CHRISTIAN THINKERS IN CONFERENCE (Christic)

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1 1 CHRISTIAN THINKERS IN CONFERENCE (Christic) Summary of Christic s Engagement with Dr. S.Y. Govender concerning his document which makes the claim that LUCIFER is ADAM (refer Isaiah 14:12-14) and The King of Tyre is Adam (Ezekiel 28:11-19) 1. Christic became aware that Dr. S.Y. Govender s teaching concerning Lucifer and Adam has created some controversy in Church circles. 2. Pastor Rajan Moodley and Pastor Garry Govender were assigned by Christic to examine both aspects of the teaching via the document concerning Lucifer and Adam, which also includes The king of Tyre is Adam. 3. The approach employed was to do an objective exegesis of the primary texts, viz. Isaiah 14 and Ezekiel We wish to point out that the above document (Lucifer and Adam) does not in any way suggest that Lucifer is Jesus Christ. Therefore, upon completion of Christic s examination of the aforementioned document a copy was forwarded to Dr. S.Y. Govender who graciously responded to our findings. To the readers: Here before you are the both schools of thought on the subject matter, by Christic and Dr. S.Y. Govender for your perusal.

2 2 Isaiah chapter 14 (King James Version) CHRISTIC s RESPONSE (Exegesis) For the LORD will have mercy on Jacob, and will yet choose Israel, and set them in their own land: and the strangers shall be joined with them, and they shall cleave to the house of Jacob. 14:2 And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the LORD for servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors. 14:3 And it shall come to pass in the day that the LORD shall give thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve, 14:4 That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased! 14:5 The LORD hath broken the staff of the wicked, and the sceptre of the rulers. 14:6 He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, and none hindereth. 14:7 The whole earth is at rest, and is quiet: they break forth into singing. 14:8 Yea, the fir trees rejoice at thee, and the cedars of Lebanon, saying, Since thou art laid down, no feller is come up against us. 14:9 Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations. 14:10 All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us? 14:11 Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee. 14:12 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! 14:13 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: 14:14 I will ascend above the heights of the clouds; I will be like the most High 14:15 Yet thou shalt be brought down to hell, to the sides of the pit. 14:16 They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms; 14:17 That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners? 14:18 All the kings of the nations, even all of them, lie in glory, every one in his own house. 14:19 But thou art cast out of thy grave like an abominable branch, and as the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet. 14:20 Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people: the seed of evildoers shall never be renowned. 14:21 Prepare slaughter for his children for the iniquity of their fathers; that they do not rise, nor possess the land, nor fill the face of the world with cities. 14:22 For I will rise up against them, saith the LORD of hosts, and cut off from Babylon the name, and remnant, and son, and nephew, saith the LORD. 14:23 I will also make it a possession for the bittern, and pools of water: and I will sweep it with the besom of destruction, saith the LORD of hosts.

3 3 In preparation for our analysis of the first proto-premise/ statement concerning Isaiah 14:12, Lucifer in this context refers to the King of Babylon. This is a metaphoric designation of Adam as the king of confusion. Babylon was built in the spirit of the Adamic nature. (Refer pg. 1 of LUCIFER AND ADAM by Dr. S.Y. Govender) We will examine the following: 1. How is Isaiah chapter 13 related to chapter 14? 2. What is the central message of Isaiah chapter 14 at face value? 3. What is the significance of Lucifer in Isaiah chapter 14 verses 12-14? 4. Define How art thou fallen, in Isaiah chapter 14:12, i.e. what does it mean? 5. Who is Isaiah chapter 14:12-14 speaking about? 6. Why is Lucifer referred to as son of morning? (in Isaiah chapter 14:12) Note: there is no definite article before son in the description: son of morning. 7. Explain the following in Isaiah chapter 14:12. How art thou fallen from heaven? how art thou cut down to the ground? 8. How is Isaiah 14:12-14 related to the rest of the chapter? Question 1. How is Isaiah chapter 13 related to chapter 14? The previous chapter 13 is clearly related to chapter 14 because chapter 14 is a continuum of chapter 13 in the heart and mind of the prophet. The prophet Isaiah who prophesied the judgment and captivity of Judah by Babylon (refer Isaiah 39; 2 Kings 20:16-18), also prophesied God s judgment against Babylon itself. In the first instance we understand that Babylon is seen to be God s instrument of judgment against His people, and in the second, Babylon is seen as the object of His judgment. In other words, God used the wicked Babylonians to judge and chastise His chosen people until He turns against and judges the wickedness of the Babylonians in the end. Therefore, chapter 13 is the prophecy of this judgment against Babylon. We know that there are no chapter divisions in the original script of Isaiah, therefore chapter 13 and 14 is one prophecy. So in chapter 14 we must understand that the prophet continues to prophesy and declares that Babylon will ultimately be brought to nothing and God will yet have mercy upon His people. Hence the prophecy in Isaiah 14:1 continues in this vein For the LORD will have mercy on Jacob, and will yet choose Israel, and set them in their own land Question 2 What is the central message of Isaiah chapter 14 at face value? (a) Verses 1-3 clearly point out that these verses are about the restoration of Israel. God promises to destroy their oppressor who is Babylon and restore the children of Israel to

