walked up and down in the midst of the stones of fire.” (Ezek 28:14)  Cherubim, of course, are a class of angels; and among the very highest Orders, standing next to the Throne Itself. (Isa 37:16)  The “stones of fire,” are an obvious reference to the “coals” of glory that flare forth from under the Seat of the Most High and are used on the Heavenly Altar. (Ezek 10:6, 7; Isa 6:6, Revelation 8:3) The “holy mountain of Elohim” appears to be an allusion to the spiritual “mount Sion” near “the City of the living God, the heavenly Jerusalem.” (Hebrews 12:12)

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“Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.” (verse 15)  Aside from the fact that it would be a highly hyperbolic statement to call a non-Israelite king “perfect,” note carefully the word “created.”  That is the Hebrew term bara’, and it is never used to speak of the birth of individual men.  It is the very word in Genesis used to describe how the Almighty “created” the Heavens and the earth from nothing.  In fact, there are only four verses in which this word is ever used of human beings at all (except for Adam and Eve, who were not made through “common” means).

 

Two instances are used in poetic language, and have to do with the “generations” of men, not men as individuals. (Psalm 89:47, 102:18)  Two are used in prose to describe men (or Israel) collectively. (Isaiah 43:1, Malachi 2:10)  Here in Ezekiel 38 we have this very specialized term used to describe the origins of this individual being twice in the passage. (verses 13 and 15)  That is therefore a most significant term.

 

There is a “second witness” to our use of this prophecy.  Ezekiel’s fellow prophet had this to say of the king of another Gentile nation – Babylon: “How art thou fallen from heaven, O Lucifer, son of the morning! How art thou cut down to the ground, which didst weaken the nations!  For thou hast said in thine heart, ‘I will ascend into heaven, I will exalt my throne above the stars of God; I will sit also upon the mount of the congregation, in the sides of the north.  I will ascend above the heights of the clouds; I will be like the most High.” (Isaiah 12:12-14)

 

The entire passage is worthy of study, and has been quoted already several times, but this relevant portion shows the overlap in ideas between Isaiah and Ezekiel.

 

Here an additional element is added: the name Lucifer.  This is, however, not the name that appears in the text.  Lucifer is neither English nor Greek, but Latin, and it appears thus in many modern Bibles because they follow the traditional rendering of Jerome’s Vulgate (common) version.  The name is Hel’el; in English it is “Light-bearer.”

 

The one who once bore “light” for the Throne of the almighty was lifted up with pride.  He was created to be “perfect,” and was beautiful to behold.  He had expertly formed “tabrets” and “pipes,” instruments of song that indicate his abilities as a musician.  Again, this would be a most unusual issue to raise during the chastisement of an idolatrous monarch.  This reference to music has led some commentators to conclude that Hel’el was one of the Seraphim, who are traditionally assigned the role of vocalists among the Heavenly Host.  By associating this verse with Ezekiel, however, we find that “Covering Cherub” is a more apt term for his “first estate.” (Jude 1:6)

 

Between these two passages, if we accept that they apply to the great Apostate, we can easily discern the reason for his fall – pride.  This was the

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original sin of the demons, and it sprang forth from discontent, for no evil can possibly occur when there is contentment.  This is true even of human sin, and James points this out most eloquently: “But every man is tempted, when he is drawn away of his own lust [i.e., desires], and enticed.  Then when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death.” (James 1:14, 15)  To desire something unlawful is a symptom of discontent with what one has been thus far provided.

 

Hel’el “desired” in his pride to put himself in the place of Elohim, not satisfied with his current office, and this was the great, original cause of the war in Heaven.  His desire eventually overruled the loyalty he felt toward his Creator, and the mismanagement of freedom, the worship of Araphel, and the testing of Yahweh’s longsuffering began.  When the Scriptures say, “Ye shall not tempt Yahweh your Almighty,” (Deuteronomy 6:16) this is precisely the situation being addressed.  Individuals who presume on the mercy of Elohim may quickly find themselves outside of its influence.

