Satan Christianity’s Other God

[job 1:21]

Satan
Christianity's Other God
Legend, Myth, Lore, or Lie
Historical and Biblical Proof of how Man Created Satan
and Made Satan to Be A God
James R. Brayshaw
iUniverse, Inc.
New York Bloomington
Satan Christianity's Other God
Legend, Myth, Lore, or Lie
Historical and Biblical Proof of how Man Created
Satan and Made Satan to Be A God
Copyright © 2009 James R. Brayshaw
jrbrayshaw@scog.ca
www.imaginenosatan.com
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ISBN 13: 978-1467970969
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iUniverse rev. date: 07/8/2009
Createspace version July 15, 2013
Table of Contents
Introduction 1
CHAPTER 1 19
Considering Why We Have a Doctrine of Satan
CHAPTER 2 41
Satan, Evil Force at Creation or Man Created
with a Potential for Evil?
CHAPTER 3 77
God, Creator of All Th ings Good and Evil.
CHAPTER 4 89
Th e First Use of the Word "Satan" in the English Version
of the Scriptures
CHAPTER 5 113
If Satan Exists He is a God According to Yahweh
CHAPTER 6 131
Evil and Lying Spirits, How God is the Origin
CHAPTER 7 167
Th e Post-Exilic Persian Infl uence On the Idea of Satan
CHAPTER 8 205
Lucifer's Fall in Isaiah 14, Explaining the Myth
CHAPTER 9 231
Is Satan the Anointed Cherub from Ezekiel 28?
CHAPTER 10 273
Th e Satan in Job, Human Adversary or Evil Incarnate?
CHAPTER 11 333
Zechariah's Vision, What Was the Satan He Saw?
CHAPTER 12 363
Th e Serpent In the Garden: Understanding the
Foundations of Why We Believe a Myth
CHAPTER 13 391
Answering Th e Serpent In Th e Garden Questions
What's Next For Satan Christianity's Other God 473
Bibliography 475
Index 479

PREFACE
Where do our beliefs come from?
For many of us, the teachings of man we have received have become so much a
part of our lives that we believe our unquestioned beliefs are truth, at the very
depth of our being.
At any point in our lives any one of us could be deceived. However, a person
who is deceived does not know they are deceived until they discover the error in
their thinking.
If we think that our own heart cannot deceive us then why did the prophet
Jeremiah say;
"Th e heart is deceitful above all things, and desperately wicked: who
can know it?"
Jeremiah 17:9 KJV1
When I was a child and was taught about Satan, I always wondered, as many of
us have, how an all-powerful God can allow such an evil being as Satan to exist.
If God is sovereign, why doesn't He just wipe Satan out? How can this loving
God allow an affl icter to continue to exert his cosmic powers upon the faithful
and the innocent to bring destruction, chaos, and harm? Today I would like to
share some answers to those questions and others about the existence of Satan. Th e
answers shared in the following pages are able to free people from fear, confusion,
and misunderstanding about Satan and evil. Th e following is a work intended to
prove that Satan does not exist as a cosmic supernatural being, who is intent on
destroying humanity and thwarting the plans of the Most High God.
In arriving at a clear understanding of the non-existence of a Satan, I have
learned from many teachers on the subject. Th e problem with the existence
1 Th roughout this work the letters KJV after a Scripture verse identify that verse as taken from
the King James Version Bible. Where required to indicate which Strong's Dictionary number
has been assigned to a specifi c word the Strong's numbers will be incorporated into the verse
after each word. Th is is known as "inline Strong's." Here is an example of that practice; In the
beginning7225 God430 created1254 (853) the heaven8064 and the earth.776 Genesis 1:1 KJV+
of a Satan is that the sovereignty of the Creator is in question. Th e question
has long been asked; "If God is sovereign then why does Satan have so much
power to harm humans?" I agree that is a question needing to be answered
and in short, it can be answered by saying there is no Satan and that man is
the primary purveyor of evil in this world. Th e subject becomes even more
serious when one considers that ascribing supernatural power to anything
elevates that thing to the status of a God.
Th e Scriptures say Yahweh is God and He claims there is no other
supernatural force in the universe, saying there is none like Him. Th us, we
are left with the problem of trying to remove the other God, Satan, from the
place he has been given by the heart and mind of humanity. If Satan truly does
not exist, then those who believe he does have a confl ict of interest with the
concept of believing in One God. So consider the following very carefully.
1
INTRODUCTION
Whether "Satan " exists or not is an issue that has huge implications for
humanity and religion today. If "Satan" does not exist, then you and I have
been taught a very ancient and complicated lie, at the hands of the religious
institutions of this world. From the time the Israelites left Persia until today,
those who are the leaders and teachers of these religious institutions have
almost unanimously heralded the message that there exists a cosmic being
that is like God but is not the One God who is sovereign over the entire
Universe.
Probably the most serious repercussion of a culture coming to terms with
the non-existence of a cosmic Satan is the impact this information will have
on the individual when they fully realize what it is they are responsible for. By
there being no "Satan," you and I are then left as the party who must take the
full responsibility for sin . We can then dismiss the idea that an evil infl uencing
force has secretly introduced sin to us and we are not hapless participants in
behavior that is not approved by the Almighty.
Th e fault for evil then is not to be laid on a supernatural, mind controlling,
satanic spirit; the fault lies with the individual who submits to the original
propensity to choose sin , which is a potential that is inherent in the human
psyche. Sin changes the human mind and there are many theories and
hypotheses as to how the actual neurological wiring is altered when a person
continually chooses to sin. Th e change in our brain physiology becomes the
primary factor why sin gets easier and easier. Th e liar fi nds it easier to lie, the
rager fi nds it easier to rage, and the * addict fi nds it easier to choose to
look at *. Eventually the brain and emotions control the person because
of the cellular changes to the areas in the brain, which have been continually
stimulated by whatever sin has persistently occurred. Sin begets sin so to
speak.
Admittedly, we all sin regularly but many who are in a cycle of habitual
sin may be there because of the fi rst time they justifi ed their actions. Now that
person no longer has to work to justify their action because that "principality ,"
2 Satan Christianity's Other God
is the driving force of their choice to sin. A principality here is the primary
drive or original impetus to choose to disobey, it has taken over, and the
person has eff ectively "lost" control in areas of their life where sin becomes
an almost automatic behavior. I will not use such a broad brush as to paint
every person, without exception, as being able to have lost control to his or her
propensity to sin. It is true that some of us have a propensity to commit one
sin or another because of things that may have happened in our childhood.
Trauma changes us and is particularly effi cacious on the brain of a child, as
are various forms of negative programming that might be foisted on a child
in one way or another. For excellent teaching and understandable scientifi c
explanations in this area, you may want to look at the work of Dr. Paul
Hegstrom .2 He is a premier researcher and teacher in the way our brains have
been altered by situations and stimulus from our early years as well as how
neurological changes occur from repeated sin choices.
Admitting that there is no cosmic "satan" is only one step in the journey
of faith that leads us to a true monotheism that fears God only. Imagine how
safe we will feel instead of feeling fear when we are able to dismiss the concept
of being inhabited by a demon as is portrayed in certain movies. Or when we
concretely embrace the fact that a midnight walk on a pagan high holy day
will not place us at risk of being attacked by a demonic spirit who wants to
drag a soul to * . Let me testify to the freedom that comes from knowing
there is only One God and no evil, cosmic force that has any power to aff ect
your life in any way. Th ere is amazing freedom that comes with learning that
all ideas of demonic, transient spirit beings are the fabrications of men's minds,
which fi nd their origins in ancient mythology . For others, you can expect
peace to be found in the area of fear that may come in the night, thinking
a horned beast with fangs and breath of sulfur is going to appear when you
awake from a bad dream .
When we learn there is no Satan we can begin to help our children more
when they awake from a nightmare or we fi nd them emotionally trapped in
an irrational fear of being separated from Mom and Dad at a sleep over with
friends. When parents are able to see these childhood fears as not coming
from a demonic source, they will be liberated to begin meeting the real
emotional needs of the child by a proper logical and intuitive assessment,
leading to true emotional support for that child. Th e benefi ts of recognizing
that there is no Satan are multiple. Western nations would no longer have
to think of Mid East terrorist groups as working for Satan and the terrorists
2 Dr. Hegstrom's work can be accessed through his organization called Life Skills
International. www.lifeskillsintl.org
Introduction 3
could be free to no longer believe that the West is being driven by Satan. All
who are parties in a situation where one country is against another, would
then be able to recognize the source of evil is the wicked hearts of man in the
confl ict and perhaps come to the realization that their own heart is equally
as wicked. A confl ict that brings pain and death is driven by human desires
and although many blame "satanic" infl uence for these confl icts, great benefi t
will be realized by seeing man is the source of the evil perpetrated against
another people group. Th e list of freedoms we get from changing our belief
in a cosmic Satan can go on and on, but the bottom line in all this is that he
does not exist, so we humans are going to have to take responsibility for all
the evil in the world.
Some state that if you say there is no Satan then you are in danger of *
yourself. I say; "If you say there is a Satan, then you are in danger of having
two Gods." Th e greatest danger one faces by saying there is no Satan is the
danger that comes with taking full responsibility for their sin and evil. To
embrace a "One God " mindset frees the mind from the subtle trap that always
wants to fi nd someone or something to blame for the evil in the world. One
only stands to benefi t, by taking full responsibility once and for all, for the
sin in their life that so easily deceives the mind.
In the following pages, we will fi nd many thoughts and concepts that
would have been diffi cult to arrive at had we used the Scriptures alone. I have
tried to be thorough in the explication of this idea and yet the entire study
of this concept is far from being exhausted. We will look at mountains of
Scripture , assess the words of the Apostles and the Messiah as recorded in
the "New Testament ," and we will receive testimony and instruction from
many sources to add to our historical and cultural understanding. Ahead I
will claim some really diffi cult ideas to be true and will deny and dismantle
some of the most commonly accepted beliefs in the Christian religion, citing
evidence, logic and the fact that our perspective is not even close to the
Hebraic thinking of those who were the fi rst and earliest hearers of the words
in the Bible. Concepts that will be considered include; Is * really a place
of eternal torture? And; Who and what is Heaven for? Another concept that
is addressed is the question of where the dead go.
Th e concepts shared in this work are fl exible and a life-long learning
process will continue for me long after I have signed off on this book. Th at
stated, it is entirely possible that an understanding, which I have provided for a
particular verse or passage, may not be the only and complete understanding.
I thoroughly enjoy hearing other interpretations of the material I have covered
in this work. You will see however, it would be unlikely an interpretation
that includes a Cosmic Satan would be accepted as correct, based on the
4 Satan Christianity's Other God
information shared in the arguments of the two volumes of Satan Christianity's
Other God. I will present a plethora of arguments however, I do understand
that more could be added in some instances to the thoughts and information
I have shared. Even when faced with one interpretation of a passage there
undoubtedly are other ways the passage could be explained to illuminate the
truth of a non-existent Satan.
Men such as Origen , Plato , Philo , and Augustine have come to accept
that sin is from an internal drive in man and is driven by the pleasure of the
senses. Th ese men are just a few of the historical fi gures who make allusions to
the "serpent in the Garden" as being an allegory for man's potential to choose
sin, called by some the yetzer ha ra , or the evil inclination . In Augustine's
work titled, Confessions, we are given this comment regarding how we are able
to fall into sin;
For fi rst comes a suggestion, whether through thought, or through
the bodily senses, by sight, or touch, or hearing, or taste, or smell.
When the suggestion is made, if our cupidity does not move us
to sin , then the cunning of the serpent will be excluded. If this
movement happens, however, then we will be persuaded, just as
the woman was.
Augustine recognized sin was from the internal drive of man but he could
not fi nd a way around the Greek mythology of his day to disclude Satan
from his theology. Many men have identifi ed the inborn ability to choose sin
as an internal infl uence that comes because of the "pleasures of the senses."
Some have tried to place a cosmic Satan in the picture while others have tried
to minimize Satan and show that underneath the surface is rebellion-bent
humanity itself.
In chapters 12 and 13, we will discuss the thought that the "serpent" in
the garden is not Satan nor is it a real serpent that was inhabited by Satan.
What we have found is that the writer of the garden story was capable of
using current mythological images, in a type of mytho-poetic language, to
instruct the hearers as to what man's fall from perfect obedience looked like. It
is possible that the events said to have transpired in Eden are somewhat of an
allegory, intended to teach the Israelites how wonderful life could have been
without sin . I would be fooling myself if I was to claim that all the images
and stories in the Scriptures are either literal or to be seen as all allegorical.
Th ey cannot all be either or. If the Scriptures are true and we serve a God who
transcends the natural, then some of what appears to be symbolical imagery
may in fact end up being real and true in a physical sense. It is likely that
many of the elements of numerous stories are allegorical but other elements
Introduction 5
will actually prove to be literal. Logic and diligent study can assist in forming
a conclusion on at least some of these components of the Scriptures.
We will see some history related to the development of the common idea
of a cosmic Satan . It is realized that this idea truly fl ourished in the 6th century
BC exile of the Hebrew people under Persia and Babylon . Th e concept grew in
the minds of the generations in exile and was then added to the belief system
of certain "religious sects" that came out of exile in about 539 BCE . It was
there, as we will discuss, that the dual-God philosophy of the Zoroastrian
cult was embedded in what was to be the exclusively monotheistic faith of
the Israelites. Th e thought of there being a good god and an evil god took
root at that time and was fi ltered through the Parsi, who were Persian Magi,
down through the Pharisees who developed Rabbinic Judaism . Th e two-God
thinking traveled on into the fi rst century, past the advent and ascension of
Christ and into the cult of Christianity . Th is concept has had almost 3000
years of development and is so deeply embedded that we now see millions of
dollars spent on information and amulets that are designed to keep "demons "
from getting close enough to humans so that they can aff ect their lives. Th e
multi-billion dollar media industry now drives this false idea deeper into the
mental, emotional, and spiritual fi bers of all who drink in the high action high
graphic demonstration of the powers of Satan. Th ese intense, mind numbing
portrayals are displayed in literally thousands of movies, TV shows, and video
games . All the while the innocent user of said media is left to believe that
forces such as they are seeing on screen, actually exist and do the things that
"Hollywood " has them doing.
In these pages we will note how there is only One God and if you or I
profess there is another supernatural being performing humanly impossible
tasks, then we are ascribing to a dualistic, two-God philosophy . Th is philosophy
is against the God of the Scriptures and Universe, because He claims to be
the only God. In the Torah this God teaches that all the other Gods, yes this
would include "Satan ," are nothing and do not even exist but are fabrications
from the minds of men. As a way of emphasizing their non-existence, the
Revelation of John says, "they neither see nor hear nor walk."
We will discuss how the writer also called the angel who prevented
Balaam from proceeding to curse the Israelites "Satan ." Also in the Torah ,
(1 Kings 22) we will see how Yahweh sent a "satan" to Ahab to be a "lying
spirit " so that Ahab would decide to go to war and suff er destruction. In the
vision had by Jehoshaphat , a satan was clearly recorded but does this vision
of a "spirit" have to be taken literally or is it symbolic of human messengers
6 Satan Christianity's Other God
that came to Ahab? Both of these examples show us that "the Satan" is
simply an adversary that has been sent by Yahweh and the "lying spirit" was
dispatched by Yahweh as well. Th is type of adversary can be either human or
some manifestation of a divine presence from the Creator. We see clearly in
the Torah that the "adversary" is not an archenemy of Yahweh but in these
instances, it is a tool of Yahweh's.
Another privilege we have by studying the words of the Torah is to see
that it is man's heart that is continually inclined to choose evil. Th ere is no
recognition of a fallen spirit being in the Scriptures, who has caused man to
choose evil. Man makes choices out of the wickedness that is in his heart
and if man chooses righteousness, he will overcome that inclination to do
evil. Along with that instruction from the Torah, we fi nd in the Books of
Leviticus and Deuteronomy that devils and demons are simply man-made,
hairy goat-idols. Again if one looks carefully at the context, the history, and
the language, it is clear the false gods made by men's hands, were believed
to be supernatural forces that were being worshipped by the Israelites. Th e
syncretizing(combining faith practices from varied religions) of Israelite
worship took place because of the seductiveness of the varied gods of the
pagan nations around them. Th e nation of Israel often took on these false gods
as "lesser gods." Yahweh accused them of idolatry because they acknowledged
these gods and He said they are impotent and amount to absolutely nothing.
Th e only power they had is what is believed to exist as power in the minds of
those who engaged in false worship and acknowledgment of these worthless
idols.
Together we will look at the supposed appearance of "satan" in the book of
Job. You will be shown that the term "before the LORD " is a term describing
an Earthly Temple environment and the word "Satan " seen in Job, is speaking
of a human adversary . Job's troubles were brought on by a few jealous men
who found ways to infl uence the human forces around them so that Job was
the recipient of great suff ering. True Yahweh allowed this to happen, but it
happened by the hands of humans, not by supernatural agents who can beg
Yahweh to let them harm a human and Yahweh allows the attacks to happen.
Job himself attributes all the evil that befell him, to Yahweh.
Th e problem with most commentators accepting the "Satan " in Job as
a literal being, is that they reduce the writing to a mere historical account
when it has been written as a separate genre of writings called "wisdom
literature." Wisdom literature is designed to express deep concepts using
metaphor and allegory, while still employing the elements of humanity that
would be familiar to the hearer. Job had recognized that the men, who
Introduction 7
brought evil upon him and the natural events that rendered Job a victim of
circumstance, all occurred at the permission of Yahweh . Of course Yahweh
could have supernaturally subverted the evil will of Job's "adversaries" but we
serve a God who operates at times by allowing one man's evil choices to aff ect
another man who may be righteous.
After looking at the concepts of the "adversary " as found early on in
Scripture , light will be shed on the identity of "Lucifer " in Isaiah 14 . It
will be shown that "Lucifer" was not the name of Satan prior to his fall, as
scholars have claimed for years. Th e term "son of the dawn," also said to be
equivalent to "the bright and morning star, " was what was originally meant
by the Hebrew term "helel." Th e phrase was a well know appellation for the
Kings of Pagan nations. Th is speech against the king of Babylon by Isaiah
is set in a series of words against pagan nations, known to be, Th e Oracles
Against the Nations. Th e fact that the context of this passage clearly identifi es
this "Lucifer" as a man and that the term itself had no fallen angel meaning
until after it arrived in Jerome 's Latin translation of 346 CE is pertinent. Th is
fact indicates strongly that Isaiah 14:12 is about a man who thought himself
to be God, was given power and authority from the Creator, but abused it in
thinking he answered only to himself. Th e subsequent "fall from heaven" is a
reference to this pagan king's fall from power. Th e idea of this person being
the actual "satan" of common religious thought, never entered the realm of
theological scholarship until sometime after Jerome translated the Hebrew
word for "morning star," in the fourth century, with the Latin word Lucifer ,
a word that means light bringer .
Th e Book of Isaiah also revealed that Yahweh is the one who creates
evil and calamity. Isaiah had been given the charge by God to speak to the
people coming out from exile . He was to inform them that Yahweh is the
one responsible for the evil that has befallen them. Th e exiled Israelites were
incorporating ideas they had adopted from Persian theology into their faith
system. Th e idea that came from Persian, Zoroastrian religion, claimed that
good came from one God and the evil came from another God who was
constantly at odds with the supreme God. George Knight , a past professor
of Old Testament in McCormack Th eological Seminary speaks about this
two-God religion in his work on Th e Prophets of Israel;
Zoroastrianism at that time was a fi ne new religion spreading
out of Persia over all the East. Faced with the complexity and
mystery of human life, it sought to present man with a clear and
logical explanation of the problem of evil and of pain. There are
8 Satan Christianity's Other God
two powers, two Gods, this faith proclaimed, a God who is good,
and a God who is evil. In the end however, after the long struggle
between the two is over, Light will win over Darkness, so that man
can look forward to a glorious future.3
Th is two-God system is probably the most subtle form of dualism that
is present in Christianity and other religions today. It forces the believer to
attribute things that only Yahweh can do, to another source, even though the
other source does not really exist and was made up in a "vision" by an ancient
Persian man. Perhaps God sees the belief in that source as idolatry and for this
reason, He stated repeatedly that He is God and there is none else.
A great deal of mythological lore has been used by writers of the Scriptures
and subsequently misunderstood by interpreters of those same Scriptures. As
we look at the prophetic books, we will begin to see signs of mythology sewn
into the fabric of numerous stories. Many of the characters from myths are
seen in visions had by the prophets. A major mythological connection will be
found in the Serpent in the Garden story however, we will become familiar
with the use of mythical imagery by the prophets before we embark on our
study of the Genesis 3 serpent. Our study of the Ezekiel 28 passage, which
is about the human King of Tyre and not a cosmic being, will reaffi rm to us
the importance of being careful to not interpret the visions of all prophets,
as literal. True some visions have literal application for parts or individual
components of the vision but out of what almost seems to be instinct, we
interpret most of the content of most visions literally. Th is practice has
hamstrung the typical student of the bible by inhibiting them from receiving
the message the prophet intended to send through articulating his vision. Th e
International Standard Bible Encyclopedia relates how visions in the Scripture
should be recognized as containing elements that are familiar in daily life;
The objects of vision, diverse and in some instances strange as
they are, have usually their points of contact with experiences of
the daily life. Thus Isaiah 's vision of the seraphim (Isa_6:2) was
doubtless suggested by familiar fi gures used in the decoration of
the temple at Jerusalem ; Paul 's "man of Macedonia" (Act_16:9)
had its origin in some poor helot whom Paul had seen on the
streets of Troas and who embodied for him the pitiful misery of
the regions across the sea; and "Jacob 's ladder" (Gen_28:12)
was but a fanciful development of the terraced land which he saw
sun-glorifi ed before him as he went to sleep. Among the recurring
3 Bible Guides, Prophets of Israel (1) Isaiah , page 75
Introduction 9
objects of vision are natural objects - rivers, mountains, trees,
animals - with which man has daily and hourly association. 4
Much will be gleaned from exploring the reasons that 2nd Samuel 24
tells us Yahweh caused David to number the tribes of Israel, while the same
account of the story in 1st Chronicles 21 reveals "Satan " as being the inciter
of David. Th is apparent contradiction can be seen by some as a reason to
discount the writings of Scripture . However, a closer examination reveals
that the writer of Chronicles was writing the story about 300 years after the
return of the Israelites from the Persian exile . Th e perspective that the writer
spoke from was one of understanding that Yahweh was acting as an adversary ;
therefore, the writer used the Hebrew word for adversary, sawtawn . Th is
term was subsequently translated into English as "Satan" and given a capital
letter at the start to seemingly identify it as a proper noun as the name of the
mythical, cosmic evil one. Th e occurrence of terminology that would have
been understood by the ancient hearers but misunderstood by hearers today
is a common situation and one that has led to many misunderstandings of
the meaning of Scripture.
As we look on in the Scriptures, we will be presented with a more plausible
understanding of Zechariah 's vision of Joshua the High Priest being accused
by the "satan." Th is situation seems to smack of a real life Satan , but turns
out to be, fi rst of all, a vision. A vision which when viewed along with the
remainder of the Book of Zechariah is not to be taken literally, as not one of
the visions he had was to be taken literally. Zechariah's visions are as much
metaphorical as any of the visions in the Scripture . It will be shown that once
again the Hebrew word used for "Satan" means adversary . Th e use of this term
for an adversary, or one who opposes the will of Yahweh , helped to express the
fact of Zechariah not seeing a cosmic satanic being, but of receiving a vision
about adversarial men trying to keep Joshua from acting as the High Priest.
Our overview of the inter-testamental period will shed light on the
development of the supernatural Satan concept. Th is period is understood to
have been the three or four hundred years before Christ came on the scene.
Many religious and apocalyptic documents were penned during this period
and the Hellenized thinking of the writers was widely sown into religious
thought. From a couple of hundred years after the release of the Persian exiles,
the formation of a "living spirit entity concept," as the counter-Yahweh force in
the cosmos, became popular. Th is ideology infl uenced Judaism in numerous
4 From the article, Visions, in the International Standard Bible Encyclopedia
10 Satan Christianity's Other God
ways and became part of fi rst century religious life. Some believed that if you
spoke of a demon you were talking about one of the evil minions of a very
real, evil cosmic leader; while others were able to maintain the understanding
that to speak of a person having a demon, meant they were sick, insane, or
entertaining false beliefs. In its simplest form, the theory of a supernatural
being at odds with Yahweh became a concrete belief, causing passages like
Isaiah 14 :12, about a human man, to be infused with mystical interpretations.
None of the commonly identifi ed passages about Satan were interpreted as
such until the Hebrews left Persia and apocalyptic literature fl ourished in the
inter-testamental period. Th e inter-testamental period played a huge role in
the history of developing theology. It was a period that was largely infl uenced
by Greek thinking and had been given a huge launching pad by expanding
on the borrowed concepts of Persia . Many of the dualistic concepts that are
deeply woven in the fabric of religion today were still strongly embedded in
the spiritual psyche of the people who came out of the Persian Empire.
Another deeply embedded belief in the spiritual hard drive of today's
culture that was not present until well into the fourth century CE, is the
belief that says the New Testament is Scripture . Our forthcoming discussion
will bring to light many reasons why the "New Testament" is not Scripture
and is not to be given the same authority as the Old Testament . One of the
most convincing arguments for that theory is the absolute lack of internal
evidence for that body of Apostolic literature. Th e New Testament never calls
itself Scripture and only refers to the Hebrew Scriptures as Scripture. Being
considered Scripture has brought men to raise the "New Testament" to a status
that parallels the Hebrew Scriptures. Because this has been done by religious
leaders for thousands of years does not make it right. Th e passage of time does
not turn an error into a truth, so we have the privilege of considering how the
writings of the Apostles were used in the fi rst centuries of the Common Era.
Jesus, whom I will call Yeshua throughout this work, and Paul never used the
"New Testament" as Scripture and they only ever affi rmed the authority of
the ancient Hebrew canon as Scripture. Th ough the Apostolic Testimony is
not Scripture used for designing doctrine, it is a body of literature that helps
clarify numerous diffi cult issues and concerns within the early assemblies of
believers. We have in the New Testament a valid witness to the happenings
of the fi rst century apostles and certain believing communities. Honestly
assessing the value of this personal mail for what it is quickly diminishes it
as words that have authority to develop new doctrine, particularly on such
as a doctrine of a cosmic "satan." Th ese documents were at best, written by
various men who would be mortifi ed to hear their letters that were intended
for assemblies and friends, are raised to equality with Torah and being used
Introduction 11
for defi ning and designing doctrines. Th e evidence against some of these
letters being written by the alleged authors whose names appear as the title
of the "book," is manifold and should be considered when we stake our faith
on these letters as words that are said to show how to live a life of faith in the
God of the Universe and His Messiah . One major issue with the writings of
the New Testament is how to reconcile the apparent contradictions it has with
the writings of the Old Testament. When the writings are studied through the
lens of their correct historical, cultural, and linguistic context, any apparent
contradiction that surfaces can soon be explained so that the writings are not
held in contrast to each other any longer.
I will say however, we are fortunate to have the Apostolic writings as
a witness to major happenings in the development of the Faith of Israel
during and after the Messiah 's appearing. Using these documents as a means
to comprehend some of what happened in the fi rst century as it pertains
to the Messiah and His followers has been of great value to the believing
community, the Israel of God. Th e diffi culty with using these documents is
that unless one sees them through the eyes of a fi rst century Hebrew believer
in Messiah, they practically have their hands tied to correctly understand and
apply the precepts and instruction contained in this body of literature. Many
will claim that you are throwing out the Messiah if you refuse to believe the
"New Testament " is Scripture . Th e fact is, Messiah is not going to be using
this body of literature as His textbook in the millennial age; is He therefore
guilty of the same charge? I am reminded that the present format and order
of the New Testament that we have today was only put into one compendium
in the year 367 by the Bishop Athanasius, who was a right hand man of the
pagan Christian Emperor Constantine.
Th e handlers of these early Apostolic documents had long been divorced
from a Hebraic heritage. Had these Greco-Roman philosopher-theologians
been properly trained to rightly divide the word of Yahweh , they would have
interpreted and used these documents in a proper context. Th ey then would
have had much success at making use of these documents that were intended
to be aids to assemblies of those with faith in Yeshua . Quite the contrary
though, they set off a stream of erroneous teaching based on their incorrect
understanding of much of this literature. Th eir teaching brought millions
into the false religion of Christianity , and the Gnostic fl avor of their system
of religion was sent throughout the world. In Volume 2 of Satan Christianity's
Other God, the issue of the New Testament not being Scripture is dealt with
thoroughly.
Our journey then will take a diff erent turn, as we carefully look at all the
passages in the Apostolic Testimony , which pertain to sin , evil and "satan." If
12 Satan Christianity's Other God
there is no "satan," as I posit, there then has to be a comprehensive explanation
for all the verses where it appears Satan is being spoken of. Th e personifi cation
of sin, evil, sickness, and insanity was related to the hearer using the words,
demon , devil, Satan, and unclean spirit . Interpreting and understanding the
Apostolic Testimony through the eyes of the Hebrew Scriptures is essential
to perceiving these terms correctly. Each New Testament use or instance
of "Satan" must draw on the "Old Testament " precedents for this so called
Satan. Th e Old Testament Satan was almost always an adversarial force sent
by Yahweh . At times, this force might have been inspired of itself to go but
it was typically a human force with the infrequent exception of the force
appearing as some manifestation of the celestial workings of the Creator
Himself. Th e frequency with which commentators and scholars have not
correctly understood a passage in the Apostolic Testimony has grown to
epidemic proportions due to almost a complete lack in seeing the verses in
the Apostolic testimony through "Old Testament" glasses.
Many of the potential understandings of most passages that will be shared
with you are just that, "potential." I will not claim to be the fi nal authority
on these words because we are all still learning and the distance in time that
we fi nd ourselves from the workings of that culture is vast, thus making it
diffi cult to state a hypothesis as fi nal authority. I will say though, the correct
path is one similar to the one I have taken you on and not a path that points
the modern reader to the existence of a cosmic Satan . Th e path presented in
Volume II of Satan Christianity 's Other God, where the New Testament is
surveyed and expounded on as it pertains to Satan, is a path that indicates that
Scripture must defi ne Scripture. All Apostolic Testimony must completely
support the words of Scripture or else it is the words of false prophets. I
encourage you to continue exploring the meaning of the diffi cult words of the
Apostolic Testimony beyond that which is presented in this book. You will
fi nd the pieces of the puzzle falling into place the more you commit to ask
yourself, "I wonder what the original hearer understood these words to mean?"
Even with correct hermeneutics and a mind that thinks more in the
manner of an ancient Eastern person rather than a present-day, Greco-Roman
thinker, we still arrive at a slight problem. What are we to do with all the
experiences? Experiences of credible people who claim to have made "contact"
with the evil spirit realm. Many will say that they have seen demons and
watched people fl y across the room during an "exorcism." Some will tell
of experiences they have had with ghosts and others will swear they have
encountered "Satan" himself. All these are diffi cult to explain, but if we start
with the foundational concept that is taught in the Holy Scriptures which can
be called the Torah , that there are no other living Gods except Yahweh , we will
Introduction 13
then be prepared to not force the Bible, which is the teaching and instruction
of God, to fi t into one's experiences. Th at is to say, if I have an experience
of seeing a seven-headed dragon, I don't force that vision to defi ne what the
Scriptures could possibly mean. I try with my entire mind, to understand
that experience through the eyes of Torah. Th e Torah is specifi cally the fi rst
fi ve books of the common Old Testament and according to some, can loosely
refer to the entire Christian Old Testament. Letting our experiences be the
thing that defi nes Torah and truth is a backwards manner of living one's faith.
If the Torah says there is no supernatural evil being in existence and I see a
supernatural evil being, I must try to comprehend how that can be understood
without building a dualistic theology.
If I accept the truth of Torah and I have an experience that seems to
oppose a truth of the Torah, then I might have developed that experience
out of my own mental and emotional resources. Many people follow their
experiences thinking that because they have had a certain experience; they
then are in the truth. Th e possibility of being deceived is a very real possibility
for all of us as we wander through life trying to make sense of what is truth
and what is lie. Often experiences that seem very real are only tangential
images and when taken too literally, they will lead one into deception. Th e
challenging thing though is that the deceived do not know they are deceived
unless they realize that it is possible their beliefs are inconsistent and possibly
wrong. We only need one wrong belief to enable a whole bunch of opportunity
for future deception in our lives. Th at is why Paul the Apostle suggests we
prove all things and hold fast those which are good. Dr Margaret Singer has
made many aware, that because we think our minds are invulnerable to wrong
thought, does not make it so.
Just as most soldiers believe bullets will hit only others, not
themselves, most citizens like to think that their own minds
and thought processes are invulnerable . "Other people
can be manipulated, but not me,' they declare." -- Margaret
Singer, Ph.D .
We are all "other people," to someone and we all have the potential to
be deceived. To see someone who is manifesting signs that suggest "demon
possession," is usually thought to be a sure representation that there exists a
cosmic "satan" who is able to inhabit a person's psyche in a similar fashion to
one being inspired by the Holy Spirit . What appears to be spiritual possession
by a netherworld resident, is only an activity which is brought about by
certain mental conditions, postures, and positions one places themselves in
via some form of self induced hypnosis or hysteria . In his book, Occult and
14 Satan Christianity's Other God
Supernatural Phenomenon , D. H. Rawcliff e tells of the ancients experiencing
what is probably one of the earliest forms of ecstasy, which brings on a state
likened to the common pattern thought to be "demonic possession."
There is little doubt that the Dionysiac frenzy and similar forms
of "ecstasy" were hysterio-epileptoid in character. Such ecstatic
states manifest themselves in rigidity of the body, contortions,
tremors, frothing at the mouth are often accompanied by visual and
auditory hallucinations and extreme euphoria. The hallucinations
and euphoria provide the component of visions and exaltation,
which in Thrace, used to take the form of mystical union with the
god and which in later times, was followed by wild sexual orgies.
The soul of the ecstatic was supposed to leave the worshipper's
body and hold communion with distant gods and daemons.5
We can come to terms with the fact that ecstatic behavior, such as is
mentioned of the Dionysiacs, is a state of instability that is self-induced as
a response to a hysterical environment. Th e person today who enters such a
state, perhaps not even quite as pronounced as what is told of the Dionysiacs,
is no less guilty of self-induction of the desired state which they themselves
developed and then believe is a sign they are connecting with God's Spirit.
Th ere is much to be said of those who today might manifest the signs of being
out of control and therefore controlled by another entity. Th is is commonly
thought to be a demonic possession but is more likely a form of dissociation ,
hysteria, or self-hypnosis .
As a former Pentecostal "prayer warrior," I have been involved in a number
of situations where a person is said to be under the infl uence of a satanic spirit,
defi ned as "a spirit of anger" or "a spirit of jealousy." In these situations, I had
been part of the "deliverance " team and we began the prayers and anointing
with oil, to cast out this "demon ." Th e engagement was placid, not eliciting
the manifestation that would have affi rmed "possession" and thus would
have indicated we were making a serious dent in the hold this "demon" had
on an individual. With success not yet in our grasp, our intensity and fervor
would increase. Th ese manic deliverance sessions would often bring us to the
point of being fully embroiled in a frenzied situation that was fueled by our
beliefs. Beliefs that a real "demon" existed, and this person would eventually
be liberated from the clutches of it because of our spiritual authority . None
could deny that we truly thought what we were experiencing was real. So
we pressed on until the subject, or perhaps I should say victim, was lying
5 Occult and Supernatural Phenomenon , D H Rawcliff e , pg274
Introduction 15
on the fl oor grimacing as if he or she were trying to pass a gallstone. Th en
fi nally, the deliveree would become calm once again. In our minds and the
mind of the innocent victim, there was a "demonic spirit " which had now
been removed. We had accomplished what we had set out to accomplish and
our belief system was affi rmed and made even stronger by the experience. I
now understand this and other situations like it, to be cases of hysteria where
the participants caused some type of physical manifestation to occur. Both
the deliverer and the deliveree were giving themselves over to the experience
and had such a deep belief as to how things should go, that they unwittingly
cooperated with each other. Th eir cooperation produced a faux deliverance
on a person who came to believe that he had a "demon." Th is subsequently
brought on all the manifestations that he truly accepted to be part and parcel
with being "demon possessed ."
Th ese types of experiences are not uncommon. Our culture is prone to
the power of suggestion and to becoming a slave to our beliefs. So much so
that some actually "experience" such impossibilities, as seeing a "demon " or
"spirit." Perhaps the experience a person has is that they sense a presence or
feel a touch of the "spirit," somewhere on their body. In Volume 1, we will
mention the work of the great illusionist Harry Houdini . I am not referring
to his masterful illusions and feats of escape but to his work that found him
investigating the spirit realm. Houdini discloses that people are extremely
prone to the power of suggestion and the paranormal becomes the normal,
which is magnifi ed and pronounced in their mind. Houdini had the privilege
of exposing numerous famous and internationally renowned paranormal
charlatans. Many of these deceivers of men exposed themselves by their
own admission at the end of a long career. Houdini could fi nd absolutely
no evidence of actual paranormal activity during the entire 30 years he
investigated this art. It is a fact though, that the power of suggestion, such
as has been utilized in indoctrinating various religious groups for thousands
of years, has amazing power to become reality in the minds of the initiate.
What the subconscious accepts, it will act on and forms a belief that becomes
a reality in the mind of many. It may be that a person truly believes they see
a certain demonic representation or perceives a convincing spiritual presence,
and I believe they are sincere in what they have seen. Th is sight or sense is real
to them and they may actually visualize it in the mind's eye. It is no more
real though than if I say to someone, "Look, a fi re truck just went by!" You
see a fi re truck, your mind processes the words I have spoken and you, on
some level, picture a big red, shiny Fire Apparatus but in fact, one had not just
driven by. Th e mere suggestion of something will generate an image in the
mind of most people. Th is is the case for someone who doesn't even have an
16 Satan Christianity's Other God
intense desire to witness the said fi re truck. Imagine how strong this process
would be for the person who is told there are ghosts in their house or that a
certain part of their town is under control of demonic forces. Most hyperspiritual
people will actually see that which is suggested and when shared by
another person of the same persuasion, they often have corroborating stories as
they fuel each other's tales by emphasizing the vague similarities to what each
person has seen in the mind's eye. By conforming the elements of their story
to correspond to the other person's story, as a way of confi rming that what
they saw is real, they then are able to feel affi rmed as truly "spiritual" persons;
both "seeing" the same apparition. Th is type of phenomenon of the mind
is plentiful in our over stimulated culture where images of ghosts, demons ,
gargoyles and witches unceasingly bombard us via the medium of motion
pictures. Th is same mental phenomenon occurs for untold thousands who
seek the skills of a "medium" to contact a dead relative or friend. Rawcliff e
tells of the amazing deception performed by mediums who are commissioned
by sincere seekers of contact with the dead . Th e tricks are very diffi cult to
detect by the uninformed and the medium provides no assistance for one to
uncover his or her charade. Rawcliff e says;
Men as well as women have been known to recognize a dead
father, mother, sister, or cousin in the fi gure of a thinly disguised
medium ....
Many descriptions have come from observers who have looked
on aghast at the success of the most fl agrant deceptions: before
their eyes stands the most patently disguised fi gure of the medium ,
and with each insignifi cant change of apparel a bereaved mother
or daughter or wife cries out a heart-rending greeting to one long
since dead and buried. The illusion brought about by frustrated
longing and the overwhelming will to believe, is complete. One
is inevitably reminded of the collective hallucinations that have
occasionally occurred at moments of religious fervor.6
Rawcliff e 's words ring true for the belief of Satan and demons as well. If we
would completely accept the teaching of Scripture that declares convincingly,
"there is only one God and none else," we could more properly address
the tricks of the mind that are able to fool even the intellect into believing
something exists when it actually doesn't. If we could dampen down our
overwhelming "will to believe" in Satan and demons, which we too often
couple with "religious fervor," I am certain that we would come to the correct
conclusion that we humans with an unchecked potential to choose evil , are
6 Occult and Supernatural Phenomenon , D H Rawcliff e , pg 312
Introduction 17
the only force of evil in this world. We would then understand that as long as
man rebels against good, that evil men will wax worse and worse.
Th e Apostolic Testimony , known as the New Testament , ultimately
identifi es the "Satan " with three main bodies of apostates who are adverse
to the truth. Th ey are; the leaders of the Jews who oppose Yeshua ; the false
brethren who oppose Yeshua's true followers; and the false religious systems
and institutions who oppose Yeshua's system of faith. Many principles can
be gleaned from the Apostolic Testimony as to what the metaphorical terms,
"devil and satan" are intended to mean. Th ese can be stated as declarations
that are found in various letters of the Apostles and Prophets . Th ey are;
THE SOLE SOURCE OF 1. TEMPTATION IS THE LUSTS OF
MAN - James 1:12-17
2. ALL LUSTS ARE ORIGINATED BY THE WORLD - 1 John 2:15-
17
3. THE SOLE SOURCE OF SIN IS THE PASSIONS OF MAN'S
FLESH - Romans 7:5-25
4. THE THINKING OF MAN'S FLESH IS THE ENEMY OF GOD
- Romans 8:7
5. THE HEART OF MAN IS THE SOURCE OF ALL WICKEDNESS
- Mark 7:18-23
6. MAN'S HEART IS THE MOST DECEITFUL OF ALL THINGS
– Jeremiah 17:5-11
7. THE DRIVE TO CHOOSE SIN HAS BEEN CANCELLED OUT
THROUGH YESHUA'S DEATH - Hebrews 2:14
For all the time spent fi ghting Satan and all the prayers spoken against the
"work of satan" it is amazing that the supposed "satan" still has any power at
all to aff ect humanity. I heard one man, when told that the concept of "satan"
not existing was thousands of years old said, "Well what is going to happen
to my prayer life if there is no Satan?" Th e reason Satan has not gone away in
response to the millions of prayers against him, is because it is the satan inside
us that we must battle against, not a cosmic external force that was dreamed
up in the mind of some mystic .
It doesn't have to be diffi cult to simply eliminate Satan from your life. Just
remove him by thinking of him now as an old dog that passed away. Like the
18 Satan Christianity's Other God
memories of the dog you've lost, you may have lots of memories about Satan
being a part of your past, but he doesn't aff ect your daily life any more. When
held up to the light of Scripture and History, "Satan" holds no power anymore
to be a part of your life, from this moment on. In many ways, Satan is like the
imaginary friend from childhood that never existed anyway.
As you read this book I hope you will be able to truly believe in One God
and become the responsible citizen of His kingdom that you were created to
be. Ultimately, we will be able to lift our head high, look in a mirror, and see
ourselves as people who are sometimes the satan, like the Apostle Peter was
when he opposed the plan of God and was rebuked by the Messiah . It is my
hope that every individual who cares to believe in the One Creator can boldly
claim there is One God and no Satan.
19
CHAPTER 1
Considering Why We Have a Doctrine of Satan
All through the world today there are many who claim the days are approaching
of swift judgment. Beyond that, they state, is a time of redemption and
renewal. Th is thought has been articulated for thousands of years. Many
throughout the world view this as the time of the Messiah 's return. Th ose
who believe the return of the Messiah is imminent, often see a diff erent power
approaching, and not only approaching but currently, actively involved in
opposing the work of the Creator. Much of Catholic Christianity , Protestant
Christianity, and Judaism believe this power is working to prevent the rescue
of the inhabitants of the earth by the Messiah and seal humanity's fate by
being dragged to an eternal torture in *. Th e belief in a supernatural Satan
as the putrefying Lord of the underworld, is foundational to this sulphuric
*. Th e Catechism of one of the great faiths of the world has this to say of
a so-called evil entity;
In this petition, evil is not an abstraction, but refers to a person,
Satan , the Evil One, the angel who opposes God. the devil
(dia-bolos) is the one who "throws himself across" God's plan
and his work of salvation accomplished in Christ .7
Many who call this evil power Satan say that "Satan" 8 is working secretly
7 #2851 Catechism of Th e Catholic Faith; VII. OUR FATHER PRAYER - "BUT
DELIVER US FROM EVIL
8 Satan will be written with a small letter "s" in many places in this document from here on.
To begin to come to correct understanding and use of the term it is helpful for the learner
to begin to see this name for a cosmic being, spelled without a capital to indicate that it
is not a name. Th e name Satan has been wrongly applied as a proper noun when it was
originally and throughout the history of the Hebrew Scriptures , used as a simple noun or
a label to describe an adversarial force which comes from Yahweh or from another human.
Th e Hebrew word itself is a verb and the International Standard Bible Encyclopedia makes
20 Satan Christianity's Other God
to thwart the purposes of God (called Yahweh in the Hebrew Scriptures ).
Terms such as "demonic activity," "satanic activity," "the work of satan," are
very often used by believers in the God of the Scriptures to refer to the evil
that is ongoing in the world. Martin Luther said much on the subject, he too
thought the "Devil" was able to affl ict humanity with his spells.
"Our bodies are always exposed to Satan . The maladies I
suffer are not natural, but Devil's spells." (Martin Luther )
Luther had an odd relationship with the Satan in his mind. Satan was said
to have slept with Luther more than Luther slept with his wife Katie. 9
Although evil occurs at the hands of men, there is a prevailing view in
many religions that evil is propagated by unseen spirit beings that must be
stopped using spiritual ammunition such as the sign of the cross, or holy oil
or water. Th e graphic 1974 thriller "Th e Exorcist ," showed the spiritual battle
against a demonically inhabited girl with the Priest chanting, "Th e power of
Christ compels you!" - repeatedly, at the foot of the apparently demonized
girl's bed. Demonic spiritual activity against a person is often attributed for
the hardships of individuals and of nations. It is often seen as the cause for
problems here and abroad. By some, the alleged power of Satan is claimed to
be the active force that makes life diffi cult or the force that prevents us from
performing the will of God. World-renowned spiritual leader Billy Graham
has this question and answer posted on his organization's web site to explain
their concept of "satan" to an inquirer;
Q: I know Satan is real, but does he have supernatural beings
under his control the same way God does, with His angels ?
I've always been curious how Satan gets his work done,
because he sure seems active. — D.P.
A: Dear D.P.,
Yes, Satan certainly is active today—and he always has been
active, because his goal has always been to block God's work.
Whenever God is at work, you can be sure Satan also will be at
work, counterattacking and trying to stop whatever God is doing.
The Bible doesn't go into great detail about Satan and how he
works; after all, our focus should be on God, not Satan. (If we
this observation; We are thus enabled to note in the term "Satan" (and Devil) the growth
of a word from a general term to an appellation and later to a proper name.
9 Page 172, Th e Prince of Darkness, Jeff rey Burton Russell, 1988 Cornell University Press.
Considering Why We Have a Doctrine of Satan 21
concentrate mainly on Satan we'll become either overly-fearful or
overly-fascinated—and both are wrong.) But the Bible does tell us
that the devil has a multitude of demons under his authority, just
as God has the angelic hosts under His control to do His will.10
Th e Bible teaches no such thing as a Satan that has a multitude of demons
under his authority. Satan is often seen as a force diametrically opposed to
Yahweh 11 and as fi ghting feverishly to claim as many souls for the kingdom of
darkness as possible. Feverishly working to claim a victory before the end of
the age when Messiah returns to rescue His faithful remnant and destroy the
"devil and his demons" forever in a cataclysmic, apocalyptic battle . A battle
that is said to take place between two great cosmic forces. Th is can be seen in
the Book of Revelations where the writer tells of his vision of a great dragon
hurled into the lake of fi re. Both of the symbols for this apocalyptic battle are
full of meaning and metaphor . It is virtually impossible to enumerate all the
conditions, situations, issues, and incidents that are attributed to the alleged
creature Satan. However, one thing we know for certain, is that the character
of Satan possesses a personality and supposed physicality that is so shrewd and
deceptive, yet so sinister and horrifying that at the mention of the supposed
orchestrator of evil mental images of the "evil one" often come to mind. Th e
thought of this torturous creature of hate makes the proverbial hair on the
back of the neck stand up. Is this the character that is said to be found in the
Scriptures or is legend and myth largely responsible for designing the form,
features, and attributes of the "Prince of Darkness?"
Th ere are truly many, many diversifi ed concepts of "Satan " and just who
he is, what he does, what he looks like and what kind of authority he has.
Th e who, what, where, and when of Satan are questions that I believe can
10 Billy Graham Evangelical Association website; http://www.billygraham.org/MyAnswer_
Article.asp?ArticleID=1698
11 YAHWEH is known to be one possible pronunciation of the Hebrew spelling of the
name of the Creator. Th is option for pronouncing the name is contested by numerous
scholars and linguists who advocate a number of diff erent forms for the appellation of the
Most High. One of the closest pronunciations in my opinion is Yehovah, pronounced as
Jehovah but replacing the J with the letter Y sound. Th ere was no letter J in the English
language until the 16th century and the 1611 King James Version of the Bible testifi es
to that through its use of the letter I sound and character where one would commonly
see the letter J in English today. Webster's 1828 Dictionary states; J. Th is letter has been
added to the English Alphabet in modern days; the letter I being written formerly in
words where J is now used. It seems to have had the sound of y, in many words, as it still
has in the German. Th e English sound of this letter may be expressed by dzh, or edzh,
a compound sound coinciding exactly with that of g, in genius; the French j, with the
articulation d preceding it. It is the tenth letter of the English Alphabet.
22 Satan Christianity's Other God
be answered. For some the answers have been found through contemporary
media, colorful graphic images, or lively literature. For still others the answers
have been found through tales from parents and grandparents, regaling by
friends or siblings at a young age or even through subjecting oneself to a
medium or spiritist, seemingly who possessed powers to contact the spirit
world. For most though, whatever concept of Satan they currently hold to,
is a concept that has in many ways been imposed upon them rather than
one they have concluded by engaging in diligent questioning. It seems that a
belief in Satan is somewhat of a second-hand belief. Th is belief has not been
discovered by each individual but has been passed on by those who have gone
before us. Perhaps, when their concept of Satan is scrutinized under the light
of Scripture and the microscope of historical understanding and consideration
of the formation of thought, some will see the holes in a belief system that
includes a Satan. Recognizing that indeed, they have in fact received their
particular understanding of Satan through ideas that have not been true to
Scripture, instead of adopting the ancient understanding of satan such as
would have been common to Christ , known as Yeshua 12, and those grounded
in the available Scriptures of the fi rst century.
For those of you who have been looking for the answers to your questions
regarding the character of Satan through any of the aforementioned sources,
such as metaphysical practitioners or traditional church teachings, I laud
you for desiring to fi nd answers and for being an active seeker. However, the
answers to the diffi cult question of whom or what Satan is will be found in
much more stable sources. Numerous scholars have written major works on
the topic of Satan and evil. Scholars such as Paul Carus and Neil Forsythe
have brought insight to the origins of Satan. I am also grateful to the prolifi c
author, Professor Elaine Pagels who has added yet another layer to the dynamic
topic of Satan in her book Th e Origin of Satan . Pagels makes us aware of the
Gnostic Writings that contain such assertions that claim the serpent may have
had sex with Eve . In her work, she also brings to light the fact that Satan as
we know of him today, was created by Christianity . Pagels testifi es that the
ancient Hebrews knew nothing of the cosmic being that is now seen by many
to be the epitome of evil. She relates the social implications of a fi gure of Satan
and how he is invoked to express human confl ict and characterize human
enemies, as she puts it in her introduction.
In Th e Old Enemy; Satan and the Combat Myth, by Neil Forsythe , we
are privileged to read of the ancient belief in a cosmic evil force . Forsythe
intricately elaborates on the development of varied Combat Myths from
ancient history. Th ese myths in his opinion have been rolled into the concept
12 Th e name Yeshua is the Hebrew name for Jesus .
Considering Why We Have a Doctrine of Satan 23
of Satan as we typically hear it today. Forsythe too recognizes the deeply
poetic, metaphoric, and symbolic writing of the Biblical authors when relating
his understanding of Satan as myth that became reality in the minds of the
faithful.
It is worth mentioning the monumental work of Paul Carus in 1900,
Th e History Of Th e Devil And the Idea of Evil From the Earliest Times to Th e
Present Day . Carus ' work shows the path of the concept of evil from ancient
Egypt up until the period of the Reformation . Carus ' clarity on the infl uence
of Persian dualism on the Christian concept of Satan is illuminating. In his
chapter titled Th e Dawning of a New Era, he writes;
Since the lower classes began to make their infl uence felt, it
is natural that in the Apocryphal Books of the Old Testament
the conception of Satan grew more mythological and at the
same time more dualistic. He developed into an independent
demon of evil, and now, perhaps under the infl uence of
Persian views, the adversary of man became the adversary
of God himself.
Prior to this statement by Carus in his work, we are given a sizeable
treatise on the Persian religion of Zoroaster . We are shown how this ancient
religion was a primary catalyst for religion to move towards a two-God
philosophy . Zoroastrianism remains known as the most consistent form of
dualism . Th is Persian dualism , we are taught, is intricately connected to major
religions today by the nature of a philosophy of an evil, supernatural being,
and a good supernatural being. Th ese beings are known as Ahriman and
Ahura Mazda respectively. Much of common religion has conformed to the
Persian philosophy with the most notable of the conformists being found in
Christianity . A religion that has turned the Persian good God and evil God
into the entities that are called God and Satan . Carus writes;
THE TRANSITION from Devil-worship to God-worship marks the
origin of civilisation; and among the nations of antiquity the Persians
seem to have been the fi rst who took this step with conscious
deliberation, for they most earnestly insisted upon the contrast that
obtains between good and evil, so much so that their religion is
even to-day regarded as the most consistent form of dualism .13
If one is willing to take the time, I assure you the answers can be found
through the Scriptures, through history, and with the help of scholars such
as those mentioned above. Resources such as these will prove to be the most
13 Pg 50, History of the Devil, in the chapter titled Persian Dualism. By Paul Carus 1900
24 Satan Christianity's Other God
likely candidates for our task of showing that Satan is not real. Yes that is
the plight and as I set forth to prove to you that Satan does not exist I will
cover as much ground as possible related to the topic, yet piecing together a
corrected understanding of long held erroneous beliefs and concepts. Beliefs
and concepts such as where the dead go, and the idea that a literal * exists as
a place set apart for the eternal torture of the unfaithful. Although topics such
as these will creep into our study out of necessity to establish that there is no
Satan, they are not the primary objective and will only be treated cursorily.
So to be clear, this book intends to show how Christianity has adopted
an ancient pagan myth in the concept of Satan and further to that, how this
evil being is mistakenly believed to literally exist by untold millions in many
diverse religious sects. Th at is the truth that will be shared here with all who
choose to explore further. With that, I must give two caveats. Regarding the
use of source materials, the caveats are as follows;
1) In utilizing the Scriptures, one must take extra caution to
ensure the Scriptures they are studying from are studied
from a properly placed cultural, historical, linguistic,
social, and religious perspective, based on the period
of the writing.
Th e Scripture , in fact any ancient writing, must be assessed through
the eyes and ears of a hearer from the period in which it was written. Th is
is proper historical and cultural context. Too many have assigned grievously
improper interpretation to many Biblical writings because they failed to place
the writings in the proper period to gain an understanding of the context they
were written in. For instance, many of you reading this will have at one time
or another (probably in High School) been forced to study Shakespeare .
If you are at all like I was, when my High School English teacher, Mr.
Sigstad, had the class read Shakespeare orally, it was so very interesting but
frustratingly diffi cult to comprehend. Once we were given some knowledge
as to the cultural context of the writings in their proper historic period,
our ability to engage in constructive thought about the writings started to
blossom. When we were assisted in understanding the language of the period
and many of the meanings, which were complicated to our ears because
of the distance from the period of their writing, we began understanding
Shakespeare afresh.
Th erefore, I submit, that some knowledge of the language, the culture,
the history, and the religion of the period wherein the writings originated,
will be the only way to arrive at a correct understanding of any ancient text.
Consideration of the respective Hebrew and Greek languages and trying to
Considering Why We Have a Doctrine of Satan 25
perceive the prevailing thoughts of the people from the periods those texts
were written in is vital to understanding the message of the text.
Th e second caveat in regard to utilizing sources such as Scripture , history,
and the work of other scholars to answer our question about Satan is this;
2) We must not reject any source in our search that will
aid in "Proving all things." If you or I believe a source
is rife with heresy or even anti-messiah sentiment, yet
it provides a nugget of truth to assist in achieving the
goal, then we ought to take that nugget and blow away
the rest as chaff.
We as a culture continue, and I am generalizing here, to be profoundly
lacking in our ability to adopt a theological concept that is not generally
accepted and approved by the laity. Th is being the case, I would like to make
a suggestion. I suggest that for the reader to begin to ingest the information I
will provide in the following pages, he or she must at least agree that because
a concept or opinion is obscure does not mean it is wrong or heresy. If all
obscure concepts, unapproved by the masses of faithful followers of a religious
philosophy are rejected on some level, then we must reassess the value and
signifi cance for today of the ninety-fi ve theses of Martin Luther .
If you are unfamiliar with the situation, I will encapsulate it for you by
saying this; Martin Luther was a German Monk in the fi fteen hundreds who
came to realize many of the doctrines and practices of the Catholic Church
were not in agreement with Scripture . He believed that Scripture had the fi nal
word on matters of faith and religion and composed ninety-fi ve arguments
that systematically refuted many Catholic doctrines . Take for instance thesis
number thirty-two. Luther writes;
Those who believe that they can be certain of their salvation
because they have indulgence letters will be eternally damned,
together with their teachers.
Th e general Catholic populous was taught that they might purchase
eternal salvation with the payment of monetary amounts to the Catholic
Church, called indulgences. Th is belief was common and the leaders of
Catholicism saw Luther 's refutation of it as obscure and very unwelcome.
Luther posted a multitude of theses, decrying the effi cacy and integrity of the
act of advocating indulgences and collecting them to build the Pope's empire.
Today we see the sense in Luther's position but looking back we might ask;
"Were some of Martin Luther's concepts obscure?" Yes they were. "Were they
incorrect because of this obscurity?" No!
26 Satan Christianity's Other God
If a concept disagrees with Scripture , no matter how many church councils
have met and upheld it, it is wrong. Conversely, if a concept is in agreement
with Scripture, no matter how obscure it is in relation to the practice and
understanding of the time, it is still a correct concept. One might conclude
that it is diffi cult to assign a concept from Scripture as either correct or
incorrect, because there are seemingly many contradictory statements made
in the Bible. However, I assert the appearance of contradictions in the Bible
is not a problem with the Bible, rather it is a problem with the understanding
of the reader. All apparent contradictions can be brought into a state of
reconciliation if the reader makes the eff ort to adequately understand the
passages in the fullness of their original intent and context. We must accept
the obligation to carefully accept truth from any source if that truth adds to
our much needed paradigm shift about the person of "satan."
Many concepts of Satan and his demons abound in common thought and
literature. Th e most common thought seems to be the one that proceeds from
organized religion, which claims to follow the Bible's teachings. Oddly, the
majority who believe Satan is somewhat of a symbolic entity and a metaphor
are quick to believe that demonic possession is common. Th e Barna research
group supplies us with some of its poll statistics.
Six out of ten Americans (59%) reject the existence of Satan ,
indicating that the devil, or Satan, is merely a symbol of evil.
Catholics are much more likely than Protestants to hold this view
- 75% compared to 55% - although a majority of both groups
concur that Satan is symbolic.
The rejection of Satan 's existence seems to confl ict with the fact
that a slight majority (54%) also contends that, "a human being
can be under the control or the infl uence of spiritual forces such
as demons ." People 57 or older were the group most likely to
doubt Satan's existence (64%) and also emerged as those least
likely to accept the notion of demonic infl uence (39%, compared
to 55% among Baby Busters and 62% of Baby Boomers).14
Th ere are many arguments on whom or what Satan is. Th rough this book,
I hope to assist the reader in coming to an understanding of various points
concerning satan. As we walk through this concept, we will be discussing
satan as seen in the Tanak , known by many as the Old Testament and by a
growing segment of the faithful as the Hebrew Scriptures . Th ese Scriptures ,
14 http://www.barna.org/FlexPage.aspx?Page=BarnaUpdate&BarnaUpdateID=122
Considering Why We Have a Doctrine of Satan 27
by the way, are the Scriptures used by Yeshua the Messiah in the fi rst century
C.E., as well as by all of the apostles and fi rst century believers.
We will be discussing Satan in history. We will be discussing the history
of who it is Satan answers to. What does pagan mythology have to do with
Satan? What does the New Testament seem to say about Satan? Is there a
diff erence in the treatment of Satan from the Tanak to the New Testament?
Why do the Greek writings known as the New Testament appear to show a
doctrine of a personal and physical Satan yet they are so diff erent from the
doctrine of Satan seen in the Tanak, the Bible Yeshua taught from?
Other thoughts and questions that will be considered are;
Where is Satan ? What or who are Satan's demons ? Is the fi rst century
Hebrew concept of Satan the same as the fi rst century Greek concept of Satan?
Th e concept of Satan today is not the same as the concept of Satan in the fi rst
century. One could look at the many perspectives of the late fi rst century and
the 2nd to 4th century "Church Fathers " on Satan such as Clement , Irenaeus ,
Origen , Tertullian, and Augustine , however, that exercise will not serve the
purpose of determining what the pre-Christian understanding of Satan was.
Th e post fi rst century view of Satan, which is still a prevalent perspective in
society today, became entwined with Greek and Roman thought.
Jeff ery Burton Russell expands on this thought in his book Satan ; An
Early Christian Tradition. Russell speaks of the inconsistent modalities of
thought by some of the most notable Apostolic Fathers. We are told, "Irenaeus
was less concerned with the mythology of demons than with the alienation of
humanity from God, a concern that led him to tie the sin of the devil closely
to the sin of Adam and Eve "15
It is however important that we explore what Yeshua understands about
satan based on a fi rst century perspective? If the ancient and present cultural
concepts diff er, where and when did the divergence occur? How much power
does Satan have? Is the word "satan" a noun or perhaps is the name/word
"satan" supposed to be an adjective?
Th ere is a distinct need to focus on the belief in Satan if one is going to
fi nd the answer as to whether he exists or not. Many pious writers, speakers,
and teachers have often said, "Don't focus on Satan; focus on Jesus ." So if
you feel that through attempting to understand who, what, where and why
Satan is, is too much of a focus on "Satan" then it is your prerogative to
choose not to explore this topic. However, allow me to inform you that the
15 Satan : Th e Early Christian Tradition, By Jeff rey Burton Russell pg 82
28 Satan Christianity's Other God
Greek word satanas , the word that is translated as satan, occurs 37 times in
the Greek New Testament and plays a signifi cant role in the revelation of
Yeshua the Messiah as relayed to us in the Greek, by John the Revelator. Th e
word devil occurs 61 times in the New Testament. By the sheer number of
times the words Satan and devil are used in the New Testament (from here
on I will also refer to the New Testament as "the Second Testament" or the
"Apostolic Testimony ") it is clear that if there is a Satan, someone wanted
us to know and understand the matter. Further to that, if you are interested
in acquiring more truth on this issue or you are a follower of the Messiah,
I suggest you take the time to consider the matter on a level you may have
not considered before. Unless the God of the Universe specifi cally instructs
you from His word by His Spirit to not investigate this topic, there is no
chance that you will be overcome by the wicked deeds of darkness simply by
engaging in a search for the truth. In other words, by engaging in a study on
"Satan" you are not at risk of becoming "fi lled" with demons as some have
suggested. Although an odd thought to many intellectuals, the thought that
a person might fear studying a topic out of a chance of becoming possessed by
a demonic entity, is a real concern. We fi nd this belief prevalent and testifi ed
to in an exhortation from C.S. Lewis . Lewis warned the faithful to be wary
of becoming too interested in "demons." Perhaps this philosophy suggests the
idea that becoming infl uenced by demonic powers is a real concern for some.
C.S. Lewis wrote in "Th e Screwtape Letters ";
'There are two equal and opposite errors into which our
race can fall about the devils . One is to disbelieve in their
existence. The other is to believe, and to feel an excessive
and unhealthy interest in them. They themselves are equally
pleased by both errors. "
So as one seeker of the truth to another, don't believe anything I say,
unless the Scriptures prove to you that what I am saying is true. Ultimately,
you are left to fi nd your own conclusions and not adopt another man's ideas
unless you are confi dent that you can prove them yourself. It is from the
standpoint of Scripture being accurate, in its original manuscript form, that
I meet the teaching and doctrine of a literal Satan head on. If you want
proof of the validity and accuracy of Scripture then you need to take time to
study Scripture. Th e Scriptures can be shown to be historically accurate as
archeology continues to reveal large quantities of proof as the years pass by.
If you are interested in what it is the Scriptures and the Apostolic testimony
truly speak and mean on this topic, then we need not argue as to the authority
of Scripture. I am not able to show you that Scripture is 100% accurate
although that is my belief when understood in its original form and intent. I
Considering Why We Have a Doctrine of Satan 29
am willing to show where man has adopted an inaccurate understanding of
many parts of Scripture and the "New Testament " as it regards Satan. Th is
pursuit will naturally lead to various other topics that will be presented in
the following pages.
I simply ask of you that you come with me on a journey for the truth, a
journey that for the time being sets our current understanding, as given us
by other men, on the shelf. I ask that you would resist the urge to pull one or
two verses out of the Greek, New Testament writings to use them as proof
that your present understanding of a topic is rock solid. I respectfully ask that
you will allow me the liberty to elaborate at length on associated topics I feel
might be necessary to establish a point, a point that will aff ect our thinking on
the non-existence of Satan . I ask that your mind on the matter would not be
made up before truly proving to yourself the matter from an ancient Hebraic
perspective, the perspective of the Messiah who in fact is Yahweh and does
not change, as is indicated by John and Malachi respectively.
In the beginning was the Word, and the Word was with God, and
the Word was God.... And the Word was made fl esh, and dwelt
among us....John1:1 and 13
For I am the LORD, I change not...Malachi 3:6
I ask that you take the full counsel of God on the matter, which is the
entire Scripture and the inspired writing contained in the Second Testament,
as understood in their proper context of their fi rst century setting. I ask that
you would be patient, that if there seems to be an apparent contradiction, that
is to say where one verse appears to oppose another verse in diff erent places
in the Scripture and Apostolic writing, that you will see through and attempt
to reconcile all the verses so that they agree with each other. Th is practice to
move toward understanding Scripture is not often taught. Christianity as
we know it appears to have decided to stop searching for answers in many
theological areas. Beliefs such as; 'the dead go to heaven', or 'that Jesus died
on a Friday and was resurrected on a Sunday , a period consisting of 3 days
and only 2 nights', have become common and unquestioned by the masses.
Th ree days and two nights is not possible according to the words of Messiah
that tell us He will be in the heart of the earth three days and three nights
in Matthew 12:40.
It seems many in Christianity , in its typical form, have settled on a
reasonable answer for many inconsistencies and questions about its beliefs.
Perhaps this is done to simply placate the masses. Christianity has in eff ect,
settled for some dead-man's theology, which we will come to see is often
30 Satan Christianity's Other God
opposed to the theology of Yeshua the Messiah . Men such as Augustine ,
Dante, and John Milton have been among those who have been dead for
centuries yet are found to have been pivotal in the development of satanology.
In many ways man's theology and doctrine has broken the true theology of the
Scriptures. Yeshua tells us that Scripture cannot be broken, as is testifi ed in
John 10:35 and the implication is that anything taught in the "Old Testament "
must be held to be true in the period of the "New Testament " and beyond.
Included in this axiom is the teaching in the Hebrew Scriptures that
clearly eliminates the potential for a cosmic satanic entity existing apart from
the Creator and existing to thwart the Creator and mankind. So please read
on and understand that to fi nd the underlying cause of understanding Satan
there will be the need to utilize many tools. I will employ some theology, some
philosophy, some history, some chronology, some linguistics, and some logic.
Th is will involve a rudimentary assessment of particular Greek and Hebrew
wording at times, as well as considering the fallibility of many of the English
translations of the Greek and Hebrew writings. To purport to be a theologian,
philosopher, historian, chronologist, linguist, or logician would be foolish,
therefore, I simply purport to be a lover of the truth and a follower of the
Messiah who died and was resurrected. I also claim to believe Yeshua when
He said He would ensure that we would be guided into truth after He left to
resume His offi ce in the Heavens. Th is is how he put it in John 16:13;
Howbeit when he, the Spirit of truth, is come, he will guide you
into all truth: for he shall not speak of himself; but whatsoever
he shall hear, that shall he speak: and he will show you things to
come. KJV
So, as we continue our search I would like you to be aware that this is
neither just a scholarly work, nor an opinion put to ink, but it is a little of
both.
Are we open to new ideas?
Almost everyone on the planet knows that we are in an age where so much
knowledge is available that we often presume we have all things fi gured out.
In 1899, the Commissioner of the U.S. patent offi ce suggested the government
close down that offi ce because there was nothing left to invent. Charles
H. Duell reportedly announced, "everything that can be invented has been
invented."
Today inventors and inventions continue to prosper and we are no closer
to knowing everything there is to know in the fi eld of inventions than we
Considering Why We Have a Doctrine of Satan 31
are in knowing all there is to know about Scripture and history. We still
have a lot to learn and develop in our societies around the world. It is ever
more important today that we do not claim the ideas we have received to be
accurate and correct for the past hundreds of years are the conclusion of the
matter. Rather we ought to be willing to look at many things once thought
to be "gospel," from a diff erent perspective.
It may seem implausible that our understanding of Satan as handed
down from the Greek thinking Church Fathers of the fi rst centuries of this
Common Era might need some adjusting. It may be diffi cult to believe the
common Satan doctrine that is maintained by North American Christianity
is in fact not exactly as it seems. Is it possible that we, who believe we have
been taught correct Biblical perspective of Satan, are the victims, in a sense, of
an erroneous concept and understanding of Satan that has evolved since the
pre-exilic period of the Israelites? Do we have the ability to look at a concept
or doctrine that has been established for millennia and rethink it from a
more advanced perspective? Our understanding of Satan is not the same as
the understanding the Messiah had in the fi rst century when He walked the
earth in human form.
In his book tilted Th e Art of Making Sense , Lionel Ruby puts forth a truly
profound statement. Ruby says;
It is diffi cult to think well in a fi eld which involves our emotions
and self-interest. We often simply forget that we ought to exercise
our critical powers. We become dogmatic and make positive and
arrogant assertions without proof. We may become blind fanatics
and stop thinking all together. We become followers of authorities
without ever inquiring as to whether their pronouncements can be
justifi ed by the evidence
Th e claim of the existence of a literal Satan cannot be justifi ed by evidence.
It is very likely we can benefi t spiritually from perhaps a more Biblically correct
understanding of an issue that is incorrectly understood by the masses. Are we
at risk of accepting the present understanding of "Satan" and being content
with our belief because it keeps us at a comfortable level of understanding with
little challenge to our established belief system? All we need ask ourselves is,
"Is it possible?..... Is it possible we are wrong on who or what satan is?"
Th e truth is hidden in mountains of time and buried under piles of
Greek and Greco-Roman philosophy handed down and continually spun
through the ages. It is possible that once the "Early Church Fathers " became
disconnected from a Hebraic pattern of worship and understanding of Old
Testament theology that they endorsed and expounded a concept of "Satan "
which was never found in the Faith of Yeshua . Th e Church Fathers worked
32 Satan Christianity's Other God
hard to explain what the demons of other religions were and they decided at
one point, that the demons were fallen angels and to be placed in the same
category as "Satan." Clement of Alexandria16 (circa 150-213 CE) was the
fi rst major Christian writer to claim that the gods of other religions were
demons: "Th e verdict of the prophets is that the gods of all the nations are images
of demons."17
Is it possible that the Creator of the Universe has remained the same on the
concept of Satan , and we the creation , have changed the concept and in so doing
we ourselves have changed? Within this change, we may have in some form
minimized the fact that there is one God and none else18 by intimating Satan
has the power to thwart, change, or alter the will of the King of the Universe.
Th is attitude towards Satan, when honestly weighed, indicates that Satan has the
power to create, making Him a "Creator." Not to mention the inherent idea in the
Satan theology that Satan's demons have the power to procreate as is incorrectly
understood of the "sons of God coming in unto the daughters of men," in Genesis
Chapter Six19 by many in Christianity and Judaism . In an article on the textual
16 Clement was a Christian Apologist, missionary theologian to the Greek cultural world,
and second known leader of the catechetical school of Alexandria. He synthesized Greek
philosophy and Mosaic tradition, and attempted to mediate Gnostics and orthodox
Christians. - http://www.ntcanon.org/Clement.shtml
17 Saint Clement , "Exorcism to the Greeks ," quoted in G. Messandé,"Th e History of the Devil,"
p. 262
18 Isaiah 45:5 KJVR
I am the LORD, and there is none else, there is no God beside me: I girded thee, though
thou hast not known me:
Isaiah 45:6 KJVR
Th at they may know from the rising of the sun, and from the west, that there is none
beside me. I am the LORD, and there is none else.
Isaiah 45:21 KJVR
Tell ye, and bring them near; yea, let them take counsel together: who hath declared this
from ancient time? who hath told it from that time? have not I the LORD? and there is no
God else beside me; a just God and a Savior; there is none beside me.
19 Genesis 6:4 Th ere were giants in the earth in those days; and also after that, when the
sons of God came in unto the daughters of men, and they bare children to them, the same
became mighty men which were of old, men of renown.
Th e concept of the "sons of God " referring to the fallen angels who then spawned demons
with the women of the earth is a concept that, if true, indicates Satan 's demons have the power
to procreate and have organs for sexual function. Th ese notions will not stand up to the light
of Scripture and the following excerpt from a popular bible commentary sheds some light on
the matter. Please peruse the topic on your own if you need more answers to this issue.
Gen 6:4 - Th ere were giants in the earth in those days,.... Th at is, in the days before
the sons of God took the daughters of men for wives, in such a general manner as before
Considering Why We Have a Doctrine of Satan 33
controversy surrounding this issue we are given a brief explanation of this theory
and its relevance to early Rabbinic and Christian thinkers.
The strange events recorded in Genesis 6 were understood by the
ancient rabbinical sources, as well as the Septuagint translators,
as referring to fallen angels procreating weird hybrid offspring with
human women-known as the "Nephilim ." So it was also understood
by the Early Church Fathers. These bizarre events are also echoed
in the legends and myths of every ancient culture upon the earth:
the ancient Greeks , the Egyptians , the Hindus , the South Sea
Islanders, the American Indians, and virtually all the others.20
Ancient mythology has long put forth the belief that the gods impregnated
human women to bring forth their progeny. Th e Scriptures are clear that there
is only one God; therefore, there is only one power with the attribute and
ability to create. Th is would very likely render the probability of a" fallen
angel " procreating as a far stretch from the purpose in Yahweh 's created
angelic order. Th e desire to imbue an ancient Biblical narrative with mystical
meaning has led scholars far off the mark on Genesis 6. Many of those men
and women have deceived themselves by the desires in their own heart.
Is it not accurate that the heart is deceitfully wicked above all else, just
as Jeremiah tells us?
The heart is deceitful above all things, and desperately wicked:
who can know it? Jeremiah 17:9
Perhaps we cannot trust even our own hearts to give us clear guidance on
concluding what the truth is about Satan but what we can trust is the word
of Yahweh that stands forever.
declared, or before the declension and apostasy became so universal; even in the times
of Jared, as the Arabic writers (n) understand it, who say that these giants were begotten
on the daughters of Cain by the children of Seth, who went down from the mountain to
them in the days of Jared, see Gen_5:20 the word "Nephilim " comes from a word which
signifi es to fall; and these might be so called, either because they made their fear to fall
upon men, or men, through fear, to fall before them, because of their height and strength;
or rather because they fell and rushed on men with great violence, and oppressed them in
a cruel and tyrannical manner; or, as some think, because they fell off and were apostates
from the true religion, which is much better than to understand them of apostate angels ,
whom the Targum of Jonathan mentions by name, and calls them Schanchazai and Uziel,
who fell from heaven, and were in the earth in those days:
From John Gills Entire Exposition of the Bible
20 Mischievous Angels or Sethites?
by Chuck Missler http://www.khouse.org/articles/1997/110/
34 Satan Christianity's Other God
Revealing the truth about the non-existence of satan has its advantages.
Th ere are a number of folks that I have had the privilege of dialoguing with
about the issue of Satan . As they have come to an understanding that there
is likely no horned, spike tailed, celestial nemesis to attack and oppress us as
believers of Yahweh in Messiah , they enjoyed a renewed liberty in their walk
of faith and no longer presume that all the negative "karma " is from Satan.
Th ey soon found that they no longer feared him and his works. Fear has been
a result of a belief in Satan for far too long.
Th e little child that is told Satan will be watching for him or her to slip up
and sin , so he can fi nd a way into the crack in the door to their heart, is not
an uncommon way to invoke fear of a supernatural demon in a small child.
Images from the renaissance period that depict the dogs of * devouring
innocents bring people to their knees with rosary beads and prescribed
prayers intended to be used to chase away the attacking satan. Th e fear of
encountering a demon or a devil in the night has kept young women from
enjoying a midnight walk with a friend or husband. Even the most faithful
in the Christian faith have been given near panic attacks, supposing that they
haven't been righteous enough to warrant protection from God against the
horned beast of malevolence.
Undoubtedly, fear has its purpose in any person's life and properly
placed fear serves a person well if they manage it well and allow fear to be
a factor in keeping them safe from harm. Are we supposed to fear a Satan
creature? Who and what are we told to fear in the Scripture ? One certain
thing is, if there is a Satan we are nowhere told in the Bible to fear him.
As you may know, we are told to fear the God of the universe only. Th e
following verses are a sampling of passages that indicate who it is we are to
fear. Th e fear spoken of here is not a paralyzing spine tingling fear of evil
one might experience when manifesting a fear of Satan. It is a fear of awe
that is worthy of a Creator who spoke and the earth was created and who
brought plagues on Egypt to mock its false gods. Let's hear these statements
encouraging us to fear God.
Ecclesiastes 12:13
Let us hear the conclusion of the whole matter: Fear God, and
keep his commandments : for this is the whole duty of man.
1Samuel 12:24
Only fear the LORD, and serve him in truth with all your heart: for
consider how great things he hath done for you.
1Peter 2:17
Honour all men. Love the brotherhood. Fear God. Honour the king.
Considering Why We Have a Doctrine of Satan 35
Revelations 19:5
And a voice came out of the throne, saying, Praise our God, all ye
his servants, and ye that fear him, both small and great.
Th e diffi culty that many have with leaving behind an incorrect
understanding of satan is that evil has to be attributed to a source. With
Satan out of the picture, as the man hating bad guy, we are left with only two
sources to blame for evil.
Dare I be so bold as to say a primary source of evil is the Creator of the
universe, Yahweh , God Almighty? I ask that you trust what the Scriptures
say on this and not the words of my pen. We stand to gain immensely by
understanding that there are no other Gods and any who believe in a cosmic
Satan are at risk of being guilty of idolatry, for their beliefs testify that there
is more than the One God of the Universe. Isaiah speaks expressly of there
existing only one supernatural force in the entire universe and both Isaiah
and Amos repeat the claim that evil comes from that One God. Th is is stated
in the following passages from these prophets.
That they may know from the rising of the sun, and from the west,
that there is none beside me. I am the LORD, and there is none
else.
I form the light, and create darkness: I make peace, and create
evil: I the LORD do all these things. Isaiah 45:6-7
Shall a trumpet be blown in the city, and the people not be afraid?
shall there be evil in a city, and the LORD hath not done it? Amos
3:6
In the above passages the Hebrew word for "evil" is the word rawah
and is translated elsewhere as adversity, affl iction badness, calamity, distress,
displeasure, misery, naught. Th e concept of a satanic being21exerting some
measure of control over the world is so interwoven in our culture that the
concept becomes elusive in trying to pin it down to a point in history where
it started. Ancient Egypt , Accadia, and Persia all had a philosophy of an
evil force that must be appeased or it would turn on humanity, however the
Persians were the truly dualistic culture that moved the idea of a good god
21 "satanic being"- Th is term will throughout this paper refer to the contemporary
understanding of Satan . Th is means that it refers to an alleged angel created by Yahweh
before the earth was created and this angel rebelled against Yahweh because of his pride,
was cast down to earth, and now is the ruler of * committed to destroying mankind
and drawing mankind away from a relationship with the Creator through tempting
mankind to sin and in essence to rebel against the Creator as well
36 Satan Christianity's Other God
and bad god forward. Th is was noted in the previous pages as Paul Carus was
quoted. Here is his statement again for refl ection:
Since the lower classes began to make their infl uence felt, it is
natural that in the Apocryphal Books of the Old Testament the
conception of Satan grew more mythological and at the same
time more dualistic. He developed into an independent demon of
evil, and now, perhaps under the infl uence of Persian views, the
adversary of man became the adversary of God himself.22
Th e vagueness about the whole idea will prove to be an adequate adversary
itself in preventing the unearthing of a simple answer or solution to the
question and problem. Meaning, if the clues were clearly recognizable and
easily found, we would not be faced with the daunting task of re-assessing
the entire Scripture to see how it lines up the fact that Satan does not exist
as a literal entity. Although thousands in the past and millions in the present
have propounded this concept, it is seen as impossibility and is readily rejected
as a ridiculous theory by most in religions like Christianity today. It is an
intriguing exercise to consider what Christianity, and Judaism , or Islam for
that matter, would be like if there proves to be no Satan. One suggestion is
that a lot of people would be teetering on questionable faith to fi nd out that all
the evil done against them was done by men with wicked hearts. Even more
striking is the thought that God has done the evil to them just as those hearing
Isaiah were shocked to know that God creates evil .( See Isaiah 45:6-7)
I encourage you though not to be too hasty to dismiss what seems to be a
"new idea" when in fact it is a very old idea revisited. We must remember that
the world was fl at according to some in the ruling empire at one point in time
and evidence suggested for a few hundred years that this was a verifi able fact.
Although the Greeks and others had understood that the Earth was round
centuries before the fl at Earth proponents began their work, the thinking
that the Earth was fl at, seemed to be based on all the mainstream science
and literature at that time. Th erefore, seeing that something once known
to be true can be lost and then reclaimed, I contend that it is possible to
reclaim a truth and eliminate an error that has been embedded in our minds
and culture through pervasive and persuasive ideas, thoughts, and concepts,
which were brought into mainstream thought from ancient mythology and
paganism . Th at truth is of Satan not existing as a cosmic force but that
"satan" is an adversarial force from Yahweh or an adversarial force from
man.
22 Paul Carus . Th e History Of Th e Devil And the Idea of Evil From the Earliest Times to Th e
Present Day , from chapter, Th e Dawning of a New Era
Considering Why We Have a Doctrine of Satan 37
As we embark on this journey of learning what "satan" really is, I will
provide a couple of house keeping points, so to speak, to aid in the process.
Firstly, where Scripture is quoted at length, it will be done so in line with the
body of the text at times and at other times, it will be placed in the footnotes.
Secondly, because of the obscure and diffi cult nature of the topic, I will state
my conclusion in a very general sense in this fi rst chapter and then articulate
the position and its intricacies throughout the pages of this discussion. So in
order to diligently pursue the truth, let's be faithful and do as Paul told the
Th essalonians in his letter to them when he told them to test, examine, prove,
scrutinize to see whether a thing is accurate or not;
Prove23 all things; hold fast that which is good.1Thessalonians
5:21
It is prudent to make an eff ort to prove those beliefs that are held as sacred
cows so to speak. Th at means every person interested in truth must test the
things believed to be true, to see if they actually are. Many of the things one
believes have not been thoroughly investigated with each of us taking the time
to prove to ourselves that they are true.
Most North Americans and many from other continents have been subject
to a default education about Satan but have not chosen to pursue it further. It
is by default that so many of us have even learned a concept or understanding
about Satan. Th is concept is by default because there was little to no choice
for the learner as to whether or not they would receive an education on the
topic. Rather, they were simply subjected to the predominant point of view
of the social group they are most exposed to. Once taught incorrectly, time
caused the roots of that incorrect teaching to go very deep.
Th e point is, what we are taught about someone or something from
the beginning is often the only reality that we know. All our decisions and
conclusions about a person are solely based on the information we believe
about them. More likely than not, the fi rst thing we are presented with
about a person or concept is received as the truth. It is not until the scales of
proof are loaded with enough evidence that they are tipped in the opposite
direction and a new truth begins to replace a previously believed concept. So
many neglect the duty to examine all of their beliefs in a critical manner that
therefore a paradigm shift for them is next to impossible.
Bob McCue , the ex Mormon , current exposer of Mormonism, writes
in numerous articles about the extreme diffi culty humans have in changing
23 According to Th ayer's Defi nition, prove means;:
1) to test, examine, prove, scrutinize (to see whether a thing is genuine or not), as metals
38 Satan Christianity's Other God
a belief that has been part of their life for an extended period. He writes;
"Once we have a particular belief and have built a life around it, we are highly
resistant to any information that suggest our belief is incorrect."
McCue goes on to explain that evidence must be piled up high on the
side of our scale that is opposite to the dogmatic belief we once held. I agree
with McCue that the tipping point often takes mountains of information,
thought, and time. Often the result in a dramatic paradigm shift is a
wonderful experience of celebrating the insight one has received. Often
with this fundamental change in a belief come many emotions that cause
the newly "enlightened" one to question their decision. Th e principle is the
same for most people who adhere to a long held belief on practically any
subject.