4 4 repossess their land. This is a prophecy of how Israel will be restored in the future, a prophecy which was given even before they will be taken captive by Babylon. (b) Therefore these words (extending from verse 4b to verse 23) were given to Israel as a proverb or as a taunt against the king of Babylon, concerning Babylon s future judgment, (i.e. mocking Babylon to say that their days are numbered). Question 3 What is the significance of Lucifer in Isaiah chapter 14 verses 12-14? The king of Babylon is described as Lucifer here, but this is only metaphorically so. Lucifer is not the subject; the king of Babylon is the subject. For all we care, God could have compared the king of Babylon to any other prideful and arrogant person in the Bible: but the prophet speaks of Lucifer because Lucifer s character and nature most aptly fits or epitomizes the king of Babylon. Therefore, Lucifer is used as a byword in the passage because the king of Babylon personifies it so well. [Note: The language reference to Lucifer here is no different to the reference made to Zimri by Jezebel when she referred to Jehu as (the rebellious) Zimri, refer 2 Kings 9:31. Or, the words snow, milk, coral, or sapphire/ lazurite in Lamentations 4:7 which are used to describe the princes of Judah.] These are just a few examples of the manner in which metaphoric language is scattered throughout scripture, which will become more evident as we proceed in this analysis. Question 4 Define How art thou fallen, in Isaiah chapter 14:12, i.e. what does it mean? (In other words, what do we understand by this word fallen in the context before us. I.e. where did this person (whoever he is) fall from, and what or where did he fall to? It is important to understand this word fallen in order not to make more of it than is intended in the context.) The author of the context makes it very easy for us to answer this question concerning what fallen means and where from and where to. Consider how the author articulates it in Isaiah 14: (a) Verse 4b: We note how the oppressor is suddenly stopped in his tracks (ceased). (b) Verses 5-6: His power, strength and authority has been completely shattered and reversed. (Note the broken staff and scepter). He is now the persecuted instead; having fallen from persecutor to being persecuted with none to help him. (c)verses 7-8: Even nature celebrates the termination of the Babylonian empire; they celebrate the thought that they can now flourish, because this wicked empire that has been brought down/ laid down won t bother them anymore. [We know both from history as well as from the prophecy of Joel that the Babylonians practiced a scorched-earth policy, refer Joel chapter 2 The land is like the garden of Eden before them But a desolate wilderness behind them, And nothing at all escapes them. ]

5 5 (d) Verses 9-11: Even the grave is looking forward to celebrating this fall from great pomp to nothing. Consider this: The dead, defeated kings in the grave are saying: you are no different from us. All these kings that he brought down are saying, Bring all your stringed instruments now, and play it for the worms here that are waiting to surround you. (Note: These are referring to all those kings he put in the grave when he was in his finest glory, and who are now mocking his final fall right alongside them). This demonstrates how the context controls and defines the nature and extent and direction of the fall of the king of Babylon, which is from a position of pomp to nothing. Question 5 Who is Isaiah chapter 14:12-14 speaking about? (a) Verses 12-14: We admit that the noun Lucifer (shining one) is used only once and in this verse only in all of Scripture. (b) We also know that in the context, Lucifer is simply referring to the king of Babylon metaphorically. Some believe that Lucifer is referring to Satan, while others are silent on the matter. However, while it is arguable as to who Lucifer in the passage is, Lucifer is not the subject. It is simply a comparative figure whoever or whatever it might be. Let s not go beyond what is intended in the text. Question 6 Why is Lucifer referred to as son of morning? (in Isaiah chapter 14:12) Note: there is no definite article before son in the description: son of morning. (a) Consider, first of all, the description son of the morning. Is this to be interpreted literally or is this a figure of speech? There is no indication in the context to imply that son of the morning is a reference to the shining one (Lucifer) being a literal son of someone, because morning is not a father or a person who begat son of the morning. Morning is reflective of the time of the day. Therefore, it is merely a figure of speech. Many examples of similar figures of speech are common in Scripture, e.g. son of righteousness, sons of thunder, son of consolation, son of perdition, generation of vipers, and so forth. Therefore, son of the morning can only refer to the brilliance of the shine that is brought forth by the dawn, which is characteristic of Lucifer or the shining one. This is all that is implied by son of the morning. Further to this, the root-word for son in Hebrew Strongs reference 1121/ 1129 ( ) pronounced bane can refer to both a literal and a figurative relationship, and besides son, can even refer to the subject of a ruler. Therefore, it cannot simply be reduced to a literal son as in a builder of a family name. For example in Job 1:6 Now there was a day when the sons of God came to present themselves before the LORD, and [b] Satan also came among them. and Job 2:1 Again there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them to present himself before the LORD. Satan stands among the Lord s sons or subjects where the same Hebrew word for son is used. Satan in that context is part of the Lord s heavenly council. [Such a council is apparent in 1 Kings 22: Micaiah said, Therefore, hear