 

When looking at the fall of Satan and his demons, we might ask ourselves the question, “When did this happen?”  History is, by its very nature, a progression of events in time.  Angels and demons, being created beings, are bound by time, as are humans.  Even before manifesting themselves in the experiences of men on earth, spirits were a part of the created universe, and thus our time stream.  When a “lying spirit” was sent to be the voice of falsehood to the apostate prophets of Israel, this was in response to specific events in time. (2Chronicles 18:19, 20)

 

Most orthodox theologians associate the “serpent” that tempted Eve in Eden with Satan, in accord with Paul’s words, which make this creature the agent of a force contrary to Christ, and thus His Adversary. (2Corinthians 11:3)  The word Satan is Adversary, and when it is used as a common noun (i.e., “a satan”) it may apply to other beings than merely the individual Hel’el.  But however the term is applied, there was an enemy of Yahweh in the garden with the first pair; thus most will acknowledge that Lucifer fell some time before the incident with the Tree of Knowledge.

 

How much before is a matter of disagreement amongst scholars.  Some will look at the passage from Ezekiel 38 that we have just examined and consider this part: “Thou hast been in Eden the garden of God.”  They will therefore conclude that Satan must have fallen some time after the creation of man, since Adam was formed before the garden in Eden was planted. (Genesis 2:7, 8)

 

Of course, it is not necessary to conclude that Satan was in Eden as a fallen creature on the basis of this verse.  That specific part of the passage is pointing out that Lucifer had been highly honored.  He was clothed in beauty, perfect in all his ways, and was there from the beginning.  All this tells us is that Satan was in the “garden of God,” which indeed He was.

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There is some evidence also that Ezekiel’s use of “Eden, the garden of God” does not refer to the garden in which Adam was placed.  To begin with, the word “Eden” is not always used as a proper name, but sometimes for the word’s definition, “pleasure.” (Genesis 18:12)  Evidence that this is its usage in Ezekiel may be found in yet another allegorical reference to Lucifer.  Following the now-familiar pattern, (this time directed at an Assyrian king) we read, “The cedars in the garden of God could not hide him.  The fir trees were not like his boughs, and the chestnut trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty.” (Ezek 31:8)

 

If we are consistent, we come easily to realize that “the garden of God,” metaphorically labeled “Eden” (a pleasant place) by Ezekiel, is a reference to Heaven itself.  This would place “Thou hast been in Eden the garden of God,” in parallel with “Thou wast upon the holy mountain of Elohim.”  Since we have already seen that the “holy mountain” is a reference to a Heavenly construct, the objection to Satan falling before the earthly Eden’s creation vanishes away.

 

In addition to all that, there are some things the Scriptures tell us about the Almighty that would make it impossible for Satan to have fallen after the creation of Adam.  One relevant verse is this one: “Let no man say when he is tempted, ‘I am tempted of God,’ for God cannot be tempted with evil, neither tempteth He any man.” (James 1:13)

 

If we accept this as a general principle, and an aspect of the very character of the Most High, then we must look with newly enlightened eyes on those passages in which it is said that Yahweh “tempted” individuals.  For example, it is written, “it came to pass after these things that Elohim did tempt Abraham, and said unto him, ‘Abraham,’ and he said, ‘Behold, here I am.’” (Genesis 22:1)

 

Those who have zeal without knowledge (Romans 10:2) have done interesting things with this verse in order to preserve the harmony of Scripture.  Some groups, like the Latter Day Saints, have split “Yahweh” and “Elohim” into two different Beings, claiming that their characteristics are subtly different. [2]  While their reasons for doing so are not limited to this verse, it certainly allows them to explain it away.  Other groups, like the Marcionites, came to believe that the God of the Old Testament was evil, and that Christ came to reveal the “true God” in opposition to the old, obsolete Deity. [3]

 

There is a much simpler way to resolve all this, and even better than its simplicity is its fidelity to Scripture.  We read of another event in which, from a human point of view, the Almighty tempted one of His servants.  The Book of Job serves the wonderful function of pulling aside the “veil” between the human and the Divine, and allowing us great insight into the events of the Heavenly courts.  We read, “Now there was a day when the

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sons of Elohim came to present themselves before Yahweh, and Satan came also among them.  And Yahweh said unto Satan, ‘Whence comest thou?’ Then Satan answered Yahweh and said, ‘From going to and fro in the earth, and from walking up and down in it.’  And Yahweh said unto Satan, ‘Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?’

 

“Then Satan answered Yahweh and said, ‘Doth Job fear Elohim for nought?  Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land.  But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.’