For instance, when my son Olli was about 4 or 5 years old he had seen
me playing chess with his big brother Cass . It was easier for me to teach
Oliver how to play checkers than it was to play chess, so we started using
the chess set to play checkers. Soon he was jumping my men diagonally
across the board to victory. A little over a year later after numerous games
of checkers had been played with the chess pieces; we acquired a new chess
set. Oliver was now ready to learn how to play chess. So we sat down on the
fl oor and I showed Olli how to set up the pieces. At fi rst, Oliver endeavored
to correct me but after a lengthy explanation, I convinced him that this was
a diff erent game. Oliver continued to move his pieces diagonally, just as I
had taught him in the games of checkers we had played previously using
these same pieces. I quickly saw that Oliver had been taught a specifi c way
to use the pieces and for him to change made for a challenging time of
convincing him otherwise. Th is is little diff erent with the religious concepts
many of us have been taught early on in our religious walk. People taught
a specifi c practice or concept generally believe that fi rst concept to be true
and correct. Many of us have been taught certain aspects of our faith and
belief system, and because they were the fi rst concepts we were fed, we
now believe and accept those concepts as true and fi nd it unnecessary to
question them.
Th e resistance to changing core beliefs is not only common in today's
society, it has been a formidable barrier to overcome for most, if not all, of
known history. Th ere was a time when the Roman Catholic institution was
battling over the issue of whether the Sun or the Earth was the center of our
solar system. Until that point, it was common knowledge that everything
revolved around the Earth. Th e story of Copernicus shows the diffi culties
he went through to present the truth to some very entrenched people with a
much-solidifi ed belief that claimed the Earth was the center of the universe.
Considering Why We Have a Doctrine of Satan 39
Copernicus brought his research that testifi ed to a heliocentric universe but
the religious leaders who played a major role in politics, demanded Copernicus
was wrong and that he had better "lose" his information because the Earth,
they said, is the center of the universe. Copernicus was silenced, and the
Ptolemaic view of the Earth being a fi xed immovable object continued to be
taught by the leaders who rejected Copernicus and placed a moratorium on
his scholarly predecessor Galileo .24 Often, people have been led to believe
incorrect information about a person or idea, only to be introduced to more
correct information later on. At that point, they are faced with the challenge
of having or rejecting a paradigm shift.
In countless cases, we have been given information about "Satan " that
has led us to conclude that Satan is a fallen angel . Because of his pride
and rebellion, he is trying to defeat Yahweh and rule the world through
destruction of all that is good and those people that are good. Th e most
prolifi c of religious institutions in the world is arguably the Catholic Church.
We fi nd in the widely published Catechism of the Catholic Faith , a statement
of the fallen "satan" which is mirrored and mimicked in most of protestant
Christianity , and seen in Islam and Judaism . In the section titled Th e Fall of
Th e Angels, the message is as follows;
391 Behind the disobedient choice of our fi rst parents lurks a
seductive voice, opposed to God, which makes them fall into death
out of envy.266 Scripture and the Church's Tradition see in this
being a fallen angel , called "Satan " or the "devil." 267 The Church
24 In 1530, Copernicus completed and gave to the world his great work De Revolutionibus,
which asserted that the earth rotated on its axis once daily and traveled around the sun
once yearly: a fantastic concept for the times. Up to the time of Copernicus the thinkers
of the western world believed in the Ptolemiac theory that the universe was a closed space
bounded by a spherical envelope beyond which there was nothing.
Copernicus died in 1543 and was never to know what a stir his work had caused. It went
against the philosophical and religious beliefs that had been held during the medieval
times.
Two other Italian scientists of the time, Galileo and Bruno, embraced the Copernican
theory unreservedly and as a result suff ered much personal injury at the hands of the
powerful church inquisitors. Giordano Bruno had the audacity to even go beyond
Copernicus , and, dared to suggest, that space was boundless and that the sun was and
its planets were but one of any number of similar systems: Why! -- there even might be
other inhabited worlds with rational beings equal or possibly superior to ourselves. For
such blasphemy, Bruno was tried before the Inquisition, condemned and burned at the
stake in 1600. Galileo was brought forward in 1633, and, there, in front of his "betters,"
he was, under the threat of torture and death, forced to his knees to renounce all belief in
Copernican theories, and was thereafter sentenced to imprisonment for the remainder of
his days.
http://www.blupete.com/Literature/Biographies/Science/Copernicus .htm
40 Satan Christianity's Other God
teaches that Satan was at fi rst a good angel , made by God: "The
devil and the other demons were indeed created naturally good
by God, but they became evil by their own doing." 268
392 Scripture speaks of a sin of these angels .269 This "fall"
consists in the free choice of these created spirits, who radically
and irrevocably rejected God and his reign. 25
As we continue through this book, the concepts I express will be elaborated
on thoroughly. Some who have diffi culty accepting the view presented here
may ask if it is sensible to try to prove that the devil does not exist. I am
not certain how Poet Charles-Pierre Baudelaire came to his conclusion, but
somehow in his works he decided that the "Devils deepest wile was to persuade
us that he does not exist."
I cannot say that I agree with Baudelaire as it seems that his premise is
to assume that there is a "Satan " and if this mythological evil being can trick
us into thinking that he doesn't exist, then we will fi nd ourselves wandering
aimlessly into sin because we will think that there is no sin. Although
Baudelaire was not a theologian but a masterful poet, he clearly expressed
many theological views in his poetry as all great poets are inclined to do. It
seems in his statement telling of the devil's deepest wile, that he believed what
he wrote. It seems Baudelaire also believed the reason the devil existed was to
fool humankind into sin.
I think one might want to consider the very opposite of his words and
realize that to believe Satan doesn't exist is one of the most liberating of
conclusions and not a "wile" at all. Th e person is then able to truly live a
monotheistic faith and accept the complete sovereignty of the Creator. Th is
result is so because, as we will discuss often in this work, the belief in another
supernatural power whether or not it is assigned a lesser role than the Supreme
Being, is a form of dualism, and testifi es that there are at least two Gods.
Th at person will experience the solemn realization that there is nothing in the
cosmos that causes them to sin but that they themselves are responsible for
all the sin that they have chosen to do, and that there does not exist a Satanic
infl uencing force, which has the power to move man to choose evil. Admittedly,
there are proponents of a cosmic Satan who do not claim Satan made them do
it. However, they are in eff ect only slightly closer to a true monotheism than
are those who attribute sin and evil acts to the supposed "Satan."
25 Catechism of the Catholic Church PART ONE THE PROFESSION OF FAITH ;
SECTION TWOTHE PROFESSION OF THE CHRISTIAN FAITH; CHAPTER
ONE; I BELIEVE IN GOD THE FATHER; ARTICLE I"I BELIEVE IN GOD THE
FATHER ALMIGHTY, CREATOR OF HEAVEN AND EARTH" Paragraph 7. Th e Fall
41
CHAPTER 2
Satan , Evil Force at Creation or Man Created with a
Potential for Evil?
Is It Even Logical To Have A Satan In God's World?
In proving there is no Satan , I am left with no other choice but to assess
the logic of the mythical concept of a Satan and to consider some of the
inconsistencies in the general North American belief about "satan." In the
"New Testament ," we are told that Christ came to destroy the works of the
devil. If the Son of God was manifested, that he might destroy the works of the
devil , should we not attempt to correctly understand just what that work of
the Messiah is supposed to have accomplished and what or who the devil is?
First take a look at the whole verse, which tells of the reason, or at least one
of the reasons Christ came.
He that committeth sin is of the devil; for the devil sinneth from
the beginning. For this purpose the Son of God was manifested,
that he might destroy the works of the devil. 1John 3:8
Th e entire concept of a devil and the existence of "Satan " is inextricably
wrapped up in theology and the Bible. Th erefore, I am presenting an argument
against the existence of "satan" and the "devil," which are seen as one and
the same. Th is can only be done using the theological work that is most
commonly employed in developing a doctrine of the person of "satan." Th e use
of the Bible in this work will be extensive and at times overwhelming to some
who have not built a familiarity with the Bible to any degree. If you must, feel
free to excuse yourself from sections of this study that become clunky due
to the need to process Biblical information. Although most authors want the
reader to ingest every word they have penned, it is completely understandable
42 Satan Christianity's Other God
for certain readers to have less need or desire to consume entirely every word
placed before them in this book.
What then are the works of the devil that Christ came to destroy in the
above verse? In short, the "works of the devil" are the sin and rebellion that
is inherent in humanity. Th e devil, satan, the serpent, the dragon, the evil one,
the enemy of our souls are in fact references to various things that all relate to
the wickedness in man. Satan as a noun is shown in the Scriptures to be an
agent of the Almighty. Th e word in the Hebrew is ha sawtawn 26or the satan,
and is properly translated as opposer or adversary . Th e Holy Scriptures , the
Hebrew Scriptures , are the only documents that are said by apostles like
Paul to be good for making doctrine. According to that fact, any doctrine
on Satan must be derived from a thorough and correct understanding of the
doctrine found in the Hebrew Scriptures. In his letter to the young protégé,
Paul tells Timothy that the Hebrew Bible is the choice of writings to fi nd
and understand doctrine. Here Paul teaches that doctrine is to be found in
the Hebrew Scripture . Paul means to remind Timothy that any doctrine that
is used in the faith community must be found in the Old Testament . I have
added emphasis to the key statement below;
And that from a child thou hast known the holy scriptures, which
are able to make thee wise unto salvation through faith which is
in Christ Jesus .
All scripture is given by inspiration of God, and is profi table
for doctrine, for reproof, for correction, for instruction in
righteousness: That the man of God may be perfect, throughly
furnished unto all good works. 2Timothy 3:15-17
In the Holy Scriptures , "Satan " or the adversarial force called at times an
evil spirit or a lying spirit , is always dispatched by Yahweh , and must submit
to His will. Th is force is seen specifi cally in Numbers 22 as a "sawtawn " but is
not called Satan in the English. Rather it is called adversary and is sent from
Yahweh to be an adversary to Balaam as he goes out to curse the children
of Israel for money. In addition, in Judges 9:23 while not specifi cally called
sawtawn, there is an evil spirit sent from God between Abimelech and the
men of Shechem . Also recognized as an evil spirit from Yahweh, we see in fi rst
26 H7854 ןט שׂ
ś â ṭâ n saw-tawn'
From H7853; an opponent; especially (with the article prefi xed) Satan , the archenemy of
good: - adversary , Satan, withstand.
Satan, Evil Force at Creation or Man Created with a Potential for Evil? 43
Samuel 16 that when the Spirit of the Lord is taken from Saul an evil spirit
from the Lord is given to the rebellious king.
Satan , or the Hebrew term sawtawn , is a title for a particular offi ce or
ministry and can be the title of any manifestation that is used by the Father
to place obstacles and choices in the path of His people, to cause His will to
be played out and cause the human to make a choice. Just as the title Adonai
or LORD in English, has been taken to be the name of the creator, so too
has the term "satan" been taken to be the name for the supposed archenemy
of God and man. Th e Hebrew word sawtawn, has mistakenly been used as a
name for what is often thought of as the opposite power to the Creator. Here
is the defi nition as the International Standard Bible Encyclopedia gives; it is
given for the Hebrew and then the Greek;
Satan
sā ´tan ( ןט שׂ , sā tạ̄ n), "adversary ," from the verb ןט שׂ , sā tạn, "to lie
in wait" (as adversary);
Σαταν͂ , Satá n, Σατανας͂ , Sataná s, "adversary, "
διαβ́ ολος, diá bolos, "Devil," "adversary" or "accuser," κατηγ́ ωρ,
katē g ́ ō r
Th e word "Satan " as a verb is referring to that power or characteristic that
is active in every human being who opposes the will of the Almighty Creator.
Satan as a verb is referring to the human will that chooses to disobey the will
of the Father. Th e word satan is intended to indicate behavior that is born out
of rebellion, as well as behavior or attitudes that oppose the plan of Yahweh
and His Messiah . Anyone can be Satan, particularly if one is acting against
the will of Yahweh.
When the God of the Universe calls you "Satan ," are you
Satan?
Consider the logic in Yeshua calling Peter , Satan , and saying that the Pharisees
were devils . I would like to explore the importance of the words that proceeded
from the mouth of Yeshua. First, we must make note of the thinking that
Yeshua is God in the fl esh. Consider for a moment that you are the God of
the Universe. If you were the God of the Universe and had come down to
walk with your creation in the fl esh, would you not hope that the words that
came from your mouth would be taken seriously? Would it be fair to assume
your words would be seen as "gospel," to use a common phrase? If you were
44 Satan Christianity's Other God
the Messiah of Israel or claimed to be, and you knew that there is a prophecy
about you in Deuteronomy 18 that said Israel was supposed to listen to you,
would you not expect that those who hearkened to the prophecy and then to
your words would likely take very seriously any words that passed from your
lips? Deuteronomy 18 tells us that God will raise up a prophet from among
the children of Israel and that they are to listen to Him;
God will raise up unto thee a Prophet from the midst of thee, of
thy brethren, like unto me; unto him ye shall hearken;27
We are also told in Deuteronomy that this prophet, who I am suggesting
is Yeshua , will speak all that Yahweh commands Him to speak28. Th erefore, the
children of Israel would always be waiting for the one who makes claim, by
word or by deed, to be that prophet... Enter Yeshua ...
In the Book of John , Yeshua makes it very clear in his clever rabbinic style
of revealing who He is, that he is that prophet. Yeshua says; "For I have not
spoken of myself; but the Father which sent me, he gave me a commandment."29
Moreover, He reiterates the point by saying; "whatsoever I speak therefore, even
as the Father said unto me, so I speak.30"
Yeshua , in making these statements, has just dropped an irrefutable
clue that He is the one who was said to come. He is the one to be heard and
therefore the words that He spoke held far greater authority than if He were
just another man claiming to have wisdom. Notice the prophecy says, He will
speak that which the Father commands him, and then in the gospel of John
the Messiah says, "He gave me commandment"; and he also said, "even as the
Father said unto me so I speak." Th ose looking for the Messiah , the one they
knew to be God incarnate, would not miss the connection. Th e Messiah often
performed acts and made statements that pointed to words about Him in the
Holy Scriptures so those in His presence could fi nd out who He was. Th e
point is arguable according to some, but there is no doubt that the Apostles
27 Deu 18:15 YAHWEH thy God will raise up unto thee a Prophet from the midst of thee,
of thy brethren, like unto me; unto him ye shall hearken;
28 Deu 18:18 I will raise them up a Prophet from among their brethren, like unto thee, and
will put my words in his mouth; and he shall speak unto them all that I shall command
him.
29 John 12:49 For I have not spoken of myself; but the Father which sent me, he gave me a
commandment, what I should say, and what I should speak
30 John 12:50 And I know that his commandment is life everlasting: whatsoever I speak
therefore, even as the Father said unto me, so I speak.
Satan, Evil Force at Creation or Man Created with a Potential for Evil? 45
and followers of Messiah came to believe that He is the incarnate God of
the Universe and therefore, He was worthy to be heard and His words were
like gold. If it were you holding this divine offi ce as the Messiah of Israel and
being aware that those you were speaking to knew of the prophecies from
the Torah about you, you would be extremely intentional with the words you
used and the names and descriptors you called people. You are the God of the
Universe. Your words matter and not one of them is an idle word. Th erefore
if you were to call a group of people a brood of vipers either that group of
people would actually be a literal brood of vipers, which are snakes or serpents,
or you would be using a current metaphor to describe a type of behavioral
pattern for the said group of people. Th e logic of the issue is that Yeshua was
a master of metaphor and many of His words were not to be taken literally.
He used metaphor in a way that illuminated a deeper truth for those who
were perceptive. Calling someone a viper was not to say they are a viper but
was speaking about their behavior. If one decides to assign a literal meaning
to most uses of the words satan and devil in the Apostolic Testimony , then
one should be consistent and do the same in the instances we are presently
discussing. However, logic does not always dictate how one interprets the
New Testament writings that seem to speak of a "Satan ." What one has been
taught previously becomes the fi lter through which most people interpret
these passages. If one is going to be logical and consistent in his interpretation
of these passages then when Yeshua said He saw "Satan" fall from heaven like
lightning, and elsewhere He calls Peter "Satan," then a consistent assessment
of these sayings would conclude that Peter was Satan that fell from Heaven .
Consider this thought further. If you, the Sovereign over all, were to call
a friend and companion Satan , with a capital "S" according to the manner
seen in the New Testament , and because you are God in the fl esh, should
one not expect that Peter your companion and disciple is then Satan? After
all, the convenient choice to accept other references to Satan as literal should
apply in this instance as well; that is if interpretation of passages is consistent
and logical. Let's look at the verse where Peter is called Satan.
But he turned, and said unto Peter , Get thee behind me, Satan :
thou art an offence unto me: for thou savourest not the things that
be of God, but those that be of men. Matthew 16:23
As you see, the Messiah just called Peter "Satan ." Could it be possible
that Peter is Satan, the fallen angel that works feverishly to thwart the plan
of God? Or is it more likely that Yeshua understood the concept of satan as a
term to describe a person's anti-god behavior and was in fact using the word
properly as a term referring to Peter's desires and not to declare an appellation?
46 Satan Christianity's Other God
Yeshua was using the term "satan" with the frame of reference that anyone
who opposes the will of the Father is an adversary or opposer, hence can be,
and in fact is then considered Satan or a satan.
Yeshua was not confused about what satan was when he called Peter
"Satan ." Yeshua understood, as He knew Peter would, that calling Peter satan
was simply in this instance a scolding to a student. Peter was a follower of
Yeshua. Th erefore, the rabbi Yeshua intended to admonish Peter in a way that
would cause His student to realize that when Peter made the statement, "...
this shall not be unto thee,"31 in reference to the upcoming execution of Yeshua,
he was opposing the plan of Yahweh . If logic is to prevail in this discussion
we must consider how one of us might feel if we were in Peter's position. Say
we believed Satan was the archenemy of Yahweh and our master then called
us Satan, would we feel uplifted and encouraged by such a comment? No,
being called Satan would be crushing. Th e power of suggestion alone from
a man who taught with so much authority would cause deep feelings of
insignifi cance. Can you picture the face of a 5 year old that makes a statement
to his daddy saying; "Daddy, you're like Superman!" Th en the daddy turns
around and says, "Don't be stupid, I'm nothing like Superman !"
Th e child's face and heart would sink just like Peter 's heart must have
sank if he was a believer in a cosmic Satan and was just then told that he
was Satan by the greatest Rabbi he ever had the privilege of sitting under. I
feel weakened just thinking about it. If it were I in Peter's shoes, I can only
imagine how crushed I would be. Th ankfully the Greek term Yeshua used,
was not understood by Peter as the name of a cosmic super-being, fallen angel .
What a discouraging picture for Peter. Peter had just shared some intensely
deep and meaningful moments with his Rabbi Yeshua, who has just asked
who the disciples thought he is. Th ere were plenty of indicators who He was.
He had been performing some potent miracles. If you or I were Peter, we knew
Yahweh could perform miracles through anyone. We've read the scrolls and
heard the teaching in the synagogues. As Jewish Disciples of Christ , we knew
that Yahweh controls everything and has done countless miracles since the
day of creation . If I were Peter, I would have been in the situation where I had
been walking with this amazing Rabbi who has performed miracles for a few
years now. Th is Rabbi was not like other rabbis, he was the Messiah , God in
the fl esh. I could see no reason why he might want to spend time with me, a
fi sherman with a kind of unpredictable edge. And if I'm being honest, I'm not
even really that smart. Th e Rabbi I love asks me and the guys, "Who do men
say that I am?" Some did think He was John the Baptist or Elijah or Jeremiah
31 Mat 16:22 Th en Peter took him, and began to rebuke him, saying, Be it far from thee,
Lord: this shall not be unto thee.
Satan, Evil Force at Creation or Man Created with a Potential for Evil? 47
or one of the prophets but I knew better.32 Deep down inside I knew that this
Rabbi was more than that and I knew there was no other like him. Th en, He
asked us, "But who do you say that I am?"
In a moment, less than a second, my answer came. It was as if my answer
was deep, deep down inside me, just waiting for a chance to come out.
Something this monumental is often not fully realized until it is spoken.
Often an incredibly, profound piece of information or nugget of truth doesn't
really sink in until it comes off our lips. Yeshua asked the question and out
popped the answer, "Th ou art the Christ , the son of the Living God." I didn't
understand everything but I did know for 100% certain that I was walking
with the Messiah , God in the fl esh. And I guess we both knew that I wasn't
all that brilliant and that's why He said; "Blessed art thou Simon Bar Jonah, for
fl esh and blood has not revealed it unto thee, but my father which is in heaven."
Th e Messiah just said I'm blessed and that Yahweh has revealed the fact of
who He is to me. I don't think I have ever felt so...so warm and so fi lled with
gratitude, yet feeling so special. My Messiah just blessed me and next, He
actually tells me he is giving me the keys of the kingdom of heaven. Th is
means he trusts me and wants me to carry on and spread His message, the
message of who he is and the gospel of the kingdom33. Th en soon after my
Messiah tried to tell us of his soon coming death at the hands of the leaders,
I told him that it can't be so and He rebuked me and called me Satan . Th is is
almost too much for me to take. I thought I had been given the keys to the
kingdom of heaven and now I'm told I'm Satan, how could this be? Blessed
by the Messiah in one breath and called Satan in another. Th at would be
32 Mat 16:13 When Jesus came into the coasts of Caesarea Philippi, he asked his disciples,
saying, Whom do men say that I the Son of man am?
Mat 16:14 And they said, Some say that thou art John the Baptist: some, Elias; and
others, Jeremias, or one of the prophets.
Mat 16:15 He saith unto them, But whom say ye that I am?
Mat 16:16 And Simon Peter answered and said, Th ou art the Christ , the Son of the living
God.
Mat 16:17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for
fl esh and blood hath not revealed it unto thee, but my Father which is in heaven.
Mat 16:18 And I say also unto thee, Th at thou art Peter , and upon this rock I will build
my church; and the gates of * shall not prevail against it.
Mat 16:19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever
thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on
earth shall be loosed in heaven.
Mat 16:20 Th en charged he his disciples that they should tell no man that he was Jesus
the Christ .
33 Mat 4:17 From that time Jesus began to preach, and to say, Repent: for the kingdom of
heaven is at hand.
48 Satan Christianity's Other God
awfully diffi cult to take, especially if I believe in a cosmic Satan and neglect
to perceive the real meaning of the term "Satan."
We must consider the magnitude of such an event in light of the absence
of a literal being called "satan." It is utter lunacy to think that the God of the
Universe is calling His number one boy "Satan ," particularly if the concept
of Satan as a literal being fi ghting against God and His people is factual.
Obviously, the Messiah knew what it meant to call someone Satan. It meant
that someone is not presently performing the will of the Father and for the
moment at least, is an adversary . Th at is exactly how He defi nes the term
"satan" in the very sentence that he called Peter Satan; the defi nition is as
follows;
for thou savourest not the things that be of God, but those that
be of men.
Yeshua knew a "satan" was anyone or anything that opposes the will
of God. Peter too knew Yeshua didn't believe him to be the archenemy of
Yahweh , but I am certain Peter knew that he needed to alter his thinking and
get in line with the plan of the Father. For under his current mode of thought
Peter was being an adversary to the perfect plan of the Creator and therefore
was being a "satan." A satan can be one who does not savor the things of God
perhaps for the moment or perhaps for a lifetime.
I am afraid we have been taught wrongly who or what Satan is instead
of being taught that Satan is a God-appointed and dispatched minister. A
minister that acts as an adversary to force one's hand, so to speak, to make
a choice to come in line with the will of God. Or satan is that behavior of
rebellion that is deep within the heart of mankind and desires that we as
human beings with the power to choose, are continually bent on doing evil
and in essence our own will. Th erefore, Satan is not a being but is a feature
or aspect of human behavior.
Th e illogical and inconsistent interpretation of the uses of the word
"satan" has brought many to wrongly conclude that a reference to a literal
created being is made when mention of the word "satan" occurs. From here,
we will take a look at how the concept of Satan is developed in the Scriptures
from the beginning and what better place to start than the beginning.
Does the Scripture Show that Satan Fell at Creation?
Satan was supposedly an angel who predated the creation of man and is said
by some to have been in heaven at the beginning of creation. Th e concept of
Satan, Evil Force at Creation or Man Created with a Potential for Evil? 49
an angel that was exalted above all other angels has been taught for centuries
and if this is the case then we should be able to see some mention of this preexistent
creation in the Genesis account. Clues of this belief are only found
in the eisegesis of certain biblical texts. Eisegesis is reading into a text and
developing a theological understanding of it based on information that is not
mentioned in the text. Many have searched and searched the Genesis account
of creation but have not been able to come up with a comprehensive indication
of a special angel in the heavenlies that had abilities and powers that caused
him to think he could rival God. What does come through though in the
Genesis account is that Yahweh created man with an ability to choose good
or evil. We also see that Yahweh placed the choice for evil before man and
a little beyond the Garden of Eden story we see that God identifi es man's
heart as the seat of evil as it is said to be inclined towards evil continually in
Genesis chapter 6;
And GOD saw that the wickedness of man was great in the earth,
and that every imagination of the thoughts of his heart was only
evil continually. Genesis 6:5
Assessing the creation account to see where the root of evil is will help us
formulate an informed conclusion on the non-existence of satan. Th ere are
defi nite indicators that inform us of evil being a product of humanity and
therefore not being attributed to Satan . Notice in the opening verses of the
book of Genesis that there was only darkness before God decided to create
light. Could this darkness be the Satan that religions like Christianity so
feverishly search for in the Scriptures? Let's explore.
In the beginning God created the heaven and the earth. 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. And God said, Let there be light: and there was light.
And God saw the light, that it was good: and God divided the
light from the darkness. And God called the light Day, and the
darkness he called Night. And the evening and the morning were
the fi rst day. Genesis 1:1-5
Th is then, is the very start of the entire plan of God the creator of all
things and the one who brings order from chaos. God is the one who works
a purpose that is not always understandable to our frail and limited human
minds. Th e creation and the Garden of Eden story could very well be the story
of time as we know it. It always has been and always will be argued by scholars
when and how it happened, and how long this "day" was.
50 Satan Christianity's Other God
I will not enter into the debate at this time but I will simply state that
I believe it possibly is a literal 24 hour day. Aside from espousing numerous
arguments in support of my belief, I will simply ask you to take note of the
part where we are told, "the evening and the morning were the fi rst day." As
simplistic as this one argument is, even at the time of creation before the
sun and the moon were created, Yahweh gave us a huge clue that this was
a literal day. Th rough the hand of the writer of these words, God just may
have inferred that creation took place in six literal, 24-hour days. Affi xing
a contrived, mystical and allegorical meaning to the term "evening and the
morning," may produce a convincing argument against the literal day idea.
However, for the Creator of the universe to use the phrase, "the evening
and the morning," one may fi nd means the same thing as that which clearly
happens during every 24-hour day since recorded time; there is an evening
and a morning in the daily 24-hour period.
As was stated above, the debate of the literal day versus another theory for
what a creation day was, is not mine to engage in and the reader will have to
pursue that issue on his or her own to gain a profi cient understanding. Th ere
are multitudes of teachings on the days of creation, one teaching in particular
that I have heard in the past is thus:
On the fi rst day of creation when Yahweh separated light from darkness,
Satan was expelled from heaven. Th is teaching suggests that Satan was the
"darkness" that was separated from the "light." It is a concept that comes out
of rabbinic, Kabalistic thought and is riddled with numerous inconsistencies
and diffi culties. Inconsistencies such as the problem that arises when the
timing of the fall from Heaven is called into question. Gnostic lore posits
that Satan fell from his position in Heaven , after man was created, which is
days after the separation of light from darkness. Th e biblical creation order
was like this; God created the heavens and the earth, He created light and
then separated the light from the darkness on the fi rst day. Th e second day
had God separating the waters above from the waters below and He pooled
the waters together that day. Vegetation was created on the third day and
then the lights in the sky were brought into existence the next day, day four.
On day fi ve, He added fi sh and marine life to the waters and fowl and fl ying
things to the sky. On the sixth day, the beasts and creeping things of the Earth
were made and man was created by the end of the sixth day. Th e order that is
given in Genesis shows darkness separated from light right at the beginning
of creation. A biblical view of this is often such that God performed the acts
of creation in six literal days and rested on the Sabbath .
Specifi c to how long a creation day was we hear of another concept that
is put forward called the Gap Th eory . A theory that claims there was a huge
amount of time that intervened between the fi rst verse of the book of Genesis
Satan, Evil Force at Creation or Man Created with a Potential for Evil? 51
and the second verse. Th e Gap theory asserts that Satan knew about the
upcoming creation of man and became jealous and prideful only to be cast
out of heaven with all the rebellious angels . Th ere is no reference to either
of these thoughts in Genesis and revisionist interpreters imposed the idea
backwards on the creation story. Th e idea of Satan being cast out when light
was created suggests that evil and rebellion had now entered the world and
did so because Yahweh kicked the evil one out of His presence, the darkness
that was separated from the light was representative of "Satan," and the light
was representative of God. Th is is an exceptionally brief encapsulation of this
teaching. A teaching which has gained speed out of a misunderstanding of
Ezekiel 28 where the King of Tyre is referred to as being in a paradisiacal
environment. Th e topic in Ezekiel is the King of Tyre, a human man, and
not a celestial being that rebelled and was ejected from the throne room of
the Creator. I quote here excerpts from the text of Ezekiel. (Th is concept will
be addressed in Chapter 9)
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...
Thou wast perfect in thy ways from the day that thou wast created,
till iniquity was found in thee. Ezekiel 28: 12 and15
Th is teaching on an alleged celestial entity being ejected from heaven
is also buoyed up by Yeshua 's statement in Luke 10 verse 18 where He says,
"I saw Satan fall like lighting." Th ese misunderstood passages are viewed
through the eyes of one who believes in a cosmic "Satan" and they are
tragically infused with a meaning that was not intended by the writer. We
will discuss them fully in chapters 8 and 9 and I will also address a loosely
associated passage in Isaiah chapter 14, which is said to be speaking of Satan
but is talking about the King of Babylon .
Suffi ce it to say that the theory of Satan being cast out of heaven at the
point where Yahweh separated light from darkness does not hold up to a
critical examination of the Scriptures. Satan was not the darkness that was
separated from light at the beginning of creation . Th e fact that Yahweh saw
and called the light good would indicate that He had just made something
new and not something that was pre-existent. God was pre-existent therefore
light must not be a reference to His goodness anymore than darkness is a
reference to an evil presence. Th e more plausible understanding would be
that there was only darkness and now upon the creation of light Yahweh
saw it was a good thing and that the darkness that was there already was
52 Satan Christianity's Other God
simply the absence of light in the universe. In this theory, evil pre-existed
everything. Darkness then must not be a representation of Satan because
Yahweh certainly did not exist in a universe that contained only evil. Th e
mistaken understanding of the so-called fall from heaven of an angelic being
is based on metaphor , that being darkness means evil and Satan, while light
means good and God. Surely if both were pre-existent and light being God
while darkness was Satan, then Yahweh would not have had to state His
approval of the light as if it was appearing for the fi rst time.
Th e theory that Satan was ejected from Heaven when Yahweh separated
light from the darkness is simply another revisionist interpretation that adopts
a mystic , Gnostic idea for an ancient Hebraic account of creation .
We will not go through the entire creation account but I will bring you to
the next indicator that evil does not emanate from a so-called satanic being.
Let's look at the next verse in Genesis, which I ask that you simply keep in
mind when we discuss the "Serpent" and for the moment recognize that man's
dominion over everything is stated quite explicitly.;
And God said, Let us make man in our image, after our likeness:
and let them have dominion over the fi sh of the sea, and over the
fowl of the air, and over the cattle, and over all the earth, and over
every creeping thing that creepeth upon the earth. Genesis 1:26
If there were an animal that came up to Adam and Eve in the garden and
attempted to get Adam and Eve to do its will then was God mistaken to have
said man will have dominion over all the animals? To have dominion over the
animals means that the animals will be subjugated and ruled over by man. For
one of the animals to exhibit behavior that expresses other than the creator's will
for man to have dominion, would not be the case. If we are dealing with a real
serpent in the Garden of Eden then that animal was not under man's dominion
as was supposed to be the case. Th erefore, the serpent must be something other
than the English word depicts. A thorough study of the serpent in the garden
reveals that particular symbol of evil, to be just that, a symbolical representation
of the evil inclination that is created in man from the start. In chapters 12 and
13, on the Serpent in the Garden in Genesis, I will unfold the entire concept
for you so you will be able to see how Adam and Eve were not confronted by
a literal serpent or by a cosmic Satan . For now, we will continue to discuss
how man was created with an inherent potential to choose evil and that this
potential to choose evil did not come as a result of an outside, infl uencing force.
In Genesis 1:31, we will see that the Creator has fi nished His work of creation
and proclaims that everything He has created is good.
Satan, Evil Force at Creation or Man Created with a Potential for Evil? 53
And God saw every thing that he had made, and, behold, it was
very good. And the evening and the morning were the sixth day.
Genesis 1:31
Th is now, is the end of the fi rst account of the days of creation . We see a
second account in Genesis chapter 2. Like many dual accounts of activities in
the Scripture and the Gospels , we receive slightly diff erent and supplemental
information in comparison to the fi rst account. Like any good detective,
counselor, or principal that interviews more than one child after an incident
or altercation, they combine all the pieces to understand the puzzle as best as
can be understood. So too we must take the sum of all the parts. When given
additional information in more than one account of a story we should use
both stories to build the best possible compilation that is not given too many
textual contradictions from pitting the information in one account against
the information in the other.
If there is an evil inclination in man, what is it and what is its purpose? In
answer to that, I will provide a few quotes from the rabbinic writings of the
sages. Th e fi rst quote below that is found in the Talmud is one of the more
controversial statements about the evil inclination because it asserts that the
evil inclination is "Satan ." In saying this, the message identifi es satan not as
a cosmic entity but as an attribute or behavior of man;
R. Simeon ben Lakish said: Satan , impulse to evil, and angel of
death: all three are the same thing.34
Th is next quote is part of an article on the Birth of the Good Inclination
and speaks of the need for the evil inclination to cause man to make choices
that move humankind forward in areas of necessity. In this thought lies the
philosophy that the evil inclination is a good thing and Yahweh created man
with it so that man would be able to have a free will and fi nd his own path to
loyalty and obedience to the God of the Universe.
The rabbinic duality of yetzer hara , the so-called "evil inclination ,"
and yetzer hatov , the "good inclination ," is more subtle than the
names connote. Yetzer hara is not a demonic force that pushes
a person to do evil, but rather a drive toward pleasure or property
or security, which if left unlimited, can lead to evil (cf. Genesis
Rabbah 9:7). When properly controlled by the yetzer hatov , the
34 Babylonian Talmud, BabaBatra16a:, Reish Lakish
54 Satan Christianity's Other God
yetzer hara leads to many socially desirable results, including
marriage, business, and community.35
Many years of Biblical studies have taken place in the Hebrew Union
College, the oldest Jewish seminary in the Americas. Rabbi Geoff rey Dennis ,
ordained at that institution, is of the mind that the evil inclination is for the
ultimate good of man. He teaches that were it not for the evil inclination,
nothing would get accomplished in this world. Geoff rey says;
Another such harsh but necessary force in God's creation is the
Yetzer ha-Ra, which is variously translated as the "Evil Impulse,"
the "Evil Desire," the "Selfi sh Desire" or just "Desire." It is that
aspect of nature, but especially human nature, which drives us
to compete, to fi ght, to possess, but most of all to desire sexual
gratifi cation.
Geoff rey goes on to explain that this necessary force of God's creation
would be missed if it were completely overcome so as to have no eff ect on
humanity.
Without the Yetzer ha-Ra, the world as we know would cease –
people [and animals] would no longer be driven to build, to create,
to have children. In short, life as we know, including not only evil
aspects but all that is beautiful also, would cease. Without Desire,
Life itself would slowly wither away, and that would be a sad thing.
So the goal of the spiritual person is not to destroy the selfi shsexual-
evil impulse, but rather to sublimate it to God's purpose.36
Is Satan a Creator?
Th erefore, the answer to what the evil inclination is and what is its purpose
is simple. It is the aspect of human nature that prompts us to make a choice
by pricking the desire for pleasure. Another question about Satan is, if there
is an alter-God in the form of a Satan, does he have the power to create or to
add in any way to the creation of God? It is agreed upon almost universally
that this Satan can only pervert that which God has created. Th is belief has
been prolifi c in religious circles for hundreds of years. In a book titled Rules of
35 Th e Birth of the Good Inclination By Jeff rey A. Spitzer; http://www.myjewishlearning.
com/lifecycle/Bar_Bat_Mitzvah/AboutBarBatMitzvah/HowOld/barmitzvahpsychology.
htm
36 Saturday, December 30, 2006; A Necessary Evil: Th e Yetzer ha-Ra ; Jewish Myth, Magic,
and Mysticism; http://ejmmm2007.blogspot.com/2006_12_01_archive.html
Satan, Evil Force at Creation or Man Created with a Potential for Evil? 55
Engagement by Charles Kraft and David M. Debord , we are told of the belief
that "Satan" is able to pervert what God does. An interesting affi rmation of
common religious, Christian thinking is revealed in this book, as these men
outline numerous principles of their faith and in doing so they admit to believe
that there are two Gods by claiming there are two dispensers of superhuman
spiritual power. Here is the full principle as stated in their work.
Principle One: There are Two Dispensers of Superhuman
Spiritual Power - God and Satan
In observation 1.1 and 1.2 of this book, we are told the following;
Just as God's desire is for the allegiance of the hearts of
humankind, so Satan desires that same goal. Just as God
requires obedience from those who would have a relationship
with Him and be recipients of His authority and protection, so
Satan demands obedience from those who are under him and
who receive his power and protection. Just as God empowers
words for good through blessings, so Satan empowered words
for evil through curses.
Satan can only copy, counterfeit or pervert what God has created
for His purposes.37
If it is true that Satan can only pervert what God has done, then the
answer to my second question asking whether or not Satan can create, would
be 'No', Satan does not have the power to create. If you fi nd you cannot agree
that Satan does not have the power to create, then you will fi nd yourself in
the camp that has more than one God. Even the writer of the above book,
in their admission that they believe Satan has superhuman powers like God;
agree that their "Satan" cannot create?
Even though Satan is a created being, he is sterile and, unlike
God, cannot create something from nothing.38
A sound conclusion based on most common demonology would agree that
"Satan " cannot create. Even if he exists as many posit, he is not a Creator.
37 "Th e Rules of Engagement", published by Wagner Publications (2000) Charles Kraft and
David M. Debord
38 ibid
56 Satan Christianity's Other God
What about the power to choose? If Yahweh placed a choice in the garden
for the fi rst man and women would it make sense that He created them with
the power, attribute, or ability to choose? Exploring the question of "Free
Will " is a much larger subject than I am willing or prepared to tackle at this
time, however, why would a Creator place an opportunity for choice in the
midst of a perfect environment if He had not imbued His creation , which is
man, with the power to make a choice. In fact, we are told that Adam named
all the creatures. Th is would have involved many, many choices so Yahweh
would have placed what I'll call a "choosing gene" in humans. Th e inherent
ability to choose evil was built into man from the moment that Yahweh
formed man from the dust of the ground and breathed life into him.
Now we see that through the days of creation Yahweh saw what He created
and called it good. At the end of the sixth day after man was created, Yahweh sees
His creation and says it is "very good." So here, we have the Creator of Heaven and
Earth, peering down upon His creation, a creation that includes humanity and
because Adam was created as a mature adult and complete, he would have both
the desire to choose good and the desire to choose evil, pre-programmed within
him. Yahweh knew man was created with the genetic potential for "choosing
good or evil " and then Yahweh proceeds to call man "very good." In no way
does the Creator indicate He is displeased with any single, miniscule part of His
creation. Th erefore, in essence the ability to choose evil that was placed in man at
creation is referred to as "very good," along with the rest of creation. Th ere is no
force that possesses creative abilities outside that which emanates from Yahweh.
I am not saying that Yahweh is calling evil "very good," but I am saying that He
is calling the characteristic in man that allows him to choose evil "very good."
Th is potential to choose evil has been in man since the moment Yahweh created
man and I remind you that if we believe this potential to choose evil entered the
human spectrum of attributes, as a result of Satanic infl uence on humanity, then
we are saying "Satan " has the power to create.
It seems by suggesting that Satan imparted the potential to choose sin
into humans, that he then possesses similar creative power as Yahweh. If we
believe and are saying Satan has the power to create, then we have just placed
ourselves in a position that opines that there are two Gods. True monotheism
becomes impossibility in a faith that believes a Satan can impart anything
to a human, a creation of Yahweh. Isaiah dealt with this concept when Israel
was in exile and adopting a Babylonish philosophy about dual cosmic forces
that supposedly were in opposition to each other. We are shown in the book
of Isaiah that the Israelites who were in exile began to attribute their situation
to other "Gods" and Isaiah was commissioned by Yahweh to set them straight.
Isaiah proclaims that the evil that came upon them is from Yahweh and there
is nothing or no one else who can bring evil upon humanity.
Satan, Evil Force at Creation or Man Created with a Potential for Evil? 57
George Knight has learned from a serious study of the writings of Isaiah
as well as from historical records pertaining to the religious movements of the
period Isaiah is said to be writing about the effi cacious philosophy of Persian
dualism . Knight identifi es Persian dualism as one of the most accelerating
religions of the period. It was a religion that took the concept of there being One
God who is responsible for all the good and another evil God who is responsible
for evil to a new level. Knight responds to this conjecture by saying:
But such a faith fl atly contradicts the faith of the prophets of Israel.
If Cyrus believed such nonsense, thought our particular prophet
in 540 B.C., then Cyrus must be told the truth. "I am Lord and
there is no other," declares Israel's God in 45:6, "I am not just
one half of the Reality, the other half being Evil. I form Light and
create Darkness: I make weal (or 'peace' i.e. all that is positively
and constructively good), and create woe (all that is the opposite
of what is good): I am the Lord who does all these things." That
then is the essence of Israel's faith, the faith with which she is to
confront Zoroastrianism and later on all the religions of Greece
and Rome . Her God is none other than the LORD, and as such
is responsible for creating a world where men are free, free to
rend and tear and rape and murder, and bring all manner of evil
upon themselves.39
Knight understood that Isaiah was intent on declaring the message that
one should not claim anything, good or bad is the product of any God but
Yahweh .
Th e extent to which the Persian infl uence on Israel and the idea of a
"Satan " is so signifi cant, that we will see it treated fully in chapter 7, Th e
Post-Exilic Persian Infl uence On Th e Idea of Satan. We will see in that chapter
how Zoroastrian Dualism was pervasive throughout the exile period of the
Hebrews, but for now I will quote two verses that tell us where evil comes
from. Th e prophet Isaiah is telling the hearer at this moment that Yahweh
brings both the good and the evil to pass.
That they may know from the rising of the sun, and from the west, that
there is none beside me. I am the LORD, and there is none else.
I form the light, and create darkness: I make peace, and create
evil: I the LORD do all these things. Isaiah 45:6-7
Th is is a well-known passage and most scholars treat it delicately so as not
to imply Yahweh is the creator of moral evil. Th e reason for the delicacy is that
39 Bible Guides: Prophets of Israel (1) Isaiah by George Knight pg 75
58 Satan Christianity's Other God
their explanations are most commonly made through the predetermined grid
that there is God (Yahweh) and there is Satan . One does good and the other
does evil. Th is is such a prevalent concept that few even bring into question the
history of Satan and how the Scriptures portray this supposed Dark Angel in
the pre-Babylonian exile period. However, if we believe that there is one God
and none else, as the Scriptures claim40, a belief which includes understanding
that there is no Satan that is given the status of a God by the activities it
is claimed he can perform, such as giving diseases and controlling peoples'
minds as well as other behaviors of creating, then we can come to a correct
understanding of the above verses in Isaiah 45. Th en we can accept that yes,
even evil comes from Yahweh. Evil that so often is said to be from "Satan." Th e
very fact that Isaiah has been charged with the duty of announcing that there
is "One God and none else" informs the reader that the people of the period
were entertaining the notion that there is another power which infl uences and
aff ects humanity, and is therefore seen as a God. To be told there is "One God
and none else" is clearly a statement that shows Yahweh thought that any other
obeisance paid to any other force was to have another God.
Albert Barnes is one of the many scholars who recognize what Yahweh
is trying to get across in His message through Isaiah but he has failed to
conclude that the "Satan " featured in contemporary Christianity , is a product
of Israel's association and acceptance of Persian philosophy . Barnes stresses
in his commentary on this passage in Isaiah that moral evil, meaning man's
choice to sin , does not come from Yahweh.
The parallelism here shows that this is not to be understood in
the sense of all evil, but of that which is the opposite of peace
and prosperity. That is, God directs judgments, disappointments,
trials, and calamities; he has power to suffer the mad passions
of people to rage, and to affl ict nations with war; he presides
over adverse as well as prosperous events. The passage does
not prove that God is the author of moral evil, or sin , and such a
sentiment is abhorrent to the general strain of the Bible, and to
all just views of the character of a holy God.
40 (Isaiah 45:21) Tell ye, and bring them near; yea, let them take counsel together: who hath
declared this from ancient time? who hath told it from that time? have not I the LORD? and
there is no God else beside me; a just God and a Saviour; there is none beside me.
Th is is only one example in scripture of the Creator emphasizing that there is no God
beside Him. He had just 14 verses previous told us he creates darkness and evil. In verse
21 among others Yahweh wants to clearly state that the only cosmic ,supernatural force
in existence is Himself.
Satan, Evil Force at Creation or Man Created with a Potential for Evil? 59
Is Evil Placed Before Man By God ?
We are moving along nicely in coming to an understanding that man was
created with an evil inclination and that evil, which falls upon humanity, often
comes at the hand of God, I move now to the issue of how an opportunity to
choose evil comes before a man.
Many, who assert the reality of a cosmic Devil, think that the devil places
opportunity before man to sin . It is this idea that underlies the statement,
"Th e Devil made me do it ." Genesis chapter 2 however, reveals that this is
not the case and one can witness the fact that Yahweh , the Creator, places
the choice for either good or evil before humanity and the choice is left up
to us.
And out of the ground made the LORD God to grow every tree
that is pleasant to the sight, and good for food; the tree of life also
in the midst of the garden, and the tree of knowledge of good and
evil. Genesis 2:9
Note the names given the two trees in the midst of the garden that God
caused to grow. Th e fi rst is the tree of life and the second is the tree of the
knowledge of good and evil. We see that the trees in the midst of the garden
were special. Th ey were set apart in a sense from all the other trees in the
garden. What is the tree of life? According to the International Standard Bible
Encyclopedia , the answer to that is clear.
Tree of Life
The expression "tree of life " occurs in four groups or connections:
(1) in the story of the Garden of Eden , (2) in the Proverbs of
the Wise Men, (3) in the apocryphal writings, and (4) in the
Apocalypse of John ...
The meaning seems to be that the gratifi cation of good and lawful
desires produces those pleasures and activities which make up
life and its blessings.41
It appears that this phrase, "Th e Tree of Life" is a metaphor . It is a special
tree that represents eternal life. Th rough the account of its existence we
come to realize that were Adam and Eve to have embraced the privilege of
partaking of this unique tree they would become immortal. Our story reveals
this information to us because the fi rst man and woman disobeyed Yahweh
41 International Standard Bible Encyclopedia .
60 Satan Christianity's Other God
and ate of the other tree in the garden that was forbidden to them, the tree
of the knowledge of good and evil. Genesis clearly displays the consequences
and the result of eating from the forbidden tree. We will see that the choice
for evil was not instilled after Adam and Eve ate the fruit but that deciding
to eat the fruit was the choice for evil in and of itself. Whether one views the
Genesis story as myth, history, science, or theology matters little to fi nding
clarity as to the meaning of the story and to where the choice for evil comes
from. Th e story tells who it was that placed the trees in front of man. Who
was it that caused the knowledge of good and evil to be a part of the equation
in the garden? Look at Genesis 2:9 again to see the answer, this time I have
bolded the words that reveal the answer to the question of who caused the
trees to grow.
And out of the ground made the LORD God to grow every tree
that is pleasant to the sight, and good for food; the tree of life also
in the midst of the garden, and the tree of knowledge of good and
evil. Genesis 2:9
Th erefore, we see in the above verse, that it was "the LORD God" who
caused the tree of knowledge of good and evil to exist as a possible choice for
man. God specifi cally placed that opportunity in front of Adam and Eve and
they then had the privilege of choosing whether or not they would eat of it
and contravene the Creator's command not to eat from it.
Adam and Eve were commanded not to eat something, and when they
gave in to their own desires and disobeyed, the results had a huge impact that
have rippled throughout all of history and have an eff ect on humankind to
this day. Genesis 3 tells of the ejection of man from the garden. Th ese words
might be seen as Satan falling like lighting in that man fell from his position
of perfection once he sinned and acted as an adversary to Yahweh . It is possible
that Yeshua had this situation in mind when he spoke of something falling
like lightening in Luke .
And the LORD God said, Behold, the man is become as one of
us, to know good and evil: and now, lest he put forth his hand, and
take also of the tree of life , and eat, and live for ever: Therefore
the LORD God sent him forth from the garden of Eden, to till the
ground from whence he was taken. Genesis 3:22, 23
Adam and Eve became as Yahweh , knowing good and evil. Yahweh wants
his children to choose the good and reject the evil as is found to be written
about the Messiah in the book of Isaiah .
Satan, Evil Force at Creation or Man Created with a Potential for Evil? 61
Therefore the Lord 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. Isaiah 7:14 -15
Evil proliferates not because of a sinister satanic being, weaving a devious
plan throughout the world, but because of humanity not keeping God's
commands , a practice that is known as iniquity in the Scriptures and Apostolic
letters. Paul has written to Timothy of the degradation of humanity as time
progresses but he exhorts Timothy, as seen below, that Timothy ought to
keep practicing what he learned as a child in the Torah , the Psalms and the
Prophets , the "Holy Scriptures ."
But evil men and seducers shall wax worse and worse, deceiving,
and being deceived.
But continue thou in the things which thou hast learned and hast
been assured of, knowing of whom thou hast learned them; And
that from a child thou hast known the holy scriptures, which are
able to make thee wise unto salvation through faith which is in
Christ 2Timothy 3:13 -15
In the Old Testament who is considered an evil man? In Job 1, Proverbs
14, Isaiah 56, and Jeremiah 26 you will fi nd that it is the one who disobeys
God's commands , decrees, statutes, ordinances, and judgments that is shown
to be the evil one. Th e book of Proverbs teaches us that this is a rebellious
man. Th is man rebels against that which is asked of him by Yahweh . As we
see in the Proverbs what an evil man is, we note the word "messenger" in
the following verse. It is the word "mawlawk " in Hebrew, often translated as
"angel ." We see from this verse that the person who is rebellious against the
word of God has a cruel angel sent against him.
An evil man seeketh only rebellion: therefore a cruel messenger
(angel ) shall be sent against him. Proverbs 17:11
According to those words, Yahweh sends a cruel angel to the rebellious
person who rejects obedience to God and He sees that person as evil. We
just read in Genesis 3 that God expelled the disobedient from paradise, the
Garden of Eden , because they had become like Him. Man now knew good
and evil, just as the Creator knows good and evil. It is almost impossible to
perceive of Yahweh as having an intimate, experiential knowledge of evil;
62 Satan Christianity's Other God
however, the text of Genesis tells us He knows good and evil. Th erefore, on
some level evil and good are both facets of the only Holy One. For God to
expel man from paradise because of the altered condition of man's knowledge
seems to show us that now that man had chosen evil, man would struggle
with making wrong, sinful choices throughout his existence. Moreover, now
tainted by only one sin , man was not an eligible candidate for immortality .
Th erefore, Yahweh would continue with His plan of the ages. Th e term "tree of
life " is found throughout Scripture and again in the Apostolic writing called
Revelations , the Revelation of Yeshua the Messiah that God gave to John .
What is the Tree of Life?
Th e term, "tree of life ," is known to refer to the Torah and by extension refers
to humanity keeping the commands of God. Speaking of wisdom, which is
found in the Torah, the writer of Proverbs says: She is a tree of life to them that
lay hold upon her: and happy is every one that retaineth her. (Pro 3:18). In the
synagogue liturgies of the Jews, for hundreds of years, we are able to hear a
recitation of the proclamation that accompanies the replacement of the Torah
scroll to its proper cabinet called the ark, after the public reading. Th e liturgy
is as follows;
"Return O LORD, to the myriads of Israel's families. Arise The
LORD to Your resting place, You and Your mighty ark. Clothe Your
priests with righteousness. May those who have experienced
Your faithful love shout for joy. For the sake of Your servant David ,
don't delay the return of Your Messiah ."
"I give you good instruction; do not forsake My Torah . A tree of life
it is for those who take hold of it, and blessed are the ones who
support it. Its ways are ways of pleasantness, and all its paths
are peace. Long life is in its right hand, in its left are riches and
honor. The Lord was pleased for the sake of His righteousness,
to render the Torah great and glorious."
In the book of Revelations , we read of the access to the "tree of life " being
the privilege of those who keep the commands of God;
Blessed are they that do his commandments , that they may have
right to the tree of life , and may enter in through the gates into
the city. Revelation 22:14
Adam and Eve forfeited the right to eat of the tree of life on the day they
chose to disobey God and become sinners.
Satan, Evil Force at Creation or Man Created with a Potential for Evil? 63
What we are shown in the Revelation is that we come to the end of the
plan of redemption of Yahweh and are sent back to the beginning, in the
true circular fashion of the Creator God. Having this made apparent is to see
that Yahweh still wants us to return to Him. It is understood that one must
overcome the evil inclination to gain access to the tree of life , just as Adam
and Eve were given the opportunity to eat from the "tree of life" had they not
succumbed to their evil inclination. What we are being told is only those who
diligently, out of love for the Messiah , keep the commandments of Yahweh
will be able to live forever with the King of the universe in paradise, which is
simply the restored Earth according to Revelation 21 where God comes down
and makes His dwelling among men. Many believe that paradise is a place
of perfection up in heaven where a soul goes after the physical body dies and
that the righteous will eventually go there to live for eternity, in a city of gold
with beautiful mansions that are unimaginably exquisite. Th e Hebrew and
Greek understanding of the term "Paradise " however, both acknowledge that
the term is referring not to a place up above the clouds but a place that was
once perfect and where Yahweh walked. Easton's Bible Dictionary indicates
that this word speaks of the Garden of Eden originally but came to be known
as something else.
Paradise
A Persian word (pardes), properly meaning a "pleasure-ground"
or "park" or "king's garden." (See EDEN.) It came in course of
time to be used as a name for the world, happiness, and rest
hereafter.42
Paradise is in fact the Garden of Eden . Adam and Eve disobeyed God and
lost the opportunity to eat of the tree of life and live forever. We must learn
from that lesson and strive to enter in at the narrow gate by not disobeying
the unchanging Creator. Th rough submitting to the inherent desire to rebel,
man was forbidden to eat of the "tree of life." Man has become culpable for
his choice that proceeded from his own desire and there was no external
cosmic, anti-God Satan coercing man. We must come to grips with the fact
that moral evil proceeds from the human heart and opportunity for evil
choice is placed before man by the Creator. All nations who have kept the
commandments of God and have accepted the Messiah will be given access
to this "tree of life."
42 Th ese Dictionary topics are from M.G. Easton M.A., D.D., Illustrated Bible Dictionary,
1897.
64 Satan Christianity's Other God
In the midst of the street of it, and on either side of the river, was
there the tree of life , which bare twelve manner of fruits, and
yielded her fruit every month: and the leaves of the tree were for
the healing of the nations. Revelations 22:2
In this verse, we are told about the great benefi t of obeying the commands
of the Father. Any who partake of the tree of life will receive that healing. Any
who choose to know evil and not do good will fi nd themselves in a constant
struggle against the sin that is personifi ed as a crouching beast in Genesis and
again as a roaring lion in the Epistles.
Sin is Always Ready to Pounce!
Th e roaring lion is not to be seen as "Satan. " It is to be seen as the sin that
subtly overcomes us when we begin to practice sin in our lives. You will see
below in Genesis that the writer expressly identifi es "sin" as that which is
waiting to take over the one who does not "do well." A comparison of the
statement in Peter about "the devil being a roaring lion" (shown below) can be
made and when it is made one can conclude that Peter was drawing attention
to the statement found in Genesis that indicates the intensity of sin. Peter does
so using common metaphorical terms in calling the "devil" a lion. Th e "devil"
is simply "sin." Th e English term "couching " is the Hebrew word rawbawts and
means to crouch on all four legs folded, like a recumbent animal, according
to James Strong. Th e nuance of this word is that of a lion waiting to pounce
and Peter's use of the lion imagery for sin as seen below refl ects the Hebraic
understanding of the sin that was ready to pounce on Cain if he did not
"rule over it." Looking here at both verses will show that the writer of each
was trying to impress upon the hearer that sin will take over if we do not do
something about sin in our lives.
If thou doest well, shall it not be lifted up? and if thou doest not
well, sin coucheth at the door; and unto thee is its desire, but
thou mayest rule over it.' Genesis 4:7 (Jewish Publication Society
Version)
Be sober, be vigilant; because your adversary the devil, as a
roaring lion , walketh about, seeking whom he may devour: 2
Peter 5:8 KJV
Th erefore, in Genesis, we see the personifi cation of sin and disobedience
as a predatory beast, waiting to "devour." And like any predatory beast, it is
Satan, Evil Force at Creation or Man Created with a Potential for Evil? 65
personifi ed as preying on us at the moment we are weak, that moment is once
we have sinned.
An axiom many know of or have heard is, "Like begets Like." Th is means
that dogs beget dogs, fi sh beget fi sh, and humans beget humans. Th e same is
true of sin . When the Scriptures tell us "if thou doest not well, sin coucheth at
the door; and unto thee is its desire," we can conclude that sin begets sin. Th is is
clearly displayed when Yahweh tells Cain that if he is to do well the propensity
to sin will be lessened. However if Cain "does not do well," which means he
is disobeying the commands of God, sin will inevitably overtake Cain and as
Peter puts it, devour him.
Consider what we are shown of sin even in the Genesis account when
sin was in its infancy in the existence of humanity. We are shown that sin
is a product of man's wickedness and not a product of a powerful, god-like
"Satan ." It is vital to see that the Hebrew Scriptures are replete with symbols,
metaphor , allegory, and personifi cations, often using animals and animal
characteristics as comparisons. If there is any doubt as to the profound and
prolifi c use of symbols we only need read the blessing of Jacob over his
sons Manasseh and Ephraim to see how much symbolism and metaphorical
reference to animals Jacob makes in the tribal blessings. Here we also see the
use of the term "couching." In Genesis 49 verse 9 Judah is a "lion's whelp"
and is referred to as couching; Issachar is seen as a "strong *" in verse 14,
again being said to be couching. In verse 21 Naphtali is a " hind," which is a
doe. In Verse 22 Joseph is a " fruitful bough." In Chapter 49 verse 17 Dan is "a
serpent." Here we are not told "as a serpent" but just straight up, a serpent. To
many the serpent is a bad thing but I guess Yahweh has a diff erent concept of
the serpent than you and I have been handed down by religious thought that
seems to connect a serpent with the "satan" that is believed to exist by many.
In many ancient and present cultures, the serpent is connected to wisdom
and knowledge, which would connect the use of the serpent in Genesis to the
"knowledge" that Adam and Eve gained by eating from the forbidden tree.
If we continue to apply a misunderstanding of the personifi cation and
metaphor found in Scripture , we will be in trouble. When we see a tangible
entity, such as a human man, described using a metaphor or if we see a behavior
of a human or group of humans personifi ed as a living being or entity, and
we take the words of the description literally, then we are in danger of false
doctrine. In danger because we then will interpret the message of a passage
through our misunderstanding of the metaphorical meaning intended by the
author. Th is has been done by applying a literal interpretation to the "roaring
lion who seeks to devour us." When misapplying metaphors occurs in Biblical
interpretation we will be driven towards believing there is some force other than
66 Satan Christianity's Other God
our own human, rebellious, selfi sh, disobedient will and nature that is opposing
the creator. Th is belief is anti-scripture and when taught it is heresy. Th e fact
that if we sin , more sin will come, is why this world is so messed up today. Not
because there is a satanic plan to have the hordes of * and all the demonic
minions feverishly toil to thwart the plan of the Sovereign. Th rough choosing
sin, evil men wax worse and worse. Second Timothy 3 teaches us that it is men
that are the deceivers, not "satan"; But evil men and seducers shall wax worse and
worse, deceiving, and being deceived. Th ose men that sin will wax worse and will
be sent a strong delusion because by their sin they have proven to not be lovers
of the truth according to 2nd Th essalonians 2, which says;
...because they received not the love of the truth, that they
might be saved. And for this cause God shall send them strong
delusion, that they should believe a lie:
Th is delusion is not from a mythical satanic being but it comes straight
from God just as many adversarial (satanic) outworkings came from Yahweh
in the Old Testament Scriptures. Old Testament principles state that man's
heart is inclined towards evil from His youth (Genesis 8) and that man seems
to be continually given to choosing evil.
I also will choose their delusions, and will bring their fears upon
them; because when I called, none did answer; when I spake,
they did not hear: but they did evil before mine eyes, and chose
that in which I delighted not. Isaiah 66:4 KJV
Common perspective on the issue of where delusion comes from is that
delusion, which can be said to be deception, comes from "Satan " but the letter
from Paul to the Th essalonians states that God sends the strong delusion. It
is very clear that the delusion is from Yahweh . Th ose that refused to embrace
the truth, that is receive the love of the truth, were sent a strong delusion. Th is
delusion comes from no one else but the Creator Himself. In understanding
this concept, it seems sensible to show a love for the truth and in particular,
a love for the truth of there being only One God and not a series of lesser
"god-like" entities, such as Satan. Th ese are nothing more than imagined,
supernatural creatures that are credited for things that they are unable to
accomplish because they simply don't exist.
Delusion Sent From God
I would be remiss if I failed to mention a classic account in the Scriptures
displaying the principle of a delusion being sent from Yahweh . If we look back
Satan, Evil Force at Creation or Man Created with a Potential for Evil? 67
on the story of the Exodus , we see a clear account of a belligerent, obstinate,
selfi sh, and prideful Pharaoh . Th e Pharaoh was given multiple opportunities
to humble himself and let the people of God go out of Egypt , into the
wilderness to worship Yahweh. If you follow the tale carefully, you will note
that Pharaoh in fi ve of the plagues hardened his own heart. After the repeated
occurrences of self- hardening, God then hardened Pharaoh's heart. Moses
and Aaron went to Pharaoh and confronted him on his stubborn pride. Th e
account in Exodus makes clear the fact of Yahweh sending the delusion to
Pharaoh, which is to say, "God hardened his heart";
And I will harden Pharaoh 's heart, that he shall follow after them;
and I will be honoured upon Pharaoh, and upon all his host; that
the Egyptians may know that I am the LORD. And they did so.
Exodus 14:4
Pharaoh did not receive a love for the truth and in essence Pharaoh
received a strong delusion . Yahweh was now the active ingredient in
hardening Pharaoh's heart. If having your heart hardened by God is not
being sent a strong delusion then I don't know what is. Th e connection can
be made to man having a potential to choose evil . If he does not choose well
then sin becomes what he is controlled by in many ways and in so choosing
this man proves to not be a lover of the truth, which then subjects him to a
great delusion from the Creator. No satan, no devil, no demons , just man
rejecting a path of obedience to Yahweh because of the hardness of his
heart and then man is "devoured" by his own sin which is uncontrollable
to the man who has chosen this path. In the story of Pharaoh, we are given
a picture of a powerful leader who chooses his plan and path for a situation
rather than receiving a love for the truth and choosing Yahweh's path for
the situation.
It is a common Messianic and Christian ideology to believe that a delusion
comes from Satan and to attribute evil choices one makes to the infl uence
of the same Satan. Th is belief is rife with theological and historical problems
that point to a contrived doctrine or philosophy that has proven to spawn
confusion, fear, and control of millions of so-called believers. Yeshua reminded
His hearers of where all the wicked thoughts and their following actions came
from. Th e Messiah was quite succinct in telling us it all comes from our hearts.
Th is is how He described it in Matthew and again in Mark ;
But those things which proceed out of the mouth come forth
from the heart; and they defi le the man. For out of the heart
proceed evil thoughts, murders, adulteries, fornications, thefts,
false witness, blasphemies: Matthew 15:18-19
68 Satan Christianity's Other God
And he said, That which cometh out of the man, that defi leth
the man. For from within, out of the heart of men, proceed evil
thoughts, adulteries, fornications, murders, thefts, covetousness,
wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride,
foolishness: All these evil things come from within, and defi le the
man. Mark 7:20-23
Th ese two accounts of the Messiah 's response to being confronted by the
Pharisees about the accusation that the disciples were defi led because of eating
with unwashed hands end with very clear statements as to from where it is that
evil proceeds. Yeshua 's statements are made in a response to yet another of the
rigid commands that were added to Scripture by the Pharisees. Perhaps one of the
real "Satans" in religion is those men and women who add to or take away from
the eternal Word of Yahweh ; some fabricating commandments that are simply
the doctrine of men. Th e addition and deletion of commands by Christianity
and Judaism has been infecting the true faith of Israel for many centuries.
If we are willing to add commands as the Pharisees and many rabbis do,
or take away commands, as the Christians and Catholics do, then we have
chosen to obey man rather than Yahweh the Creator of the universe. We have
broken the fi rst commandment by putting other Gods before him and have
chosen not to fear Him in adding to or taking away from His words. How
can man be so arrogant? Just think of the implications of adding to the words
of the Sovereign Creator of the universe. Yet additions have occurred with
regularity by Judaism and Catholicism , making their respective ecclesiastical
authorities out to be equal with God by believing they have the authority to
write commandments as Yahweh has done. Even in today's context, it is quite
unacceptable to take the words of a great author and add to or take away from
them. Plagiarism itself is a taboo act and one implicates himself to be a liar if
one goes further still and adds to the words he has plagiarized.
Just pause and think for a moment of the great and absolute idiocy one
must be fl oundering in if he were to remove or add to the text of a particular
Bill from Senate or legislation from the government. Can you think of the
response you would receive had you added to or taken away from the words
of G. W. Bush's edict against terrorism or edict on economic sanctions with
China? How much worse should it bode for us to add to or diminish the
words of the Most High? Have we minimized Him so much in this age
that we no longer fear Him? Scripture is clear we are to fear Him and the
primary manner in which we display that proper fear is through keeping His
commandments . Th e message of fearing God, connected to obeying Him
Satan, Evil Force at Creation or Man Created with a Potential for Evil? 69
is continually presented in the Scriptures and the Apostolic testimony as is
shown by the following examples;
Therefore thou shalt keep the commandments of the LORD thy
God, to walk in his ways, and to fear him. Deuteronomy 8:6
Ye shall walk after the LORD your God, and fear him, and keep
his commandments , and obey his voice, and ye shall serve him,
and cleave unto him. Deuteronomy 13:4
The secret of the LORD is with them that fear him; and he will
shew them his covenant. Psalms 25:14
Behold, the eye of the LORD is upon them that fear him, upon
them that hope in his mercy; Psalms 33:18
And fear not them which kill the body, but are not able to kill the
soul: but rather fear him which is able to destroy both soul and
body in * . Matthew 10:28
One who fears God as told to does not add to or take away from his words
but they keep all His commandments because they love Him, as is made clear
in Exodus and John .
And shewing mercy unto thousands of them that love me, and
keep my commandments . Exodus 20:6
If ye love me, keep my commandments . John 14:15
If there is no Satan and only one God as I am claiming, you might ask;
how does Jesus fi t into the picture. Isn't He one like God ? Th at is an excellent
question and the answer is found in both the Old Testament Scriptures and
the Apostolic writings . Th ere you will fi nd it taught that Yeshua is not simply
"one like God" but that He is God. Yeshua is God manifest in human form.
Yeshua the Messiah is God in the fl esh as John 1 tells us, and that is why
the statement "love me and keep my commandments " proceeds from both the
mouth of God the Creator and of Yeshua the incarnate God at diff erent
times in history. Yeshua did not change the commandments, He is renewing
the covenant that is made with the house of Israel and the house of Judah as
described in Jeremiah 31:31-33 and in Hebrews chapter 8 and came to do so as
God in the form of a human. One who changes the word of God by adding to
it or taking away from it, is seen as being a "satan." Th is is so because they have
chosen to be adversarial to Yahweh and have given in to their evil inclination ,
70 Satan Christianity's Other God
which places their person and the desires of their heart before the desires of
the heart of the Creator of the Universe.
The Sin Comes From Within
So far, we have seen that man was given a choice to obey and choose life, or
disobey and choose death. Man was created with the ability to choose and this
ability was the potential that is within each human being from the beginning
of creation . In theory, man could live forever immortally if he would not have
disobeyed and eaten of the tree that he was not supposed to eat of. However,
the opportunity to receive something he didn't have was too great and man
fell. It is quite the attribute of man, to want what he does not already possess.
Man already possessed the presence of Yahweh , man possessed a perfect
trouble-free life of peace, and beautiful surroundings while in the garden.
Now that desire that was within man saw something that he did not yet
possess and he wanted it. Man's fall involved the desire to have something he
did not presently possess. If you think about all the things you want; SUV,
bigger house, more money, more hair, more sex, more chocolate, more time,
a Swiff er™, new dishes, a PSP™(Play Station Portable), a plate of cookies, new
job, recognition from others, love from your spouse; you will see that these are
things that you do not have. So, it soon becomes apparent that we want the
things we do not have. I am not sure how small this trait was in Adam and
Eve , yet it was apparently present or man would not have desired the only tree
in the garden that man was not allowed to eat. One thing I would like us to
understand completely though, is where this impetus to desire that which we
do not have comes from. Let me give you some of the thoughts of James the
brother of Yeshua the Messiah , who affi rms that these desires are our own lusts
that reside within each of us and not a desire that is given us by Satan .
But every man is tempted, when he is drawn away of his own lust,
and enticed. Then when lust hath conceived, it bringeth forth sin :
and sin, when it is fi nished, bringeth forth death. Do not err, my
beloved brethren. James 1:14-16
Yet to be covered are many of the other verses in the Scriptures that show
us the propensity we have as humans, to follow what is in our own hearts. In
Satan Christianity's Other God-Volume 2, the companion volume to this work,
you will fi nd a catalogue of the "New Testament " passages related to this topic
with explanations of how these diffi cult passages are to be understood when
considering the underlying Hebraic context of the words. For now let's discuss
the above verses in light of my position on the non-existence of a fallen angel
Satan, Evil Force at Creation or Man Created with a Potential for Evil? 71
and leader of the demons named "Satan." Keeping in mind the position that
sin originates in the heart of man because of a desire to have that which we
do not presently possess and the lust that results from that.
James is not telling us that a satanic being tempts us, but that we are
tempted by our own lust, which is the lust of the fl esh, lust of the eyes, and
the pride of life. So once I have lusted for something, such as that Mississippi
Mud Pie dessert that was sitting on the counter, if I dwell on it long enough
then the lust will seize me, or clasp hold of me, which is what James means
by using the Greek word in his letter translated as conceived.
Then when lust hath conceived(clasped or taken hold of), it
bringeth forth sin. James 1:15
Th erefore, when I get to the point in my battle against lust of the fl esh that
I am no longer mastering sin but sin has become my master, I have essentially
succumbed to this lust or desire. Now that I have committed myself to this
sin and once I have performed this sin in heart and deed, it will bring "death"
and I am now a slave to sin. Paul tells of the hazard with yielding ourselves to
sin, he says we then are the servant of sin in the following quote;
Know ye not, that to whom ye yield yourselves servants to obey,
his servants ye are to whom ye obey; whether of sin unto death,
or of obedience unto righteousness? Romans 6:16
Paul wisely instructs us that if we obey sin then we are led to death. Of
course most sins we submit to do not bring instant heart stopping death, but
any sin we sin by choice or by ignorance separates us from God, who is life.
To be separated from life means we are in death. Death is a result of a chronic
problem when it comes to unrepentant sin. So to put it plainly, the problem
starts in our heart when we lust for something that Yahweh has not set apart
for us to have. Th at lust takes hold of us, in a sense it is roaming about,
seeking to devour. After the lust takes hold on us, we then commit the sin. Of
course we know that the wages of sin is death. First John 3:4 tells us sin is the
transgression of the Torah ; Paul tells us in Romans 7:7 that without the Torah we
cannot know what sin is43. Again, 1 John 3:944 tells us if we are born of Him,
43 (Rom 7:7) What shall we say then? Is the law sin ? God forbid. Nay, I had not known sin,
but by the law: for I had not known lust, except the law had said, Th ou shalt not covet.
44 (1Jo 3:9) Whosoever is born of God doth not commit sin ; for his seed remaineth in him:
and he cannot sin, because he is born of God.
72 Satan Christianity's Other God
we stop sinning. Many of God's children think they can redeem themselves
through perfect adherence to all His commands , thus eff ectively not sinning.
However, that is not possible unless you are the Creator. Th is becomes even
more vivid and realizable to the children if they see the Creator come down
and the fullness of the Godhead appear bodily45as the sinless, sacrifi ce Yeshua ,
the salvation of God. In Deuteronomy 30 verse 15, we are told God set life and
good before us, as well as death and evil, we read in the King James Version
that this "life and blessing" was realized when the Children of God kept His
commandments faithfully.
See, I have set before thee this day life and good, and death and
evil; In that I command thee this day to love the LORD thy God, to
walk in his ways, and to keep his commandments and his statutes
and his judgments, that thou mayest live and multiply: and the
LORD thy God shall bless thee in the land whither thou goest to
possess it. Deuteronomy 30:15-16
Of course, the God of the Universe doesn't want us to choose evil. He
simply placed both before us at Sinai as He did in the Garden of Eden with
the "tree of the knowledge of good and evil," providing us with the free will
to choose to do the good. Choosing to do good is exhibiting that we choose
life. He wants us to make the best choice and when we do, we fulfi ll His desire
to have a willing and loyal servant rather than a servant forced into a choice
or given no choice at all. To be given no choice at all proves nothing in the
way of loyalty and love, nor does it allow the servant to see inside him or her
self that I, the servant, chose Yahweh because He fi rst chose me. Yahweh is a
God that wants us to make the choice to serve and obey Him and to see that
we made the choice not by force but by our will to choose. Still today, just as
in the garden of Eden, God would not place a choice in front of us and tell
us what not to choose, unless we had the potential to disobey. Had man not
had an evil inclination the day he was created there would have been no need
to give an instruction to not eat from the tree of the knowledge of good and
evil. You don't tell the family dog not to speed when he drives the car because
it is not possible for him to commit this infraction. You do however tell him
"No!" when he is eyeing up the burgers that have just come off the barbeque
and are sitting on a plate right beside the grill. Th e fact of giving a command
is that the potential to break that command must really exist.
45 (Col 2:9) For in him dwelleth all the fullness of the Godhead bodily.
Satan, Evil Force at Creation or Man Created with a Potential for Evil? 73
Desires are Lusted After Before They Become Sin
As we near the close of this chapter, we will take some time to look closely at
the theme of James ' verses about lust when conceived becoming sin and then
bringing death. We are going to assess these statements through the eyes of
a Hebraic studier, one who would have received James' correspondence and
then heard it read to the assembly. As we do I would like you to understand
a few points about James; these points are as follows;
1- James was a fi rst century Hebrew believer.
2- James was a pillar of the First Century assembly according to
Paul .
3- James was a Hebrew scholar and a great teacher of Torah .
4- James knew what sin was, according to the Tanak (Old
Testament) ; it was breaking the commands of Yahweh .
5- James did not teach from nor use the Apostolic Testimony /New
Testament as it was not even close to being penned at the time.
James had none of Paul 's letters and only taught from the "Old
Testament " and the "Old Testament" perspective on sin , which
he knew to be breaking the commands of Yahweh .
Let's look now at James ' statement in chapter 1.
My brethren, count it all joy when ye fall into divers temptations;
James 1:2
First off , in verse 2 of chapter one James tells us to count it a joy when we
fall into diverse temptations. Unless James is saying, be happy when you sin ,
then falling into temptations is not sin. James knew sin means the breaking
or disobeying of the Torah commands . Falling into diverse temptations means
coming upon the many testings that Yahweh puts upon us to "prove" us. Th e
diverse testings are designed not to cause us to sin but to cause us to choose
life, to choose to obey God and to choose that which is good. Th e prophecy of
the Messiah in Isaiah that informs us there is a process of learning to choose
the good and reject the evil also shows that our potential for good is balanced
by our potential for evil, we must know to do good, which indicates an active
and intentional process to reject the evil.
Butter and honey shall he eat, that he may know to refuse the evil,
and choose the good. Isaiah 7:15
74 Satan Christianity's Other God
Refusing to sin is refusing the evil. Th e Messiah taught us that in Him
we have the power to refuse to sin. Also, we through Him, have the power
to choose good. What then is "good?" Paul tells us in Romans 7:12 that
the Torah and the commandment is holy and good. 46Th at is why the book of
Revelation tells us the unswerving character of the saints is that they keep
the commands of God and have the testimony of Yeshua . In making that
statement, John is saying that to make it into and be a part of the eternal
Kingdom of God, one must choose the good by doing commands of the
unchanging God and believe that Yeshua is the Messiah in whom and through
whom we have been redeemed to God. James knew to refuse evil, Paul knew
to refuse evil, and we too must choose to refuse evil. Evil in the Torah and
the Prophets and the Psalms is clearly taught to be disobeying the commands
of Yahweh . So what then are the diverse temptations James talks about? Th ey
are those temptations and testings to prove us and strengthen us to know to
refuse evil and to choose good.
My brethren, count it all joy when ye fall into divers temptations;
Knowing this, that the trying of your faith worketh patience. But
let patience have her perfect work, that ye may be perfect and
entire, wanting nothing. James 1:2-4
Th e above verses explain "diverse temptations" as testing or trying of
your faith for the purpose of bringing us to maturity and to become whole or
complete; termed as "be perfect and entire" in the English translation of James .
Th is maturity brings us to a point of "wanting nothing." Many commentators
are clear on the point of wanting nothing. Th is statement refers to the future
when we are reigning with Messiah for in this present state we are wanting
things. "Th ings" may be seen as wanting love, fellowship, and closeness with
the Father. So for the statement to mean we can achieve a type of Nirvana47 in
this age cannot be so. Th e statement, "wanting nothing" means being tested
and proved, to direct us to maturity in the faith. Th is maturity means we
are in a process of accepting Messiah as our salvation and choosing to refuse
evil or in other words choosing not to break Torah . Th is process will bear
the fruit of us reigning with Messiah where we will be fellowshipping in love
46 (Rom 7:12) Wherefore5620 the3588 law3551 is holy,40 and2532 the3588 commandment1785 holy,40
and2532 just,1342 and2532 good.18
47 Nirvana: Complete peace, a mind state of complete awareness or enlightenment.
Reached or understood after one frees oneself of all desires and worldly things.
( http://www.whitneystewart.com/HHDL/Glossary.htm)
Satan, Evil Force at Creation or Man Created with a Potential for Evil? 75
and truth and therefore "wanting nothing." It simply is a nutshell teaching
from James that when we come to faith in Yeshua we will be tested in order
to help us mature and ultimately come to the end goal, which will be realized
when we are dwelling in His kingdom in peace and safety. James gives us a
depiction of an orderly progression of our faith to our reward. Ultimately if we
do not succumb to our lusts and choose not to sin , we exercise our authority
in Messiah to choose life and not death. Let's read that section of verses again
that teach us how sin begins;
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:
But every man is tempted, when he is drawn away of his own
lust, and enticed.
Then when lust hath conceived, it bringeth forth sin : and sin,
when it is fi nished, bringeth forth death. James 1:13-18
As for verse 13, James is simply helping us to come to terms with the fact
that Yahweh does not tempt us in order that we will choose evil and fall. Th e
point of the matter James addresses is that Yahweh is testing us so we would
learn to refuse the evil and choose the good, thereby building within ourselves
a faith that is strong and moving toward maturity that we might at some point
receive a crown of life as shown in James 12;
Blessed is the man that endureth temptation: for when he is tried,
he shall receive the crown of life, which the Lord hath promised
to them that love him. James 1:12
We fi nd then that evil is a product of the inclination of man and that the
core issue for humanity is to recognize opportunities to choose evil as testing
from the Creator. It is the Creator who places opportunities to make a choice
in front of man. We are to embrace the opportunity to express our free will
and make the choice to do good so that it will go well with us. We also can
conclude by assessing the Scriptures that resisting the opportunity to choose
good will result in sin metaphorically working in your life to eventually
"devour" you.
Finding the source of our evil choices to be the lust that is already in us,
allows us the opportunity to become free of any two-God thinking and reject
the concept of a satanic infl uence, an evil force that has a celestial origin and
is working to try to get man to commit sin . Paul teaches that it is the human
mind bent on things of the fl esh that is opposed to God, and therefore we
fi nd that one can no longer attribute any opposition to God as coming from
76 Satan Christianity's Other God
Satan . Paul states it this way asserting that each person has a mind that fi nds
ways to justify sin and disobey God;
Because the carnal mind is enmity against God: for it is not
subject to the law of God, neither indeed can be.Romans 8:7
Th e entire Bible confi rms that man was not only created with the potential
to make choices and the ability to choose to sin but that man will struggle
with this potential for his entire existence. Th e concept of free will comes
to mind when we think on the reality of man being given a choice from the
beginning. If Yahweh had not made an opportunity for man to choose, then
He is no God at all but a ruthless dictator who prefers programmed responses
to a response by man to His unfathomable love. Th is response is one that
leads man to choose, as best as man can, to serve and obey the only God in
the universe.
77
CHAPTER 3
God, Creator of All Things Good and Evil.
We pick up our story in the Garden of Eden where God has discovered Adam
and Eve in their disobedience , which we know to be sin . Taking a closer look
at this recounting of the fall of man , which is thought to be written by Moses
sometime just before the children of Israel entered the Promised Land , we
see a theme developing. We will discuss the serpent in chapters 12 and 13;
Th e Serpent In the Garden : Understanding the Foundations of Why We Believe
a Myth; and, Answering Th e Serpent In Th e Garden Questions
In those chapters, a thorough explanation will be put forth as to what the
"serpent" possibly could have been, what the curse upon the serpent means
and how it could be that the Israelites never considered the serpent in the
garden to be the Satan of common lore.
We are somewhat restrained by present thinking on the Serpent in the
Garden , due to the force of a 2000 year old concept that is embedded in
North American religion. Th e concept of Satan being the cosmic being that
is represented in a number of Old Testament stories was projected backwards
on the story of the serpent, after the Babylonian exile period of the 6th century
BC.
Once "theologians" took to interpreting the wisdom writings and other
Biblical texts through a framework where the believed in Satan , the system of
demonology that we are familiar with today, forcefully migrated into Judaism .
Due to strongly mythological thinking and a desire to make sense of Scripture
from a Greek perspective, Zoroastrian cosmic-dualism nestled itself in the
cradle of the religious world where Christianity is said to have sprung from.
Th e Hellenistic , mythical demonology that was developed by Plato ,
who lived from 427 BC to 347 BC, was then strengthened by the Greek
philosopher Xenocrates, a student of Plato, as well as others.
Plato maintained that "Th ere must always remain something that is
antagonistic to good" and his successors adopted Plato's concept, agreeing
that this thing in opposition to good is the evil cosmic entity known as Satan .
78 Satan Christianity's Other God
Th e transfer of an originally Persian philosophy of good and evil into a Greek
philosophy was seamless. In the minds of many Jews who were assimilated
by these cultures, this myth had taken on a force of its own and had become
to them, a reality. Many Jews of the fi rst century and scores of Gnostics, who
fed the Christian theme a steady diet of errors, provided the fodder for what
would eventually become the world's most populous religion.
Th ere is hope however. When we refuse to accept the practice of
projecting backward the belief in a Greek myth such as Satan , onto ancient
Hebrew writings, we are more likely to fi nd the meaning and intent of the
writers of Scripture . We see that the writers used a language and style that
was understandable to the culture they were writing to. Th erefore, we must
continue to look at Scripture from the fresh perspective that says, "What is
understood today from a Greek-thinking mindset, may not equate to what was
understood way back then in a world much diff erent from the Greco-Roman
world that most of us are familiar with." Perhaps our interpretations would
be more accurate if we strove to understand the ancient words of an ancient
Eastern-Hebraic writer, through the eyes and mind of an ancient Eastern-
Hebraic mindset. As we look on in the Scriptures to learn where evil comes
from we will fi nd clues that identify the source of the "evil." At this time we
will look at another passage in Genesis. Th e following passage helps us to learn
that there is a God and it is He that foists such things as evil curses upon
humanity. Th ere is nowhere and at no time that we fi nd a curse on a human,
coming from a cosmic evil entity. As we look at the fi rst curses delivered in
history, we are able to conclude that they were given by the Creator. Th is is a
Creator who said of Himself that He knows good and evil.
One cannot even begin to perceive of an all-good God being responsible
for evil unless one chooses to see that this God uses the evil He administers
to bring about His ultimate plan for good. We must consider this very serious
proposal by looking to the curses that were meted out at the Hand of God as
a result of the disobedience of the fi rst man and woman. Th is is a story of two
humans that were given a choice by God to choose life or to choose death.
Here from Genesis is the account of the curse from Yahweh on the serpent,
the woman, and the man.
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.
Unto the woman he said, I will greatly multiply thy sorrow and
thy conception; in sorrow thou shalt bring forth children; and thy
desire shall be to thy husband, and he shall rule over thee.