6 6 the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right and on His left. 20 The LORD said, Who will entice Ahab to go up and fall at Ramoth-gilead? And one said this while another said that. 21 Then a spirit came forward and stood before the LORD and said, I will entice him. 22 The LORD said to him, How? And he said, I will go out and be a deceiving spirit in the mouth of all his prophets. Then He said, You are to entice him and also prevail. Go and do so. ] Consider the sons constituting such a council again in: Psalm 89: 5-8 The heavens will praise Your wonders, O LORD; Your faithfulness also in the assembly of the holy ones. 6 For who in the skies is comparable to the LORD? Who among the sons of the mighty is like the LORD, 7 A God greatly feared in the council of the holy ones, And awesome above all those who are around Him? So we observe from the above that angelic beings or subjects of God are also referred to as God s sons. We observe also from Job 38:1-7 that the sons of God existed before Adam was even created. Therefore, we reiterate that the Hebrew root for son is more than just a literal son who reproduces a family. In addition the absence of the definite article before the word son sustains the argument that son of the morning is a figure of speech and not a literal son. In reference to the metaphor shining one, which the context shows clearly is referring to the king of Babylon, we observe the following: (1) That the king is referred to as having fallen from heaven. (2) That he was humbled or cut down to the ground. (3) That he planned and plotted mutiny against the Most High. How do we explain the king falling from heaven, being cut down to the ground, and that he planned mutiny against the Most High? That brings us to the next question. Explain: Question 7 How art thou fallen from heaven ; how art thou cut down to the ground? Now, if it is to be accepted that shining one and son of the morning are only figures of speech referring to a historical person the king of Babylon, then it will be reasonable to say that the Babylon kingdom personified/ King Nebuchadnezzar/ his dynasty fit the description quite well. Refer to bold italics in the following Scripture references: Daniel 4: 4-5, 10-17, 36-37; 5: It is easy to understand the continuous metaphoric language deduced from the life and testimony of the king and his dynasty falling from heaven, cut to the ground, and mutiny against God. Consider the following passages of scripture: Daniel 4: 4-5 I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Daniel 4: 10-17

7 7 Thus were the visions of mine head in my bed; I saw, and behold a tree in the midst of the earth, and the height thereof was great. (Note: he fell from this great height) 4:11 The tree grew, and was strong, and the height thereof reached unto heaven,(note where he fell from) and the sight thereof to the end of all the earth: 4:12 The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. (all speaking of his greatness) 4:14 He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: (Note how he was cut down to the ground) 4:15 Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: 4:16 Let his heart be changed from man s, and let a beast s heart be given unto him; and let seven times pass over him. 4:17 This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. Daniel 4: At the same time my reason returned unto me; and for the glory of my kingdom, mine honor and brightness returned unto me (shining one); and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. 4:37 Now I Nebuchadnezzar praise and extol and honor the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. To and concerning the king s dynasty which followed: Daniel 5: O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honor: 19 And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. (Note how he weakened the nations) 20 But when his heart was lifted up (mutiny), and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: 5:21 And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will. 5:22 And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; 23 But hast lifted up thyself against the Lord of heaven; (mutiny) and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: 24 Then was the part of the hand sent from him; and this writing was written. 25 And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. 5:26 This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it.