 

“And Yahweh said unto Satan, ‘Behold, all that he hath is in thy power; only upon himself put not forth thine hand.’ So Satan went forth from the presence of Yahweh.” (Job 1:6-12)

 

Now some have said of the “Satan” in this passage, “The old Hebrew Satan was […] a sort of prosecutor in the spiritual world, wandering up and down in the earth, spying out man’s conduct, weighing their motives, and reporting their failings to Jehovah, the God of all mankind.” [4]

 

Here is one of the places in which we see the value of examining the characteristics and beliefs of demons before looking at their history.  Those who take this position have not carefully considered the motives for Lucifer performing this job as “prosecutor,” nor have they taken the entire Scriptural record into account.  Indeed, the Bible uses a much more harsh descriptive, calling him “the accuser of the brethren,” (Revelation 12:10) and with good reason.  If we accept James’ statement that Yahweh does not “tempt” anyone, and if we understand from the beliefs of the demons outlined in Chapter 1 that they are trying to destroy human allegiance to the Creator, then we may have a complete understanding of this passage.

 

It is obvious from the words of the Almighty that He was on Job’s “side” in this matter.  He was quite proud, if such an emotion may be properly attributed to Him, of Job’s faith.  When Satan accused Job before Him, of being faithful only for hope of gain, Yahweh did not simply counter the statement by denying it.  Like Christ He said, essentially, “Come and see.” (John 1:39)   Knowing with divine foresight that Job would be equal to the challenge, the Creator allowed him to be tested.  Yes, Yahweh allowed it, just as He allows evil – and thus He takes some responsibility for it in the words of Scripture.  Nevertheless, it was by Satan’s volition that the “charges” were brought in the first place.  Of His own divine will, Yahweh did not wish Job to be tested.  He did, however, use the event to point out a particular flaw in His human servant’s understanding. (Job 3:25, 42:1-6)

 

Yahweh is not “willing” that any man should perish in a life of sin, yet some will be lost. (2Peter 3:9)  It is only because He does not limit the

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freedom of His creatures that certain things occur in this universe.  The very reason Araphel was implemented was so that creatures could truly be free in a divinely generated cosmos.  The matter is the same with Abraham.  It is written that the testing took place “after all these things,” and looking back over the chapters preceding Abraham’s great test, we find that he had made a number of missteps in regard to his faith.

 

Abraham had lied twice to heathen kings regarding the nature of his relationship with Sarah. (Gen 12:13, 20:2)  Perhaps as significantly, he had also worked at cross-purposes with the Most High in the matter of Hagar, his wife’s handmaid.  Yahweh had promised Abraham an heir.  Impatient for the fulfillment of the prophecy, and bound to a wife who was apparently barren, he took a second wife who gave birth to Ishmael.  There were indeed accusations against Abraham in the Heavenly courts, and though we are not explicitly shown the “behind the scenes” on this matter, we know that Yahweh “changeth not” when it comes to His respect of persons and dealings with His friends, therefore we may have confidence in the consistent application of this idea imported from Job’s experience.

 

The purpose of all this is to firmly establish the very simple, yet very vital, idea expressed by James: Of His own volition Yahweh does not “test” mankind.  He may use these tests for the greater good, but He will not initiate them Himself.

 

If we see from the Scriptures that there must be an “accusation” before there is a trial of faith, who was the accuser when the Tree of Knowledge was first put in Eden’s garden?

 

The chronology of Genesis indicates that Adam was created, and a home for him was immediately formed.  Adam was taken and put in Eden’s garden “to dress it and to keep it.” (Genesis 2:15)  The first instructions given to Adam were in regard to the matter of diet: “And Yahweh Elohim commanded the man, saying, ‘Of every tree of the garden thou mayest freely eat, but of the Tree of the Knowledge of Good and Evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’” (Gen 2:16, 17)

 

Based on this, it should be obvious that the rebellion of the angels occurred before the creation of Adam.  This is the only way a Tree of Testing could exist in the garden in the first place.  The significance of this idea is that Lucifer can rightly be called “a murderer from the beginning.” (John 8:44)  In the Gospels, the Son of God typically refers to “the beginning” when He is speaking of the creation of the world, and mankind in particular. (Mark 10:6, Matthew 19:8)  Lucifer and his wicked angels were thus the enemy of mankind from the very beginning, and ultimately responsible (as in the Book of Job) for the initial test that plunged mankind into misery and death.