God, Creator of All Things Good and Evil. 79
And unto Adam he said, Because thou hast hearkened unto the
voice of thy wife, and hast eaten of the tree, of which I commanded
thee, saying, Thou shalt not eat of it: cursed is the ground for thy
sake; in sorrow shalt thou eat of it all the days of thy life;
Thorns also and thistles shall it bring forth to thee; and thou
shalt eat the herb of the fi eld; In the sweat of thy face shalt thou
eat bread, till thou return unto the ground; for out of it wast thou
taken: for dust thou art, and unto dust shalt thou return. (Genesis
3:15-19)
We see in Genesis 3:15 that the serpent is something worthy of Yahweh
pronouncing enmity between the woman and her seed. Does this mean that
women will have an unusual fear of snakes or does it mean something else? It
is interesting to note what happened right after the curses from Yahweh were
laid upon Adam and Eve . Adam named his wife and called her Chavah in
the Hebrew language. Or as we have it in English, "Eve." Th e curse is shown
in the verse below;
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
Th e fact that the name Eve /Chavah means the mother of all living and
that this verse is juxtaposed promptly after the curses are pronounced, seems
to reveal to us that the enmity was with the human seed and every human
life that would come after Eve. Some may say that the "seed" referred to
is Yeshua , however, there is much ambiguity in the term, and it may be
interpreted as "descendants" or "off spring." Th at lends itself to understanding
the curse of "the enmity" being passed on to not only the Christ but also
to the descendants of the fi rst woman, throughout time. One should note
that we fi nished the last chapter with Paul telling us that the carnal mind
is at enmity with God and now we see reference to something else that is at
enmity with the seed of the woman. Where Paul calls the carnal mind as
that which is at "enmity," the writer of Genesis claims that the serpent is that
which is at "enmity." Th is is our fi rst clue that the "serpent" of Genesis and
the carnal mind that Paul talks about are the same thing. Th is curse applies to
the Messiah as well because He is "seed of the woman" and the carnal mind
is at enmity with Him because He was fully man and fully God, the express
image of the Godhead in bodily form.48 As a human He would have struggled
48 Who being the brightness of his glory, and the express image of his person, and upholding
all things by the word of his power, when he had by himself purged our sins, sat down on
80 Satan Christianity's Other God
to some degree with that which is common to man. Th e Apostle affi rms this
understanding for us in the letter to the Hebrews;
For we have not an high priest which cannot be touched with the
feeling of our infi rmities; but was in all points tempted like as we
are, yet without sin . Hebrews 4:15 KJV
I think we need to keep the fact of where the cursing comes from in our
minds or we may slip into the habit of blaming "satan" for curses as well.
Th e curse on the woman comes from the Creator not from the nefarious
"Satan " of mythology. Sorrows multiplied, pain in childbirth and a woman
"desiring" her husband are easily seen as evil things. Which of us experiencing
these things in our life would not be ready to identify them as evil? Th e evil
things placed upon the woman sometime after creation are placed there by
the Father. Th is is part of the Father's promise to us. If we disobey, we get
death and cursing. Th e curse of Eve desiring her husband and the curse of
the husband ruling over her was not the ideal for the relationship between a
husband and wife. Th e intent was that they become one, as the Father and
Son are one, without any separation or division. So many today see this curse
as the "reason" that a man should dominate his wife, yet part of the curse, is
that the husband shall rule over her. A husband "ruling" over the wife is not
a positive thing because it is brought to pass by way of a curse from Yahweh .
Th is was the beginning of power struggles in a marriage. Anyone who has
been married for any length of time knows that power struggles are imminent.
We all know that sometimes he wants things his way and she wants things her
way. In a marriage, unconditional love often comes with lots of conditions.
Th is is why men are instructed to love our wives as Messiah loved the body
of believers "the church," for that is the only way that we can give ourselves
up for her, that we would have her best interests in mind.
How much more clearly can it be said? Th e cursing that brought strife into
the perfect Edenic relationship was not placed on man by a cosmic Satan. It
was placed there by God because man chose to disobey and foul the covenant
that the Creator had made with the man. Marital strife happens not because of
satanic attack on marriages that try to destroy what God has joined together,
but because of the wicked heart of man that deep down wants to serve itself
and has trouble getting to the place of sacrifi cial love. A love that always has
the spouse's best interests in mind.
the right hand of the Majesty on high;
Hebrews 1:3
God, Creator of All Things Good and Evil. 81
After the woman is cursed, we are given a look at the curse that was
placed on man. Man's curse covers the way he relates to the creation . We
see again that this supposed evil thing that is instituted for man is not done
by a cosmic "Satan " but by the God of the universe. Man is sentenced, so to
speak, to a diffi cult time sowing, harvesting, and earning a living as is stated
in verses 17 to 20 below;
And unto Adam he said, Because thou hast hearkened unto the
voice of thy wife, and hast eaten of the tree, of which I commanded
thee, saying, Thou shalt not eat of it: cursed is the ground for thy
sake; in sorrow shalt thou eat of it all the days of thy life; Thorns
also and thistles shall it bring forth to thee; and thou shalt eat the
herb of the fi eld; In the sweat of thy face shalt thou eat bread,
till thou return unto the ground; for out of it wast thou taken: for
dust thou art, and unto dust shalt thou return. And Adam called
his wife's name Eve ; because she was the mother of all living.
Genesis 3:17-20
Th e cursing ends with the most tragic of statements. Recall with me what
God said in the fi rst commandment to Adam , "In the day you eat of it you will
die." Well, that was stated because if man chose to refuse the evil and embrace
the good we would be able to eat of the tree of life and live forever. However,
as you know, that was not the case. Th erefore, we are told that we will die, for
returning to dust is precisely that; we die, decompose, and then become dust,
the very material we were created from. Death is the consequence, instead of
living forever in the Edenic relationship with our Creator and with our spouse.
Death did not come into the world by "Satan " as many believe but it came into
this world by the sins of one man as Paul teaches in the following verse;
Wherefore, as by one man sin entered into the world, and death
by sin; and so death passed upon all men, for that all have sinned:
Romans 5:12
Who does Paul state as the responsible party for "death" entering God's
creation ? We are told it is man and we are not given any indication of a cosmic
being called "Satan " bringing death into the world.
Had there been a serpent or even a Satan that was truly present in the
garden, and responsible for the sin that took place there; then Paul would
not have stated sin and death came into the world by a man. Had there been
a serpent Adam and Eve would have been able to take some solace in the
fact that they were duped by a creature that was more intelligent than they
were and would have possibly not had felt the need to hide from God. It is
82 Satan Christianity's Other God
likely that Adam and Eve had only themselves to blame and therefore, out
of the guilt they had for submitting to their evil inclination , referred to as
the serpent, they hid. Man's propensity to hide when he is responsible for an
act that he is feeling guilty about is a common trait of humanity. Adam and
Eve hid because they knew they had no one to blame but themselves for their
disobedience .
Adam and Eve 's hiding was an indictment of their actions. So after that
act Yahweh had pronounced the curses on the fi rst man and woman. Because
the sin that was committed was enough to bring death to the man and
woman, God spoke of the issue of immortality and took action to remove the
potential for immortality. In Genesis 3:22 God declares this strong edict;
And the LORD God said, Behold, the man is become as one of
us, to know good and evil: and now, lest he put forth his hand, and
take also of the tree of life , and eat, and live for ever: Therefore
the LORD God sent him forth from the garden of Eden, to till the
ground from whence he was taken. Genesis 3:22-23
Yahweh did not remove the "tree of life " from man; He removed man
from accessing it to eat of it. One simple rule was broken but Yahweh "knows
evil" and He knows that this sin will permanently aff ect man's heart. In the
following verse, we see the Creator take note of the tragic choice of man but
as you read this verse, I would like to point out another signifi cant thing.
What is so signifi cant in this verse is that knowing good and evil is seen as
an attribute of the Almighty Creator.
And the LORD God said, Behold, the man is become as one of
us, to know good and evil: and now, lest he put forth his hand,
and take also of the tree of life , and eat, and live for ever: Genesis
3:22
Both good and evil are part of Yahweh 's portfolio as a sovereign God.
"Satan " has been given the credit for being pure evil for thousands of years but
evil is an attribute of Yahweh and we are told that there is none like God. Th is
sovereign Creator is being proactive in punishing man to keep him from now
eating of the tree of life . After man ate of the tree of the knowledge of good
and evil and came to know evil, God did not want immortality to be granted
to the unredeemed man. And this all because man had a choice to make and
made the one that served himself instead of the one that served his Creator.
If we believe Yahweh is the one and only Creator and if we believe there
is no other entity in existence that has the power to create, we then must
God, Creator of All Things Good and Evil. 83
conclude, evil came to be by the work of Yahweh. After the creation of man,
Yahweh placed an opportunity for choice before man. We must understand
man then had been given the ability to choose by his Creator. I hope that
we are able to see that the greatest gift we have been given by Yahweh is the
power to choose. He never leaves us guessing what is good and evil, He has
told us all through the Torah and Psalms and the Prophets what is good and
what is evil. God sets both of them before us and wants us to choose good so
that ultimately we may receive life.
Once again, we see the profound placement of choice between life and
death given the Children of God when they receive instruction from Moses
on how to live their lives in the time just before their entry into the Promised
Land . Th e book of Deuteronomy gives us this instruction.
I call heaven and earth to record this day against you, that I have
set before you life and death, blessing and cursing: therefore
choose life, that both thou and thy seed may live: Deuteronomy
30:19
Some would opine that death is set before humanity by one they think to
be the "angel of death" but death as a choice is clearly set before the Children
of Israel by God. It is the Creator that put death before them and it is the
Creator that gave them the opportunity to make a choice. Th is gift of choice is
once again magnifi ed in the spiritual and physical journey of Yahweh 's people.
Th e children of Israel knew that obedience to the commands of Yahweh
would lead to life. Th e death that comes from disobedience to God was clearly
portrayed in the object lesson of the two mountains stood upon by the tribes
of Israel when the curses and blessings, the life and death, were pronounced
over all Israel. Th ese mountains were Mount Gerizim and Mount Ebal, the
excerpt of the verse as seen below identifi es both mountains;
These shall stand upon mount Gerizim to bless the people, ...
And these shall stand upon mount Ebal to curse;... Deuteronomy
27:12-13
Yahweh was using a huge object lesson to teach us how desolate and
barren and lifeless we as individuals and as a people are if we do not follow
all the commands of the Torah relayed to us by Moses . Mount Gerizim was
a green mountain with a vital, healthy appearance. Vegetation was covering
this mountain up to the top and was a visual representation of blessing and
in appearance was a huge contrast to Mount Ebal. Mount Ebal was a desolate
and barren piece of rock. Ebal had no "life" on it above the lower regions of the
84 Satan Christianity's Other God
Mount and visually represented death. All Israel easily made this connection
and knew which choice was the right choice.
Th rough placing a choice before His people, Yahweh is imparting
the responsibility for one's spiritual life to the individual and none on the
mountains that day would have been thinking that they knew they had a
chance for either blessing or cursing but sure hoped "Satan " didn't mess things
up for them. A choice is essential to spiritual growth. If we do not have a
choice of how to behave, we don't have the opportunity to overcome sin and
volitionally yield to righteousness, thus proving our desire is to serve Yahweh.
Of course when one compares the choice between life and blessing with death
and cursing, it seems that one would be compelled to choose the former.
When a child is taken to a toy store and begins looking for a special
toy, it may not be decided for the child what to choose but there is value in
directing the child to a wise and meaningful choice. After looking at dozens
of toy options, a child may have the choice narrowed down to two attractive
but diff erent toys. As the child weighs his or her desire for each toy with the
other advantages of having a certain toy, he or she will eventually come to a
decision. Once the decision has been made and the toy is paid for and taken
home, we can see the pride of ownership and the responsibility the child takes
for that choice by guarding and playing with the new toy.
Because care was taken in making the choice, the toy is often assigned a
special place in the child's room for a time and the diligence the child displays
in knowing where the toy is at all times and carefully playing with it is all
part of the outworking of the child making the choice himself. Th e choice
was compelled in a sense by many factors and hopefully the factors considered
were not based merely on pleasure but on the benefi ts of one choice versus
another. A child being wisely compelled to make the best choice for a new
toy is much like our choice of "life and blessing" versus "death and cursing."
Th e choice for the former is so compelling when set in the context of the lush
Mount Gerizim versus the desolate Mount Ebal, that when we make the
right choice it is clear we have chosen wisely. We have chosen life. Th e serious
consequence of choosing sin, which is disobedience , was very apparent to all of
Israel when they saw the diff erence between a mountain with the appearance
of life where blessings were pronounced and a mountain with the appearance
of death, where curses were pronounced.
Here is an excerpt from the International Standard Bible Encyclopedia
that speaks of Mount Ebal where the curses were spoken to Israel by the
Levites;
The lower slopes of Ebal as one ascends from Nā blus are
covered with gardens and orchards, the copious streams from the
God, Creator of All Things Good and Evil. 85
fountains under Gerizim washing its foot, and spreading fertility
and beauty. The vine, the fi g and the olive grow luxuriantly. Higher
up we scramble over rough rocky terraces, where grow only the
ubiquitous thistles and prickly shrubs.
As Israel was given a choice for life or death, so too had Adam and Eve
been given a choice. Adam and Eve, through the act of sinning, initiated the
human creature into the deception of sin .
Th e letter to the Corinthians in chapter 15 verse 26 tells us that the last enemy
to be destroyed is death. Watch carefully to see how the following fi ts together:
If death came into the world by a man, and death is the result of sin , and
sin is disobeying God's commands - and man made the choice to disobey,
then the fi nal enemy to be destroyed is that desire for man to disobey by
choosing to sin, which brings death. Yeshua came so that man's propensity to
sin will be destroyed. Th ere is no destruction of a mythological being called
Satan who is said to be responsible for all the sin and evil in the world. As
Genesis 6 tells us, it is every inclination of man's heart that was continually
evil. Once death, meaning man's desire to choose to sin is destroyed, our
heart's desire will be to continually choose life.
Sin initially invokes shame on the sincere and sensitive heart of the less
corrupted individual. Th e person who experiences little to no corruption
or corrupt behavior in their lives is less able to tolerate sin and corruption.
Th is evolving tolerance to sin is quite apparent in the evolution of today's
entertainment industry. Ten years ago, many of us who endeavored to live
a righteous and moral life did not tolerate profanity, and sexual images and
content. Many today still adamantly reject this type of imagery and behavior
in the entertainment industry and they are to be lauded. However, many who
have come from a moral lifestyle in the past, whether they are religious or
secular people, have become tolerant of these images and behaviors. Tolerance
has grown not because we have become more intelligent, but in large part
due to the fact that we have agreed with the purveyor of these concepts by
not resisting the devil, which I posit in the context of James ' writings, is
the opportunities and choices for sin that are ever present in our world and
environment. Were we to habitually resist the "devil" and submit to God,
which is submitting to the Torah (not sinning), as James tells us in his epistle,
sin, "the devil," would seemingly fl ee from us. In the quote below we see James
writes his thought concisely using "the devil" as a metaphor for sin which
must be actively resisted by humanity;
Submit yourselves therefore to God. Resist the devil, and he will
fl ee from you. James 4:7
86 Satan Christianity's Other God
We have seen Yahweh caused evil to exist or at least placed evil as an
option before mankind, in growing the tree of the knowledge of good and
evil. We have seen that the knowledge of evil acquired by man did not please
Yahweh. God was not pleased that man became like Him in the area of good
and evil. Perhaps the Creator was not pleased that man now knew good and
evil because God knew man did not have the same capacity as Him to resist
the draw to do evil.
Let's look at other references to the resident evil and sin in man. Since sin
is so often connected to Satan , it is prudent for us to see more information
that reveals where sin and evil actually do come from. In Genesis 6, we are
given more than a clue that should lead us away from thinking that a "Satan"
creature has anything to do with sin or evil.
And GOD saw that the wickedness of man was great in the earth,
and that every imagination of the thoughts of his heart was only
evil continually. And it repented the LORD that he had made man
on the earth, and it grieved him at his heart. And the LORD said, I
will destroy man whom I have created from the face of the earth;
both man, and beast, and the creeping thing, and the fowls of the
air; for it repenteth me that I have made them. Genesis 6:5-7
In taking an honest look at these verses, we are able to see man is destroyed
because every inclination of his heart is evil continually . Yahweh had been
patient since the garden disappointment. Now He was ready to destroy
mankind. Wouldn't it make sense however, to destroy the evil "Satan " if there
was so much evil on the earth? After all, wasn't Satan the cause of all the evil?
Th e answer is no! Th e evil was the result of man's choices. Man's heart is where
the evil comes from. Th e words of Jeremiah 17:9 say the heart is deceitfully
wicked above all else. Who can know it? Moreover, in the words of Yeshua in
Mark 7 and Matthew 15... the Messiah says, "out of the heart proceeds evil."
Yeshua knew exactly where evil came from. It came from man's heart,
just as was known when the Earth was destroyed with a fl ood. In no way do
these verses attribute evil to any entity other than man and his choices. Man's
sins aff ected the whole creation . Th is is proven through seeing it was Yahweh
who brought the destruction of everything on the face of the earth because
of man's sin . Here God decides to destroy the man and not "Satan ." He is a
just God and if "Satan" existed as the cause of sin and evil, then why wasn't
"Satan" destroyed?
And GOD saw that the wickedness of man was great in the earth,
and that every imagination of the thoughts of his heart was only
God, Creator of All Things Good and Evil. 87
evil continually. And it repented the LORD that he had made man
on the earth, and it grieved him at his heart. And the LORD said, I
will destroy man whom I have created from the face of the earth;
both man, and beast, and the creeping thing, and the fowls of the
air; for it repenteth me that I have made them. Genesis 6:5-7
According to the statement in Genesis 6:5, it is man's heart that is bringing
forth, producing, and choosing evil, not some alleged satanic being.
Evil, or at least the opportunity for man to choose evil, appears to emanate
from Yahweh . Moving to the end of the Book of Genesis, one would think
that if there is a "Satan " he should have been clearly revealed in those writings.
However, that is not the case. It is so much so not the case, that we learn from
reading Genesis chapter 50 that God was the force who orchestrated Joseph 's
sale into slavery so the family of Jacob would go down to Egypt and ultimately
end up in slavery so He could redeem them to be a light to all nations. In
verse 20 of that chapter, we see the patriarch Joseph gives credit where credit
is due for all the evil that happened to him;
But as for you, ye thought evil against me; but God meant it unto
good, to bring to pass, as it is this day, to save much people alive.
Genesis 50:20
In all the Torah , the mention of "Satan " is conspicuously absent and
even in the above verse; Joseph recognizes his brothers had intended evil,
not some cosmic Satan. Joseph was a profound dreamer and interpreter of
dreams through Yahweh . He, being one who understood Egyptian mythology ,
symbology, and symbolism did not even hint at a satanic being as the one
who caused his troubles. Joseph knew categorically that Yahweh is the one
who causes all things to happen. Yahweh used Joseph's brothers and their
evil hearts to get Joseph to Egypt . Th e concept of evil becomes almost surreal
when one thinks that God allows the evil hearts of man, not Satan, to work
within the framework of His plan of redemption for the ages.

89
CHAPTER 4
The First Use of the Word "Satan " in the English Version
of the Scriptures
Paging through Genesis in the Torah we come to the fi rst use of the word
"satan." It is well known that the story of the serpent in the garden did not
use the word "satan" in describing the deception of Adam and Eve . Th e use
of the word "serpent" or as the Hebrew has it nachash is not comparable
to the term "satan" in the Torah. Below is the list of verses where the
Hebrew word "satan" appears in the Old Testament . Th roughout this book,
I will endeavor to concisely state how each one is used. I will address the
term sawtawn as found in the book of Job at length separately, in Chapter
10; Th e Satan In Job Human Adversary Or Evil Incarnate. At this time,
information on the rest of the uses in the Tanak 49 will be shared. I would
like to start by listing all the Scripture verses that contain the Hebrew word
for adversary .
Scripture Verses that use two of the Hebrew words for "satan" given
the number 7854 and 7853 as reported in James Strong's Hebrew and
Greek Dictionary.
The Total number of occurrences of 7854, pronounced saw-tawn,
in the KJV is 27.
The word is translated as Satan 19 times and is seen in the following
verses; 1Chronicles 21:1, Job 1:6-9 (5), Job 1:12 (2), Job 2:1-4 (5),
Job 2:6-7 (2), Psalms 109:6, Zechariah 3:1-2 (3)
49 Tanak is a Hebrew acrostic of three letters with two vowels added in to aid in pronunciation.
Th e word is made up of TNK as taken from the words Torah which is the instruction of
God , the Nevi'im, which is the Prophets and the Kethuvim, which is the Psalms.
90 Satan Christianity's Other God
The word is translated as adversary 6 times and is seen in the
following verses; Numbers 22:22, 1Kings 5:4 (2), 1Kings 11:14,
1Kings11:23, 1Kings 11:25
The word is translated as adversaries 1 time in the following verse;
2Samuel 19:22
The word is translated as withstand 1 time in the following verse;
Numbers 22:32
The total number of occurrences of Strong's 7853,
pronounced 'saw-tan', is 6.
The word is translated as adversaries 5 times in the following
verses; Psalms 38:20, Psalms 71:13, Psalms 109:4, Psalms 109:20,
Psalms 109:29
The word is translated as resist 1 time in the following verse;
Zechariah 3:1
Looking at the list of occurrences of the word "satan," we are able to note
the various ways the word is translated. We fi rst see the use of the word in
the book of Numbers . Th e word occurs in chapter 22, two times; verses 22
and 32. Th e emphasis I have added shows where these words occur in the
quote below. I have left the inline Strong's numbers in place to help you in
identifying the focus words.
Numbers 22:22 And God's430 anger639 was kindled2734 because3588
he1931 went:1980 and the angel4397 of the LORD3068 stood3320 in the
way1870 for an adversary [sawtawn ]7854 against him. Now he1931
was riding7392 upon5921 his *,860 and his two8147 servants5288 were
with5973 him.
Numbers 22:32 And the angel4397 of the LORD3068 said559
unto413 him, Wherefore5921, 4100 hast thou smitten5221 (853) thine
ass860 these2088 three7969 times?7272 behold,2009 I595 went out3318
to withstand[sawtawn ]7854 thee, because3588 thy way1870 is
perverse3399 before5048 me:
In the above passages, the English word "adversary " is the word "sawtawn "
in the Hebrew text. As you are able to see, the Strong's number assigned to
this word is 7854.
Strong's 7853, which carries the same meaning but is predominantly used
when referring to a plural entity in opposition to God, is mostly used in the
Psalms with one reference found in the book of Zechariah .
The First Use of the Word "Satan" in the English Version of the Scriptures 91
For the benefi t of the reader, I will place the text as given in the story in
the book of Numbers below, and then continue my thoughts on the use of
"satan" in this text.
Numbers 22:20-33 And God came unto Balaam at night, and
said unto him, If the men come to call thee, rise up, and go with
them; but yet the word which I shall say unto thee, that shalt thou
do. 21 And Balaam rose up in the morning, and saddled his *,
and went with the princes of Moab. 22 And God's anger was
kindled because he went: and the angel of the LORD stood in the
way for an adversary 7854 against him. Now he was riding upon
his *, and his two servants were with him. 23 And the * saw
the angel of the LORD standing in the way, and his sword drawn
in his hand: and the * turned aside out of the way, and went
into the fi eld: and Balaam smote the *, to turn her into the way.
24 But the angel of the LORD stood in a path of the vineyards, a
wall being on this side, and a wall on that side. 25 And when the
* saw the angel of the LORD, she thrust herself unto the wall,
and crushed Balaam's foot against the wall: and he smote her
again. 26 And the angel of the LORD went further, and stood in
a narrow place, where was no way to turn either to the right hand
or to the left. 27 And when the * saw the angel of the LORD,
she fell down under Balaam: and Balaam's anger was kindled,
and he smote the * with a staff. 28 And the LORD opened the
mouth of the *, and she said unto Balaam, What have I done
unto thee, that thou hast smitten me these three times? 29 And
Balaam said unto the *, Because thou hast mocked me: I would
there were a sword in mine hand, for now would I kill thee. 30
And the * said unto Balaam, Am not I thine *, upon which
thou hast ridden ever since I was thine unto this day? was I ever
wont to do so unto thee? And he said, Nay. 31 Then the LORD
opened the eyes of Balaam, and he saw the angel of the LORD
standing in the way, and his sword drawn in his hand: and he
bowed down his head, and fell fl at on his face. 32 And the angel
of the LORD said unto him, Wherefore hast thou smitten thine
* these three times? behold, I went out to withstand 7854 thee,
because thy way is perverse before me: 33 And the * saw
me, and turned from me these three times: unless she had turned
from me, surely now also I had slain thee, and saved her alive.
So, the story goes that Balaam was asked to go and curse the Israelites,
Yahweh 's chosen people. First, if there is to be any cursing on the Israelites,
history up until that point and beyond had shown that Yahweh will be the
smiter with a curse. Secondly, Yahweh explicitly told Balaam to go with the
men that would come in the morning but to speak only the word that He
would give him. Yahweh's anger was kindled towards Balaam and He sent the
92 Satan Christianity's Other God
angel of Yahweh to be a satan against Balaam because of this. Who or what
is the "angel of Yahweh" that is being a "satan" to Balaam? Th is adversarial
force has been written as being the "angel of the Lord" in our English bibles.
However, Scriptural evidence is plentiful to reveal to us that the "angel of the
Lord" may in fact be Yahweh Himself. Following are some occurrences of
this term and you may notice this "being" appears to be one and the same as
Yahweh. Th e reader will have to search this topic out as they see fi t, as there
are 66 verses in the Old and New Testaments where this phrase appears.50 By
way of an example we will look at the account of Hagar , the excommunicated
concubine of Abram, being spoken to by a fountain of water in the wilderness,
when she had fl ed from her mistress Sarai;
And the angel of the LORD 51 found her by a fountain of water in
the wilderness, by the fountain in the way to Shur. (8) And he
said, Hagar , Sarai's maid, whence camest thou? and whither
wilt thou go? And she said, I fl ee from the face of my mistress
Sarai. (9) And the angel of the LORD said unto her, Return to thy
mistress, and submit thyself under her hands. (10) And the angel
of the LORD said unto her, I will multiply thy seed exceedingly,
that it shall not be numbered for multitude. (11) And the angel
of the LORD said unto her, Behold, thou art with child, and shalt
50 Below I provide you with a list of all occurrences of the phrase "Angel of the Lord" and
the reader may come to a conclusion through his or her own study of the topic.
Gen_16:7; Gen_16:9; Gen_16:10; Gen_16:11; Gen_22:11; Gen_22:15; Exo_3:2;
Num_22:22; Num_22:23; Num_22:24; Num_22:25; Num_22:26; Num_22:27;
Num_22:31; Num_22:32; Num_22:34; Num_22:35; Jdg_2:1; Jdg_2:4; Jdg_5:23;
Jdg_6:11; Jdg_6:12; Jdg_6:21; Jdg_6:22; Jdg_13:3; Jdg_13:13; Jdg_13:15; Jdg_13:16;
Jdg_13:17; Jdg_13:18; Jdg_13:20; Jdg_13:21; 2Sa_24:16; 1Ki_19:7; 2Ki_1:3; 2Ki_1:15;
2Ki_19:35; 1Ch_21:12; 1Ch_21:15; 1Ch_21:16; 1Ch_21:18; 1Ch_21:30; Psa_34:7;
Psa_35:5; Psa_35:6; Isaiah 37:36; Dan_3:23; Dan_12:13; Zec_1:11; Zec_1:12; Zec_3:1;
Zec_3:5; Zec_3:6; Zec_12:8; Mat_1:20; Mat_1:24; Mat_2:13; Mat_2:19; Mat_28:2;
Luk_1:11; Luk_2:9; Act_5:19; Act_7:30; Act_8:26; Act_12:7; Act_12:23;
51 You will notice at times throughout this work I have chosen to leave the word LORD
in scripture references as opposed to replacing it to the name of God, Yahweh . In the
Hebrew text the letters that appear at places where LORD is found are the letters that
compose the name of the Creator, הוהי . Th ese letters are said to be Yod, Hay, Vav, Hay ,
commonly pronounced Yahweh or Yehovah . Th e purpose in the choice to not replace
LORD with the proper Hebrew letters for God's name or name of God, is that I feel there
is a greater likelihood my point is clearly communicated to the reader. Language and
word choices for deity are very personal and if one's mind begins to disconnect due to the
use of the Hebrew and therefore Biblical name of God, a point may be missed. I will use
a word, which although is not the name of the Father, has come to represent Him in the
minds of so many.
The First Use of the Word "Satan" in the English Version of the Scriptures 93
bear a son, and shalt call his name Ishmael; because the LORD
hath heard thy affl iction. Genesis 16:7-11
In that account, we see numerous references to the "angel of the Lord"
however, that same angel is the one who is promising to multiply Hagar 's
seed. In verse 10, we see that the "angel of the LORD " has to be Yahweh
because it is He who is the one who can promise to multiply seed and then
fulfi ll that promise.
Th e Book of Acts makes a similar claim about God when the story of
Moses speaking to Yahweh on the Holy Mountain is recounted by Stephen.
Stephen says;
This is he, that was in the church in the wilderness with the angel
which spake to him in the mount Sinai, and with our fathers: who
received the lively oracles to give unto us: Acts 7:38 KJV
Please consider exploring the possibility of an omnipresent Creator
representing Himself or a facet of Himself as an "angel of the LORD " in a
personal study that I am not intending to engage in, in this book.
Aside from the angel of the LORD being Yahweh in some manifestation,
it is clear in verse 22 of chapter 22 in the book of Numbers , the sawtawn ,
which means "adversary ," is a direct dispatch from God. Th ere is no "satan"
who opposes God at work here. At the very least we see a sawtawn who is
nothing more than an adversary to Balaam under the employ of God and even
a diligent servant, quick to do the will of the Father and act with His authority
when the anger of Yahweh has been kindled as is stated in verse 22. Many
will ignore the clear evidence that the adversary, which is a satan, is sent from
Yahweh and they continue to defi ne "Satan " by their own belief system as a
real being that Yahweh allowed to go and oppose Balaam. Th e text is clear,
the messenger sent from Yahweh to Balaam was a "satan," and thus one should
think of amending their current belief about Satan to one that agrees with the
teaching in the Torah that teaches "the adversary" comes from God. Adhering
to another philosophy of a fallen satanic angel as the one who brought the evil
upon Balaam, forces one into a position where Isaiah 45:7 becomes diffi cult
at best, to explain. Agreeing with the message of Yahweh as spoken by Isaiah
maintains that there is nothing else in existence that can do evil to man except
Yahweh. Th is instance where the adversary is sent to Balaam as well as in
many others is done when His anger is kindled. Th e following verse identifi es
Yahweh as the one doing evil when evil is enacted upon man.
That they may know from the rising of the sun, and from the west,
that there is none beside me. I am the LORD, and there is none
94 Satan Christianity's Other God
else. (7) I form the light, and create darkness: I make peace, and
create evil: I the LORD do all these things. Isaiah 45:6-7
Another fact in the story of Balaam is that the angel who was a "satan"
came to oppose Balaam for opposing Yahweh 's will. If "satan" takes the lead
part in any way in stopping people from opposing the will of the Father then
he, "satan," no longer is the archenemy of Yahweh. Satan then becomes a
loyal servant of God. If Satan is stopping a man from breaking the will of
the Father then we have just seen Satan divided against Satan. Th erefore, this
adversarial force from Yahweh could not have been a literal "Satan" who was
simply allowed to go and get in the way of Balaam; otherwise, we have an
evil entity stopping an evil activity. Th is behavior would eff ectively divide a
"satanic" kingdom and bring it to desolation. Th e Master's words on what
happens to a kingdom that divides against itself were cleverly stated to expose
the illogic of the Pharisees to an onlooking crowd.
But when the Pharisees heard it, they said, This fellow doth not cast
out devils , but by Beelzebub the prince of the devils. And Jesus knew
their thoughts, and said unto them, Every kingdom divided against
itself is brought to desolation; and every city or house divided against
itself shall not stand: And if Satan cast out Satan, he is divided
against himself; how shall then his kingdom stand? (Mat 12:24-26)
Based on Yeshua 's words above and the fact that the adversary in Numbers
22:22 is "the satan," we could see this incident with Balaam as an account
of "Satan " casting out "Satan." Th is is seen in the way Balaam, who was
opposing the will of Yahweh , was prevented from opposing Yahweh's will. It
is "the satan" that goes to stand in the way of Balaam so Balaam could not be
operating under the infl uence of "Satan."
Looking at verse 22 and 32 of the Numbers 22 passage, it is true we see
the word "sawtawn "; but should we stop at a literal defi nition of the word as we
have come to know the word Satan today? Doing so in an eff ort to understand
the passage places a limit on the writer's ability to relate a story using common
colloquialisms. We will glean mountains more truth from Scripture if we allow
ourselves to interpret the words the way the writer meant them to be heard.
Making the decisions of rigid interpretation of Hebrew words alone may cause
one to decide "sawtawn" means other than an agent of Yahweh . Only reading
the words is not adequate to seeing what is spoken here. Th e word "withstand,"
you may have noted, is Strong's number 7854, sawtawn. Th is angel of Yahweh
clearly says three times of himself, "He" went out to be a satan. Th e reason
being was that Balaam 's way is perverse. A perverse way is a way that is contrary
to Yahweh. Th e kindling of Yahweh's anger is a result of the perverseness of
The First Use of the Word "Satan" in the English Version of the Scriptures 95
Balaam's way. Would the unchanging God of the universe still have His anger
kindled if our ways are perverse, that is if our ways our in opposition to His
way? I would highly expect His anger to be kindled and in His time to dispatch
a "satan," an adversary to oppose us in some way. Repeatedly when an adversary
or evil spirit is sent upon a person or people group it is because the anger of
Yahweh has been kindled and He then responds accordingly.
Without a doubt, the satan in the story of Balaam is not some cosmic,
archenemy of the Creator but it is something or someone that is a direct
employee or ministering angel from Yahweh . If sawtawn in the Torah is not
speaking of a literal Satan , then is it possible that the appearance of the words
"devil" and "demons " refer to a cosmic satan ? Appearances initially seem that
is the case however, there is much more to the words than meets the eye.
"Devils" in the Torah and Why They Are Not What You
Have Been Told
Th rough diligent, critical study, we fi nd that there is no representation of
Satan in the Torah , yet the Torah has not been silent on identifying that
an adversarial force can come from Yahweh . Th e Scriptures typically use
the words sawtawn or sawtan to describe this force. If the Torah does not
teach a concept of a cosmic "Satan" then does the Torah provide us with any
information about devils that may be an indication that Satan does exist as
many believe him to exist today? We will look at some clues to fi nding answers
to that question by looking at the use of another word found in the Torah. Th e
English word "devils" is used four times in the King James Version, translated
from two Hebrew words with slightly diff erent meanings. Th e Strong's words
are 8163- "ś a‛iyr ," and 7700- "shade ." Although these words are translated
only four times as "devils," the appearance of the Hebrew originals occurs
frequently in other passages that will help to clarify the meaning. Th e words
are both referring to a shaggy goat that was worshipped in the desert. Albert
Barnes elaborates on the use of this word in Leviticus 17 by saying;
Devils - The word in the original is the "shaggy goat " of Lev_4:23.
But it is sometimes employed, as here, to denote an object of
pagan worship or a demon dwelling in the deserts 2Ch_11:15;
Isa_13:21; Isa_34:14. The worship of the goat, accompanied by
the foulest rites, prevailed in Lower Egypt ; and the Israelites may
have been led into this snare while they dwelt in Egypt.52
52 Albert Barnes ' Notes on the Bible, Albert Barnes (1798-1870)
96 Satan Christianity's Other God
Th e total number of occurrences found in the Hebrew Scriptures of the
word saiyr (8163) is 59 and translated variously. Th e number of times it is
translated for each English word is as follows;
It is translated as kid 26 times in the following verses;
Genesis 37:31, Leviticus 4:23, Leviticus 9:3, Leviticus 23:19,
Numbers 7:16, Numbers 7:22, Numbers 7:28, Numbers 7:34,
Numbers 7:40, Numbers 7:46, Numbers 7:52, Numbers 7:58,
Numbers 7:64, Numbers 7:70, Numbers 7:76, Numbers 7:82,
Numbers 15:24, Numbers 28:15, Numbers 28:30, Numbers 29:5,
Numbers 29:11, Numbers 29:16, Numbers 29:19, Numbers 29:25,
Ezekiel 45:22-23 (2)
It is translated as goat 21 times in the following verses;
Leviticus 4:23-24 (2), Leviticus 10:15-16 (2), Leviticus 16:9-10 (2),
Leviticus 16:15, Leviticus 16:18, Leviticus 16:20-22 (5), Leviticus
16:26-27 (2), Number 29:22 (2), Numbers 29:28, Numbers 29:31,
Numbers 29:34, Numbers 29:38, Ezekiel 43:25
It is translated as goats 3 times in the following verses;
Leviticus 16:7-8 (2), 2Chronicles 29:23
It is translated as devils 2 times in the following verses;
Leviticus 17:7, 2Chronicles 11:15
It is translated as hairy 2 times in the following verses;
Genesis 27:11, Genesis 27:23
It is translated as kids 2 times in the following verses;
Leviticus 16:5, Numbers 7:87
It is translated as rough 1 time in the following verse;
Daniel 8:21
It is translated as satyr 1 time in the following verse;
Isaiah 34:14
It is translated as satyrs 1 time in the following verse;
Isaiah 13:21
Th e "shaggy goat " was known as a satyr to some of the prophets of
Israel such as is seen of Isaiah . Below are the two occurrences of the word
"devils " and then the Isaiah 13:21 occurrence of the same Hebrew word being
translated as satyr. Th e Strong's dictionary reference numbers are left in place
to help in identifying where the word "saiyr" is found.
The First Use of the Word "Satan" in the English Version of the Scriptures 97
And they shall no3808 more5750 offer2076 (853) their sacrifi ces2077
unto devils ,8163 after310 whom834 they1992 have gone a whoring.2181
This2063 shall be1961 a statute2708 forever5769 unto them throughout
their generations.1755 Leviticus 17:7
And he ordained5975 him priests3548 for the high places,1116 and for
the devils ,8163 and for the calves5695 which834 he had made.6213
2Chronicles 11:15
But wild beasts of the desert6728 shall lie7257 there;8033 and their
houses1004 shall be full4390 of doleful creatures;255 and owls1323, 3284
shall dwell7931 there,8033 and satyrs8163 shall dance7540 there.8033
Isaiah 13:21
Above we see "devils " were sacrifi ced to in the Israelites' history. Th is was
spoken against by God and even the stranger who was sojourning with the
Israelites was clearly taught to no longer sacrifi ce in the fi elds as they had been
doing but to bring the sacrifi ce to the tabernacle where the priests would perform
their religious duty with it. We see the word saiyr is most frequently given the
meaning of "kid" and "goat." Although the concept may not be familiar to
our 21st Century Western Christian mindset, there was plenty of worship of
goat-like, man-made, and man-imagined creatures in the wilderness period.
Our culture today is so far removed from the eastern culture of the wandering
Israelite in the wilderness periods that we have diffi culty understanding the
varied entities worshipped, and the frequency with which Israel adopted the
worship practices and icons of the nations they became exposed to. Jamieson,
Fausset, and Br own in their commentary say this about the satyr ;
Satyrs
seirim . Lev_17:7, "they shall no more offer ... sacrifi ces unto
devils " (seirim) i.e. to the evil spirits of the desert, literally, "shaggy
goats," hence applied to an object of pagan worship or a demon
dwelling in the desert (2Ch_11:15; Isaiah 13:21; Isaiah_34:14). At
Mendes in Lower Egypt the goat was worshipped with foul rites.
Israel possibly once shared in them. Compare Jos_24:14-15;
Eze_23:8-9; Eze_23:21.53
We fi nd more information in the International Standard Bible Encyclopedia
53 Robert Jamieson, A. R. Fausset and David Brown Commentary Critical and Explanatory
on the Whole Bible
98 Satan Christianity's Other God
that explains the Hebrew word for satyr is translated as the Greek word daimonia
in the Septuagint . Daimonia became "demon " in the English language.
The question is whether sa‛ī r and se‛ī rī m in these passages stand
for real or for fabulous animals. In Lev_17:7 and 2Ch_11:15, it is
clear that they are objects of worship, but that still leaves open
the question of their nature, though it may to many minds make
"devils " or "demons " or "satyrs" seem preferable to "he-goats."
In Isaiah 13:20 we read, "neither shall the Arabian pitch tent
there; neither shall shepherds make their fl ocks to lie down there."
This may very likely have infl uenced the American Committee
of Revisers to use "wild goat" in Isaiah_13:21 and Isaiah_34:14
instead of the "he-goat" of the other passages. In the American
Standard Revised Version, no fabulous creatures (except perhaps
"night-monster") are mentioned here, but the Septuagint employs
daimonia , "demons" in Isaiah_13:2154
Th erefore, the Septuagint employed the word demons when faced with
the choice to use he-goat or another related word. I contend this choice was
critical in the formulation of the demonology concept of the present day and
the past. Th e concept has been imposed on us through the use of a word that
is full of meaning in many ages, but the present meaning is not the intended
meaning in the age of its original use. Today when we read certain passages in
the English Bible, we are presented the concept that a cosmic entity is employed
by certain worshipers because the word "demon " is in the text. Very few readers
will actually recognize that the "demon" which is being spoken of in those
instances is nothing more than a shaggy goat that was given the elevated status
of being worshipped by a culture that had lost its way in many respects.
One need not be confused as to the meaning of the word saiyr in the
Scriptures. Th e occurrence of the word "devils " in 2 Chronicle 11:15, aids in
clearing up much confusion. We are given a list of what was implemented for
false worship by Jeroboam when the house of Israel was separated from the
house of Judah. Jeroboam was a son of King Solomon who had been exiled to
Egypt and upon his return was raised to be the king of the Northern Tribes
of Israel as seen in 1Kings 12:1-20.
Jeroboam was a master at manufacturing false worship and even at one
point declared a diff erent festival for the House of Israel to celebrate in
Jeroboam's kingdom in an eff ort to keep them from returning to Jerusalem
for worship. Th e list given in 2 Chronicles 11:15, tells us Jeroboam made his
own priests. Priests that were not the God appointed Levites of the Holy
54 International Standard Bible Encyclopedia , under heading;"Satyr"
The First Use of the Word "Satan" in the English Version of the Scriptures 99
Temple . We are also told that he made devils . Th ese devils would have been
goat-like idols to worship. As well as making devils to worship, Jeroboam also
made calves. Th is action is reminiscent of the golden calf Aaron constructed
for the Israelites as they waited for Moses to descend the Mountain with the
commandments . Th e text that makes the point distinctly says; "which he had
made," referring to Jeroboam as the originator of the worship item called
"devils."
And he ordained him priests for the high places, and for the devils ,
and for the calves which he had made. 2Chronicles 11:15 KJV
Jeroboam built these devils and in this case, the "devils" were not cosmic
supernatural beings actively pursuing the worship and allegiance of Israelites.
Th is is yet another instance where a man chooses to abuse power because of the
corruption of his heart. Th e heart is always the point from where evil behaviors
proceed. Remember Yeshua 's words about where defi lement comes from.
But those things which proceed out of the mouth come forth
from the heart; and they defi le the man. For out of the heart
proceed evil thoughts, murders, adulteries, fornications, thefts,
false witness, blasphemies: Matthew 15:18-19
It becomes clear that what was made by Jeroboam for worship was simply
a goat-like idol and was considered a blasphemy. John Gill's Exposition of the
Entire Bible provides us with this comment regarding the use of the word
"devils " in 2 Chronicles 11:15;
...and for the devils ; demons in the shape of goats, as this
word signifi es, in which form many of the Heathen deities were
worshipped; idols of whatsoever kind are so called; for whosoever
worships them worships not God, but devils, 1Co_10:21 the
images which Jeroboam set up may be meant, and the next
clause may be rendered as explanative of them:
Adam Clark in his Commentary on the Bible says the following:
2Ch 11:15 -
And he ordained him priests - for the devils - םיריעש seirim , the
hairy ones; probably goats: for as the golden calves, or oxen,
were in imitation of the Egyptian ox-god, Apis; so they no doubt
paid Divine honors to the goat, which we know was an object of
religious veneration in Egypt .
100 Satan Christianity's Other God
It seems clear the word saiyr, used in the text of Lev 17:7 and 2 Chronicles
11:15, which is translated in the KJV bible as devils , is not meaning anything
more than a fabricated, goat-like, man made article of veneration. Jeroboam
did nothing diff erent from the surrounding cultures and nations, by designing
a system of worship to entice the Israelites in his kingdom into staying with
him and therefore not returning to the "Holy Land" where they could
participate in true biblical worship according to the manner and design that
Yahweh had prescribed for His covenant peoples. Jeroboam believed that to
mimic the pagan nations' worship style, practices, and false deities, was an
eff ective mode of maintaining the subjects of his kingdom and preventing an
exodus from his geographic area.
I think it is now safe to conclude the "devils " of the Leviticus 17:7 and
2 Chronicles 11:15 passages are not referring to anything supernatural at all
but are referring to a totally powerless inanimate object, designed and built
by man. Once again we are able to set aside an understanding of a word in
Scripture that has been thought by many to refer to Satan by peering into
the culture surrounding the incident in the text and looking at the meaning
of the words as they would have been understood by a listener in the time
they were written.
Th e other two occurrences of the word devils in the English do not
have the same defi nition of goat as the occurrences in Leviticus 17:7 and 2
Chronicles 11:15 but they do refer to the goats that were sacrifi ced to by the
Israelites and the pagans. Th e two verses which contain the Strong's Hebrew
word #7700 "shade," but are translated as the word "devils" are given here;
Deuteronomy 32:17
They sacrifi ced2076 unto devils ,7700 not3808 to God;433 to gods430
whom they knew3045 not,3808 to new2319 gods that came935 newly
up,4480, 7138 whom your fathers1 feared8175 not.3808
Psalms 106:37
Yea, they sacrifi ced2076 (853) their sons1121 and their daughters1323
unto devils ,7700
Briggs, Driver, Brown Hebrew Lexicon and James Strong both assign
the defi nition of "demon " to this word but the context of the word used,
reveals that a shade(pronounced shed), is a pagan-hairy-goat-idol and was
not a supernatural entity at all. Th e literary context reveals that this shade
was nothing but a mythological character that was imbued with power by
the actions of man through man designing the goat-idol to fi t the imagined
The First Use of the Word "Satan" in the English Version of the Scriptures 101
characteristics and physical attributes of their highly superstitious thinking.
Man had a belief and man fabricated an icon to fi t that mythological belief.
Although scholars such as Briggs, Driver, Brown, defi ne the word #7700
as "demon ," we must be careful to not stop at that and neglect to explore
the ancient meaning underlying the word. As simple as it is, the defi nition
should lead us to determine what exactly the demon that is spoken of here
is. Just as the Hebrew word for "tree," etes, when used by the writer, can be
further explored to determine what kind of tree was being spoken of. Such as
in Ezekiel when Yahweh is telling of the fall of a mighty political ruler and
there speaks of him as a tree, so too can the defi nition of the word shade as
demon, be investigated further to determine what the demon was. Words do
not always mean what they literally can be defi ned as in the Scriptures
And all the trees of the fi eld shall know that I the LORD have
brought down the high tree, have exalted the low tree, have dried
up the green tree, and have made the dry tree to fl ourish: I the
LORD have spoken and have done it. Ezekiel 17:24 KJV
Understanding the words of Scripture is not always the simple matter of
being told what a word means to us today in the English language, rather
one must consider what the words in the original Hebrew would have meant
thousands of years ago. Following that path leads us to fi nd the "demon " is
the saiyr, a shaggy kid.
Reading the defi nition of the word alone, one might be inclined to say,
"Th ere, the defi nition of this word is demon !" So there is the concept of
demons given in the Old Testament ."
In thinking this, one might take that simple defi nition as the proof that
demons do exist and are part of the theology of the Israel of God. I can see
where one could take these verses and devise doctrine from them; however,
I posit that these two verses are simply employing a diff erent word for the
same concept. Th e concept is explained in verse 17 of Deuteronomy 32 by
informing us that the "devils " came up new. Th is indicates that these "devils"
were not the so-called fallen angels who allegedly were cast down from heaven
with Satan .
Rashi , the 11th Century Bible commentator, gives lucid insight on the issue.
Here is the translation from a 1992 Israel Research Society English
translation of the Bible. Rashi 's comments follow where I have placed an
emphasis on his point that makes a connection to the word shade in Isaiah
13.
They provoked him to jealousy with strange gods, with
abominations provoked they him to anger:
102 Satan Christianity's Other God
They sacrifi ced to powerless spirits, not to God; to gods whom
they knew not; to new gods that came newly up, whom your
fathers feared not: Deuteronomy 32:16-17
RASHI'S COMMENTS:
(Verse 17) LO ELOHA.
understand this as the Targum does - they sacrifi ce unto devils
in which is no utility, for if there were at least any utility in them
to the world (as e g, the sun, moon and stars) the provocation to
anger would not be so intense (lit, double) as it actually is now
(Siphre):
THEY SACRIFICED--- TO GODS] THAT CAME UP
REGENTLY.
i e with which even the heathen nations were not familiar; Indeed,
if a heathen saw them he would say, "This is a Jewish idol"
(Siphre):
WHOM YOUR FATHERS REVERENCED NOT.
this means, which your fathers feared not; more literally it means
- their hair did not stand up on end because of them - for it is the
nature of a person's hair to stand up out of fear; Thus is it (the
word "Se'arum") explained in Siphre; But it is also possible to
explain it as being connected with the noun in (Is:13:21) "And
Se'irim shall dance there"; "Se'irim" are demons (satyrs), and the
meaning of our verse would then be - your fathers never made
these satyrs:
Rashi notes the devils that were sacrifi ced to, were satyrs and had no past
existence, such as would be of any real demonic angels called devils. Even
the heathen nations saw these "devils" as specifi cally Jewish idols, says Rashi.
Please look at the Young's Literal translation of this verse below, which helps
us by supporting Rashi's understanding of this passage.
They sacrifi ce to demons --no god! Gods they have not known-
-New ones--from the vicinity they came; Not feared them have
your fathers! Deuteronomy 32:17 YLT
Th e Jewish Publication Society Translation states the concept in a very
similar manner;
They sacrifi ced unto demons , no-gods, gods that they knew not,
new gods that came up of late, which your fathers dreaded not.
Deuteronomy 32:17 JPS
The First Use of the Word "Satan" in the English Version of the Scriptures 103
So we see from these two versions of this Scripture that the devils or the
demons that were sacrifi ced to are not gods at all. Rashi commented on the
originality of these demons being specifi cally associated with the Israelites and
I believe the reason why we are told our fathers, the Patriarchs of Israel, did
not dread these demons is because they, the demons, did not exist and there
was therefore nothing to dread. Th e picture we are seeing expressed here in
the Torah is a picture of the Israelites, perhaps in their ignorance but more
likely in their rebellion, fashioning idols, called here demons, with their own
hands. Th is is what made them new. Th ey were not called new because they
were recently created by the Father, nor because they were recently fallen from
heaven and now are part of a satanic minion. We are able to see this concept
reiterated in the book of Isaiah where he states that these things were created
recently by the hands of men.
I have even from the beginning declared it to thee; before it came
to pass I shewed it thee: lest thou shouldest say, Mine idol hath
done them, and my graven image, and my molten image, hath
commanded them. 6 Thou hast heard, see all this; and will not
ye declare it? I have shewed thee new things from this time, even
hidden things, and thou didst not know them. 7 They are created
now, and not from the beginning; even before the day when thou
heardest them not; lest thou shouldest say, Behold, I knew them.
Isaiah 48:5-7
Isaiah tells us, any idols that are given credit for the things that Yahweh
says and does, were not present from the beginning, and were not present
a long time ago. Israel is told that they should not say they are ancient
and they knew them long before this present time, mistakenly attributing a
supernatural characteristic to these empty and powerless idols.
In looking at this passage in Isaiah 48, you may see Yahweh is chastising
Israel once again, for living hypocritically. Th e people profess their holiness
and speciallness because they are inhabitants of the Holy City and are called
by the name of the Holy One of Israel. For this, God rebukes the Israelites.
God tells them it indeed was He who declared things to happen in the
future but that He had declared them to happen a long time ago, from the
beginning.
What Yahweh declared did indeed happen and now the Idols that were
created newly by the hands of the Israelites are given the credit. What an
abomination to Yahweh. In fact, for three chapters Isaiah is rebuking and
exhorting the Israelites because of their propensity to attribute acts of Yahweh
to another power. Isaiah is very clear to inform them as Yahweh imparts to
104 Satan Christianity's Other God
him, that there is no other power. Israel has been in exile and spent time in
Babylon and Persia . Simply by their intermingling with the culture many of
the pagan spiritual concepts have been adopted and put into practice by the
Israelites.
Israel the people had found themselves so integrated with the pagan
culture of their captor; they adopted much of the philosophy of that region.
I believe this point in Israel's history is a fulcrum in our quest to understand
how "Satan " became another god in the minds and practice of the faithful. It
is here we see the ancient understanding of "the satan," which is the adversarial
force from God or man, evolve into a cosmic dualistic philosophy.
Cyrus is a Messiah who Led Israel Towards a Two God
System
History is quite clear on when the Israelites were taken captive and when they
were sent back to Jerusalem to rebuild the temple. It was under King Cyrus
in the 6th Century BCE. Cyrus is the one who sent Israel to their homeland
to rebuild. Cyrus is even called Yahweh 's anointed in the prophecy foretelling
of his purpose in the 45th chapter of Isaiah , verse one.
Thus saith the LORD to his anointed , to Cyrus, whose right hand
I have holden, to subdue nations before him; Isaiah 45:1
Cyrus is a pagan king who is set apart for the purpose of defeating the
Babylonians and releasing the captive Jews. It is poignant that the Creator of
all things calls Cyrus His Mashiach (maw-she-awk) . Th e Septuagint translates
this term for Cyrus as Christos or Christ . What an incredible concept! Cyrus,
a pagan king of Persia , is called Yahweh 's Christ. Albert Barnes in his Notes
on the Bible commentary says this about Cyrus as the anointed ;
Isaiah 45:1 -
Thus saith the Lord to his anointed - This is a direct apostrophe
to Cyrus, though it was uttered not less than one hundred and
fi fty years before Babylon was taken by him. The word 'anointed'
is that which is usually rendered "Messiah " ( ח ישׁמ mâs hî yach),
and here is rendered by the Septuagint , Τω ι χριστω ι μου Κυ ρωι
Tō christō mou Kurō - 'To Cyrus, my Christ ,' i. e, my anointed.
It properly means "the anointed," and was a title which was
commonly given to the kings of Israel, because they were set
apart to their offi ce by the ceremony of anointing, who hence were
called οι χρυστοὶ Κυρί ου hoi christoi Kuriou - 'The anointed of
the Lord' 1Sa_2:10, 1Sa_2:35; 1Sa_12:3, 1Sa_12:5; 1Sa_16:6;
The First Use of the Word "Satan" in the English Version of the Scriptures 105
1Sa_24:7, 1Sa_24:11; 1Sa_26:9, 1Sa_26:11, 1Sa_26:23;
2Sa_1:14, 2Sa_1:16; 2Sa_19:22-23. There is no evidence that
the Persian kings were inaugurated or consecrated by oil, but
this is an appellation which was common among the Jews,
and is applied to Cyrus in accordance with their usual mode
of designating kings. It means here that God had solemnly set
apart Cyrus to perform an important public service in his cause.
It does not mean that Cyrus was a man of piety, or a worshipper
of the true God, of which there is no certain evidence, but that
his appointment as king was owing to the arrangement of God's
providence, and that he was to be employed in accomplishing his
purposes. The title does not designate holiness of character, but
appointment to an offi ce.55
Th e above quote identifi es clearly the role of Cyrus, the great King
of Persia . As the Messiah he was of course, not the Savior as is spoken of
elsewhere in the prophets but nonetheless he was indeed anointed by God to
perform certain actions as a ruler that would bring about the plan of God to
return the exiles to Israel.
As I stated previously it is at this point in Israel's history that Isaiah is
telling the Israelites about the nature of Yahweh and is often addressing the
concept that all things, good and evil, come from the only Power, the Creator-
God. Isaiah spoke of a time in the future where Israel eventually had bought
in to the Zoroastrian cosmic dualism philosophy of the Persians. Zoroaster
was a Persian theologian from about the 6th Century BCE. King Cyrus was a
Zoroastrian and ascribed to his philosophies. Cyrus also is noted in history for
his many conquests and the success of the growth of his kingdom through the
adoption of many philosophies of those lands he conquered. Th e philosophy
that was foundational to Cyrus and his Persian Kingdom, believed that there
was a good god called Ahura Mazda and a bad god Ahriman . Ahriman was
intent on thwarting the plans of Ahura Mazda and was given the dubious
distinction of being the cause of all the evil and bad in the world of the ancient
Persians. Isaiah was responding to God by issuing statements of truth to
the Israelites, who would inevitably accept the Zoroastrian philosophy that
claims there exists two supernatural beings; one of them was in control of the
good while the other was responsible for the evil. Although this prophecy of
Isaiah is spoken about one hundred and fi fty years before the time of Cyrus,
Israel's path was clear to Yahweh and He warned them of a time when they
would adopt a philosophy that attributed the things God does to an imagined
cosmic entity.
55 From Albert Barnes Notes on the Bible
106 Satan Christianity's Other God
A special notice here of Isaiah 45:7, seen below, intimates that Yahweh
wanted Israel to know that it was He who was responsible for the evil in their
world. Other prophets have taken on the charge to speak a similar message as
is seen from Amos in chapter 3 of his Book, where he also shares the concept
of evil coming from God through his rhetorical question.
Shall a trumpet be blown in the city, and the people not be afraid?
shall there be evil in a city, and the LORD hath not done it?
Amos 3:6
Th ere is much that will be said on the topic of Zoroastrian infl uence on
religions in chapter 7, for now here is a short list of the occurrences in Isaiah
44 to 48 which demonstrate Isaiah's eff ort in teaching the Israelites that there
is no power but one, and it is Yahweh .
Isaiah 44:6 Thus saith the LORD the King of Israel, and his redeemer the
LORD of hosts; I am the fi rst, and I am the last; and beside
me there is no God.
Isaiah 44:8 Fear ye not, neither be afraid: have not I told thee from that
time, and have declared it? ye are even my witnesses. Is
there a God beside me? yea, there is no God; I know not
any
Isaiah 44:10 Who hath formed a god, or molten a graven image that is
profi table for nothing?
Isaiah 45:5 I am the LORD, and there is none else, there is no God
beside me: I girded thee, though thou hast not known me:
Isaiah 45:6 That they may know from the rising of the sun, and from the
west, that there is none beside me. I am the LORD, and there
is none else.
Isaiah 45:7 I form the light, and create darkness: I make peace, and
create evil: I the LORD do all these things.
Isaiah 45:14 Thus saith the LORD, The labour of Egypt , and merchandise
of Ethiopia and of the Sabeans, men of stature, shall come
over unto thee, and they shall be thine: they shall come after
thee; in chains they shall come over, and they shall fall down
unto thee, they shall make supplication unto thee, saying,
Surely God is in thee; and there is none else, there is no
God.
The First Use of the Word "Satan" in the English Version of the Scriptures 107
Isaiah 45:18 For thus saith the LORD that created the heavens; God
himself that formed the earth and made it; he hath established
it, he created it not in vain, he formed it to be inhabited: I am
the LORD; and there is none else.
Isaiah 45:21 Tell ye, and bring them near; yea, let them take counsel
together: who hath declared this from ancient time? who hath
told it from that time? have not I the LORD? and there is no
God else beside me; a just God and a Saviour; there is none
beside me.
Isaiah 45:22 Look unto me, and be ye saved, all the ends of the earth: for
I am God, and there is none else.
Isaiah 46:9 Remember the former things of old: for I am God, and there
is none else; I am God, and there is none like me,'
In this chapter, we have looked at verses in the Hebrew Scriptures that
contain the word "devils ." We talked about how Rashi , the 11th Century
commentator on the Torah , understood them to be satyrs and the heathen
nations around the Jews recognized the "devils" to be specifi cally Jewish idols.
Th is then gives strong evidence that these particular "devils" were not familiar
to other cultures and therefore not existing prior to the fabrication of them by
the Jewish/Hebrew/Israelite people. Even though these concepts seem quite
self-explanatory, I would still like to consider the possibility of these "devils"
being newly brought into existence or they were angels that recently rebelled
for any number of reasons. Is it even a logical possibility to suppose devils
are new in the sense that they are just recently created? Is Yahweh or Satan
developing more angels or demons ? If that scenario is possible then any of
a number of dynamic activities that must be questioned are going on; these
are posed below;
1) either God is creating new angels that rebel, or
2) He is creating new demons to tempt and attack man or
3) "Satan " is creating more devils ; or
4) "Satan " is drawing more angels away from the service of the
Sovereign Creator.
Th ere may be more possibilities to consider but we will deal with the ones
I state here. It is clear after considering each of them that not one of them is a
plausible possibility. None of them fi t the concept of one Creator who fi nished
108 Satan Christianity's Other God
His work of creation on the 6th day of the creation account . Let's look at the
possibilities one by one.
1) Yahweh is creating new angels that rebel;
Is it possible that Yahweh is still creating? If we are to believe God is still
performing a creation act, then we loosen, that is to weaken, the biblical fact
that Yahweh fi nished His work of creation on the sixth day. He rested on the
Sabbath , the seventh day, because His work of creation was completed. I am
not saying that a fruit tree does not rise up from a seed or an infant is not
developed from a fertilized egg in the womb of a fertile mother. What I am
saying here is all things that come into existence after the sixth day of creation
come about through the reaction of already existing matter. Th e fruit tree
must have a seed to be developed from, and the infant must come from an
egg, which needs to be fertilized. Even the conception of the Messiah came
to be through the use by God, of existing matter. Th e unfertilized ovum in
the womb of Mary the Mother of Yeshua was a material that was already in
existence. Yahweh chose to act upon this existing tangible material to manifest
Himself in the fl esh. Was this necessary or could not the God of the Universe
have simply materialized as a full-grown man? In fact, if we assess many of
the appearances of Yahweh, we see a pattern of the Creator using the created
to express himself. Th is is evident in the continued manifestation of Yahweh
through things like fi re and wind, two elements that exist because of the act
of creation and need not be created especially for a demonstration of the power
and presence of Yahweh. No, Yahweh is not still performing creative acts that
might involve the creation of "demons ."
2) He (Yahweh ) is creating new demons to tempt and
attack man
We have discussed the plausibility of creation being an ongoing act of Yahweh .
I claim it is not a plausible dynamic. To carry the thought further; is it then
plausible Yahweh, a God who desires that none should perish but all would
come to the knowledge of the Messiah and receive eternal life, would continue
to create an opponent who has proven to be successful at killing and destroying
the work and people of Yahweh? What kind of a loving Father would we be
beholden to and called to honor, if He continues to create more creatures that
will undoubtedly be the harbingers of death and destruction causing people
world wide to be deceived resulting in eternal damnation? It is by far a more
consistent belief to believe there are no demons being created by Yahweh.
The First Use of the Word "Satan" in the English Version of the Scriptures 109
As I stated, He fi nished His work of creation on the sixth day and due
to the fact that the Messiah overcame the works of the devil, why would He
then create more devils or demons ? It is totally illogical to believe He would,
therefore, I emphatically believe and declare He would not. New demons are
not being created and there is a lack of proof to say that there ever will be.
3) Satan is creating more devils ;
Th is one is an easy one. We see movies and read stories of the forces of
darkness spawning demons and spirits with fairly regular frequency. Th is
situation lends us the theory that "Satan " has the power to create. Is there
any force in the universe besides Yahweh with the power to create? If there is
another force in the universe with the power to create, then there are more
gods than one and now we have a viable option to choose a god other than
Yahweh with real creative power. We then can choose a God with the ability
to answer us and respond to us in the way he or she chooses. Th is is in total
opposition to the Scriptures which clearly state there is no god but one.
We may be inclined to think that Yahweh "allows" this "Satan" the power
to create demons. If one is inclined to believe this then one doesn't believe
creation is complete. Why would Yahweh prove He is God and perform
the act of creation, which He chose to cease on the sixth day, and then give
another supernatural being the ability to be like God? I believe He wouldn't
and He helps us with that concept by telling us in Isaiah that there is none
like Him. I have added emphasis in the quote below.
Remember the former things of old: for I am God, and there is
none else; I am God, and there is none like me, Isaiah 46:9
It is highly unlikely that there is another supernatural entity that has the
ability to create more demons as he fi nds need for reinforcements in his sworn
battle against all that is good.
Th e fi nal possibility we put forth for discussion is that;
4) "Satan " is drawing more angels away from the service
of the Sovereign Creator.
If we believe the "new" gods are angels recently drawn away by "Satan " then
we encounter a completely new set of problems. Th ese problems would involve
the angels in heaven never having a true, sovereignly ordained position of
110 Satan Christianity's Other God
worship and ministry to the Father. In fact if we really begin to understand
the glory and majesty of the throne room of Heaven and get a picture of
the Creator's brilliance, which is too amazing for us to behold, we see His
radiance is so awe inspiring that no man can see Yahweh and live. Th e writer
of Exodus states his point as seen below and we see in the following passage
Paul the apostle is providing us with similar information as he tells Timothy
that the Creator is unapproachable in the true physical sense of someone
approaching Him;
And he said, Thou canst not see my face: for there shall no man
see me, and live. Exodus 33:20
Who only hath immortality , dwelling in the light which no man can
approach unto; whom no man hath seen, nor can see: to whom
be honour and power everlasting. Amen.1 Timothy 6:16
In seeing how inexplicable the true presence of Yahweh is, we may begin
to understand how improbable it is that an angel , which is created as a
minister 56of Yahweh, would have its own will and choose to leave the presence
and duty that it was created to do. Of course, to have a Satan philosophy that
expresses itself as is currently typical in North American Christianity and
folklore, as well as many other continents in the world, we are forced to believe
that angels do in fact have a free will to choose to maintain their position or
to choose to leave it and rebel against the Father.
Th is book is not a treatise on angels and their roles according to their created
purpose. However, I posit that if there are angels who are ministering spirits for
Yahweh , created to do His will as it pertains to Him and His relationship with
mankind, there is no indication in Scripture that they possess a free will as was
56 For a study on the purpose of angels you may be inclined to start with a search of the
word in a concordance and follow the verses listed. For a little extra help here are some
verse references on the topic. Although I do not endorse all the content on the page
quoted from or the website as mentioned below, I provide the list of references and the
web site address for the reader. If the link is not available at the time of your search please
feel free to email me and I will forward the copy saved in my databank on the subject.
Th e Ministry of Angels:
Nehemiah 9:6
Psalms 148:2
Isaiah 6:2-4
Matthew 18:10
Luke 2:13
Hebrews 1:6
Revelation 5:11, 12; 7:11
Taken from ; http://dianedew.com/angels .htm
The First Use of the Word "Satan" in the English Version of the Scriptures 111
given to man. Man was created with a free will to choose to fear and worship
Yahweh only as was demonstrated in the Garden of Eden when Adam and Eve
chose to place their own desires ahead of Yahweh's will for them. If in fact angels
exist in the manner of common belief, they are created beings given the charge of
praising Yahweh and would not have the impetus derived from an evil inclination ,
to do otherwise. Th e Psalms identify the role of angels as being one of praise as
seen below; a praise that is decreed to last forever and is even assigned to the
dragon which would show a connection to any being that is thought to be evil;
Praise ye him, all his angels : praise ye him, all his hosts.Psalms
148:2
Let them praise the name of the LORD: for he commanded, and
they were created
He hath also stablished them for ever and ever: he hath made a
decree which shall not pass.
Praise the LORD from the earth, ye dragons, and all deeps:
Psalms 148:5-7KJV
It is a theological and philosophical stretch to claim angels ever were able
to or are presently able to rebel out of a choice or act of their will, and choose
to remove themselves from the role they are created for and from the presence
of Yahweh . It is not logical thinking nor is it Biblical thinking to say angels
would choose to give up their designated position of servitude to the Creator,
in a deluded attempt to overthrow Him. Th is alleged overthrow is attempted
through oppressing and attacking humans whom God loves and wants to be
with Him for eternity. Can we see the stretching required to believe that an
angel has even been given the capacity to choose to exit heaven? An angel can
no more make that choice than can a human who becomes a citizen of the
Millennial Kingdom 57 when wickedness is done away with and beyond, when
God makes His dwelling place with men on the new earth58. We at that point
57 Th e Millennial Kingdom is referenced in the book of Revelations Chapter 20 verses 5 and
7. Th ere, we are told of those who cross over from this age to the Millennial age and how
they will not be subject to the second death, which is the death of the wicked resurrected,
who enter into judgment upon their resurrection. We who are alive at the appearance of
Messiah Yeshua and those who are the resurrected righteous will spend 1000 years with
Mashiach before the wicked are resurrected, judged and will be rewarded with eternal death,
which is a destruction from the presence of Yahweh according to 1 Th essalonians 1:9
58 Rev 21:1-3 And I saw a new heaven and a new earth: for the fi rst heaven and the fi rst
earth were passed away; and there was no more sea. 2) And I John saw the holy city, new
Jerusalem , coming down from God out of heaven, prepared as a bride adorned for her
husband. 3) And I heard a great voice out of heaven saying, Behold, the tabernacle of
112 Satan Christianity's Other God
will no more be able to choose to leave His magnifi cent presence than can the
angels choose now or ever were able to choose to emancipate themselves from
an eternal position in the presence of the Glorious One.
Simply put, any creature who is allowed to have access to the physical
presence of Yahweh and His throne room would by no means choose to
remove him or her self from that environment. For one to believe that a
cognitive being could purposely choose to exit the presence of the Creator, is
to fall tragically short in their understanding of just how majestic, magnifi cent
and Holy that experience is. Once a created being is in the presence of
Yahweh, that being will remain in the status that allowed him or her to enter
that environment and would not choose to leave.
As for the "devils " and "demons " in the Torah , we can see that they are
just satyrs in the form of goats that are dreamed up by man and imbued
with power by the human mind. Th e ancient god "Pan " comes to mind
when one hears of a goat idol, as Pan was an Eastern God that possessed the
characteristics of a goat such as hooves and horns. A devil or demon is nothing
and there is only one God. Paul tried to teach the polytheistic Corinthians
this truth in 1 Corinthians chapter 7. A version of the Bible called Th e Message
provides a clear translation indicating how certain Paul is that there is no
other Gods but One.
Some people say, quite rightly, that idols have no actual existence,
that there's nothing to them, that there is no God other than our
one God, that no matter how many of these so-called gods are
named and worshiped they still don't add up to aything but a tall
story. 1 Corinthians 8:4-5 MSG
God is with men, and he will dwell with them, and they shall be his people, and God
himself shall be with them, and be their God.
113
CHAPTER 5
If Satan Exists He is a God According to Yahweh
Th ere is only One God as you have seen testifi ed to throughout this book
several times already. However, you might ask, "how can you state that if
there is a Satan , then there is another God?" Some will opine that because
they believe there is a "Satan" does not mean that they have a two-god belief
system. Th e facts though are contrary to their thinking and simply put, if one
ascribes any supernatural power to anything, be it an imagined character or
a wood carving on a mantle, they are proclaiming that there is at least one
other god. To address this question we must explore the Scriptures to see if
Yahweh calls lesser gods "Gods" and if Yahweh charges that those who claim
their power is real are guilty of idolatry. Th ese typically become the demons
of religions such as Christianity . Th is "transfer of false gods of nations to
demons of satan" thinking is a very dangerous ideology and one which has
been evolving into multiple streams of mystical interpretation . Th e perception
of many over the history of Christianity has been one that sees the belief in a
devil by the faithful, as an abandoning of monotheism . In Th e Origin of Satan ,
Pagels reports the thought of Celsus , a second century doctor, historian and
philosopher, with these words;
What makes the Christians' message dangerous, Celsus writes,
is not that they believe in one God, but that they deviate from
monotheism by their "blasphemous" belief in the devil. For all the
"impious errors" the Christians commit, Celsus says, they show
their greatest ignorance in "making up a being opposed to God,
and calling him 'devil.' or in the Hebrew language, 'Satan .' All
such ideas, Celsus declares, are nothing but human inventions,
sacreligious even to repeat: "It is blasphemy...to say that the
greatest God...has an adversary who constrains his capacity to
do good." Celsus is outraged that the Christians, who claim to
worship one God, "impiously divide the kingdom of God, creating
114 Satan Christianity's Other God
a rebellion in it, as if there were opposing factions within the
divine, including one that is hostile to God."59
Do we stand then on the words of Celsus and look no further for the
understanding that claims adding a "satan" to one's faith is equal to adding
another God? Although insightful, the words of a second century rhetorician
who was not known to be a follower of Messiah are not to be the foundation
for our understanding. A good foundation for this topic is to consider the
words of the Creator spoken to Moses as given in the Torah . Th ese words
were given upon the occasion of God explaining to Moses the purpose in
bringing plagues on the Egyptians and mocking all their gods in order to
bring the Israelites out of their bondage in Egypt . In Deuteronomy 4:35 and
39 below, while on the brink of stepping into the Promised Land after 40
years of wandering in the wilderness, Yahweh says;
Unto thee it was shewed, that thou mightest know that Yahweh he
is God; there is none else beside him. Deuteronomy 4:35
Know therefore this day, and consider it in thine heart, that the
LORD he is God in heaven above, and upon the earth beneath:
there is none else. Deuteronomy 4:39
Th ere is none else besides Him! What an absolutely powerful and clarion
statement. Some could see this statement as an arrogant taunt aimed at
diminishing the plethora of gods that are utilized by many polytheistic,
spiritual types. How can anyone say there is only One God ? Th at statement
could also be seen to mean, that Yahweh is saying there are no other Gods,
that is to say, deity type personalities who work in the lives of the people and
work through the creation to aff ect the universe and enact the divine plan.
One less often considered possibility in this statement is that it may be possible
Yahweh is attempting to teach His followers there is no other supernatural
force but Him.
At the time of this statement, the Israelites who were privy to His
deliverance , protection and Torah , had just spent a couple of hundred years
in bondage in Egypt and they had not known the name of God as it was
fi rst revealed to Moses on the Holy Mountain from the burning bush. We
are told of this in Exodus 6 when Yahweh dramatically introduces Himself
to Moses;
59 Quoted from page 143, Th e Origin of Satan , by Elaine Pagels , the Celsus quotes are
referenced to Origen , Contra Celsum 6.42
If Satan Exists He is a God According to Yahweh 115
And I appeared unto Abraham, unto Isaac, and unto Jacob , by
the name of God Almighty, but by my name Yehovah was I not
known to them. Exodus 6:3
It is here Yahweh is affi rming to the Israelites that He is the only existing
force in the entire creation . He is omnipotent, all-powerful and will not
allow His children to believe there is any other force that directs their lives
but Him. Th e children of Israel had spent hundreds of years in Egypt with a
large portion of that time under cruel bondage as slaves of Egypt. During this
time, what type of input from Egyptian culture might they have experienced?
Would their experience with the Egyptian cultural gods, who are believed
by the Egyptians to produce both good and evil, aff ect their perceptions of
the God of Abraham , Isaac , and Jacob ? Apparently, the God who brought
them out of Egypt with an outstretched arm and a mighty hand, and had
recently been fully revealed to them, believed that they would be aff ected by
this association.
Th e revelation included such things as the Torah given at Mount Sinai
where all the Israelites heard the voice and were afraid. Th e revelation of the
only God included a parting of a sea resulting in their safe passage to dry
land and the decimation of all of Pharaoh's horses and chariots. Th e start of
this revelation included ten intense and unforgettable plagues that ended up
bringing mighty Egypt to its knees. Th ese plagues culminated in the angel
of death passing through all of Egypt and taking the life of every fi rst born
in the country who was not under a roof that bore the mark of the Passover
blood over the doorposts and lintel. Illuminated to the power and judgment
of the only and true God, the Israelites had a real God to compare with all
their concepts of Egyptian Gods. It is not extraordinary to perceive that after
so many years of harsh bondage and forced submission amid the numerous
gods of the Egyptians that the Israelites are in need of a revelation. What
better way to provide them with a revelation and to eliminate false concepts
that cause one to entertain the notion that there may be other supernatural
powers at work, than to see the true God mock numerous Egyptian Gods
through plagues related to each of those Gods.
Although the Gods of Egypt are not supernatural entities, they were
believed to be Gods by the Egyptians , just as other nations believed their
national deities to be Gods in the most literal sense of the word. Both the
Egyptians and the Israelites could benefi t from having the revelation that the
Egyptian Gods not only amounted to nothing, but also by their complete
silence during the plagues, were proven to not even exist. In Deuteronomy ,
Yahweh makes it clear that the conceptual entities that are worshipped by
116 Satan Christianity's Other God
the heathen are "gods." Th e Hebrew language uses the term Elohim in the
following verse;
And the LORD shall scatter you among the nations, and ye shall
be left few in number among the heathen, whither the LORD shall
lead you. And there ye shall serve gods, the work of men's hands,
wood and stone, which neither see, nor hear, nor eat, nor smell.
Deuteronomy 4:27-28
Th e fact remains though, that the Gods of opposing religions, which would
be called "demons " by many, meet the criteria required to be given the status
of a God. Any who agree that another religion's Gods are to be considered
as their religion's demons, are precariously positioning themselves to be seen
as one who does not believe what Yahweh says of Himself. Frequently the
Creator God told us in Scripture that He is the Only God. Justin Martyr is
quoted in Th e Origin of Satan by Elaine Pagels , saying that the Gods of his
past are now allies of Satan;60
For Justin, conversion changed all this. Every god and spirit he
had ever known, including Apollo, Aphrodite and Zeus, whom he
had worshipped since childhood, he now perceived as allies of
Satan .-....
Justin saw the universe of spiritual energies, which pious pagan
philosophers called daimons , as, in his words, "foul daimons."61So
Justin says,
We, who out of every race of people, once worshipped Dionysius
the son of Semele, and Apollo the sons of Leto, who in their
passion for human beings did things which it is shameful even to
mention, who worshipped Persephone and Aphrodite... or some
other of those who are called gods, now through Jesus Christ ,
despise them, even at the cost of death.... We pity those who
believe such things, for which we know that the daimons are
responsible. 62
We see then that Justin testifi es to the concept of the gods of other
nations being viewed as demons by the Christian nations. One is able to see
the unchallenged power of the only God, Yahweh , when He brought plague
60 From Th e Origin of Satan pg 120, by Elaine Pagels
61 Justin Martyr , First Apology 5, passim.
62 Justin Martyr , First Apology 5, passim.
If Satan Exists He is a God According to Yahweh 117
judgments on the Egyptians who had multiple gods, one of which was the
god Set-an, who is understood to have been a forerunner of the current Satan .
In an internet article by David Padfi eld , we are told of the numerous gods of
Egypt and told of Yahweh proving them to be no gods at all in His acts of
the plagues. Th e use of the gods was complicated for the Egyptian. Egyptian
polytheism was so prolifi c and weighty, that an Egyptian would have trouble
fi guring out which god to pacify in the event that it was believed that a god
was angry. Th e confused Egyptian would work diligently to ensure he or she
was not doing anything to anger the "gods" if at all possible. However, due
to the huge number of gods utilized by the Egyptians, the chance of angering
one god by performing an action to please another god was often a concern.
Yahweh wanted to make Himself clearly known as the only God, the God
that controls all things and even has the power over life and death as was
seen through the unfortunate but necessary plague of death where the angel
of death was the angel of the LORD .
Here are some excerpts from Padfi eld's excellent article, take note as you
read how many Gods and how specifi c the portfolio of each of the false gods
was as we see the directness of Yahweh in also being very specifi c to confront
each god individually;
Against All The Gods Of Egypt (#1)
by David Padfi eld 63
In all likelihood, the fi rst nine plagues were similar to plagues that
have stricken the land of Egypt from the dawn of time. It appears
as though God Divinely intensifi ed these plagues and brought
them to pass at the time of His choosing.
These plagues were not just against Pharaoh and his people, but
also "against all the gods of Egypt " (Exo. 12:12). Every one of the
plagues was a direct insult to the gods of Egypt. It has been my
observation that many people study the plagues and focus only
on the plague itself, and totally ignore that fact that these plagues
were directed "against all the gods of Egypt" (Exo. 12:12).
First Plague : Water Changed To Blood (Exo. 7:14-25)
The Nile was the heartbeat of Egypt -- all trade, commerce, and
crops depended upon the Nile. In the fi rst plague the water of the
63 Copyright ,David Padfi eld , 2002; http://www.padfi eld.com/2002/egypt_1.html( used by
permission)
http://www.padfi eld.com/2002/egypt_2.html
118 Satan Christianity's Other God
Nile was changed to "blood." It is not clear from the original text
whether the water was changed to literal blood or just changed
to a "blood red" color -- in either case, the fi sh in the Nile would
have died. Not only was the Nile "red," but other waters as well,
even the water that was drawn for use in houses and stored in
stone or wooden jars.
This plague was an affront to many of the greatest gods of
Egypt .
"It was appropriate that the fi rst of the plagues should be directed
against the Nile River itself, the very lifeline of Egypt and the
center of many of its religious ideas. The Egyptians considered
the Nile sacred. Many of their gods were associated either directly
or indirectly with this river and its productivity. For example, the
great Khnum was considered the guardian of the Nile sources.
Hapi was believed to be the 'spirit of the Nile' and its 'dynamic
essence.' One of the greatest gods revered in Egypt was the
god Osiris who was the god of the underworld. The Egyptians
believed that the river Nile was his bloodstream. In the light of
this latter expression, it is appropriate indeed that the Lord should
turn the Nile to blood! It is not only said that the fi sh in the river
died but that the 'river stank,' and the Egyptians were not able to
use the water of that river -- imagine the horror and frustration of
the people of Egypt as they looked upon that which was formerly
beautiful only to fi nd dead fi sh lining the shores and an ugly
red characterizing what had before provided life and attraction.
Crocodiles were forced to leave the Nile. One wonders what
worshipers would have thought of Hapi the god of the Nile who
was sometimes manifest in the crocodile." (John Davis, Moses
and the Gods of Egyptp. Pg 102).
Second Plague : Frogs (Exo. 8:1-15)
Frogs were so sacred in Egypt that even the involuntary slaughter
of one was often punished with death. Imagine the people of the
land as they went out to gather the decaying bodies of the frogs,
and put them into heaps. The fact the Pharaoh entreated Moses
to intercede with Jehovah to take away the frogs was a sign that
he recognized the God of Israel as being the author of the plague
-- Pharaoh realized this was not a natural occurrence.
Third Plague : Lice (Exo. 8:16-19)
The word "lice" is rendered as "sand fl ies" or "fl eas" in some
translations. The Hebrew word kinnim comes from a root word
If Satan Exists He is a God According to Yahweh 119
meaning "to dig"; it is probable that the insect in question would
dig under the skin.
This plague would have been an embarrassment to Geb, the
great god of the earth. Egyptians gave offerings to Geb for the
bounty of the soil -- yet it was from "the dust of the soil" that this
plague originated.
Fourth Plague : Swarms (Exo. 8:20-32)
In the fourth plague, Pharaoh was warned that God would "send
swarms of fl ies on you and your servants, on your people and into
your houses. The houses of the Egyptians shall be full of swarms
of fl ies, and also the ground on which they stand" (Exo. 8:21).
It is important to note that Moses did not use the phrase "of
fl ies" in this passage -- he simply used the word "swarms" -- the
phrase "of fl ies" was added by the translators, and it is very
possible the translators did not help with our understanding of
this passage.
It is very likely that the "swarms" in this passage were swarms of
the scarab beetle. The scarab was actually a dung beetle -- an
insect that feeds on the dung in the fi elds. The plague of swarms
of scarabs, with mandibles that could saw through wood, was
destructive and worse than termites!
Deifi cation of the scarab beetle is still seen in Egypt today. Amon-
Ra, the creator and king of the gods, had the head of a beetle.
"Ra, the Sole Creator was visible to the people of Egypt as the
disc of the sun, but they knew him in many other forms. He could
appear as a crowned man, a falcon or a man with a falcon's head
and, as the scarab beetle pushes a round ball of dung in front of
it, the Egyptians pictured Ra as a scarab pushing the sun across
the sky." (Geraldine Harris, Gods & Pharaohs from Egyptian
Mythology, p. 24).
Fifth Plague : Livestock Diseased (Exo. 9:1-7)
The fi fth plague was directed against the domestic animals in the
land of Egypt . Horses and cattle were not only highly valued in
the land of Egypt, but they were also sacred. "All Egyptians use
bulls and bull-calves for sacrifi ce, if they have passed the test
for 'cleanness'; but they are forbidden to sacrifi ce heifers, on the
ground that they are sacred to Isis." (Herodotus, The Histories,
p. 101).
120 Satan Christianity's Other God
Sixth Plague : Boils (Exo. 9:8-12)
This medical malady was also an affront to Imhotep, the god of
medicine -- this alone must have led to great despair in the land.
"The fi rst real person in known history is not a conqueror or a king
but an artist and a scientist -- Imhotep, physician, architect and
chief adviser of King Zoser (ca. 3150 B.C.). He did so much for
Egyptian medicine that later generations worshiped him as a god
of knowledge, author of their sciences and their arts; and at the
same time he appears to have founded the school of architecture
which provided the next dynasty with the fi rst great builders in
history." (Will Durant, The Story of Civilization, Volume One, p.
147). It is very likely that Imhotep was the architect who planned
Egypt 's fi rst large-scale stone monument: the Step Pyramid at
Saqqara.