8 8 5:27 TEKEL; Thou art weighed in the balances, and art found wanting. 28 PERES; Thy kingdom is divided, and given to the Medes and Persians. 29 Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. 5:30 In that night was Belshazzar the king of the Chaldeans slain. 5:31 And Darius the Median took the kingdom, being about threescore and two years old. Question 8. How is Isaiah 14:12-14 related to the rest of the chapter? (Refer to the whole of chapter 14) a) In as much as it is clear that vv is seen to be the natural outflow of this taunt against the king of Babylon, it is unwise to take vv as being parenthetical because it is part and parcel of the entire taunt against the king of Babylon. b) The argument for shining one, son of morning being used as a byword/ figure of speech for the King of Babylon is exemplified by the qualification which follows, which did weaken the nations. It is clear that this person referred to as shining one, son of morning is a person which did weaken the nations. It is this person which did weaken the nations that fell. From the context we understand that his glory, power and brutality in weakening the nations, precedes his falling and being cut down. In other words the pompous one which did weaken the nations is now mockingly spoken of as fallen and cut down. This reasoning fits naturally into the context of this prophetic taunt against the king of Babylon. Hence it must be understood that the reference to shining one, son of morning is used as a byword to mock the king of Babylon. The shining one, son of morning, which did weaken the nations, has fallen and been cut down to the ground. Note: It was not unreasonable for many past and present theologians to infer that Lucifer here is referring to Satan. However, they could be wrong because as Calvin pointed out in his commentary, all of this was directed specifically to the king of Babylon with no inference to Satan or anyone else. Clarke on the other hand rejects both the idea of Lucifer and Satan as being persons in the context. He suggests Lucifer should have instead been translated Howl from the Hebrew root and should therefore read Howl, thou son of the morning, which makes this purely a reference to the king of Babylon alone - figuratively. Another clear example of how the context defines and guides the use of the metaphorical language is to be seen in Ezekiel chapter 31 which is part of a series of prophetic judgments against Egypt and Pharaoh. Here we also observe that comparable symbols and parallel metaphorical language is employed and their meaning is undoubtedly rooted in its context. Consider Ezekiel 31 below: Ezekiel 31 (New American Standard Version): In the eleventh year, in the third month, on the first of the month, the word of the LORD came to me saying, 2 Son of man, say to Pharaoh king of Egypt and to his hordes, Whom are you like in your greatness? 3 Behold, Assyria was a cedar in Lebanon With beautiful branches and forest shade, And very high, And its top was among the clouds.

9 9 4 The waters made it grow, the [c] deep made it high. With its rivers it continually [d] extended all around its planting place, And sent out its channels to all the trees of the field. 5 Therefore its height was loftier than all the trees of the field And its boughs became many and its branches long. Because of many waters as it spread them out. 6 All the birds of the heavens nested in its boughs, And under its branches all the beasts of the field gave birth, And all great nations lived under its shade. 7 So it was beautiful in its greatness, in the length of its branches; For its roots extended to many waters. 8 The cedars in God s garden could not match it; The cypresses could not compare with its boughs, And the plane trees could not match its branches. No tree in God s garden could compare with it in its beauty. 9 I made it beautiful with the multitude of its branches, And all the trees of Eden, which were in the garden of God, were jealous of it. 10 Therefore thus says the Lord GOD, Because it is high in stature and has set its top among the clouds, and its heart is haughty in its loftiness, 11 therefore I will give it into the hand of a despot of the nations; he will thoroughly deal with it. According to its wickedness I have driven it away. 12 Alien tyrants of the nations have cut it down and left it; on the mountains and in all the valleys its branches have fallen and its boughs have been broken in all the ravines of the land. And all the peoples of the earth have gone down from its shade and left it. 13 On its ruin all the birds of the heavens will dwell, and all the beasts of the field will be on its fallen branches 14 so that all the trees by the waters may not be exalted in their stature, nor set their top among the clouds, nor their well-watered mighty ones stand erect in their height. For they have all been given over to death, to the earth beneath, among the sons of men, with those who go down to the pit. 15 Thus says the Lord GOD, On the day when it went down to Sheol I caused lamentations; I closed the deep over it and held back its rivers. And its many waters were stopped up, and I made Lebanon mourn for it, and all the trees of the field wilted away on account of it. 16 I made the nations quake at the sound of its fall when I made it go down to Sheol with those who go down to the pit; and all the well-watered trees of Eden, the choicest and best of Lebanon, were comforted in the earth beneath. 17 They also went down with it to Sheol to those who were slain by the sword; and those who were its strength lived under its shade among the nations. 18 To which among the trees of Eden are you thus equal in glory and greatness? Yet you will be brought down with the trees of Eden to the earth beneath; you will lie in the midst of the uncircumcised, with those who were slain by the sword. So is Pharaoh and all his hordes! declares the Lord GOD.