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If we accept the testimony of Scripture regarding both the character of the Most High and the history of His dealings with men, we may see with perfect clarity that Elohim was not responsible for sin in any measure, nor even for placing before man “a temptation He knew we would fail,” as some of His critics have charged.  While He allowed the test, for even Satan is permitted “freedom” to tempt us, He did not create it.

 

That last point tells us as much about the nature of demons as it does about the character of the Almighty, that they take advantage of every opportunity they are given, and this will be of greater importance as we consider how human beings may approach them for purposes of exorcism.  For now, as we are dealing specifically with the history of demons and their origins, perhaps we can narrow down the time of their fall still further.

 

There is a common misconception among some Bible readers (and teachers) that the angels were all created during the “Creation account” in Genesis 1.  They read this verse, “In the beginning God created the Heaven and the earth.” (Genesis 1:1)  “Since angels live in Heaven,” they reason, “and Heaven was not created until the first day as described here, it must mean that the demons fell some time after this event.”  This way of thinking contributes to the tendency to “push forward” the demonic rebellion until some point after the creation of man, because they consider it unlikely that all the “good” things described about Lucifer in the Ezekiel passage refer simply to the events of one or two days.

 

The concept that is missed by those who hold this position is that Genesis 1 is describing creation from a strictly material point of view.  The “heaven” described in the first verse does not speak of the dwelling-place of God Himself, who is “from everlasting,” (Psalm 31:14) but rather “the heaven” as seen from the earth.  The Heaven mentioned in Genesis specifically consists of the visible sky, including both the layer in which the birds fly, (Genesis 1:20) and the starry layer of “outer space.” (Genesis 1:15)  The Bible describes the “third Heaven” where the Throne of the Almighty is placed, and around which the angels live, much later – in the New Testament. (2Corinthians 12:2, Revelation 4:1)

 

This does not mean that the Old Testament neglects to speak of Heaven as the abode of the Most High, of course; (Genesis 24:7) but in the Creation Account specifically, the cosmos are not considered from the point of view of the spiritual world.

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Angels live in the “third Heaven” with the Almighty.  (Revelation 7:11)  The Jewish concept of the universe, to which Genesis caters in terms of its terminology, perceived the earth as being surrounded by three Heavens, (Figure 2.1) and for all practical purposes this is correct.  We do have a planet surrounded by an atmosphere; in the language of the Bible, this is labeled “the open firmament of the heavens.”  Around this is the vastness of space, the “heaven” in which is located the sun, moon and stars.  Somewhere beyond all this is the Divine Kingdom.  The precise nature of this Kingdom is not given to us in plain language, but we know it must exist in some manner of “space” for the body of the Son of Yahweh is physically there, as are Enoch and Elijah. (Acts 1:9, Hebrews 11:5, 2Kings 2:11)

 

Lest we be accused of over-materializing the Creation account, however, there is a very significant clue given to us in Genesis 1 that may well provide an answer to the specific time at which Hel’el fell from the Spiritual Kingdom.  At least it might give us a clue to when He was “cast down.”  The fall need not have been an instantaneous event, but the festering of pride in the presence of a longsuffering Creator that eventually broke out into open warfare. (Revelation 12:7)  It is apparent that the problem had been one troubling the faithful angels for some time, as they rejoiced at Satan’s expulsion. (verse 10)

 

The clue is this: of all the creation week, there is only one day that is not described as being “good;” this was the second day of the physical plane’s first week.  In Jewish writings, it is written that the angels were created on the second day, and at that time (the very day) Sataniel, the angel that became the Adversary, desired to exalt himself above the Throne of the Most High.  He was cast down to earth, as the Biblical record states, and he thus became the enemy of mankind. [5]

 

While we would not, based on the timeline provided in the Scriptures, necessarily accept that spiritual beings were created during a week describing the origins of the physical universe, it is interesting that day 2 was recognized with this distinction in the Pseudopigraphical works.  We read of the second day that the “waters” were separated at that time, providing a distinction between the “heavens” and the earth. (Genesis 1:6-8)  As we saw from Chapter 1, the “waters” here are an almost universally held metaphor for “chaos,” the principle of the Dragon.

 

To very briefly revisit the issue: “Yam, the Canaanites’ god of the sea, represents the chaotic, disintegrating power of water, and is described at one stage of the myth as El’s son but bitter enemy of Baal.” [6]  Ba’al is the general term for “god” in classical Hebrew, which we may recall is a valid title for the Creator, but it was corrupted in the popular mindset due the confusion of tongues at the fall of the Tower of Babel. (Genesis 10:5)  Yam is obviously the Canaanite equivalent of Tiamat, the Babylonian deity associated with water and chaos.