This plague would have also been an affront to Serapis, the
deity in charge of healing, and to Thoth, the ibis-headed god of
intelligence and medical learning.
Seventh Plague : Hail (Exo. 9:13-35)
The seventh plague was directed at the "very heart" of Egypt so
the Egyptians would "know that there is none like Me in all the
earth" (Exo. 9:14). Jehovah was going to cause "very heavy hail
to rain down, such as has not been in Egypt since its founding
until now" (Exo. 9:16). This would have been a very unusual
occurrence, for the region around Cairo normally receives only
two inches of rain per year.
Since this plague originated from the sky, it would have been an
insult to Nut, the sky goddess. "Her most general appearance,
however, is that of a woman resting on hands and feet, her body
forming an arch, thus representing the sky. Her limbs typifi ed
the four pillars on which the sky was supposed to rest. She was
supposed originally to be reclining on Geb, the earth, when Shu
raised her from this position." (Lewis Spence, Ancient Egyptian
Myths and Legends, p. 173).
Eighth Plague : Locusts (Exo. 10:1-20)64
Again, as with the preceding plagues, the gods of Egypt were
silent. You have to wonder what their worshippers thought as they
saw the devastation. Where was Nepri, the god of grain? Where
was Ermutet, the goddess of childbirth and crops? Isis is silent
64 Copyright, David Padfi eld 2002; http://www.padfi eld.com/2002/egypt_3.html
If Satan Exists He is a God According to Yahweh 121
once again. Thermuthis, the goddess of fertility and the harvest
was speechless. Seth, another god of crops, was also mute.
Ninth Plague : Darkness (Exo. 10:21-29)
The ninth plague consisted of a "thick darkness in all the land of
Egypt " for three days. The darkness was so severe that "they did
not see one another; nor did anyone rise from his place for three
days. But all the children of Israel had light in their dwellings"
(Exo. 10:23).
"The moon was a god, perhaps the oldest of all that were
worshiped in Egypt ; but in the offi cial theology the greatest of the
gods was the sun. Sometimes it was worshiped as the supreme
deity Ra or Re, the bright father who fertilized Mother Earth with
rays of penetrating heat and light; sometimes it was a divine calf,
born anew at every dawn, sailing the sky slowly in a celestial boat,
and descending into the west, at evening, like an old man tottering
to his grave. Or the sun was the god Horus, taking the graceful
form of a falcon, fl ying majestically across the heavens day after
day as if in supervision of his realm, and becoming one of the
recurrent symbols of Egyptian religion and royalty. Always Ra, or
the sun, was the Creator: at his fi rst rising, seeing the earth desert
and bare, he had fl ooded it with his energizing rays, and all living
things -- vegetable, animal and human -- had sprung pell-mell
from his eyes, and been scattered over the world." (Will Durant,
History of Civilization, Vol. 1: Our Oriental Heritage, p. 198).
Once again, the gods of Egypt were silent. Where was Ptah, the
chief god of Memphis, and the one who created the moon, the
sun and the earth? Where are Atum, the sun god and creator who
was worshiped at Heliopolis, the major center of sun worship?
Where was Tem, the god of the sunset? Where was Shu, the god
of sunlight and air?
Tenth Plague : Death Of The Firstborn (Exo. 11:1-12:30)
This plague was directed against "all of the gods of Egypt " (Exo.
12:12) and would show the total inability of the gods of Egypt to
protect their subjects. In the face of unparalleled tragedy, "all of the
gods of Egypt" were silent. Where was Meskhenet, the goddess
who presided at the birth of children? Where was Hathor, one
of the seven deities who attended the birth of children? Where
was Min, the god of procreation? Where was Isis, the goddess
of fertility? Where was Selket, the guardian of life? Where was
Renenutet, the cobra-goddess and guardian of Pharaoh ?
122 Satan Christianity's Other God
Th e Egyptian people and subsequently many of the Hebrew people
came to believe that there were in existence multiple supernatural entities
possessing power. A belief in anything that is claimed to have supernatural
God-like abilities is a belief in multiple Gods. Th e work of understanding the
process and function of each of the plagues is quite remarkable in the way
the Creator, the only God, showed the Egyptians , the Israelites, and now
the world through the recounting of the events; that there is no other power
in the entire universe that in any way compares to Yahweh . Th is in short,
would have been understood by those willing to believe, during the period of
plagues, and those willing to believe in the present period looking back, that
there is in fact no other supernatural power that aff ects the earth. Yahweh
causes all things to happen, good and bad, prosperity and adversity as we are
told in Ecclesiastes .
In the day of prosperity be joyful, and in the day of adversity
consider; God hath made even the one as well as the other, to
the end that man should fi nd nothing after him. Ecclesiastes 7:14
Jewish Publication Society
Th ere either is a tendency to believe Yahweh does not bring evil on anyone
but that He is only "allowing" it, or the alleged "fallen angel " is responsible for
orchestrating it. It is so diffi cult to accept that the loving God, who is revealed
in the incarnate Yeshua , could infl ict evil on a people. Aside from Isaiah 45:7
where Yahweh tells us He creates evil , the scriptures are replete with accounts
of the "evil," being directly infl icted on the recipients from Yahweh. Below are
merely a couple of examples that clearly portray the concept of Yahweh as the
source of evil as well as the source of good. In the following two references,
we see the fi rst, "evil" is being put on those who hate His people and nation
and in the second, the evil is being infl icted upon His people for transgressing
the covenant. I have added the emphasis that identifi es clearly that the evil
was placed upon the recipients by Yahweh
And Yahweh will take away from thee all sickness, and will
put none of the evil diseases of Egypt , which thou knowest,
upon thee; but will lay them upon all them that hate thee.
Deuteronomy 7:15
Therefore it shall come to pass, that as all good things are come
upon you, which Yahweh your God promised you; so shall
Yahweh bring upon you all evil things, until he have destroyed
you from off this good land which the LORD your God hath given
you.
If Satan Exists He is a God According to Yahweh 123
When ye have transgressed the covenant of Yahweh your God,
which he commanded you, and have gone and served other
gods, and bowed yourselves to them; then shall the anger of
Yahweh be kindled against you, and ye shall perish quickly from
off the good land which he hath given unto you.
Joshua 23:15-16
Th e reference in Deuteronomy points us again to a common stream in
Yahweh 's judgment and use of the satan, meaning the adversarial action that
comes from Him. In the above Joshua reference, we are given another clear
statement that the false god that the heathen attributed good and evil to as an
entity with supernatural powers, is called a god. In the above verse, we can also
detect that the "satan" is a response from Yahweh when "the anger of Yahweh
be kindled against you." In the Hebrew Scriptures , the pattern is evident that
when Yahweh gets angry ha satan or "evil" upon someone is often the result.
We previously discussed this and saw the connection to "the adversary " being
commissioned, upon the occasion of a people repeatedly angering Yahweh. It
is evident that Yahweh's anger brings such a result in Joshua and it was evident
that the result of Yahweh's anger towards David occurred in 2nd Samuel 24:1
and also in Numbers 22:22 as a result of Balaam cursing Israel. It is time to
give credit where credit is due and when calamity or evil falls upon a nation or
people, or even an individual, we ought to be certain it is from God instead of
being so quick to credit the devil for it. After all, should there be evil in a city
and Yahweh has not done it as Amos poses to the rebellious Israelites?
Shall a trumpet be blown in the city, and the people not be afraid?
shall there be evil in a city, and Yahweh hath not done it? Amos
3:6
Th ere is a comparative unbiblical viewpoint from the second century that
we can look at in considering the danger of a two-god view where one of the
Gods is responsible for the evil. To hold to the view that only good can come
from God is likened to the 2nd century heretic Marcion .
History testifi es that Marcion was a Greek theologian who lived in the
latter half of the second century C.E. (A.D). Marcion decided to separate
the Hebrew Scriptures from the "Greek Scriptures." Marcion was intent on
the philosophy that the Old Testament God was for the Jews and was a bad
god who could enact judgments and infl ict pain and evils upon people, while
the "New Testament " God was the God of the Christians and would prove
to be the merciful, kind, and gentle deity, who treated "Christians" only
with kindness. Marcion was labeled a heretic at his death. Regardless of the
124 Satan Christianity's Other God
heretic label Marcion received, the keepers of true monotheism gradually had
their Scripturally based philosophy polluted with the mythologically based
ideology of Marcion and other Greek thinkers.
It is surprising to see that so many today believe a similar philosophy
to Marcion 's in thinking that Yahweh does not do evil acts. Th e Scriptures
testify otherwise and along with Isaiah 45:7 and Amos 3:6, there are many,
many instances where Yahweh either promised to infl ict evil on people or
in fact does infl ict evil upon people. After all, is not the "Angel of Death "
a manifestation of God performing evil or at the very least the implement
of evil in the hands of a just God? One does not have to dig very deep to
come to terms with the fact that without a doubt, there were some fi rstborns
in Egypt who were innocent in their knowledge of the true God. Th at they
died the night of the fi rst Passover does not portray the picture of kindness
upon the recipient. Tradition amplifi es this evil act by testifying that there
were numerous Hebrew fi rstborns that died that night because of the failure
of certain families to apply the lamb's blood to their homes in the prescribed
manner. Th ese acts of callous killing would be diffi cult to see as acts of
kindness. Evil was "created" by God and a cosmic "satan" had nothing to do
with it. Th e biblical account does not lie when the text attributes the angel of
death to Yahweh and not "Satan ."
Let's explore the Angel of Death concept for a few moments. Th e phrase
"Angel of Death" may not be an exact biblical term, but it has come to be seen
as a term for the death angel that went through Egypt on the fi rst Passover
and slew all the fi rstborn males of Egypt, both humans and animals. Th e
Jewish Heritage Online Magazine has a few interesting things to say about
the angel of death. Th e JHOM even translates a passage in Isaiah 37, which
refers to Yahweh killing thousands of Assyrians with the "Angel of Death."
Th e verse from Isaiah is quoted below and comments from the JHOM article
follow;
And the Angel of Death went out and attacked the Assyrian
camp;
One hundred eighty-fi ve thousand.
And when they arose in the morning, they were all dead
bodies. (Isaiah 37:36)
While Jewish monotheism rejected the polytheistic concept of a
specifi c deity responsible for death on earth (as was popular, for
example, among the Canaanites), remnants of the polytheistic
infl uence is evident in biblical descriptions of God's host of
angel servants in general, and of the angel of death in particular.
The "Angel of the Lord" who smites human beings is called
If Satan Exists He is a God According to Yahweh 125
the destroyer and is described as standing between earth and
heaven, with a drawn sword in his hand. This angel , however,
is a temporary messenger, and even the verses where death is
personifi ed do not point to a permanent angel responsible for
terminating life on earth.
In post-biblical times the concept of an Angel of Death as
an independent being emerged. The Angel of Death came
to be associated with not only those episodes of death, cruelty,
and wretchedness described in the Bible — such as the plagues
in Egypt — but also with the dreadful ogres and demons which
make their way into the oral tradition (as it does into the ancient
Near Eastern and medieval European traditions). This Angel of
Death is an active supernatural being who acts independently of
God's will; he fi ghts, harms and destroys man at his own initiative.
65 (emphasis added)
Just to reiterate the sentence I have in bold type above, it was in post
biblical times that the "Angel of Death " emerged as an independent being
and was not independent at all in the prior periods of history. Th e belief that
Satan can literally kill, has led millions to believe that he is an angel of Death
yet the Scriptures show it is Yahweh who is or sends the "Angel of Death." Th e
Creator Himself has told us in Deuteronomy that He is the one who kills.
See ye, now, that I--I am He, And there is no god with Me: I put
to death, and I keep alive; I have smitten, and I heal; And there is
not from My hand a deliverer , Deuteronomy 32:39
When Yahweh 's angel went through the land of Egypt , it certainly was
not an angel of life. Could it have been an angel of bad news or an angel of
discipline for a disobedient Pharaoh ? Of course, it is quite clear in the biblical
account that this was God's angel and it did indeed bring death. Th ere is no
mistaking, that all those who chose not to display their faith in the God of
Abraham through their act of smearing blood on the doorposts and lintels
of their homes, would die by the hand of God. Th is selective culling was
meted out by the death angel that was sent through the land and Yahweh was
completely and utterly at the helm of this activity. Yahweh desired that only
He would get the glory or credit for such an act of judgment and calamity.
After all, Yahweh is the creator of evil and there is none like him in all the
earth. If Isaiah 45:7 and Exodus 9:14 are true, then evil can come from no
65 Excerpt taken from document titled "Angel of Death ," which can be found at; http://
www.jhom.com/topics/angels /death.htm
126 Satan Christianity's Other God
other supernatural source and Yahweh is responsible for every evil act aside
from the evil that proceeds from the rebellious heart of man.
If There Is None Like Him—Then Why is Satan Like Him
in so Many Ways?
To apply the logic behind the thought of there being none like Him, it is
fair to conclude that if He makes peace and creates evil (Isaiah 45:7); and if
He is the one who causes calamity in a city (Amos 3:6); and if He is the one
who makes the day of adversity, according to King Solomon (in Ecclesiastes
7:14); then for there to be another one like Him who causes evil, brings evil,
or creates evil, there would have to exist another God. Believing this "other
one" exists is to believe in a second God. To restate that point; it is not possible
for Yahweh to be telling the truth when He says in Exodus 9:14 that there is
"none like Him in all the earth ," if there is another entity in the earth who has
the ability to be one who orchestrates evil. If there is a "Satan " who kills, and
propagates and brings evil to pass, then Yahweh is not the only God. Here
again is how it is stated in Exodus;
For I will at this time send all my plagues upon thine heart, and
upon thy servants, and upon thy people; that thou mayest know
that there is none like me in all the earth. Exodus 9:14 KJV
From very ancient times, it was understood that the "gods" would and
could bring good and would and could bring evil on their servants if the god
saw it as needed. Th e ancient Hebrew writing of Job expresses Job's knowledge
that the evil that had befallen him, had come from Yahweh . Early in the story
we are told of "satan," an adversary , affl icting Job, however the end of the tale
concludes that it was Yahweh who had brought Job to within striking distance
from total destruction. We are not told that Job was wrong in telling his wife
that it is acceptable to receive evil at the hand of Yahweh as well as good, but
he makes his factual statement to correct his wife for asking Job not to be so
accepting of his tribulations. Notice where blame/credit is laid for Job's woes
in the verse below.
But he said unto her, Thou speakest as one of the foolish women
speaketh. What? shall we receive good at the hand of God, and
shall we not receive evil? In all this did not Job sin with his lips.
Job 2:10
Th en again, in chapter 42, the narrator of Job's story explains the evil that
had befallen Job had come from Yahweh .
If Satan Exists He is a God According to Yahweh 127
Then came there unto him all his brethren, and all his sisters,
and all they that had been of his acquaintance before, and did
eat bread with him in his house: and they bemoaned him, and
comforted him over all the evil that the LORD had brought upon
him: every man also gave him a piece of money, and every one
an earring of gold.
Job 42:11 KJV
Th is is such a telling picture of where evil comes from. I for one believe
all the Scripture in its original language, context, and authorial intent can be
correctly understood and shown to be true. Th at said, one must conclude that
if there is a God then He must be culpable for the evil and the good.
Th e dilemma we will work to understand is the puzzling question of who
the "adversary " in Job is. A thorough explanation to this question is shared
in an upcoming chapter (Chapter 10) which is fully devoted to this question.
Th e adversary is learned to be two fold; it was man as an adversary and it was
God as an adversary. Th erefore, man and God are the "Satan " of Job. We learn
through the Scriptures that "satan" the adversary, is either another human
being who takes up a position against us or it is a manifestation of Yahweh
Himself or His angel , dispatched for the purposes of enacting judgment or
testing us. Yahweh often tests His people to determine their loyalty and love
towards Him, as is seen in Deuteronomy 13.
1 If there arise among you a prophet, or a dreamer of dreams, and
giveth thee a sign or a wonder,
2 And the sign or the wonder come to pass, whereof he spake
unto thee, saying, Let us go after other gods, which thou hast
not known, and let us serve them;
3 Thou shalt not hearken unto the words of that prophet, or that
dreamer of dreams: for the LORD your God testeth you, to know
whether ye love the LORD your God with all your heart and with
all your soul.
4 Ye shall walk after the LORD your God, and fear him, and keep
his commandments , and obey his voice, and ye shall serve him,
and cleave unto him.
5 And that prophet, or that dreamer of dreams, shall be put to
death; because he hath spoken to turn you away from the LORD
your God, which brought you out of the land of Egypt , and
redeemed you out of the house of bondage, to thrust thee out of
128 Satan Christianity's Other God
the way which the LORD thy God commanded thee to walk in. So
shalt thou put the evil away from the midst of thee. Deuteronomy
13:1-5
In the above passage, there was no mention of evil coming from a cosmic
Satan . Very signifi cant points are seen in Deuteronomy that support the
case of "evil" coming from Yahweh or evil being an act of the will of a
human. Firstly, we see that this passage is about the false prophet , a man.
One who speaks to encourage us to go after other Gods. Th is is the equivalent
to discouraging someone from following the dictates, which includes the
commands , ordinances, and statutes, of the One God . In that passage the
prophet/dreamer, gives a sign or wonder that comes to pass. Th ey are not
directing us toward Yahweh, the only God, by the sign or wonder they enact
but are directing us to go after other gods. We are told not to listen to that
prophet/dreamer because Yahweh is testing us by the false prophet's words.
God wants to see if we love Him with all our being and will not go after some
false prophets' Gods who did not bring us out of the bondage of Egypt .
In verse fi ve, we see the false prophet /dreamer has spoken to turn us
away from Yahweh . Now here it is very clear that it is referring to a man who
is intending to turn me away from God, there is nothing in this statement
to have me believe there is a supernatural, cosmic "Satan " trying to turn me
away from God. Th e deceiver is a man and it is God who uses the deceptive
person to test those who claim they are wanting to be loyal to Yahweh. It is
solely the actions of a human false prophet, being used by Yahweh to test
us, which is the active force in trying to turn us from Yahweh. Our part in
this three-act play is to not hearken to that false prophet/dreamer but to seek
after and follow God only. Th e entire structure of this passage only addresses
three entities. Th ey are Yahweh, the human false prophet, and the human
conscience, responsible for choosing whether or not one will go after other
gods or go after Yahweh. Th is mode of operations is characteristic of Yahweh
right from the beginning of time. In the beginning, Yahweh caused the tree of
the knowledge of good and evil to be placed before the fi rst man and woman,
and their obedience and loyalty was tested. In telling about the false prophet,
we are to understand that Yahweh is placing a test before His people through
the false prophet with signs and wonders
Testing comes by way of choices. Choices come by Yahweh providing
them. When a person is challenged to choose between good or evil or between
the false prophet 's words and the truth, that is a test for that person. Often
an evil consequence is the result of choosing the evil that is placed before us.
Th is evil consequence can be called a curse. It is very clear who sets the curses
before Israel. Th e curses are equivalent to evil coming from Yahweh and here,
If Satan Exists He is a God According to Yahweh 129
once again He places the evil before the children of Israel . Death and evil,
testing and opportunity, to choose sin come from God.
I call heaven and earth to record this day against you, that I have
set before you life and death, blessing and cursing: therefore
choose life, that both thou and thy seed may live:
Deuteronomy 30:19 KJV
Th ere is no indication that the curses will come from some type of a
cosmic Satan , but the curses are clearly from the Father and they come upon
us as a result of our own choice for evil and death. Every choice we make
in our faith walk and in life has a result or a consequence. Yahweh wants to
teach us that we must grow to the place where it is a choice to serve Him.
It is not good for us to fl ippantly expect we are in good standing with the
Creator if we don't consciously "choose" the blessing. If we are not choosing
life and blessing, then death and cursing will be the default choice. Once
again, Yahweh is placing the equivalent of the tree of Knowledge of Good and
Evil before His children and saying in a sense, "I love you, and I want you to
choose to love me back. I have given you the formula to show that you love
me and want to serve me, now it is up to you to choose." If we choose death
and cursing we will obviously be the recipients of what many would call "evil."
In Exodus 2066 we are told there is a blessing to a thousand generations for
those who love God and keep His commandments .
Scripture does not indicate in any way that there is a "Satan " who is
causing us to go after other Gods. Th e one attempting to get us to go after
other gods is a man according to Deuteronomy 13. And if we do go after
another god, then we are choosing death - and evil in the form of cursing
from Yahweh will be what comes upon us.
Thou shalt not hearken unto the words of that prophet, or that
dreamer of dreams: for the LORD your God proveth you, to know
whether ye love the LORD your God with all your heart and with
all your soul. Deuteronomy 13:3 KJV
Th e patterns that reveal themselves in the Torah and the rest of the
Hebrew Scriptures show that evil is brought on man as an act of the Creator
and is brought as a response to man for His choices that are contrary to the
choice to serve Yahweh and to love Him with all his heart soul and strength.
66 Exo 20:6 KJV
And shewing mercy unto thousands of them that love me, and keep my commandments .
130 Satan Christianity's Other God
King Saul was the recipient of an evil spirit , which did not originate from a
cosmic "Satan ," but the Scripture is very clear the evil spirit came from God.
(See 1st Samuel 16 or the next chapter) We see this stated of the evil Spirit
sent between Abimelech and the men of Shechem in Judges 9:23 and then six
times the evil spirit that is foisted upon Saul is said to be from God. It is very
clear that the evil entity is from Yahweh and there is no indication, inference,
nor reference to a "Satanic" entity who is able to, nor does in any way, foist
the evil upon Saul. It was because of Saul's anti-God behavior that the evil
spirit was sent from Yahweh to Saul.67
Choosing to believe that evil comes from an entity other than Yahweh is
a failure to believe that there is only one God. Th e monotheistic faith of the
Messiah and in the Messiah who was God in the fl esh chooses to dismiss all
notions of otherworld cosmic deities, whether derived from ancient mythology
or some form of Neo-paganism . Th ese imaginations of men's minds are seen
as nothing and as not existing at all. Th is must be so if the words of Yahweh
in His Torah are true when He says, "I am God there is none else, there is none
like me."
In the next chapter, we will take a close look at the evil spirits that Yahweh
has sent upon individuals at diff erent points in the biblical narrative. In doing
so, one will be able to cement even more securely the concept that evil spirit
"inhabitation" occurs from God and not in the sense of demonic possession
as an act of "Satan 's" will as many have believed throughout history.
67 Th e evil spirit as told to come from Yahweh is not only found in 1 Samuel 16 and 18. We
also see an occurrence of the evil spirit coming from Yahweh in Judges 9:23 KJV Th en God
sent an evil spirit between Abimelech and the men of Shechem ; and the men of Shechem dealt
treacherously with Abimelech:
I am only mentioning it here as an added reference to the concept for the reader.
131
CHAPTER 6
Evil and Lying Spirits, How God is the Origin
The Evil Spirit
For many centuries, many individuals have been labeled as having a demonic
spirit of one sort or another inhabiting them. Th is charge has been magnifi ed
through the teaching of many religious leaders who assert themselves by
speaking against, teaching against, and praying against the various sprits
they believe are aff ecting a person or situation. Th e Scriptures claim to be
the text of Holy writ from where all doctrine is supposed to be taken. Th ese
Scriptures reveal a somewhat diff erent teaching on the issue of spirits such as
the evil spirit or a lying spirit .
In the pages of the Scriptures, we see that Yahweh is the one who sends
the evil and lying spirit upon an individual and we are hard pressed to see
any indication that a cosmic "satan" is involved. If we are able to come to
the understanding that the evil and lying spirit in the Scriptures is a product
of God's direct actions then we move one-step closer to comprehending the
non-existence of Satan . Th is is so in the way that we can see what the Hebrew
Scriptures teach on the issue and then move to apply that thinking to what is
generally believed about evil spirits in the "New Testament ."
We are prepared now to look at the evil spirit that came from Yahweh
and was imparted to King Saul . As mentioned in the previous chapter, there
are identifi ed six times the evil spirit that is foisted upon Saul is said to be
from Yahweh. Below are all those occurrences as seen in the book of First
Samuel.
1 Samuel 16:14 KJV
But the Spirit of the LORD departed from Saul , and an evil spirit
from the LORD troubled him.
132 Satan Christianity's Other God
1 Samuel 16:15 KJV
And Saul 's servants said unto him, Behold now, an evil spirit from
God troubleth thee.
1 Samuel 16:16 KJV
Let our lord now command thy servants, which are before thee, to
seek out a man, who is a cunning player on an harp: and it shall
come to pass, when the evil spirit from God is upon thee, that he
shall play with his hand, and thou shalt be well.
1 Samuel 16:23 KJV
And it came to pass, when the evil spirit from God was upon Saul ,
that David took an harp, and played with his hand: so Saul was
refreshed, and was well, and the evil spirit departed from him.
1 Samuel 18:10 KJV
And it came to pass on the morrow, that the evil spirit from God
came upon Saul , and he prophesied in the midst of the house:
and David played with his hand, as at other times: and there was
a javelin in Saul's hand.
1Samuel 19:9 KJV
And the evil spirit from the LORD was upon Saul , as he sat in
his house with his javelin in his hand: and David played with his
hand.
What we see in the six occurrences of the evil spirit coming from Yahweh
in the book of 1st Samuel is that the writer, who was inspired by Yahweh,
understood where the evil spirit came from and was not reticent to indicate
that it was from God. Some interesting things to note about this concept as
seen in the book of 1st Samuel are;
• Chapter 16 verse 15 Saul 's servants knew the evil spirit was from
Elohim .
• Verse 16 reveals this evil spirit was affecting Saul 's mind and
that the anointed music from the cunning harp player was seen
by the servants as a way to treat this mental malady, which is
called an "evil spirit."
• Verse 23 shows Saul becoming well and the "evil spirit " departing
are synonymous.
• Chapter 18 verse 10 informs us that the evil spirit was reoccurring
on Saul . It had departed but due to the fact there were
Evil and Lying Spirits, How God is the Origin 133
multiple times that David had played to "exorcise" the evil spirit,
we can conclude this evil spirit must be closely related to Saul's
mental condition. Verse 18 also informs us that Saul prophesied
while affl icted with the evil spirit.
• Chapter 19 verse 9 shows us the evil spirit would return after it
had "left" Saul . We had previously seen in Chapter 16 the evil
spirit had left Saul then three chapters later the evil spirit is once
again "upon Saul."
It becomes almost irrefutable when taking the information given us in
the book of 1st Samuel, that evil, in the form of an "evil spirit " comes from
Yahweh . When looking at the story of Saul , the anointed King of Israel, it is
sad to see how Saul's disobedience caused him to lose the anointing as king
and to spiral into a downward slide which exhibits itself as a form of mental
and emotional madness.
Th e sad story goes that Saul was commanded to destroy the Amalekites
completely. Th at is a command to destroy everything. Saul decides to spare
King Agag and the choicest animals for sacrifi ce. Th is disobedience is
confronted by the prophet Samuel and Saul says "sorry," to some degree. Saul's
apologetic response, although repentant, is too little too late and Yahweh has
Samuel go fi nd David and anoint him as the next king. I fi nd it an amazing
coincidence in the text, that as soon as David is anointed by Samuel the
prophet; Saul receives the evil spirit from Yahweh as 1st Samuel 16 shows;
Then Samuel took the horn of oil, and anointed him in the midst
of his brethren: and the Spirit of the LORD came upon David from
that day forward. So Samuel rose up, and went to Ramah.
But the Spirit of the LORD departed from Saul , and an evil spirit
from the LORD troubled him. 1Samuel 16:13-14 KJV
Th e correlation between these two events is unmistakable. God removed
His spirit from the King of Israel, and at the same time, He imparted His
Spirit to the upcoming king of Israel. Th is is the moment Saul is affl icted with
the evil spirit and how ironic (as if there is any irony in Yahweh 's script) that
it is David, the newly anointed one who is brought in to soothe the king with
his fantastic harp playing. Let me share a bit of the background to Saul's story
that brought him to the place where he received an evil spirit.
Th e account tells us that the armies of Saul are going to war with the
Philistines who are fl aunting their notorious bad boy, the uncircumcised
Philistine, Goliath. David goes out to take provisions to his brothers and
134 Satan Christianity's Other God
David, certainly under twenty years of age, which is the age of military service
in Israel, hears this Goliath bad mouthing the God of Israel, so he tells Saul
that he will take Goliath out, believing that he can slay this insulter of the
Children of Israel. Well as the story goes, David sinks one stone from his sling
into the giant's forehead and then cuts off his head with Goliath's own sword
while Goliath is laid out on the ground before both armies.
Th is heroic feat catapults David socially, and he is now brought to the
king's house and dwells there where he becomes extremely tight friends with
the King's son Jonathon. All this is good but the exploits of David and the
accolades of the people are enough to stir up major jealousy in King Saul .
Saul wants to kill David and at one point Jonathon dissuades his father King
Saul and Saul relents. Th is reprieve for David only lasts a short time. Jonathon
soon ends up warning David of his Father's renewed plan to have David killed.
Meanwhile David has paid the requested dowry of 100 Philistine foreskins for
Michal, Saul's daughter. David then becomes the son in law of the King and
it is not easy for him to fi nd the approval usually sought from a father in law.
David is loved by all of Judah and Israel, as well as by the King's son Jonathon
and the King's Daughter Michal. At this, Saul is apparently quite jealous.
I have seen this numerous times in the lives of people. One who had been
walking in an anointing and authority from God is slowly replaced, in a sense,
by a younger representative of God 's plan and purpose. Th e jealousy that is
latent in the older servant of God often causes much grief to both parties.
In this story, a message can be seen quite clearly. David walks in humility,
not even thinking himself worthy to be the son-in-law of the King, while
Saul walks in pride, thinking himself to be the one worthy of honor. Samuel
the prophet of God, at one point earlier in this drama, rebuked Saul for his
arrogant attitude, reminding Saul of his past and how he became the mighty
king because of Yahweh not because of Saul. Saul needed to hear that all
his kingliness came from Yahweh, not from his own abilities. Th is is seen in
chapter 15 of 1 Samuel
And Samuel said, When thou wast little in thine own sight, wast
thou not made the head of the tribes of Israel, and the LORD
anointed thee king over Israel? 1Samuel15:17 KJV
Saul lost the favor of Yahweh because he did not heed the word of Yahweh.
After seeing David walking in the favor of Yahweh, we are told Saul continues
to grow in fear of David because the spirit of Yahweh is with David but has
left Saul.
Evil and Lying Spirits, How God is the Origin 135
And Saul was afraid of David , because the LORD was with him,
and was departed from Saul. 1Samuel 18:12 KJV
And Saul saw and knew that the LORD was with David , and that
Michal Saul's daughter loved him. And Saul was yet the more
afraid of David; and Saul became David's enemy continually.
1Samuel 18:28-29 KJV
In the end of this tale, we are left with many lessons of how God sets
up and brings down kings. We are left with lessons that teach us of the
fallout from walking pridefully as well as lessons that teach about loyalty and
humility as it pertains to Jonathon and David . However, the important point
for our present discussion and the pertinence of this story in relation to evil
is that we see where the "evil spirit " comes from. It is abundantly clear that
the evil, in the form of an evil spirit, came from Yahweh . But does that mean
Yahweh sent a ghost-like, intangible entity into the heart of Saul or does that
mean Yahweh's Spirit, which brought authority and favor to Saul, was lifted
from Saul because of the sin and disobedience of one who was called to be an
obedient servant of the Creator?
Th e impartation of an "evil spirit " is probably not as mystical as we have
been led to believe. I am inclined to question the likelihood of God actually
imparting a supernatural spirit being into a human heart/soul. Would it be
likely that Yahweh now placed an evil entity in the space where He once
occupied? Is it perhaps more likely that the metaphor of the "evil spirit"
represents the result of Saul 's disobedience , pride, and sin ? Or, does God just
plop His spirit in and out of a human being every time He pleases based on
His level of displeasure with His servant?
Th e "evil spirit " is seen to come and go from Saul in this story. What kind
of a God throws a human in and out of evil spirit possession or inhabitation
whenever He sees fi t? It is diffi cult to not see the evil spirit from God as a
metaphor for the mental, physical, and emotional consequences of sin choices
in Saul's life. After all, doesn't God promise to give us a peaceful existence
if we keep His commands and love Him with all our heart, soul, mind, and
strength? Th is Saul, who had an evil spirit from God, did not remain in that
state. We are told after Saul sent his servants three times to take David , the
Spirit of Yahweh was upon them, and then when Saul actually went himself to
get David the Spirit of Yahweh was upon Saul. Th is indicates that the "Spirit
of Yahweh" was returned to Saul yet again. It returned so much so that Saul
then prophesied and lay around in his underwear for a whole day.
Th is is a great testament to an "evil spirit " being from God, coming upon
Saul when we see in the text that now the Spirit of Yahweh was upon Saul.
Both were not given to Saul at the same time and it is not realistic to think
136 Satan Christianity's Other God
that Saul was under the power and infl uence of Satan for a time, then under
the power and infl uence of Yahweh, indicating that Saul was subjected to
being fl ip fl opped between forces that he was consigned to submit to. Th e
following verse tells of Saul's "naked" prophesying after the spirit of God
returned to him.
And he went thither to Naioth in Ramah: and the Spirit of God was
upon him also, and he went on, and prophesied, until he came
to Naioth in Ramah.
And he stripped off his clothes also, and prophesied before
Samuel in like manner, and lay down naked all that day and all
that night. Wherefore they say, Is Saul also among the prophets?
1Samuel 19:23-24 KJV
Th ese verses lend strength to the argument that the supposedly tangible
spirit of evil from Yahweh could be a metaphor for the results of sin choices
in Saul 's life. However, Yahweh in His sovereignty is still able to impart His
spirit, which here is His inspiring breath to prophecy, into any of His sinful
people.
Th ere is little I can add to the fact that whatever the evil spirit is, it did
not come from some "satan" who is the cosmic archenemy of Yahweh and all
the children of Yahweh. Th e evil spirit was known biblically to come from
Yahweh.
The Lying Spirit
Concluding that the "evil spirit " on Saul was not a product of "satanic" work
or infl uence is helpful in seeing that it is okay to accept the concept that evil
comes from God. We are however confronted in life with lies that occur and
with lies that we ourselves may sometimes propagate. I have sat under many
religious teachers who have adamantly pounded the pulpit with their fi st and
proclaimed "satan is a liar." True, the "New Testament " does inform us that
Satan is a liar and the father of lies, but that statement is not to be taken to mean
that there exists a cosmic "satan" as much as it is intended to mean that the
evil inclination which is adversarial to God and his truth is the place where lies
begin. Th is passage about Satan being the father of lies is addressed in volume
two of Satan Christianity 's Other God, where each New Testament passage is
given full treatment. Part of the puzzle can be put together on this issue of where
lies come from by looking at the Lying Spirit found in the book of 1 Kings. As
with the "evil spirit" that came from Yahweh , we will see in the following verse
that the Lying Spirit also comes from Yahweh. Our exploration of this concept
Evil and Lying Spirits, How God is the Origin 137
will lead to the conclusion that man chooses to lie and to use lies at times but
that also God chooses to have a person who is stubbornly bent on doing things
according to their own plan instead of His, led down a destructive path. Th e
stubborn person is told the very thing that will lead the rebellious individual
into the path that is designed to affl ict that individual with a judgment either to
destroy him or to have him turn to the Father and the Father's ways. 1st Kings
and 2nd Chronicles both relate the story of the "Lying Spirit" from God.
And the LORD said unto him, Wherewith? And he said, I will go
forth, and I will be a lying spirit in the mouth of all his prophets.
And he said, Thou shalt persuade him, and prevail also: go forth,
and do so.
Now therefore, behold, the LORD hath put a lying spirit in the
mouth of all these thy prophets, and the LORD hath spoken evil
concerning thee. 1Kings 22:22-23
And he said, I will go out, and be a lying spirit in the mouth of all
his prophets. And the LORD said, Thou shalt entice him, and thou
shalt also prevail: go out, and do even so.
Now therefore, behold, the LORD hath put a lying spirit in the
mouth of these thy prophets, and the LORD hath spoken evil
against thee. 2Chronicles 18:21-22
Th e original story initially told in 1st Kings is repeated in the post-exilic
book of 2nd Chronicles, which is a mirror of the story fi rst told. I am not
planning to answer the question of why the story is told twice. I will say that
much of the repeated material in the books of the Chronicles is very helpful
in establishing chronology and is also very useful for establishing diff erent
names and ruling periods of Kings of Israel and Judah. Th e fact that Yeshua
used the entire Hebrew bible in the fi rst century and therefore condoned it
as the Word of Yahweh , allows us the freedom to accept the dual accounts of
certain stories as necessary and benefi cial for our understanding of Yahweh
and His word.
What I will address here is quite simple. Th e "lying spirit " is used to
deceive King Ahab of Israel into engaging in a losing battle against the
Syrians. Th is King of Israel was intent on going to war against Syria. He
gathered some 400 prophets of Israel to himself and asked of them if it was
sensible to engage in the campaign against the Syrians. Th e entire body
of prophets certainly affi rmed the Kings desire by stating that he would
decisively win the battle against the enemy.
Then the king of Israel gathered the prophets together, about four
hundred men, and said unto them, Shall I go against Ramothgilead
138 Satan Christianity's Other God
to battle, or shall I forbear? And they said, Go up; for the Lord
shall deliver it into the hand of the king. 1Kings 22:6
Th erefore, Ahab heard from the lying prophets that he would win the
battle against the Syrians. At the testimony of four hundred prophets, it
seemed like a no-brainer that it was prudent to go forth to war. Th is would
likely be the conclusion of most leaders in the world. If they had called
400 advisors to consult with about a specifi c campaign, most leaders would
invariably act in agreement with the counsel of the advisors that had been
called together. However, for Ahab the King of Israel, this was not so. Ahab
and Jehoshaphat , the king of Judea, were now in league together. Jehoshaphat
had agreed to come along side Ahab and the Israelite army. Th is, on fi rst sight,
seems like a winning combination, Judah and Israel together, in the battle
against Syria. Is that not the way God would want things? His 12 tribes had
not been united since the days of King Solomon, now they had a common
enemy and were hooked up to take the enemy out.
Although the concept looks like it will reap great rewards in the way of
victory and prosperity, we come into a little snag in the plan when Jehoshaphat ,
the King of Judah, makes the next statement. Both Ahab and Jehoshaphat had
set up their thrones in the "void place." Th is is a place where multitudes can
gather to hear edicts and statements and in this instance, prophecies by the
prophets about the current issue. It is kind of like a big town square where a
group of activists might congregate to generate interest in their cause and hear
from representatives of their group. Promptly after the prophets of Israel said;
"Go up; for the Lord shall deliver it into the hand of the king".... Jehoshaphat
said to Ahab;
And Jehoshaphat said, Is there not here a prophet of the LORD
besides, that we might enquire of him? 1Kings 22:7
Jehoshaphat wanted to hear from someone else besides the prophets who
already affi rmed the next military move of Ahab . Perhaps Jehoshaphat did
not see these prophets as true prophets of Yahweh so he asked Ahab if there
was another prophet of Yahweh around. In the Jamieson, Fausset and Brown
Commentary we are told the following regarding this situation:
Previous to declaring hostilities, it was customary to consult the
prophets (see on 1Sa_28:8); and Jehoshaphat having expressed
a strong desire to know the Lord's will concerning this war, Ahab
assembled four hundred of his prophets. These could not be
either the prophets of Baal or of Ashteroth (1Ki_18:19), but seem
(1Ki_22:12) to have been false prophets, who conformed to the
Evil and Lying Spirits, How God is the Origin 139
symbolic calf-worship of Jehovah. Being the creatures of Ahab,
they unanimously predicted a prosperous issue to the war. But
dissatisfi ed with them, Jehoshaphat inquired if there was any
true prophet of the Lord. Ahab agreed, with great reluctance, to
allow Micaiah to be summoned. He was the only true prophet
then to be found residing in Samaria, and he had to be brought
out of prison (1Ki_22:26), into which, according to JOSEPHUS ,
he had been cast on account of his rebuke to Ahab for sparing
the king of Syria.
One probability could be that Jehoshaphat had a strong inkling these
men were not totally in line with the philosophy that Yahweh is the only God.
Th ese prophets were under the rule of Ahab and He may have perceived them
not to be the true prophets who would be worth heeding. Ahab reluctantly
sends for the prophet Micaiah . While Micaiah is being summoned, it seems
there ensues quite a show in front of the allied kings by the false prophets of
the hour.
And all the prophets prophesied so, saying, Go up to Ramothgilead,
and prosper: for the LORD shall deliver it into the king's hand.
1Kings 22:12
One of the prophets, Zedekiah, even used an object lesson style of
prophesying to add force to his words through visual eff ect. Th is "prophet"
made horns of iron and said; "It is by these that the Syrians will be pushed
until Ahab and Jehoshaphat have consumed them." While the prophets of
Ahab are going on, Micaiah is summoned and told to say what the King wants
to hear. Now Micaiah being a true prophet of God, of course says he will
only speak what Yahweh tells him to speak. Upon arriving at the place where
the Kings are sitting, Micaiah is asked by Ahab if he should go up against
Ramoth-Gilead. If you read the entire story it is clear Micaiah's answer
affi rming the 400 prophets' approval of the war quest, is somewhat tongue
in cheek. Ahab scolds Micaiah for not speaking only the truth from Yahweh
on this issue. Micaiah then goes on to tell Ahab just what the word of God
is at this time for Ahab and his campaign. Listen to what the text says in the
King James Version of 1st Kings Chapter 22;
1Kings 22:16-28
16 And the king said unto him, How many times shall I adjure thee
that thou tell me nothing but that which is true in the name of the
LORD?
17 And he said, I saw all Israel scattered upon the hills, as sheep
140 Satan Christianity's Other God
that have not a shepherd: and the LORD said, These have no
master: let them return every man to his house in peace.
18 And the king of Israel said unto Jehoshaphat , Did I not tell thee
that he would prophesy no good concerning me, but evil?
19 And he said, Hear thou therefore 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 hand and on his left.
20 And the LORD said, Who shall persuade Ahab , that he may go
up and fall at Ramothgilead? And one said on this manner, and
another said on that manner.
21 And there came forth a spirit, and stood before the LORD , and
said, I will persuade him.
22 And the LORD said unto him, Wherewith? And he said, I will go
forth, and I will be a lying spirit in the mouth of all his prophets.
And he said, Thou shalt persuade him, and prevail also: go forth,
and do so.
23 Now therefore, behold, the LORD hath put a lying spirit in the
mouth of all these thy prophets, and the LORD hath spoken evil
concerning thee.
24 But Zedekiah the son of Chenaanah went near, and smote
Micaiah on the cheek, and said, Which way went the Spirit of
the LORD from me to speak unto thee?
25 And Micaiah said, Behold, thou shalt see in that day, when thou
shalt go into an inner chamber to hide thyself.
26 And the king of Israel said, Take Micaiah , and carry him back
unto Amon the governor of the city, and to Joash the king's
son;
27 And say, Thus saith the king, Put this fellow in the prison, and
feed him with bread of affl iction and with water of affl iction, until
I come in peace.
28 And Micaiah said, If thou return at all in peace, the LORD hath
not spoken by me. And he said, Hearken, O people, every one
of you.
Micaiah , when demanded to tell Ahab what Yahweh speaks on the issue
of the pending battle, speaks of the vision he has had from Yahweh. In the text
above, we fi rst hear Micaiah prophesy the same success in war with the Syrians,
as did all of the previous 400 prophets. Micaiah was seemingly being noticeably
sarcastic so to speak, in stating the prophecy that said victory will be yours.
When Ahab challenges Micaiah , Micaiah then proceeds to tell the king
and all who are able to hear, just what Yahweh says on the matter at hand.
Evil and Lying Spirits, How God is the Origin 141
Micaiah's job is not to dissuade the King from going to war as that is how
Yahweh will have Ahab killed, but his job is more to let Ahab know that the
word from his prophets predicting victory was an untrue prophecy. Micaiah
fi rst tells Ahab that he saw Israel scattered as sheep with no master therefore
they should return to their homes. Th is statement undoubtedly means many
things, but the one thing for certain King Ahab would have seen it to mean
would be that he should not go to war and the Israelites , who are to be sent
to their homes should not go to battle for him either. Th is concept does not
sit well with the stubborn and arrogant king Ahab who had just received
many encouraging prophesies from his prophets and now Micaiah is saying
do not go to war. Ahab speaks to Jehoshaphat and tells him, "I told you so.
Th is prophet always says bad things and that's why I don't like hearing from
him." Now Micaiah is free to give Ahab the rest of the prophecy. Th is part
is to let Ahab know that his prophets had told a lie to him and to let Ahab
know why His prophets spoke a lie about the pending war.
In Micaiah 's vision from God, Yahweh has the host of heaven standing
beside him while He is on His throne. While on His throne Yahweh asks
the host who will go and persuade Ahab to go up to war at Ramoth-Gilead
and subsequently fall, which means be killed in battle. Micaiah relays the
vision in such a manner that Ahab would see a bit of the picture that there
are numerous ways suggested to have him go and be persuaded to go to battle
where he would die. Th is may suggest that Ahab had various issues along with
his pagan worship and pride fi lled heart that could be played against him to
go fall in battle. However, in the vision one spirit comes forth and says to
Yahweh. "Hey, I will go and persuade Ahab." Yahweh asks, "How?" Th e spirit,
who is a servant of Yahweh, says, "I will go and be a lying spirit in the mouths
of all of Ahab's prophets."
We notice a few things in respect to this "spirit's" statement. One; is that
the false prophets are Ahab 's and are not called Yahweh 's prophets. Two; is
the fact that the "spirit" understands that Ahab will listen to the counsel of
his false prophets. And three: Micaiah is revealing that the plan to get Ahab
killed in battle was decided on by Yahweh before Ahab even decided to go
to battle. Th e infl uence for this decision making process is the lying spirit
which came from Yahweh. It seems odd, when attributing lies to the one and
only "Satan " that such a lying spirit is actually sent from Yahweh. Not only
does Micaiah stick his neck out on this one in a very literal sense with Ahab.
But here he is in front of some 400 prophets of Ahab saying," Oh yeah, these
were prophets who all spoke with one voice, well, you should know that they
all lied because Yahweh put a lying spirit in their mouths." Th is must have
been an infl ammatory statement to make to hundreds of men, who have the
backing of their community, the power of their numbers, and the approval of
142 Satan Christianity's Other God
the King. Micaiah states it in no uncertain terms that the prophets of Ahab
prophesied to go to war because a lying spirit from Yahweh was telling them
to say so. Micaiah's job is to tell Ahab that his prophets were given a lying
spirit from Yahweh to entice him to war. Part of this prophecy is spoken of
in a slightly veiled manner. Micaiah tells Ahab that Yahweh agreed to send
the lying spirit and that indeed the lying spirit would prevail, which means
the lying spirit would convince Ahab, through the false prophets, to go to
war where he would be killed. In verse 28 Micaiah says, if Ahab comes back
from war alive, then Micaiah's words are not from Yahweh. Before that point
in the text Micaiah had provided a picture of what Yahweh has orchestrated
to deal with Ahab, and clearly depicts the lying spirit was given from Yahweh
with no mention of a cosmic "Satan."
Th ese false prophets had chosen evil in their form and practice of worship.
Th ey were serving the syncretistic King of Israel, Ahab and were now able
to be candidates for the strong delusion . Th ey were used by Yahweh to carry
out his plan that Ahab would be killed. Th e choice for sin by the prophets of
Ahab, gave Yahweh the right to speak through them by putting a lying spirit
in their mouths. Perhaps this was a real manifestation of God's power imposed
upon the lives of men, or perhaps we are seeing a written depiction of the heart
of man estranged from the Creator, showing the resulting choice to lie. By
their actions they had already chosen to surrender to the latent evil potential
within themselves, therefore they were now vessels to be used for ignoble
purposes and fulfi ll Yahweh's will so that Ahab would die as prophesied by
the prophet earlier in the story of Ahab. Where we are told, "His blood will
be licked up by dogs."
And thou shalt speak unto him, saying: Thus saith the LORD:
Hast thou killed, and also taken possessions? and thou shalt
speak unto him, saying: Thus saith the LORD: In the place where
dogs licked the blood of Naboth shall dogs lick thy blood, even
thine.' 1Kings 21:19
To be sure, there are multiple issues we might be inclined to discuss from
this story, however, I will only go on for a short bit to talk of Yahweh 's use
of the false prophets to bring about evil in the life of Ahab . Th ese men were
supposedly men who spoke truth and heard from God. According to the
Scriptures, they were servants of Ahab and thus they would have worshipped
in the way of the Amorites, as Ahab was accused of. It is often the manner
of God to adversely aff ect the lives of those who have made a choice to not
humble themselves in service to Him. Th ese prophets of Ahab were simply
Evil and Lying Spirits, How God is the Origin 143
not serving Yahweh only. Much like the Pharaoh of Egypt during the exodus,
these prophets were not humble before God.
If you recall, there are a number of times in the Exodus story that we
are told God hardened Pharaoh 's heart. We are often quick to say, well that
doesn't seem fair, and Pharaoh didn't have a hope if his heart had been
hardened by God. Th is would be true if Yahweh had not repeatedly given
the opportunity for submission to Pharaoh before He hardened Pharaoh's
heart. In fact, if you follow the story of the 10 plagues from the beginning
you will see that Pharao h hardened his own heart a number of times before
Yahweh hardened it too. Th is represents God, after seeing the choice of His
servant for evil, actively getting involved in hardening Pharaohs heart. Why
does Yahweh do this in Pharaoh and likewise use the false prophets of Ahab
to have His will performed? I suggest the reason Yahweh acts in this manner
is because all things are created by Him, through Him, and for Him and He
will orchestrate all activities in the universe so ultimately He will get the glory
and all will know that He is God. Th is is seen in Exodus 7.
And I will harden Pharaoh 's heart, and multiply My signs and My
wonders in the land of Egypt .
But Pharaoh will not hearken unto you, and I will lay My hand
upon Egypt , and bring forth My hosts, My people the children of
Israel , out of the land of Egypt, by great judgments.
And the Egyptians shall know that I am the LORD, when I stretch
forth My hand upon Egypt , and bring out the children of Israel
from among them.' Exodus 7:3-5
Th erefore, God's use of the prophets of Ahab is not an arbitrary choice to
impart a lying spirit to a group of otherwise innocent men. It would be more in
line with Yahweh 's character that due to the choices in the false prophets' lives
to not serve God only; they were then used to put into motion a judgment upon
a wicked king. Yahweh has used evil men to bring about evil on other evil men
all through the scriptures. In this case the lying spirit was explicitly sent from
God and aff ected the prophecies of a group of evil men. In other cases, the evil
that comes from man stems from his own heart, as is seen in the verses below.
Jeremiah 17:9 The heart is deceitful above all things, and
desperately wicked: who can know it?
Matthew 15:19 For out of the heart proceed evil thoughts, murders,
adulteries, fornications, thefts, false witness, blasphemies:
Mark 7:21-23 For from within, out of the heart of men, proceed
evil thoughts, adulteries, fornications, murders, 22 Thefts,
144 Satan Christianity's Other God
covetousness, wickedness, deceit, lasciviousness, an evil eye,
blasphemy, pride, foolishness: 23 All these evil things come from
within, and defi le the man.
James 1:14-15 But every man is tempted, when he is drawn away
of his own lust, and enticed. 15 Then when lust hath conceived,
it bringeth forth sin : and sin, when it is fi nished, bringeth forth
death.
Suffi ce to say that at this point in the history of the people of God, neither
the prophets nor the Kings recognized evil and a lying spirit as coming from
"Satan ." Th e fact is that even as Ahab was branching out in pagan worship, as
his fathers did, he still did not attribute evil to someone other than Yahweh .
Th e lying spirit is not spawned of Satan but is a term that represents the
infl uence of the Creator over a situation that involved evil men counseling
the wicked King of Israel to go to war, so that God could enact a judgment
upon him.
Abimelech 's evil Spirit
Th ere is a story in the book of judges where yet another evil spirit is sent from
Yahweh . Th is is the story of Abimelech . Th e story is quite interesting from a
literary standpoint. It is also interesting to note that the entire story can be
seen in one chapter of the Scriptures. Th e key verse that identifi es the evil
spirit as coming from Yahweh is in Judges Chapter 9;
Then God sent an evil spirit between Abimelech and the men
of Shechem ; and the men of Shechem dealt treacherously with
Abimelech: Judges 9:23
Abimelech was one of the seventy sons of Jerubbaal according to the
Scriptures. Jerubbaal is known to be Gideon (Judges 6:32 and Judges 7:1)
who destroyed the altar of Baal earlier in the book of Judges and was given
the name Jerubbaal, which means, "let Baal plead" or "contender with Baal."
After the death of his father Gideon, Abimelech wants to become king. He
ends up murdering his 70 brothers, the sons of Gideon, and is elected king
by a group of people from Shechem .
Now as the uncontested, man-appointed King of Israel, Abimelech enjoys
a three year reign until he is killed after responding to an insurrection against
the Shechemites, the very people who elected him king in the fi rst place. It is
interesting to note that the King of Israel is to be appointed by Yahweh and
not to be chosen and installed by the people. However, this Abimelech was not
Evil and Lying Spirits, How God is the Origin 145
one to follow the rules of God, he wanted to be king, and had it done his way.
Ultimately, there is a coup, or uprising against Abimelech and when his army
chases down the insurrectionist Shechemites, he has the pagan temple hold
of the false god Berith burned down and kills all the rebelling Shechemites
and their women as well.
And all the people likewise cut down every man his bough, and
followed Abimelech , and put them to the hold, and set the hold on
fi re upon them; so that all the men of the tower of Shechem died
also, about a thousand men and women. Judges 9:49
Abimelech then sets off on a campaign against Th ebez. Th e people of the
region made their way up into a strong tower for protection from Abimelech
and his army. While Abimelech was standing near the entrance, a woman
hurled a piece of the upper millstone off the tower and struck Abimelech in
the head. Knowing this was a fatal wound Abimelech told his armourbearer
to run him through with his sword so that it is would not be said that a
woman killed Abimelech. Th e armourbearer did as requested by Abimelech
and Abimelech died. Th e last two verses of Judges 9 are an excellent summary
of the evil King Abimelech and the wicked men of Shechem who aided in the
murder of 70 of Abimelech's brothers.
Thus God rendered the wickedness of Abimelech , which he did
unto his father, in slaying his seventy brethren: 57 And all the
evil of the men of Shechem did God render upon their heads:
and upon them came the curse of Jotham the son of Jerubbaal
Judges 9:56-57
We are told in the story, that the bad Shechem murderers received
the curse of Jotham. Jotham was the only surviving son of Gideon after
Abimelech 's culling. Jotham had prophesied the Shechemite murderers would
receive the fi re from Abimelech. It happened exactly according to the curse
of Jotham, the Shechemites died by a fi re that was set by Abimelech and his
soldiers outside the hold of the house of Berith. And as mentioned, Abimelech
also died. His death came about as a consequence for the murder of the
sons of Gideon and as prophesied by Jotham, his brother, the fi re from
Shechem and Millo did devour Abimelech. Th is was not a literal fi re as was
the fi re from Abimelech that burned the Shechemites to death. Th is fi re was
the symbolic representation of the strife and contention, the rebellion and
seething bitterness that was caused to grow from the Shechemites towards
Abimelech, their once happily elected king.
146 Satan Christianity's Other God
Th erefore, all in all, Jotham's prophecy in Judges 9 about both Abimelech
and those who consorted with him came true.
What I would like to bring to your attention for our discussion on the
non-existence of "Satan " as an independent, cosmic, archenemy of Yahweh ,
is what happened to Abimelech and the Shechemites following Jotham's
prophecy. It appears Abimelech had been reigning for three years and then
after three years, things between Abimelech and the Shechemites who placed
him in power went sour. However, who was the orchestrator of the souring
of that relationship? Once again, if we believe the words of the Scriptures
it was Yahweh who orchestrated the bad feelings between ruler and people.
Moreover, Yahweh did so by use of an evil spirit . Here is what the Scriptures
say;
When Abimelech had reigned three years over Israel, 23 Then
God sent an evil spirit between Abimelech and the men of
Shechem ; and the men of Shechem dealt treacherously with
Abimelech: 24 That the cruelty done to the threescore and
ten sons of Jerubbaal might come, and their blood be laid upon
Abimelech their brother, which slew them; and upon the men of
Shechem, which aided him in the killing of his brethren. Judges
9:22-24
If we believe what we are reading, then it was Yahweh who sent an evil
spirit in this instance. He did so because He wanted to enact a judgment upon
Abimelech and the men of Shechem for the heinous, murderous acts they
committed together in the killing of the 70 brothers of Abimelech. Th rough
sending an evil spirit to stir up the relationship between the two guilty parties,
God would see a plan to judge the parties fulfi lled. I am not sure how Yahweh
does this manner of evil spirit imparting. It is either by infusing a human spirit
with the exact program and behaviors He wants to get them to act exactly in
the manner that will best suit His purpose of marching them to their death.
- OR - Perhaps God takes part in orchestrating situations and issues that will
systematically deteriorate the good relations enjoyed by two parties previous
to sending the evil spirit. I would suggest it is through the latter of the two
methods Yahweh operates.
It seems possible in understanding that part of the Creator's intent in
creating humanity was to get us to be humans and to act accordingly. Th at
then speaks to the fact that we will respond to situations and people and their
issues toward us in ways that often aid in deteriorating relationship. I believe
God will make use of the evil inclination of man to assist His plan to bring
another man or group of humans along the path to receive the judgment He
Evil and Lying Spirits, How God is the Origin 147
is prepared to mete out to them. All through Israel's history in the Scriptures
Yahweh utilizes a foreign nation or pagan people to exact His punishment
on the Israelites through war. Yet again, the Holy Scriptures that were used
by Yeshua and the early believers, speak of the evil spirit as a force that comes
from Yahweh. Th ere are many, many mysteries that the Creator has yet to
reveal to His creation , and although I would dearly love to have the answer to
all God's mysteries, it is clear to me presently that no one is ready to possess
all that Yahweh has to impart to His creation. Th e impartation of His truth
and mysteries happens at the time He sees fi t and to the ones He desires to
reveal it to. For now though, I do see the force of evil in the story of Abimelech
and the Shechemites is clearly not being sent from Satan . In this story, there
is no cosmic Satan who has a desire to thwart Yahweh's plans, who possesses
supernatural powers to aff ect humanity and to destroy all humans. Th e evil
force in the story of Abimelech and Shechem came from God.
Then God sent an evil spirit between Abimelech and the men
of Shechem ; and the men of Shechem dealt treacherously with
Abimelech: Judges 9:23
Yahweh is credited for the evil, not an Egyptian god
If then, an "evil spirit " comes from God and a "lying spirit " is also sent from
God, are we able to fi nd convincing testimony in the Torah that it is only
the Creator who is responsible for the evil? Do we see any examples of any
other, such as a patriarch crediting Yahweh for the evil that happened to
him? Or is there an inclination to blame another god such as "Satan " for evil
that is experienced by a patriarch? We fi nd in the book of Genesis the story
of Joseph with all the dramatic raising to and removal from power that goes
with the beloved son of Jacob , the father of the twelve tribes of Israel. In the
story of Joseph, we are shown the many evils that this great leader suff ered
on his rise to the second from the top in all of Egypt , yet the tale of tragedy
and betrayal does not end with an evil cosmic force being blamed for any of
the unpleasantness and evil that befalls Joseph.
Would Joseph have been wrong to lay blame on another force for the
affl iction he endured throughout the years? Had he suggested that the Egyptian
God "Set-an" was responsible for the evil in his life, would Joseph have been
guilty of blaspheming the Holy Spirit by attributing the unfortunate incidents
of his journey to another source, when it was Yahweh who orchestrated each
situation? Some in the realm of religion today are quick to tag people as
blasphemers of the Holy Spirit for various reasons. A common derivation of
this charge is said to be that if someone attributes to Satan what God has done
148 Satan Christianity's Other God
or to God what Satan has done, they are blaspheming the Holy Spirit and are
now guilty of the unpardonable sin .
Th is judgment is levied, based on a poor understanding of the verse in
Mark that says; But he that shall blaspheme against the Holy Ghost hath never
forgiveness, but is in danger of eternal damnation: Mark 3:29
What if there is no Satan to mistakenly attribute God's works to? Th at
changes the weak interpretation of this verse and it therefore must mean
something else? If there is no Satan as the Scriptures disclose, then the above
verse from Mark cannot mean that there is a real Satan who can perform acts
of evil and result in some suggesting that God has done the act. John Gill
understands this charge directed at the Pharisees as a charge to not attribute
the good that comes from the Creator, to a diabolical power. Th at power does
not have to have a real existence but one must not believe that there is a power
that can enact good works except for God. Gill says it like this; "Against his
person, and the works performed by him, by ascribing them to diabolical power
and infl uence, as the Scribes did."
As we search for the truth in our lives, there are times when a confrontation
may occur as diff erent opinions are expressed. Perhaps Joseph was familiar
with confrontation from the views he apparently had of there being only one
God. Perhaps too, those who heard him credit God for all the evil that he had
suff ered, might have said that he was blaspheming the Holy Spirit out of their
heartfelt belief that God did not cause evil but some other cosmic force did.
One must always consider what they say, but when one gains the understanding
that "Satan " does not exist, to blaspheme the Holy Spirit becomes a charge that
means a great deal more than attributing to "Satan" what God has done.
Can Satan Be Credited for What God Does If Satan
Doesn't Exist?
Over the course of the years, as I have journeyed out from Christianity I have
come to accept there are many things to agree with in most religions. Th at is to
say, every religion has some truth in their belief system and I am always willing
to agree with the truth. However, of all the religions in the world that claim
to follow the Bible, which one is "the truth?" It is likely that most of us can
agree on lots of things but is it not odd that so many of us disagree on enough
things to have such a large number of diff erent "Christian" sects in the world?
According to a recent study on religions and Christianity, there are almost
34000 diff erent fl avors of Christianity since 30 CE. According to the World
Christian Database, Center for the Study of Global Christianity68 , presently
68 http://www.worldchristiandatabase.org/wcd/about/denominationlist.asp
Evil and Lying Spirits, How God is the Origin 149
there are over 9000 brands of Christian religious denominations in the world.
Recent research on world religions and history has tagged the number of
Christian fl avored religions that have existed at over a whopping 33,800.
Which one is right? David Barret writes of these monstrous proportions in
his work; "A Comparative Survey of Churches and Religions,"
There are 19 major world religions which are subdivided into
a total of 270 large religious groups, and many smaller ones.
34,000 separate Christian groups have been identifi ed in the
world. "Over half of them are independent churches that are not
interested in linking with the big denominations."69
Th irty four thousand diff ering views on what the truth is, is a huge
number of diff erent "religious sects." A religious sect becomes a religious sect
because those who make it so believe that they have more truth than others
of a similar religious mindset do. Even of the 9000 that are said to presently
exist in the world, which one has the truth?
Some could look at the preposterous numbers of Christian groups and
say one might as well scrap the faith idea all together; I mean "why bother
to try to decide which one is right, with so many to choose from they must
be screwed up," some might say. I agree in very large part with that line of
reasoning and would support the concept that they must be skewed, at least in
some areas of doctrine and practice. As for scrapping the pursuit of faith and
therefore of truth altogether, well I heartily disagree with taking that position.
It is a simple fact that every religion has some truth; it is also a simple fact that
Yahweh is the author or source of all truth.
It may be a little less of a simple fact but I believe a fact nonetheless, that
all the faiths which claim to follow the Messiah and the "Holy Bible" sprung
from fi rst century belief in Yeshua as Messiah. Th is premise therefore should
lead us to understand all we have to do to have truth and not be a doctrinally
diverse and fractured variety of religion, is to fi nd out how the Messiah taught
His apostles to live their faith and subsequently how the fi rst century believing
community and individual followers of "Th e Way" lived their faith. Once
we fi gure out the manner and practice of the fi rst century believers who we
read of in the Apostolic Testimony (the New Testament ), then we have the
opportunity to live and walk out faith in the same manner and practices.
Living a faith life, in such a manner, usually fi nds those doing so enjoying
agreement with the Scriptures rather than compromising in order to agree
with a man or a denomination just to keep the peace and remain in step with
others who have found the same need to agree. It is with this in mind that
69 According to David Barrett et al, editors of the "World Christian Encyclopedia:
150 Satan Christianity's Other God
I relate the situation I found myself in at a showing of Th e Rape of Europe .
A situation where I was in agreement with a deeply disturbing religious sect
called the * on an issue that the Scriptures and * both agreed with.
An example of a skewed belief that has migrated deep into the Christian
fi ber of certain sects is seen in what is taught about the "gift of tongues ." A
couple of years ago I was facilitating a meeting with a group of believers where
we had watched a fi lm called Th e Rape of Europe. Th is fi lm is a production by
David Hathaway, a Christian minister who did an excellent job in the fi lm of
informing the viewers how Europe and the European Union more specifi cally,
appear to be the seat of the Anti-messiah spirit which wants to dominate the
world and impose its ungodly agenda on the world. Th e fi lm was excellent
for revealing some of the concepts of end times, which elucidate who are the
world's major players and nations to be watched and to be weary of as we
await the return of Messiah .
A Christian ministry produces this fi lm as I have said and although I
found many things to agree with in the fi lm I do not claim to be a Christian
and there were some things I did not agree with, things that are presumed as
true by much of Christianity .
When the fi lm ended, I began the discussion with a statement that indicated
I agreed with the * about the Pentecostal movement. Th e Pentecostal
movement was a move into hyper-spiritualism and not a move of holiness led
by the spirit of Yahweh . Its followers breaking out in ecstatic, unintelligiblebabble,
known as "tongues ," mark this early 1900's movement. Th e reason
I can state this, is that the Spirit of God would not have people speaking in
unintelligible tongues and claiming it was like the Day of Pentecost spoken of
in Acts because that incidence of tongues was very diff erent from the tongues
found in Christian sects such as Pentecostalism. In chapter 2 where "tongues"
are reported as happening during a biblical festival, all the languages spoken
were intelligible and understood as the native tongues of the hearers. Without
embarking on a complete argument as to why I agreed with the Germans
on that one issue, I will submit, that the Acts 2 account of "tongues" was an
account where the apostles spoke perfectly understandable language, and the
general "tongue talking" in the Pentecostal movement is not. "Tongues" as we
know it today in Charismatic religion, is not a biblical practice at all. Because
the Pentecostal movement is marked by unintelligible babble, it begins to be
a suspect movement and I believe it was not a "Move of God." Upon stating
my opinion of "tongues" during discussion that day, there were a couple of
individuals who disagreed with my perspective and made it known to the entire
group. In short, I was told that by saying the Pentecostal move with "tongues"
was not a move of God, I had committed the unforgivable sin and could be
seen as blaspheming the Holy Spirit . Th e explanation that followed was that if
Evil and Lying Spirits, How God is the Origin 151
one attributed to Satan what God had done and to God what Satan had done,
then they were blaspheming the Holy Spirit. Th is accusation was made on a
misunderstood basis of Matthew 12:32.
I did not get the opportunity to elaborate at that time nor share with
the group that the unintelligible tongues movement of the Pentecostals is a
man-produced and generated phenomenon. A behavior that can be compared
to early Gnostic worship festivals that involved the same behaviors as those
of the Pentecostals. I was in no way attributing the move to a Satan but was
not allowed the privilege of clarifying my position at that time and was then
accused of "the unpardonable sin " of blaspheming the Holy Spirit .
After a few weeks, I had the opportunity to sit down with one of the
young men who had stated his concern regarding my statements. At that
meeting, He came to somewhat of an understanding that the unpardonable
sin did not mean what many have believed it to mean. Th at is, it did not mean
specifi cally, the behavior that attributes certain activities to the wrong God.
A more comprehensive explanation of blaspheming the "Holy Spirit ,"
would be the persistent and rebellious denial that Yeshua is Messiah and
refusal to accept that He is to be recognized as such and worshipped and
believed as such. We agreed that if the unforgivable sin was simply the concept
that he and many considered it to be, then most of us have committed it. For
who of us has not blamed some evil force such as Satan for a natural disaster
or the choice of a lecherous man to commit adultery and leave his wife and
children husbandless and fatherless? Some may have blamed the unfair death
of an infant or child on Satan. Who has not blamed the loss of an income
or the infi rmity and illness of another or ourselves on Satan at some point in
life, when God may well have given it? If we are all subject to the standard
that I was held to at that meeting, where I was said to be "blaspheming the
Holy Spirit," then most of us are beyond pardoning. What then is the sense
in even attempting to show the Master we love Him by our obedience if we
are unpardonable anyway?
Th e truth is, if one of your loved ones today was betrayed by his family
members and sold into slavery, you might think to blame Satan for the horrifi c
situation. Undoubtedly for many, if there was no idea of what end may come
of him, many of us would be inclined to blame some "satanic force" for the
misfortune? If there exists a Satan who is the purveyor of evil, then one could
expect if evil fell on a man of God in the Scriptures, that the purveyor of evil
should be blamed. However, we see in more than one instance in the Bible,
that there is no blaming of Satan when evil is issued to a man of God. Had
the man of God understood there to be a Satan that caused evil, then they
would be guilty of blaspheming the Holy Spirit in attributing the evil that
happened to them, as coming from God.
152 Satan Christianity's Other God
A scenario of betrayal and slavery did happen to Joseph in the Torah
(Genesis 37) but at the end of the tale credit is given to God for the evil.
Besides the story of Joseph, there are numerous accounts and situations where
Yahweh sends evil. He sends evil in some cases on the Israelites and in other
cases, He sends evil on those who are opposed to the Israelites and the God
of the Israelites. In addition, it was Yahweh who sent evil on Joseph. We will
see that Joseph knew nothing of another cosmic force and unless one existed
that was responsible for evil, Joseph was right to blame God for the evil that
he walked through.
Joseph was apparently the favored son of Jacob the patriarch. After telling
his seemingly self-vaunting dreams to his brothers and then to his father,
Joseph was pretty much despised by his brothers. At one point in Joseph's
teenage life, he is given a special coat from his Father. Th is is the coat that is
known by contemporaries to be the coat of many colors. It may have been a
colorful coat but many scholars suggest that although it was special, it was not
the multi colored coat one would see in the Broadway production of Joseph
and the Amazing Technicolor Dreamcoat. Regardless of the number of colors
on this special coat, the point is that it was a special gift from Jacob to Joseph
and the brothers all recognized this and were then even more jealous of their
young brother. As time progressed Joseph, who at one point had snitched on
his brothers for the poor care they were providing for Jacobs fl ocks, was sent
out to check on them. As the brothers saw Joseph coming in the distance,
they conspired to harm him and did so with the result of Joseph being thrown
into a pit, coatless to die. Rueben the eldest son was not present at the pit
confi nement of Joseph and upon his return to the group, he tore his clothes
and was quite distressed at the thought of his father's son dying in the pit that
the brothers had sentenced Joseph to. Reuben, not wanting his little brother
to be left to die, convinced the brothers to sell Joseph to a band of Ishmaelite
merchants from Midian who were traveling through the area. So far, the
maliciousness Joseph was exposed to was certainly perceived as evil.
Joseph was then taken to Egypt where he became the slave of Pharaoh 's
captain of the guards. We all know the rest of the story, which can be seen in
Genesis 39. Joseph rises to power in Egypt through hard work, wise counsel,
and ultimately interpreting the Pharaoh's dreams after a lengthy stay in
prison. He may have been imprisoned for as many as 12 years before he was
released to interpret Pharaoh's dream of the upcoming famine and then he
was raised to second in command, answering only to Pharaoh in the land of
Egypt. Many of us, if we had been there, would likely have believed that some
evil force such as Satan was causing all of Joseph 's trouble, at least up until
his miraculous catapult to power. While Joseph was going through years of
spirit-breaking imprisonment, he did not know the end of the story. For us
Evil and Lying Spirits, How God is the Origin 153
to candidly say, after the fact, "Oh it was God's will for Joseph to go up to
Egypt," is meaningless. It is meaningless due to the fact that we know the
entire story and how it ended by God bringing the tribes of Israel to Egypt,
so that they would not starve during the widespread famine. Th ey ultimately
went into slavery for years only to be delivered by Yahweh through Moses and
given the eternal Torah at Mount Sinai . Easy for us to see it as Yahweh's will
now, but it would be real hard for the one going through it to think Yahweh
was doing it...or would it? Still no mention in the story of any Satanesque
being as the perpetrator of the evils that came upon Joseph. If, and that's a
huge IF, if Joseph knew there was only the God of His fathers and hadn't
been taught to believe there were some other evil force trying to bring harm
and thwart the plan of the God of the universe, would he have thought
what was happening to him was of "the Devil?" On the other hand, without
consideration, would he have believed the bad string of events that led to the
ultimate good for him and his family was all courtesy of God?
Conspicuously absent from the entire Torah including the story of Joseph ,
is the idea of blaming anyone other than Yahweh for the bad situations and
calamities that Yahweh's people go through. When unexplainable, bad things
happened to the Hebrew people, they understood Yahweh to be the one who
had done it. When the Israelite people are attacked and defeated by other
nations, it is always clear that it happened because Yahweh caused it to be so.
Absent from the story of Joseph is any mention of "Satan " as the one causing
his troubles. It is hard to fi nd any suggestion that Joseph thinks his situation,
which appeared evil and treacherous for the most part, is the result of the
actions of some evil entity opposed to Yahweh. If Joseph believed there to be
a "Satan" fi gure, then all the evil that happened to him, would undoubtedly
be blamed on him. Much to the contrary though, when Joseph fi nally reveals
himself to his brothers who had made multiple trips to Egypt for provisions,
he tells them something very poignant. Joseph says in Genesis 45:5;
"Now therefore be not grieved, nor angry with yourselves,
that ye sold me hither: for God did send me before you to
preserve life."
Joseph does not tell his brothers it was "Satan " who sent him to Egypt as if
he was one who believed in a Satan as the cause of evil. Joseph tells his brothers
that they should not be angry with themselves because "God" was the one
who sent him to Egypt. If the children of Israel /Jacob , believed in some
Yahweh -opposing force, other than the evil inclination within themselves,
then they might be able to blame that force and not be angry with themselves
only. However, Joseph exhorted them not to be angry with "themselves"
154 Satan Christianity's Other God
which indicates that neither Joseph, nor his brothers were even considering
there was a supernatural force other than the God of their fathers who was
orchestrating every aspect of their existence. Only one of two forces was to be
blamed for the evil Joseph had experienced, either humans or Yahweh. Joseph
of course understood that the human will could be a force to bring about
actions that are opposed to the will of God. Th is would be the understanding
that moral evil comes from the heart of man as there is no moral evil in
Yahweh, while tangible, physical evil that comes as an act of Yahweh often
utilizes the moral evil in mans' heart as a tool to bring about His plan. Either
Joseph lied to his brothers about who brought him to Egypt or Joseph knew
that Yahweh was in control of and orchestrating everything. Surprisingly
enough, after all the years Joseph spent in Egypt, he still was not attributing
any of the circumstances or situations in his life to any force other than the
Creator of the Universe.
Why Didn't Joseph Adopt a Cosmic Evil Enemy
Philosophy?
As my wife put it recently when we were discussing this topic, Joseph 's clear
stand on the non-existence of an evil cosmic being after being so enmeshed
with the pagan culture of Egypt for so long, is likely because of proper Torah
training for him in his youth. Training that results in a fi rm stand in the truth
when faced with challenging situations. Even when the young man is placed
in the midst of the fi ery trials of pagan life with all its seductive ways and
feeling and sensory-based activities, the young man who has been grounded
in and taught the truth will very likely choose the good and refuse the evil.
What a model of uncompromising resolve we see in Joseph . Aside from
the fact that he never used his positions of favor for self-gain but remained a
man of integrity all along his Egyptian sojourn, Joseph even rejected the draw
to blame an unknown, false Egyptian god for his trials and times of less-than
abundant life. If we had the privilege of having had solid training in areas
of truth such as that a "Satan " does not exist, the same philosophy would
hold true for us as we move through life. We would be far better equipped to
also reject the ancient and distorted notion that there is any force other than
Yahweh acting upon this universe. Today we are surrounded by the essence
of Egypt . With all the infl uences from media and culture which endeavor
to * our heart's deepest desires to follow and participate in worship of
concepts and things that are contrary to the worship of the only Creator. We
are constantly bombarded with ungodly philosophies, however here in North
America we are privileged to be able to take refuge in the freedom of religion.
Evil and Lying Spirits, How God is the Origin 155
A freedom that provides us with some manner of support system to strengthen
our walk, as we are able to meet with like-minded believers.
I think many of us may have a hard time imagining the total lack of
support system Joseph had in Egypt . Granted the Egyptian culture had such
a diverse multitude of false gods that for Joseph to be worshipping or allied
to yet another intangible god would not have been cause for persecution. Still
though, the intensity of the acts of worship that were going on around him
in honor of the false gods of Egypt were often very convincing arguments for
true power being available through these gods. Joseph obviously maintained
a very real relationship with Yahweh. Although unknown by name perhaps,
He was known as the God of his fathers at that point in history. How many of
us today could marry the daughter of the pagan priest of Egypt as Joseph had
done and not then gravitate toward worshipping the pagan gods alongside the
God of our Fathers? One of the biggest risks to the person who is assimilated
with pagan culture is to adopt a polytheistic view, which adds lesser gods to
the faith in the One God . I can almost say for certain I would see myself
drifting away from the truth of monotheism from time to time with a risk
of a having a dangerous slide down the slippery slope of compromise. No
wonder Joseph is such a clear anti-type of the Messiah . Joseph was truly a
deliverer and walked in purity as much as is possible for a man to walk in.
In fact, there is even no mention of more than one wife for Joseph, which is
a testimony to monogamy. When confronted with the chance to fulfi ll the
desires of the fl esh through sexual sin with Potiphar's wife, Joseph chose the
good once again. Oh to be like Joseph in displaying integrity and as strong
in Godly choices.
One thing is for certain, Joseph had a very dramatic journey as he went
from the favored son of Jacob to the despised brother of Jacobs' sons. Being
stripped and thrown into a pit, then sold into slavery could easily be seen by
some as Joseph being the recipient of evil. Again, Joseph was favored, this
time by the chief guard of Potiphar. Favored enough so as to be regarded as
worthy enough to run his household, then to be cast into prison for a crime
he didn't commit could also be construed as and believed to be evil from the
hand of the minions of a cosmic Satan . When left for two more years after the
release of the baker and butler, surely one could construe the apparent neglect
of a release as the actions of some kind of cosmic Satan blocking the work
of Yahweh . However, Joseph, because he understood there is no other God
but one, unabashedly proclaimed to his brothers in Genesis 50 verse 20 that
Elohim/God was the one responsible for sending him before them to be able
to preserve life in the future. In that statement, Joseph is admitting that all
that happened to Him was by the hand of God. Neither he nor his brothers,
156 Satan Christianity's Other God
the patriarchs of the 12 tribes of Egypt , were inclined to attribute the events
that resulted in Joseph ending up in Egypt to a supposed evil entity.
After the death of his father when the brothers come before him, afraid
Joseph will harm them now that Jacob is dead; Joseph tells them that it was
God who put the pieces of his story together.
But as for you, ye thought evil against me; but God meant it unto
good, to bring to pass, as it is this day, to save much people alive.
Genesis 50:20
A cosmic "Satan " plays no part in the "evil" which came upon Joseph
at the hand of his brothers and slave masters. All the "evil" done to Joseph
came from Yahweh . Because Joseph knew that evil was not the product of a
secondary god. He gave credit where credit was due in naming "God" as the
axis of evil in his story.
Moral evil is not from Yahweh
Th e evidence that suggests Yahweh "creates" evil could not be more clear
throughout the Scriptures. Looking at only one or two instances of evil
coming from God gives somewhat of a picture of where evil proceeds from.
But as we piece together the concepts found in the Hebrew Scriptures that
pertain to evil and "satan," it begins to be irrefutable, that evil is brought on
God's creation , by none other than the Creator Himself. Being reminded of
the verse in Isaiah 45, in which God says, "I make piece and create evil."; or
the statement in Amos chapter 3 verse 6 where Yahweh asks the rhetorical
question through the prophet, that if there is evil in a city has God not done
it; helps us to come to an understanding of other statements made in the
Scriptures about this topic. Are there diff erent types of evil in the Scriptures?
Understanding that though, is it then sensible to suggest that the Creator of
the Universe is capable of evil such as the genre of evil that comes from the
thoughts and heart of man?
Addressing the place of "moral evil" in humanity, we need to consider
if this is the "evil" that proceeds from Yahweh . Would the God of Creation
be indictable for an evil that can be defi ned as coveting or murdering or any
sin resulting from a moral choice? Yahweh is clearly not guilty of sin, so to
suggest He makes moral, or immoral choices which are classifi ed as evil and
subsequently "sin" is to say He is less than a perfect and Holy Creator. Nor
does He place choice in front of man to give man an excuse to choose evil
only then to justify the evil choice by saying that God made him do it. Th is
is the discussion James engages in, in the book of James.
Evil and Lying Spirits, How God is the Origin 157
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: But
every man is tempted, when he is drawn away of his own lust, and
enticed. Then when lust hath conceived, it bringeth forth sin : and
sin, when it is fi nished, bringeth forth death. James 1:13-15 KJV
One could make contentions on how perfect the Creator is if He is perfect
at all and one might contend that any eff ort to perceive the Creator's morality
is fl awed due to the fallibility of the Scriptures that have been passed down to
us by fallible humans. Th ese contentions will not disappear as a result of this
book but I am only able to conciliate the contentious reader with a statement
of my belief in the infallibility of the words in Scripture . Th e infallibility only
exists for Scripture when the Scriptures are understood according to their
original tongue and the original intent of the author. Standing on this premise
when exploring the morality of Yahweh , one can come closer to a true and
accurate understanding of Gods perfection in all He does. If you are inclined
to believe the Scriptures are invalid due to the seeming fl aws in transmission of
the truth found in them, then please take the time to explore both sides of the
debate on the Scriptures' validity. Try to be fair enough to honestly investigate
the most read book in the world to determine not only where it might be
seen as wrong but to also determine where the Scriptures might be right and
therefore then, accurate. Take into account that the Messiah , who is allegedly
God in the fl esh, approved the Holy Scriptures by using a compilation of
books that are almost identical to the Old Testament used today.
For instance, based on the belief that the message in the Garden of Eden
story and "fall of man " is an accurately written account of the beginnings of
man, certain conclusions can be drawn. And based on the belief that it was
written using spiritually-rich metaphor aimed at teaching the concept of man's
ability to choose to sin or choose not to sin as an ability that was placed in man
from the beginning of man's existence; it seems logical to conclude that man
has the latent potential to choose to do evil. How this relates to the moral evil,
which aff ects humanity becomes a factor of man's ability to choose evil not
being the same as Yahweh 's ability to bring evil on man. Th ere is a diff erence
in the type of "evil" Yahweh is responsible for and the type of evil that comes
from the heart of man. Jeremiah 17:9 told us that Th e heart is deceitful above all
things, and desperately wicked and Yeshua told us that out of the heart proceed evil
thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.
Yeshua knew that every inclination of man's heart was continually evil
before the fl ood. Th at is why Yahweh destroyed the earth with a fl ood, as
Genesis teaches;
158 Satan Christianity's Other God
And GOD saw that the wickedness of man was great in the earth,
and that every imagination of the thoughts of his heart was only
evil continually.Genesis 6:5
Looking at these references we start with the one made by Jeremiah who
confi rms that the heart of man is still the most wicked thing in creation
and Yeshua is affi rming once again that evil proceeds from man's heart. Th e
verse in Genesis has proclaimed it is man's heart that is inclined to do evil
continually. Th e wisest man to walk the face of the earth, King Solomon,
recognizes that due to the fact evil work is not always judged speedily, men's
hearts are fully set on doing evil.
Because sentence against an evil work is not executed speedily,
therefore the heart of the sons of men is fully set in them to do
evil. Ecclesiastes 8:11
Th e concept of the wickedness of man's heart is a very large reason why
God wants to give us a new heart, a heart of fl esh. Th is is a circumcised heart
that obeys His commands out of love for Him and appreciation for the great
sacrifi ce of the only begotten son, Yeshua . So clearly according to Yeshua,
Jeremiah , and Genesis, the evil that comes from a man is the inclination that
is right there in the heart of man. It is an inclination to do wickedness and
this wickedness is not an attribute of Yahweh . Yahweh does not do wickedly
nor does He battle with making moral choices as does man, but Yahweh, as we
have seen, does enact evil in some instances. Th erefore, my position is this;
Man has an evil and wicked heart that has the potential to make wicked
choices, this results in a moral type of evil.
Yahweh has a pure heart and does not make wicked choices but He creates
evil , which can be seen as a type of evil likened to calamity. It is calamities
such as a defeat at the hands of enemies, or pestilences or diseases, that
represent the evil that comes from the Creator. Perhaps the evil Yahweh brings
upon man is a natural disaster. For instance, in Joshua there is a warning of
the consequence of transgressing His ways. Th e consequence is that He will
lay evil upon those who "transgress";
Therefore it shall come to pass, that as all good things are come
upon you, which the LORD your God promised you; so shall the
LORD bring upon you all evil things, until he have destroyed
you from off this good land which the LORD your God hath given
you. 16 When ye have transgressed the covenant of the LORD
your God, which he commanded you, and have gone and served
other gods, and bowed yourselves to them; then shall the anger
Evil and Lying Spirits, How God is the Origin 159
of the LORD be kindled against you, and ye shall perish quickly
from off the good land which he hath given unto you. Joshua
23:15-16
In Nehemiah, God is credited with bringing evil on the city due to the
profaning of the Sabbath .