10 10 Ezekiel chapter 28 (King James Version) 28:1 The word of the LORD came again unto me, saying, 28:2 Son of man, say unto the prince of Tyrus, Thus saith the Lord GOD; 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: 28:3 Behold, thou art wiser than Daniel; there is no secret that they can hide from thee: 28:4 With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures: 28:5 By thy great wisdom and by thy traffick hast thou increased thy riches, and thine heart is lifted up because of thy riches: 28:6 Therefore thus saith the Lord GOD; Because thou hast set thine heart as the heart of God; 28:7 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. 28:8 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. 28:9 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. 28:10 Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord GOD. 28:11 Moreover the word of the LORD came unto me, saying, 28:12 Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord GOD; Thou sealest up the sum, full of wisdom, and perfect in beauty. 28:13 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. 28:14 Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. 28:15 Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. 28:16 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. 28:17 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. 28:18 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. 28:19 All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more.

11 11 In preparation for our analysis of the second proto-premise/ statement concerning Ezekiel 28 EZEKIEL 28 THE KING OF TYRE IS ADAM 2 THEORIES CONCERNING THE PRINCE AND THE KING. THE PRINCE OF TYRE( VS. 1 TO 10) AND THE KING OF TYRE(vs.11 to 19) are the same. The prince becomes a king. THE KING OF TYRE REFERS TO ADAM. THE PRINCE REFERS TO A LITERAL PERSON CALLED ETHBAAL(FATHER OF JEZEBEL) AND THE KING REFERS TO THE SPIRIT THAT GOVERNED THE PRINCE. THIS SPIRIT IS THE ADAMIC NATURE THAT NEEDS TO BE DESTROYED. THE COMPARISON IS BETWEEN THE PRESENT RULER OF TYRE AND THE FIRST RULER/ KING ADAM. THE PRINCE IS THE MAN AND THE KING THE TYPE/FIGURE OF MAN SEEN IN ADAM. (Refer pg. 8 of Lucifer and Adam by Dr. S.Y. Govender) Let s first do a brief overview of chapters 26 and 27. Ezekiel 26: Overview Vs. 1-3: The Lord gives His reasons as to why He will come against Tyre and He will do it through many nations over and over like the sea brings its waves to the shore. Vs. 4: She will be stripped and made bare from her fertility and productivity. Vs. 5: She will merely serve the menial task of drying the nets of fishermen Note: vv 4-6 speaks of two destructions; vv 4-5 is the destruction of the island city and v 6 is the destruction of the mainland city. Vv 7-12 describes Nebuchadnezzar s attack upon the mainland with his army. V14 describes Alexander s attack on the island city of Tyre. Obviously v 13 refers to both the island and the mainland city. V 6: I will stunt their growth as a nation; I will destroy all her daughters. Vv 7-8: Nebuchadnezzar s cavalry will destroy the mainland after building siege walls around the mainland city (for 13 years B.C); note: Nebuchadnezzar had no navy but destroyed the mainland which placed a huge damper upon the economy which directly affected the island city of Tyre. V 9 He broke down their walls with battering rams and axes

12 12 V 10 The cavalry was like a swarm of bees around them raising noise and dust V 11 The city will be completely invaded by hooves of the horses V 12 They will plunder your wealth and scatter all your buildings of stone and timber into the sea below. V 13 I will trample your joy V 14 leaving your city irreparable you will be built no more. V 15 The whole coastland will erupt with shock at the sight of your demise V 16 Then all the princes (honorable merchant traffickers and colonizers) note: refer to Isaiah 23:8-9, Who has planned this against Tyre, the bestower of crowns, whose merchants were princes, whose traders were the honored of the earth. The Lord of Hosts has planned it to defile the pride of all beauty, to despise all the honored of the earth. Note what verse 16 says: they will be humbled and remove their robes and embroidered garments in mourning left trembling and appalled at what they see around them. Vv The princes or merchants of the coastlands will take up this lament in vv 17-18, mourning the passing away of the great city. Vv this parallels the judgment against Babylon in Isaiah 14: 4-11 showing the destruction of the city of Tyre and its princes. Ezekiel 27 overview: Vv 2-3 takes up the lament against Tyre emphasizing once again the great merchants or princes and their trade to many coastlands. Vv 3a - 25: Tyre s boast: perfect in beauty ; perfect in beauty is describing or beholding the beauty and splendor that Tyre had and enjoyed and is described in detail until the end of v 25 vv 26-27: describes their sudden death V 27: Note: from the splendor from which they fell Vv 26-31: describes the destruction of the ocean city. The sailors and the pilots of the sea in v 29, like the princes of the coastlands (Ezekiel 26:16-18), will take up the lament in vv

13 13 Note: The lamentation of the princes in Ezekiel 26:16-18 was the first invasion by Nebuchadnezzar and the lamentation in Ezekiel 27: was the later invasion by Alexander the Great.

