Isaiah 14:12 - The Fall Of Lucifer

Here’s a song written about the fall of Lucifer in the beginning of history. The video isn’t my creation but the song is. Enjoy.

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[brianhyde]

Isaiah 14:12-15 and Ezekiel 28:12-19 do NOT describe a being called ‘Satan’. .
Each of these passages is part of a funeral dirge lamenting the death of a pagan king. In both, the king is portrayed as having come to ruin because he exalted himself beyond what was appropriate. Although the form of the two texts is that of a funeral dirge, the sorrow at the passing of the monarch is not genuine. Both passages are using sarcasm. In reality, the death of the tyrant in question, is welcomed. The question is, “Do these laments allude to a Satanic being and its primordial rebellion?

Isaiah 14:12-15 (NKJV) 
12 “How you are fallen from heaven, O Lucifer, son of the morning!  How you are cut down to the ground, You who weakened the nations!  13 For you have said in your heart: ‘I will ascend into heaven; I will exalt my throne above the stars of God; I will also sit on the mount of the congregation, On the farthest sides of the north; 14 I will ascend above the heights of the clouds, I will be like the Most High.’ 15 Yet you shall be brought down to Sheol, To the lowest depths of the Pit.

Isaiah 14:12-15 appears in a passage that is specifically identified as a taunt of judgment against the king of Babylon (vs 3-4). The taunt may be directed at one particular king (Sennacherib has been suggested) or perhaps at the whole Babylonian monarchy personified as a single individual as has also been suggested. Clearly, though, the mocking lament betrays a celebration of the demise of an earthly power that both opposes and oppresses the people of Israel. The language used in verses 12-14 is certainly compatible with what we know of the mind of man when in a state of unbridled antagonism (personified by the Hebrews as ‘Satan’) and it seems obvious that it is being used here to describe an earthly monarch.

Many of the terms used in these verses (e.g. “morning star”, “dawn”, and “sacred mountain”) have been found in texts dealing with ancient pagan mythology which typically utilises familiar objects in the heavens (like the stars, the sun, the moon) to depict the rise and fall of great powers. The Old Testament prophet is doing exactly the same.  What is being brought to view is an earthly hostile opponent of God (e.g. the Babylonian king).  We know this because the figure “Lucifer” (lit. “shining one” or “star of the morning” v 12), is called a “man” in verse 16 and is compared with other earthly kings in verse 18.

Apparently, “Lucifer” was first used in the Latin Vulgate to translate the Hebrew word ‘helel’, eventually it crept into the King James Version. 

Isaiah seems to be comparing the career of the king of Babylon to that of a morning star that ascends quickly and shines brightly, only to suddenly fade (due to daylight) just at the moment it has reached the height of its brilliance.   

So what about Ezekiel 28:11-19?

Ezekiel 28:11-19 (NKJV)
11 Moreover the word of the Lord came to me, saying, 12 “Son of man, take up a lamentation for the king of Tyre, and say to him, ‘Thus says the Lord God: “You were the seal of perfection, Full of wisdom and perfect in beauty.  13 You were in Eden, the garden of God; Every precious stone was your covering: The sardius, topaz, and diamond, Beryl, onyx, and jasper, Sapphire, turquoise, and emerald with gold.  The workmanship of your timbrels and pipes Was prepared for you on the day you were created. 14 “You were the anointed cherub who covers; I established you; You were on the holy mountain of God; You walked back and forth in the midst of fiery stones.  15 You were perfect in your ways from the day you were created, Till iniquity was found in you.  16 “By the abundance of your trading You became filled with violence within, And you sinned; Therefore I cast you as a profane thing Out of the mountain of God; And I destroyed you, O covering cherub, From the midst of the fiery stones. 17  “Your heart was [b] lifted up because of your beauty; You corrupted your wisdom for the sake of your splendor; I cast you to the ground, I laid you before kings, That they might gaze at you.  18 “You defiled your sanctuaries By the multitude of your iniquities, By the iniquity of your trading; Therefore I brought fire from your midst; It devoured you, And I turned you to ashes upon the earth In the sight of all who saw you.  19 All who knew you among the peoples are astonished at you; You have become a horror, And shall be no more forever.”’

Again, verse 1-11 refer to the “prince” or “ruler” of Tyre. Tyre was a Phoenecian port city about 125 miles northwest of Jerusalem. Verses 2, 9-10 clearly indicate that the subject is human, not angelic. The historical setting is the siege of Tyre by Nebuchadnezzar from 587 to 574 BC.  The king of Tyre during this period was Ithobaal II.  Verses 12-19 refer to the “king” of Tyre, suggesting to some that these verses refer to a supernatural power behind the human ruler of verses 1-11. However, the word ‘king’ is used elsewhere in Ezekiel of earthly rulers (17:12; 19:9; 21:19; 24:2; 26:7; 29:2-3, 18; 30:10, 21; 31:2; 32:2, 11).

We may conclude that the “prince” (vs 1-11) and the “king” (vs 12-19) are one and the same. Of course, the “king” of verses 12-19 is being portrayed in terms that go beyond what is true of any mortal king (e.g., “perfection, ” “in Eden, ” “created, ” “cherub, ” “holy mountain of God, ” “blameless”).

The identification of this king as an “anointed cherub who covers (guards)” (v 14) is considered the strongest evidence that the reference is to a being, ‘Satan’. Notwithstanding, some hold that the Hebrew text may just as easily be translated, “with a cherub.” Also, it is also absurd to claim that earthly dishonest trade and desecration of sanctuaries (v 18) could be involved in the so-called fall of an heavenly being.

How, then, are we to understand the reference to the Garden of “Eden” (v 13)? We must understand that when presenting prophetic themes, it was commonplace for the Hebrew prophets to use poetically worded illustrations which employed a lot of exaggeration and hyperbole. It is a peculiar style, but one that typically reflects the significance of their culture with its important connection to the first covenant man, Adam, and its important connection with the God of Heaven. In their scripture the Hebrews often deliberately attributed to God the traits of man (e.g. wrath, pride) and to man the traits of God (power, majesty). It is hardly surprising, then, that in attempting to present the depths to which the king of Tyre is fallen, there are allusions to the glories of Adam’s original situation, or this man thinking he can ascend to a place in the very presence of God. These are analogies used to highlight this king's aelf-aggrandisement and pride. 

But, in any case, the idea that a celestial being can “fall” is ridiculous. Heavenly beings do not possess dualism with pride or ego. Pride or ego have no cause to exist in the presence of Unconditional Love.

The claim some are making that these two texts describe such a fall, imo have no basis in fact or reality.

(Adapted from an article by Sam Storms)

[colbyjack]

Why is lucerfer falling from heaven not enough artillery for there to be peace on Earth ? Because he is jelous of the girls that like Jacoby