Did not your fathers thus, and did not our God bring all this evil
upon us, and upon this city? yet ye bring more wrath upon Israel
by profaning the sabbath. Nehemiah 13:18
It can't be emphasized enough, that God brings evil on His people when
they are persistent in their disobedience. Moreover, He also brings evil on
those who are opposed to His people. By not being a respecter of persons He
does not play favorites and delivers His evil upon any one He decides deserves
to be punished. Th ere is no confusion that He is a God who wants to be seen
as the only one who creates evil. It is due to a somewhat myopic view of God as
the Creator of absolutely everything, orchestrating every situation in the entire
earth so that ultimately He gets the glory, that we confuse bad happenings as
happenings which came from "satan." Th e following list of verses clearly states
He is sending/bringing evil. Th ey all provide the same statement of Yahweh
enacting evil. Perhaps you need only read a few of the verses I provide here to
see the clear statement of "evil" being rendered by God.
Joshua 23:15 Therefore it shall come to pass, that as all
good things are come upon you, which the LORD your God
promised you; so shall the LORD bring upon you all evil
things, until he have destroyed you from off this good land
which the LORD your God hath given you.
2Samuel 17:14 And Absalom and all the men of Israel said,
The counsel of Hushai the Archite is better than the counsel
of Ahithophel. For the LORD had appointed to defeat the
good counsel of Ahithophel, to the intent that the LORD
might bring evil upon Absalom.
1Kings 14:10 Therefore, behold, I will bring evil upon the
house of Jeroboam , and will cut off from Jeroboam him
that * against the wall, and him that is shut up and
left in Israel, and will take away the remnant of the house of
Jeroboam, as a man taketh away dung, till it be all gone.
1Kings 21:21 Behold, I will bring evil upon thee, and will
take away thy posterity, and will cut off from Ahab him that
160 Satan Christianity's Other God
* against the wall, and him that is shut up and left in
Israel,
1Kings 21:29 Seest thou how Ahab humbleth himself before
me? because he humbleth himself before me, I will not bring
the evil in his days: but in his son's days will I bring the evil
upon his house.
2Kings 22:16 Thus saith the LORD, Behold, I will bring evil
upon this place, and upon the inhabitants thereof, even all
the words of the book which the king of Judah hath read:
2Kings 22:20 Behold therefore, I will gather thee unto thy
fathers, and thou shalt be gathered into thy grave in peace;
and thine eyes shall not see all the evil which I will bring
upon this place. And they brought the king word again.
2Chronicles 34:24 Thus saith the LORD, Behold, I will bring
evil upon this place, and upon the inhabitants thereof, even
all the curses that are written in the book which they have
read before the king of Judah:
2Chronicles 34:28 Behold, I will gather thee to thy fathers,
and thou shalt be gathered to thy grave in peace, neither
shall thine eyes see all the evil that I will bring upon this
place, and upon the inhabitants of the same. So they brought
the king word again.
Nehemiah 13:18 Did not your fathers thus, and did not our
God bring all this evil upon us, and upon this city? yet ye
bring more wrath upon Israel by profaning the sabbath.
Isaiah 31:2 Yet he also is wise, and will bring evil, and will
not call back his words: but will arise against the house
of the evildoers, and against the help of them that work
iniquity.
Jeremiah 4:6 Set up the standard toward Zion: retire,
stay not: for I will bring evil from the north, and a great
destruction.
Jeremiah 6:19 Hear, O earth: behold, I will bring evil upon this
people, even the fruit of their thoughts, because they have not
hearkened unto my words, nor to my law, but rejected it.
Jeremiah 11:8 Yet they obeyed not, nor inclined their ear,
but walked every one in the imagination of their evil heart:
Evil and Lying Spirits, How God is the Origin 161
therefore I will bring upon them all the words of this covenant,
which I commanded them to do; but they did them not.
Jeremiah 11:11 Therefore thus saith the LORD, Behold, I will
bring evil upon them, which they shall not be able to escape;
and though they shall cry unto me, I will not hearken unto
them.
Jeremiah 11:23 And there shall be no remnant of them: for
I will bring evil upon the men of Anathoth, even the year of
their visitation.
Jeremiah 17:18 Let them be confounded that persecute me,
but let not me be confounded: let them be dismayed, but let
not me be dismayed: bring upon them the day of evil, and
destroy them with double destruction.
Jeremiah 19:3 And say, Hear ye the word of the LORD, O
kings of Judah, and inhabitants of Jerusalem ; Thus saith
the LORD of hosts, the God of Israel; Behold, I will bring
evil upon this place, the which whosoever heareth, his ears
shall tingle.
Jeremiah 19:15 Thus saith the LORD of hosts, the God of
Israel; Behold, I will bring upon this city and upon all her
towns all the evil that I have pronounced against it, because
they have hardened their necks, that they might not hear my
words.
Jeremiah 23:12 Wherefore their way shall be unto them as
slippery ways in the darkness: they shall be driven on, and
fall therein: for I will bring evil upon them, even the year of
their visitation, saith the LORD.
Jeremiah 25:29 For, lo, I begin to bring evil on the city which
is called by my name, and should ye be utterly unpunished?
Ye shall not be unpunished: for I will call for a sword upon all
the inhabitants of the earth, saith the LORD of hosts.
Jeremiah 32:42 For thus saith the LORD; Like as I have
brought all this great evil upon this people, so will I bring
upon them all the good that I have promised them.
Jeremiah 35:17 Therefore thus saith the LORD God of
hosts, the God of Israel; Behold, I will bring upon Judah
and upon all the inhabitants of Jerusalem all the evil that I
have pronounced against them: because I have spoken unto
162 Satan Christianity's Other God
them, but they have not heard; and I have called unto them,
but they have not answered.
Jeremiah 36:31 And I will punish him and his seed and his
servants for their iniquity; and I will bring upon them, and
upon the inhabitants of Jerusalem , and upon the men of
Judah, all the evil that I have pronounced against them; but
they hearkened not.
Jeremiah 39:16 Go and speak to Ebedmelech the Ethiopian,
saying, Thus saith the LORD of hosts, the God of Israel;
Behold, I will bring my words upon this city for evil, and not
for good; and they shall be accomplished in that day before
thee.
Jeremiah 42:17 So shall it be with all the men that set their
faces to go into Egypt to sojourn there; they shall die by
the sword, by the famine, and by the pestilence: and none
of them shall remain or escape from the evil that I will bring
upon them.
Jeremiah 45:5 And seekest thou great things for thyself?
seek them not: for, behold, I will bring evil upon all fl esh,
saith the LORD: but thy life will I give unto thee for a prey in
all places whither thou goest.
Jeremiah 49:37 For I will cause Elam to be dismayed before
their enemies, and before them that seek their life: and I will
bring evil upon them, even my fi erce anger, saith the LORD;
and I will send the sword after them, till I have consumed
them:
Ezekiel 5:17 So will I send upon you famine and evil beasts,
and they shall bereave thee; and pestilence and blood shall
pass through thee; and I will bring the sword upon thee. I
the LORD have spoken it.
Reading the above verses shows that certainly there is a type of evil that
comes from Yahweh and it seems to be meted out to "evildoers," as Isaiah
31:2 above states. In so many cases where there has been sin and disobedience
or simply plain old rebellion out of a stubborn heart, Yahweh responded by
sending evil. So many people have believed that no evil could come from God,
however, if God creates evil , and if God created man with the potential to
choose evil ; then God must have a purpose for the evil that He uses. Th e depth
one could go, in pondering the purpose of a righteous God creating and using
evil for His righteous purposes is profound. Again though, I am not intending
Evil and Lying Spirits, How God is the Origin 163
to plum that depth of the diverse expressions of evil that come from Yahweh
at this time but I will say it is possible Yahweh created and uses evil in His
plan so that His plan, which ultimately glorifi es Him and draws us to Him,
will be worked out. Is it possible that the type of evil Yahweh imposes upon
humanity is actually intended to bring about results that complement His
desires and will? It is without a doubt that Yahweh is sovereign and His use
of evil is absolutely designed to bring about His plan. His plan often includes
judgment and the destruction of those who will stubbornly refuse to turn
from following the "evil inclination ," as well as turning those to repentance
who are willing to humble their hearts and receive His forgiveness while they
endeavor to overcome the evil inclination that internally draws us away from
making the good choice.
The evil, which comes from Yahweh , is not a choice for evil in
the sense of personal morality; it is a response by Yahweh to
a choice for evil by humans. That choice for evil when acted
upon by man is known to be referred to as wickedness. Then,
when God sees that pattern of choice as the predominant
choice by man, He eventually takes action by administering
evil in some form that causes man to rethink his choices.
If the fi rst type of evil we have discussed in this chapter is seen to be the
process of God using His powers to orchestrate situations that cause distress
for man, such as sending a young man as Joseph into the land of Egypt as a
slave or wreaking havoc upon a disobedient nation; then the second type of
evil is the moral evil that comes from man choosing to do wickedness. To be
clear, this type comes from man and is not the actions of Yahweh on sinful
man.
What is Moral?
Morality is sometimes diffi cult to defi ne and is often alluded to in culture,
with a reference to what is acceptable behavior in a given society for that
social period. Webster's 1828 Dictionary states the following in its defi nition
of morality;
Morality
MORAL'ITY, n. The doctrine or system of moral duties, or the
duties of men in their social character; ethics.
The system of morality to be gathered from the writings of ancient
sages, falls very short of that delivered in the gospel.
164 Satan Christianity's Other God
1. The practice of the moral duties; virtue. We often admire the
politeness of men whose morality we question.
2. The quality of an action which renders it good; the conformity
of an act to the divine law, or to the principles of rectitude.
This conformity implies that the act must be performed by a
free agent, and from a motive of obedience to the divine will.
This is the strict theological and scriptural sense of morality.
But we often apply the word to actions which accord with
justice and human laws, without reference to the motives
from which they proceed.
In Webster's point number 2 in the above defi nition, it is good to see
included, some reference to the motivation surrounding a moral action.
According to the Scriptures, morality or the choice to do what is considered
"good" must be based out of the correct motivation, if it is to be credited to
the performer of the particular action as a righteous act that is pleasing to
the Creator. Secondly, morality in the above defi nition at point 2 by Webster
recognizes the connection of morality to the divine law and therefore one
would be performing acts in accordance with the divine law. Th e divine
law complements and can be complemented by societal rules and laws. For
instance, the divine law does not state that you are not allowed to walk around
naked in public whenever you desire. Th erefore based on the verse in 1 John
3:4 which tells us that sin is the transgression of the divine Torah law, one
would not be guilty of sinning if he or she chose to walk around naked in
public based on simply a strictly semantical reading of the rules and words.
However, there are other issues that would present themselves if you, I, or
many of us were to wander through the streets of our town or mow our lawn
in the nude. Simply because Adam and Eve were created and existed naked
in the Garden of Eden , does not give us an inalienable right to subject those
around us to the discomfort of witnessing us naked. It may be traumatic in
some instances. Or perhaps impure thoughts by a witness of the nakedness
may be a result of seeing a naked person performing their daily activities in
full view of the entire world. Th erefore, in this instance societal law coupled
with biblical law can be seen as morality. Th is is just a brief point on the
matter and there are many biblical reasons why public nudity should not be
practiced.
Now as I stated earlier, Yahweh is not a candidate for participating in or
producing moral evil. Th is type of evil is strictly the domain of the creatures
Yahweh created with the power to choose good or evil. He gave us the choice
in the Garden of Eden and told us we would die if we ate of the Tree of Th e
Evil and Lying Spirits, How God is the Origin 165
Knowledge of Good and Evil. Th is was reiterated in the second reading of
the law near the end of the Book of Deuteronomy . Yahweh placed an option
before us that could bring us death if we decide to choose accordingly.
I call heaven and earth to record this day against you, that I have
set before you life and death, blessing and cursing: therefore
choose life, that both thou and thy seed may live:
That thou mayest love the LORD thy God, and that thou mayest
obey his voice, and that thou mayest cleave unto him: for he is thy
life, and the length of thy days: that thou mayest dwell in the land
which the LORD sware unto thy fathers, to Abraham, to Isaac ,
and to Jacob , to give them. Deuteronomy 30:19-20
So the choice is always before us and if we choose other than life, other
than the good choice for morally acceptable decisions, we then are choosing
evil and are participants in wickedness by our own decision. By choosing
wickedness, we have consciously chosen evil and therefore we are open to the
evil from Yahweh as a judgment, punishment, or act which is designed to
bring us to repentance. Sin does not open a person to the attack of the Devil
as is often taught, sin wakens part of our humanness to become more apt to
choose sin in the future and opens us to retribution and corrective judgments
from the Creator who asks that we obey Him. As for repentance, it is not to
be over explained, because it is simply an action described from the Hebrew
word teshuva, which means to turn or change directions, and it carries the
contextual meaning in the Scriptures of one turning from wicked ways and
returning to Yahweh and following His ways. Th e evil that is from man's heart
is never credited to a cosmic Satan . Th is type of evil is simply man deciding to
disobey God and not keep His commands . Th is is wickedness and if we turn
from this wickedness, we can return to God and He will return to us. Th e
context of the following verses reveals wicked ways are in fact disobedience
to Yahweh's commands as laid out in the Hebrew Scriptures .
If my people, which are called by my name, shall humble
themselves, and pray, and seek my face, and turn from their
wicked ways; then will I hear from heaven, and will forgive their
sin , and will heal their land... 14
And as for thee, if thou wilt walk before me, as David thy father
walked, and do according to all that I have commanded thee, and
shalt observe my statutes and my judgments; ...17
And it shall be answered, Because they forsook the LORD God
of their fathers, which brought them forth out of the land of Egypt ,
and laid hold on other gods, and worshipped them, and served
them: therefore hath he brought all this evil upon them. 22
2 Chronicles 7:14, 17, and 22 KJV
166 Satan Christianity's Other God
Say unto them, As I live, saith the Lord GOD, I have no pleasure
in the death of the wicked; but that the wicked turn from his way
and live: turn ye, turn ye from your evil ways; for why will ye die,
O house of Israel?
Ezekiel 33:11
To wrap up a few thoughts on the types of evil and from where they
proceed, let me just say Yahweh sends evil in the form of an "evil spirit " or a
"lying spirit " sometimes. Other expressions of evil occur through pestilences,
wars, calamities, famines, judgments, disease and other things we typically
want to avoid in our lives. Wickedness is the evil that proceeds from the
rebellious heart of man who chooses to do evil by sinning. Th ese acts of evil
can be temporary and isolated or they can be perpetual and habitual.
In our journey to fi nd what pleases the God of the Universe we can boil
it down to the simple process of learning to refuse the evil and choose the
good. Evil is a choice that stems from the heart of man. Th at is why Yahweh
continually puts evil before us. He wants us to choose. Th is opportunity for
choice is stated in the Scriptures and seen variously including the placing of
the tree of the knowledge of evil and good before Adam and Eve . We have
looked at it before and I think another look is an excellent reminder that it is
God who not only causes evil in many ways but also places evil before us that
we would make the decision to choose life.
See, I have set before thee this day life and good, and death
and evil; 16 In that I command thee this day to love the LORD
thy God, to walk in his ways, and to keep his commandments
and his statutes and his judgments, that thou mayest live
and multiply: and the LORD thy God shall bless thee in the
land whither thou goest to possess it.
Deuteronomy 30:15-16
167
CHAPTER 7
The Post-Exilic Persian Infl uence On the Idea of Satan
So far in our discussion, we have seen there is little if not any true reference to
a Satanic being in the Torah or the Judges or the history of the kings of Israel.
We have seen the Hebrew Scriptures clearly reveal that a lying spirit comes
from Yahweh and that an evil spirit comes from Yahweh. It is necessary that
we discuss for a while, how the changes in the understanding or philosophy
of a being called Satan came to be.
For this task, I would like to ask you to view the Hebrew Scriptures ,
the Old Testament not as an anthology that was constructed in one distinct
period, rather I ask that you see the Scriptures in sections. Th e sections I
am asking you to recognize will be seen as two individual periods of history
and are understood to have a very distinct chronological position in the
development of the Hebrew Scriptures and the mindset of the Hebrew people
as it pertains to "Satan " and to evil. In the simplest form of the sectioning,
we can separate the Hebrew Scriptures as the pre-exilic and the post-exilic
books. Some writings were complete before the Hebrew people went into
the Persian exile while others were not written until the time of the Persian
exile and beyond. Th e Israelites had a very profound and intense history. A
history of kings who would lead them in the ways of the Most High and of
kings who as the scriptures put it, "did evil in the sight of God." Th is caused
the children of Israel to break God's commands and engage in sin, thereby
walking after the ways of their wicked Fathers. Here is one example of this
concept from the Hebrew Scriptures where we are told that King Zechariah
was considered a King who did evil.
And he did that which was evil in the sight of the LORD, as his
fathers had done: he departed not from the sins of Jeroboam the
son of Nebat, who made Israel to sin . 2Kings 15:9
168 Satan Christianity's Other God
A quick search of the phrase, "did evil in the sight" on the e-sword70 bible
software program resulted in 37 verses that contain almost the exact phrase.
So the Israelite history was a very up and down history and journey in respect
to walking in a manner that was pleasing to God by keeping the Torah of
Yahweh and refusing the evil. A major portion of this journey for the Israelites
was written about in the Scriptures and compiled in the books of Genesis
through Kings. Th ese books were written prior to the 6th Century BC when
Israel went into exile because of the sin they had walked in for so long.
During the period of exile , the children of Israel learned many things from
their Babylonian and Persian hosts. Many beliefs and practices were taken
from their captors and subtly applied to the Israelite religious culture. We will
talk more of what was learned to their detriment shortly, for the present, it is
helpful to note that portions of the major and minor prophetic books were
written after the exile to Babylon . Th ose writings that were penned during
this period then, is the second section of the Hebrew Scriptures I would like
to consider within the context of the development of a Satan doctrine.
Essentially, we have the pre-exilic writings and the post-exilic writings.
Often times the reader of the Bible will confuse the time that the books were
written with being the same time as what was written in the books. Th is
error would be tantamount to a present day historian writing about the First
World War and a reader thinking that he was recounting the events from a
fi rst person perspective. For instance, the Book of Isaiah was written to cover
a period of history that is quite large and the writers often write of things that
happened far in the past in relation to the day they wrote the information
on the page.
In the Book of Isaiah , we are given prophesies in the days of Uzziah,
Jotham, Ahaz, and Hezekiah, all kings of Judah. Th e period of these Kings
covered around 120 years.71 If Isaiah were a history book I could see the intent
in covering such a large chunk of time but it is not identifi ed as a history
book although it contains much history amid the prophesies, warnings,
exhortations, and encouragements. Some sections speak in the present while
70 E-Sword can be downloaded for free on the internet at the following web address; http://
www.e-sword.net/index.html
71 Below is a chart indicating the approximate years of the reigns of each of the 4 kings
of Judah mentioned in Isaiah . It is to be noted these dates are approximate and could
conceivably be open to correction based on various chronology and archeological data.
However the dates indicated, show the reader there was a signifi cant time period covered
by the writings which are labeled as the Book of Isaiah.
Uzziah 786-758
Jotham 758-742
Ahaz 742-726
Hezekiah 726-697
The Post-Exilic Persian Infl uence On the Idea of Satan 169
others speak of the future. So to be clear, the occurrences written about in
the particular texts of the individual biblical books often are written down at
one point in history but are referring to a time before that in which they were
written. It is also quite regular to have a statement made as a prophecy, which
will occur hundreds of years in the future. Nonetheless, one must attempt
to place the statements found in Scripture , into their historical context by
determining at what point of Israel's history the statement was made. In
Prophets of Israel, George Knight says;
"Thus for example we owe an unqualifi ed debt of gratitude to
those scholars who were able to show that the book of Isaiah
covers a period of some 250 years of Hebrew thought. It is only as
a result of their labors that we are able to place the great majority
of passages in their historical setting. Till we were in the position
to do so, much of "Isaiah" was virtually meaningless.72
It is quite important that the notable prophecy in Isaiah 45 given to
King Cyrus be placed in its proper historical setting if we are to attempt
to understand it correctly. In this prophecy, we are told Cyrus is Yahweh 's
Messiah . I am using the English understanding of the Hebrew term Mashiach .
Th is is a term that is affi xed to Yeshua the Messiah/Mashiach and is a title and
descriptor of the role of the individual honored with it. In Scofi eld's Reference
Notes to the Bible , he has this to say of Cyrus as a Messiah;
The only instance where the word is applied to a Gentile.
Nebuchadnezzar is called the "servant" of Jehovah (Jer_25:9);
(Jer_27:6); (Jer_43:10) This, with the designation "My shepherd"
(Isaiah 44:28) also a Messianic title, marks Cyrus as that startling
exception, a Gentile type of Christ . The points are:
(1) both are irresistible conquerors of Israel's enemies.
(Isaiah 45:1); (Rev_19:19-21).
(2) both are restorers of the holy city (Isaiah 44:28); (Zec_14:1-
11).
(3) through both is the name of the one true God glorifi ed
(Isaiah 45:6); (1Co_15:28).
Th e study of a Gentile King being called Yahweh 's Messiah , is full of
interesting implications. Yahweh chooses to use any creature in His creation
to accomplish His will. Th e fact a pagan King can be called His Messiah lends
72 Bible Guides, Prophets of Israel (1) Isaiah , page 25. By George Knight
170 Satan Christianity's Other God
well to the argument that it would also be probable that evil could be stated
to be coming from Yahweh. Both of these concepts can be equally inane if
considered through the ideas that Yahweh does only the good, whilst the evil
is under the control of "Satan ." However, as has been shown through the
Scriptures, evil in a type that is diff erent from the wickedness in man's heart,
can and does proceed forth from Yahweh.
To move on from the discussion of Cyrus as Messiah I would like to have
you consider further the diff erent sections of the bible and their periods of
coming into existence as mentioned above. Specifi cally for our discussion, we
will look at the Books of 1st and 2nd Samuel and 1st and 2nd Chronicles. Th ese
books repeat vast amounts of information and are used to cross-reference each
other when one studying is looking into the issue of a King or perhaps a King's
reignal period. Th ere is so much repetition of information between these two
books that one might ask the question of why they are both in the Scriptures? I
might suggest they are both extremely valuable as a tool to establish chronologies
which when compared to secular history and ancient Kings' chronologies, aids
in proving the accuracy and historicity of the Scriptures.
If you are to read from a copy of the Hebrew Bible today, you will fi nd
that the Chronicles are intentionally placed at the back for certain reasons as
opposed to closer to the front as in English Bibles. Th ere are multiple other
reasons why they are both contained within the Hebrew Scriptures and true
there is also large quantities of unrepeated information between the two
accounts, however, for our purposes I believe there is at least one glaring
diff erence between these two amazingly similar books that can be used to help
us understand the transition period. Th is transition period is the period when
the well-understood concept of the adversary coming from God evolves with
a serious twist. It is in this pivotal period of biblical history that the adversary
starts to become a character called "Satan ," a character who many believe is
an actual distinct personality.
The Adversary is God According to One Writer and is
Called The Sawtawn By Another
Th e books of 1st and 2nd Samuel cover much of the same information as the
Books of 1st and 2nd Chronicles, however they were written in very diff erent
periods. Th e Samuel duo was written prior to the exile of the Israelites to
Babylon and the Chronicles duo was written sometime after the exile to
Babylon. Both were written to aid in giving a historical account of the timeline
of the Kings of Judah and Israel. Now both sets of books may have been
written with a very similar purpose, however the mindset of the writers may
have been dissimilar in some areas.
The Post-Exilic Persian Infl uence On the Idea of Satan 171
When the book of Samuel was penned, it was clearly understood by the
Israelites that both good and evil came from Yahweh . In the pre-exilic version
of our target verses, Yahweh moves David to number Israel; quite the opposite
of that is the blaming of "Satan " as the one provoking David to number
Israel in the book of Chronicles. Th e clear language used in the Hebrew is
calling the inciter an adversary . However, although I believe the Chronicler
simply used a diff erent word to describe the action of God inciting David,
the question could be raised asking if the Chronicler was in fact equating
Yahweh with the adversary or if he thought that the adversary was a diff erent
force than the God spoken of in the Samuel account. Giving the benefi t of
the doubt to the writer of Chronicles I suspect he was simply using a diff erent
term for what God was doing when He incited David to number the tribes
of Israel. Samuel says "God" and the Chronicler says "sawtawn "- meaning
adversary. Putting these two passages in the same Bible must not be seen as
a contradiction rather it is to be seen that the God of 2nd Samuel 24 is the
adversary of 1st Chronicles 21
Th is theosophical shift reveals itself in the account of David numbering the
tribes of Israel as inspired to do so by Yahweh so that a judgment on the Israelites
may be brought about. Numbering Israel in the manner of Kings is against
the Torah . Th e Torah prescribes numbering through the collection of the halfshekel
temple tax each year. Every male over the age of 20 was to bring their
half-shekel to the temple. By Yahweh moving David to number the Israelites
in a manner that is against the prescribed manner, the judgment of Yahweh is
brought upon the sheep, those who are servants of the King. Th e appearances
in the Scriptures of two diff erent sources of the inspiration to number Israel are
given in the verses quoted below. Th e subject has been highlighted.
2Samuel 24:1-2 And again the anger of the LORD was kindled
against Israel, and he moved David against them to say, Go,
number Israel and Judah. 2 For the king said to Joab the captain
of the host, which was with him, Go now through all the tribes of
Israel, from Dan even to Beersheba, and number ye the people,
that I may know the number of the people.
1Chronicles 21:1-2 And Satan stood up against Israel, and
provoked David to number Israel. 2 And David said to Joab and
to the rulers of the people, Go, number Israel from Beersheba
even to Dan; and bring the number of them to me, that I may
know it.
Notice the apparent huge theological discrepancy in the above two
passages. Both of these passages are contained in every bible whether it
172 Satan Christianity's Other God
is a Christian Bible or the Hebrew Tanak . One passage clearly indicates
God moved David and the other clearly states it was Satan . How could the
Bible confuse such a clear concept? Was Yahweh or was Satan responsible
for moving David to count the people? How are we to reconcile these two
confl icting statements? Is it possible the many commentaries that state God
let "Satan" have his way, by removing His hand from the situation, have
failed to assess the cultural understanding and historical context at the time
of the writing of the two passages? If we are planning to believe the words
of the Hebrew Scriptures then we are left with little option but to see that
according to the words in the two accounts in question, either Satan is God or
God is Satan in some manner and sense. We can easily reconcile the words by
understanding that Yahweh has always been and is in these accounts, the only
force in the universe; therefore, He is the inciter on both accounts. Th e Satan
in the Chronicles account is simply the Hebrew words ha sawtawn and should
be translated into English as "the adversary ." Th is concept of the adversary
might be the same adversary that proceeded from Yahweh in the story of
Balaam when Balak attempts to have Balaam curse Israel (see Numbers 23).
In fact, in 1st Samuel 26 more understanding of evil being either from man
or from God is given us, when David asks Saul to consider whom the one is
that is stirring up against him. Th e two options for who the antagonist is are
presented as either God or men.
Now therefore, I pray thee, let my lord the king hear the words of
his servant. If the LORD have stirred thee up against me, let him
accept an offering: but if they be the children of men, cursed be
they before the LORD ; for they have driven me out this day from
abiding in the inheritance of the LORD, saying, Go, serve other
gods. 1Samuel 26:19
Th is verse is an extraordinary statement about the origin of evil by David
the soon to be king of Israel. If we are willing to recognize David's ancient
understanding of there being no supernatural force but Yahweh , then one
might see why David does not attribute Saul 's pursuit of him to a cosmic
Satan . In the above verse, David is calling out to Saul and Saul's camp after
creeping into the camp of Saul with his companion warrior, Abishai. David
calls out to Saul and puts forth the statement that Saul is pursuing David for
one of two reasons. David states that either Yahweh has stirred Saul against
David or it is humans who have stirred Saul against David to hunt David
like an animal.
David , knowing the persecution he was enduring came from either
Yahweh prompting Saul or from men who were prompting Saul, gives no
indication he is considering his persecution as an action from a character such
The Post-Exilic Persian Infl uence On the Idea of Satan 173
as Satan . David even goes so far as to say that he will make a sin off ering to
Yahweh in an attempt at expiation, which will bring Yahweh to turn from
His act of using Saul to persecute David. If however it is men responsible
for the persecution coming through Saul, David rightly speaks a curse on
them, as they will be responsible for David being driven from the Holy Land
wanting David to engage in false worship in a nation where Yahweh is not the
only honored deity. David is the recipient of Saul's persecution through the
relentless pursuit Saul engages in. David's life is made to be miserable and he
is continually running for his life. He has had more than one chance to kill
King Saul but as a man of integrity, he will not touch Yahweh's anointed .
I might add here a note about the common cliché thrown out to people
who speak a negative word against certain, supposedly anointed Christian
pastors and leaders. Th e "Lord's anointed" is nothing more than a reference
to the man who is anointed by Yahweh to be King. David and in fact the
people of God (Elohim ), had a correct view of Yahweh and did not possess a
belief in a supernatural, created being, who is in obstinate, wicked rebellion
against the Creator.
When we look at the discrepancy between the 2nd Samuel use of "God"
as the inciter and the 1st Chronicles use of "Satan " as the inciter of David , we
are able to understand the shift in the thinking of who is responsible for evil.
Addressing the question of timing and when, in Israel's history, the book of
Samuel and the book of Chronicles were authored, will help us understand
the reason for the diff erent terminology. Th e book of Samuel is accepted
to have been authored and edited to its completion by the early 7th century
Before Christ . Th e book of Chronicles is understood to have been authored
and edited by the early 4th century BC. Even a ballpark dating of these two
books will still reveal the "Samuel" compilation was penned before the exile
of the Israelites into Babylon and the book of Chronicles was penned after
the return from exile in Babylon.
Allow me to share a bit of information on how the book of Chronicles was
compiled. Th is should provide us with the clear understanding that the book
of Samuel long preceded the book of Chronicles. And help us to conclude
that the wording used by the Chronicler in this verse about Satan inciting
David , is only descriptive terminology aimed at explaining what the actions
of God were as outlined hundreds of years earlier in 2nd Samuel. We fi nd this
testimony about the book of Chronicles in the Nelson's Study Bible under the
heading Author and Date.
Originally First and Second Chronicles were one book. The
overall consistency of style in the book indicates that although
174 Satan Christianity's Other God
several contributors might have worked on it at various stages,
one editor shaped the fi nal product.
Jewish tradition identifi es the editor as Ezra . However, some have
argued that the genealogies in 3:17-24 may include as many as
eleven generations past Zerubabbel . To include such information,
the book would have to have been written as late as the middle
of the third century B.C.
On the other hand it is possible that 3:17-24 may embrace only
three generations. If so a date of approximately 425 B.C for the
completion of Chronicles is quite reasonable. Ezra was active
between 460 and 430 B.C.and thus could have incorporated this
particular genealogy into the book.
Under the heading Sources and Historicity in the Nelson
Study Bible;
It is evident the Chronicles is the result of a compilation process.
The chronicler made use of the books of Samuel and Kings for
about half the narrative.
......
Writing about the same event, the compiler of First Chronicle
simply emphasized a different perspective on them than did the
authors of Samuel and Kings.
......
Under the heading Purpose in the Nelson Study Bible;
Writing approximately when the Israelites returned from
captivity...73
Th e view of the editors of the Nelson Study Bible is not contested in
biblical scholarship. We fi nd supporting testimony in the much-used text titled,
Surpassing Wonder Th e Invention of the Bible and Talmuds ; By Donald Harman
Akenson . Th is textbook is intense in its information about the history of the
world's holiest book and profound rabbinic writings. It clarifi es many extremely
important points regarding the evolution of the Scriptures and it also confuses
and perhaps distorts many points regarding the divine authorship of the
Scriptures. However, one cannot argue with most of the historical perspective
73 Pg 659 In the introduction to the book of First Chronicles, Nelson's Study Bible , Nelson's
Complete Study System; NKJV version
The Post-Exilic Persian Infl uence On the Idea of Satan 175
on the writing of the Bible. Th e author lucidly demonstrates the known books
that returned from exile included Genesis to Kings as a major portion of their
kitbag.74 Th is testifi ed to the fact that 2nd Samuel was written prior to the exile in
Babylon . Th e book Surpassing Wonder states numerous interesting suggestions
about the book of Chronicles. Among those is found the following;
Pg 72...Both the Book of Ezra -Nehemiah and of Chronicles
rewrite the estimate of the editor-writer of Genesis-Kings...
Pg 73...On the surface it is the least necessary book in the
Bible. For the most part, it is merely a précis of the Genesis-
Kings unity, a fact that it's author tangentially acknowledges (II
Chron.24:27). Fully 95 percent of the text is an abstract of material
found in Joshua -Judges -Samuel-Kings and therefore, Chronicles
appears to be intended to supplant these volumes.75
Akenson's statement about the Chronicler of the Book of Chronicles
intending to supplant Joshua to Kings can be argued against. However, I can
see clearly from what was stated in the Nelson's Study Bible , "Writing about
the same event, the compiler of First Chronicle simply emphasized a diff erent
perspective on them than did the authors of Samuel and Kings..."76 that the book
of Chronicles was not a pre-exilic book and it was authored through the use
of the book of Samuel, among others. Th e books of 1st and 2nd Samuel are
pre-exilic books. Understanding that Chronicles was penned centuries after
Samuel, leads the reader to decide if the writer was infusing a Persian dualistic
philosophy on the story of God causing David to number the tribes of Israel
in 2nd Samuel 24 and attempting to introduce a cosmic Satan into the biblical
record. If the writer was not introducing a cosmic Satan then one must decide
that the writer simply used his literary license to describe Yahweh as a type of
adversarial force that infl uenced David to take action in order for God to test
David and subsequently administer justice. Agreeing the writer of Chronicles
likely was not referring to a cosmic Satan by using the word for adversary ,
allows us to now move on to the question of "What happened in Babylon ?".....
that is, as it pertains to the concept of Satan.
74 page 65, Surpassing Wonder Th e Invention of the Bible and Talmuds; By Donald Harman
Akenson . Published by McGill Queens.
75 Surpassing Wonder Th e Invention of the Bible and Talmuds; By Donald Harman
Akenson . Published by McGill Queens. From Chapter 3 Returning with Yahweh to
Jerusalem Pages72 and 73
76 ibid
176 Satan Christianity's Other God
What Was Different About the Babylonian and Persian
Philosophy of Good and Evil?
Th e situation in Babylon was typical of any exiled person's situation and
involved social, cultural, and theological assimilation to a large degree. Th e
period of exile in Babylon was a period of longing for the restoration of
the temple and the return to the land, by the Hebrew people. Israel had
been told they would be punished for the wickedness and the way they had
neglected to obey Yahweh in accordance with the way He was asking to be
obeyed. Because of disobedience to the Creator, the Israelites were exiled.
Once they were in exile, it did not become any easier for the Israelites to be
obedient but through the change of circumstances, the Israelites realized what
they had lost in being ejected by Yahweh from the Holy Land. Th ey now
missed it and wanted it back. Incidentally, there is never a Hebrew prophet
who equated Israel being sent into exile, an apparently evil situation and
circumstance, with the actions and desires of a satanic entity. Th e prophets
completely understood that Yahweh was responsible for all the bad that had
come upon Israel. Now, while they were in their exile they began to fulfi ll
a prophecy about themselves that was given in the Torah . In Deuteronomy
4, the prophecy speaks of the eventual scattering of the Children of Israel as
a result of their sins. In the places they are scattered they will serve the false
gods of the heathen whom they are scattered amidst. God calls the false gods
of the nations "gods" and a supernatural embodiment of evil such as Satan ,
would fi t into the same category as these other false gods. Just as Molech was
seen to be another God of those who served it, so too would Satan be another
God of those who serve him through crediting him with the evil that God
causes. Th e following passage from the Torah explicitly explains that Yahweh
will scatter the disobedient among heathen nations where they will serve those
nations' gods.
And the LORD shall scatter you among the nations, and ye shall
be left few in number among the heathen, whither the LORD shall
lead you. And there ye shall serve gods, the work of men's hands,
wood and stone, which neither see, nor hear, nor eat, nor smell.
Deuteronomy 4:27-28
So according to the eternal words of the Torah , the people of God did
just as was told of them. Th ey corrupted themselves, were removed out of the
land of their inheritance, they were scattered among the heathen and served
other gods. Just a reminder that these gods are not some supernatural demons ,
spirits, or devils ; these gods are the work of men's hands, if we believe verse 28
above. Th e fact that the exile to Babylon resulted in worship of false gods and
The Post-Exilic Persian Infl uence On the Idea of Satan 177
false worship practices to false gods is no surprise. It in fact was "destined" to
happen. Destined to happen not because of the powerful "satanic" infl uence
of the heathen, but it was destined to happen because Yahweh knew the hearts
of the people. God knew that they would eventually drift away from Yahweh
and His ways, which left them open to worship after the imaginations of
their hearts.
Israel has been exiled, are worshipping other gods, and end up adopting
Babylonian worship practices as well as adopting the Babylonian/Persian
philosophy that there is a good God as well as the antagonist bad God.
Th ese were likely introduced to the Israelites in the form of the gods of
Zoroastrianism . Ahura Mazda was the all-powerful good god and Ahriman
was the antagonistic and evil producing god, according to Zoroastrianism .
Let's explore this Zoroastrian philosophy a little more...no... a lot more.
First, let's get a few simple defi nitions from Webster's World Encyclopedia
2004, of some of the key characters in Zoroastrianism .
Zoroaster
Sex: Male
History; Greek form of Zarathustra
Life: 6th –c B.C.
Iranian prophet and founder of the ancient Parsee religion which
bears his name. He had visions of Ahura Mazda , which led him
to preach against polytheism. He appears as a historical person
only in the earliest portion of the Avesta. As the centre of a group
of chieftains, he carried on a struggle for the establishment of a
holy agricultural state against Turainian and Vedic aggressors.
Ahura Mazda
History (Persian "Wise Lord ")
The name for God used by Zoroaster and his followers. The world
is the arena for the battle between Ahura Mazda and Ahriman ,
the spirit of evil- a battle in which Ahura Mazda will fi nally prevail
and become omnipotent.
Ahriman
The supreme evil spirit , Angra Mainyu, the lord of darkness and
death in Zoroastrianism . Ahriman is engaged in a continuing
struggle with Ahura Mazda , Zoroaster 's name for God
178 Satan Christianity's Other God
Avesta
The scriptures of Zoroastrianism , written in Avestan, a language
of the E-branch of the Indo-European family. Traditionally believed
to have been revealed to Zoroaster , only the Gathas, a set of 17
hymns, may be attributed to him. Few portions of the original
survive
Th e Zoroastrian concept of more than one Supreme Being was foreign
to the Israelites. Th e faith of Israel as handed down by Moses was to be an
explicitly monotheistic faith. As Israel became more and more engrossed
and engulfed by the culture they were exiled to and fl ourishing in, in many
ways, they naturally became more syncretistic. Syncretism is the process of
adopting, accepting, and merging pagan practices that are not original to the
faith of the God of the Scriptures, with the faith of the God of the Scriptures.
I say Israel "naturally" became more syncretistic, due to the fact that Yahweh
told us we were to remain isolated from the cultural melting pot of heathen
nations because if we didn't we would inevitably be drawn to adopt their
gods and practices. While the nation of Israel was engaged with other pagan
nations on a fairly intimate level, they "naturally" became more syncretistic.
If Yahweh knew we were inclined to move in this harmful direction then I
think it is fair to say it happened naturally. "Naturally," simply means this
was the expected outcome of having a close association with nations who were
not worshipping Yahweh.
Assimilation Brings Compromise and New Beliefs
In the exceptional book Peoples of the Old Testament World, 77a book given a
Publication award in 1995 by the Biblical Archeology Society, we are provided
some excellent information on the religion of the Persian King, Darius , who
followed Cyrus in continuing the return of the Jewish exiles to the Holy Land.
Th is great Persian world leader was a devout Zoroastrian according to the
testimony of the above-mentioned book. Th e order of ruler-ship during the
years of Israel's exile were Cyrus II for approximately 29 years, Cambyses II
for only about 7 years and Darius I for a period of about 36 years. Th e Persian
religion of these time-periods has been well documented to be the religion
of Zoroastrianism . Th e Israelites had not been known to have a doctrine
similar to the good entity versus an evil entity doctrine that was taught to
77 Peoples of the Old Testament World; Edited by; Alfred J. *, Gerald L. Mattingly
and Edwin Yamauchi. Published By Baker Books. Pages 122-123
The Post-Exilic Persian Infl uence On the Idea of Satan 179
them in their exile. We fi nd through the study of the religion of Darius the
Zoroastrian, that he was a ruler with amazing morals and ethic. Th is great
leader was eager to allow the exiled Israelites, the Judahites who were now a
group of people beginning to be labeled as Jews, to return to their homeland
and rebuild the Temple that was destroyed in their captivity. On the surface,
it seems this act by the Persian ruler was a noble act in heartfelt service to
Yahweh . Would that not be an astounding move for a leader to make as an act
of service to the one Creator? I agree it would, however this particular ruler,
as a worshipper of Ahura Mazda the Zoroastrian god, was simply doing what
good Zoroastrian rulers did. He was being tolerant and supportive of other
religions. A real ecumenical fl are was common to the religion of Darius. It
was a common practice to allow the worshippers of other gods to build their
temples and practice their worship.
Th is was such a wise political move. For a people who are under a particular
ruler to be given freedom of worship by that ruler, it follows that the people
will remain content with their ruler and it can be expected in many cases that
this people will show support to the ruler who provides them with religious
freedom. Th e tragedy in the religious freedom concept lies in the fact that
when a group is privileged with being part of a religious, cultural mosaic, they
are then exposed to all the other religions that are practiced in their culture.
Now exposure in and of itself may not be bad; however the exposure coupled
with a slow slide into compromise over a long period will always improve the
odds that a group who are purely intending to worship Yahweh in the manner
He prescribes, will take on some of the practices of the culture they are in. In
a sense, tolerance breeds syncretism. Take for example the use of a Christmas
tree by Bible believing Christians in North America.
Now history proves that Christmas and the Christmas tree are both
a holiday and a decoration borrowed from ancient pagan religion. In fact
Christmas was never celebrated by the early 1st Century believers and in
particular the festivities which occurred at the winter solstice were categorically
pagan and neither the Messiah nor any of the apostles who walked with Him
ever condoned or celebrated this festival. Th e trappings that are associated
with this festival are not practices prescribed by Yahweh as ways to worship
Him, nor are they original to any early Bible believing, Messiah following
group. Th is was understood by diff ering religious groups at diff erent points
in history and some as recently as the Mennonites in the early to mid 20th
Century.
In my family, I have an aunt and uncle who are arguably from a Mennonite
background. I mention them not because of a prejudice against Mennonites
but because of the traditional view many in the Mennonite culture have had
regarding pagan festival practices.
180 Satan Christianity's Other God
Th is particular aunt and uncle were instrumental about 38 years ago, in
directing and encouraging my parents to pursue the God of the Bible. My
Aunt and Uncle had been very strong in their stand to not erect a Christmas
tree at Christmas, because they knew it was a custom drawn from a pagan
worship practice and it in no way was associated with the celebration of the
Messiah 's Birth.
Incidentally, the Messiah Yeshua whom is called Jesus by many, was not
born on December 25th or anytime near that date. Th e December 25th date
of the celebration of His birth is not connected to the historical Yeshua or to
His followers for hundreds of years after His death and resurrection. It has
been proven that Yeshua was born in the fall of the year 3 BC. Recognizing
the origins of the Christmas tree as being non-biblical, my Aunt and Uncle
would teach against the use of the "pagan" Christmas tree, until slowly, after
years of exposure to it and years of seeing that the use of it brought no harm
on the users, they began to tolerate this "pagan" practice. Once toleration of
this practice was fi rmly established in the philosophy of this Aunt and Uncle,
they then were able to take the next step. Th e next step now is obvious and
today this Aunt and Uncle erect a Christmas tree when they celebrate the
supposed birth of Christ in the month of December along with the rest of
the culture. Th ey and millions do so without considering to the fullest, who,
what, where, and when this type of a celebration and its practices come from.
Just as with my Aunt and Uncle, syncretism occurred for the Israelites due to
a prolonged exposure to practices and beliefs that were not found in Israel's
theology, before their experience of being in exile in Babylon ,
When the Babylonians fell to the Persians, the oppressive, somewhat
restrictive regime began to fall with it. Because it was Babylon who had
taken the Israelites captive and not Persia , perhaps the Persian rulers had
diminishing interest in keeping the captives captive due to the fact that Persia
was not their original captor. After all the Persian rulers' battle had been with
the Babylonians, of which these "Jews" were clearly not. For a ruling King
to off er freedom to a captive people is an excellent strategy for engendering
favor from the captives and affi rming His sovereignty over a people group. To
deliver them to freedom is tantamount with being the Messiah . After all, a
characteristic of the Messiah in Hebrew thought is one who has the power to
deliver Yahweh 's people from captivity. Th is is a large part of why the prophet
of the Most High calls Cyrus the Mashiach (Messiah) in Isaiah 45 verse 1 as
seen below where the word "anointed " has been translated back to the word
used in Hebrew.
Thus saith the LORD to his mashiach, to Cyrus, whose right hand
I have holden, to subdue nations before him; and I will loose the
The Post-Exilic Persian Infl uence On the Idea of Satan 181
loins of kings, to open before him the two leaved gates; and the
gates shall not be shut; Isaiah 45:1
When the Israelites were in Persia and Cyrus had made the decree for
the Israelites to return and rebuild their Temple , it may have seemed as if the
pagan Persian ruler was inclined to worship the God of Abraham , Isaac , and
Jacob . However history reveals this ruler was only inclined to further his own
cause as it pertained to the god he worshipped, which was no god at all but
was given the name Ahura Mazda , meaning wise Lord. Honoring the religions
and gods of the people in his kingdom was a practice that benefi ted the ruler
Cyrus. Th e benefi t was realized through Cyrus acquiring support and loyalty
at various levels from his subjects. A result of Cyrus' decree was that Israel
as a people group were liberated and sent on their way home. Th ey had been
prospering in the Persian world due to the favor they experienced through
the many years of assimilation in exile . Many of the Israelites had established
businesses and entered the Kings service. In fact, Nehemiah , a well-known
Hebrew, was the respected cupbearer of the king and was instrumental in the
return to Jerusalem and the rebuilding of the Holy Temple. Th e International
Standard Bible Encyclopedia has this to say of the Royal Cupbearer;
The offi ce of cupbearer was "one of no trifl ing honor" (Herod. iii.
34). It was one of his chief duties to taste the wine for the king to
see that it was not poisoned, and he was even admitted to the
king while the queen was present (Neh_2:6). It was on account
of this position of close intimacy with the king that Nehemiah
was able to obtain his commission as governor of Judea and
the letters and edicts which enabled him to restore the walls of
Jerusalem .78
Th e Israelites who desire to return to Judea were enabled to do so with
the costs covered by the Persian ruler Darius . Darius had lived and worked
along side these peoples for many years now and seems to have little, if none
at all, resistance to edicting their complete liberty. Seemingly, this hard
working, Hebrew people of integrity had gained much respect and trust. In
actual fact, they posed no threat at all to the Persian Empire and its ruler.
Th erefore, when Yahweh prompted the heart of Darius to liberate them, there
is no mention of Darius' resistance to letting Yahweh's people go. For Darius,
the release of a long oppressed and captive people had magnifi cent return for
a politician strategizing to gain ever more power and looking to be seen as
sovereign over the land. Th is release though did not come without cost to the
78 Taken from entry on "Nehemiah " in the International Standard Bible Encyclopedia
182 Satan Christianity's Other God
people of Yahweh and to the faith of that people. After all the years of exile ,
some diffi cult but many prosperous, the returning exiles were leaving Persia
with some very profound baggage. Baggage, which can be attributed to the
persistent and seemingly "harm-free" exposure to the gods and philosophies of
Persia . In Peoples of the Old Testament World ,79 we are told this of Darius;
Scholars disagree about whether the Achemenids were
Zoroastrians. Though some scholars such as Boyce believe that
all the Achemenians, including Cyrus II, were Zoroastrians, the
evidence is quite inconclusive for Cyrus II and Cambyses II(footnote
75) The strongest case for a Zoroastrian background can be made
in the case of Darius I, who mentions the god Ahura Mazda
repeatedly in his Behistun inscription. Though the King focused
on Ahura Mazda, Persepolis texts from Darius's reign indicate
that the court also recognized numerous other gods as well (footnote
76). Both Biblical and nonbiblical texts indicate that in general the
Achemenian Kings not only tolerated other religions but actively
sought their prayers and devotions by granting subsidies. (footnote
77)
Footnote 75-Dandamaev and Lukonin, Culture and Social
Institutions, 34-48; T. Cuyler Young Jr., " The Consolidation of
the Empire and Its Limits of growth Under Darius and Xerxes,"
in CAH 4:100-101
Footnote 76-Richard N. Frye, Religion in Fars under the
Achaemenids," in Orientalia J. Duchesne-Guillemin Emerito
Oblata ( Leiden: Brill, 1984), 172
Footnote 77- H. Koch, Die reliriosen Verbaltnisse der
Dareiozeit ( Wiesbaden: Harrassowitz, 1977); idem, " Gotter
und ihre Vereherung in achamenidischen Persien,"Zeitschrift fur
Assyriologie 77 (1987): 239-78
It is clear Darius was a Zoroastrian , however, that does not prove the
returning exiles would have adopted a philosophy of the existence of a good
and evil force from the Persian environment. To prove conclusively through
one piece of information or another from history is not possible. Even in light
of the book of Esther, which tells of events in the Persian community after the
legislated return of the exiles by Darius, we can see the Persian infl uence on
the exiles. In the book of Esther the King Xerxes who is Ahasuerus, is ruler
over 127 provinces from Ethiopia to India. Th is kingdom was host to varied
79 Page 122 of Peoples of the Old Testament World; Edited by; Alfred J. *, Gerald L.
Mattingly and Edwin Yamauchi. Published By Baker Books.
The Post-Exilic Persian Infl uence On the Idea of Satan 183
religions and those who were relocated there for one reason or another would
eventually adopt some of the religious practices and customs of their host. It
is even impossible in today's "enlightened" culture to avoid experiencing some
syncretism when one culture is inundated with the practices of another culture
for an extended period of time. Th e syncretism that occurs usually does not
happen intentionally but it does happen and is often quite voluntary. Th at is to
say, the sojourner in the host country invariably is desensitized to the practices
of their host country, and will begin at some point expressing the manifest
signs of assimilation . Th e eff ects of assimilation of the Hebrew culture are
still manifest in that culture to the present day. In fact, it is understood by
ancient sages in the Hebrew culture that there was a great battle against
assimilation in the 2nd century BCE. Th is battle is what is now remembered
in the post Mosaic festival of Hanukkah . Th is festival came about because of
the rebellion of a handful of devout "Jews" when their way of life was being
ripped away from them by the wicked King Antiochus Epiphaneus in about
167 BCE.
Antiochus had passed legislation that all Jews were to stop circumcising
their babies and could no longer keep the Sabbath as was commanded by
Yahweh . Th e Jews of the Antiochus period were also prohibited from keeping
Yahweh's Holy festival days and were not permitted to study Torah . Th e goal
of the Antiochus legislation was to assimilate the Jews and thereby render their
religion inactive, which as any leader with foresight knew, would eventually
lead to the Jews voluntarily performing the worship practices of the state
religion instead of, or at least joined together with, the faith of the Scriptures
and the one true God, Yahweh.
It seems odd that an ancient culture could have such a monumental
impact on the cultures that it rubs elbows with. If we were part of a kingdom
that was as far reaching and infl uential as the Persian kingdom, we might
better understand how the philosophical tentacles of that kingdom might
fi nd their way into the philosophies and religions of the varied cultures it is
host to.
How far reaching was the kingdom of Medio-Persia in those days? Just
how big of an impact did 127 provinces have on the known world sociogeographical
constitution? A simple map from the period shows that the
territory covered by the Persian Empire in the 6th century BCE was vast. Th e
empire covered a large amount of territory and had taken on more geography
than the conquered kingdom of Babylon , which was defeated by the Medes
in the 6th Century BCE. Also notable is that the conquering of Persia by
Alexander the great did not contain a signifi cant expansion of the previous
Persian kingdom geography. To give a head count for the number of subjects
which were present in the Persian kingdom is diffi cult but it is easy to see
184 Satan Christianity's Other God
the Persian infl uence was widespread and the philosophies that fl owed out of
such a tolerant yet signifi cant empire as it related to religious thought were
far reaching. As for the "Jewish " subjects that were present in Persia at the
time, I have read the numbers of Jews in Persia may have been in the area of
120,000 around the period of Cyrus' reign. Th is allowed for the fi rst wave of
repatriation to Judea for the Jews.80
Th e Persian exile as it pertains to the mindset of the "Jews" shows a
similar result as has occurred for numerous foreigners who have immigrated
to North America and then had children who grew up here. Th e children,
upon attaining the age of 10 years old for example, would already begin to
manifest signs of signifi cant diff erences in their belief system. Th e eff ects
of assimilation are unavoidable unless that child is rigidly guarded from
"Western" infl uence. Th rough the social integration which takes place, they
will exhibit the propensity to practice "Western ways" and tolerate, if not
internalize and accept, Western values, morals and religious beliefs. Santa
Clause may be a somewhat simplistic analogy for this idea. Many immigrants,
more precisely the second generation of said immigrants, have amended their
beliefs and practice to eventually include some recognition of the fantasy
Santa Clause of Western Culture. Many have made Canada their home and
had little interest in the Santa Clause of the Western world until they have had
suffi cient exposure. Th e parents may retain their concrete beliefs surrounding
the existence of this Santa person but the growing and assimilated children
invariably will come to accept into practice a belief in Santa Clause and his
supposed benevolent acts.
Looking at the story of Esther, we can see the frog in the boiling water
scenario was present in the post Darius Persian kingdom. Th e second in
command to Ahasuerus was a man called Haman. Haman had the power to
cause the subjects of his Lords kingdom to bow to him as he passed by. At
the risk of speaking from the silence of Scripture , it does seem apparent that
most people did comply with this practice. Th e fact that Haman was making
a stink over one man named Mordechai, who wouldn't bow to the second in
command, seems to paint a picture of not many disobedient Jews in regards
to the bowing to Haman policy. Generally, most of the thousands of Jews in
the Persian kingdom had fallen victim to the philosophies of the kingdom
due to their assimilation and prosperity. After all, Jeremiah the prophet had
told them Yahweh wanted them to take wives, to build houses, and to farm
land there.
80 Information for the number of Jews in Persia at the time of Cyrus can be found at this
web page; http://www.dangoor.com/74034.html
The Post-Exilic Persian Infl uence On the Idea of Satan 185
Thus saith the LORD of hosts, the God of Israel, unto all that are
carried away captives, whom I have caused to be carried away
from Jerusalem unto Babylon ; 5 Build ye houses, and dwell in
them; and plant gardens, and eat the fruit of them; 6 Take ye
wives, and beget sons and daughters; and take wives for your
sons, and give your daughters to husbands, that they may bear
sons and daughters; that ye may be increased there, and not
diminished. Jeremiah 29:4-6
However, these captives who were taken into exile , then raised to the
status of colonized Jews, took their freedom to prosper and enjoy the land
of their exile too far. Th ey began enjoying the religion and practices of the
captor. Th is is why when the decree from Cyrus came for the Judeans to
begin returning to the Land of Israel, that eventually Nehemiah and Ezra
put out a clarion call for the returning exiles to commit to the Torah , the
pure faith of the fathers Abraham, Isaac , and Jacob . Th ese inspiring spiritual
and political leaders saw the state of the remaining Israelite people. Th ose
who weren't sent to Babylon in the original captivity had allowed the faith
of Yahweh to deteriorate and the Holy City of God, the place where He had
placed His name, to remain a pile of uninspiring rubble. If the Jews in exile
had remained faithful to the pure worship practice and form of the Torah
then Ezra and Nehemiah would not have had to lead such an intentional
revival and restoration to the ancient paths from the Torah. It would be one
thing to have to restore proper worship due to years of neglect by the people
of the Book who were always supposed to remain faithful to Yahweh, but
one does not typically cease a deeply ingrained practice of a religion or ritual
without replacing the one they have abandoned, to some degree. In fact, what
may often occur is that because of the void left in the life of the individual
or people group as a result of neglecting their fi rst love so to speak, they are
opened to another taking its place. Th is is likely what happened to the exiled
Israelites. Th ey were sent to exile by God as Jeremiah 29: 7 and other verses
teach us.
In exile they may have lamented their captivity and the loss of many
of the lives of their kin while being able to at least maintain their faith and
value system in their hearts if not fully able to practice it outwardly. Even
though the Persian way was to tolerate other religions, the exiles were not
able to fully participate in the Temple service and associated festivals and
practices, which are truly a badge of identity for the people of Yahweh . As
time marched on the realization came that those in exile were going to be
there for at least 70 years , until Yahweh would intervene in some form, as
Jeremiah 29:10 indicates.
186 Satan Christianity's Other God
For thus saith the LORD, That after seventy years be accomplished
at Babylon I will visit you, and perform my good word toward you,
in causing you to return to this place.
Jeremiah 29:10
So, the exiled people begin to accept that they are to build lives in the
land of their captor and to seek the peace of the city they are in. I can imagine
the people of Yahweh took seeking peace a little too far. God never intended
that seeking peace meant giving up seeking peace with Him. It appears that
the exiles may have done just that in Babylon . For a time they remembered
Zion with tears but absence did not make their hearts grow fonder and
the Israelites in exile became less and less Israelitish and more and more
Babylonian to Persian-like in practice and philosophy. I am not saying they
completely abandoned their beliefs and practice, but for certain they were the
recipients by choice of a much more destructive and subtle plot. Th ey became
syncretized in so many ways with the religion that eventually led to Judaism
and to Christianity .
You see the human heart, which is said to be continually inclined to evil,
is not going to do a one-hundred-eighty degree turn and cast off everything
that is righteous and good at once. Nor is it going to embrace everything that
is wicked and evil at once. Desensitization is not done through a wholesale
abandonment of past practices in exchange for the beliefs and practices of the
people with whom they are associated. A people group or individual rather,
picks and chooses the compromises and syncretistic options that are presented
to them along the journey. Th is is all part of God testing our hearts so that we
will eventually see we have wicked hearts and cannot exist and plan to enter
His kingdom, unless there is a Messiah to intercede for us. All we need to do
is accept His off er to be our Messiah and then do our honest best to obey His
laws, commands , and statutes.
Do you remember when you were 11 years old? Let me take it from my
perspective. I am 40 years old right now so 11 years old would be 29 years
ago.
As an 11-year-old child in a family of the 1970's, we only had three
channels on the television in our home. Now, I recently heard that the fi rst
cable, multi channel feed was occurring in the late fi fties, but we only had
three channels in our house for most of my childhood and teen life. One of
those was a French channel. In those days, we didn't watch very much T.V.
but I do recall the absolute horror that swept across the family room and
the discussions that would ensue in social gatherings of the then Christian
groups we circulated in as a family, as the topic of television programming and
The Post-Exilic Persian Infl uence On the Idea of Satan 187
foul language along with questionable themes was discussed. Th e language
and themes of the 70's were seen by the adults of the 70's, in many circles,
as unacceptable and harmful and unwholesome in a variety of ways. Th ose
groups opposed to the direction of the television entertainment industry
were very unwilling to tolerate what they felt they and their families were
unrighteously subjected to.
Well, fast forward to today. I don't think I need to get too involved here
but just as an example of what has become acceptable in the entertainment
choices of the now adult children of the parents who less than 30 years ago were
off ended by the presentation on their 2 plus one French channel television. It
is diffi cult now to even imagine primetime T.V. without words like *, *,
*, *, and others... Not to mention the violence and sexual content
in most popular programming. Th e presence of homosexuality in almost every
popular television program; sexual images and innuendo in commercials; as
well as disrespect for authority; including disrespect for parents by children
and teens, is continually seen in programs and commercials. I was recently
listening to a teaching by a Rabbi on morality when I was reminded of the
years when the popular program about a Magic Genie and a US Military
Offi cer called, I Dream of Genie , was on the air.
Th is mystically powered, simple servant of the man who rescued her
from her bottle, was not allowed to have her navel showing. She was told by
the censors of NBC to keep it covered and therefore wore her harem trouser
pulled up high enough to cover the navel. Suffi ce it to say, that in this present
generation, 10-year-old girls are accustomed to having their belly buttons
showing much of the time. Th is practice is almost unquestioned, and even
less questioned in the older set of teen girls, up into early adulthood.
Th e point is that assimilation is always at work. What was not so socially
acceptable at one time becomes acceptable as exposure to it continues and
more and more of the people who make up the culture, accept that previously
unacceptable practice, belief, or ideal. A subtle and inevitable shift in a mindset
is often the cause of this assimilation. It is simple to see how profound the
changes can be from one generation to the next when a group of people has
children in a culture that is not the culture of their original heritage. Being
integrated in a society or culture with pervasive and persistent ideologies and
philosophies that are diff erent from those of one's heritage, is almost certainly
going to entice a person to think less of the practices of their own heritage and
accept more, those that are ever present in their current reality. Th e statement
"when in Rome do as the Romans" may be just what many of the unwitting
Jews were guilty of as it pertained to being in Persia .
We have seen from the Scripture how those with a monotheistic faith
in Yahweh , held no prevailing belief in a cosmic Satan as the source and
188 Satan Christianity's Other God
orchestrator of evil upon man, neither as individuals nor as a people group.
What I am proposing for you to consider is that the period of exile was a
period of tremendously profound assimilation and one that brought Israel
into a realm of dualism . A realm where good could be attributed to Yahweh
and evil could be attributed to a character that came to be known as Satan.
I am suggesting that because the pre-exilic writings of the Israelites do not
suggest there is any supernatural force in creation other than Yahweh, that a
belief in a cosmic force as the propagator of evil came as a result of Zoroastrian
and Persian infl uence. When a person migrates to a diff erent land today and
is prosperous, they will often acquire an altered belief system based on the
things they are exposed to in the new land. So too did the Jewish people
obtain an altered belief system which incorporated beliefs and practices that
were not present in the pre-exilic faith system of the People of Yahweh. Being
in exile where they prospered and came under strong infl uence from positive
environment and host culture, assimilation could not be avoided and Israel
took on many of the religious characteristics of the Persians.
Th e book Too Long in Th e Sun provides the following statement regarding
the receptivity of the exiled Israelites towards the ruler of the Medo-Persian
empire;
...when Cyrus, the Persian emperor, conquered an area, it was
his policy to restore the worship of the resident gods. By doing this
Cyrus, although a conqueror, was well received, and even looked
upon as a hero: supporting the local god. This was also the case
when Cyrus ordered the rebuilding of the temple in Jerusalem . To
state this plainly... Cyrus told them what they wanted to hear! 81
Th e above statements suggest that the actions of Cyrus would have
been a strong impact in lives of the arguably monotheistic Hebrews. Via
Cyrus' political moves, the Israelites would have been sympathetic towards
the benevolent ruler who allowed them such freedom. An understanding
of religious thought in the Medo-Persian Empire is of great importance. It
was from a climate of religious tolerance that Judah returned to Jerusalem ,
bringing with them traditions that had absolutely nothing to do with the
worship of God. Belief in a second God as the force responsible for evil and
others are the traditions condemned by Jesus when he spoke to the Chief
Priests and Pharisees . Because of their refusal to abandon these false beliefs,
they "stumbled" and failed to receive their long awaited Messiah , Jesus Christ .
81 Chapter 4, pg 46 Too Long in Th e Sun by Richard M Rives, Partakers Publications. Th is
information is also available at the corresponding web site http://www.toolong.com/
medo.htm,
The Post-Exilic Persian Infl uence On the Idea of Satan 189
God will not allow the slightest pagan tradition to be combined with His
worship. All such attempts are in vain!
Take note that Persia , Greece , and Rome were all interested in accumulating
patriots for their empires. Each of these kingdoms did much in the way of
adding philosophical content to the succeeding kingdom. Th ey also were all
quite accommodating to their citizens in order to make an environment of
general safety, comfort, and well-being, which would often cause citizens to
extend some measure of loyalty to the country they were being cared for and
protected by. Th is can be seen in a study of the Hellenization of Jewish people
as they participated in Greek culture under the rule of Alexander the Great
after 336 BCE. Many Jews sided with their host ruler and agreed to extend
loyalty to the Greek nation due to the relative security, support, and prosperity
they were recipients of while in the Greek Empire. Th e Ahura info website
discloses this information about the ancient Persian Empire;
For more than three thousand years Persia was a melting pot
of civilizations and demographic movements between Asia and
Europe.
Under Cyrus the Great, it became the centre of the world's fi rst
empire. Successive invasions by the Greeks , Arabs, Mongols,
and Turks developed the nation's culture through rich and diverse
philosophical, artistic, scientifi c and religious infl uences.82
We are now in a position to consider how the monotheism that was
expected of the Israelites was altered by the Persian exile and the religious
infl uences they were exposed to for generations. We know that the Israelites
who were exiled to Babylon , which became Persia during their exile, were
embroiled in a culture that practiced Zoroastrianism . Iran was known as
Persia until 1935. Today the most common religion in Iran is Islam but
Zoroastrianism is one of three other religions offi cially recognized in Iran. Th e
other two state-recognized religions are Judaism and Christianity . All three
are considered monotheistic.
Introducing Another God
Looking back to the 6th Century BC, with Judahites embroiled in a
Zoroastrian culture it is recognized that the concept was taught that claims
there was a good god, and there was an evil counterpart who was responsible
for bad. Th e Israelites prospered in Persia and grew as a people-group through
82 http://www.ahura.info/iran/factbook.html
190 Satan Christianity's Other God
marrying Persians and having children. Assimilation was thorough due to the
Zoroastrian principle of tolerance that was practiced in Persia . Th e Jewish
people slowly began to accept the Zoroastrian precepts and were relatively
unthreatened as the principles were generally supportive of a good life and
lifestyle for the Jews. Isaiah 's prophecy of King Cyrus the Messiah came to
pass and King Cyrus issued a decree that the Jews could go back to Judea
and rebuild their temple and practice their religion. Th is allowance was in
line with the "try to please as many people in the kingdom as possible" mentality
which worked well for the Persians as they ultimately received some measure
of loyalty and incurred little in the way of rebellions and uprising from the
subjects.
Th e Jewish People returned home in waves over the next few decades.
Th e fi rst wave returned under Zerubabbel and the returns under Ezra and
Nehemiah were not many years behind. Not all Jews chose to return to
Jerusalem but many who did return took with them ideas they had adopted
in exile . Eventually the Temple and wall of Jerusalem were slowly rebuilt.
Haggai and Zechariah prophesy and exhort the returned exiles. Jerusalem is
slowly rebuilt and many of the prophets continue to address the ways of the
people as not pleasing to Yahweh . Th e Persian idea of an evil entity opposed
to the Sovereign God, who is engaged with the Sovereign in a cosmic battle,
became part of many of the Jews' belief system. Th is concept, which was
carried through right to the "Christian Era," is diffi cult to entirely defi ne or
identify as far as some of the specifi cs of the concept and how it migrated
with the Hebrew people is concerned. Th e path this concept followed on its
way to entering Christianity is very interesting but I assure you, the idea of
a cosmic Satan did not originate with the theology of the pre-exilic Israelites
who are commonly referred to as the Jews today. Nor did this theology or
rather "demonology ," get revealed to the people of God by the Creator while
they were in exile.
Much of what Isaiah speaks as a testimony of the "one God and none
else" was spoken to exhort the people of God to recognize He alone is worthy
of worship and He alone is responsible for all the good and the evil which
has been brought upon them and was ever present or ever will be. Yahweh
always wants His children to understand and act in accordance with the
axiom, that there is no other "God-like" being anywhere in existence. He has
stated this in places other than the book of Isaiah but the context of Isaiah
stating it, shows it was stated to provide some much-needed redirection
to the Israelites. Proclaiming that it is Yahweh who "creates evil" would
hopefully discourage them from imposing God-like abilities of the creation
of evil, upon an imagined "evil God." Th is other God was a force that was
seen in Zoroaster 's vision and became part of the accepted Persian dualism
The Post-Exilic Persian Infl uence On the Idea of Satan 191
that testifi es falsely to the existence of at least two Gods. Below are several
instances in the Scriptures where Yahweh is said to be the only God and as
you read them, you may notice that the words are often shown in the fi rst
person to indicate that the Creator Himself is the one proclaiming Himself
as the sole cosmic force in the Universe.
Deuteronomy 4:35 Unto thee it was shewed, that thou mightest
know that Yahweh 83 he is God; there is none else beside him.
Deuteronomy 4:39 Know therefore this day, and consider it in
thine heart, that the LORD he is God in heaven above, and upon
the earth beneath: there is none else.
1Kings 8:60 That all the people of the earth may know that the
LORD is God, and that there is none else.
Isaiah 45:5 I am Yahweh , and there is none else, there is no God
beside me: I girded thee, though thou hast not known me:
Isaiah 45:6 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.
Isaiah 45:14 Thus saith the LORD, The labour of Egypt , and
merchandise of Ethiopia and of the Sabeans, men of stature, shall
come over unto thee, and they shall be thine: they shall come
after thee; in chains they shall come over, and they shall fall down
unto thee, they shall make supplication unto thee, saying, Surely
God is in thee; and there is none else, there is no God.
Isaiah 45:18 For thus saith Yahweh that created the heavens; God
himself that formed the earth and made it; he hath established
it, he created it not in vain, he formed it to be inhabited: I am the
LORD; and there is none else.
Isaiah 45:21 Tell ye, and bring them near; yea, let them take
counsel together: who hath declared this from ancient time? who
hath told it from that time? have not I Yahweh ? and there is no
83 In the King James Version the word, "LORD" when seen in capital letters is originally
found in the Hebrew as the four-letter name of God and can be transliterated as Yahweh .
Th e word LORD is not the Creator's name but is a title for Yahweh. Some in Judaism and
similar streams of religious movement believe it is inappropriate to attempt to pronounce
the name of God and refer to it as the ineff able name of God. Here and elsewhere, I have
replaced the English title LORD with the transliterated name of God, Yahweh.
192 Satan Christianity's Other God
God else beside me; a just God and a Saviour; there is none
beside me.
Isaiah 45:22 Look unto me, and be ye saved, all the ends of the
earth: for I am God, and there is none else.
Isaiah 46:9 Remember the former things of old: for I am God, and
there is none else; I am God, and there is none like me,
Joel 2:27 And ye shall know that I am in the midst of Israel, and
that I am Yahweh your God, and none else: and my people shall
never be ashamed.
Th e words of Isaiah and others are clear; there is no God at all, anywhere
who has any power. When Yahweh told us in Isaiah 45 that He creates evil but
we still choose to believe that "Satan " creates evil, then we are saying there
is one in the earth like God. Th is means that if we believe there is a "Satan"
who brings evil into this world, we believe there is another God. We can use
any language we like to speak of the evil that supposedly comes from "satan."
If we say he causes, brings, orchestrates, or any other verb to indicate he is
responsible for the true evil in the world; we are simply dancing around the
truth with semantics to justify a dualistic belief system . If Satan brings about
or "orchestrates" evil, then he is the one who "creates" evil. If Satan has the
power to create, then he is like God, the Creator, we then are right back in
the position of calling Yahweh a liar because we have been told that there is
NONE LIKE HIM.
Perhaps you have heard one of the many theories that actually try to
implicate "Satan " as a creator. Albeit these theories suggest he is a creator,
they state he is a creator of the perverse, and one who creates for the purposes
of destruction. I came across this bizarre theory of Satan as a creator recently
from a couple of religious leaders who wrote in 1992. Jason Zolot and Damien
Royce wrote a work titled, "Did God Destroy the Dinosaurs ?" In a twisted
fabrication of one account on the creation of the world and the associated
satanic activity as it pertains to man, Royce and Zolot postulated their
conclusion that Yahweh gave Satan the ability to create. Th is being, who
eventually became Satan, was initially just Lucifer . As Lucifer tampered with
creation he turned into Satan and then set out to create creatures of violence
for his amusement and the amusement of other angelic beings, many of whom
ended up cavorting with Satan in his escapades of destructive behavior. Royce
and Zolot go on to teach Satan eventually created the dinosaurs and turned
the earth into a " freakish, hellish nightmare world drenched in the blood and
The Post-Exilic Persian Infl uence On the Idea of Satan 193
gore of violence, death and destruction, an obscene parody of what God had
intended.....His bloodlust became insatiable."
Th ese profoundly intelligent but deeply disturbed men go on to teach that
the fallen angels at fi rst assumed the form of the dinosaurs for fun but the
exposure to abject killing and bloodshed caused them to not see physical life
as anything of value. Eventually these fallen angels "grew morally dissolute."
Th is wacky teaching by Royce and Zolot is just one example along a
spectrum of ideas that suggests "satan" has the power to create.
Th e decision really falls to each individual. Do you believe there is another
creator who at the very least has the power to create evil? Or do you believe
that there is none other with the ability to create, except Yahweh , the one
who is big enough to take responsibility for the good and the evil just as He
stated in Isaiah 45;
I am Yahweh , and there is none else, there is no God 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 the LORD, and there is none else. I form
the light, and create darkness: I make peace, and create evil: I
the LORD do all these things. Isaiah 45:5-7
I will say this though, as we see what the Scriptures say about the evil in
the world we are soon able to conclude there are only two options for pinning
the evil on someone. Evil comes either from man and the heart inclined to
do evil or from Yahweh the one who creates evil. Th is means that all the sin
and rebellion, seen throughout the world, is not the result of demonic forces
imparting themselves in the form of an evil spirit into people like Saddam
Hussein or George W. Bush . Th e bottom line is that evil came straight from
the pit of their wicked hearts, the heart which is deceitful above all else. My
heart is no diff erent than any one else's in the world in that it too has the
ability to produce wickedness, wickedness that some may attribute to demons
and satan, but in fact, it is just the heart that is yet to be completely reformed
by agreeing with God and His Messiah in all things.
Zoroastrian philosophy is widely recognized as having infl uenced the
great monotheistic religions of the world. I use the descriptor "great" in
mentioning these faiths only because they are referred to as great by many
scholars, historians, and teachers. However, they would not be considered
great in the eyes of the Creator or the Messiah as they propagate false
doctrine as if it were true. Th ey are faiths which have adopted and put into
practice many unbiblical, and in some cases pagan rites, rituals and concepts.
Th ey have become daughters of ancient, false pagan religions by their close
resemblance of form and function to the ancient pagan religions that were used
194 Satan Christianity's Other God
as a springboard through time. Even Royce and Zolot although recognizing
Zoroastrianism as just another dying religion, they rightly conclude that it
was a forerunner of modern Judeo-Christianity . Th e ancient pagan religion
of Zoroastrianism has had infl uence on such world religions as Judaism ,
Christianity, and Islam . I fi nd it interesting that in Iran today, which is
the area of ancient Persia , Islam is the offi cial religion but the "Big 3," of
which Zoroastrianism is one, are all government-recognized religions. Th e
encyclopedia Britannica is one of a plethora of resources that clearly state the
connection of Zoroastrianism with Judaism and Christianity. Here are some
quotes from the encyclopedia;
Macropedia Volume 15 page 785 under the topic Revelation .
Zoroastrianism .
A fourth great prophetic religion, which should be mentioned
for its historic importance, is Zoroastrianism , once the national
faith of the Persian Empire. Zoroaster (Zarathustra), a prophetic
reformer of 7th century BC, apparently professed a monotheistic
faith and a stern devotion to truth and righteousness. At the age
of 30 he experienced a revelation from Ahura Mazda (The Wise)
and chose to follow him in the battle against the forces of evil. This
revelation enabled Zoroaster and his followers to comprehend the
difference between good (Truth) and evil (The Lie) and to know the
one true god. Later forms of Zoroastrianism apparently had
an impact on Judaism , from the time of the Babylonian exile ,
and throughout Judaism, on Christianity . (Bold emphasis
added throughout)
Macropedia Volume 4 page 479 under the topic Christianity .
Only in post-biblical Judaism does the devil become the adversary
of God, the prince of angels , who created by God and placed at
the head of the angelic hosts, entices some of the angels into
revolt against God. In punishment for his rebellion he is cast
from heaven together with his mutinous entourage, which was
transformed into demons .
In a further paragraph on this same page (479) we are told;
Through the infl uence of the dualistic thinking of Zoroastrian
religion during the Babylonian exile (586-538 BC) in Persia , Satan
took on features of a countergod in late Judaism .
The Post-Exilic Persian Infl uence On the Idea of Satan 195
On page 551 and 552 of Volume 4 under the topic Christian Myth
and Legend.
It was Iranian mythological concepts of the ages of the world,
translated through Jewish apocalyptic views, that most infl uenced
Christian views of time, history and man's ultimate destiny...
Ahura Mazda (the Wise Lord ) symbolized by light and later
called Ormazd, dwelt in infi nite time with Ahriman , symbolized
by darkness. Ahriman, like Satan in Christianity , went against
the Wise Lord. The four ages of the world created after the fall
of Ahriman depict the successive stages of the struggle in fi nite
time between the lords of good and evil for the allegiance and
the souls of men.
Macropedia Volume 7 page 62 under the topic Exegesis and
Hermeneutics, Biblical.
On the other hand the Iranian religious infl uence, primarily that
of Zoroastrianism , on the angelology and eschatology (concepts
of the last times) of Judaism in the last two centuries BC is
unmistakable, especially among the Pharisees , ( a liberal Jewish
sect emphasizing piety) and the Qumran community(presumably
the Essenes) near the dead sea. In the latter, indeed, Zoroastrian
dualism fi nds clear expression, such as in the concept of a war
between the sons of light and the sons of darkness, although it is
subordinated to the sovereignty of the one God of Israel.
Micropedia Volume 10 page 885 under the topic Zoroaster .
Historians of religion also speculate on possible connections
between Zoroastrianism and other religions, especially Judaism ,
Christianity, and Islam .
Also Micropedia Volume 10 page 885 under the topic Zoroastrianism
and Parsiism.
The ancient pre-Islamic religion of Iran that survives there in
isolated areas and more prosperously in India, where the
descendants of Zoroastrian Iranian (Persian) immigrants are
known as Parsees, or Parsis (hence Parsiism). Founded by the
Iranian prophet and reformer in the 6th century BC, this religion,
containing both monotheistic and dualistic features, infl uenced
the other major Western religions- namely Judaism , Christianity,
and Islam .
196 Satan Christianity's Other God
Micropedia Volume III page 461 and 462 under the topic, Demons,
hierarchy of.
Jewish demonology was further developed in Kabbalism, a
medieval mystical movement.
The hierarchy of demons in Christianity is based on various
sources; Jewish , Zoroastrian , Gnostic (a syncretistic religious
dualistic belief system in which matter is viewed as evil, the
spirit good, and salvation as being attainable through esoteric
knowledge, or gnosis) and the indigenous religions that
succumbed to Christian missionizing.
Macropedia Volume 19 pages 1169 to 1171 under the topic Zoroaster
we fi nd various interesting statements;
According to the sources, Zoroaster was probably a priest.
Having received a vision from Ahura Mazda , the Wise Lord , who
appointed him to preach the truth, Zoroaster was apparently
opposed in his teachings by the civil and religious authorities in
the area in which he preached.
...; he did however place Ahura Mazda at the center of a kingdom
of justice that promised immortality and bliss.
Zoroaster 's teachings, as noted above, centered on Ahura Mazda
who is the highest god and alone is worthy of worship.
The conspicuous monotheism of Zoroaster 's teaching is
apparently disturbed by a pronounced dualism : the "Wise Lord "
has an opponent, Ahriman , who embodies the principle of evil,
and whose followers, having freely chosen him, are also evil.
Th us say varied quotes from diff erent contributors to the 1978 Edition of
Encyclopedia Britannica . Th ere is clear consensus as to the infl uence of the
Zoroastrian / Persian religion on the western religions. As with any collection
of scholarly material, there is not agreement on all points surrounding the
topic. Notice one quote stated the 6th century BC and another states the 7th
century BC for Zoroaster 's beginnings. I am not able to prove exactly the
precise time of Zoroaster's existence and his vision-inspired philosophy, to
do so though is not necessary to see that the "Big 3" have been infl uenced
signifi cantly by this ancient pagan religion.
We have taken a fair bit of time to understand the experience of the
Israelites while in exile and their relation to Zoroastrianism . Th is information
is crucial if we intend to come to an understanding of certain uses of the word
"Satan " in the Hebrew Scriptures . Th e information on Zoroastrianism is also
The Post-Exilic Persian Infl uence On the Idea of Satan 197
crucial in trying to piece together the puzzle of why sawtawn is portrayed in
the Hebrew Scriptures as diff erent from what we seem to see in the "New
Testament ." It is clear that there are two diff erent ideas of who is responsible
for evil. Th e idea that the Israelites generally held to before their Persian
excursion was that Yahweh was responsible for "evil." Some time during and
subsequently after the exile in Persia , many thought it to be some cosmic, evil
adversarial force as was taught by Zoroaster to his followers.
After ingesting a lot of information about the paradigm shift of the
Israelites in exile , over the past number of pages, we are now able to reconcile
why two diff erent writers, from diff erent periods, penned the same story but
wrote of diff erent characters. One of them stating it was "God" who had
caused something to happen while the other said it was sawtawn (translated
Satan ) who caused the exact same thing to happen. Understanding the view
on good and evil that was planted and nurtured during the exile, allows us to
reconcile the very opposite pictures we are given in two accounts of the same
numbering of the tribes of Israel. Let me remind you of these two accounts
where you will clearly see they are the identical account but the writer of 2nd
Samuel names God as the inciter while the Chronicler is shown in English to
name Satan as the inciter.
2Samuel 24:1 And again the anger of the LORD was kindled
against Israel, and he moved David against them to say, Go,
number Israel and Judah.
One solution as to why the fi rst accounting of this incident reveals God to
be the inciter is that the above verse was written before the exile period when
all the writers of what is now called Scripture , understood that good and evil
come from Yahweh for a purpose. Moreover, often the purpose is judgment
and divine strategizing to get the people He is angry with to eventually turn
back to Him in obedience. Th e next account, which was written after the
exile, has the English name "Satan " as the one who incited David . Please
keep the fact that the Hebrew word used means "adversary " in the front of
your mind as you read.
1Chronicles 21:1 And Satan stood up against Israel, and
provoked David to number Israel.
Th is verse was written after the exile period when many of the Israelites
had returned from Persia and had carried with them religious concepts that
they learned in exile. One solution as to why there is change in identity of the
inciter when reading the English translation, is that many post-exile Israelites
198 Satan Christianity's Other God
had adjusted their concept of God. Many came to believe Yahweh was a
good God who wouldn't bring evil on the people He loves. With Chronicles
being written a few hundred years after the exile we must at least consider
the possibility of this writer expressing the new found perspective of good
and evil in his work. I believe the writer of Chronicles is not intentionally
trying to teach a lie to the reader, but in this case, he may simply be writing
from what he knows. Although the writer in all probability identifi ed with
the correct understanding of the word sawtawn as a term meaning adversary ,
it is possible that what he knew about where evil comes from was based on a
teaching about a false god that controls evil. It has to be a case of one or the
other in this instance. Either the writer believed that God was the adversary
and therefore recounts the story from 2nd Samuel 24 by describing God as
sawtawn or the writer found himself aligned with the less palatable view and
performed his own revision of the story by claiming that Satan was the one
who caused David to number Israel. Again, I state that I perceive the writer
was true to the Scriptures and was simply describing God as an adversary
when he used the word sawtawn in place of the word God to identify the
inciter of David. Whatever the case in this instance, we are still left with the
problem that although the writer may have been referring to Yahweh as the
adversary when he said sawtawn incited David to number the tribes, those
who read his words today generally impose their cosmic diabology on this
passage. Such an error includes imposing a literal Satan on his words because
that is how the English has been handed down to us.
While in Persia the Israelites and subsequently the writer of Chronicles,
were exposed to the "other" God, the God that was alleged to be responsible
for evil. Th is false god paralleled Yahweh in so many ways that the exiles
ingested the wrong philosophies about the true God of the Universe and began
attributing evil to "the adversary ." "Th e adversary" was actually Yahweh but in
using a diff erent term to identify the adversary, this force eventually became
separate from Yahweh in the minds of the confused and was given an identity
of its own. Sawtawn the adversary began to become Satan the evil archenemy
of God. Whether the writer of Chronicles intended one philosophy of evil or
the other matters little. What is clear is that in the period of his writing, Jews
not only began Judaism , the forerunner of Christianity, but Jews began to
truly apply literalness to the sawtawn and the title of an adversary began to be
used as a name of an entity. Eff ectively, sawtawn became SATAN.
If we base our decision about this topic on current Christian thinking
which has decided there is a Satan and associated demons , then we are
neglecting much of what the Holy Scriptures that were used by the apostles
and the Messiah have to say. If we base our decision on reconciling the
texts that are apparent contradictions, via the use of history and a cultural
The Post-Exilic Persian Infl uence On the Idea of Satan 199
understanding, then we will in all probability come to the correct conclusion.
Th e conclusion I might add, no matter how logical it may appear, still must
be imbued by the Spirit of truth for one to receive it and grow in truth.
Th at spirit of truth is available to all humanity and all it takes to access
it is an honest desire to accept the truth no matter what it looks like, where it
comes from, or how diff erent it is from what we have been taught all our lives.