14 14 Ezekiel 28 Now let s seek to understand Ezekiel 28 in the light of the above overview-background of chapters 26 and 27. Note that, the first verses of chapter 26, chapter 27, and chapter 28 show that these chapters are intrinsically linked to each other and part and parcel of the same prophetic judgment against Tyre (there is no other persons or cities in view; in other words the destruction of Tyre is the subject all the way through from chapters 26-28). Bear in mind again there are no chapter divisions in the Hebrew text. V2: Verse 2 confirms that this message is directed to Tyre alone. Vv 1-10: Concerning the word prince : it makes no sense to attach any arbitrary identity to this word prince because we know from chapter 26 and chapter 27 that the princes clearly were the royal or noble merchants of Tyre who traded and colonized many other ports on behalf of Tyre. Therefore, prince can only refer as a collective or representative noun of the merchants of Tyre because the prince was the embodiment, expression and extension of the glory and splendor the king/s of Tyre. [ Merchants depended on special privileges to do their work. When kings made treaties, they gave special status for some merchants: they were considered to be the official representatives of the nation. Because the kings protected them, they were called royal merchants (1Kings 10:28-29 And Solomon s import of horses was from Egypt and kue, and the kings traders received them from Kue at price. A chariot could be imported from Egypt for and so through the king s traders they were exported to all. ) The Bible Almanc 1980, pg. 281.] We also observe in Psalms 105:30 where the title of king is extended to the princes or governors themselves, Their land swarmed with frogs, even in the chambers of their kings. We note from the context of Ezekiel s prophecies, as well as from history, that the dignity given to the princes or merchants by kings for the purpose of trade was very significant. Therefore, we say that prince is a collective or representative noun. The possessive, personal pronouns you, I, your, yourself must all be understood in the plural-singular sense because prince is the personification of many spoken to as one person. Thus the poetic fashion of the writer, who though is addressing a singular title, refers to many. See in this context how the preoccupation and the characteristics of the princes logically confirm the above interpretation of the word prince.': (v 4) They acquire great wealth, (v5) by their skilled or wise trading. They were men of renown in the earth. (Refer Isaiah 23: 8-9 Who has planned this against Tyre, the bestower of crowns, whose merchants were princes, whose traders were the honored of the earth. The Lord of Hosts has planned it to defile the pride of all beauty, to despise all the honored of the earth. ) The pride of the prince/s lifted their hearts to imagine themselves as gods whose wisdom exceeded that of Daniel himself. Consider the demise or fall of the splendor of the princes of the sea who were an extension of the throne of Tyre - Ezekiel 26:16, Then all the princes of the sea will step down from their thrones and remove their robes and strip

15 15 off their embroidered garments. They will clothe themselves with trembling; they will sit on the ground and tremble every moment and be appalled at you (city of Tyre). (NASB) V11 - Now let s consider the transition here in verse 11. The prophet s message changes from God s prophetic indictment and judgment against the princes of Tyre, to taking up a lamentation over the king of Tyre himself. This transition, having addressed the subjects of the king who were an extension of himself, moves to addressing the king himself personally and directly. The transition brings the lamentation home to the real culprit whose influence over all his subjects brought the nation to its ruin. Let s bear in mind that, the king of Tyre was the head of an aristocracy of merchants / princes whose power, authority and influence was extended through all of them, to the surrounding nations of the world. V12 - Hence, v 12 says Son of man, take up a lamentation over the king of Tyre and say to him, Thus says the Lord : V12b 19 - The first pressing question at this point in the context, reading from verses 12b to the end of verse 19 is: Who is being addressed? At first, it would appear as though the prophet is addressing someone other than the king of Tyre. It is very crucial to see at this point that the prophet is in fact speaking of two parties as one. Why do we say this? Because firstly, the king of Tyre is undoubtedly the subject and recipient of the lamentation (refer vv. 12 and 19) while at the same time, he is being spoken of as possessing the characteristics and nature of someone else that is being superimposed upon him. In other words, the lamentation shows the king of Tyre as having an identity that is akin to another. We know this because of the many personal pronouns that are ascribed to the figure / identity that the king of Tyre is being likened to. The next obvious, pressing question is, who is the king of Tyre being compared to? In short we can say, he is being compared to a particular cherub referred to as the anointed covering cherub (in some translations an anointed covering cherub ). Therefore we will proceed from this point to show who this cherub is. This is necessary because the figure or comparative used is aimed at the king of Tyre. In other words the character and nature of this figure is being reflected upon the King of Tyre. It is important to see that the identity of the figure that we are setting out to uncover is not the subject of the text but only a frame of reference. Identifying the frame of reference merely helps to appreciate what was in the mind of the prophet when he pointed out these traits of the king. That is to say: this figure in particular best epitomizes the character, nature and behavior of the king of Tyre. It is fair to say that it is arguable as to who this comparative figure / covering cherub might have been. We do know however this comparative figure was in the Garden of Eden. Some would argue for the idea that it is Satan because they believe he was in the garden as the serpent. Others may argue that it is an angelic being of superior rank who had charge over other angels because there was a cherub in the garden