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This certainly provides a sound metaphoric framework for why the waters were divided on the second day, representing at once both the material event and, in parable, the driving-back of the waves of chaos.  This was the institution of order in the physical universe.  First there was light, (Day 1) and then order (Day 2) before any life could be formed.  It also explains the lack of a benediction associated with day 2; if it was the day on which the demons fell, it was not a “good” day, and it was certainly not a “very good” day as is said of a completed (physical) creation at the end of Day 6.

 

Mention ought to be made here about the “Gap Theory,” which is used by some in an attempt to reconcile the Biblical account with the currently accepted age of the earth.  Some commentators claim that there was some form of a creation on earth before Satan fell, consisting of the dinosaurs and other so-called “prehistoric” forms of life, and that when the fallen angels were judged, this caused a destruction of the previous age, and mankind is a part of the “second” creation after this gap in time.

 

Evidence for this is advanced based on the words of Genesis 1, that “In the beginning God created the heaven and the earth.” (verse 1)  “And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.” (verse 2)  The assumption is made that Elohim would not create anything “without form” and empty, (incomplete) therefore there must have been an original, perfect creation that was wrecked at the pre-Adamic judgment of the demons.

 

This is clearly a false assumption, for Adam was created initially incomplete; that is to say, in stages.  In Genesis 2 we get a more detailed account of Adam’s formation than the overview of the first chapter. We read, “And Yahweh Elohim formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” (Genesis 2:7)  First man was formed, and he was “void” – without life.  At that point, he was made complete by the “breath,” or “spirit,” of the Most High.  These two terms are translated from the same word in Hebrew.

 

The very formation of the world itself over the course of the first week is described in progressive steps; therefore there is no actual, Scriptural evidence for any kind of a gap.  The theory is driven by the desire of certain theologians to compromise with accepted scientific theories.  While it is not the purpose of this work to dispute those particular theories, or show why they would not work from an empirical standpoint, it is enough for now to point out that we are looking at the matter of demonology and exorcism based upon an unapologetically uncompromising and natural reading of Genesis 1-10.  That the earth was “without form, and void” in Genesis 1:2 imports only that Yahweh had not yet created life upon the surface of our planetary home.

 

While there are certain things not explicitly revealed in Scripture, and thus about which we can take no dogmatic position, there are certainly

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reasonable conclusions we can reach.  We are not told how long the angels existed before the creation of man.  We are not told precisely when Lucifer rebelled and fell.  We are not told the exact number of angels in the original set, and thus we are left in ignorance regarding the numerical values of the 2:1 ratio between faithful angels and demons. (Revelation 12:4)  We can, however, reasonably accept that Day 2 is a likely theory for the time of the actual casting-out of the rebel angels, although there is indication that the controversy itself began at some point prior to the open warfare.  It is consistent with the character of Yahweh to believe that Satan was the ultimate instigator of humanity’s first, great test, and thus that he fell from grace before the creation of mankind.  It is inconsistent with His revealed character to believe otherwise.

 

This raises an interesting point.  Much of the information in this book is presented based upon the thesis that the ancient Hebrews knew what they were talking about in regard to the Spiritual world. We accept that Moses wrote an accurate account of the origin of the physical creation in Genesis, and we also accept that Noah and his three sons knew Yahweh well enough to have learned things from His communication with them before the construction of Babel’s Tower.  This is the primary reason why I have provided evidence for the Semitic origin of the legends appearing in the Sumerian and other ancient fables.  If we can see a twisted reflection of actual fact in these old myths, then we can take a more confident approach to teasing out accurate data where we see parallels between these legends and the Bible.