Once we are over that hump then the truth we are receiving must be weighed
against the whole counsel of God, which is contained in the Holy Scriptures ,
called, the "Old Testament ." We see below in 2nd Timothy , the Apostle Paul
reminds Timothy of the value of the "Old Testament" when he exhorts his
student with words that declare it is the "Old Testament" which has led him
to salvation and is given by inspiration of God.
And that from a child thou hast known the holy scriptures, which
are able to make thee wise unto salvation through faith which
is in Christ Jesus .
All scripture is given by inspiration of God, and is profi table
for doctrine, for reproof, for correction, for instruction in
righteousness:
That the man of God may be perfect, throughly furnished unto all
good works. 2Timothy 3:15-17
The Timing Of Isaiah's Words Add A Piece To The Puzzle
By now in our study, we may be getting a distinct understanding of the
ancient belief of the Israelites in the area of the Sovereignty of God. In an
attempt to provide another piece to the puzzle of how the concept of Satan as
an "autonomous" evil entity made its way into present day religious thinking,
I would like to address the timing of the writing of the book of Isaiah . Isaiah's
instruction came at a pivotal time in Israelite history during exile . Prior to
the exile there was not an Israelite understanding that leant itself to an evil
adversary who was going to fi ght against the Good God and His people until
the end of time.
We have discussed at length the thought that it wasn't until exposure and
assimilation into the Babylonian and Persian cultures, that Israel, or at least
part of the people of Israel began to embrace a Persian doctrine of good and
evil . Th ose who had power to propagate false doctrines adopted the concept
of an evil entity that is opposing Yahweh and then imparted the same concept
to the faith of Israel, which became a version of Pharisaic Judaism . Much
of the religion of Pharisaic Judaism continued to morph and evolve into
Christianity . Th ere is still much to consider in the eff ort to prove conclusively
200 Satan Christianity's Other God
that the Christian concept of a wicked being called Satan is one of many
adopted false teachings from ancient pagan Zoroastrianism .
Th e doctrine of Satan is merely one of the erroneous doctrines found in
much of Christianity today. I encourage you to explore carefully most of the
main doctrines and practices of Christianity, which involves Catholicism and
Protestantism , to understand the numerous other teachings that are mere
traditions of men but have been accepted and taught as being doctrine. We will
continue here to stay on the topic dealing with the non-existence of Satan.
Th e Prophet Isaiah is the most quoted prophet in the "New Testament "
and is truly known to be one of the major prophets of Israel and Christianity .
He is also one of the Major Prophets who told of the soon coming Messiah
throughout his writings. We have already discussed the prophecy in Isaiah 45
of Cyrus being the Messiah in the sense of a Royal fi gure acting as a deliverer
of the people of Judah who were in exile . As with any of the ancient Biblical
writings, there are many theories and ideas of the authorship of the Book of
Isaiah. Some say it is broken into two parts, some say three and I have even read
of some who think there are seven distinct divisions in the book. Many scholars
indicate multiple authors authored the book of Isaiah. A common theory is
that three authors wrote the book and the complete contents were compiled by
another party. Probably the least accepted view is that the Book of Isaiah was
penned in its entirety by the Prophet Isaiah the son of Amoz , during the period
of His life. It is well accepted that Isaiah contains at least two sections written
by diff erent authors at diff erent time-periods. Th is acceptance does not make it
so and some compellingly argue for complete authorship by the Prophet Isaiah
son of Amoz. For the sake of argument, I share the following understanding
from Westminster College as presented in a class called Understanding Th e
Bible. Dr. Bryan Rennie identifi es conclusively the diff erent periods of the
Isaiah texts and for our present study, I would like you to note the time-period
that the chapters which repeatedly declare that there is one God, are written.
Utilizing the work of many scholars before him, Dr. Rennie identifi es these
diff erent periods as "Divisions of the Book of Isaiah ."
UNDERSTANDING THE BIBLE Dr. Bryan RennieReligion
10184
The Divisions of the Book of Isaiah .
Proto-Isaiah , 1 - 39.
1. Biographical details of the life of Isaiah.
2. Assyria as major power.
84 Taken from http://www.westminster.edu/staff /brennie/prophets.htm, (used by permission)
The Post-Exilic Persian Infl uence On the Idea of Satan 201
3. Exile as future threat.
4. Emphasis on the judgement to come.
5. Implicit monotheism .
Before 587 in Jerusalem
Deutero-Isaiah , 40 - 55.
1. No biographical details.
2. Babylon as major power and Persia growing.
3. Exile as present suffering.
4. Emphasis on redemption.
5. Explicit monotheism .
Shortly before 538 in Babylon.
Trito-Isaiah , 55 - 66. Very similar to Deutero-Isaiah but contains
evidence of the Persian takeover and the return from Exile.
After 538 in Jerusalem
Chapters 36 - 39 appear to be historical narratives edited into
the book from 2 Kings 18:13 to 20:19 at a later date. Chapters
24 - 27 is proto-Apocalyptic, a literary style which developed only
after the return from Exile and so is also probably a later editorial
addition. Chapters 13 - 23 also appear to be later additions. This
still leaves Chs. 1 - 12 and 27 - 35 as original material deriving
directly from the late 7th and early 6th centuries BCE.85
Th e above understanding indicates chapters 40 to 55 were written shortly
before 538 BC in Babylon , which had become Persia by that time. If this is so
then we are better able to understand some of Isaiah 's words in relation to the
topic of the non-existence of Satan we are discussing. Isaiah and the Jewish
exiles are in Babylon and have been adopting and accepting Zoroastrian
religious concepts. Isaiah 45 was written near the end of the exile when Isaiah
proclaims that it is Yahweh who is the creator of evil. Isaiah was confronting
a false belief of the Persians that claimed some other god was responsible for
the creation of evil circumstances. Th is foreign philosophy was dramatically
opposed to the pre-exilic belief that there is only one God, who causes both
the good and the evil to fall upon His people.
Although the ancient Israelites ascribed to a belief in other god's while
not fully coming under the dominance of the gods of the nations, the entire
nation of Israel was commanded to adhere to the concept of one God. Th is
was stated in Deuteronomy 4 and then again in the prayer/anthem of the
85 Information taken from http://www.westminster.edu/staff /brennie/prophets.htm
202 Satan Christianity's Other God
Children of Israel called the Shema, meaning hear in the purest sense of
actively hearing and diligently obeying. Th e Shema is found in Deuteronomy
6: 4-9. Yahweh wanted Israel to diligently accept and embrace the fact that He
was the only God in the universe. Below is the fi rst line of this text;
Hear, O Israel: Th e LORD our God is one LORD
Th is section of the Torah has long been the fi rst verses a young Israelite
child commits to memory, often by the age of two years old. Th e Shema states
not only who one is as an Israelite but it also states in absolutes who Yahweh
is. Albert Barnes comments very insightfully in his notes on the Bible.
These words form the beginning of what is termed the "Shema"
("Hear") in the Jewish Services, and belong to the daily morning
and evening offi ce. They may be called "the creed of the Jews."
This weighty text contains far more than a mere declaration of
the unity of God as against polytheism; or of the sole authority
of the revelation that He had made to Israel as against other
pretended manifestations of His will and attributes. It asserts
that the Lord God of Israel is absolutely God, and none other.
He, and He alone, is Jehovah (Yahweh ) the absolute, uncaused
God; the One who had, by His election of them, made Himself
known to Israel.
It was not easy to pull the wool over the prophet Isaiah 's eyes. He was
sold-out to the concept of Yahweh 's Sovereignty and oneness as the only force
to be acknowledged. He understood there was no other force in existence.
Th erefore when the Jews were getting near the end of their exile period, Isaiah
was able to give them the prophecy of King Cyrus being Yahweh's anointed
and he was also able to admonish the Persian King who was propagating
the dualistic philosophy, telling him that there is no force, no other god but
Yahweh. It was clear by now that the Jews in exile had begun to attribute
evil that was happening to them or those around them, to an evil entity. It
makes perfect sense for Yahweh to send His man to tell the Jews to clean up
their act before He liberates them from exile. So Isaiah gave a prophecy and
a number of admonishments. Multiple times Isaiah reiterates to the Persian
leaders and those who are said to be Israelites, that there is "one God and
none else" but the most poignant example of Isaiah discouraging the exiles
from attributing anything in their lives to any other power is seen when he
tells them that Yahweh creates evil. Th e ancients before the exile were clear on
this point. We have already looked at the concept of where evil comes from
The Post-Exilic Persian Infl uence On the Idea of Satan 203
in many references which took place in the pre-exilic existence of Israel. Now
however, Isaiah, speaking quite strongly I presume, is proclaiming that it is
Yahweh who does "all these things." "All these things" refers to the good and
the evil that has come upon the Israelites.
I form the light, and create darkness: I make peace, and create
evil: I Yahweh do all these things. Isaiah 45:7
It is absolutely undeniable that the reason God had Isaiah speak these
words in chapter 45 is because Israel, the Jews in exile , needed to hear them.
What were "all these things" Yahweh was referring to? Th e Jews were not
denying giving credit to the Creator of the Universe for the good in their
lives. However, as humans the Israelites seem to have a need to pin the bad, or
evil in their lives on some identifi able source. As faithful Hebrews who were
still relatively close, historically speaking, to the great wars and deliverances
in Israel's history, it was simple to attribute the good that had occurred to
them, to the Almighty. However, it seems the Hebrew captives were not so
eager to attribute the bad to the Almighty. Crediting Yahweh for the good
and the evil had been the general attitude for the Israelites throughout most
of their turbulent history up until now. However, being in exile caused them
to consider an adjustment to the long held belief that Yahweh causes evil to
happen to His chosen people. It isn't so unrealistic to perceive how this major
paradigm shift occurred for the exiles.
How would you or I respond if we were forced into exile for almost
two full generations? Perhaps we too would recognize that bad happens and
then begin to agree with our captor-host that someone other than the "Wise
Lord " was the hand behind the bad. Th e "Wise Lord" is not just a diff erent
name for the one true God, Yahweh , but is the name of the good God in a
two-Deity dualistic system, which attributes evil to the bad god Ahriman ,
their second deity. Th ere are many examples of a nations' drifting from what
they once knew as a concrete unalterable value, to a value based on moral
relativism. We only need consider how the once unacceptable public display
of homosexuality has become more than tolerated in our own Western culture
today. Moral relativism has been aff ecting the world for millennia and the
Jews in exile were not immune to its insidiousness. Assimilation, which caused
a two-God philosophy to fl ourish, was like an infection that embedded itself
deep into the theosophical fi bers of a once pure pattern of faith, in people that
were chosen to share the morality of the Creator with the world. Now Isaiah
wanted to do what prophets do best, that is speak the message of the Creator
and give the exiles the opportunity to reject their syncretism, which enabled
false belief in some other force, and acknowledge once again that Yahweh is
204 Satan Christianity's Other God
the only force and the only source of all things. Th e Israelites were about to
be delivered and in much the same way that John the Baptist was anointed to
prepare the way of Messiah the deliverer , by calling all who would hear to turn
to the true practice of the Faith in Yahweh. So too is Isaiah preparing Israel to
be delivered by Cyrus, Gods anointed , by announcing that it would be wise
to reject the palatable yet eroding ways and beliefs of the Zoroastrian concept
of good and evil. Isaiah's message could not have been clearer to those who
would hear it; no less than eight times in three chapters does Isaiah declare
that there is only one God.
Th e message was profound and sadly, the message was lost to a huge
segment of the returning exiles and the dualistic, two-God philosophy ,
became seated in the theology of many returning exiles. Returning exiles
that would embrace the false message and see to it that it was embellished
and enhanced in ways that would be so illogical that many were left to
believe without question that those who propagated the false doctrine knew
what they were talking about. What was to be a purely monotheistic culture
was almost irreversibly altered by accepting and then furthering a two God
theology that was never taught in the Scriptures, by the Prophets , or intended
to be taught by the Creator, the only God.
205
CHAPTER 8
Lucifer 's Fall in Isaiah 14 , Explaining the Myth
It may seem diffi cult to accept such a seldom heard of concept as there not
being any Satan . We are going to look at yet another clue that casts doubt
on the idea of a cosmic satanic being and his hordes of minion demons ,
propagating and creating evil in the world. For the moment though, I would
like to ask a serious question that many of us ought to ask ourselves. Th e
question is; "Why do I need to believe in a Satan?" Th at may be a question
one would hear from an atheist-apologist who is challenging a believer in God
as to whether or not there is a God. "Why do you need to believe in a God?"
they might ask. However, to ask, "Why do you need to believe in a Satan?"
is not a question one would fi nd them self confronted with along the path of
typical human interactions. It is for this reason that I ask you to fi nd a quiet
place without the infl uence of your pastor , rabbi , spouse, or friends and ponder
this question. "Why do you need to believe there is a Satan?"
Is it the same thing to say you believe there is a Satan as it is to say you
believe in a Satan? Perhaps you notice I worded those questions diff erently.
In one question I asked, "Why...believe in...," and in the next, I asked,
"Why....believe there is....?" Look at those two questions again and notice
the diff erent wording this time.
"Why do you need to believe in a God?
"Why do you need to believe there's a God?"
"Why do you need to believe there is a Satan ?"
"Why do you need to believe in a Satan ?"
Th e reason for the diff erent wording is simple. I want you to be able to see
that in conversation both ways to ask the question yield the same result. On
semantics alone, it can be determined that there is a diff erence between the
206 Satan Christianity's Other God
two wordings but communication is not always reliant on strict semantics.
Let's explore how both questions mean the same thing.
If you ask someone the question, "Why do you need to believe there is a
God?" and you also ask them, "Why they need to believe in a God?" you will
see that you are asking the same question. If you do the same word switch
as I just did with the question of "Satan ," then no one would consider the
questions to have a diff erent meaning. Believing there is a God is likened to
believing in a God. Why would someone consciously believe there is a God
but say I don't believe in a God? Th e same thing is being said; believing there
is a God is believing in a God. It is the same concept that says; believing there
is a Satan is to believe in a Satan. By believing there is a Satan one is then
believing that Satan does what so many attribute him to doing, that is causing
evil. Th erefore, if you believe there is a "Satan" who causes evil then you are
believing in a Satan. I am not implying you would be placing your life in his
hands in the same way many believe in Yahweh .
To admit to believing in a Satan does not mean you are admitting your
reliance on Satan for your salvation. I realize there are probably only a handful
of people in the world who totally reverse the roles of Yahweh and Satan
and believe "Satan" to be the good guy and God is trying to annihilate the
world. However, I am saying, by attributing any of the things God does to
a false "Satan" is not only an aff ront to the Creator, but shows that a person
"believes" in a Satan. Th is unfounded but very real belief is similar to the
way a child who believes there is a Santa Clause , and through the belief of
his existence, believes in him. So too is having a belief that there is "Satan,"
to believe in him. I suppose if one believes there is a Satan, one ought to ask
him or her self this question about Satan's abilities, "If I believe there is a Satan,
what do I believe he is capable of doing?"
• Can Satan inhabit a person's soul or take on other physical
forms?
• Does Satan transcend time or is he bound by time like you and
I?
• Can Satan thwart God's plans in any real and effective way?
• Does Satan bring illness upon people and then lift the illness
from them as a manipulative way to mess with their minds so
they won't turn to God?
• Can Satan resist the curse in the garden that was placed upon
the serpent who according to some is supposedly Satan?
• Can Satan tell the truth about anything at all?
Lucifer's Fall in Isaiah 14, Explaining the Myth 207
• Does Satan bring death or does Yahweh kill and make alive as
Deuteronomy 32 states?
All these questions need to be asked if one has decided they believe Satan
exists. For to believe something exists is to believe something has power,
whether small or great, the facts are that a belief in Satan must be coupled
with the belief that he does certain things that only a supernatural being could
accomplish. For a child to believe "there is" a Santa Clause is to believe Santa
has power to perform marvelous things such as fl y around the entire world in
24 hours dispensing gifts to billions of people all over the world and return
at the close of Christmas to begin preparing for the next Christmas in a year
from that point. Believing there is "Satan" is to believe in a Satan because
one then believes he has the power to do supernatural things such as inhabit
a person through "his demons " or bring evil on a city, or send a nation into
exile , which we have discussed is completely an act of the sovereign Yahweh .
Recall the words of the prophet Amos in chapter 3 verse 6 that teaches evil
in a city is done by Yahweh:
Shall the horn be blown in a city, and the people not tremble?
Shall evil befall a city, and the LORD hath not done it? Amos 3:6
Jewish Publication Society
Why would someone believe there is a Satan who causes evil, when here
the prophet speaking on behalf of Yahweh , tells us when evil befalls a city it is
Yahweh who causes it? I must remind you yet again that Isaiah 45:7 clearly tells
us Yahweh does all the good and evil things. Th is of course is not referring to the
evil that is sin and comes from man's heart, rather the calamitous evil that falls
upon individuals or people groups. Aside from the evil which proceeds from a
man's heart, nothing, absolutely nothing that is seen as "evil" is to be attributed
to any force other than Yahweh. To do so means one believes in another like
Yahweh. Th ere cannot be "another" because we were told in Yahweh's own
words that there is none like Him. Isaiah is not the only one to herald this vital
message. We fi rst saw this message go to the people of God when they were
engaged with the multi-god Egyptian culture prior to their exodus. At that time,
Yahweh proved all the man made gods to be nothing.
For I will this time send all My plagues upon thy person, and upon
thy servants, and upon thy people; that thou mayest know that
there is none like Me in all the earth. Exodus 9:14 JPS
If hanging on to a cosmic "Satan " helps you feel better, well then that's
sad. It is sad that many of us seem to have a need to believe in lies like the
208 Satan Christianity's Other God
Tooth Fairy or that "Satan" is a living, breathing being. If you do choose
to believe there is a "Satan" who is responsible for doing evil, then you in
essence believe in Satan. As I have suggested above, you may not rely on this
Satan as the God who could save you, but neither did the ancient Israelites
who were told not to conform to the practices and beliefs of the neighboring
nations, who were guilty of serving many gods. To acknowledge that there is
another God who has power over anything such as the crops or the weather
or illness, is to serve another God. Don't be mistaken, Yahweh never accused
Israel of serving another God to the exclusion of acknowledging Him. While
acknowledging some of the gods of the pagan nations, Israel still maintained
the belief that there is an omnipotent all-powerful God responsible for saving
them. Much like the case of the Zoroastrians, who believed in the supremacy
of their God, yet attributed all the evil to another deity and were seen as
serving other gods, so too was Israel seen to be going after other Gods by their
acknowledgment and homage paid to other gods. We may be guilty of having
a belief system that acknowledges more than one God.
Th is is so when we consider the pseudo-monotheistic religions of the Far
East. According to the Scriptures, use of the word gods in its plural form,
referred to the primary false deity of that culture and any other false deity
that was believed to require appeasing or was said to be feared. Th e inclusion
of all their deities as "other gods" shows us that if we accept the false idea of
"Satan " which is a "god" developed from the concepts in other false religions,
we are accepting the existence of multiple gods. Yahweh would see that
same multi-god concept being adhered to in religion today, which includes a
cosmic "satan," as if the participants are guilty of believing in a false "god."
Th e Scriptures say we should have no other "Gods" before Him. Supernatural
power is an attribute that belongs only to Yahweh.
Looking at the journey and experience of the Israelites, who have been
called Judahites, in the exile to Babylon , which was conquered by Persia prior
to the return of the exiles to Jerusalem ; one is able to see why they found it
benefi cial and convenient to believe in "Satan ." Th e emerging belief in a being
who is responsible for the evil in their world, brought comfort to the exiled
Israelites. As we have discussed in the previous chapter, they would not have
to credit the evil that had befallen them, to their good and loving Yahweh .
Th e exiles had experienced much calamity or "evil," as many would see it,
and the God they had come to trust in was not capable of doing such evil
to the people He loved. At least this was the thinking in their minds at the
time. God was only doing what any loving parent would do to their child
who continually disobeyed the parent and chose to rebel against the parents
instructions and reject the request of the parent to live according to the rules
that the child had agreed to abide by at one time. Eventually the parent will
Lucifer's Fall in Isaiah 14, Explaining the Myth 209
exercise their right to discipline that child and just may send him or her off
to a type of remedial boot camp for a while for rehabilitation. In a sense, the
periods of exile, which were imposed upon Israel by Yahweh, are a very serious
boot camp given as a consequence upon the disobedient and rebellious nation
as a result of their obstinance. Israel was responsible for their exile and whether
we like it or not, both the exile of a delinquent son to a boot camp, and the
exile of the delinquent nation of Israel, particularly Judah in this discussion,
is done for their own good. Th e exile is simply a response by the Master to
repeated, delinquent behavior. When in exile the wise person will look at
where and why they are in exile and learn the lesson it is intended to teach
them. Th ey will learn that exile is designed to direct them back to the path of
truth, and therefore they will work to get on that path and stay there if it at
all has anything to do with them and their choice. And it always does!
Why Do Some Need to Believe There's A Satan
I have had some serious introspection fi nding the answer to why I needed to
believe there is a Satan when I fi rst began to discover that there might not
be a Satan. Uncovering your own honest answer is an essential element of
beginning to see the traditionally accepted Scriptures that are said to speak
of Satan, for what they were intended to be speaking of when the writer fi rst
penned them. If you are at the point where you can admit that you might
need a Satan in your belief system so that there is some evil entity to lay
blame on for all the bad in your life or world, then you are at an advantage
to come to understand that there is no Satan. Th e picture will become even
more clear as we look closely at two more of the passages that are horribly
misunderstood by many who contend Satan does exist as a real antagonist to
Yahweh and man.
Th e topic of "Lucifer " in the 14th chapter of Isaiah is understood by some
correctly but when strong religious leaders preach or teach on Satan it is this
chapter, which has been quoted for centuries by Christian theologians and
laypersons, that is brought into the sermon or teaching. It is known as a
hallmark verse to teach us about Satan. It is often taught in connection with
the words of the Messiah in the Gospel of Luke in which He states that He
saw "Satan" fall from heaven. Th ere is a very important question that needs
to be asked regarding this statement of the Messiah and every statement in
the Apostolic Testimony about the devil, demons , or Satan. Th e question is;
"What did the speaker believe about the topic when he spoke those words?" It
is not diffi cult to understand that a fi rst century Hebrew teacher would have
been in line with the concept of good and evil taught in Torah . Messiah said
the Scripture cannot be broken. Th e Scripture, the Old Testament , does not
210 Satan Christianity's Other God
teach the existence of a literal Satan; therefore, Yeshua would not have been
speaking about a literal Satan falling from a literal heaven when He spoke
those words. Yeshua was very familiar with the Scriptural concept that tells
us Yahweh brings forth both good and evil. As well as knowing that there
is no other force in the universe that can orchestrate evil except the will of
man and the heart of man that is inclined towards evil continually. Knowing
this is helpful toward understanding why Yeshua taught us that defi lement
comes not from what we eat or from having unwashed hands, but from what
is in our heart.
Yeshua had been confronted by a group of scholars who had seen His
disciples eating with unwashed hands. Th e scholars were convinced that
eating with unwashed hands would cause one to become spiritually and
therefore ritually defi led. Yeshua knew that eating with unwashed hands
held no power to defi le one's spirit, therefore He told the scholars that the
defi lement comes from within and it is from the heart where evil comes from.
Th e Gospels recount the moment for us.
But those things which proceed out of the mouth come forth
from the heart; and they defi le the man. For out of the heart
proceed evil thoughts, murders, adulteries, fornications, thefts,
false witness, blasphemies:
These are the things which defi le a man: but to eat with unwashen
hands defi leth not a man.
Matthew 15:18-20 ( emphasis added)
Recall that Yeshua also had told Peter to get behind Him; and called Peter
"Satan " at one point, therefore when Yeshua had said He saw Satan fall from
heaven like lightning, was He referring to Peter as fallen from heaven? How
could the Master of the Universe call a human man "Satan" in one breath,
and have said in another instance that He had seen "Satan" fall from heaven?
Th e answer to these questions lies within a more correct understanding of
the use of metaphor and personifi cation. Th ese concepts will be addressed
thoroughly later in our discussion. For now I will say, that if we think we
are able to understand the Greek New Testament , without possessing a more
correct understanding of the use of metaphor and personifi cation in the era
it was written, then we should also think a fi rst century seamstress would
be able to understand computer science by simply being shown a computer
chip. Th e words of the New Testament must be studied in a more properly
placed, historical context, to understand the meaning behind the words, just
as the words of Isaiah which we will look at here must be located properly to
comprehend all the nuance and mytho-poetic imagery that comes from the
prophetic language of the period of Isaiah.
Lucifer's Fall in Isaiah 14, Explaining the Myth 211
Whom or what is Lucifer in the 12th verse of Isaiah 14 ?
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! Isaiah 14 :12 KJV
Th e above passage when understood in its literary and historical context,
is not about a cosmic being but is about a man. Th is famed verse used by
millions as a reference that identifi es Satan and his supposed origin is nothing
but a very stylish writing about a great human king who was being prophesied
about. Th e magnifi cent King of Babylon is said to have fallen from his exalted
position as a powerful world leader. Th e word Lucifer is a Latin translation of
the Hebrew word "helel" which means the morning star , or the bright morning
star. Th is Latin translation for helel was inserted by a man known as Saint
Jerome when he translated the Hebrew Scriptures and produced the Latin
Vulgate . In 346 CE the Hebrew word for "daystar ," became Lucifer, which
means "shining one " and may have been intended to state the same concept
that is seen in the Hebrew. In Biblical history, "the Bright and Morning Star "
has long been an appellation for a great and mighty ruler or human King.
Th e King of Babylon was obviously not a literal star that was bright in the
morning therefore, we can see this term also defi ned as "light bringer ," to be
a metaphor . Th e metaphorical usage of the word "helel" placed in conjunction
with the other metaphors that are intended to teach us concepts of royalty
and rulership, reveal to us that a human King is being spoken of. For one to
fall from heaven means they have fallen from authority or that they are no
longer serving the purposes of their kingship due to the lack of wise ruling
and the absence of God-honoring leadership. Th e New King James Version
Study Bible has identifi ed this fact as is stated in the comments on Isaiah 14
that are found in the study helps.
Fallen from heaven is a fi gure of speech meaning cast down from
an exalted political position.86
Lucifer in Isaiah 14 is referring to a human king who has lost his place
as a magnifi cent ruler due to the pride in his heart. Verse 16 calls this fallen
one a man and there are many other clear clues in the text that indicate this
fallen ruler is a human being, a pagan king, and not a cosmic Satan . Th e
International Standard Bible Encyclopedia has this to say about "Lucifer" in
its entry on Astrology.
86 New King James Bible, Study Version; Zondervan Publishing
212 Satan Christianity's Other God
5. Lucifer , the Shining Star
The planet Venus is more distinctly referred to in Isaiah 14:12 :
"How art thou fallen from heaven, O Lucifer , son of the morning!"
(the King James Version). The word here rendered Lucifer, that
is, "light-bearer," is the word hē lē l corresponding to the Assyrian
mustelil, "the shining star," an epithet to which the planet Venus
has a preëminent claim.
Commentaries both past and current are almost unanimous on the
understanding that Lucifer in Isaiah 14 is neither speaking of nor giving a
name for the "Satan " that much of religion has come to hate and fi ght against.
Here are some testimonies from commentators on this verse containing the
word "Lucifer;"
Isaiah 14 :12 -
How art thou fallen from heaven - A new image is presented
here. It is that of the bright morning star ; and a comparison of
the once magnifi cent monarch with that beautiful star. He is now
exhibited as having fallen from his place in the east to the earth.
His glory is dimmed; his brightness quenched. Nothing can be
more poetic and beautiful than a comparison of a magnifi cent
monarch with the bright morning star! Nothing more striking in
representing his death, than the idea of that star falling to the
earth! Albert Barnes Notes on the Bible
Isaiah 14 :12 -
"How art thou fallen from the sky, thou star of light, sun of the dawn,
hurled down to the earth, thou that didst throw down nations from
above?" לליה is here the morning star (from hâl al, to shine,..... Keil
& Delitzsch Commentary on the Old Testament ;Johann (C.F.) Keil
(1807-1888) & Franz Delitzsch (1813-1890)
O Lucifer , son of the morning! alluding to the star Venus , which
is the phosphorus or morning star , which ushers in the light of the
morning, and shows that day is at hand; by which is meant, not
Satan , who is never in Scripture called Lucifer, ...
John Gill's Exposition of the Entire Bible; Dr. John Gill (1690-
1771)
LUCIFER [LOU see fur] (morning star ) — the Latin name for the
planet Venus . The word Lucifer appears only once in the Bible
"How you are fallen from heaven, O Lucifer, son of the morning!
How you are cut down to the ground, you who weakened the
Lucifer's Fall in Isaiah 14, Explaining the Myth 213
nations!" (Is. 14:12). Literally, the passage describes the overthrow
of a tyrant, the king of Babylon .87 Nelson's New Illustrated Bible
Dictionary
LU´CIFER (light-bearer), found in Isaiah . 14:12, coupled with the
epithet "son of the morning," clearly signifi es a "bright star," and
probably what we call the morning star . In this passage it is a
symbolical representation of the king of Babylon in his splendor
and in his fall. Its application, from St. Jerome downward, to
Satan in his fall from heaven arises probably from the fact that
the Babylonian empire is in Scripture represented as the type
of tyrannical and self-idolizing power, and especially connected
with the empire of the Evil One in the Apocalypse.88 Smiths Bible
Dictionary
Lucifer
"light bringer ," "the morning star ": Isaiah 14:12 (helel, "spreading
brightness.") Symbol of the once bright but now fallen king of
Babylon . Fausset's Bible Dictionary
by Andrew Robert Fausset (1821-1910), co-Author of Jamieson,
Fausset and Brown's COMMENTARY ON THE WHOLE BIBLE.
Isaiah 14 :12 - Fallen - From the height of thy glory. Lucifer - Which
properly is a bright star, that ushers in the morning; but is here
metaphorically taken for the mighty king of Babylon .
John Wesley's Explanatory Notes on the Whole Bible
I believe we can see in the above testimonies the clear statement that
Lucifer in Isaiah 14 is an appellation literally referring to the King of Babylon .
I presume you will look at the above references in their complete context. Once
you do you'll fi nd many of the above quoted commentaries and dictionaries
go on to state that although this reference to Lucifer is referring literally to
the fallen or falling King of Babylon , the metaphor is still referring to "Satan ."
However, in light of the concept of "satan" being originally a Hebrew word
87 Ronald F. Youngblood, general editor; F.F. Bruce and R.K. Harrison, consulting editors,
Nelson's new illustrated Bible dictionary: An authoritative one-volume reference work on the
Bible with full color illustrations [computer fi le], electronic edition of the revised edition of
Nelson's illustrated Bible dictionary, Logos Library System, (Nashville: Th omas Nelson)
1997, c1995.
88 William Smith; revised and edited by F.N. and M.A. Peloubet, Smith's Bible dictionary
[computer fi le], electronic ed., Logos Library System, (Nashville: Th omas Nelson) 1997.
214 Satan Christianity's Other God
which means adversary , opposer, or accuser, one is adding to Scripture by
applying a meaning of a literal Satan to the term.
In addition, in light of the fact that there was no Satanology in the Hebrew
monotheistic religion prior to the exile to Babylon , it seems presumptuous to
impose a cosmic Satan as the intended metaphor onto the Isaiah reference.
Rudimentary biblical scholarship will clearly teach it is not proper for the
New Testament to defi ne terms and concepts from the Old Testament but
properly, the terms in the New Testament must be defi ned by the manner in
which they are presented in the Hebrew Scripture . New Testament terms are
simply Old Testament terms that are expressed in Greek words. One must
fi nd the Hebrew understanding that underlies the Greek words that are used.
Th at is to say, the New Testament is to be defi ned by the Old.
For example, when the New Testament mentions the Passover we must
look to the Hebrew Scriptures for the understanding of the Passover. When the
New Testament expresses a concept of an unclean person, we must determine
through studying the Hebrew Scriptures, just what constitutes an unclean
person. How about if the Apostolic writings use a word such as Sabbath ?
Is it possible to interpret that word apart from how the Hebrew Scriptures
defi ne it? Although God says the Sabbath is the Sabbath, the Catholic Church
Fathers have gone on record as calling Sunday the Christian Sabbath and
saying that Sunday is now the day of rest for Christians.
On Sundays and other holy days of obligation, the faithful are to
refrain from engaging in work or activities that hinder the worship
owed to God.....Family needs or important social service can
legitimately excuse from the obligation of Sunday rest.89
The Sabbath which represented the completion of the fi rst
creation has been replaced by Sunday ...90
We would be falling tragically short of sticking to true principles of
understanding terms of Scripture if we agree with that Catholic doctrine,
which has endeavored to change the words of Scripture. Sabbath is easily
defi ned as the 7th day of the week, which is Saturday, when one properly
defi nes the term through the Hebrew Scriptures . Just as with interpreting the
Sabbath or the term "unclean," so too if a biblical commentator implies that
the Lucifer of Isaiah 14 is the Satan who Messiah said fell from heaven, they are
89 Page 449,article 2185 of the Catechism Of the Catholic Church, published by Publication
Service- Canadian Conference of Catholic Bishops
90 Page 450,article 2190 of the Catechism Of the Catholic Church, published by Publication
Service- Canadian Conference of Catholic Bishops
Lucifer's Fall in Isaiah 14, Explaining the Myth 215
guilty of trying to interpret the Old Testament by using the New Testament
instead of the other way around. For Scripture to remain understandable one
must look at a term found in the "New Testament" and fi nd out what that
term meant in the "Old."
Satan Falling From Heaven Must Be Understood How
The Old Testament Would Explain It
Although it is a slight deviation from the direct study of Isaiah and the topic
of Jesus ' Luke 10 statements is covered thoroughly in Volume II of Satan
Christianity 's Other God, I would like to take a few moments and discuss
the meaning behind seeing "Satan fall like lighting." It is benefi cial to do so
here as an example of the need to interpret the New Testament through the
understanding found in the Old Testament . As well, it might allay some of the
readers concerns that what is found in the Old Testament is contradicted or
changed in the New. What did Messiah mean when He stated in Luke 10:18
that He saw Satan fall from heaven like lightening? Th is statement has been
postulated to mean various things and explained via various concepts. Most of
which typically result in adhering to the common Satanology doctrine much
of the world has become accustomed to. In addition, most explanations fail
to defi ne the underlying Hebrew term for the Greek word satanas through the
context of the Hebrew Scriptures , as it should be. Why do so many scholars
divorce themselves from the Hebraic understanding of "the adversary " when
it comes to interpreting and understanding what is contained in the New
Testament? Th e fi rst century followers of Yeshua would have heard Him
speaking these words and would not have been confused as to their meaning.
Whether Yeshua spoke them in Hebrew, Aramaic , or Greek, would not change
the fact that the people of His day would likely have understood the term
in either of two ways. Th e hearers would have understood the term "satan"
through the truth of the Hebrew Scriptures or else from the understanding of
the culture of their day. It is probable that both understandings were present
when Yeshua spoke, but both cannot be the correct understanding. To settle
this argument one might want to take a poll of the hearers of the words of
Yeshua at the time that He spoke them, however that is not possible therefore
we are left to consider the possibilities. Even if we were to take a poll, the facts
are that the meaning of a message is decided on by the speaker and not the
hearers, no matter how large or small the number of hearers is.
Possibility number one would be that some fi rst century listeners would
hear Yeshua use the term satanas in Greek or sawtawn in Hebrew or its
Aramaic equivalent and conclude, as many of the fi rst century citizens of
216 Satan Christianity's Other God
the Roman Empire had, that Yeshua was referring to a cosmic archenemy
of Yahweh , an evil celestial being with supernatural, God-like abilities. To
arrive at that conclusion the hearer would have to ignore the fact that Yeshua
was a Jewish Rabbi and taught true doctrine according to the Torah and the
Prophets . Possibility number two would be that Yeshua is speaking of an
adversary that is opposing the plan of God.
We have seen that the doctrine of Satan presented in the Torah and
Prophets is a doctrine that teaches either man is the adversary called satan in
English or "satan" is a descriptive term for the force Yahweh sends. A force He
uses to enact his judgment on a person or people to direct them back toward
being in line with Yahweh's will.
Th e hearer who concludes that Yeshua was referring to the casting to earth
from heaven of a celestial "satanic" being would also have to reject the fact
that any way you slice it, the word that Yeshua used is a Hebrew origin word.
Even the Strong's concordance and Th ayer's Greek Defi nitions tell us that the
word used is from Strong's #7854 in the Hebrew. Th is helps to guide us to
understand this term the way it is understood in the Old Testament . Below
are the two words used to describe some type of an adversary or opponent as
found in Strong's Concordance. Notice the last line of the second defi nition
below. Th at part of the defi nition indicates the Greek word Yeshua used,
which we know as "Satan ," is from a Hebrew word that never meant a cosmic,
evil being. Th e fi rst of the following defi nitions is said to correspond to the
second, which, as I have stated, is based on the Hebrew origin that means
opposer or adversary .
G4567
Σατανα ς
Satanas
sat-an-as'
Of Chaldee origin corresponding to G4566 (with the defi nite
article affi xed); the accuser, that is, the devil.
G4566
Σατα ν
Satan
sat-an'
Lucifer's Fall in Isaiah 14, Explaining the Myth 217
Of Hebrew origin [H7854]; Satan , that is, the devil: - Satan.
Compare G4567.
Th e word in the text of Luke 10:18, is traced through word 4566 of
Strong's and then shown to be originally a Hebrew word #7854. I don't
think it can be stated enough that the word that underlies the Greek word
satanas is the Hebrew word sawtawn , meaning adversary . Based on this fact,
one would have to come to understand the Hebrew word sawtawn, before
imposing a more contemporary understanding on the word used in this and
other cases. Aside from tracing the basic linguistics of this word, one would
also want to consider that Yeshua might very likely have used common
phrases and words in His day. Phrases and words that were based on a very
mythopoetic style of language and a culture that was well versed in speaking
metaphor . By Yeshua's use of such a descriptive metaphor for the city of
Capernaum just a few sentences earlier, it would follow that His reference
to Satan falling would also be an understandable metaphor and used with
the expectation that His hearers were able to understand it. Satan had no
more literally fallen from a celestial location than did Capernaum literally
fall from the geographical location known as Heaven . Notice the metaphor
used to express Capernaum's reduction in political status in the following
quote from Luke.
And thou, Capernaum , which art exalted to heaven, shalt be
thrust down to * . Luke 10:15
After all, was Capernaum really in heaven? Will Capernaum the
geographic location, be placed in a * that is another supposed geographic
location? It is highly doubtful on both accounts. No more was Capernaum
in Heaven than was there a cosmic "Satan " as an actual entity with free will
who is able to thwart Yahweh 's plans, in heaven. If we are to take the words
of Yeshua , the God of the Universe made fl esh as truth, and allow them to
bear the weight, as one would expect they should, then we must believe that
He meant what He said. If Yeshua means what He said, what did He mean
when He said Peter is "Satan?" Th e word used for calling Peter "Satan" is the
same word as in Luke 10;
But when he had turned about and looked on his disciples, he
rebuked Peter , saying, Get thee behind me, Satan : for thou
savourest not the things that be of God, but the things that be of
men. Mark 8:33
218 Satan Christianity's Other God
Th erefore, by using the literal application of metaphorical statements that
has taken place, in order to devise a satanology doctrine, we then could line
up some of the remarks that include the use of the word Satan in the Gospels
and fi nd a very disturbing conclusion. If Yeshua had called Peter "Satan" and
Yeshua saw "Satan" fall from heaven; and to add to this , we are told "Satan"
entered Judas at the last Passover Supper; then because everyone knows if
A=B and B= C , C has to equal A. Yeshua has supposedly seen "Satan" fall
and Yeshua has called Peter "Satan." Added to these facts is the fact that the
"devil" and "satan" are thought to be one and the same and we also see that
before the Last Supper that "Satan" entered Judas .
Then entered Satan into Judas surnamed Iscariot, being of the
number of the twelve. Luke 22:3 KJV
Considering all these references to "Satan ," are we to believe that these all
mean the same thing and conclude that Peter was Satan and entered Judas;
and Peter fell from heaven? Christ surely wouldn't call Peter "Satan" if it
wasn't true therefore, either Peter is the Satan that religion has been battling
for millennia, or there is another way to understand the reference to "satan"
so Yeshua 's words are still true.
Just as many have applied the word "satan" literally through the "New
Testament ," one must conclude in believing literally the words of Messiah that
Peter the Apostle is Satan , Peter the apostle fell from heaven, and Peter the
apostle entered Judas. After all, there is only one person in the entire "New
Testament" who is called "Satan." Peter is called Satan by the only person
who was perfect in speech and action and never spoke a lie. So either Peter
is Satan; or Yeshua is a lying, name caller. If neither of those is the case, then
we are misunderstanding something about what a satan is.
I hope you are getting to know me well enough by now that you can see
I have suggested the "Peter is Satan " idea, in a "tongue in cheek" manner. I
hope you are able to see that I believe the problem is a lack of understanding.
Peter is not the cosmic archrival of God, nor did Peter fall from heaven or
enter Judas, so Messiah must have meant something other than implying Peter
is the incarnate form of a rebellious, fallen angel .
Th e challenge is that we must try to understand what the Messiah thought
and meant by using the term "satan." Th e Messiah adhered to the pre-exilic
concept of "the adversary ," which states Yahweh creates peace and evil. Th e
Messiah is always true to Torah and accepts the original doctrine of good
and evil. Th e Messiah knew the Scriptures and that it is humans who oppose
Lucifer's Fall in Isaiah 14, Explaining the Myth 219
and at times the agents of Yahweh who act out the will of Yahweh. Th ese
are referred to as "a satan" in the Hebrew language. Knowing this helps us
understand, then we can begin to perceive where the Messiah's head was at
when He called Peter "Satan ." Yeshua was simply calling Peter an adversary
and sticking to the correct biblical understanding of the term satan. In fact,
Yeshua Himself interprets for us what is meant by calling Peter "Satan."
Notice how in Yeshua explaining to Peter why Peter is being referred
to as a "satan," we are able to see the Messiah 's defi nition of Satan as it was
understood in His time;
...Get behind me Satan for thou savourest not the things that be
of God, but the things that be of men.
A "satan" is one who is not for the things of God/Yahweh . Peter is
rebuked by Yeshua and is called an adversary because he is not for the things
of God. Messiah was supposed to go to His death but Peter, being a satan,
renounced the fact that Messiah was soon to suff er many things and be killed.
It was this act of disagreeing with the will of Yahweh that caused Peter to be
a "Satan " to Yeshua, one who opposed the will of the Father. Th ankfully, that
attitude did not prevail in Peter's life as is seen in the accounts of his activities
throughout the gospels and letters. Peter does exhibit the actions that identify
him as a true apostle of the Messiah, one who is inclined to do the Father's
will no matter what it looks like or what the cost. Peter was not the cosmic
Satan of mythology but was "a satan" when he proved to be an adversary to
Yeshua. Th e message is clear in that we are not to impose an interpretation on
the words of the Apostolic writings that cannot be found in the understanding
of the same words or terms from the Hebrew Scriptures . When Yeshua makes
a statement that a man is Satan or that "Satan" fell like lightning and was seen
by Yeshua, we must be diligent to try to fi nd out what He meant and how it
can be seen through the Hebrew Scriptures to bring understanding. Th erefore,
the claim by Yeshua to see Satan fall like lightening is not a reference to the
daystar in Isaiah that fell from power because of his pride.
Th e word Lucifer in Isaiah , which is more correctly translated as "day
star" according to a correct understanding of the Hebrew word, is not to be
confused with the reference to the fall from heaven of "Satan " spoken of by
the Messiah in Luke . Because Christ was not using the word satanas as a name
when He spoke it, he neither would have taken the word used in Isaiah as
anything more than a word referring to the King as the "morning star ." Isaiah
is not identifying an historical, monumental fall of a rebellious archangel.
Looking at the passage from Isaiah 14 , we see some highlights which testify
to the nature and identity of the subject.
220 Satan Christianity's Other God
We fi rst must recognize that this dissertation begins a full chapter
previously with what is known as "Th e Oracles Against Foreign Nations ." Th e
dissertation goes on for some time. If you read through from Chapter 13
without letting the chapter breaks or paragraph headings separate the body of
text, the fl ow and intent of the text is quite clear and it carries on to chapter
17. Th e fi rst full addition of Chapter numbers and verse numbering occurred
in the 16th Century with the Geneva Bible . Th erefore, this oracle is to be read
as one long letter.
What Does it Mean to Be Fallen?
Th e section labeled "Chapter 14" is written about Babylon , not about some
fallen cosmic being. It is part of a larger body of admonishments that are
directed toward pagan nations and a political system or political leader. Men
fall, rulers fall and nations fall; we are not being told of anything other than
the fall of human leadership and authority. Th e concept of one "falling," in its
euphemistical sense, has long been understood as intimating that one who had
a certain position, which granted him certain rights and privileges, has made
some choices and actions, which resulted in that person or nation becoming
less than what it had been before it, or he had "fallen." Most of us are familiar
with the phrase, "He's fallen from grace," in reference to a spiritual icon and
leader who has been found out to be participating in a sexual sin or fi nancial
scandal. Fallen from heaven means virtually the same thing; a leader with
power and prestige has lost that power and prestige because of his own actions
that went against what God wanted. In every case in history, both biblical
and secular, when a person or a nation is referred to as fallen, it is always clear
the meaning is referring to a decrease in exalted status. Th e "fallen" one no
longer possesses the status or power and control position, it or he previously
possessed. A fallen one loses some or all of its power and position and when
we see this statement in its context in Isaiah 14 , it is apparent we are seeing
a reference to a political or spiritual demotion, not to a literal drop from a
geographic location to a lesser or lower geographic location. A perfect example
of this statement referring to "a fall" being a fall from political power is seen
in another place in Isaiah. Isaiah 21 uses the same terminology to express that
the great political and world power of Babylon, which comes to represent a
false religious system, is brought down by a mightier warring nation;
And, behold, here cometh a chariot of men, with a couple of
horsemen. And he answered and said, Babylon is fallen, is fallen;
and all the graven images of her gods he hath broken unto the
ground. Isaiah 21:9
Lucifer's Fall in Isaiah 14, Explaining the Myth 221
One fulfi llment of the prophecy of the fall from power of the King of
Babylon and the fall of the nation did in fact occur at the hands of the Medes.
Her fall could be seen to indicate a future fall in a spiritual sense. Th e empire
of Rome , which had taken John the Revelator captive on the Island of Patmos,
was called Babylon by fi rst century writers as is indicated in the International
Standard Bible Encyclopedia .91 Th is is a helpful piece of information. It helps us
to understand that when Babylon is said to have fallen in Th e Revelation , John
is talking about the false religious system fostered by Rome that is destined to
be brought down when the Messiah 's kingdom becomes fully realized.
As we look specifi cally at the Isaiah 14 text, let's pinpoint some portions
of it that indicate this account is not of a fallen cosmic being but it is of a
fallen King of Babylon . Th is King believed himself to be a god and imposed
the metaphorical title of the "Morning Star," known as the great light-bearer
that rises before the sun in the morning, upon himself. "Morning Star" was
also known as the planet Venus . Th is king believed himself to be a God, as
did a great many of his subjects. Th is seems odd to the present thinking found
in North American religion as so few people who attain to great status and
position would ever think they are "Gods." Although we do not possess the
same mindset as the ancient pagans when it comes to considering oneself a
God, we still might ask the question, "How could anyone think they are an
actual God?" One might ask this of Anton Levay, the writer of the Satanic
Bible. In his writings he repeatedly tells the reader they are a God and that
the only one that should matter to themselves is them self, because they are
a God. Th erefore, he describes in quite graphic language, how each person
should work to gratify every carnal desire and lust they have, in order to affi rm
and solidify the concept that he or she is God. Vexen Crabtree writes of this
Autodeist belief on a web article telling of Satanism;
Autodeists - we worship ourselves. The only God we can ever
perceive is in our own existential world. We are each a God.92
I believe this sick and twisted philosophy will not sit well with the Creator
of the universe but this group of so called "Satan Worshippers," has some
91 Rome is designated as Babylon in the Sibylline Oracles (5 143), and this is perhaps an
early Jewish portion of the book. Th e comparison of Rome to Babylon is common in
Jewish apocalyptic literature (see 2 Esdras and the Apocrypha Baruch).
ISBE article on Babylon
92 http://www.dpjs.co.uk/modern.html#thesatanicbible, A Description of Satanism by
Vexen Crabtree.
222 Satan Christianity's Other God
of the clearest understanding of the history and origin of the present day
contemporary understanding of Satan. In fact, a cursory view of their doctrine
quickly reveals that they don't even believe in a cosmic "satan" but state quite
clearly that Satan is what is inside every person and emanates from within,
out of the wicked desires of the individual. Quoting again from Crabtree's
article, we see this view expressed.
"Satan is not a real, living entity, conscious or a physical thing that
can be interacted with. It is a symbol, something ethereal, something
that basically doesn't exist except as an emotional attachment
and personal dream . Just like Buddhists do not worship Buddha,
Satanists hold up Satan as an ultimate principal rather than an
object of literal worship. Satan inspires and provokes people, like
all (honest) religions the ultimate point is self-help. God believers
have a different opinion on what Satan is, but their opinion is a
result of their religion. Satanism's Satan is much more eclectic
and multicultural than to be defi ned by Christianity or Islam . 93
Hey, I am not condoning such a twisted anti-Yahweh group as this, but
I do admit that I fi nd it quite interesting to hear that the view of Satanists
on Satan is not so far from a Hebraic view as would have been understood
thousands of years ago. Th ey sure fall off the cart though when they begin to
articulate their view of self as God.
We see then that even today, as with the King of Babylon who Isaiah was
speaking about, there are those who think themselves to be gods. According
to Isaiah's writing, the King of Babylon and the entire nation are in for a stern
rebuke for thinking such lofty thoughts of itself. Th e entire dissertation begins
in chapter 13 verse 1; "Th e burden against Babylon..."
Th is text goes on to speak of how Babylon is the glory of kingdoms and
will be wiped out by Yahweh through the use of His agents, who happen to
also be pagan nations. It is interesting to note when Babylon is called "the glory
of Kingdoms" in verse 19 of the previous chapter, it is quite a picture of the
exalted status of this nation in comparison to the other Chaldean nations. In
addition, a clear denouncement declaring that she will be overthrown.
And Babylon , the glory of kingdoms, the beauty of the Chaldees'
excellency, shall be as when God overthrew Sodom and
Gomorrah. Isaiah 13:19 KJV
93 http://www.dpjs.co.uk/modern.html#thesatanicbible, A Description of Satanism by
Vexen Crabtree.
Lucifer's Fall in Isaiah 14, Explaining the Myth 223
Something, whether a human king or a nation, must be exalted to high
status in some form for it to be considered as fallen at any point in its history.
Babylon had a high position in the political Eastern world but the prophet
unabashedly proclaims that it is about to fall.
Chapter 14 verse 4 clearly tells that this statement is a Proverb against
the human King of Babylon . In verse 5, we are told the staff of the wicked is
broken and so is the scepter of the rulers.
That thou shalt take up this proverb against the king of Babylon ,
and say, How hath the oppressor ceased! the golden city ceased!
The LORD hath broken the staff of the wicked, and the sceptre
of the rulers. Isaiah 14 :4-5
References to a "scepter and staff " are symbols of the King's power and we
see that they are removed from him. Looking at verses 9 to 11, we see strong
reference to this character being a human king.
* 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. All
they shall speak and say unto thee, Art thou also become weak
as we? art thou become like unto us? 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. Isaiah 14 :9-11
Although the references to * , the dead and Sheol are diffi cult
to understand from our current cultural perspective which has a poor
understanding of what Sheol was to the biblical writers, these references
cannot be referring to a Lucifer who is also "Satan ." Th ey speak of "*" being
prepared for him and indicate that there are already patrons of * waiting
in * for the arrival of "Lucifer." Th is cannot be so for one simple reason. It
is said this verse is speaking of the fall of Satan from heaven and supposedly
happened sometime before or right around the time of creation of the world.
Th erefore, it would have to be placed at a point in cosmic history where there
is not yet any wicked being. If * is prepared for the fallen Satan and the
dead, who is it that is in * and is stirred up? Moreover, if Lucifer is said to
be the fi rst fallen angel ; then how can there be inhabitants of "*" waiting
for "Satan's" arrival? Wasn't Satan the fi rst of the fallen angels ? Were there
other creatures that rebelled against the Creator before Satan rebelled and was
ejected from the presence of Yahweh ? Would it not seem odd that there were
either demons or dead souls waiting in * for the fallen "Satan" to arrive?
224 Satan Christianity's Other God
Th e answer to this question is found through understanding the concept as
it may have been intended and understood culturally and historically. Satan
cannot have entities waiting for him in * prior to his fall to the mythological
place of the dead. * to the ancient biblical writers was simply a metaphor
for what happens to a person when they die. Th ey simply are dead and buried
with no transfer of an immortal soul to a place of eternal torture. To the many
"pagan" cultures it was diff erent. One concept was that Tartarus was the place
in the subterranean parts of the earth that was reserved for those wicked
people who did not receive their due punishment on Earth before they died.
A Greek mindset could not reconcile that a person who was wicked on Earth
simply ceased to exist upon death so they concocted the mythological "*/
Tartarus" that became so popular in Christian lore. Th e ISBE provides some
insight into the word "*" however there is much to discuss on the topic
and perhaps that will take place in later pages of this book.
*
shel (see SHEOL ; HADES ; GEHENNA ):
1. The Word in the King James Version
The English word, from a Teutonic root meaning "to hide" or
"cover," had originally the signifi cance of the world of the dead
generally, and in this sense is used by Chaucer, Spenser, etc.,
and in the Creed ("He descended into * "); compare the English
Revised Version Preface. Now the word has come to mean
almost exclusively the place of punishment of the lost or fi nally
impenitent; the place of torment of the wicked. In the King James
Version of the Scriptures, it is the rendering adopted in many
places in the Old Testament for the Hebrew word she'ō l
We are seeing the use of language by the prophet Isaiah , which depicts in
allegorical and metaphorical terms, the intensity of those nations and leaders
who were eager to see the great Babylonian King fall. Th e words spoken are
intended to paint the picture of the absolute demise of the ruler, the human
ruler, of Babylon . * is referring to the grave, as is Sheol in verse 11. Th e only
way "*" can be waiting for Lucifer to arrive, is if "*," which is sheol or
the grave, is personifi ed.
Personifi cation is a widely used practice today. We see it used in depicting
the intensity in various maladies and situations. Such as in the idea of alcohol
beckoning to an alcoholic who is fi ghting to be alcohol free and master his
addiction; or speaking about cancer ravaging a person's body as they fi ght to
live while undergoing intense and painful treatments or surgeries to eradicate
Lucifer's Fall in Isaiah 14, Explaining the Myth 225
the cancer. Here in Isaiah we see * personifi ed and spoken of as if it is an
entity with actual desires and that is able to feel excitement. Th e writer was
not intending these personifi cations to be taken literally but he wanted his
statements to be understood as a euphemism to display the intense nature of
the fall of the King of Babylon .
If you were to narrowly escape death on numerous occasions such as
being rescued from a fi re or liberated from a horrifi c car accident or were left
unharmed after a vicious tornado, and I said that "death is stalking you,"
there would be no doubt about the personifi cation I am using to express my
message. "Death " would not be confused for a literal physical creature. Rather
you would recognize the personifi cation in death being said to "be stalking"
you. Th is is no diff erent than is said for "the grave," or "*" as the English
puts it, to be "excited" for the King to arrive. * is personifi ed to appear as
if it is a character that literally exists.
In verse 9, we see that all the "chief ones" are kings of nations. Th is is
identifying the human kings who ruled other nations that had not ascended
to the level of power internationally as the king of Babylon had. Th ese envious
and equally power hungry kings were being prophesied to relish and take
delight in the fall of Babylon and particularly the King of Babylon who is here
called the "morning star ."
In verse 10, the human King's question, in a rhetorical sense regarding the
imminent weakness of this fallen king, is another indicator that this passage
is referring to a man. If this passage is referring to the "cosmic satan " who is
believed to have supernatural powers after being ejected from heaven, then
why would human kings believe this entity will be as weak as they are, after
the "fall?" Much of the present cultural belief in a Satan with power to invoke
evil and possess the spirits of humans, suggests "he" has much greater power
than any human does? Th erefore, the descent from power that is spoken of
in Isaiah 14 must be reference to Satan having his power drastically limited
after the fall. However, because there is no Satan one can comprehend that
this passage in Isaiah 14 is about a man. A man who has great political power
would certainly become weak like the lesser kings, once his empire is ripped
from him. As well, a cosmic being who is supposedly cast to earth where he is
able to manifest all manner of phenomena, would not be compared to a small
time king and considered as being in the same category as other human kings.
It is fractured and inconsistent reasoning to believe this passage is referring
to a cosmic Satan.
Verse 12, as I have already spoken of, is where the name "Lucifer " is
gleaned. Remember Lucifer is simply the Latin word for the original Hebrew
word helel, and means the light bearer . Th e more correct translations use
the term "morning star " or "day star." True, many versions still utilize the
226 Satan Christianity's Other God
word Lucifer in the English translation, however, it is typically the case that
these translations are based on the KJV translation which has imparted to
successive translators a mindset which continues to apply the word "Lucifer"
to the Hebrew term for "morning star." Why did the translators of the KJV
carry the Latin word for "morning star," Lucifer, across to the English? Was
it an intentional act to build this false teaching on "Satan ?"
Translated incorrectly or perhaps with less than fair judgment, the use
of the word "Lucifer " in Isaiah 14 :12 could simply have been born out of a
misunderstanding. When a translator has a belief system or a theological grid
that claims there is a "Satan ," then a word choice during translation may often be
made that represents their belief. I am not stating unequivocally that the choice
to use the word "Lucifer" for the Hebrew word helel was the result of a skewed
understanding of the Hebraic concept of the adversary . Th e translators may
well have recognized that the word "Lucifer," which meant light bearer in Latin,
was indeed referring to the planet Venus . Th e ruler of Babylon was believed to
be the incarnate form of this God Venus, which was believed to be a God that
rises before the sun in the morning. Th e translators may have understood, when
making their word choices, that Lucifer meant "day star" or the like, and chose
an analogous word to represent the power of the King of Babylon . Th ey could
have simply used the phrase, "daystar ," or "morning star " but chose the Latin
term that meant pretty much the same thing. Many translations of the passage in
Isaiah have translated the Hebrew word helel more correctly. Below are selections
of translations of this verse for comparison. Some of which do not use the word
"Lucifer" to translate what was meant by the word helel in the Hebrew text.
Isaiah 14 :12
(American Standard Version) How art thou fallen from heaven, O
day-star, son of the morning! how art thou cut down to the ground,
that didst lay low the nations!
(Jewish Publication Society) How art thou fallen from heaven,
O day-star, son of the morning! How art thou cut down to the
ground, that didst cast lots over the nations!
(King JamesVersion-1611) How art thou fallen from heauen, O
Lucifer , sonne of the morning? how art thou cut downe to the
ground, which didst weaken the nations?
(Literal Translation of the Holy Bible) Oh shining star, son of the
morning, how you have fallen from the heavens! You weakening
the nations, you are cut down to the ground.
Lucifer's Fall in Isaiah 14, Explaining the Myth 227
(The Message) What a comedown this, O Babylon ! Daystar! Son
of Dawn! Flat on your face in the underworld mud, you, famous
for fl attening nations!
(Youngs Literal Translation) How hast thou fallen from the
heavens, O shining one , son of the dawn! Thou hast been cut
down to earth, O weakener of nations.
(Jeromes LatinVulgate) quomodo cecidisti de caelo lucifer qui
mane oriebaris corruisti in terram qui vulnerabas gentes
Th ese verses help to shed light on the issue and when reading the above
Latin Vulgate version of the verse, we see the use of the word "Lucifer " not
as a proper noun but a descriptive term, just as was intended by the Hebrew
writer who originally wrote these words. Th e use of the more correct term
for helel being, 'day star,' or 'morning star ,' does indeed elucidate the concept
which teaches "Lucifer" in Isaiah 14 is referring to the pompous attitude of
the King of Babylon and not to some cosmic satan being.
Perhaps in Disney's version of the biblical story of the Exodus from
Egypt , we can see how researching the culture that the story was set in, helps
illuminate some of the concepts of "Kingship" at the time. At one point in
the story, which is called "Prince of Egypt," the Pharaoh is recognizing that
his power and authority are being challenged; it is at this point in the story
that the Disney writers have Pharaoh saying, "I am the bright and Morning
star." Somehow, the Disney crew knew that this term had long been a chosen
appellation for the king of some ancient nation in the Near East. Although one
cannot rely entirely on the story that is relayed by Disney as being completely
factual, one certainly can add this thought to the process of understanding
the historical usage of a term such as "morning star " by powerful kings of
the ancients. After all, even a kid's cartoon, when depicting history, nature
or otherwise, is often researched to represent the practice of the period as
accurately as feasible.
Jerome Added the Word Lucifer in the Fourth Century
I have mentioned Jerome 's Latin vulgate and could easily accuse Jerome of
trying to further the "satan" concept in using the word Lucifer for the word
helel; however, I am not certain that Jerome purposely tried to further Satan
doctrine. It may be more prudent to believe that Jerome was not intending to
infuse Scripture with this doctrine but was simply applying the knowledge he
had of language and translating to his work. To Jerome it was likely a matter
of using the Latin word, which at the time of the Vulgate translation, had
228 Satan Christianity's Other God
the same meaning as the Hebrew word helel. He knew the word helel meant
something along the lines of "son of the morning," or "morning star ," as
translated in so many versions of the Scriptures.
The Clues in The Text Show us "Lucifer" is a Man
We already have more than enough information to conclude that Isaiah 14 is not
talking about a cosmic "satan," but let's continue to be thorough and explore the
other clues found in the passage in question. What are we being told in Isaiah
14 verses 13 and 14, the oracle against Babylon and subsequently her king?
Th ese verses are recognition of the pride of the heart of this once great
nation. A nation obviously cannot have an actual heart, yet the writer writes as
if this nation does. Th is again is an example of the poetic style of the writing
that personifi es things such as 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
14 :13-14 KJV
We can see the message of these words when we look at a similar concept
in Isaiah 47:10. In this passage, we are told of Babylon boasting how "she" is
the only one. Babylon is metaphorically said to have raised herself up as the
only god. For this reason, she is cast down, brought to nothing.
For thou hast trusted in thy wickedness: thou hast said, None
seeth me. Thy wisdom and thy knowledge, it hath perverted thee;
and thou hast said in thine heart, I am, and none else beside me.
Isaiah 47:10 KJV
We are hearing highly poetic language to describe the aspirations of this
great nation and her king. So often, the words of these few verses are affi xed
to the satanology of the present day. If these were statements referring to a
cosmic, satanic archenemy of God, then the statement of this subject being a
man in verse 16 would have to be rejected.
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; Isaiah 14 :16 KJV
It is a human being that is referred to in the bulk of this oracle against
Lucifer's Fall in Isaiah 14, Explaining the Myth 229
Babylon . Another reference to indicate that the text is dealing with only human
entities is verse 16. Th at verse speaks of this fallen one being gazed at by those
who once saw the power and might that emanated from this man's rulership.
Verses 18-20 talks of the human kings of the nations being asleep in their graves
but this once proud king will not join them in burial. Does this mean that Satan
will not be buried like the human Kings or is this perhaps a statement informing
the subject that he is going to miss out on the honor of a King's burial ? It was
the honor of a king to have a national memorial and royal burial after he died,
however in this instance the fallen king of Babylon, known as the "morning
star " and called Lucifer in Isaiah 14 , would not receive this honor. He had
caused the people to be slain, as verse 20 states, and due to his choice to believe
himself a God and attain such an exalted position, he would be refused the
funeral and burial that was typical of the kings of the nations.
It is abundantly lucid that the Isaiah 14 reference to "Lucifer " is not referring
to a cosmic "satan." Understanding this verse and passage from the cultural,
historical, literary, and social context, helps us to understand what was being
spoken and to whom. In conclusion of the discussion on this section of Scripture ,
I will quote from the study notes in the New King James Version, Nelson Study
Bible. Th e "study helps" provided in that Bible sum up the entire passage quite
nicely. We are given the meaning of the word "Lucifer," the understanding of
the term "fallen from heaven" as a fi gure of speech; the power of the poetic
language that is used and the conclusion that there is no connection of this
verse to Yeshua 's statements of seeing Satan fall like lightning.
Fallen from heaven is a fi gure of speech meaning cast down from
an exalted political position. Jesus said, "And you, Capernaum , who
are exalted to heaven, will be brought down to Hades" (Luke 10:15),
and apparently with the same meaning, I saw Satan fall like lightning
from heaven" ( Luke 10:18). The name for Lucifer in Hebrew literally
means "Day Star," or the planet Venus . The poetic language of this
verse describes the aspiration of this brightest star to climb to the
zenith of the heavens and its extinction before the rising sun. This
is an apt summary of the failed goal of the king of Babylon (v.4) who
wanted to grasp universal and eternal domination.
Tertullian , Milton and others have linked this passage to the
career of Satan on the basis of Luke 10:18, but the text does not
specifi cally make this connection.94
Isaiah 14 is not in any way referring to the Satan who supposedly is the
94 New King James Version- Study Bible; by Zondervan Publishing.
230 Satan Christianity's Other God
archenemy of the Creator of the universe and of those who follow the Messiah .
In an eff ort to conclude who and what Satan is, it is essential that we see
clearly the mention of Lucifer in Isaiah, which has often been thought to
be referring to Satan, as simply referring to the once great King of Babylon
and by extension the nation he ruled and the subsequent fall from power of
both of them.
231
CHAPTER 9
Is Satan the Anointed Cherub from Ezekiel 28?
One day, sometime ago, I was having a conversation with an old friend and the
topic of Satan came into the dialogue. I was discussing the possibility of having
not seen correctly in the past on the concept of whom or what "Satan" was.
After expressing a few of the views, which I had, I was told by this old friend,
"If you want to understand who Satan is you have to start in Ezekiel 28." I had
looked at this passage before and there had been a time when I believed it to be
referring to the cosmic Satan who was so well known and so frequently fought
against by many in world religions, including Christianity . I knew that many
connected the concept of a cosmic Satan to Ezekiel 28. However, I saw that
this passage might not be referring to Satan, the alleged archenemy of God.
Knowing that this passage is a key passage in Christianity for identifying Satan,
I realized I had to look at this passage again and see if that old friend of mine
was right. Indeed, I needed to look at Ezekiel 28 afresh to start with, in order
to understand "satan." Here is how things seemed to be when I took another
look at this famous Satan passage from its contextual and historical perspective.
After all, I recognized how important it is to try to understand the words of the
Scriptures from the original intent of the author. Once I looked at the passage
it was easy to see much of the wording used in it was not meant as a statement
of who the cosmic being was, but a statement directed to a human king that
intended to address the magnifi cent splendor of this particular ruler.
I see now that Ezekiel 28 is very similar in its imagery and message to
that which is seen in Isaiah 14 . After all, right in verse 2 of this passage the
writer calls the entity that is being spoken to, "a man"; yet thou art a man,
and not God,
Th e context is quite clear; Ezekiel is bringing a number of oracles from
Yahweh against nations who have abused and in many cases fought against
the nation of Israel.
If we suggest the verses in Ezekiel 28 are speaking of "Satan ," and by
doing so reject the immediate context of the entire section of oracles, then
232 Satan Christianity's Other God
our ability to interpret this Scripture correctly, becomes notably diminished.
What is notable is that the Prophet speaks the word of Yahweh to Ammon,
Moab, Edom. Philistia, Tyre, Sidon and then fi nishes his oracles against the
nations by delivering a lengthy collection of oracles against Egypt . If the oracle
against Tyre in Ezekiel 28 is to be understood of "Satan" then how does the
Prophet think it should be fi t in with oracles that are specifi cally pointed to
geographic nations and their ruling parties? It is unlikely the oracle against
the ruler and nation of Tyre should be understood in a diff erent manner than
the other oracles in the package of utterances, which are all directed to human
subjects. Ezekiel was addressing people in nations who were hopefully going
to understand that their nation was about to come under judgment from
the Creator of the universe because of unacceptable treatment towards the
Daughter of God, the nation of Israel.
We have now come through much of the "Old Testament " and we
have looked at some of what we fi nd in Isaiah regarding the concept of an
archenemy of Yahweh versus the concept of an inclination to choose evil. We
have discussed how the evil inclination that stems from man's heart and is
sometimes the adversary , called sawtawn in the Hebrew, is used by the Father.
Th e idea of evil manifesting from the heart of man as its point of origin is
far from a new idea. In Genesis Chapter 6, we were told the earth would
be destroyed with a fl ood because every inclination of man's heart was evil
continually.
And GOD saw that the wickedness of man was great in the earth,
and that every imagination of the thoughts of his heart was only
evil continually. Genesis 6:5 KJV
Th e wording of that verse has not gone unnoticed by scholars and
particularly, the Jews who are "the People of the Book." Th ere is a concept
found in this verse that is in ancient Judaism , which has been carried forward
to Judaism today. Th is concept recognizes the evil inclination as the great fi ght
every human has within himself or herself. Th is is not saying we are created
entirely evil but is saying we all have an evil inclination in our foundational
being which desires to choose that which is contrary to the good. Th e evil
inclination is known as the "Yetzer ha rah" and the good inclination is known
as the "yetzer ha tov." Th ese are often spoken as the yetzer tov and the yetzer
hara . Th e basic concept here is that the yetzer tov must overcome the yetzer
ha rah. On their web site, the Union of Orthodox Jewish Congregations of
America, we are given a defi nition of the Yetzer ha rah and Yetzer tov.
Is Satan the Anointed Cherub from Ezekiel 28? 233
"Yetzer" - desire or inclination; as in "Yesh l'Adam shenai
yetzarim," "A person has two inclinations."
"Yetzer HaRa" - "evil" inclination, desire to commit sin ; as in
"Yoseph HaTzaddik cavash et ha-yetzer ha-ra shelo," " 'Joseph
the Righteous' conquered his "evil" inclination."
"Yetzer HaTov" - "good" inclination, desire not to commit sin ; as
in "Lekol echad yesh Yetzer HaTov," "Everyone has a "good"
inclination.95
In looking at the defi nitions provided above, you might have noticed
the fi rst of the three defi nitions makes the statement that a person has two
inclinations, a good one, and an evil one. I agree as regards the good and
evil inclinations. In fact, I can agree with any religious group that postulates
a belief that agrees with Yahweh and teaches about His truth. Th e good
inclination will overcome the evil inclination when one uses the right tools.
For the good inclination to overcome the evil inclination, one must practice
righteousness out of a desire to do the right thing, which ideally stems from
the heart. When the desire to do good stems from the heart, then as the choice
to do good is exercised, the power one has over the evil inclination grows.
It is also understood the Torah , which means the teaching and instruction
of Yahweh recorded in the fi rst fi ve books of the Bible, contains and is the
antidote for the evil inclination .
Many of the admonishments given in Scripture are to nations that are
embroiled in paganism and have rejected Yahweh or rejected and persecuted
the Hebrew people of God. In the book of Ezekiel the lamentation against the
human King of Tyre , oft thought to be about Satan , is not about Satan, but
is part of a collection of proclamations against powerful nations and leaders.
Th e strong exhortations include six nations and Th e King of Tyre fi ts into this
package as one of the strongest leaders of the richest nation. Th e subjects that
are included in the proclamations are:
Ammon, Moab, Edom, Philistia, Tyre, Egypt , King of
Tyre , Pharaoh of Egypt
We are going to look at these proclamations in the context of their thousands
year old cultural period and focus on the statements made to the King and
Prince of ancient Tyre.
95 http://www.ou.org/about/judaism/yz.htm
234 Satan Christianity's Other God
Th e oracle against Tyre really begins back in chapter 27. Ezekiel gives a
very descriptive monologue of how Tyre has made herself perfect in beauty,
in verse 3 and following of that chapter.
And say unto Tyrus, O thou that art situated at the entry of the
sea, which art a merchant of the people for many isles, Thus
saith the Lord GOD; O Tyrus, thou hast said, I am of perfect
beauty. Thy borders are in the midst of the seas, thy builders have
perfected thy beauty.
Take special note of this because this acknowledgment of Tyre's
pronouncement of her beauty is one of the charges mentioned by the prophet
about the King of Tyre in chapter 28 verse 12. Contained in this prophecy
against Tyre, which begins in chapter 27, we are given a strong statement
directed to the nation as a whole, and then we are given a statement directed to
the Prince of Tyre at the start of chapter 28. Th e fact that the oracle against the
Prince of Tyre follows directly after the prophet told of the profound, virtually
worldwide infl uence of Tyre as a nation is telling. It is intended to aid us in
seeing how powerful Tyre had become and how powerful her royalty was at
the time. On the cnn.com website, this is said of the ancient city of Tyre.
UNESCO wants to raise money to preserve Tyre's ruins, as well
as carry out excavations on land and under water, where there
are many shipwrecks.
In its heyday, Tyre headed a trading center which had a virtual
monopoly of maritime trade in the Mediterranean and along the
Atlantic Ocean coast from Wales to Africa.
Tyre also is said to be where the alphabet was invented and later
adapted by the Greeks .
And, according to the Bible, Solomon asked Hirarr, king of Tyre,
to buy wood and the services of craftsmen to build the Temple
in Jerusalem .96
Above is only one of the many statements that speak of the impressive
status of Tyre, which was known throughout the world at the time. In the
Scriptures, her exalted position and powerful economical status are mentioned
96 Taken from the article on cnn.com World News Story page titles; UNESCO hopes to
save Lebanon's ancient city of Tyre. May 9, 1998Web posted at: 4:10 p.m. EDT (2010
GMT) http://www.cnn.com/WORLD/meast/9805/09/lebanon.tyre/
Is Satan the Anointed Cherub from Ezekiel 28? 235
often. Tyre is called the crowning city in Isaiah with acknowledgement of the
prosperity and success of the merchants who came from Tyre.
Who hath taken this counsel against Tyre, the crowning city, whose
merchants are princes, whose traffi ckers are the honourable of
the earth? Isaiah 23:8
In Joshua 19 it is stated Tyre is strong. In fi rst Kings Chapter 5 Tyre was
noted for the skill of its artifi cers, and its manufactured products were famous
throughout the world. Th e purple dye and works in bronze, which issued from
Tyre were especially famous. Th is type of recognition should be a sure sign
that Tyre was quite a great city in many ways. While the inheritances in the
Promised Land are being parceled out to the Israelites in the book of Joshua,
the lists of geographic locations mentioned are typically non-descriptive.
However, when Tyre is mentioned the writer was certain to add the adjective
"strong" when mentioning the city of Tyre. Special mention was made in
numerous places of Tyres' magnifi cence.
Th e writer of Ezekiel 27 and 28 has lamented against the city of Tyre and
the prince of Tyre, then he moves on to speak an oracle against the King of
Tyre. Th is is where many will point out that it is Satan who is being spoken
of by the prophet. It seems highly unlikely that the writer would leap from
speaking about geographically identifi able locations and their associated ruler
or rulers, into a hyper-spiritual realm to describe for us a so-called angel that
used to be a resident of heaven with the God of the universe. Why does it
seem to be okay in so many people's opinions to reject the context of a passage
when we think it may be talking about "Satan?" Why does it seem to be
accepted by so many that it is an allowable practice to take one portion of an
entire thematic section of Scripture and say, "Oh this is about Satan here in
this section of this chapter?" In fact, it is not okay to do either of those. Th e
Scripture cannot be broken; it should not be piecemealed out to fi nd a way to
fi t every concept and thought which can come to a human's mind.
Th e point in Ezekiel lamenting against Tyre the great city then the prince
of Tyre and then the King of Tyre, was because each of them held the opinion
that they were as good as God. Th e city of Tyre and the King of Tyre are both
spoken of as perfect in beauty. Th e many metaphors Ezekiel uses to elucidate
for the hearer as to how grand the city, Prince and King of Tyre are, is simply
a style of writing common to prophetic utterances. Th is style is designed to
paint an understanding for the hearer that everyone hearing the oracle against
Tyre's Prince and King is able to see how full of themselves they are. Is it not
acceptable to try to hear the language used by the writer, as it would have been
236 Satan Christianity's Other God
heard by the original audience? We stand to better understand the message
when we can see the writer is working to provide the hearer and the subject
with a vivid picture of how a city or person has raised themselves up to be as
God. Many ancient rulers thought they could be as gods and believed they
could ascend to the mount of the gods where they would take and give counsel
from that position. Th e message comes clear as we hear the language used by
the writer in the context of the writer's cultural and linguistic environment
and setting.
In today's vernacular, we often make statements about a person who
thinks he or she is better than everyone else is. Which of us has not come
across an arrogant and self-infl ated person in our lives who when spoken of it
was with statements such as, "What, does he think he's god?" Or perhaps with
the even more descriptive phrase, "Who died and made him King?" Often
certain people and specifi cally people in positions of power, have a seriously
over-infl ated concept of their greatness. Th is is the case when the Prince of
Tyre , who may be seen as the same person as the King of Tyre according
to some commentators, is spoken against in the Ezekiel oracle. Yeshua was
known as a King and Prince and it is likely that because the word nawgheed,
translated as prince in Ezekiel 28 verse 2, means a ruler, commander, or
honorable one, that the King and the Prince of Tyre are one and the same.
Before we work to dissect, some of the concepts spoken in Ezekiel 28,
allow me to share a couple of comments regarding this text and regarding the
passages placed proximal to Ezekiel 28. Th e package of prophetic utterances
Ezekiel delivers to his hearers can only be seen as referring to "Satan " if the
reader decides to ignore the context of the entire group of oracles. In fact, one
is hard-pressed to fi nd a quality, scholarly commentary that makes the error
of lifting this particular passage out of context and imposes a concept of some
"satanic" being upon it. Th e Intervarsity Press Woman's Bible Commentary
speaks of the package of Scripture in Ezekiel 28 to 33 as a group of oracles
against ruling nations and a warning to the prideful not to get too big for
their britches.
Oracles against Israel's most geographically immediate neighbors
– Ammon, Moab, Edom, Philistia, Tyre and Sidon – are followed
by a lengthy collection of oracles against Egypt . Set exactly
between the oracles against six nations and the oracles against
Egypt are words of promise for Israel....
...The theme of God's self-disclosure through judgment is central
to this collection. In addition, the oracles serve to warn readers
Is Satan the Anointed Cherub from Ezekiel 28? 237
of the consequence of pride, conceit, arrogance, selfi shness and
vengeance.97
In John Gills Exposition of the Bible, we fi nd these comments on
the chapter in Ezekiel , which is often mistakenly said to be representing
"Satan ."
Ezekiel 28 - INTRODUCTION TO EZEKIEL 28
This chapter contains a prophecy of the destruction of the prince
of Tyre; a lamentation for the king of Tyre; a denunciation of
judgments on Zidon, and a promise of peace and safety to Israel.
The order given the prophet to prophesy of the ruin of the prince
of Tyre, Eze_28:1, the cause of his ruin, his pride on account of
his wisdom and riches, which rose to such a pitch, as to make
himself God, Eze_28:2, the manner in which his destruction
shall be accomplished, Eze_28:7, the lamentation for the king
of Tyre begins Eze_28:11, setting forth his former grandeur and
dignity, Eze_28:13, his fall, and the cause of it, injustice and
violence in merchandise, pride because of beauty and wisdom,
and profanation of sanctuaries, Eze_28:16, next follow the
judgments on Zidon, Eze_28:20, and the chapter is concluded
with a promise of the restoration of the Jews to their own land,
and of great tranquility and safety in it, Eze_28:24.98
As you see, the above commentators are not confused about the issues
spoken of in Ezekiel 28. We fi nd by looking at the context of the passage and
understanding the manner in which great rulers often raised their selves in
their own eyes, to be seen as deity, that this misunderstood passage is only
amplifying the arrogant nature and self-aggrandizing attitude of the rulers
of Tyre. Let's take a look at the statements made by Ezekiel and see if we can
understand them through the eyes and ears of someone hearing or reading the
words at that time. A time where many, many kings and nations were known
to come under God's judgment for their pursuit of greatness which proved
to consume them with a lust for as much power, success and sovereignty that
they might acquire.
As I stated, it may be that the reference to both the Prince of Tyre in
verse 1 and the King of Tyre in verse 11 are both be referring to the same
ruler. For our purposes, it is not necessary to decide whether these references
97 Inter Varsity Press, Women's Bible Commentary, pg 415
98 John Gill's Exposition of the Entire Bible
Dr. John Gill (1690-1771)
238 Satan Christianity's Other God
are referring to one or two persons; however, we will look together at the
text that deals with both of these titles, fi rst the section addressed to the
Prince and then the following section that is addressed to the King. I will
not prolong our discussion beyond that which is necessary to adequately
relay the concept, but we will include thoughts on many of the verses as we
go along. Th ere is so much to say on every verse in this passage and many
commentators have done excellent work in developing an understanding of
how the poetic terms utilized by Ezekiel are truly descriptive phrases, which
are intended to speak of the puff ed up greatness, and delusion of grandeur
the Prince and King of Tyre had. Although it would be simple to just paste
in large quantities of excellent commentary here, I will only toss in a little bit
of those materials. I do hope that you will weigh my words in light of what
we have already discussed throughout this book and you will dive in to the
vast resources available, which clearly explain the entire passage of Ezekiel
28 and surrounding oracles. Although a number of commentators wrongly
conclude that this passage may be spiritually referring to a, "Satan who fell
from heaven," they do so incorrectly, based on only a partial understanding
of what Isaiah 14 is speaking about.
Th e diffi culty becomes even more pronounced, when a commentator
sets up his conclusion on his perceptions of the message in Ezekiel 28. Most
erroneous conclusions are based on the commonly accepted view that there is
a separate, identifi able, tangible, cosmic archenemy of Yahweh called Satan .
Titles applied to this entity who is commonly said to be thwarting the plans
of God are; Lucifer , Beelzebub , and Prince of Persia , among many other
monikers. Th ey who have arrived at the wrong conclusion about Ezekiel 28
have done so because of a predetermined theological grid. Th ey impose their
predetermined belief that Satan exists onto Ezekiel's oracle against the ruler
of Tyre. Th is predetermined belief has lead them to force this passage to fi t
their views instead of allowing their views to be shaped by the passage. So,
just as with previous sections of miss-understood Scripture I ask that you
please be patient as we look at some telling clues in Ezekiel 28, which can
easily be seen to show that this passage is simply about a man or perhaps two
separate men.
If This passage is About Satan then the Context Shows
him to be a Man
Interpreting Scripture by taking the context of the passages is the primary
rule of successful biblical interpretation. Our fi rst explorations of this passage
shape the context of the proclamation by telling us that Ezekiel was hearing
Is Satan the Anointed Cherub from Ezekiel 28? 239
a word from God and that the ruler of Tyre had better take heed because he
is simply a man.
The word of the LORD came again unto me, saying,
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: Ezekiel 28:1-2 KJV
Reading verse 2 may be far enough for some individuals to look, in order
to see that this passage is about a man, "yet thou art a man." Th e very text
uses the Hebrew word awdam, which is understood to mean a "human being."
If this passage is indicating that the prince of Tyre is Satan , then "Satan" has
to be a human being. When the word commonly translated as "satan," is
used properly to identify an adversary , a human being can be a Satan but is
not "the satan." In the true understanding and sense of the word, a human
being is a "satan" as in the case of Yeshua calling Peter "Satan." Th at use of the
word satan means one who is not for the things of God but is for the things
of men.99 Th e fact is that this verse in Ezekiel is speaking of a human being
and not "Satan" and that is pointed out clearly in verse two when the subject
of the text is called "a man."
Verse 3 is often pointed at by many who mistakenly conclude that the
statement, "no secret can be hid from thee, is a statement referring to "Satan ."
Behold, thou art wiser than Daniel ; there is no secret that they
can hide from thee:
Again, the conclusion on this matter for many fl ows out of a pre-decided
stand that there is a Satan who is opposing the Creator. Th erefore, many force
this passage and others that we will look at, to fi t their concept of a being
called Satan. Perhaps if we take this verse alone we might be able to see and
accept their conclusion but the previous verses just told us that the subject
is a man; so what could be meant by this verse? Are we just going to ignore
the context of this passage, as it is set within a group of oracles against the
nations? Should we not work to fi nd understanding within the context of a
passage? To apply understanding to this verse in context we need to be aware
99 Matthew 16:23 KJV
But he turned, and said unto Peter , Get thee behind me, Satan : thou art an off ence unto
me: for thou savourest not the things that be of God, but those that be of men.
240 Satan Christianity's Other God
of the unrivalled power of the city of Tyre and its ruler's power, which we
have previously touched on in our discussion. Mention of this great economic
power is frequent in history and the Scriptures. Zechariah , who was a postexilic
prophet, mentions Tyre and we are shown yet again that she, that is
Tyre, was well situated geographically and was prosperous economically.
To assist in understanding the status of this city and the signifi cance of its
geographical area, we note John Gills comment on the following verse in
Zechariah .