16 16 guarding the way to the Tree of Life. Others would still argue for the idea that the comparative figure is a reference to Adam because he was there with Eve. We would however choose to argue that the COMPARATIVE FIGURE, (not the king of Tyre) in this context, was an angelic being because of the following reasons: A) THE COMPARATIVE FIGURE CANNOT BE REFERRING TO A MAN: 1. The comparative figure cannot be referring to a man because, the description of this figure called the anointed covering cherub does not fit that of the man who was in the garden. The covering cherub is noted to have been covered with every precious stone, whereas Genesis 2:25 clearly says... the man and his wife were both naked and were not ashamed. ; they were described to have been covered in this way. 2. The comparative figure cannot be referring to a man because, the third chapter of Genesis clearly shows the distinction between the man and the cherub in the garden. Therefore, it would be inappropriate to use these terms man and cherub interchangeably. The book of Job also shows that cherubs / angels existed before the inhabited earth and before Adam was created, refer 38:4-7 Where were you when I laid the foundation of the earth? when the morning stars sang together and all the sons of God shouted for joy. Job clearly talks about God s heavenly host created from the beginning before Adam. This heavenly host were already in or had access into God s presence. In addition Job 1:6 says - Now there was a day when the sons of God came to present themselves before the Lord, and Satan also was among them,. and Job 2:1 - Again, there was a day when the sons of God came to present themselves before the Lord. And Satan also came among them to present himself before the Lord. Refer also: 1 Kings 22:19-22; Psalms 89:5-7; Jeremiah 23:18, 22 concerning the heavenly council of the Lord (His sons or subjects). We observe also in the New Testament where it is implied that Satan once again came before the Lord concerning Peter, the same way he did in the book of Job concerning Job, refer Job 2:4; Luke 22:31. All the above references of scripture show the distinction between man and angelic beings. 3. The comparative figure cannot be referring to a man because, the Lord himself implied the distinction between human beings and angels in Matthew 22:30 in the resurrection they neither marry nor are given in marriage, but are like angels in heaven, meaning that angels unlike man do not procreate themselves; unlike Adam

17 17 and Eve in the garden (as male and female, husband and wife), who were appointed by God to procreate their kind. 4. The comparative figure cannot be referring to a man because, angels unlike man were created with greater glory and authority, refer: 2 Peter 2:10 and especially those who indulge the flesh in its corrupt desires and despise authority. Daring, self-willed, they do not tremble when they revile angelic majesties, whereas angels who are greater in might and power do not bring a reviling judgment against them before the Lord. Therefore, we can see already that the covering cherub described in Ezekiel 28 more likely fits the nature and characteristic of an angelic majesty rather than a man. 5. The comparative figure cannot be referring to a man because, when God drove Adam and Eve from the Garden of Eden, He placed cherubim at the east of the garden, and a flaming sword which turned every way to guard the way to the Tree of Life. Once again this implies the immediate submissive role which Adam had to assume after he fell. He could not overthrow the cherubim which stood in his way to the Tree of Life. The cherubim did not acquire the status they portrayed in the garden on the day that Adam fell; they were obviously created with that state of authority and majesty before Adam was created. Hence, they merely had to be placed in the garden, refer Genesis 3:24 So He drove the man out; and at the east of the garden of Eden He stationed the cherubim and the flaming sword which turned every direction to guard the way to the tree of life. B) WE HAVE MORE REASON TO ACCEPT THAT THE DESCRIPTION GIVEN CONCERNING THE COMPARATIVE FIGURE IS AN ANGELIC BEING AND NOT A MAN: 1. V13 - The comparative figure more fittingly describes an angelic being, not a man, because in v 13: concerning the precious stones that were the covering of this being and the sockets that were in this being, the scripture says: In the day thou was created were they prepared (Rotherhams E.B). Thus, this was not a naked being on the day that he was created. This being, in its array, is described as having the seal of perfection and was perfect in beauty. So we see that the descriptive distinction between this creature and Adam in the garden is clearly implied.