 

Paul wrote of the Ancients, and their Jewish descendants, that they had the great advantage of the “oracles of God.” (Romans 3:2)  Adam and Eve knew about Lucifer’s presence in the garden, which is why the master deceiver had to resort to “subtlety” to achieve his ends. (2Corinthians 11:3)  It was a fair test.  The antediluvians (pre-flood humans) knew the dangers of following Satan’s influences upon them, for they had such “preachers of righteousness” among them as Noah and Enoch. (Genesis 5:22, 6:8; 2Peter 2:5)

 

Having seen the origins of Lucifer, from his rebellion in the Heavenly Kingdom to his fall from grace, we can understand how it is that he came to be the adversary of mankind.  Based upon his beliefs, outlined in Chapter 1, he has been using this hostility ever since his expulsion in an attempt to justify himself in his transgression, and to ensure his continued existence despite the promise of a Day of Judgment.  (Jude 1:6)  We have already seen the origin of this conflict from the human standpoint, when Eve was induced to eat of the Tree of Knowledge, and Adam fell with her.  The Almighty said to the Serpent at this point, “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” (Genesis 3:15)

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This promise of the bruise to Satan’s “head” is the very judgment he has been seeking to avert, and the Seed of the Woman is known in Christian theology as a foreshadowing of Christ, by whom this judgment would be initiated. (Revelation 12:5; John 5:26, 27)  But between that incident in the garden and the judgment, Lucifer would be given enough rope to hang himself and, if he so chose, to hang other people.  That he has taken full advantage of this permission is well known to the tempted.  We are therefore told, “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.” (1Peter 5:8)

 

The next great intrusion into the human realm that had global influence was the work Lucifer accomplished among the descendants of Cain.  When Cain slew his brother Abel and took his wife to the land of Nod, he produced a line of descendants of greatly inferior spiritual standing than his more righteous sibling Seth. (Genesis 4:17-24, 5:7-32)

 

The Scriptures next record an incident to which I eluded in the previous chapter, but which merits full treatment here in a discussion of Lucifer’s fall and early work among the human members of the universal family.  We find it recorded: “And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of Elohim saw the daughters of men that they were fair; and they took them wives of all which they chose.”

 

 “And Yahweh said, ‘My spirit shall not always strive with man, for that he also is flesh, yet his days shall be an hundred and twenty years.’

 

“There were giants in the earth in those days; and also after that, when the sons of Elohim came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.  And Yahweh 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.” (Genesis 6:1-5)

 

Throughout the history of the Judeo-Christian tradition, commentators have been split almost evenly between two camps regarding the meaning of this passage.  The first view is that the “sons of Elohim” in this verse represent a class of angels that were overcome with lust for human women, and lay with them.  This unholy union produced a hybrid creation whose members were known as Nephilim, which is translated in the verses above as “giants.”  Those who hold the alternate view believe that the two cohabiting beings mentioned here are both human, stating that the “sons of Elohim” represent the line of righteous humans that descended from Seth, and the “daughters of men” represent the rebellious progeny of Cain.

 

The first view has this going for it, that a surface reading of the verses would appear to indicate that the “sons of Elohim” are indeed angelic in nature, for in Job the term is used to refer to members of the Divine Court.

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(Job 2:1, 38:7)  In addition to that, the “Nephilim” appear to be supernatural in nature for, although the term “giant” is added by translators in many English versions, (the Hebrew term seems to simply mean “the fallen ones”) the text indicates that they had abilities and strengths that made them “men of renown.”  Unfortunately (for the proponents of this view) that is all this theory has going for it.

 

There is much more to be said for the alternative.  It entirely explains away the apparent evidence for the idea that the “sons of God” in Genesis are angels.  The expression “sons of God” is used eleven times in the Scriptures.  Six of them refer to human beings. (John 1:12; Romans 8:14, 19; Philippians 2:15; 1John 3:1, 2)  In fact, the only time the expression is explicitly used of divine beings is one place: the book of Job.   The purpose of the relevant narratives in the Book of Job is, among other things, to show a contrast between the faithful angels and Satan.  Notice, “Now there was a day when the sons of God came to present themselves before Yahweh, and Satan came also among them.” (Job 1:6)  Satan is not one of the “sons of God.”  The “sons of God” are the righteous angels only, just as in all the other passages referenced the “sons of God” are the righteous humans only.  The expression therefore refers to the character of the being, not the nature of the being.  The consistent thread to watch for is that “sons of Elohim” is never used of ungodly creatures, whether they are primarily flesh, or spirit.

 

Second, although Nephilim appeared to have some supernatural power, it does not necessarily follow that they were half angel.  Human beings that are possessed also exhibit extraordinary qualities – and this topic, after all, is the driving purpose of this book.  Human beings, in connection with angelic spirits, have exhibited a vast array of powers, some of which we will examine in later chapters.  If the “sons of God” were righteous men, but they were corrupted by lust for the “daughters of men,” a class of idolatrous women, the possession of their children would be an easy matter for the vile spirits to effect.