And Tyrus did build herself a stronghold, and heaped up silver
as the dust, and fi ne gold as the mire of the streets. Zechariah
9:3 KJV
Zec 9:3 - And Tyrus did build herself a strong hold,.... Tyre was
built upon a rock, and was a strong fortress itself, from whence it
had its name; and, besides its natural defence, it had a wall one
hundred and fi fty feet high, and its breadth was answerable to its
height (e); but yet, as it could not defend itself against Alexander
the great, who took it; so neither against the Gospel of Christ ,
which found its way into it, and was mighty to pull down strong
holds in a spiritual sense:
and heaped up silver as the dust, and fi ne gold as the mire
of the streets; the riches of these cities, especially Tyre, are
often made mention of; they were famous for their wealth, being
places of great trade and merchandise; see Isa_23:2 all which
were to be holiness to the Lord, and for the suffi cient feeding
and durable clothing of them that dwell before him, Isa_23:18 his
ministers. 100
As for this amazing subject having knowledge of secret things, we need
to know how it is possible for the subject to have such an ability to know
secrets if he is just a man. Th e particular Prince of Tyre who is the "Prince"
in the sense of being Tyre's foremost ruler is also called the King of Tyre
later. He would have been so well networked in order to get himself to such
an exalted status that indeed it would be diffi cult to keep secrets from him
in the ancient world. His network of informants and information gatherers
and deliverers would be large. Th e depth that the King's informants would
be associated with the culture and society, both political arenas and nonpolitical
connections, would be seen as this ruler being in a position where
"nothing" could be hidden from him. Daniel was himself privy to many
100 John Gill's Exposition of the Entire Bible
Dr. John Gill (1690-1771)
Is Satan the Anointed Cherub from Ezekiel 28? 241
secrets including the information that revealed the King's plan to kill all the
wise men in the kingdom during Daniel's time. True too, Daniel received
secrets of the Most High, as an interpreter of dreams, but it is doubtful that
the statement in the verse in question is depicting the Prince of Tyre as one
who had mysteries revealed to him. Certainly, this Prince knew of Daniel
and of Daniel's unsurpassed wisdom and favor in the land of his captor. It is
believable that this pompous Prince thought of himself as one who was wiser
than Daniel was.
When you read the reference to Daniel made by Ezekiel in the verse
below, consider that it is likely the ruler of Tyre was aware of the great Daniel.
Daniel was hailed as very wise and sagacious during and after the period
wherein he counseled the Persian rulers. Th e statement of the Prince being
wiser than Daniel may simply be a challenge to the self deifying monarch who
was not so much being said to be wiser by the prophet but was sarcastically
being indicted for his pride which moved him to think himself wiser than
Daniel. Th e prophet is speaking tongue in cheek to the ruler in a way that is
similar to addressing a * teenager by saying, "You think you're so smart."
If the princes' claim to be God is correct, he should be wiser than Daniel.
However, Daniel was so well renowned in Babylon for his wisdom that this
prince would be unlikely to be wiser than Daniel would, unless he was in fact
a God as his self-claim indicated. Further to the concept of "secrets," we can
see that the "secrets" revealed to Daniel is a diff erent word than the "secrets"
referred to as being revealed to the Prince. Often times an English translation
of one word such as "secrets" has two very diff erent Hebrew words underlying
it. Th is is apparent when we assess the common interpretation of the English
word versus the idea that was meant by the Hebrew words originally used.
Th is is the case for the word "secrets" found in Ezekiel 28 and Daniel 2:28.
Note the diff erent word reference numbers in the following two verses that
mention secrets.
Behold,2009 thou859 art wiser2450 than Daniel ;4480, 1840 there is no3808
secret5640 that they can hide6004 from thee: Ezekiel 28:3 KJV+
But1297 there is383 a God426 in heaven8065 that revealeth1541 secrets,7328
and maketh known3046 to the king4430 Nebuchadnezzar5020 what4101,
1768 shall be1934 in the latter320 days.3118 Thy dream ,2493 and the
visions2376 of thy head7217 upon5922 thy bed,4903 are these;1836 Daniel
2:28 KJV+
Th e use of the word secret in Ezekiel 28 is the word sâ tham, and means to
shut up or to keep closed. Th e word used in the statements made by Daniel is
a very diff erent word for secret, it is râ z. Th is Hebrew word means a mystery,
242 Satan Christianity's Other God
or like the English translation indicates a "secret" that can only be known by
Daniel and who he tells. Now the book of Daniel uses both Hebrew words
where we are given the English translation "secret" but they have a diff erent
meaning to a Hebrew listener. It makes sense to see that the word used in
Ezekiel 28 for the secrets that are not kept from the Prince is not the same as
the mystery type of secrets that were revealed to Daniel by Yahweh . Daniel
was shown mysterious things from God contrary to the type of "secrets" that
the King was able to gain knowledge of. Th e "secrets" that the King was able
to uncover were simply messages and information that would be shut up or
closed to the King under normal circumstances. Th e King found out the
"secrets" of men through the use of men who were his informants.
One fi nal note on this concept is that we are told, "Th ere is no secret
"they" can hide." Th e word "they," is also kept in the Jewish Publication
Society Bible and is referring to a specifi c group of people. In the context of
what is to happen to the ruler of Tyre, and that it is through strangers and
then the uncircumcised that destruction comes, the "they" here is referring to,
for lack of a better term, the Prince's contemporaries, associates and enemies.
Th is statement is not referring to the mysteries of Yahweh that are known by
a cosmic "satan"; otherwise, an attribute of omniscience is being applied to
Satan .
We fi nd an interesting note in John Gill's thoughts on this princes' selfvaunting.
Gill tells us that a number of ancient versions render this statement
as an interrogation of the prince of Tyre. Gill goes further to tell us how
the statement of "there is no secret that can be hidden" from the prince, was
speaking of the inside track this powerful and infl uential ruler had, when it
came to collecting and extorting knowledge. Knowledge that would enable
him to protect himself and to grow his kingdom further.
Eze 28:3 - Behold; thou art wiser than Daniel ,.... That is, in his
own opinion; or it is ironically said. The Septuagint , Syriac, and
Arabic versions, render it by way of interrogation, "art thou not
wiser than Daniel?" who was now at the court of Babylon , and
was famous throughout all Chaldea for his knowledge in politics,
his wisdom and prudence in government, as well as his skill in
interpreting dreams. The Jews have a saying, that
"if all the wise men of the nations were in one scale, and Daniel
in the other, he would weigh them all down.''
And perhaps the fame of him had reached the king of Tyre, and
yet he thought himself wiser than he; see Zec_9:2, antichrist
thinks himself wiser than Daniel , or any of the prophets and
apostles; he is wise above that which is written, and takes upon
Is Satan the Anointed Cherub from Ezekiel 28? 243
him the sole interpretation of the Scriptures, and to fi x the sense
of them:
there is no secret that they can hide from thee; as he fancied;
he had sagacity to penetrate into the councils of neighboring
princes, and discover all plots and intrigues against him; he
understood all the "arcana" and secrets of government, and could
counterwork the designs of his enemies.101
Although somewhat diffi cult to understand, Gills commentary goes on to
explain his understanding of this passage and sees this ruler representing the
anti-Christ . Gill like so many other commentators, is seeing these passages
correctly for the most part, but he and others continue to make them fi t their
pre-determined and previously learned concept of a "satan being."
Leaning entirely on John Gills understanding of this passage would be
foolhardy; however, his commentary is one of the premiere commentaries
of his period, which does an excellent job in assisting us in understanding
the history, and culture of the period in which certain Scriptures were
penned. Please do take time to search out numerous other commentators and
historians. You will likely be delighted to fi nd the majority of them will lead
in the same direction as John Gill has gone by seeing the Prince of Tyre as a
real human who was self–exalted and would therefore, ultimately be judged.
Even commentators who believe in a cosmic Satan know that the Ezekiel 28
passage is not referring to Satan. For now though, when the sum of all the
parts is considered and we add the previous thoughts contained in this book
to the equation, we are lead to a correct understanding of the absence of a
"Satan" as a cosmic, antagonistic, supernatural, archfi end of man and God.
Th e next verse in Ezekiel 28 provides more to help in identifying the subject
of Ezekiel's statements.
With thy wisdom and with thine understanding thou hast gotten
thee riches, and hast gotten gold and silver into thy treasures:
Ezekiel 28:4 KJV
Looking at half of this verse it is easy to see it as a reference to Satan ,
however, the remainder of this verse tells of the wealth of this ruler. Earthly
riches are the possessions of humans and not to be seen as the possessions
of a "Satan" who is supposedly a celestial spirit being. Ezekiel 28 tells of the
physical riches that were acquired by the subject in question. Th e types of
riches spoken of are very much identifying the riches of a human. If then this
101 John Gill's Exposition of the Entire Bible
244 Satan Christianity's Other God
passage in Ezekiel is in fact about Satan then he must be a human according
to the prophet's understanding. Why would any one give any credibility
at all to some supposed "Satan" attempting to thwart Yahweh through his
infl uence on human kind, thinking him to be a supernatural being if he is
just a wealthy man as Ezekiel 28 testifi es to? It is unreasonable and would
simply be satanological suicide to acknowledge the context of this passage
about a man and think that Satan is represented here. If one believes this
passage is about Satan, the context forces the conclusion that he is a human
being who can acquire wealth in the forms a human would acquire wealth.
A belief in Satan cannot stand up under scrutiny when it is seen here that the
subject of Ezekiel 28 is but a man and therefore must not be a cosmic Satan
possessing human riches and supernatural power. Th is passage is simply about
a human ruler who has become extraordinarily rich. Th e next verse clarifi es
this understanding by referring to the economic activities of this human ruler.
Th e term traffi ck in the verse is without doubt a reference to the trade activities
of the great merchant city of Tyre.
By thy great wisdom and by thy traffi ck hast thou increased thy
riches, and thine heart is lifted up because of thy riches: Ezekiel
28:5 KJV
We will see further on in this text a reference to the merchants of Tyre
and this particular Hebrew word does indeed breakdown to mean trade and
by extension refer to economic activities which generate vast amounts of
wealth, power and control in the ancient world. Coupled with this concept is
the statement that it is due to the material wealth of the Prince of Tyre that
his heart is lifted up. So many in biblical scholarship claim it was because of
Satan 's pride that he lifted himself up but this verse tells us it is due to riches
that the subject's heart was lifted up. Again when held up against the light
of the full counsel of Yahweh on this issue one would not be able to contend
that this particular statement is speaking of Satan. Verse 5 then confi rms that
the profound wisdom of the Prince of Tyre aided him in major commerce
that made him rich and it is those riches that are pinpointed, as the cause of
the pride of his heart. Th e Prince of Tyre, as with virtually all Royalty of the
ancient non-Hebrew and polytheistic nations, thought himself to be a God.
Therefore thus saith the Lord GOD; Because thou hast set thine
heart as the heart of God; Ezekiel 28:6 KJV
Looking back, on the Pharaoh of Egypt , we are reminded of God judging
the Pharaoh at the 10th plague because Pharaoh and his subjects believed
Is Satan the Anointed Cherub from Ezekiel 28? 245
Pharaoh was a God. Due to this self-deifying belief of the ruler Yahweh
proved Pharaoh was impotent to stop death from coming upon the land and
particularly from killing the fi rst born of everyone who refused to obey the
God of the universe in applying lambs blood to the doors of their dwellings.
Th e fi rst-born of Pharaoh would too be seen as a God and Yahweh, after
demonstrating His power as the only sovereign and supernatural Deity in
the universe, ended His demonstration by mocking one fi nal false god and
went as the death Angel through Egypt killing thousands of fi rst-born. Th e
God of the Hebrews aptly proved that He was the only One, the only God
in existence and anything else, including those supposed Gods who were
responsible for evil in the eyes of Pharaoh and his people, were in fact nothing
in the most literal sense of the word. Yahweh said they are nothing and they
are "no gods" and now He had proved it. It would have been a paradigm shift
for the Egyptians and even for many Hebrews, to come to the realization that
there is only one Power and all this time the concepts of the existence of other
supernatural beings had been a farce. Any other supposed power source was
simply non-existent and just because the people believed in these other sources
so intensely and sincerely, did not make them real.
Th e Egyptians , who are said to be the forefathers of "magic," were the
echelon and pinnacle of skilled slight-of- hand entertainers and illusionists.
Th e only real power they possessed was the power of deception and intuition
coupled with exceptional charisma to draw people into believing their charade.
Utilizing these powers and possessing a great commitment to devising
methods of presentation to appear as if they somehow controlled the energy
forces and natural forces that are under the control of Yahweh , these Egyptian
magicians exercised a somewhat inexplicable, hypnotic control over the minds
of the general populous, as well as over much of the leadership of their day.
You may fi nd it interesting to engage yourself in a study of the paranormal
and supernatural phenomenology in order to gain some clarity on practices
that have deceived multitudes into thinking that there are men who possess
supernatural powers.
Many Hebrews and Egyptians had a strong belief in mysticism and magic
as they were far from the scientifi c age that was able to explain that which
was previously inexplicable. Th is belief was affi rmed to them often while they
were intermingled with other nations and their Egyptian sojourn was not any
diff erent. Th e Egyptians demonstrated the "magic" arts frequently and the
Hebrew people were not immune to the deception of their tricks. Taking time
for an exploration of the magic arts of the Egyptians in the court of Pharaoh
and other ancient "magic" practices would be interesting, as we would learn
that the Egyptian magic was no more than clever trickery, ingenious science,
246 Satan Christianity's Other God
and deceptive illusions. Th at discussion will perhaps be for another time. I
will say however, in books such as the "History of Magic " by Ennemoser and
other encyclopedic volumes, it is shown that it is probable the "magic arts"
of the Egyptians were clever tricks, schemes and hypnotic suggestions that
fooled the masses regularly.
In 1924, Harry Houdini wrote a book titled "A Magician Among the
Spirits."102 In this book Houdini, arguably the world's greatest illusionist tells
how he spent thirty years compiling a library of phenomenology in an eff ort
to determine if he would be able to contact his departed mother. Houdini
went so far as to design a secret code with his mother before she passed away
in an eff ort to know it was she contacting him from the beyond if there was
ever an apparent dialogue with the dead mother. After many years of research
and encounters with spiritists and illusionists, Houdini concluded there was
no such thing as contacting the dead, manipulating, or communicating with
spirits or for that matter, any real psychics. Houdini had spent time with many
of the world's most renowned persons of psychic phenomenon and somewhat
surprisingly, one by one they shared with Houdini precisely how they plied
their trade and that they in fact had no supernatural ability.
Even today, the incredible entertainers David Blaine and Chris Angel
have told interviewers that they possess no supernatural ability. Blaine, Angel,
and Houdini all realize that the greatest reason people sincerely believe in
supernatural phenomenon is because of the excellence and fl awlessness with
which magicians deliver their product. In addition, and more importantly,
there is the strong desire of the audience to see magical acts yet not believe they
can be fooled. Th ese "magicians" are not tapping into the forces of some type
of phenomenal energy. So here, I state yet another large and diffi cult to believe
declaration for some; magic is not real on any level where it is believed to be
the use of supernatural forces that brings forth its mind-bending results!
Whether it is present day "phenomenon" or the mystical acts of the
ancient Egyptians , magic is simply demonstrations that trick the mind and
fool the willing and unwilling alike. Although being entertained by magic is
most certainly enjoyable, there is no magic demonstrated at the hands of men
that is truly a display of supernatural abilities or powers. Allow me to direct
you to the James Randi Foundation web site to aid in your search if you are
interested in exploring the issue of magic a little more, http://www.randi.org/
research/index.html.
"Th e Amazing Randi ," as he is called, is a forerunner in debunking
the claims of phenomenologists and those who say they are psychic or
paranormal . Randi in fact, for a number of years, has had the "One Million
102 Publishers: Harper & Brothers New York and London 1924 ISBN 0-8094-8070-0
Is Satan the Anointed Cherub from Ezekiel 28? 247
Dollar Paranormal Challenge ."103 What he has done is put up a million dollar
prize money for any one who is able to prove under moderately controlled
circumstances, that he or she possesses supernatural abilities. Th us far, Randis'
million dollars is still accumulating interest in his own account and he has
seen many of the world's most renowned spiritists and psychics unable to or
unwilling to accept his challenge. Others have failed miserably when they are
bold enough to engage Randis' organization and try their hand at earning a
quick million dollars. Of course, as with any monumental failure of someone
who believes completely they are able to do something "special" and then
fi nd out they fell short of their own and others expectations, there is always
an excuse as to why there was no documented success. Th at Randi negates
the truth of the Scriptures and the validity of the Messiah Yeshua and His
sacrifi ce is hopefully not a reason for some of us to abjectly resist investigating
his claims and work.
With a bit of perspective on magic as it pertained to the ancients and
understanding that, we can see that not only does the belief in something not
make it real but that the Pharaoh 's and the ruler of Tyre's belief in themselves
as "a God" only opened themselves up to be judged by Yahweh . Th erefore, we
can move on in the passage. Ezekiel continues with his prophecy against the
prince of Tyre and before you read the next verse ask yourself the question,
"If there is a Satan , who is being referred to in this passage, and how can
swords of war as administered by human beings do damage to a spiritual
being called Satan?
Therefore thus saith the Lord GOD; 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 defi le thy
brightness. Ezekiel 28:6-7 KJV
Verses 6 and 7 are easy to unpack in light of the fact that there is no Satan .
Many will stop at verse 6 which states, "thou hast set thine heart as the heart
103 Th e JREF website off ers this information and history for the Million Dollar Challenge.
1.1. What's the history of the Challenge? Th e Challenge started in 1964 when James
Randi put up $1,000 of his own money to the fi rst person who could provide objective
proof of the paranormal [1]. Since then, the prize money has grown to the current
$1,000,000, and the rules regarding the Challenge have gotten more and more offi cial
and legal. It is vital that you understand this fact before you apply. Th e contract signifi es
your willingness to adhere to the Challenge rules. If you do not feel that you can abide by
the rules, you should not apply, because NO rules will be circumvented on your behalf.
So don't even ask. Information taken from http://www.randi.org/research/faq.html#1.1
248 Satan Christianity's Other God
of a god." Stopping at this point with the conclusion that this verse is referring
to "Satan" is shortsighted as verse 7 brings us right back to the theme and
context of verse 6. After all, how could a cosmic "satan," be aff ected by the
swords of humans as verse 7 speaks about? Th e prophet is warning the ruler
of Tyre that other nations will draw their sword against the mighty Tyre and
"defi le its brightness." Tyre and her Prince will suff er at the hands of warring
nations just as any other human entity would. Th is is to say Tyre will not
look so good after God is done with it, as purposed through the attacks from
other nations. Surely, we are able to see the use of a strong tongue in cheek
term that emphasizes an attribute of the subject with seeming fl attery. Even
today, people use similar derogatory, tongue in cheek remarks if they are in a
dialogue with a person who has come up with a smart idea and seems to be
overtly proud of themselves. Can you hear a statement like this being said to
such a person?
"Oh you certainly are the bright one in the gang aren't you?"
Th e statement acknowledging Tyre's brightness, and how the collective
consciousness of Tyre is such that it is said to have set its heart as if it was God,
is a statement that is meant to focus on how this great city thought so highly
of itself. It is defi nitely not a statement referring to "Satan ."
As discussed previously, this passage is in no way to be connected to the
Isaiah 14 passage, except to equate it as an oracle against a King and Nation,
such as is found in Isaiah 14. We are seeing the use of very common poetic
language to express how Tyre has out shone the other nations in respect to its
economic strength and pursuits for a long time. In comparison to many other
nations in the world at the time of this utterance of Ezekiel , Tyre far surpassed
others in power, wealth, and prosperity, according to common perception and
according to the view of both the prince and king of Tyre. By all accounts,
the brightness of Tyre was exceeding when compared to the less successful
nations existing in the same world of Tyre.
The Pit is not the * of Popular Religious Thinking
Verses 8, 9 and 10 are not intended to depict an ultimate geographical
kingdom in * of a cosmic satanic being.
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. Ezekiel 28:8 KJV
Sure verse 8 seems to imply, by way of mentioning the "pit," that this
may be about "Satan ." However, "the pit" is not referring to a place known
by us today as "*." Th e pit simply meant the place of the dead at the time
Is Satan the Anointed Cherub from Ezekiel 28? 249
of a person's completion of their life. Th e place of the dead was understood
to be a place where nothing happened anymore for the dead person. Th e
deceased simply did not exist any longer in a living form. Th e whole concept
of * as a place of torment for the wicked dead was never a Hebraic idea.
Th is concept developed over time and the long and short of it was that it is
an ancient mythological belief, which, much like the belief in Satan, found its
way into contemporary thought through millennia of cultural melting pots.
Assimilation and syncretistic religious beliefs and practices were the vehicle
by which "the pit" came to be thought of as a place of eternal torment for the
wicked dead. To say the ruler of Tyre will go down to the "pit" is just another
way of telling that the Prince of Tyre will die.
Most Ancient Rulers Were Believed to Be Gods
Verse 9 is asking the Prince of Tyre , "Is it going to work for you to tell the
one killing you that you are a God?" Th e prophet answers quickly by stating
once again that the Prince is a man, a human being,
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
Ezekiel 28:9
Th e prophet goes on in verse 10 to talk of the fact that this human ruler
is going to die by the hand of other human strangers, by being specifi c in his
wording found in verse 10. Wording that assigns a death that is intended for
humans, to the subject of the prophecy.
Thou shalt die the deaths of the uncircumcised by the hand of
strangers: for I have spoken it, saith the Lord GOD.Ezekiel 28:10
KJVA
Declaring the death of this ruler in terminology applicable to a human
is a certain indication that this subject is but a man. Th e question of verse
9 asking if this ruler is going to tell his slayer that he is a god is rhetorical
and poignant. If the Prince, who thinks himself a god, is in fact a god then
informing the one who is to slay him, of his status as a god, should stop the
plans of the killer from taking the life of the prince. Obviously, the prophet
who is making this statement on behalf of the only God is mocking to some
degree, the drastically mistaken concept of the Prince that he is a "God."
Th ere is really no mistaking this information and thus seeing this reference
250 Satan Christianity's Other God
to a "man" as a reference to the "Satan " of popular lore or medieval fear
mongering is a grave error in interpreting the Scriptures.
Can a human being kill Satan ? If he did exist then there would be no
way that a human could take the life of the supposed Prince of Darkness.
Th erefore, as for the representation we have in the early verses of Ezekiel 28,
it is shown that "Satan" is not even identifi ed in this passage for this passage
is about a human man who happens to be the ruler of a magnifi cent nation
and privileged to a very unique position.
So far, there is no Satan in Ezekiel 28 and next we will look at the ideas
of verses 11 to 19. We will be presented with a few other diffi culties but I
am confi dent that using the same, solid method of trying to understand
Scripture , through the properly located historical, cultural, linguistic, social,
and literary context we will fi nd a better understanding of the message. We
will be able to realize that the King of Tyre , whether this is the same as the
Prince of Tyre or not, is just another human man, there was, and is no intent
of the author as inspired by the Creator, to have the hearer impose a cosmic
"satan" onto his words.
Moreover the word of the LORD came unto me, saying, Son of
man, take up a lamentation upon the king of Tyrus, and say unto
him,... (Ezekiel 28:11-12 KJVA)
As we engage together in a look at the next eight verses in Ezekiel , I want
to remind you that I am not dissecting the issue of whether the Prince of Tyre
and the King of Tyre are intended to refer to the same person in Ezekiel's
oracle. As stated previously there are diff ering opinions among scholars as
to the identity being singular or plural. Some have tried to imply that the
beginning verses about a "prince" in this chapter are indeed about a human
but beyond verse 11 we are then being told specifi cally about "Satan ." It is
prudent to remind the reader that the Messiah , Yeshua , often called Jesus ,
was both a Prince and a King. He is the King of Kings and the Prince of
Peace . With that understanding, it is possible to see the Prince and the King
of Ezekiel 28 as one and the same. As for my purpose at this time, I only
wish to help explain that whomever these verses are referring to, whether
they are regarding two individuals or one, they can clearly be seen as not
referring to a cosmic "satan." Just as the previous verses here and the passage
in Isaiah 14 about the King of Babylon , are referring to a human ruler, so
too is this passage in Ezekiel 28 speaking of a human ruler. It seems that an
error is made by those who do not consider all the verses in the passage or the
overall context. Th e error of taking one or two verses such as a verse that talks
Is Satan the Anointed Cherub from Ezekiel 28? 251
about someone being in Eden for instance and stating that the verses refer to
a cosmic Satan, while neglecting to weigh the literary context of the verse is
called "proof-texting ." Proof-texting is taking a verse or passage out of context
in order to buoy up a theological position, and this practice is the product
of weak integrity and refusal to administer honest weights and measures to
scriptural interpretation. Th e practice of proof-texting can be used to prove
anything in Scripture . Proof-texting has led to grave errors in doctrine and
has become an acceptable form of teaching the masses, incorrectly I might
add, how to be a follower of the Messiah. Th e practice of proof-texting is most
notable in mainstream Christianity and can be heralded as the reason for the
thousands of diff ering forms and streams of Christianity .
Christianity is little diff erent from ancient Gnosticism . Gnosticism was so
diverse in form and practice that the ends of the spectrum were very far apart.
On one end, we could see rigid, ascetic type of Gnostic -Christian who would
continually live in self-denial of all pleasure. Th e other end of the spectrum
would consist of the completely self- gratifying and indulging Gnostic-Christian.
Th is latter type of believer understood the soul to be separate from the physical
body and therefore the physical man could do absolutely anything he or she
pleased as it was their soul/spirit which would remain pure and thus be accepted
by the Master. A Gnostic was one who believed they had an esoteric or secret
knowledge of God and His Messiah and through that, would be able to enter
the Kingdom of God. Th e Gnostics, much like present day Christianity, were
very diverse in their views of God and how to serve and worship Him. Th ey
had many styles of worship that were not practiced by followers of the God of
the Scriptures. Th is manner of practicing worship can only come through the
error of proof-texting , to extract those ideas and doctrines which complement
a person's or group's concept of how and when to worship the Creator. A search
for the truth will consider all the Scripture , which is the full counsel of God.
A search will not stop just because one fi nds the answer they are looking for,
particularly if there are still apparent contradictions in the Scripture and the
New Testament . Using the full counsel of God is the only way to bring out a
correct conclusion and doing so can be accepted as rightly dividing the word of
God. Th erefore, as we fi nish up with Ezekiel 's statements to the ruler of Tyre
we will be careful not to extract only those phrases that might prove our point
and we will continue to use Scripture to defi ne Scripture as well as assessing
history, context, and language appropriately.
Wasn't Satan the Most Beautiful Angel at One Time?
Considering the foregoing thoughts on proof-texting , let us begin to assess
the remaining verses in this passage in a way that holds to the literary form,
252 Satan Christianity's Other God
style, and context of the writer. We resume now, by looking at verse 12 of
Ezekiel 28.
Ezekiel 28:12 KJV
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.
We have already spoken of the idea of the wisdom of the ruler of Tyre.
Th e wisdom reference is connected with the ability to be a huge economic
power generating wealth and riches. "Full of wisdom," does not have to refer
to a Satan who possesses qualities of a supernatural genius. We see "perfect
in beauty" as something other than referring to a supernatural being called
"Satan," who so many say was the most beautiful of all the angels that Yahweh
had created. Th e phrase "perfect in beauty" and similar phrases can be seen
elsewhere in Scripture . Th ey are a metaphor for an exalted status or profound
prosperity and position among other comparable physical entities such as
kingdoms and lands.
In Lamentations 2:15 the term "perfection of beauty" is a statement
of derision and mocking made in reference to the city of Jerusalem by her
enemies after the city had been the recipient of some measure of destruction
that was due to a judgment by Yahweh for her wicked and sinful ways.
All that pass by clap their hands at thee; they hiss and wag their
head at the daughter of Jerusalem , saying, Is this the city that
men call The perfection of beauty, The joy of the whole earth?
Lamentations 2:15
Zion is called the "perfection of beauty " in Psalms 50:2. Th e nation of
Israel who was rescued by Yahweh is said to have relied on her "perfect beauty"
which came from Yahweh. Found in Ezekiel 16, Yahweh is accusing His
chosen nation, Israel of playing the harlot. Israel, once given such favors and
prosperity by the Creator, began to forget to whom credit for the favor and
prosperity was due. It was solely due to Yahweh's kindness and love for her that
she had any favor at all. Th e tale is quite sad but Yahweh Himself speaks of
the "perfect beauty," which He had given Israel. Th e phrase, "perfect beauty,"
as used by Ezekiel is intending to state a very prosperous and favored status
of a person or nation. Th e phrase refers to a person or nation who would be
looked upon by others and envied for its uniquely favored position. We see the
phrase used again in Ezekiel 27 just as the lamentation against Tyre begins.
Th e prophet uses the phrase twice in the early part of his prophecy against
Tyre and is giving the hearer information regarding the unparalleled status
Is Satan the Anointed Cherub from Ezekiel 28? 253
of the city of Tyre. At the beginning of the lamentation, Tyre is imaged as a
beautiful ship. "Perfect in beauty" is another manner of stating the similar
concept about the King being in Eden, the garden of God. Th is place was
so pristine and ideal in the sense that it, the Tyrian Empire, was admired by
all who gazed upon it. Due to the magnifi cence of the city it was referred to
as "perfect in beauty" and had so many amazing attributes, it was called the
"garden of God."
Thy borders1366 are in the midst3820 of the seas,3220 thy builders1129
have perfected3634 thy beauty.3308
Ezekiel 27:4 KJV+
The men1121 of Arvad719 with thine army2428 were upon5921 thy
walls2346 round about,5439 and the Gammadims1575 were1961 in thy
towers:4026 they hanged8518 their shields7982 upon5921 thy walls2346
round about;5439 they1992 have made thy beauty perfect.3634, 3308
Ezekiel 27:11 KJV+
"Perfect in beauty" as used in Ezekiel and elsewhere is simply more
poetic language, intended to describe the exquisite appearance and prosperous
position of this great ancient city.
Thy borders are in the midst of the seas, thy builders have
perfected thy beauty. Ezekiel 27:4
The men of Arvad with thine army were upon thy walls round
about, and the Gammadims were in thy towers: they hanged their
shields upon thy walls round about; they have made thy beauty
perfect. Ezekiel 27:11
Tyre was a city that was built on an island rock and was viewed by
the surrounding nations and peoples as the pinnacle of all cities. Keil and
Delitzsch say this about the city;
Eze 27:1-11 -
The lamentation commences with a picture of the glory of the city
of Tyre, its situation, its architectural beauty, its military strength
and defences (Eze_27:3-11), and its wide-spread commercial
relations (Eze_27:12-25); and then passes into mournful
lamentation over the ruin of all this glory (Eze_27:26-36).104
104 Keil & Delitzsch Commentary on the Old Testament
Johann (C.F.) Keil (1807-1888) & Franz Delitzsch (1813-1890)
254 Satan Christianity's Other God
Why was the King Said to Be in Eden?
Moving on to verse 13, we arrive at the challenging statement of this ruler
being said to have spent time in Eden. Looking carefully at the information
we can determine that once again, these words do not apply to a mythological
Satan .
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.
Ezekiel 28:13 KJV
A little historical context regarding the passage shows how statements
made in chapter 28, which are interpreted by some as to be referring to
"Satan ," are made elsewhere. Th e statements that are made elsewhere clearly
refer to nations that do not have any supernatural elements contained in their
character but the undertones imply metaphorical, mythological attributes.
It was a practice of ancient kings in this region to also be priests. You
might recall the priests of Yahweh were given a breastplate with 12 precious
stones representing the 12 tribes of Israel. Keil and Delitzsch provide this
information on costly jewels that are referenced in verse 13;
Costly jewels were his coverings, that is to say, they formed the
ornaments of his attire. This feature in the pictorial description
is taken from the splendour with which Oriental rulers are
accustomed to appear, namely, in robes covered with precious
stones, pearls, and gold. 105
Adornment with extravagant jewelry was not an unheard of practice for
the priest/king of other nations and the fact that nine stones are spoken of here
where as 12 are spoken of in the Septuagint , indicates the priestly imagery.
Th e 12 stones spoken of in the Septuagint are identical with the stones of the
High Priest's robe from Exodus 28. A look at the fi rst statement in this passage
speaking of the King being in Eden could easily be seen to speak of Satan .
Particularly if one ascribes to the erroneous belief that Satan was the serpent in
the garden with Adam and Eve . Th e only teaching that many have been taught
in their life, is that the "serpent" from Genesis chapter 3 in the Garden of Eden
105 ( Keil & Delitzsch Commentary on the Old Testament ; Johann (C.F.) Keil (1807-1888)
& Franz Delitzsch (1813-1890)
Is Satan the Anointed Cherub from Ezekiel 28? 255
story is in fact "Satan" or a literal snake inhabited by "Satan." Once again, if
we are diligent, we are able to see other references to Eden in Scripture , which
are undoubtedly poetic references about the premium qualities of a geographic
location. Th ere are a number of times in Scripture and out of Scripture that the
poetic imagery and tone is undeniable. If one takes the time to read through the
entire book of lamentations and particularly the lamentation against Egypt , in
chapter 31 they will see "Eden" is used as a poetic reference. For the moment
though, take a look at the references in the following verses which speak of a
geographic location as if it is as lush and fertile as Eden is:
And they shall say, This land that was desolate is become like the
garden of Eden; and the waste and desolate and ruined cities
are become fenced, and are inhabited. Ezekiel 36:35 KJVR
For the LORD shall comfort Zion: he will comfort all her waste
places; and he will make her wilderness like Eden, and her
desert like the garden of the LORD; joy and gladness shall be
found therein, thanksgiving, and the voice of melody. Isaiah 51:3
KJV
A fi re devoureth before them; and behind them a fl ame burneth:
the land is as the garden of Eden before them, and behind them
a desolate wilderness; yea, and nothing shall escape them. Joel
2:3 KJV
Clearly, the reference to Eden is not intended to place someone back
in the garden with Adam and Eve but it is used to say how beautiful an
environment the land is, was, or will be. Th e statements found in Ezekiel 28,
which are thought to refer to a fallen Satan , are not isolated occurrences of
such implicative statements. Th ere are other statements made by the prophet
that indicate the magnifi cence of a ruler's status. Th e writer does so by relating
the lofty history of the ruler to the metaphorical position of being in Eden
at one time. Any occurrence where this happens and the reader considers
the subject of the statement to be the fallen Satan is not being consistent in
interpreting Scripture . Th is reference in Ezekiel to the King being in Eden
simply means that he had things really good for a while, pretty close to a
perfect situation if you will.
256 Satan Christianity's Other God
Ezekiel 31 Also tells of a Pharaoh Being in Eden, Does
that Mean the Pharaoh is Satan ?
In Ezekiel 31 verses 7 to 9, we are given a picture of how powerful and exalted
the Pharaoh of Egypt was. Upon looking at these verses, one could conclude
either of two things. One, that the Pharaoh was in the Garden of Eden just
as the King of Tyre supposedly was if the belief that Ezekiel 28 is about Satan
is ascribed to; or two, the Pharaoh had a far-reaching dynasty, having many
provinces and cities under his rule. Th e Pharaoh's political might is referred
to in the statement about his branches and is the cause for the envy by all the
other "trees in the garden of God." If we use the same literal understanding
commonly used for the King of Tyre/Satan, the fact that the verse states the
trees of Eden envied the Pharaoh, would mean that Pharaoh was also in Eden.
As the verse below makes known, Pharaoh was among the trees of Eden in
some sense of the meaning.
To whom art thou thus like in glory and in greatness among the
trees of Eden? Ezekiel 31:18
However, it is clearly indicated in the form, style, and context of these
lamentations that the other trees in Eden the garden of God that envied
Pharaoh , must be understood as other competing and less powerful nations
and or rulers. Unless we allow Scripture to interpret Scripture we fail to rightly
divide the word by imposing some manner of mystical meaning on the King
of Tyre prophecy. We then add error to error by not imposing that same
meaning on the lamentation against Pharaoh in chapter 31. Th is is such an
important connection that I decided to place the lamentation to Egypt and
Pharaoh in front of you to help you better see just how telling this connection
is. Seeing how the Pharaoh's greatness is mentioned and the cedars in the
garden are shown to be in close proximity to the Pharaoh, thus placing him
in the Garden of Eden also, should help us to be fair in assessing whether or
not Ezekiel 28 is about the supposed cosmic Satan .
If you aren't inclined to read all 18 verses at this time, then take a look at
verses 7, 8, 9 and then at verse 18. Doing so should help you to see the point
I am making. Th e point is, that the terminology thought to be speaking of
Satan elsewhere, is only poetic language applied to the subject. Th e poetics
are employed in order to express just how overwhelming the magnitude of
the subject's rule was.
Ezekiel 31:2-18 KJV
2 Son of man, speak unto Pharaoh king of Egypt , and to his
multitude; Whom art thou like in thy greatness?
Is Satan the Anointed Cherub from Ezekiel 28? 257
3 Behold, the Assyrian was a cedar in Lebanon with fair branches,
and with a shadowing shroud, and of an high stature; and his
top was among the thick boughs.
4 The waters made him great, the deep set him up on high with
her rivers running round about his plants, and sent out her little
rivers unto all the trees of the fi eld.
5 Therefore his height was exalted above all the trees of the fi eld,
and his boughs were multiplied, and his branches became
long because of the multitude of waters, when he shot forth.
6 All the fowls of heaven made their nests in his boughs, and
under his branches did all the beasts of the fi eld bring forth
their young, and under his shadow dwelt all great nations.
7 Thus was he fair in his greatness, in the length of his branches:
for his root was by great waters.
8 The cedars in the garden of God could not hide him: the fi r
trees were not like his boughs, and the chesnut trees were not
like his branches; nor any tree in the garden of God was like
unto him in his beauty.
9 I have made him fair by the multitude of his branches: so
that all the trees of Eden, that were in the garden of God,
envied him.
10 Therefore thus saith the Lord GOD; Because thou hast lifted
up thyself in height, and he hath shot up his top among the
thick boughs, and his heart is lifted up in his height;
11 I have therefore delivered him into the hand of the mighty one
of the heathen; he shall surely deal with him: I have driven him
out for his wickedness.
12 And strangers, the terrible of the nations, have cut him off,
and have left him: upon the mountains and in all the valleys
his branches are fallen, and his boughs are broken by all the
rivers of the land; and all the people of the earth are gone
down from his shadow, and have left him.
13 Upon his ruin shall all the fowls of the heaven remain, and all
the beasts of the fi eld shall be upon his branches:
4 To the end that none of all the trees by the waters exalt
themselves for their height, neither shoot up their top among
the thick boughs, neither their trees stand up in their height,
all that drink water: for they are all delivered unto death, to the
nether parts of the earth, in the midst of the children of men,
with them that go down to the pit.
15 Thus saith the Lord GOD; In the day when he went down to
the grave I caused a mourning: I covered the deep for him,
and I restrained the fl oods thereof, and the great waters were
stayed: and I caused Lebanon to mourn for him, and all the
trees of the fi eld fainted for him.
16 I made the nations to shake at the sound of his fall, when
I cast him down to * with them that descend into the pit:
258 Satan Christianity's Other God
and all the trees of Eden, the choice and best of Lebanon, all
that drink water, shall be comforted in the nether parts of the
earth.
17 They also went down into * with him unto them that be slain
with the sword; and they that were his arm, that dwelt under
his shadow in the midst of the heathen.
18 To whom art thou thus like in glory and in greatness among
the trees of Eden? yet shalt thou be brought down with the
trees of Eden unto the nether parts of the earth: thou shalt
lie in the midst of the uncircumcised with them that be slain
by the sword. This is Pharaoh and all his multitude, saith the
Lord GOD.
The Day of His Creation
Th ere is yet another statement made in verse 13 of chapter 28 that requires
some explanation. Verse 13 speaks of the "day of his creation ."
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.
Ezekiel 28:13
Th e notable statement made in the above verse is the musical reference
about "the workmanship of thy tabrets and pipes." Th is very misunderstood
description is frequently seen as referring to Satan being the leader of worship
in the heavens prior to his alleged fall. However, this is not so and the writer
of Ezekiel was again using expressions which would have identifi ed to the
original hearers who this prophecy was against.
It was the custom of many kings in the orient to be coronated with
the accompaniment of splendid music and much celebration. Th e hearer
of Ezekiel 's words would by no means think he believed the subject of his
lamentation is a celestial, anthropomorphic being, who is a talented musician.
An important question to ask here is; how would the original hearers of these
statements have understood Ezekiel's words? Th e hearers would know of the
manner in which Kings were crowned and would call to mind how grand the
musical display was during this ancient ceremony. Th e phrase "the day he was
created," is referring to the day this King was coronated. Th e day that Yahweh
appointed him to become the ruler of this particular nation is referred to as
the day of his creation .
Is Satan the Anointed Cherub from Ezekiel 28? 259
It seems highly unusual that Yahweh would have bestowed such honor
through a great cosmic concert, upon an angelic being that was only designed
to serve Yahweh and would ultimately rebel against the Creator. How could
this term indicate a Satanic being who received a majestic introduction
into his cosmic existence? It seems unlikely that God would have held such
a glorious inauguration for a mere angel that was designed to be a loyal
servant of the Creator. We are being told of the magnifi cent day of the
coronation of the human King of Tyre , which took place with splendid
musical accompaniment. Th e only parallel I can see in the Torah or gospels
is at the announcement of the birth of Yeshua the Messiah . We are told of
quite the musical announcement by the angels . Th e announcement of Yeshua
the King being born in Bethlehem (see Luke 2:13-14 below106) seems to
connect to how the King of Tyre would have been announced in the day that
he was created, which means the day he was made king. Kings were known
to be "created" by means of a grand musical ceremony and celebration. Th e
understanding that pomp and ceremony occurred in the day a king was
created is an understanding that is heard from many commentators. Th e Keil
and Delitzsch commentary puts it well:
The service ( תכאלמ , performance, as in Gen_39:11, etc.) of the
women is the leading of the circular dances by the odalisks who
beat the timbrels: "the harem-pomp of Oriental kings." This was
made ready for the king on the day of his creation , i.e., not his
birthday, but the day on which he became king, or commenced
his reign, when the harem of his predecessor came into his
possession with all its accompaniments. Ezekiel calls this the
day of his creation, with special reference to the fact that it was
God who appointed him king, and with an allusion to the parallel,
underlying the whole description, between the position of the
prince of Tyre and that of Adam in Paradise. 107
Ezekiel is not writing of the day Satan was created in this passage, rather
he was telling of the magnifi cent beginnings of a powerful and extraordinary
King's reign.
106 And suddenly there was with the angel a multitude of the heavenly host praising God,
and saying, Glory to God in the highest, and on earth peace, good will toward men.
Luke 2:13-14
107 Keil & Delitzsch Commentary on the Old Testament
Johann (C.F.) Keil (1807-1888) & Franz Delitzsch (1813-1890)
260 Satan Christianity's Other God
The Anointed Cherub .
As we study this passage considering its historical, linguistic, and cultural
position in literature, we come to the point where there is a reference to an
anointed cherub on the mountain of God walking amongst the stones of fi re.
In verse 14 of this passage many people conclude that we are being shown how
special and close to the Holy One Satan was prior to his fall.
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 fi re. Thou wast perfect
in thy ways from the day that thou wast created, till iniquity was
found in thee. Ezekiel 28:14-15 KJV
If certain verses in Chapter 28 are referring to Satan then Ezekiel 31 is
also referring to Satan and the Pharaoh of Egypt was also in the Garden of
God, Eden. After all, we are told that no tree in the Garden of God was as
beautiful as the Pharaoh was. Th ese verses speak very similar metaphor about
Pharaoh as was spoken about the King and Prince of Tyre . Th ey laud the
Pharaoh's greatness as being beyond compare and show how he was envied
by others that were with him in Eden.
Son of man, speak unto Pharaoh king of Egypt , and to his
multitude; Whom art thou like in thy greatness?
Ezekiel 31:2 KJV
The cedars in the garden of God could not hide him: the fi r trees
were not like his boughs, and the chesnut trees were not like his
branches; nor any tree in the garden of God was like unto him in
his beauty. I have made him fair by the multitude of his branches:
so that all the trees of Eden, that were in the garden of God,
envied him. Ezekiel 31:8-9 KJV
It might be helpful for our present discussion, and to make note of for
future dialogue in this book, some understanding of the word "Eden" that
is found in the International Standard Bible Encyclopedia (ISBE). Th e entry
in the ISBE on Eden informs us that the word "Eden" came into use as a
metaphor for a paradisiacal environment and does not always mean entirely
the Garden environment of Adam and Eve ;
Moreover, the climate was such that clothing was not needed for
warmth. It is not surprising, therefore, that the plural of the word
has the meaning "delights," and that Eden has been supposed to
Is Satan the Anointed Cherub from Ezekiel 28? 261
mean the land of delights, and that the word became a synonym
for Paradise .108
It seems to be a regular occurrence by Christian interpreters to suggest
that because Ezekiel 28 talks about its subject being in Eden the subject must
be Satan . However, consistency of interpretation is cast to the wind when
interpreting Ezekiel 31. Th ere is not one Christian commentator I have come
across who will say, when reading the lamentation against Egypt and the
Pharaoh ; "Oh Pharaoh must have been in Eden too because the verse says so."
No one seems to see the statement that Pharaoh was "great among the trees
of Eden," as a statement proclaiming that Pharaoh was in Eden. Yet certain
people automatically believe the similar statement made to the King of Tyre
in Ezekiel 28 is telling about Satan in the Garden of Eden . Th e reference
to Pharaoh, being in the Garden of Eden must be reconsidered in accord
with an ancient understanding of the phrase. Th at understanding reveals the
discussion is about a human. So too then must the reference to the king of
Tyre being in Eden be recognized to be speaking of a human.
I have mentioned it briefl y already but we will look further at another
place where chapter 28 informs us it is discussing a human and not Satan .
Th is is seen when the prophet states in verse 10 that the subject will die the
death of the uncircumcised. By mentioning dying as the uncircumcised, we
see an explicit reference to a human attribute. After all, common belief about
the Satan of Christianity is that he will be tortured forever after Christ returns
and therefore he is not seen as dying. For one to die they must be human in
this instance.
Thou shalt die the deaths of the uncircumcised by the hand of
strangers: for I have spoken it, saith the Lord GOD. Ezekiel 28:10
KJV
Being called uncircumcised is fi gurative language to indicate one's disdain
toward another man or group of men. Erdmann's New Bible Commentary
Revised, tells us the Phoenicians practiced circumcision. Th erefore, to be
thought of as residing with the uncircumcised when dead was shameful,
involving a dishonorable position in the realm of the dead , called Sheol in
Hebrew.
It has been spoken of before in this book and I restate it again here that
Sheol is a term that simply refers to the grave. Th e following bible commentary
makes note of some other fascinating information that helps in understanding
Ezekiel 's thoughts of the King of Tyre , as he paints the picture of a once
108 International Standard Bible Encyclopedia ; under the entry "Tyre"
262 Satan Christianity's Other God
exalted ruler soon to be rendered impotent. Th e writers of the commentary
say:
Ezekiel seems to have adopted for his threnody a popular story,
presumably current in Tyre as well as elsewhere, of a primal
being who dwelt in the garden of God in splendour and purity but
was subsequently driven out through pride; so shall the King of
Tyre shortly fall from his glory. It looks like a highly mythological
version of the story in Gn.3, but the prophet does not hesitate
to use it since it was well known and admirably suited to his
purpose109
Th e above bible commentary acknowledges the prophet's use of a readily
recognizable tale from mythology as a means to relay his message to the
hearers. A critical look thus far, at what has been poetically and metaphorically
spoken about the Prince of Tyre and the King of Tyre has shown that the
statements of this lamentation are not intended to refer to anything other
than human rulers. Being aware of that fact, we cannot honestly take the next
thought of Ezekiel out of its context and claim he is now referring to a cosmic
fallen being who was once the most beautiful, musical, favorite angel of God.
Is there another way to understand Ezekiel's statement about someone walking
in the midst of stones of fi re? How would terms such as "anointed cherub," and
"stones of fi re" have been understood by the hearers?
Th e "anointed cherub that covereth" is simply referring to the King as
one who was placed in a position of guiding and protecting the people in his
kingdom by God. In a poetic sense the King of Tyre was to be "covering,"
that is protecting, those who he had the rule over. He was called "anointed"
because he was placed in the position by Yahweh . Any ruler who abuses his
position and power, and acts in ways not pleasing to the Creator will and must
answer to the Creator. We are given here a picture of a ruler who was placed
there by God and now is recklessly indulging himself and subsequently his
kingdom in prideful behavior that comes before a fall. Th e fact of the King
being placed to protect those under his rulership, is seen a little more clearly
in the wording used by the Douay-Rheims 1899 translation of the Bible which
speaks of the ruler protecting;
Thou a cherub stretched out, and protecting, and I set thee in the
holy mountain of God, thou hast walked in the midst of the stones
of fi re. Ezekiel 28:14 DRB
109 Th e New Bible Commentary Revised: D Guthrei, J.A. Motyer, A.M. Stibbs, D.J
Wiseman, Erdmann's Publishing Co.
1970 Intervarsity Press
Is Satan the Anointed Cherub from Ezekiel 28? 263
Th is 1899 Douay-Rheims version uses language that is more intelligible
for our present age by stating the King's role of being a stretched out cherub
is that of "protecting." Th e words that come next clearly state it was Yahweh
who placed the King of Tyre in his position. God says, "I have set you so." Sadly,
the King of Tyre is only one of many kings and rulers who very quickly forgot
the fact that Yahweh is the one who raises kings to their offi ce. Th e reference
we have seen in Ezekiel 31 to the trees of Eden being envious of Pharaoh is a
reference to all the other kings who were also appointed to their positions by
Yahweh. It is when a ruler begins to believe in himself and become so over
confi dent in his own ability and position that Yahweh chooses to prove how
insignifi cant the man is. God displays to the ruler and the ruler's adoring
nation that virtually worships their ruler, that their King is not a God but just
a man. He does so using kings, kingdoms, and people to humble a pride fi lled
nation and ruler. Th erefore, when they fall into the downward spiral of the
sin of pride, Yahweh is the one who brings their fall to pass. It is interesting
though to recognize that the merciful Creator always gives warning to the
one He is soon going to bring down to the pit and then He uses another
heathen nation to administer His judgment by bringing the sword against
the off ending nation. If you have a diffi cult time understanding how "God"
could do this then you are not alone. It seems as if we have no control over
what happens when Yahweh sends a warring nation against one that is ready
to be judged. I too wished I comprehended this practice of the Mighty One
at a deeper level, however for the present I am comfortable looking at and
accepting the "I will" statements of Yahweh in the Scriptures.
What are the "I will statements?" Th ese statements are those which start
out with Yahweh speaking through a prophet to tell a people or nation that if
they don't straighten up and start honoring Him with their heart and actions,
then He says "I will bring destruction on you" or "I will send calamity" or I
will drive you out" or "I will scatter you." Here is but a few examples from
the Scriptures.
Thus saith the LORD, Behold, I will bring evil upon this place,
and upon the inhabitants thereof, even all the curses that are
written in the book which they have read before the king of Judah:
2 Chronicles 34:24 KJV
And the LORD said, I will destroy man whom I have created from
the face of the earth; ... Genesis 6:7 KJV
For I will pass through the land of Egypt this night, and will smite
all the fi rstborn in the land of Egypt, both man and beast; and
264 Satan Christianity's Other God
against all the gods of Egypt I will execute judgment: I am the
LORD. Exodus 12:12 KJV
And I will set my face against you, and ye shall be slain before
your enemies: ... Leviticus 26:17 KJV
Then my anger shall be kindled against them in that day, and I
will forsake them, and I will hide my face from them, and they
shall be devoured, and many evils and troubles shall befall them;
... Deuteronomy 31:17 KJV
Behold, I will stir up the Medes against them, ... Isaiah 13:17
KJV
Th e examples are multitudinous in the Scriptures and you may fi nd it
interesting to see just how many times it is God whom is the one bringing the
evil upon the off ending group.
Ezekiel 28 verses 14 and 15 tell about the prestigious position that was
bestowed upon the King of Tyre . Th is King was coronated with brilliant
pomp and ceremony and was anointed by the Creator to rule in an equitable
manner, protecting the people and ultimately honoring the Creator who
bestowed the responsibility upon him. However, this pride fi lled King
honored himself and took on the title of "God"; therefore, Yahweh set out
to cause his fall.
Who is an Anointed one?
It is understood from Scripture that any ruler who is lifted to a position of
being the Ruler, is placed there by Yahweh and is therefore known as the
anointed one. All the Kings of Israel were called Mashiach in Hebrew, that
is to say "anointed" in English. In fact, the Kings of Israel were subject to a
ceremony where they had oil poured on them at which time they were referred
to as being anointed. Th at means they were chosen by the King of the Universe
to rule according to His will. Once chosen and appointed any ruler of any
nation has the choice to rule according to Yahweh's ways or to essentially make
themselves their own god and rule according to their own ways. Th is is what
the anointed cherub, the King of Tyre was guilty of and why he was going
to be removed, brought down to the pit. It was the God of the Universe who
anointed the King and set him in his position as protector but why might he
be said to be on "the mountain of God? Could this mean that he was Satan
and walked in Heaven with God at one time before his fall?
Is Satan the Anointed Cherub from Ezekiel 28? 265
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 fi re. Ezekiel 28:14
Th at this ruler was said to be on the Mountain of God, was simply an
allusion to the mythology about the geography that surrounded the Tyrian
location. Th is location, because of it being up on rock was thought by
mythologians to be a mountain of the Gods. Many Ancient Near Eastern
cultures had a sacred mountain where it was thought the divine council of the
culture would convene and make decisions. If this King of Tyre , who thought
himself to be a god, had been in the divine council and literally walking on
the mountain of God in heaven as was thought to be the case according to
the mythology of the day, then surely he would have the connections to be
able to avert his destruction.
Alas, averting his destruction would not be possible and his supposed
position as one who partakes in meetings of divine council was nothing more
than a meaningless farce. A farce of epic proportions as it led to the demise
of the once great King of Tyre . Th e Creator had anointed this king for a
purpose and now because of his pride and a heart that thought he was a god,
he lost his authority and his kingdom. After all, Tyre was such a renowned
city throughout many biblical periods but it continued to abuse the prestige
and favor aff orded it by Yahweh . Th e ancient interpretive commentary on the
Scriptures known as the Targum, states that the phrase "thou art anointed for
a kingdom," has to do with royalty and a regal position.
Tyre and its rulers are fl atly told of their demise and the profound and
intense mythopoetic imagery and language used was full of meaning which
in all probability was completely understandable to the recipients of the
lamentation at the time. Th e language and style used by the prophet is
common in ancient writings that describe powerful ancient regions. Th e
Nelsons New Illustrated Bible Dictionary expresses the concept of how this
prosperous and pompous city received numerous prophecies against her.
Tyre had been in good relations with Israel during the reigns of David and
Solomon, but eventually became a willing and active participant in human
traffi cking through the purchase and sale of Israelites as slaves. Th rough
understanding the nature of this city, we are better equipped to understand
the prophet's message to this region and her human rulers.
Tyre in Prophecy. Several prophets of the Old Testament
prophesied against Tyre. They condemned the Tyrians for
delivering Israelites to the Edomites (Amos 1:9) and for selling
them as slaves to the Greeks (Joel 3:5–6). Jeremiah prophesied
266 Satan Christianity's Other God
Tyre's defeat (Jer. 27:1–11). But the classic prophecy against Tyre
was given by Ezekiel .
Ezekiel prophesied the destruction of Tyre (Ezek. 26:3–21). The
fi rst stage of this prophecy came true when Nebuchadnezzar, king
of Babylon , besieged the mainland city of Tyre for 13 years (585–
572 B.C.) and apparently destroyed it. However, Nebuchadnezzar
had no navy; so he could not fl atten the island city. But losing
the mainland city was devastating to Tyre. This destroyed Tyre's
infl uence in the world and reduced her commercial activities
severely.
The second stage of Ezekiel 's prophecy was fulfi lled in 332 B.C.,
when Alexander the Great besieged the island city of Tyre for
seven months. He fi nally captured it when he built a causeway
from the mainland to the island. Hauling cedars from the
mountains of Lebanon, he drove them as piles into the fl oor of
the sea between the mainland and the island. Then he used the
debris and timber of the ruined mainland city as solid material for
the causeway. Hence, the remarkable prophecy of Ezekiel was
completely fulfi lled.110
As mentioned, the "anointed cherub" is no more than a reference to the
fact that a human King was placed in his position by Yahweh and he was to
perform the act of protecting those who were left under his rule.
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 fi re. Ezekiel 28:14
KJV
Th is protection would have indeed been extended to the subjects of his
kingdom according to their nationality but would also have been expected
to be extended to the Israelites. Th rough the abuse of international relations
and economic power this kingdom had chosen to pursue its own desires and
selling, rather than protecting Israelites, which was in her view, a means of
garnering yet more wealth and power.
110 Ronald F. Youngblood, general editor; F.F. Bruce and R.K. Harrison, consulting editors,
Nelson's new illustrated Bible dictionary: An authoritative one-volume reference work on the
Bible with full color illustrations [computer fi le], electronic edition of the revised edition of
Nelson's illustrated Bible dictionary, Logos Library System, (Nashville: Th omas Nelson)
1997, c1995.
Is Satan the Anointed Cherub from Ezekiel 28? 267
The Holy Mountain of God is Not Speaking of A Place in
Heaven
We need not be confused into thinking the Holy Mountain of God is either
in heaven or in Eden and that Satan once walked upon it before he fell
from heaven. Th e "holy mountain of God" is explained well by the Keil
and Delitzsch commentary, which addresses the mythology behind such a
statement very adequately.
The idea of a holy mountain of God, as being the seat of the king
of Tyre, was founded partly upon the natural situation of Tyre itself,
built as it was upon one or two rocky islands of the Mediterranean,
and partly upon the heathen notion of the sacredness of this
island as the seat of the Deity, to which the Tyrians attributed the
grandeur of their state.111
In an internet article, which tells of the moon-god religions of the ancients,
we are given some valuable historical information to enlighten us as to the
amazingly intricate and ritualistic ceremony of the anointing of the King of
Tyre . Th e impressive ritual was fully designed and intended to install the king
as a God and to show that the God was the King. Verse 15 of Ezekiel 28 is in
view here when Ezekiel mentions the day this King was "created."
Thou wast perfect in thy ways from the day that thou wast created,
till iniquity was found in thee. Ezekiel 28:15 KJV
Th e ancientdays .net excerpt below tells of the grand ritual where a King
was created.
We have an example of religious ritual connected with the "divine
kingship" system much closer to Jericho than Ugarit is. In Tyre, at
a little later time (ca. 1000 BC but also probably before), the king
went through the dramatic Enthronement Ritual on New Year's
Day each year. The ritual lasted probably eight days. New Year's
Day was the greatest day of the year. In the Tyrian Enthronement
Ritual on that day, the king of Tyre acted out the resurrection of
the god Melcart by going with his retinue of priests and offi cials to
a place east of the city. Then at sunrise, in the fi rst moments of the
New Year, he came with majestic procession, attended by hosts
of worshippers, through the eastern portal of the temple and
111 Keil & Delitzsch Commentary on the Old Testament
Johann (C.F.) Keil (1807-1888) & Franz Delitzsch (1813-1890)
268 Satan Christianity's Other God
ascended the sacred throne. "In all this the king played the role
of the god. The king was the god and the god was the king. And
having played this role once . . . the king remained ever thereafter
a divine being, a god, a god in human form, 'Epiphanes'" (J.
Morgenstern, Journal of Biblical Literature LXXX: 69. See also J.
M. in Vetus Testamentum 10:152-157)112
I could continue to share with you still more history and commentary
which affi rms the fact that all the terms in chapter 28 of Ezekiel , about the
Prince or the King of Tyre , are not intended to refer to a cosmic Satan . Th e
entire body of material delivered as a prophetic message by Ezekiel is intended
to apply common imagery of mythological, non-existent entities to the King
and Prince. Th e references to ancient biblical images is a method of enhancing
the imagery and performs the dual function of punctuating the point that the
ruler being prophesied against is not "all that." Verse 15 is saying of the King
that he was on the right path at the time Yahweh placed him as King of Tyre.
Th en, just as Adam was doing alright in his magnifi cent beginning as the fi rst
man and ruler of all animals and keeper of Eden only to choose iniquity, so
too this King had iniquity enter him which results in his destruction.
Thou wast perfect in thy ways from the day that thou wast created,
till iniquity was found in thee.
Ezekiel 28:15 KJV
Th e next verse tells us again, like the Prince of Tyre spoken of earlier, that
it was because of economic wealth that this iniquity was found in him.
By the multitude of thy merchandise they have fi lled 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 fi re. 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.
Ezekiel 28:16-17 KJV
Th e iniquity in question is not to be thought of as that of a jealous heart in a
cosmic Satan being. Th e iniquity is because the king and his kingdom had become
untouchable and through the pride of his greatness, violence was in his midst, sin
was the result. Now the king is rejected as king over the area of Tyre which was
thought of as a mountain where the gods met to confer. Th is king is no longer
112 Excerpted from internet web page http://www.ancientdays.net/mooncity.htm
Is Satan the Anointed Cherub from Ezekiel 28? 269
worthy to maintain his position as the chosen, anointed , protector of this kingdom
so out he goes from the stones of fi re which as John Gill informs us by quoting an
ancient rabbi named Kimchi, happen to be the followers of God;
Kimchi paraphrases it,
"from the midst of the saints who are the Israelites, comparable
to stones of fi re;''
We Tend to Believe What We are First Taught
It is easy to understand the phrase, "I will cast thee ...out." Everyone knows this
phrase does not mean God will grab this king by the literal scruff of his neck as
one would do to an obstinate cat walking across the kitchen counter and fl ing
him out the back door. So why do we have such great diffi culty in seeing the other
phrases surrounding the cast out phrase as speaking idiomatically and poetically?
I think the answer is simple, we have been told what to think the meaning of
Ezekiel 's statement is. In addition, anyone who tries to undo a concept that was
fi rst taught to a student will tell you, the very fact that this concept was taught
fi rst, makes the removal of said erroneous concept as diffi cult as extracting a sliver
that has migrated beneath the skin and been closed in. Th e wrong concept is
deeply embedded in the substructure of their belief system and it doesn't seem to
matter whether or not that fi rst taught concept was correct or incorrect. It takes
a lot of intentional hard work and some serious jack hammering.
It is so diffi cult to make the shift from error to truth when a person has
an entrenched belief. Th is is due to the simple fact that we generally believe
what we have been taught fi rst. Th at is why hearing some of what I am sharing
doesn't sit right with "your spirit." Th at is why some of what I am sharing
may cause you to feel a little confused. Th at is why I am asking that you take
what I am sharing and prove it to yourself whether it is right or wrong. Simply
abandoning a pursuit of truth because it doesn't "witness" with you as many
might say, is probably another way of saying, "Hey, I'm comfortable in the
beliefs I have already accepted, I don't want to do the work to see if my reality
was wrong...must resist change...change is bad."
Let me just say, for the one who decides to work to uncover the gold nugget
or excavate the hidden treasure they will fi nd that if only in themselves, they
have done a good thing and didn't let feeling become their master when truth
and error hangs in the balance. As for the stones of fi re at the end of verse 16, it
is not clear exactly what they are but it is clear what they are not. One suggestion
by Kimchi, as given us by John Gill, is that the stones of fi re that the King was
walking amongst are the children of Israel who were in his kingdom.
270 Satan Christianity's Other God
and I will destroy thee, O covering cherub, from the midst of the
stones of fi re.
We see the term appears in only verses 14 and 16. It has, at no time been
attached to a place or representation of a satanic dwelling. Eden did not have
any type of a stone of fi re as far as can be perceived by scholars and there is no
indicator that heaven, where "Satan " was supposedly dwelling prior to his alleged
casting down to earth, had stones of fi re for "Satan" to walk up and down upon.
So what could the stones of fi re be? It may be that due to the connection of the
phrase to the mountain and the mention of this king walking up and down in
the midst of these is referring to a mythological concept of approaching a mount
of divine council. Recall the burning mountain Moses encountered when he
received the Torah from Yahweh on Mt Sinai . Th at the stone of the mountain
was said to be on fi re might be considered as being along the lines of stones of
fi re that are representative of a mountain of God. Well it is conceivable that
any reference to a "mountain of God" would mean that the one who was a part
of that supposed divine council would be able to approach the area likened to
the Hot Zone. Th is is one explanation for the meaning of the stones of fi re and
although this meaning still may require more understanding and explanation,
it easily fi ts with the context of the mythopoetic ideas expressed by Ezekiel . Th e
stones of fi re and the thought of them referring to Satan walking either in *
or in Heaven , in no way fi t the context of this verse.
In further addressing verses 17 and 18, we are able to draw now on the
concepts understood in other verses from Ezekiel 28 and elsewhere. Here are
verses 16 to 18 of Ezekiel 28;
16By the multitude of thy merchandise they have fi lled 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 fi re.
17Thine 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.
18 Thou hast defi led thy sanctuaries by the multitude of thine
iniquities, by the iniquity of thy traffi ck; therefore will I bring forth
a fi re 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. Ezekiel 28:16-18 KJV
For a moment or two, let's talk about the last sentence of verse 18. Th e verse
ends proclaiming that the subject of the verse will be laid before kings, that
Is Satan the Anointed Cherub from Ezekiel 28? 271
they, the human kings, will behold the one who was newly removed from his
position. What a clear statement this is, to be spoken to a human king who is
being told of his fall from power. Th e fact that this king is to be seen by other
kings when he is destroyed, which is stated as being "cast to the ground," is quite
purposely meaning this king is merely a human king brought down. Verse 18
goes on to make reference to the concept that a king of Tyre was also a priest.
Notice the Creator is not saying the king has defi led Yahweh 's sanctuaries but
that the king has defi led his own sanctuaries. I am not 100% certain of all the
activities of the sanctuaries in Tyre but I do know that for a king/priest to be
accused of defi ling already pagan sanctuaries would be a very serious accusation.
Th ese sanctuaries had sacrifi cial and sexual, ritualistic cultic behavior. Although
Yahweh abhorred what was going on in the pagan sanctuaries He makes it clear
through the prophet that the king has even done worse than what was typically
practiced by the king/priest in similar situations.
How could one see this message as a message that refers to Satan , when
once again we are told it is the merchant practices and commerce that brought
the king to the place of economic might? Th e term traffi ck used in verse 18 is
a term that means commerce and merchant activities. Th is activity was one
of the things Tyre was renowned for and the trade value of this city on an
easily defended mountain-like position was monstrous. Th e entire Ancient
Near East was aware of Tyre's ability to control world markets. Tyre was
impenetrable in economy and in military; that was until Yahweh decided to
allow it to be penetrated. Th e following verse in Ezekiel 26 reminds us of the
literal merchandising which came from Tyre. Th e word for merchandise is
the same word translated as "traffi ck" in Ezekiel 28.
And they shall make a spoil7997 of thy riches,2428 and make a
prey962 of thy merchandise:7404 and they shall break down2040 thy
walls,2346 and destroy5422 thy pleasant2532 houses:1004 and they
shall lay7760 thy stones68 and thy timber6086 and thy dust6083 in the
midst8432 of the water.4325 Ezekiel 26:12 KJV+
Th e destruction that will come from the midst of this king is a result of
the pride of the king. Th e Targum of Jonathon puts it this way:
"I will bring people who are strong as fi re, because of the sins of
thy pride they shall destroy thee
People will be enlisted by God as His vessels of destruction to annihilate the
King. As with so many once exalted rulers, this king will reap the consequences
of his pride and sin through his sin blinding him and perhaps blinding those
who are part of his government. With the King and his counsel blinded, there
272 Satan Christianity's Other God
would then be inroads into his kingdom for annihilation to come. Betrayed
trust and acts of sedition will be a huge factor in bringing this King and his
kingdom to its knees. Th e "fi re from his midst" will be the result of his sin.
Th e plan of God will bring a "fi re" through internal confl ict and betrayal from
within the kingdom that is only quenched when the kingdom is destroyed. Th is
City will be a great place for fi shermen to hang their nets on for drying, at some
point in the future. Seaside rocks were often a place that fi shermen spread their
nets to dry. Th e end of this city will be, for the near and far future, so complete
that all who knew of her once unparalleled greatness would be astonished at
her now historical demise as verse 19 below speaks about in the classic biblical
manner of prophesying using the economy of words.
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.
Ezekiel 28:19 KJV
What we have seen in walking through this passage of misunderstood
Scripture , which has been said to speak of the "Satan " of Christianity , is this;
We are now able to see the Prince of Tyre and the King of Tyre are both
human beings and may very well be diff erent terms for the same ruler. As
stated even if they are not the same person, neither of the lamentations against
them is to be interpreted as speaking of a cosmic Satan . Th e rulers that are
lamented against here in Ezekiel are true historical personalities. Th e rise
and fall of them was orchestrated by Yahweh and the prophet's message was
spoken in terms that would have easily been understood by the culture of
Ezekiel's time. Th ere is no diffi culty in understanding the imagery painted
by Ezekiel when one invests the time to understand a little about the culture,
language, and mythology that would have been understandable at the time.
We are able to see that there is no Satan here in Ezekiel. Moreover, as far as
believing this passage to be accepted as speaking of a cosmic Satan, I would
confi dently say one must take a mystical leap and add to the text if they are
to fi nd Satan in Ezekiel 28. Th e whole of Ezekiel 28 is about human men and
verse 12 suffi ciently proves the point that the subject is only another human
who has submitted to his own pride and evil inclination instead of embracing
the opportunity to serve the only Creator. Th e King of Tyre is just a man who
is called to account for his choices.
Ezekiel 28:12
Son of man, take up a lamentation upon the king of Tyre,
and say unto him
273
CHAPTER 10
The Satan in Job, Human Adversary or Evil Incarnate?
Th e topic of whether or not Satan exists is not one that can be casually glanced
at. One cannot merely take a cursory view of some of the common Scriptures
that are from the scant armory of ammunition used to prove there is a "satan."
It would be impossible to fully explore the topic of "Satan's" existence or
absence of existence without taking a good look at the book of Job. I would
like to lay out the concept of how Satan has traditionally been seen in the
book of Job, and then I will submit the concept of how Satan should more
correctly be viewed when considering that ancient document. After that, I will
delve into an explanation of some of the passages and concepts that help us to
understand exactly what is the situation with the Satan in the book of Job.
Allow me to remind you that this concept, that is the concept of a cosmic
archenemy of Yahweh not existing in the form of a being called "Satan," is not
a new idea. Some seem to think this idea is birthed from rabbinic Judaism.
However, if one looks at the post-exilic development of Judaism , one will
see that it was Rabbinic Judaism and its mystical brother Kabbalism, which
cemented the false idea of a cosmic "satan" into the religion of the Jews.
Th is idea then became a tenet of the religion of the Muslims and Christians.
Th erefore, it is not from Rabbinic Judaism that the thought of Satan not
existing springs, rather it is centuries before post-exilic Judaism took form
that the Jews testifi ed to there being only one God and no other such as a
cosmic Satan. Th e belief in other Gods did exist for the Hebrew people at
times during their adventurous history; however, the predominant perspective
that was to be held by the chosen people was that there truly is only one God,
only one being that is supernal, celestial, and ethereal.
In his 1929 book titled, "Origin of the Church and Synagogue " author and
scholar, Kaufman Kohller outlines many concepts and practices that the Jews
adopted as a result of their Persian exilic experience. Although Kohler does a
fi ne job of pointing out those practices and beliefs that came from exile , he
274 Satan Christianity's Other God
does not make it his job to conclude that a true follower of Yahweh is to reject
these additions to the faith of Israel. Kholler is in all likelihood coming from
the perspective of so many of the Rabbinic sages throughout the centuries. It
is not far fetched to say Kholler, because of his ingrained belief system which I
refer to as "his grid," accepts the concept that says Torah Scholars and Rabbis
are allowed to alter the Faith of Israel at numerous and varied fundamental
levels, in order to move with culture and current trends.
True, many of the practices of Judaism are founded on the Torah and
stand up clearly to the litmus test of analyzing said practice through the light
of the Torah. But, and there seems to always be a great, big but; all through
Israel's history they were exhorted to not add to or take away from the Word
of Yahweh , that Torah. All through Israel's history they were told not to
learn the way of the nations and all through her history Israel was told by
Yahweh and his prophets to keep commands of the Torah in the manner He
wanted them kept from the beginning; that is without adding doctrines of
men and teaching them as commandments . Th e Israel of God has continually
fallen short of the injunctions that God has placed on her as a people who
are supposed to be His faithful. Here is a short list of some of the additions
Kohler identifi ed as coming out of Persia only to become "foundational" in
post-exilic Judaism. Notice that demonology was a late addition to the faith
of the Jews known as Judaism and one should not consider the turning from
the demonology of the Persians as an anti-biblical Judaic behavior.
Pg 45...Thus the entire Messianic hope of Judaism underwent
a change, while at the same time the Jewish angelology and
demonology was formed under Perso-Babylonian infl uence.
Pg 50...In post exilic time the use of the name Yahweh became
more and more restricted and fi nally withdrawn from common
use...
For the people at large the name Adonai , "The Lord," was
introduced as a substitute both in the reading and translation of
the Scriptures, as is shown by the Septuagint and the Targum .
Pg 58... Apparently the fi rst benediction introducing the Shema,
which directly refers to the Deutero-Isaianic verse: " the Former of
light and Creator of all things"- the term Ra, "evil," being intentionally
changed, in order not to have evil ascribed to God- was brief, as
the Shema itself was originally brief and only gradually extended,
as were also the Benedictions.
The Satan in Job, Human Adversary or Evil Incarnate? 275
Pg 63...It seems, then, that under Persian infl uence the Hasidim
introduced the wearing of the Teffi llin 113, which had been used
before as amulets, as a religious practice based upon the
scriptural passage, and also made it a rule not to walk four ells
without them.
Pg 168... But since the Scriptures do not indicate a place of
punishment for those found wicked in the divine judgment or a
place of reward for those found righteous, the Apocalyptic writers
borrowed their ideas from the Persians.
Pg 203...The Babylonian captivity was the crucible from which
emerged the Synagogue, a house of God for the people, a
religious democracy.
Pg 273...[speaking about the Gnostic Christians which is
the Christianity of today Kohler says]... Their system was a
combination of Babylonian and Persian systems, a dualism of
light and darkness, or of life and death, in which however the
Persian predominated, inasmuch as the Babylonian star deities
were turned into evil powers and the mother goddess Ishtar into
a demon Namrus, the consuming noon heat, who, in opposition
to the Jewish religion, was given the name of Ruah Di K'dusha,
"the Holy Ghost."114
Th e above small list of changes that occurred as a result of Persian
infl uence contains the Shema; the synagogue system; teffi llin115; heaven and
* as the destination for the dead ; and demonology /angelology which is so
prolifi c in thought today.
Is it any wonder the God of the Universe came to earth as the Messiah
to die and to teach the correct application of the Torah ? So much has been
113 Teffi llin are the ceremonious, religious armband and head band with attached box, which
are wrapped in a symbolically prescribed order upon the head and arm of the observant
Jew. Th e attached box on the headband contained select Scripture passages. Th e concept
of these amulets is derived from Exodus 13(and elsewhere) where a passage about keeping
the feast of unleavened bread ends with saying; "And it shall be for a sign unto thee upon
thine hand, and for a memorial between thine eyes, that the LORD'S law may be in thy
mouth: for with a strong hand hath the LORD brought thee out of Egypt ." Exodus 13:9 KJV
114 Th e Origins of the Synagogue and Th e Church. By the Late Kaufmann Kohler; Published
by New York, Th e Macmillan Company 1929
115 Teffi lin are the adornments worn by observant Jews during prayer. Also called phylacteries,
these adornments include a headpiece with a leather box containing passages of Scripture
on small parchment, and an armband of kosher leather that is wrapped around the left
arm in a specifi c and ceremonious fashion.
276 Satan Christianity's Other God
added to the Torah by man that true faith in the God of Israel remains hidden
away under the mountains of traditions. Traditions that were borrowed and
learned from non-God fearing nations.
It seems to me that the Israelite people, because of their exposure to Persian
infl uence, were robbed of the true message and manner of the Torah and
through that were rendered as prisoners. As a result of their Persian sojourn,
what was to be an exclusively monotheistic Torah keeping faith of Israel was
subject to the addition of laws, commands , precepts, statutes, and doctrines,
by those who were supposed to be teaching the true faith. Th ey in essence
could not remove themselves from the situation or the false religious ideas that
became pervasive to their culture and faith because of their situation.
We have talked previously at length about the Persian infl uence but
it becomes clear when looked at critically that the real hold of the Persian
infl uence came because of leaders of Israel adopting false doctrine from Persia
and her religion. Clearly if the leaders and people abjectly refused to accept
any practice or idea that wasn't completely Torah based, they would have not
become blind and deaf. It seems as if there was a bit of a catch 22 going on,
Th e Israelites were told to prosper in exile , they got close to their captors and
then were infl uenced and seduced by their captor's ways. Th ose who would
have had the leadership strength to guide Israel safely through the melting pot
society of theology and mythology appeared to have misused their leadership,
whether wittingly or not, to implement additional doctrines and concepts
into the faith of Israel. Just before Isaiah tells us of the people being robbed,
spoiled, and trapped in snares, he tells us that the servant would come to
make the Torah honorable. Th e blatant disregard that was displayed in Persia /
Babylon and beyond was a major contributor to the furthering of a false
religious system developing called Judaism . Judaism was and is a precursor
to Christianity and the practice of adopting concepts from other cultures
has been rampant in both major streams of Christianity, Protestantism , and
Catholicism . As Kaufman Kohler points out, the "Jews" of Judaism were
really in a large part a product of their environments. In addition, it becomes
apparent that the Christianity of today, which has Judaism in its direct
lineage, is also a product of the Persian religious system with many adaptations
and adoptions of varied philosophies and doctrines along the winding path to
today. History reveals that many of the practices and beliefs of Christianity
and Judaism are not found to be prescribed in Scripture . Moreover, we have
not found "Satan " evident in any of the Scripture we have discussed yet.
Is "Satan " then to be found in the book of Job? After all, doesn't it say
right there in plain English, "Satan was among the sons of God ?" In addition,
does it not also say that Satan "was going to and fro throughout the earth?" Well
The Satan in Job, Human Adversary or Evil Incarnate? 277
it is true, it does say that, but does it mean a cosmic Satan with the power to
roam about freely looking for some trouble to get in, where he might cause
one of Yahweh 's children grief and pain in hopes of getting them to curse God
and die? It seems that that is exactly the case when the English words are read
and taken literally but a deeper look brings much doubt of the literalness of
this writing to the surface. Here is what is likely going on in the book of Job.
Understand that for anyone, including me, to dogmatically say this is exactly
what was occurring in Job, why it was occurring, and who the "satan" was or
what the "satan" is would be a mistake.
Th e minutiae of details which are given and the even greater minutiae of
details which are absent from the story of Job make it impossible to give a
complete and 100% accurate interpretation of all that is and is not contained
in Job. It is quite possible though to be dogmatic at this point, on what the
teaching in the wisdom book of Job is not about. I would be bold enough to
state that the Book of Job is not about a man Job who becomes the target of
an evil archenemy of God. Th e book of Job is not about a spiritual nemesis
to man and God, who threatens the complete destruction of all who are Job's
and all that is Job's. To be clear, the book of Job, when wisely viewed against
the backdrop of the entire Scriptures, is not teaching us that "Satan" is always
looking for a target and has to ask the God of the universe what he can do to
cause someone grief. One writer elucidates the unlikeliness of such a situation
when he says this in his article on the Implausibility of Satan ;
...is Satan constantly asking God, "hey God, can I, like, shoot
massive pain through Joe's body and see if that turns Joe against
you?" And God says, "No, Satan, you may not." And then Satan
asks, "well--can I, like, kill Joe's baby and see if that turns him
against you?" And then God says, "Oh, okay, Satan, I guess you
can do that." You might think I'm being sacrilegious but the point is
that, although some theologies may sound logical when you read
them in a book, when you try to take them off the pages of the
book and see how they work in actual practice, they are exposed
as just being pat answers that have no real value.116
I agree with this writer on this point. He adeptly makes the point that the
existence of a counter–God called Satan , who begs God for opportunities to affl ict
the faithful, is implausible. Th ere are so many inconsistencies and incongruities
in common "Satanology" that one need not investigate it for long to see it is very
suspect as a theological doctrine or teaching. It has been easy for contemporary
116 Th e Implausibility of Satan ; Paul Doland http://www.secweb.org/index.
aspx?action=viewAsset&id=310
278 Satan Christianity's Other God
scholars and spiritists who think Satan is a spirit being to be contended with, to
impose their evolved concept of this spirit being onto ancient texts of the Bible.
Texts which were never intended to instruct us in that manner.
When looking at Job while having the information that "satan" is the
English translation for the Hebrew word for adversary or one who opposes
or accuses, we can come to a more clear and sensible conclusion as to what is
being taught in Job. Th e fact that the word sawtawn is only either a messenger
sent from Yahweh ; or a human man acting in an adversarial manner; or the
rebellious nature which is inherently present in the spirit of every human
being; it is easy to conclude that the story of Job is not supporting the
commonly understood idea of "Satan ." In Job's story, we are given the opening
lines of the tale and promptly we are told of Job's righteous standing.
There was a man in the land of Uz, whose name was Job; and
that man was perfect and upright, and one that feared God, and
eschewed evil. Job 1:1 KJV
Why is it so easy to understand that this statement does not literally mean
Job is perfect? Most understand it to speak of Job's maturity and desire to
do the best he could for God always. If understanding the terminology that
states Job is perfect is so simple, should we not be able to understand the use
of the term "sawtawn " translated as "Satan " in the English text? Study will
show that the wording used is intended to mean something diff erent from a
literal "Satan" entity. In the Hebrew as it appears in all Hebrew texts we have
the term "ha sawtawn ." Th e fact sawtawn is preceded by "ha," which means
"the," shows us that it is a common noun, and refers to a title of someone or
something and not a proper noun that would indicate the name of someone
or something. Th is is represented fairly in Young's Literal Translation of the
Bible by being translated as "the Adversary";
And the day is, that sons of God come in to station themselves by
Jehovah, and there doth come also the Adversary in their midst.
Job 1:6 KJV
So, just as Job can be called "perfect" and not literally be perfect, then the
English word "Satan " potentially could be meaning something other than the
cosmic Satan we have been told it means. In his article titled, Th e Satan , Bill
Long writes about translation of the word;
Standing behind the translation "Satan " in almost all
translations is the Hebrew word hasatan. In Hebrew the "ha"
The Satan in Job, Human Adversary or Evil Incarnate? 279
is the defi nite article. If we were, therefore, to take the name
directly over into English it would be "The Satan." Every time
the word is used in the fi rst two chapters of Job (an amazing 12
times), the creature is called hasatan. Never once is it called
"satan." Thus, as any good translator must do, you must
render what you have. It is "The Satan." Therefore, the word
hasatan is more of a title than a proper name, more of a
designation than an appellation.117
Another element of ancient culture that is being taught in this writing is
that the servant Job is one who regularly brings sacrifi ces to Yahweh .
And it was so, when the days of their feasting were gone about,
that Job sent and sanctifi ed them, and rose up early in the
morning, and offered burnt offerings according to the number of
them all: for Job said, It may be that my sons have sinned, and
cursed God in their hearts. Thus did Job continually.
Job 1:5 KJV
Verse 5 of chapter 1 is teaching us there is a sacrifi cial system of some
type and because Job is perfect and upright as the story reveals, He would
be sacrifi cing as a priest or through utilizing a priest of the Most High.
Th is therefore would likely occur at some type of a temple that is approved
by Yahweh or at least at some place where there is an altar approved by
Yahweh.
Scholars disagree on the exact period of Job and the exact dating of when
the story was written and I will not be developing an argument to show
when this book was written or the events it seems to speak of took place. It is
however easy to conclude that the story of Job, whether real or allegorical, did
not occur before Esau was alive. Esau was the son of Isaac whose story comes
some time after the fl ood of Noah in the book of Genesis. A clan called the
Temanites eventually surface as a clan that is the descendants of Esau. Now
in the story of Job one of Job's "counselors" was a Temanite. Th is means he
would have to have been of the line of Teman. Th e fi rst Teman who appears
in Biblical history is the grandson of Esau. Esau had a fi rst son named Eliphaz
who is not the Eliphaz of Job. Th en Eliphaz had a son named Teman. Th is
Teman may or may not be the one who is referred to in the mention of Eliphaz
the Temanite but there is no previous option so at least through this and the
other characters mentioned in Job, we know that the story of Job took place
117 Th e Satan , Bill Long, May 29,2005; http://www.drbilllong.com/MoreJobEssays/
Th eSatan.html
280 Satan Christianity's Other God
no further back than 2 generations this side of Esau. A third point to draw
from the ancestral references is to aid us in believing that the horrifi c tale of
the destruction of Job's family and wealth is about real people and truly would
have occurred somewhere in history. Job being called perfect, is described for
us as one who fears Yahweh and one who shuns evil or turns off evil. If the
text describes what it means to be "perfect" then can we too allow the text to
defi ne what it means to be "ha satan ?"
Job as a sacrifi cer is seen according to chapter one where we see Job going
off to make sacrifi ces on behalf of his children;
And it was so, when the days of their feasting were gone about,
that Job sent and sanctifi ed them, and rose up early in the
morning, and offered burnt offerings according to the number of
them all: Job 1:5
It is possible that Job performed the service of sacrifi ce on his own but
more likely is that Job employed the services of an approved priest, as was the
practice for the ancients from periods long before Job's story came to us. Some
may not be aware of the presence of priests during the period represented in Job's
story, however, long before the Hebrews were instructed to build the Temple
in a specifi c fashion and maintain personnel in specifi c priestly offi ces, nations
all over the known world operated with established Temple environments that
incorporated priestly personnel. Priests of Yahweh were present at the time
of Abraham, which was before Job's time. Th e King of Salem, who blessed
Abraham, was a priest according to the account in Genesis seen below.