18 18 2. The comparative figure more fittingly describes an angelic being because in v 14, the geographical location given concerning the dwelling place of the guardian cherub was not on earth but on the the holy mountain of God God s dwelling place. We learn further that the guardian cherub walked in the midst of the stones of fire. Clearly, this is not where Adam dwelt. This is also consistent with the cherubim later being placed in the garden to guard the tree of life placed implies that the cherubim were deployed from another place to serve at that location. When we compare the above to Adam s geographical location: we read of Adam s expulsion in Genesis. There is no indication of him being cast down from anywhere; rather, he was driven out. Adam s dwelling place was on earth, in an earthly garden, which he had to eventually exit and not be cast down from. Adam and Eve s geographical location in Genesis clearly shows that they dwelt in a day and night time zone, beneath the heavens, among trees, and plants, and vegetation, and birds, and fish in rivers and ocean, and among creeping animals, refer Genesis 1:27-31; 2:6, 7, So it is reasonable then, to accept that Genesis places the Garden of Eden in which Adam and Eve dwelt, squarely on planet earth, beneath the dwelling place of the cherubim which was in the heavenlies where God Himself dwelt. This is consistent with God surprising Adam by His visitation in the cool of the day when He was heard walking in the garden. Bear in mind, in our former references in the book of Job, when angelic beings or sons of God appeared before God there is no day or night in God s presence / dwelling place. 3. The comparative figure more fittingly describes an angelic being because, although in v15 the transgression of this covering cherub overlaps with the fall of Adam, the context as we have already established is not referring to a man. Therefore, properly understood the fall or transgression described must refer to the angelic being. And why should there be any doubt about this angelic being, first of all transgressing, and subsequently being cast down from the presence of God, when scripture clearly speaks of such events having taken place? Does this not parallel with the account of the angels who transgressed in 2 Peter and Jude? For if God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment (2 Peter2:4); And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day (Jude vv 6, 8-10) 4. The comparative figure more fittingly describes an angelic being because in v16, the scripture affirms that a covering cherub was cast down from the mountain of God and from the midst of the fiery stones obviously not referring to a man. This creature s fall from its perfect state is unlike Adam who was cast out or driven out

19 19 from a garden So I cast you defiled from the height of God, and I destroyed you O covering cherub, from among the stones of fire. (Youngs LT) In summary: we observe that a covering cherub of superior rank was found to be defiled or guilty of unrighteousness and subsequently (destroyed) stripped of authority and cast down. Note how the transgression of the cherub who traded his glory in exchange for corruption is superimposed or reflected upon the king of Tyre. (NASB) By the abundance of your trade You were internally filled with violence, And you sinned. Like a fool the cherub traded the glory of the incorruptible God for the corruptible. 5. The comparative figure more fittingly describes an angelic being because in v17, the opening lines affirm once again the nature of the transgression committed by the covering cherub he was proud in heart because of his beauty and status. So we see he was cast down to the ground. Note again how the demise of the covering cherub is superimposed upon the king of Tyre who is made a spectacle before those who gaze upon him. I exposed you before kings, to feast their eyes on you. (ESB) 6. The comparative figure more fittingly describes an angelic being because, verse 18 is an extension of the previous verses: We see how the covering cherub by virtue of his iniquity defiled his entire constitution; the sacredness of his entire inner being; his sanctuaries (the holy places) within. The application to the king of Tyre is made from v18b-19 And I have turned you to ashes All who know you among the peoples are appalled at you; You have become [j] terrified And you will cease to be forever. (NASB) Conclusion: In the light of the above analysis of the texts of Isaiah 14 and Ezekiel 28, we submit that we can find no exegetical authority in each of these texts to support the proto-premises of the treatise, which asserts that Lucifer is a metaphoric designation of Adam as the king of confusion and that The king of Tyre is Adam. Hence, as we have stated in the preamble to this analysis, we do not deem it needful to examine the secondary premises and extended applications that have been further built upon the aforementioned protopremises. Therefore we believe, the proto-premises in our humble opinion are flawed.