 

There are two additional articles of evidence that I consider fairly conclusive when examining this matter.  The first of these is the fact that Seth’s righteous line disappeared completely a few generations before the flood.  In the days of Seth’s son Enos, open, vocal worship was instituted as a staple in the religious life of Adam’s faithful children. (Genesis 4:26)  In the days of Enoch, the “seventh from Adam,” (Jude 1:14) the faith of some had reached such a peak that translations were possible between the earth and the Divine kingdom without the death of the saints being a necessary prerequisite. (Genesis 5:24, Hebrews 11:5)

 

Yet for all this progress, only three generations later we read: “And Yahweh 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.” (Genesis 6:5)  Noah was pointed out as the exception, and of the entire world only eight individuals were spared the resulting outpouring of judgment.

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(Genesis7:7)  Something happened suddenly to corrupt a great number of righteous men, a class for which the Scriptures do use the expression “sons of God” in various places.  If the incident in Genesis 6:1-4 does not describe their corruption for us, (see verse 11) it means that the Almighty has left us without any real explanation of exactly why He brought to bear His most widespread display of wrath: the Global Flood.

 

This is entirely inconsistent with His character, as the words of Christ and His apostles who warn us of the last days: “But as the days of Noe were, so shall also the coming of the Son of man be.” (Matthew 24:37)  “And as it was in the days of Noe, so shall it be also in the days of the Son of man.  They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.” (Luke 17:26, 27)

 

Note the interesting reference to marriage in Luke’s passage.  Why is this significant enough to bear mentioning?  It certainly shows that there was a lifestyle more involved in indulgence than piety, but marriage of itself is not a bad thing by any means. (Hebrews 13:4)  The marriage of the unrighteous antediluvians was detrimental for their spiritual life because they used it merely as an outlet for their lust, and not as a sacred, joyous union designed to represent, in human flesh, the unity that exists within the Godhead, and the unity that exists between the Savior and His people. (1Corinthians 11:3; Ephesians 5:31, 32)

 

Marriage for the primary purpose of fulfilling lust is merely a legal form of fornication (sexual impurity).  For Christians, marriage is an institution that is to be “holy,” as the verse in Hebrews 13 says; this word means “set aside for righteous purpose.”  This becomes relevant to Genesis 6, because both adultery and fornication are listed in the Scriptures in this way: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies… etc.” (Galatians 5:19, 20)

 

It must be pointed out that some of these sins, though they are called “works of the flesh” are possible for demons.  These, from the Galatians 5 list, include idolatry, hatred, envy and strife.  Why, then, must we limit sexual sins only to material beings?  It had to do with the nature of the sins.  Those of which demons may be guilty all take place in the mind – which demons, as spiritual beings, possess.  But of the sins that involve sexual impurity, though they may begin in the mind, they are corruptive of the material form.  Paul writes, “Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.” (1Corinthians 6:18)  This sin is singled out from all the others as being a sin of the body, and we must follow this line of reasoning in order to be true to the principles outlined in the Bible.

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Unlawful sexual desire, therefore, such as that indicated by the Genesis 6 account, is entirely a work of the “flesh.” Angelic beings, even the fallen ones, are creatures of spirit. (Hebrews 1:14, Luke 10:20)  While it is true that “flesh lusteth against the Spirit, and the Spirit against the flesh,” (Galatians 5:17) this is not a general statement of affinity, but a description of the natural animosity between the Holy Spirit (verse 18) and the sinful tendencies that dwell in the natural man’s physical form by means of his desires. (Romans 7:18)  This form of “lust” is a desire to overcome, not to integrate; it is a lusting “against,” not “after” or toward.

 

This points us to our most direct evidence that the incident leading up to the generation of Nephilim describes the corruption of Seth’s line by the daughters of Cain.  The “daughters of men” were possessed, yes… but they were nonetheless human.  Christ Himself said, “In the resurrection [the righteous] neither marry, nor are given in marriage, but are as the angels of God in heaven.” (Matthew 22:30)  There are parallel verses in Mark 12:25 and Luke 20:35, 36.  Now, some may object to this evidence on the basis that the verse specifies that the angels are “in heaven,” meaning unfallen.  Yet as other places in the New Testament have told us, sexual desire – specifically unlawful erotic craving – is a consequence of the natural, sin-tending “flesh” that became man’s inheritance in Adam’s sin. (Romans 8:3)

 

Physical desire in its pure form was given to mankind to facilitate the intimacy between a husband and wife, (Song of Songs 4:9, 10) and to encourage procreation (Genesis 1:28) – neither of which applies in any way to an angel or a demon.  If, therefore, the desire for copulation is limited to material beings, it lends much reinforcement to the alternative view of Genesis 6 as seen through the words of Christ in Matthew 22, for it is written, “the sons of Elohim […] took them wives of all which they chose.” (Genesis 6:2)  Neither angels nor demons marry for, being spirit, there is no mechanism by which the desire for flesh would be kindled in them; neither is any mechanism described anywhere in the Scriptures for a way to produce offspring.

 

If demons were able to freely and arbitrarily manifest in the flesh, their job of destroying and manipulating humanity would be a lot easier; but for our sake the Almighty has curbed any such activities. (1 John 5:18)  Only at times of special testing does Yahweh allow direct, visible contact between humans and devils. (Job 1:12. 2:6)

 

The birth of the Messiah came about due to the union of flesh and spirit, yet this process was unique, and required “the power of the Highest” to accomplish. (Luke 1:35)  To attribute this ability to demons, as an intrinsic and unrestrained power, is not in the least wise a reasonable assumption, and entirely unsupported in the words of Holy Writ.

 

In addition to all that, it is exceedingly unlikely that angels would find human beings “beautiful” in a sexual way, even if they were so inclined.  It

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is written that Lucifer was “perfect in beauty,” (Ezekiel 28:12) and if this may be used in any capacity as indication, the unmarred forms and features of angelic beings would exceed any comeliness that a post-fall human being could possess. Everything the Almighty makes is dedicated for “glory and for beauty,” (Exodus 28:2) thus it is far more likely that even if spiritual creatures possessed sexual urges in the first place, they would begin to desire one another long before even glancing earthward. Angels are, after all, able to manifest in female form. (Zechariah 5:9)

 

We must conclude on the basis of all the textual and theological evidence that angelic beings do not marry, that Yahweh did give us an explanation for the disappearance of Seth’s offspring, that the words of Paul are confirmed when he declared sins of lust to be “works of the flesh,” and that the Biblical expression “the sons of Elohim” refers exclusively to righteous beings.  To do otherwise would be to invite questionable and deeply problematic speculation.

 

Additional problems exist in regard to the viewpoint that angels and humans produced offspring.  To give one final example, those who believe this doctrine must “invent” a second fall of divine beings, for even they generally acknowledge that the Serpent in Genesis 3 is Satan, who fell before the incident of Genesis 6.  In order to produce a second fall, some turn to Jewish fables, tradition, or their own imagination.  While this book does reference the mythology of ancient peoples, it does so merely to show parallels between these old beliefs and the reliable record of the Scripture.  Every point of doctrine must be established, or at the very least reasonably inferred, from the Word of Elohim, as we do here.

 

Accepting the view that Satan worked among the children of Cain to lure once-faithful men to destruction, we find described in Genesis 6 the second widespread intrusion of Lucifer and his minions into human history.  We have examined both the origins and early history of demons in an effort to more easily understand the way in which they function among humans, and ultimately how to prevent their continuing activities, inasmuch as we are given the authority by Heaven to do so.

 

We have seen at this point how the conflict between Satan and the “Seed of the woman” has begun. (Genesis 3:15)  We next turn to the record of how this animosity has developed down through the ages.

 

References:

 

1- The Devil, Giovanni Papini, translated by Adrienne Foulke, E.P. Dutton and Co., Inc., 1954

 

2 - The Articles of Faith, James E. Talmage, Church of Jesus Christ of Latter-day Saints, Missionary Edition, pp. 466, 467

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3 – The History of The Church From Christ to Constantine, Eusebius, Footnote by G. A. Williamson under the entry: Marcion, pp. 388, 389, © G. A. Williamson, Penguin Books

 

4 – The Pedigree of The Devil, Frederic T. Hall, F.R.A.S., Arno Press, N.Y. 1979, p. 16

 

5 – 2 Enoch 29:4, 5

 

6 – The Devil, A Biography, Peter Stanford, Henry Holt and Co. Inc., 1996, pp. 26, 27

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