And Melchizedek king of Salem brought forth bread and wine: and
he was the priest of the most high God. Genesis 14:18 KJV
Now Job would take his sacrifi ces before the Lord and off er them with
a pure heart. It is often thought that to say someone comes before the Lord
here in the book of Job means that there is an audience in heaven where the
Creator resides.
We fi rst see the phrase in the writing of Job in chapter 1;
Now there was a day when the sons of God came to present
themselves before the LORD , and the adversary came also
among them. Job 1:6
Th e term "before the LORD ," as we have it in the English will be considered
in depth further on in this chapter. It is a term that speaks of someone, a physical
The Satan in Job, Human Adversary or Evil Incarnate? 281
human being, coming into the presence of Yahweh . In Genesis 19 verse 27,
Abraham is said to get up early in the morning at the place of the previous
evening's sacrifi ces where he is said to have been "before the Lord." We are told
Nimrod was a mighty hunter "before the Lord" and in the Exodus period,
Moses is told the Israelite males must go up to the tabernacle three times a
year to appear "before the Lord." Exodus 30 verse 8 shows us the place in the
tabernacle where Aaron was to burn incense unto God, was known as a place
that was "before the Lord." In the later history of Israel, the term "before the
LORD" is a term to indicate coming to the Temple to worship or off er sacrifi ce.
Th e prophet Zechariah tells of a time when many people from many nations
will go to the Holy city Jerusalem that is known to be the geographic location
of the temple and there they will pray "before the Lord."
Yea, many people and strong nations shall come to seek the
LORD of hosts in Jerusalem , and to pray before the LORD .
Zechariah 8:22
As indicated, Job was one who sacrifi ced regularly and as the priest of his
clan perhaps in the same manner that Jethro, Moses ' father in law was a priest of
his Midian clan, he brought sacrifi ces on behalf of his children who may have
sinned and require that blood be shed for them. Th e connection to Job being a
sacrifi cer and the term "before the LORD ," is enough to lead us in a direction
to see whom the sons of Elohim that came before Yahweh in Job's story were.
Th ey were not angels but were men, who were either going to the "temple" or
designated sacrifi cial precinct that was administrated by a priest or they were
gathering to worship, "before Yahweh," in some other place. Either way, we
are not necessarily seeing the picture of angelic beings, with one of them being
Satan . If the case was that Satan had entered heaven to talk to Yahweh after he
was supposedly cast out of heaven then we should be asking; "hey, why is Satan
back in heaven?" How could this cosmic monster be entering the heavenly court
to talk to Yahweh face to face? Th e picture is just not there when we are given
information of what other picture may be discerned from this text. If Satan was
evil and was ejected from Heaven , how is he able to get back in to heaven where
God is? Especially since iniquity cannot stand in the presence of God.
Thou art of purer eyes than to behold evil, and canst not look on
iniquity: wherefore lookest thou upon them that deal treacherously,
and holdest thy tongue when the wicked devoureth the man that
is more righteous than he? Habakkuk 1:13 KJV
So let me suggest that what we are shown in the writing of Job is a picture
of human men gathering before the Lord at the Temple , or elsewhere. Th ey
282 Satan Christianity's Other God
are called the "sons of God " as are all who are His children. One of the men
is opposed to Job for some reason. Th is one is said to be "ha sawtawn " the
adversary , as the text says. Probably one of the following two things is going on
in bringing about this situation. It is very possible we are seeing that a human
adversary is jealous of Job and tells his friends, the sons of God, that Job is
only so prosperous because Yahweh has a wall around him and therefore is
favoring Job. Th is human adversary is allowed by the Creator to affl ict Job as a
test because Yahweh will prove to Job and all who are near that Job is serving
Him out of love and not because Yahweh is seen as some kind of deifi ed sugar
daddy. In the story, Job never once blames all his calamity on "Satan ." Job
knows that good and evil come at the hand of Yahweh and he makes this
abundantly clear when he admonishes his wife for her part in encouraging
Job to curse God and die.
But he said unto her, Thou speakest as one of the foolish women
speaketh. What? shall we receive good at the hand of God, and
shall we not receive evil? In all this did not Job sin with his lips.
Job 2:10 KJV
Th e telling of this tragic tale is not told through simple historic prose or
documentation, rather the style of writing known as Wisdom Writing is used.
One of the purposes of this Wisdom Writing, called Aggadah in Hebrew, is to
teach us that good and bad can happen to every human being on the planet
regardless of how "perfect" one is. Th e adversarial force that came against
Job is not a cosmic archfi end but is most probably other men. Th e second
possibility for explaining the situation in Job is that Yahweh sent an angel of
some celestial variety to enact the affl iction on Job. However, in my view it
is most plausible that a jealous contemporary of Job performed the evil acts
that befell Job.
Th ere are numerous assertions as to who or what the satan in Job is.
Saadiah Gaon a 9th century translator, biblical scholar and philosopher states
that this "satan" in Job was a man who envied Job and was not a cosmic
monster as other of his contemporaries suggest. We can fi nd reference to
Saadiah Gaon's remarks made on the monstropedia.org website.
Not all Rabbinic commentators agreed on Satan 's spiritual nature.
Rabbi Saadiah Gaon , an [9th] century philosopher and scholar,
wrote in his commentary to the Book of Job that Satan was simply
a human being who resented Job's righteousness and called
upon God to test him. This interpretation rests on a literal reading
of the Hebrew word ןטש or "adversary ," which Saadiah claims
The Satan in Job, Human Adversary or Evil Incarnate? 283
refers only to the intentions of the individual in question and not
to any spiritual or supernatural status118
Other sources are available to direct us to a correct understanding that
the "adversary " who accused Job was just an envious worshipper of God.
Jealousy and envy causes many problems according to the Scriptures and
the Apostles, who agreed that jealousy and envy do damage to people. Th e
letter from the apostle James makes mention of what results from jealousy in
James 3:16, he says; For where envying and strife is, there is confusion and every
evil work. Th e Proverbs teach us how inexorable jealousy is and it is next to
impossible to withstand it.
Wrath is cruel, and anger is outrageous; but who is able to stand
before envy? Proverbs 27:4 KJV
We fi nd the following understanding on the Key Bible Lessons web site
that explains well the thought of Job's adversary being a human being;
THE 'SATAN' OF JOB
This leaves only the record in Job where the word 'Satan ' occurs (but
there again, the AV has the revealing term 'adversary ' in the margin).
The introduction of the orthodox personal Devil theory into the Job
picture is totally incongruous. This 'Satan' or 'adversary' was 'among
the sons of God ' (the worshipers) who came to 'present themselves
before the Lord' (Job 1:6). To picture the traditional Devil in such a
situation is an absurdity, and betrays a very low concept of God.
To see it for what it really says - an adversary of Job, a professed
worshiper of God who was jealous and envious of Job's favor
with God - is perfectly natural and reasonable, and is the picture
anyone would get if it were translated correctly. To suppose that
God would negotiate and argue with a supernatural personage
almost as powerful as Himself - as traditional theology would
have us think - and give him power to bring God's faithful servant
Job to the very gate of death, illustrates the depth of confusion to
which popular religion has sunk.119
In the above excerpt we see that the writer identifi es the "adversary "
118 Excerpt from Article titled Satan in Monstropedia; http://www.monstropedia.org/index.
php?title=Satan
119 Excerpt from article; Bible Teaching about the Devil – 2, found at http://www.keylessons.
com/reader.py?l=19
284 Satan Christianity's Other God
in Job as a human being who may well have been a worshipper of God but
became envious of Job and therefore took on the role of adversary, which
we see translated as "satan," bringing trouble upon Job that caused Job to
experience great suff ering.
THE ADVERSARY IS A HUMAN WHO IS FILLED WITH
JEALOUSY
Evidence suggests that the "satan" in Job was a human adversary acting out
of a heart of jealousy yet still under the sovereign allowance of the Creator.
Where else is the adversary a human, or an inherent, rebellious propensity to
choose evil in man? Th ere are a number of instances in Scripture where the
adversary is an "angel ." In the majority of uses in the "Old Testament " where
the Hebrew word for "angel ," which is melek, is used, it is clear the word is
speaking of a human being, as is the case in Job. It is entirely possible that the
majority of references to "angels " in Scripture are human beings. Th e lesser
probability when the word angel appears in Scripture is that the messenger
being spoken of is a supernatural being such as a celestial messenger from
above. Because we see the word "angel " in the English translation does not
have to mean it is a spirit being that can fl y through the heavens and perform
tasks on earth then fl y back again for the next assignment. Th is is a diffi cult
concept for one who is convinced that angels are everywhere and working
all the time to orchestrate human aff airs and bring messages from Yahweh .
Based on the fact that Yahweh is the omniscient sovereign who is present
everywhere all the time as the non-physical "Holy Spirit ," it is then possible
that He is the entity directing all human aff airs without controlling the will
of a human which has to make a choice. Although He is not moving each of
us as if we were pawns in a chess match, he certainly does have an eff ect on
humanity and can direct some of our choices as was seen in 2nd Samuel 24
when Elohim was angry and caused David to number the tribes of Israel. By
somehow setting up the path so David would choose to number the tribes of
Israel, a path was opened up for God to render a needed judgment. Th at said,
is there any reason a person who has been stirred by the Creator's Spirit to
perform an action or behavior, whether wittingly or unwittingly, would not fi t
into the defi nition of a mawlawk? An angel (mawlawk ) can simply be a person
who is acting out of a prompting from God to move in a certain direction or
speak a certain word. Being as how there are human "angels" in Scripture, it
makes perfect sense to be open to the idea of a Satan being a human too. So,
are there human "satans" in the Scriptures?
We know that in the New Testament when Peter desired the things of
man instead of the things of God, the Messiah Himself called Peter a Satan .
The Satan in Job, Human Adversary or Evil Incarnate? 285
In the Old Testament , there are numerous occasions where "the satan" is a
human and numerous occurrences of a satan coming from God. In the book
of Numbers , we see the adversary is manifested by Yahweh because God
is angry with Balaam . In other places, we are told of an "evil spirit " which
comes from Th e Lord upon certain individuals. It is diffi cult for many to try
to separate what is called "an evil spirit" that comes from God, from being
connected to a "satan" under the present day concept of Satan and evil spirits .
Even if one were to say that the evil spirit was not Satan but was just one of
his many minions then one would still have to deal with the fact that the
evil spirit is said to come from God in every case that "satan" appears in the
Old Testament. Below are a few examples that show the "evil spirit" is from
Yahweh. Th ese verses are among many that fi rm up the position that the socalled
"bad demonic spirits from Satan" are in fact not bad demonic spirits
but are methods and modalities Yahweh uses to accomplish His will. Th e
"lying spirit " is included in this list for your discernment as well. I have added
emphasis to the verses that show that Yahweh sends the evil spirit.
Then God sent an evil spirit between Abimelech and the men
of Shechem ; and the men of Shechem dealt treacherously with
Abimelech: Judges 9:23 KJV
But the Spirit of the LORD departed from Saul , and an evil spirit
from the LORD troubled him. 1Samuel 16:14 KJV
And the evil spirit from the LORD was upon Saul , as he sat in
his house with his javelin in his hand: and David played with his
hand. 1Samuel 19:9 KJV
Now therefore, behold, the LORD hath put a lying spirit in the
mouth of all these thy prophets, and the LORD hath spoken evil
concerning thee. 1Kings 22:23 KJV
Now therefore, behold, the LORD hath put a lying spirit in the
mouth of these thy prophets, and the LORD hath spoken evil
against thee. 2Chronicles 18:22 KJV
Th ere are a signifi cant number of occurrences in the Bible that demonstrate
"the satan" to be a human being. In many verses the Hebrew word "sawtawn ,"
is translated as "adversary ." Th ese examples, which I cite below, truly represent
what a "satan" is in the Hebrew Scriptures . Th e following list shows the use
of the Hebrew word "sawtawn" in each verse but translate it as "adversary."
I have added emphasis and placed the English word "satan" into the text to
286 Satan Christianity's Other God
show how one reads it diff erently if the translated word is not correctly chosen
by the translators.
1Samuel 29:4 KJV+ And the princes8269 of the Philistines6430 were
wroth7107 with5973 him; and the princes8269 of the Philistines6430
said559 unto him, Make this fellow return,7725, (853), 376 that he may go
again7725 to413 his place4725 which834, 8033 thou hast appointed6485 him,
and let him not3808 go down3381 with5973 us to battle,4421 lest3808 in the
battle4421 he be1961 an adversary7854(satan) to us: for wherewith4100
should he reconcile7521 himself2088 unto413 his master?113 should it
not3808 be with the heads7218 of these1992 men?376
2Samuel 19:22 KJV+ And David1732 said,559 What4100 have I to do
with you, ye sons1121 of Zeruiah,6870 that3588 ye should this day3117
be1961 adversaries7854(satan) unto me? shall there any man376 be
put to death4191 this day3117 in Israel?3478 for3588 do not3808 I know3045
that3588 I589 am this day3117 king4428 over5921 Israel?3478
1Kings 5:4 KJV+ But now6258 the LORD3068 my God430 hath
given me rest5117 on every side,4480, 5439 so that there is neither369
adversary7854 (satan) nor369 evil7451 occurrent.6294
1Kings 11:14 KJV+ And the LORD3068 stirred up6965 an adversary7854
(satan) unto Solomon,8010 (853) Hadad1908 the Edomite:130 he1931 was
of the king's seed4480, 2233, 4428 in Edom.123
1Kings 11:23 KJV+ And God430 stirred him up6965 another
adversary ,7854 (853) (satan)Rezon7331 the son1121 of Eliadah,450
which834 fl ed1272 from4480, 854 his lord113 Hadadezer1909 king4428 of
Zobah:6678
1Kings 11:25 KJV+ And he was1961 an adversary7854 (satan)
to Israel3478 all3605 the days3117 of Solomon,8010 beside854 the
mischief7451 that834 Hadad1908 did: and he abhorred6973 Israel,3478
and reigned4427 over5921 Syria.758
Psalms 109:6 KJV+ Set6485 thou a wicked man7563 over5921 him:
and let Satan7854 (adversary ) stand5975 at5921 his right hand.3225
With perhaps the last verse in the above list as the only one in question,
all the examples given are instances where a human being is called a "satan."
We see sawtawn translated as adversary correctly on a number of occasions
because that is the correct translation of this Hebrew word.
It is interesting to note that if in fact there is a "Satan ," his name has
remained unchanged through at least three language changes to get to the
English. In Hebrew, it is sawtawn , in Greek it is satanas , which comes from
The Satan in Job, Human Adversary or Evil Incarnate? 287
the Hebrew; and in English of course, it is "satan." Th ere has been no trouble
bringing the supposed name of the archenemy of "God" across barriers of
language without altering it signifi cantly from the original pronunciation.
Th e power of a myth to stay current is incredible. Th e fact that Satan has not
undergone a name change, unlike the name Jesus which has been changed
from Ieseus which in turn was changed from Yeshua , testifi es to this satanmyth
being developed and passed on from a huge misunderstanding and
wrong interpretation of the meaning of the word satan. Meanwhile we have
extensive evidence from Scripture and history that the "satan" was not ever
to be understood as the name of a cosmic being.
Th e previously quoted verses showed that a "sawtawn " is a man and it
is clearly revealed the propensity to be an adversary can be situated in what
is known to be the spirit in man. Th e "spirit" of man, called the "ruah"
in Hebrew, refers to man's personal attitude and intentions with the word
bearing the nuance of a force that infl uences. Th is is not particularly referring
to a spiritual entity within a man but is understood by the Ancient Hebrews as
man's character. We can think of this term in the same way as we might think
when we hear a person being spoken of as having a gentle spirit or a humble
spirit; or perhaps an angry spirit. It is to be understood more as the description
of a person's character rather than identifying the presence of a supernatural
entity inhabiting a person. Knowing that "spirit" does not necessarily mean
some type of an ethereal being which is sent to inhabit a human man but may
more likely describe the behavior of the person, helps us understand what an
"evil spirit " is. When speaking of an "evil spirit" being sent to a person we are
to recognize that person has been guided by the Creator in such a way that he
or she no longer has a heart that chooses to live in a holy and pleasing manner.
A manner that is in accordance with acceptable behavioral patterns of one
who is submitted to God. Hence, an evil spirit was sent from Yahweh .
Imagine if you will, a young man who enters the realm of Christian
leadership. Th is young man intends to serve "God" and lead His people in
the ways of his understanding of the Word of God. At the outset, to give
the benefi t of the doubt, this young man has good intentions to do what is
right and to honor and obey the Creator as he was taught from his pastoral
schooling and church upbringing. Th is could be seen as a man of integrity
and seems to have a spirit of holiness about him. As things go, he is a very
charismatic individual and soon is the pastor of a thousands-big super-church
and is broadcasting services across the globe on a satellite TV station. Early
thirties, married, two children, successful and fi nancially secure, all because
of his ministry. Th e key words in the last sentence are "his ministry." As with
any church leader, he is quick to claim it's "the Lords" ministry and that he is
only the vessel. Th is story could go any number of ways; perhaps a counselling
288 Satan Christianity's Other God
situation goes a little too far and the pastor gets involved sexually with his little
lost sheep. Or although he is fi nancially secure this pastor has a hankerin' for
the green stuff and takes a little more than his share on a semi-regular basis.
Alternatively, maybe the sermon preparation on Th ursdays was cut short one
day by a "coincidental" appearance of a pornographic image on the internet
while preparing. Now Pastor "golden boy" is visiting pornographic websites
on an almost regular basis. Th is young man is in deep mental, emotional, and
spiritual trouble but he is supposedly still leading "Gods people."
I think as with many young professional church leaders, this pastor's
intention was pure enough off the start and pride, compromise, or selfi shness
crept in. Now, no longer serving "God" through his ministry, but regularly
serving himself, he no longer could be considered as exhibiting a "holy spirit"
but in essence, he has received an "evil spirit ." Could one say this evil spirit
was from Yahweh ? I think so. For it was Yahweh who placed the opportunities
for choice in the path of this self-aggrandizing pastor who was poor at selfassessing
and unable to bridle his evil inclination . It is highly doubtful that
Yahweh actually sends a type of a ghost-like entity into this man and through
that, imparts an evil spirit to him. What type of a God just throws a powerful
force into a weak human being to turn the human evil? Wouldn't that fl y
against His architectural design of humanity to allow us free choice? We
won't engage in the free will discussion here but rather try to see the point as
we think about the Pharaoh of the Exodus .
Th e King, we are told hardened his own heart a handful of times when the
judgments came upon his kingdom, and then we are told, "God hardened the
heart of Pharaoh ." What does it mean that God hardened Pharaoh's heart?
It is possible that God just goes "ZAP" and now Pharaoh no longer
has even the potential to agree with the Creator because his heart is hard.
However, I think that a God who created humans with the ability of choice
would not make such a forced change to a human creature, but allows the
choices of our hearts to bring about that change all on our own. Th at change,
due to Yahweh 's infl uences, is referred to as God hardening the heart. It makes
sense that Yahweh after off ering a way out over and over again to Pharaoh
or anyone, would eventually stop giving chances for the hard hearted to go
Yahweh's way. After numerous rejections of the grace, love, and mercy of
the Father, the Father simply leaves a rebellious human to their own devices.
Refusing to do things God's way, the Father leaves us to prove to ourselves
that we are truly in control and allows us the chance to see the outcome of
running the show our own way.
Letting a person run their life without receiving God's direction and
assistance is a little like what can happen when a child is being taught to ride
a bicycle for the fi rst time. It often happens with the child's father trotting
The Satan in Job, Human Adversary or Evil Incarnate? 289
alongside for a number of attempts to help the child stay balanced and off
the pavement. After a few wobbly attempts, the child insists that the dad let
go and he do it by himself. Th e father tries, without breaking the little guy's
"spirit," to coax his child to continue accepting his help. Well, the child was
simply too strong in his pleas and the father, knowing what the result would
likely be, reluctantly allowed the little cyclist to go it alone. Th e father would
ultimately be right, but he allowed his son to attempt a solo ride without his
protective hand guiding his son's progress. Th e father let go of the seat and the
child's wobbly start looked promising, however in a few novice pedal strokes
the child crashed into a bush coming to a quick stop and fell to the ground.
Suff ering only a few minor scratches, the rider sheepishly turned back to the
father and readily accepted his stabilizing hand on the next attempt.
If we relayed this story using biblical imagery and language, perhaps one
could say that the child's father, in releasing the child to his own designs, sent
the child an evil spirit . Th e "evil spirit" in this scenario was simply the act
of letting the child be the master of his own destiny, if only for a poignant
moment. Like the pastor that was spoken of above or the Pharaoh , the child
started out with the guidance of the Father but out of his or her own desires
each one ended up separated from the protective and guiding presence of
the Creator and thus were susceptible to an "evil spirit from the Lord." An
"evil spirit" when found in Scripture , always comes from Yahweh . A more
understandable way to express this concept might be to say; due to the
response to the circumstances that are presented to an individual, one has a
greater inclination towards choosing and then receiving evil, when God places
them in various defi ning situations.
Thought in the Apocalyptic Period Helped to Create the
Satan of Today
Sawtawn was a common noun originally before it was transformed to a proper
noun as the term passed through diff erent cultures. Th e word should have kept
its original meaning as it moved through time but it was altered because of a
skewed concept of evil that fl ourished during the Apocalyptic period . A period
where literature was produced to explain all manner of theological concept, and
done from the framework of a culture that had been given to mythology. Th e
Apocalyptics were a truly Hellenized people and highly creative in their writing.
Th is trait is particularly evident in the leaders and teachers of that religious
culture. A culture that fl ourished under Greek and then Roman rule in the 400
years after coming out of the Persian exile . One writer points to the meaning of
the word sawtawn as it should be seen in the story of Job.
290 Satan Christianity's Other God
The word 'satan' as used in many English Bibles, and in the book of
Job, is a transliterated word from the Hebrew that means 'adversary '
or 'opponent.' It can mean 'the adversary' or 'the opponent' as in
Job, with the defi nite article 'the.' Sometimes it means 'accuser' as
'a prosecutor in a trial,' The word is a title. It is NOT a proper name
as 'Satan .' Saddam is an adversary (a satan) to George Bush, but
the opposite is also true; Bush is a satan to Saddam. Interesting
enough the adversary in Job is a 'messenger' (Angel) of Yahweh
(Job 1:6). So also in Job, this satan was performing his properly
appointed role as the 'adversary' of Yahweh. He is performing under
the complete control of Yahweh, for in the above passage of Job,
it indicates very clearly that Yahweh gives this adversary 'limited'
power and authority to bring affl iction (bad or evil) to Job. 120
It seems the reason the pronunciation of the word "Satan " moved through
the linguistic labyrinth virtually unscathed is that it was a term describing a
concept and behavior, not an actual name. Th e transition of the term from one
language to another was virtually seamless as it described a concept and there
was no word to adequately articulate the concept of "adversary " that was held
by the original word sawtawn . Th erefore, when an adversary was described
by the Hebrew word sawtawn, the same adversary would have been described
by the Greek word satanas and the English word "satan." Th ere is more for
us to consider about the word sawtawn and its derivatives. It often falls to
the revisionists as the ones responsible for taking a solid concept such as the
word sawtawn, which is a common noun, and infusing it with new and not
previously accepted meaning to create something drastically diff erent from
what was originally intended.
Th e word "sawtawn " (Strong's 7854) has a minimal change to represent
the plural form of this word. It is Strong's 7853 (seen below), as mentioned
earlier in this book;
H7853 saw-tan' A primitive root; to attack, (fi guratively) accuse:
- (be an) adversary , resist.
Th e following verses use a plural version of the Hebrew word for "satan"
and in each of the following examples, once again the "satan" is always human
and never divine. Emphasis is added.
Psalms 38:20 KJV+ They also that render7999 evil7451 for8478 good2896
120 http://assemblyoftrueisrael.com/Questions/Th ewordsatan.htm
The Satan in Job, Human Adversary or Evil Incarnate? 291
are mine adversaries;7853 (satans) because8478 I follow7291 the
thing that good2896 is.
Psalms 71:13 KJV+ Let them be confounded954 and consumed3615 that
are adversaries7853 (satans) to my soul;5315 let them be covered5844
with reproach2781 and dishonor3639 that seek1245 my hurt.7451
Psalms 109:4 KJV+ For8478 my love160 they are my adversaries:7853
(satans) but I589 give myself unto prayer.8605
Psalms 109:20 KJV+ Let this2063 be the reward6468 of mine
adversaries7853 (satans) from4480, 854 the LORD,3068 and of them
that speak1696 evil7451 against5921 my soul.5315
Psalms 109:29 KJV+ Let mine adversaries7853 (satans) be
clothed3847 with shame,3639 and let them cover5844 themselves
with their own confusion,1322 as with a mantle.4598
Zechariah 3:1 KJV+ And he showed7200 me (853) Joshua3091
the high1419 priest3548 standing5975 before6440 the angel4397 of the
LORD,3068 and Satan7854 standing5975 at5921 his right hand3225 to
resist7853 (satans) him.
Once again, all but perhaps the Zechariah reference listed above, are
referring to human beings as the adversaries/satans, and even Zechariah can
be shown to be a vision that contained human adversaries. We will discuss
the Zechariah "Satan " in chapter 11 but for now, we can acknowledge the
many occurrences of "satan" as a human being in the Scripture . So knowing
that in most cases the "satan" is a human, is it possible to fi nd if the "satan"
may perhaps be a human being in Job? Shouldn't we be eager to take the
meaning of the original Hebrew word and try to understand how and why it
was used here? In the Hebrew text, the article "the" is placed before the word
for adversary . Th is indicates that we are dealing with a title for a character.
Too quickly, we default to our belief system, which has taught us that this
character is in fact Satan. However, there are many clear clues in the story of
Job that tell us that it is Yahweh who does the evil to Job. Moreover, this evil
was done for the most part, at the hands of men. Amelia Wilson expresses
the point in her 2002 book with the idea that this story may in fact be a real
occurrence but told with somewhat of a literary license in order to emphasize
a point. Her book gives us a history of images and ideas about the devil and
how they formed in the public imagination. Amelia says;
"The Satan in the story of Job is really a device in a traditional
Jewish allegorical tale- Aggadah -used to illustrate a concept.
292 Satan Christianity's Other God
Such Aggadic stories abound in the Talmudic literature and the
frequent parable told by Jesus to his followers are in the same
tradition.121
Th e use of overemphasized and utterly embellished components in wisdom
literature is so frequent in this ancient story telling that many have taken every
aspect of the tale as literal. As Wilson stated above, Yeshua employed this
technique in His teaching and even admitted to His disciples that He taught in
parables. Th e reason being is that those not following Him would be incapable
of understanding His meaning because they were unfamiliar with His personal
style of teaching. If you have ever been the fi fth wheel in a group of really tight
friends who spend all their time together, then perhaps you might understand
how an "outsider" might feel when listening to Yeshua. It is common for the fi fth
wheel guy to not get the humor or understand the passion or intensity behind
the statements and stories of members of the core group. It is no fault of the fi fth
wheel's but he or she simply lacks the exposure to the form, style, and mannerisms
of those in the group. Th is diffi culty in "getting" someone is particularly notable
when a student in university walks into a professor's class two or three times and
then, when sitting with other students from that class, concedes to the group
the diffi culty they are having in comprehending what the prof is trying to teach.
Th ey may state their complaint by saying; "I don't get him."
Of course, what is meant by this student is that as a learner, he is having
a diffi cult time connecting to and understanding the prof. Typically, there
is another student or two who have had this professor in a previous class or
semester, and they may respond something like this. "I never got him either for
the fi rst month but after I got to know him a little better he started to make
sense." Th e prof was really never being "senseless," it was just that the student
who was a new initiate to the prof and his style of teaching, eventually began
to understand the prof as the student fi gured out the prof's delivery techniques
coupled with the prof's body language, voice infl ection and tone. All the pieces
came together for the confused student when he received further understanding
of the professor's almost undetectable, sarcastic, and dry wit. We see the same
thing going on with Yeshua and those who get to know Him and how He
teaches and we should see Aggadah in a similar manner. Aggadah can be
explained variously and one explanation that is fairly comprehensive says;
Aggadah (Hebrew, narrative) is rabbinic teaching which is not
halakhah[122] and which (is) stories, legends, history, and witticism.
121 From pg 39 of "Th e Devil," Amelia Wilson ; 2002 PRC Publishing Ltd.
122 Halakhah is the Hebrew word meaning to walk and is most often a reference to the rules
The Satan in Job, Human Adversary or Evil Incarnate? 293
The rabbis themselves state that the aggadah is not authoritative
and insist that no halakhah may be derived from aggadot, but
it is held in high esteem concerning insight and piety. This is
emphasized by the comment, "Do you want to know him who
created the world?" read the aggadah. Aggadic literature was
developed in Palestine from the era of the second Temple until
the end of the Talmudic period.
Within the literature are expressed ideas and sentiments of the
tannaim and the amoriam and draws on old myths and legends
as well as popular teachings. For example, Rabbi Hillel was
supposed to know "the conversations of trees and clouds, and
of the beasts and animals," while Rabbi Meir was said to have
known 300 fox fables.
Discourses on the rabbinical biblical teachings were preserved,
and sermons apparently were delivered at Festivals, after the
reading of the Torah scroll in synagogues on occasions of family
joy and sorrow and at other public functions. Such discourses
preserved in aggadic literature were subsequently employed (by)
later rabbis.
In aggadic history of the literature some of the accumulative
additions seem highly fanciful to later readers. For example, the
contrast between Esau and Jacob in Genesis 27:22 is seen as a
contrast between Esau's and Jacob's descendants, namely the
Romans and the Jews.
Theological doctrines as well were discussed, and sages
attempted to answer such questions as to whether the heavens
or the earth were the fi rst to be created, how proselytes should
be treated or whether Israel's salvation was dependent on prior
repentance. Much later mystical speculation also is drawn from
aggadic teaching.
Although the aggadah lacked the authority of the halakhah it
was the literature from which evolved over a period of nearly a
thousand years the treasury of Jewish thought and feelings which
formed the Hebrew people.123
Understanding the nature of Aggadah allows the reader to glean the
intended message from the story being told. Other stratagem used to aid
and commands that an observant Jew lives his faith by, or the way a religious Jew walks
out his or her faith.
123 http://www.themystica.com/mystica/articles/a/aggadah.html
294 Satan Christianity's Other God
comprehension would be perhaps to get to know the teacher or speaker of the
story of Job; however, the fact is that we are unable to get to know the original
speaker who spoke and penned the words of the book of Job thousands of
years ago. Th erefore, either we are left to adopt customary interpretations and
understanding of the book of Job or we can try to do better, knowing that we
may or may not be dealing with an actual occurrence that has been told to
emphasize a point and not to teach us of literal characters. It may or may not
be safe to presume that Job's story actually happened to some degree, and I am
aware there are many who say the entire story is an allegory or a myth. Some
even allege that Job's story is simply a retelling with diff erent characters of an
ancient mythical account of a suff ering worshipper of the pagan gods. I, for
now, will lean toward the probability of this being an occurrence which truly
happened and that a lesson is to be gleaned from this tale that is "embellished
for emphasis." Who's to say that we are not reading a well-written weave of
truth and larger than truth words and ideas when ingesting this story? Perhaps
it is so that Job existed and Job did suff er the trials depicted in his tale. It is
not unusual that such mythical and poetic imagery might be added to the
story to bring home the point that the teller wants to make.
Pictures of the human activity being the adversary in Job's affl iction
are numerous. In Chapter 1 verse 8 we are told it is the sons of God coming
before Yahweh . Most see this as a group of angels and "Satan " standing before
Yahweh. Th is would be acceptable but fi rst off , if "Satan" existed and had a
heart to make a choice to do evil at one point and rebel, then how can he stand
in the presence of the Almighty and remain. Th ere is no sin or wickedness in
Heaven at the throne of the Almighty. Th ere is no possible way to reconcile
that sin cannot be in the presence of Yahweh in Heaven and yet allow the one
who is supposedly the epitome of sin into the heavenly court. Th e psalmist
considers this in Psalms chapter 5;
For thou art not a God that hath pleasure in wickedness: neither
shall evil dwell with thee. Psalms 5:4
We are the Sons Of God
Reading the above verse it is sensible to conclude that one who is the
embodiment of sin would not likely be found in the presence of Yahweh
in heaven. It is excessively convenient for erring theologians to simply fl ip a
concept on its proverbial head in order to make a piece of their theology fi t
the distorted puzzle they call their belief system. Either Yahweh allows sin
in heaven or He doesn't. We can't fl ip back and forth on this one. Knowing
The Satan in Job, Human Adversary or Evil Incarnate? 295
that evil cannot come in the presence of God and that the character of Satan
is said to be the epitome of evil, then it is not possible for there to have been
a Satan in the story of Job that literally went and stood in the presence of
Yahweh. Th e adversary was in the presence of God or "before the Lord" and
therefore we can ask who was it that came "before the Lord" if the verse is
not talking about angels and Satan? In this tale, we are told those who come
before Yahweh are "sons of God ," including the satan. If humans are sons of
God then who are the "sons of God" in Job's story?
Now there was a day when the sons of God came to present
themselves before the LORD , and Satan (the adversary ) came
also among them. Job 1:6
One might also ask; "Hey, don't I become a son of God when I choose to
follow the Messiah ?" Th e answer is; Yes. You do become a "son of God" when
you choose to follow the Messiah. Of course a female becomes a daughter
of God and the two groups combined then are the children of Yahweh . A
son of God is at times still called a "son of God" even when they become a
prodigal and choose to go against the Father's wishes as the prodigal son in
the Gospels did. Note the following list that represents who a "son of God"
is according to the apostles.
But as many as received him, to them gave he power to become
the sons of God , even to them that believe on his name: John
1:12 KJV
For as many as are led by the Spirit of God, they are the sons of
God . Romans 8:14 KJV
For the earnest expectation of the creature waiteth for the
manifestation of the sons of God . Romans 8:19 KJV
And because ye are sons, God hath sent forth the Spirit of his Son
into your hearts, crying, Abba, Father. Galatians 4:6 KJV
That ye may be blameless and harmless, the sons of God , without
rebuke, in the midst of a crooked and perverse nation, among
whom ye shine as lights in the world; Phillipians 2:15 KJV
Behold, what manner of love the Father hath bestowed upon us,
that we should be called the sons of God : therefore the world
knoweth us not, because it knew him not. 1John 3:1 KJV
Beloved, now are we the sons of God , and it doth not yet appear
296 Satan Christianity's Other God
what we shall be: but we know that, when he shall appear, we
shall be like him; for we shall see him as he is. 1John 3:2 KJV
According to the apostle's teachings as seen above, humans are "sons of
God " here in this physical life. Th e fi rst time the term "son of God" appears
is in Genesis.
That the sons of God saw the daughters of men that they were
fair; and they took them wives of all which they chose. Genesis
6:2 KJV
Some might have been taught that understanding a term or word according
to the "fi rst mention" of it in Scripture is how to apply an interpretation to
further appearances of that word or term. Th is practice is referred to as "Th e
Rule of First Mention." Th is is generally a good practice however, the Genesis
6 account that fi rst mentions the sons of God is mistakenly taught by many
to be speaking of the fallen angels who had sex with human women and
created a race of giants. Th ese "sons of God" are said to be essentially, wicked
demon -people but the term is really referring to human sons of Elohim .
One should be careful to not rigidly apply that guideline of the Rule of First
Mention in every case. Th ere is an instance here where a reference to an earlier
son of God precedes those sons of God mentioned in Genesis 6. Th e rule of
fi rst mention can be applied in essence by knowing that Adam was the one
who was fi rst referred to as a son of God, rather than applying the rigid use
of the practice, which requires only the fi rst written uses of the term be used
to defi ne further uses of the term. Adam, being the fi rst human, was called a
"son of God" as we are told in the genealogy given us by Luke in the gospel
that bears his name.
Which was the son of Enos, which was the son of Seth, which
was the son of Adam , which was the son of God.
Luke 3:38 KJV
The Sons of God Can't be Demon Angels
Even under the erroneous doctrine that the sons of God in Genesis 6 are
demons that had intercourse with women, one can fi nd that Adam being
the fi rst human, was the fi rst one referred to as a "son of God," identifying
references to "sons of God" in the future as human. Any good commentary
will bare this out for you but to give you a little fodder on this topic, one of
the better arguments against the idea of the sons of God being fallen angels
goes like this;
The Satan in Job, Human Adversary or Evil Incarnate? 297
If the "sons of God " from Genesis 6 are fallen angels , having sexual
intercourse with human women, then that blows apart the belief that angels
have no gender or sex organs and possess no power to create anything. If in
fact they are * into human women in Genesis to "create" a super
species of demon -man, then they are in fact creating and have creative powers
that are only possessed by Yahweh. Only humans were given the command
and procreative blessing to be fruitful and multiply. If the fallen angels had in
fact undertaken to have sexual relations with human women resulting in some
form of procreation, are then the fallen angels still procreating with human
women today? It is highly unlikely, as angels then must possess sex organs in a
form similar to humans. In well-known medieval lore, we can fi nd mention of
the incubus and succubus, demons that were supposedly capable of procreating
with humans. Monstropedia tells us about both of these fi ctitious entities;
In medieval legend, a succubus (plural succubi; from Latin
succuba; "prostitute") is a female demon that seduces men
(especially monks) in dreams to have sexual intercourse. They
draw energy from the men to sustain themselves, often until the
point of exhaustion or death of the victim. From mythology and
fantasy, Lilith and the Lilin (Jewish ), Lilitu (Sumerian ) and Rusalka
(Slavic) were succubi.124
In European medieval legend, an incubus is a demon in male
form supposed to lie upon sleepers, especially on women in order
to have sexual intercourse with them. They are also believed to
do this in order to spawn other incubi.125
Aside from the belief that fallen angels can have productive sexual relations
with women, is the curious perspective that claims in Genesis these sons of
Elohim are angels that fell and took human wives. Th at belief is gleaned by
some from verse 2 of Genesis chapter 6.
That the sons of God saw the daughters of men that they were
fair; and they took them wives of all which they chose.
Genesis 6:2 KJV
If they are "angels " who married women, then Yeshua must have
misunderstood the role of angels when He told us that there will be no
124 From article titled Succubus on Monstropedia, http://www.monstropedia.org/index.
php?title=Succubus.
125 From article Incubus on Monstropedia, http://www.monstropedia.org/index.
php?title=Incubus
298 Satan Christianity's Other God
marrying for men in his kingdom and alluded to that being like the angels
as not marrying.
For in the resurrection they neither marry, nor are given in
marriage, but are as the angels of God in heaven. Matthew 22:30
KJV
Of course Yeshua did not misunderstand, because He knew that the sons
of God in Genesis were not fallen angels seeking to copulate with humans,
motivated by the evil plot to form a race to take down the Creator's precious
humans. Th e period spoken of was one of depraved human behavior in
human history that saw strong men taking any woman they pleased and
doing with them as they wanted. Because of this unmitigated depravity,
Yahweh destroys the earth and all human beings except Noah and his family.
God enacts this judgment because of the inclination of mans' heart which is
always evil. Yahweh does not indicate that the wickedness has anything to
do with apostate angels and their inter-species relationships. As I said, there
are lots of excellent resources available to help you unpack this false concept
and see it truthfully, but before we go on with Job, take a look at where else
and what else is a "son of God" as we see in the International Standard Bible
Encyclopedia in the article Th e Sons of God.
in Luke 3:38 it is applied to the fi rst man; and from the parable of
the Prodigal Son it may be argued that it is applicable to all men.
It is applied to the Hebrew nation, as when, in Exo_4:22, Yahweh
says to Pharaoh , "Israel is my son, my fi rst-born," the reason being
that Israel was the object of Yahweh's special love and gracious
choice. It is applied to the kings of Israel, as representatives of
the chosen nation. Thus, in 2Sa_7:14, Yahweh says of Solomon,
"I will be his father, and he shall be my son"; and, in Psa_2:7,
the coronation of a king is announced in an oracle from heaven,
which says, "Thou art my son; this day have I begotten thee."
Simply put, a son of "God" is not an angel nor is it an angel who
has fallen from Heaven , but a "son of God" is always pertaining
to humanness.
Th e "sons of God " in Job then are mere humans as is every other son of
God in the Scriptures. Th e term is used of Yeshua to identify that He took
on human form. From this point we can move forward to see that the sons of
God, known to be men, came "before the Lord" as was the common practice
of men engaging in a temple-like setting.
The Satan in Job, Human Adversary or Evil Incarnate? 299
BEFORE THE LORD
Our question of who and what the Satan is in the book of Job is unanswerable
without understanding what is the meaning of the phrase "Before the Lord."
What does it mean to "come before the Lord?" Does it really mean to be present
in Heaven in front of the throne or court of Yahweh ? Could it perhaps be a term
with a diff erent meaning, which needs to be understood through looking in the
Old Testament ? It all gets very simple when we use Scripture to defi ne Scripture.
How on earth could a shepherd or a fi sherman understand what Yahweh was
trying to say if He kept giving new meanings to the terms found in His word?
New words and terms that had no prior understanding that could be found
in previous writings. It would be like living with a bipolar father in-law who
is next to impossible to understand because he doesn't remember what he said
yesterday and you know the meaning of what was said today will change the
next time he speaks. No, I assure you, Yahweh is not like a bipolar father inlaw.
Th e words that come from God are able to be understood by a child. Th is
is why He provides a way that remains consistent to determine the meaning or
intention for a phrase or a word. If he leaves His words with no available manner
of understanding the meanings, then He is a God of confusion.
It is so easy serving a God who doesn't keep changing but is stable where
things He says are always simple to keep in order. When Yahweh states for
instance that a "son of God" is a human man, He will not change the meaning
to become a term for an angel who wants to destroy humanity. God is a
consistent God and His consistency is proven over an over again. We will see
it again as we consider further the phrase "before the Lord." A phrase that is
thought by some to refer to being in attendance in Heaven .
Following are uses of "before the Lord" to look at, and then we will talk
about how this phrase refers to an actual physical visit to a place right here
on earth, where worshippers convene to engage Yahweh . Engaging Yahweh
is often done at that place through His priests. I have added emphasis to the
pertinent words in the passages below where we can see that "before the Lord"
is always connected to the Earthly Temple .
For I will cast out the nations before thee, and enlarge thy borders:
neither shall any man desire thy land, when thou shalt go up to
appear before the LORD thy God thrice in the year. Exodus
34:24 KJV
But when Moses went in before the LORD to speak with him,
he took the vail off, until he came out. And he came out, and
spake unto the children of Israel that which he was commanded.
Exodus 34:34 KJV
300 Satan Christianity's Other God
And they brought that which Moses commanded before the
tabernacle of the congregation: and all the congregation drew
near and stood before the LORD . Leviticus 9:5 KJV
The censers of these sinners against their own souls, let them
make them broad plates for a covering of the altar: for they offered
them before the LORD , therefore they are hallowed: and they
shall be a sign unto the children of Israel . Numbers 16:38 KJV
Three times in a year shall all thy males appear before the
LORD thy God in the place which he shall choose; in the feast of
unleavened bread, and in the feast of weeks, and in the feast of
tabernacles: and they shall not appear before the LORD empty:
Deuteronomy 16:16 KJV
Then all the children of Israel , and all the people, went up, and
came unto the house of God, and wept, and sat there before the
LORD , and fasted that day until even, and offered burnt offerings
and peace offerings before the LORD. Judges 20:26 KJV
And Solomon went up thither to the brasen altar before the
LORD , which was at the tabernacle of the congregation, and
offered a thousand burnt offerings upon it. 2Chronicles 1:6 KJV
Clearly in the above examples "before the Lord" means to be in the
Temple , the place where He has placed His name. Th is phrase spoke of one
person or many persons attending at the Temple to pray, worship, sacrifi ce or
petition Yahweh . We know from history that the physical Holy Temple, which
was constructed on earth, was not immune to entry by human adversaries. A
cosmic Satan might not be given the privilege of presenting himself in the pure
environment of heaven but an adversarial human was not prevented access to
a temple environment because of his desire to be adverse. It is true that the
Temple environment was frequently visited by people who intended to be less
than sincere in their worship of the Creator. Th ere were indeed many nonbelieving
Pharisees and Sadducees, who performed functions in the Temple
during the time of the Messiah 's earth walk. Looking at both possibilities
for understanding the phrase "Satan also came among them to present himself
before the Lord," it is most probable that the one whom is called Satan and
is the supposed embodiment of sin , did not come into the Heavenly court
after being cast down by Yahweh. It is acceptable that there was a human
person who was an adversary , as the word meant to Job and questioned Job's
relationship with Yahweh. Job 1 verse 6 can be seen to tell it thusly;
The Satan in Job, Human Adversary or Evil Incarnate? 301
Now there was a day when the sons of God came to present
themselves before the LORD , and the adversary (A man) came
also among them. Job 1:6
A man who opposed Job came along with the men who arrived at the area
that is considered the Temple , at the time of Job's story. Th is human adversary
was bent on seeing Job taken down a few notches, probably because of his
jealousy towards job. For goodness sakes, even today I have been involved in
conversations that circle around a certain individual and their prosperity. It has
happened more than once that the equivalent of Job's adversary's statements
have been made by someone who was jealous of another's prosperity and
apparent favor.
One example of what was heard might be seen in the following statement;
"Dan sure is doing well, I wonder what he did to get so blessed... I heard he cheats
on his taxes every year." Th e accusation may or may not be true but the "Satan "
making that statement (the one opposing he who is prosperous), who has been
talking with the "sons of God ," really is speaking against the legitimacy of the
prosperity of someone within their circle of acquaintances and friends. Th e
accuser in a situation such as this is having diffi culty dealing with the fact
that he himself is not as prosperous as the person he is accusing. At times, it
is a part of present day conversations that we will hear the adversary trying
to malign the prosperous one's commitment to the Creator by suggesting
something like this: "So-and-so probably wouldn't even care about God if God
hadn't made him rich."
Th e accuser or the "Satan ," is truly being an adversary to Job, he is not
being an archenemy to Yahweh . It may be that Yahweh wants to reveal
through the prosperous one's suff ering how loyal this one is to the Creator,
regardless of his situation. Th ere is more than one purpose to be seen in Job's
suff ering. A dual purpose of the suff ering of Job would be to glorify Yahweh
in proving that He is worthy of Job's loyalty even when He is the cause of
Job's tribulation while another purpose may be to reveal the wickedness in
the heart of the accuser. Th is accuser would witness the resolve of the one
who is the target of his attacks to not turn from serving the Creator amidst
the terrible "injustices" brought upon him. When we ponder the thought that
the accuser is a man that is used to test a seeming undeserving victim, we see
how any one of us can be in the role of the accuser. Admittedly I myself have
spoken judgmental words in the past about a person I have been jealous or
envious of in some way. Th e accuser is the same as the adversary, which is the
same as being called by the familiar term "Satan."
302 Satan Christianity's Other God
Th us far, in Job, we can see the sons of God as men and the "adversary "
(Satan ) is another man who is envious of Job. Th ese men came to the Temple
or its equivalent in the days of this story, and are either talking amongst
themselves, or the adversary announces to the presiding priest, his view of
Job's supposedly insincere relationship with Yahweh . Th e priest would have
been a man of authority and may be the one speaking on behalf of Yahweh
in this account as the priests of God did often when acting in their appointed
role. Th is priest, as a true servant of their God, is acting in the authority of
God and is able to send the accuser/adversary away to affl ict Job. Th is human
affi rmation of Job spoken to the adversary is as if Yahweh Himself had spoken
and it is an affi rmation that asserts that Job will not turn from Yahweh no
matter what happens to him. Yahweh is in the practice of using the hands of
men to enact His will. Th is is seen in situations such as is found in the Book
of Jeremiah when Yahweh tells a king of a pagan nation that he will be His
battle-axe to bring judgment and destruction on Babylon and Chaldea.
Thou art my battle axe and weapons of war: for with thee will I
break in pieces the nations, and with thee will I destroy kingdoms;
Jeremiah 51:20
Th e adversary is allowed to affl ict Job in ways that men opposing one
another in that day might do. Th e fact that it is men doing harm to Job is
revealed in how Job himself sees "wicked men" as the ones whose hands it was
whereby his troubles were brought to pass. Job states this in chapter 16:
God hath delivered me to the ungodly, and turned me over into
the hands of the wicked. Job 16:11
The Story of Job is Wisdom Writing , Writing Not
Intended to be Interpreted Literally
For the scenario to have played out with evil intentioned men being the
adversary of Job, complements the truth being taught by this wisdom book.
Th is story is likened to the style found in many of the wisdom writings,
writings designed to teach us a deeper philosophical concept often using
images that are not to be literally applied. Much is written about wisdom
literature and the forms and styles it displays in how it is distinct from other
Hebrew writings and is in contrast to Greek thought . Beside the book of Job,
we are informed that Psalms , Proverbs, Ecclesiastes , the Song of Songs (also
known as the Song of Solomon), Th e Wisdom of Solomon, and Sirach (also
The Satan in Job, Human Adversary or Evil Incarnate? 303
known as Ecclesiastics) are also wisdom writings from Hebrew literature.
Wikipedia teaches us the following about this genre of writings;
Wisdom literature is the genre of literature common in the
Ancient Near East. This genre is characterized by praise of God,
often in poetic form, and by sayings of wisdom intended to teach
about God and about virtue...
...The key principle of wisdom literature is that whilst techniques
of traditional story-telling are used, books also offer wisdom,
insight and 'truths' about the nature of life and our reality. The
interest of the material is in the ethical training of the individual,
which is pleasing to God, on earth. Nationalistic overtones, state,
or even governmental recommendations are deemphasized in
favor of instructing the average man and woman.126
Th at a temple environment is being indicated in Job is buoyed up by the
opinion of scholars who understand the term "before the Lord" as a term
that is not intended to speak of celestial courtroom activities. Th is opinion is
found in an article titled; Garden Of Eden: A Prototype Sanctuary . We are told
there that the term "before the Lord" means to be in a temple environment
or place where a sacrifi cial altar is known to be. Th e following quote from
the article references Donald Parry's book and a book by Menahem Haran , a
commentary that is highly recommended as a model presentation of biblical
scholarship to an educated lay audience.
This term is referring to a convening of men at the Temple or its
parallel. Menahem Haran (of the Hebrew University in Israel) has
argued that the phrase "before the Lord" (lipnê Yahweh ) indicates
a temple setting. He writes that "in general, any cultic activity to
which the biblical text applies the formula 'before the Lord' can
be considered an indication of the existence of a temple at the
site, since this expression stems from the basic conception of
the temple as a divine dwelling-place and actually belongs to the
temple's technical terminology.127
126 Excerpt taken from article titled Wisdom Literature at http://en.wikipedia.org/wiki/
Wisdom_literature
127 Garden of Eden : Prototype Sanctuary
Donald W. Parry, in Temples of the Ancient World. Donald W. Parry and Stephen D. Ricks
eds., (Salt Lake City: Deseret Book and FARMS, 1994.): 126-152. Mr. Parry quotes from
Menahem Haran's workTemples and Temple Services in Ancient Israel. Th e above quote
used by Mr.Perry can be found on page 26 of Manahems work.
304 Satan Christianity's Other God
Many examples of the term "before the Lord" are shown in Haran's work
to be references to a temple or altar environment, such examples are;
..., it was quite usual for people to visit the temple and prostrate
themselves before the Lord there on all the holy days all the year
around (Isa.I:12-15 ; Ezek. 36:38 ; Lam.I:4; 2: 7 et al), including
the New Moons and Sabbaths ( Isa. 66:23 ; Ezek. 46: 1-3); as we
shall see further on, whole families would even assemble at local
sanctuaries at special times specifi cally appointed for them.128
A Levite who lives in the provinces and wishes 'with all the desire
of his soul' to come to the chosen place may do so and become in
every respect a priest, 'like all his brethren the Levites who stand
there before the Lord' (Deut. 18: 6-7).129
Only in the case of Josiah's reform was the covenant fi rst made
with Yahweh by the king and the people, in the temple court,
'before the Lord'.130
It is simple to perform a survey of the Scriptures to fi nd how the term
"before the Lord" refers to the area of a temple or altar environment. Haran
has done so wonderfully in the book quoted from above. We are however,
given other clues in the context of the book of Job that the sons of God and the
adversary in Job had access to a Temple or altar environment. Th e tale reveals
in chapter 1 verse 5 that Job is one who sacrifi ces to Yahweh when Job is said
to be making sacrifi ce on behalf of his children. Th is lends credence to the idea
that the men had access to and were at the temple when the accuser voiced his
concerns and was engaged in a dialogue with the priest or perhaps at the very
least engaged in an internal dialogue with the Creator. We must consider the
possibility that the dialogue we are privileged to hear in the book of Job is a
dialogue that takes place in the mind and heart of a man. It is possible that
we are reading a conversation that is in the form of an internal dialogue with
the Creator. Internal dialoguing happens often by people who are grappling
with a diffi cult situation or issue and need to communicate their grapplings
with the God they believe in. Th ere are many who have had internal dialogues
with Yahweh when they are working through a diffi cult choice that is before
128 Temples and Temple -Services in Ancient Israel, Menahem Haran; pg 292 originally
published Oxford[Oxfordshire]; Clarendon Press
129 ibid. page 61
130 ibid page 136
The Satan in Job, Human Adversary or Evil Incarnate? 305
them and it is entirely possible that through the message contained in this
form of wisdom writing we are let in on how the accuser's internal dialogue
played out. A dialogue that contained thoughts and responses from the still
small voice of the Almighty.
Should Satan be Walking up and Down if He was Cursed
to Go on His Belly Forever?
Looking at verse 7 in chapter 1, we fi nd another subtle clue to lead us to the
understanding that this "adversary " in Job is not the cosmic Satan of common
lore. Th e text has the accuser answering to Yahweh , upon being asked where
he has been, that he has been walking up and down in the earth.
....Then Satan answered the LORD, and said From going to and
fro in the earth, and from walking up and down in it.
Th is is a valuable statement to aid in dispelling the lie that the serpent
in the garden was "Satan ." (I know I have yet to discourse at length on the
serpent in the garden so please look ahead to chapter 12 if you must, to the
chapter titled, Understanding the Serpent in the Garden .)
Th e presumptions about the serpent in the garden being either a real
serpent or a manifestation of Satan , forces us to consider that the serpent was
cursed to go about on his belly forever. If the serpent was a manifestation of
Satan in Genesis 3 then we should realistically expect that Satan was cursed
to go on his belly; yet in this situation in Job it appears that Satan is not on
his belly at all rather he is walking upright in the earth. Why is Satan not
crawling on his belly as the curse of Yahweh consigned him to in the story
of the fall of man ? According to the view that says the serpent is Satan, we
see in Job chapter one that "Satan," is not on his belly. Other instances occur
where this supposed curse on "Satan" is ignored. One such occurrence would
be when the "Devil" takes Yeshua up to the pinnacle of the Temple .
Then the devil taketh him up into the holy city, and setteth him on
a pinnacle of the temple, Matthew 4:5
If this devil in the above verse is Satan the serpent as some purport, then
he should not be walking to and fro or up and down in the earth in abject
contrast to Yahweh 's curse on him. Neither should he be taking the Messiah
to the pinnacle of the Temple in what must only be perceived as a situation
where Satan the serpent is ambulatory, defi nitely not crawling or slithering on
his belly. Th is serpent, who is Satan, should be depicted as slithering along the
306 Satan Christianity's Other God
ground. On another vein, what if the serpent was only inhabited by "Satan"
as some claim? Is it not heinously unjust of Yahweh to curse a poor serpent
who undoubtedly had no choice in the matter of being possessed by "satan?"
Does it not seem odd to anyone that "satan," arbitrarily inhabited this upright,
walking creature, and now this innocent creature is cursed forever to no longer
be able to walk upright? Did a snake choose to submit to the supernatural
power of a cosmic rebel and embrace an opportunity to serve the anti-God
force that had no input into the creation of the serpent? A simple creature who
was under the dominion of man and God would not be found to be worthy
of an eternal curse if it was used as a pawn for Satan. Why curse a snake
when the bad guy is Satan? Th is concept too is implausible. I know Yahweh
is sovereign and can do anything He wants, but He cursed Adam , then Eve ,
then the serpent. Why didn't God curse Satan, if it was "Satan" who entered
the serpent? Should the serpent really be held responsible for how he was taken
over and used by Satan?
Th is story has been misunderstood and misrepresented to depict that
a supposed fallen angel who is trying with great fervor to thwart Yahweh 's
plans, abuses his power and possesses a snake in order to destroy humanity
but does not get a curse himself. Th at just is not right. Neither Satan being
the serpent nor Satan inhabiting the serpent fi ts with Yahweh's truth. We will
discuss this topic on the serpent, Satan and the behavior in the Garden of
Eden in depth in chapters 12 and 13.
Continuing on in Job, we are told in chapter 2 verse 10 that the evil as
well as the good comes from God and is to be received by Job. Th is is told to
Job's wife by the suff ering man himself. Self-testimony ought to be heeded if
Job was truly an upright man.
But he said unto her, Thou speakest as one of the foolish women
speaketh. What? shall we receive good at the hand of God, and
shall we not receive evil? In all this did not Job sin with his lips.
Job 2:10 KJV
Although recognizing that bad things coming from God may seem like
a logical conclusion to some, there are many who say that this statement is
no more than indicating that God allowed the evil to come on Job because
"God is in control of everything even the actions of Satan ." Indeed Yahweh
is in control of everything but the "satan" He is in control of is not a cosmic
archenemy, rather it is nations, leaders and other persons who have been
chosen to be the adversarial force Yahweh requires at any particular moment
to see that His will is done.
The Satan in Job, Human Adversary or Evil Incarnate? 307
Receiving good and evil at the hand of God, refers to the fact of there
being only one supernatural entity who administers evil and good. Job is
clear on the fact that there is no being other than Yahweh. As well, we see the
dialoguing he does with his friends and wife shows that no one in the story
considers Job is being attacked by an anti-God, evil entity. Th e way Job makes
a statement about receiving good and evil, informs his wife and us the present
day hearers, that everything good and evil that happens to man originates
from the hand of the Father. Job is not claiming the evil he has received was
from a cosmic being opposed to God, who conceived of this evil towards
Job and convinced the Creator to allow it. Job knows implicitly that Yahweh
conceived of the evil that befell Job. Job also knows that Yahweh has a very
good reason for applying evil to Job but that God may not be telling what
the reason is at this time. Th e axiom remains that when this type of evil and
calamity occur, it is God who has done it. Remember in Amos 3:6 we are told
that evil happens in a city because Yahweh has done it not just allowed it.
Shall a trumpet be blown in the city, and the people not be afraid?
shall there be evil in a city, and the LORD hath not done it? Amos
3:6
Interesting dialogue ensues all throughout the book, including the words
from Job and all the speeches and unwanted counsel from Job and his friends.
In all this dialogue about Job's diffi cult situation, not one of them blames a
cosmic "satan" for Job's trouble. In fact, in Chapter 6 verse 4, Job states the
poison, arrows, and terrors are from the Almighty. Job knows how Yahweh is
capable of pouring out calamity and destruction on any person in the world.
Job is unwilling to deny that his anguish comes from the Most High stating
that these painful arrows are coming from God.
For the arrows of the Almighty are within me, the poison whereof
drinketh up my spirit: the terrors of God do set themselves in array
against me. Job 6:4 KJV
Th e Jamieson, Fausset and Brown Commentary, understands Job's words
as recognizing from whom his horrible situation had come.
Job 6:4 - arrows . . . within me--have pierced me. A poetic
image representing the avenging Almighty armed with bow and
arrows (Psa_38:2-3). Here the arrows are poisoned. Peculiarly
appropriate, in reference to the burning pains which penetrated,
like poison, into the inmost parts--("spirit"; as contrasted with
mere surface fl esh wounds) of Job's body.
308 Satan Christianity's Other God
set themselves in array--a military image (Jdg_20:33). All the
terrors which the divine wrath can muster are set in array against
me (Isa_42:13).131
In Chapter ten Job indicates that it is Elohim who is contending with
him and that it is Yahweh who is hunting Job but God shows Himself to be
marvelous upon Job.
For it increaseth. Thou huntest me as a fi erce lion: and again thou
shewest thyself marvellous upon me. Job 10:16 KJV
It seems even though Yahweh is the one who has done these terrible things
to Job, he still has an element of marvel in verse 16, at the fact that everything
comes from this work of Yahweh. Th e method and manner of the affl icting
performed on Job by Yahweh, although calamitous, was a thing to marvel at.
Job knowing it was coming from his God was not reticent to recognize the
marvelousness of the Creator even in the way the Creator affl icted. John Gill
notes this well, in his commentary on this portion of Job's dialogue.
and again thou showest thyself marvellous upon me; or, "thou
returnest (f) and showest," &c. after he had affl icted him in one
way, he returned and affl icted him in another; and he not only
repeated his affl ictions, but devised new ways of affl icting him,
uncommon ones, such as raised admiration in all beholders, as
things rare and uncommon do: Job's affl ictions were surprising
ones; to be stripped at once of his substance, servants, children,
and health; and it might be more wonderful to some, that God, so
gracious and merciful as he is, should affl ict in such a severe and
rigorous manner; and especially that he should affl ict so good a
man, one so just and upright as Job was, in such a way: and it
was even marvellous to Job himself, who was at a loss to account
for it, not being conscious to himself of any gross enormity he had
committed, or of a sinful course of life, or of any one sin he had
indulged to, wherefore God should come forth "against" (g) him as
an enemy, in so terrible a manner: so some render the particle.132
Th e above quote adds clarity to the point that God is even marvelous in
how he dismantles a person's material life for purposes that are far greater than
those that can be comprehended by the recipient.
131 Robert Jamieson, A. R. Fausset and David Brown Commentary Critical and Explanatory
on the Whole Bible
132 John Gill's Exposition of the Entire Bible
Dr. John Gill (1690-1771)
The Satan in Job, Human Adversary or Evil Incarnate? 309
For it increaseth. Thou huntest me as a fi erce lion: and again thou
shewest thyself marvellous upon me. Job 10:16
You may notice that Job uses the imagery of a Lion to tell of Yahweh
hunting Job.
Not just any lion, but a "fi erce lion." A connection can be seen in Scripture
to the metaphor of a lion and how personifi cation of sin and evil is done by
referring to sin in terms representative of a hunting lion. Looking way back
in Genesis when Cain kills able Yahweh confronts Cain and tells Cain that
if he will not do well and overcome sin, then sin couches at the door waiting
to overtake Cain.
If thou doest well, shall it not be lifted up? and if thou doest not
well, sin coucheth at the door; and unto thee is its desire, but thou
mayest rule over it.' Genesis 4:7 Jewish Publication Society
Th e word used in the Hebrew to describe sin waiting to overcome Cain is
a Hebrew word that carries with it the nuance and meaning of a lion waiting
to pounce on its prey. Th e verse shown above is from the Jewish Publication
Society translation and better aids in displaying the use of the word "couches"
than what is found in the King James Version. Th is translation may be a more
accurate translation of the original Hebrew word133 as it is able to guide the
reader to more closely recognize the association of this wording with a lion
who is after its prey. It is entirely possible the imagery used by Job would be
seen as Job understanding God better than most at the time. Job understood
that it is the God of the Universe who tests man, and the imagery used likens
Him to a powerful, decisive, and intense Lion. It is apparent that we cannot
take the words of Job literally here as Yahweh is not actually hunting Job in
the same way a Lion in the African jungle would hunt a gazelle and then
pounce at just the right moment sinking his teeth into the gazelle's back. Job's
statement is again, more poetic imagery, used to express how he believes the
Creator is actually the one bringing all this trouble on him.
Job was called a perfect and upright man who resists evil in chapter one.
To be called such by the Creator it makes sense that Job would therefore
have had a profound relational knowledge of who Yahweh is and how God
133 Th e original Hebrew word is #7257 in Strong's Exhaustive Concordance :râ bats -rawbats'
A primitive root; to crouch (on all four legs folded, like a recumbent animal); by implication
to recline, repose, brood, lurk, imbed: - crouch (down), fall down, make a fold, lay (cause
to, make to) lie (down), make to rest, sit.
310 Satan Christianity's Other God
operated. Job knew the Sovereign God of the Universe was putting all these
calamities upon him and realized that this God tests his children at times and
often doesn't give a concise reason as to why. If man fails then, it is entirely
possible Yahweh will continue to allow sin to perform its destructive process,
much like the manner in which sin is personifi ed in the statement made to
Cain saying that it will desire him and overcome him if he does not overcome
it. We have then the star of the story of Job saying in these verses that God is
the contender and the hunter, not Satan ;
I will say unto God, Do not condemn me; shew me wherefore thou
contendest with me. Job 10:2 KJV
For it increaseth. Thou[God] huntest me as a fi erce lion: and
again thou shewest thyself marvellous upon me. Job 10:16 KJV
So far, there is not a literal cosmic Satan to be found if we are to understand
the affl iction of Job the same way Job understood it. Job said his affl ictions
came from God. Th e text of Job's story continues to reveal whom and what,
is the originator and vehicle of his unparalleled trials. Another small but
observable clue is in chapter 12 verse 16. In verse 16, we are told that the
deceived and the deceiver both belong to God.
With him is strength and wisdom: the deceived and the deceiver
are his. Job 12:16 KJV
If the Deceiver Is Satan , then Why is the Deceiver
Yahweh 's?
We also must consider who it was that was responsible for deceiving Job.
Wasn't "Satan " called the deceiver in the "Bible?" Here for some reason
Job tells us that the deceiver belongs to Yahweh . If the deceiver is Yahweh's
that means that the deceiver is doing Yahweh's will. How could a deceiver
be Yahweh's and continue acting like a rogue force, determined to defeat
God? Here again the negative aspects of this universe, which some would
claim are evil that comes from Satan are said to be God's. And being as
that they are God's, these unsavory aspects alluded to here as coming from
the deceived and the deceiver, ought not to be attributed to any one else. Of
course, as was discussed earlier, we humans have the capacity to rebel and be
an active force of wickedness in this world. Often times even our choices to
rebel are enhanced, shall we say, by God, because we have chosen to not "do
well" initially. In the same way "God" caused David to number the tribes of
Israel back in 2nd Samuel 24 because He was planning a way to administer a
The Satan in Job, Human Adversary or Evil Incarnate? 311
judgment on David and his Kingdom, so too does Yahweh stir up the heart
and mind of man to have His purposes performed. God infl uences those He
has created to move in a way that leads one to make a choice by placing an
opportunity to choose in front of that created man or woman. As was done in
the Garden of Eden when God caused the tree of the knowledge of good and
evil to grow. Many times the option chosen by man is a choice for evil.
Job's speech continues by declaring a number of the things Yahweh is
responsible for as it pertains to humanity. Th e speech discloses knowledge about
judges, princes, kings, the mighty nation and the heart of the chief of the people
of the earth. Th ere is no one that Yahweh does not have rule and reign over. We
also get the sense here that Job knows there is not one entity that is not being used
for the plan of the almighty, even to the point of God being the reason for the
person who is groping in darkness without light as Job declares in chapter 12.
They grope in the dark without light, and he maketh them to
stagger like a drunken man. Job 12:25 KJV
Th ere is no indication of another supernatural being that is responsible for
causing the confusion of those who Job speaks of as staggering like a drunken
man. If we are to think like Job then when we see a brother or sister of the
human race not following Yahweh and doing works of unrighteousness then
we are to understand that they are in their staggering position because the
Most High had orchestrated their life. Th e situations that brought that person
to the point of "groping in darkness without light" were all brought to pass by
Yahweh not Satan . Job knows well enough to give credit where credit is due,
that is in part why he was called "perfect and upright" by God, therefore Job
recognizes who is running the show.
Job is not just stating bad things happen because God allows them to as
some who believe there is a Satan claim. Job is 100% clear on the fact that
all things happen as if they directly fl owed from the Father's hand and Job
knew the Father utilizes everything to bring about His plans. Th at would
include the "adversarial" characters that are human beings. Also included are
the "adversarial" celestial manifestations that have been mistaken as being
an archfi end of the Creator, are sometimes Yahweh Himself. Th is mistaken
identity has caused Yahweh's delegates to be thought of as demons that are
bent on thwarting God's plans and destroying humanity to prevent them
from returning to the Creator. Oh but there's more!
Look in the following verse at whom Job believes would kill him if in fact
there were any slaying performed on Job. Once again, it is not some "satan"
character but the One and Only Creator of the Universe is to be the force
doing the slaying as far as Job knows.
312 Satan Christianity's Other God
Hold your peace, let me alone, that I may speak, and let come on
me what will. Wherefore do I take my fl esh in my teeth, and put
my life in mine hand?
Though he slay me, yet will I trust in him: but I will maintain mine
own ways before him. Job 13:13-15 KJV
In the above verse, Job is defending his integrity to his so-called friends
who have become counselors with little insight into the facts of Job's affl iction
and why it is occurring. Job's friends are trying to fi nd a reason in the suff ering
Job is going through, by claiming Job's actions and sins as the reason. Many
of us who have suff ered various and extended maladies have received similar
misplaced counsel from friends and family from time to time. Counsel that
suggests our suff ering is the result of our sins. Neither Job nor his friends
attribute Job's trials to a cosmic archenemy of Yahweh and although this is
correct, they errantly blame Job as the one who brought all these trials upon
himself. Th is is unwarranted counsel according to Job and in defense of his
integrity; he says even if the God of the universe kills me I will still trust
in Him. Job unequivocally states that God might decide to kill him but
because Job knows any killing that is to be done is the Creator's prerogative,
Job faithfully proclaims that he will still trust in the God of the Universe.
He then persists in explicating his understanding of where these trials came
from, in chapter 16.
He teareth me in his wrath, who hateth me: he gnasheth upon
me with his teeth; mine enemy sharpeneth his eyes upon me.
Job 16:9 KJV
Here we are told that Yahweh has made Job weary, that it is God who is
tearing Job in His wrath. At this point Job tells us that he believes God hates
him. What a horrible shock it would be to believe the God of the Universe
hates you. Job seemingly "takes it like a man," which is a colloquialism that
has long held the meaning most know it to have today. In fact, it appears
that phrase comes from the story of Job when Yahweh decides to speak to
the affl icted man and says to "gird yourself like a man and I will answer you"
in Chapter 38 verse 3.
How Could God Hate Job?
Th e Hebrew word for "hate" conveys the meaning of describing the activity
of one lurking for or persecuting Job. Looking at the word Job uses which
is translated as "hateth" in the English, we see it is very similar to the word
The Satan in Job, Human Adversary or Evil Incarnate? 313
for "adversary," number 7853 and 7854. Th is related word, which we see
translated as "hateth," is Strong's number 7852 and is the Hebrew word
"saw-tawm." Th is word does not mean "hate" in the present English sense
of the word but speaks of one lurking after or persecuting another. Perhaps
this simple chart below of the three words I am talking about as defi ned in
the Briggs, Driver, Brown Lexicon, will be helpful to see the way God hates
Job is not a seething, reviling type of hatred but is an adversarial persecuting
manner of treatment rendered to Job by Yahweh.
H7852
םט שׂ
ś â ṭam
BDB Defi nition:
1) to hate, oppose
oneself to,
bear a grudge,
retain animosity
against, cherish
animosity
against
H7853
ןט שׂ
ś â ṭan
BDB Defi nition:
(Qal) to be or act
as an adversary,
resist, oppose
H7854
ןט שׂ
ś â ṭâ n
BDB Defi nition:
1) adversary, one who
withstands
1a) adversary
(in general -
personal or
national)
2) superhuman adversary
2a) Satan (as noun
proper)
As seen in the above chart, the Briggs Driver Brown Lexical work conforms
to most major lexicons that choose to concretely defi ne the word sawtawn as
Satan and call it a proper noun. Th is is an error in translation however, it is not
possible to alter all lexical works from time past that say they properly depict
the Hebrew word sawtawn, which is simply not intended to be translated as
a proper noun. Alternatively, we can take the information we have before us
today and work around the error of major linguists and translators who have
conformed to the revisionists' interpretation and adopted the word sawtawn as
the name of Satan. It is commonly understood that the word did not become
a popular name until the New Testament period. Monstropedia provides this
etymological insight to the word Satan and its synonym "Devil";
The nominative satan (meaning "adversary " or "accuser"), and
the Arabic shaitan, derives from a Northwest Semitic root šṭn,
meaning "to be hostile," "to accuse." In the New Testament , Satan
is a proper name, and is used to refer to a supernatural entity that
appears in several passages.
314 Satan Christianity's Other God
The most common synonym for Satan , "the Devil," entered
Modern English from Middle English devel, from Old English
dēofol, from Latin diabolus, from Late Greek diabolos , from
Greek, "slanderer," from diaballein, "to slander" : dia-, dia- +
ballein, "to hurl"; which ultimately derives from PIE gwel-(meaning
"to throw"). In Greek, the term diabolos (Διάβολος), carries more
negative connotations, meaning "slanderer," or "one who falsely
accuses." 134
Human Enemies Deliver the Affl iction
In verse nine of chapter 16, Job recognizes the fact that Yahweh has placed
this blight upon him and now God's plan has Job's enemies causing grief for
Job. Job says, "Mine enemy sharpeneth his eyes upon me." Grief from human
enemies is part of the meaning of the words in the King James Version, which
say Job's enemies are sharpening their eyes on him. Job understood very well
that Yahweh was the one responsible for the horrible situations he is subjected
to but in that understanding, Job is realizing that God is working through
Job's enemies as a vessel for the tragedy he has encountered. We are given a
clear statement from Job that it is humans who are called his enemies and
are presenting Job with the distress in his life. We can see below that verse 11
identifi es these men as ungodly and wicked.
God hath delivered me to the ungodly, and turned me over into
the hands of the wicked. Job 16:11 KJV
Who does Job say it was that delivered him to the ungodly? Is Job aware
of whom it was who handed him over to the wicked? Yes, Job is aware. He
states it was God who passed Job off to the ungodly and handed him over
to the wicked men. Unless the context of this passage is ignored, one cannot
conclude that the terms "ungodly" and "wicked," in this text refer to Satan
and his alleged "demons ." Th e context of these few verses clearly places men
as the enemies who actually have become the physical affl icters of Job.
He teareth me in his wrath, who hateth me: he gnasheth upon me
with his teeth; mine enemy sharpeneth his eyes upon me. They
have gaped upon me with their mouth; they have smitten me upon
the cheek reproachfully; they have gathered themselves together
against me. God hath delivered me to the ungodly, and turned me
over into the hands of the wicked. Job 16:9-11 KJV
134 Excerpted from, "http://www.monstropedia.org/index.php?title=Satan "
The Satan in Job, Human Adversary or Evil Incarnate? 315
Ignoring the context of the above verses is easy to do for those who are
already convinced that Satan exists. Entrenched in their belief, they want that
statement by Job to fi t a fi rmly cemented idea that it is a cosmic, archenemy
of man and God who is employed as the affl icter of Job. Even though setting
a preconceived understanding on the shelf while exploring the context of a
verse will perhaps cause a little discomfort for the searcher, it will ultimately
cause us to come to the truth. Th en we will be equipped to decide if we need
to change our concept or if we can continue to force the words of Scripture
to change and therefore suggest God has changed. Again, in verse 13 of this
chapter Job speaks the truth of who is responsible for his journey of strife.
Using the imagery of a military leader employing the skilled archers to infl ict
damage upon the target with their masterful stealth and accuracy, Job testifi es
to the Almighty being the employer of the infl ictors.
I was at ease, but he hath broken me asunder: he hath also taken
me by my neck, and shaken me to pieces, and set me up for his
mark.
His archers compass me round about, he cleaveth my reins
asunder, and doth not spare; he poureth out my gall upon the
ground.
He breaketh me with breach upon breach, he runneth upon me
like a giant. Job 16:12-14 KJV
Who are the "He" and "His "in these verses talking about? Th e "He" and
"His" in these verses is not referring to an imaginary being called "satan."
Th e "He" and "His" are talking about Yahweh who is the only responsible
party for Job's affl iction. Th ere were human forces and potentially even divine
forces used in the affl iction of Job, however, there is not a cosmic, Satanic
force used, and Job is completely aware of that. I wonder if Job ever thought
that the hearers of Job's tale would pin Job's affl ictions on a being that was
constructed in the minds of confused men? Th e fact that a Satan has been
constructed is a testimony to theologians of this age who so readily accept
interpretations handed down by men who have simply adopted a Greco-
Roman style of adding mystic meaning to text they do not comprehend.
Th eir form of mystical interpretation postulates a cosmic dualism that is
unacceptable to Yahweh
When Yahweh brought the Israelites out of Egypt and took them to the
Mount Sinai to give them His Torah , He wanted them to clearly understand
that He was the One who rescued them from their polytheistic stupor. You
see, in Egypt, most of the Israelites had learned to accept the false idea of
other deities who had control over aspects of creation . Th e manner in which
316 Satan Christianity's Other God
the Hebrew people learned false doctrine and worship practices in their
Egyptian exile was similar to the learning process through assimilation ,
which occurred in the Babylonian/Persian exile . Eventually the Israelites'
belief system moved away from the practice of equitable, monotheistic
worship. Although they had their own national deity known as the God
of Abraham , Isaac , and Jacob at the time, they all too readily accepted the
idea of the Egyptian hierarchy of "gods." Th erefore, once they arrived at the
mountain and the God of the Universe told them who He was in a fi ery,
thundering, smoking introduction, He emphasized that He was the One who
brought them out of Egypt. Yahweh had literally destroyed all the Gods of
Egypt, which "were no Gods," as we spoke about earlier in chapter fi ve. Just
as Yahweh did not want His actions of the destruction He placed on Egypt,
including His actions as the "angel of death" credited to the false gods of
Egypt, so too neither did Job nor Yahweh want anyone today to pin Job's
catastrophes on anything or anyone other than the God of the Universe.
Job knew this and if we look closely at Job's understanding then we can see
how simple it was to the perfect, upright Job who shunned evil. Reread the
last few verses above that we looked at in chapter 16 and you will see how
diffi cult it is to convince yourself that Job believes it is any one else, other
than Yahweh, who is doing this to him. I have heard a lot of good arguments
but not many have taken Job's own belief system into account, which is an
absolute must if we desire to see what Job understood about his suff erings
and who he attributed them to.
Chapter 19 of this story is equally explicit in sharing the truth of who is
dismantling Job's life. We may have been thrown off the trail of the reality of
who is the source in Job's tragedy by the use of the word "Satan " in the start
of his story, but the amount of proof contained within the text of the story
reveals who the real minister of destruction is. Th is should be proof enough
to see that most of Christianity has misunderstood the idea of a "Satan"
coming after Job as a process that was simply allowed by God but acted out
by another cosmic entity. Th is misunderstanding keeps people believing a lie,
and will ultimately diminish their understanding of the true God. To have a
diminished understanding of the Only God is to be missing out on knowing
Him in the way He wants to be known. Th ere will come a time when all
who are willing and have an open and humble heart, will see and hear that
there is only One God , only one way to that God and only one life in which
to accept Him on His terms. Th ose terms include giving Him credit for the
good and the evil in the lives of man. Remember Job's own words to his wife
about accepting good and evil at the hand of Elohim .
The Satan in Job, Human Adversary or Evil Incarnate? 317
Then said his wife unto him, Dost thou still retain thine integrity?
curse God, and die. But he said unto her, Thou speakest as one
of the foolish women speaketh. What? shall we receive good at
the hand of God, and shall we not receive evil? In all this did not
Job sin with his lips. Job 2:9-10 KJV
It's All God And Only God
Job does not falter halfway through the story when he once again states who
it is that is working at doing him in. Th ere are at least eight verses in chapter
19 that tell us in Job's own words, that it is none other than the Creator who
is administering what we might call "evil" to Job. Th e highlighted portions
in the verses below clearly identify God as the one applying pressure and
strife to Job.
Job 19:6-12 KJV
6 Know now that God hath overthrown me, and hath
compassed me with his net.
7 Behold, I cry out of wrong, but I am not heard: I cry aloud, but
there is no judgment.
8 He hath fenced up my way that I cannot pass, and he hath
set darkness in my paths.
9 He hath stripped me of my glory, and taken the crown from
my head.
10 He hath destroyed me on every side, and I am gone: and
mine hope hath he removed like a tree.
11 He hath also kindled his wrath against me, and he counteth
me unto him as one of his enemies.
12 His troops come together, and raise up their way against
me, and encamp round about my tabernacle.
13 He hath put my brethren far from me, and mine acquaintance
are verily estranged from me.
Job 19:21 KJV
21 Have pity upon me, have pity upon me, O ye my friends; for
the hand of God hath touched me.
318 Satan Christianity's Other God
How can anyone conclude that it is Satan who is doing the affl icting on
Job? Understandably, one might be a little mislead due to the conversation we
are presented with at the outset of the story of Job. Th is opening conversation
seems quite conclusive that there is in fact a Satan chatting with the Almighty
about the righteous Job. However, when we accept the idea of a lesson being
taught through this conversation, as opposed to a literal occurrence being
recounted, then we can see things diff erently. We are then able to reconcile all
the other evidence in Job that lucidly points to Yahweh as the one performing
the affl icting of Job. Seeing Job as the wisdom writing it is, one can understand
the God of the Universe is not simply allowing some "Satan" being to have
his way with Job. Th e evidence is overwhelmingly supporting of the fact that
Job is experiencing his tribulation through the King of the Universe who is
utilizing the men in Job's life.
If any one of us were to sit down and really think through who or what
has been our adversary along the path of life we would likely see it has been
other humans who have foisted adversity upon us. If not other humans, then
it has been ourselves who have invited adversity into our lives through the
choices we have made. Too many of us who have walked this earth have
not taken responsibility for being the reason for adversity which ultimately
came through the actions of some human agent. Perhaps it was a testing or
perhaps it was a judgment, no matter what reason it happened, we must take
responsibility for how we have brought it upon ourselves and if we have not
brought it upon ourselves we ought to be diligent to respond appropriately.
An appropriate response would be to trust that God has a reason for the
adversity and to ask the question, "What is it I am to learn from this move
of God in my life?"
Believe this, that Yahweh does move in the lives of His people, he may be
moving in your life right now and it may not be pleasant. When God moves
in a life, it may be a move that brings us to our knees in humble submission
to the King of the Universe. Just because it sometimes causes pain and hurt
doesn't mean God is not doing it. Th e result of the affl iction that comes from
God is often that the recipient becomes willing to acknowledge all God's ways
and seek to do His will steadfastly. Th e verses we just looked at from Job are
unequivocally stating that God is the one performing the entire calamity that
has and is coming upon Job. Amos 3 has told us if there is calamity in a city
or by extension in a man's life, then God is the one who caused it. Verse 21
of this chapter in Job really puts it straight. Th is poor persecuted and broken
man is asking that his friends or "counselors," would have pity on him instead
of railing against him. His friends implying that he is some kind of a stubborn,
arrogant, fool who has brought this upon himself, did not comfort Job. Job
The Satan in Job, Human Adversary or Evil Incarnate? 319
tells his "counselors" to pity him because "it is the hand of Elohim who has
touched him." It is not some radical and virtually uncontrollable, nefarious,
fallen angel , but the only One with power to affl ict is the one touching and
affl icting Job.
Have pity upon me, have pity upon me, O ye my friends; for the
hand of God hath touched me. Job 19:21 KJV
Wouldn't it be easier to exist through a trial if once we had searched our
hearts and asked Yahweh to search our hearts and fi nd any wicked way within
us we could rest on a belief which recognizes we control only our own choices
and responses to life, but Yahweh controls life?
It is guaranteed, if you begin to adopt a philosophy similar to this then
anything that comes upon you can be walked through with a measure of peace
that is elusive for many during trials. A Simple application of this philosophy
might look like this. If bad stuff is happening, look inside to see if your heart is
right with God . Th en, humble yourself and ask for his forgiveness and forgive
yourself . Once that is accomplished, acknowledge God may be the source
and orchestrator of your affl iction, and ask for the strength and wisdom to
journey through it. Next, accept that what you are going through is because
the Creator wants you to be going through it. His ways are not our ways and
He does nothing without a purpose. Th e long and short of this process is, one
must submit to the fact that whatever is happening is probably supposed to
happen. Knowing that allows us to accept, learn, grow, and move on.
In Job's questioning he also makes mention of how the wicked are
prospering. Th is is somewhat confusing to Job who is a child of Yahweh .
Job is a pretty clean living guy by all accounts and even by the accounts
of the Creator, as seen in chapter one of this book where Job is said to be
blameless. In verses 8 and 9 of chapter 21, Job makes mention of how the
wicked are having children who are not being decimated and in fact are being
"established," as Job puts it. As well, Job makes note of the fact that the houses
of the wicked are safe and the inference that follows is that the rod of Elohim
that has brought calamity upon Job is not even touching the wicked. To
Job, as it would seem to many, it doesn't make sense. Th e good guy is being
smacked and the bad guy keeps living it up unscathed and no one is raining
on the wicked guy's parade. Here is how Job puts it:
Wherefore do the wicked live, become old, yea, are mighty in
power?
Their seed is established in their sight with them, and their
offspring before their eyes.
320 Satan Christianity's Other God
Their houses are safe from fear, neither is the rod of God upon
them. Job 21:7-9 KJV
Job in essence is posing a question asking; why do I get the "rod of God"
ripping apart my life when the wicked are not even tickled by it let alone
beaten into submission? Now these are not the exact words of Job but the
concept is abundantly represented when we consider Job's line of questioning
and the information he supplies in his heart-rending discourse. Going into all
the feeling and thoughts of Job at this time is unnecessary and is a task that
can better be undertaken by someone else. As mentioned earlier, there has
been a multitude of commentaries and books written that have covered the
subtleties of Job's thoughts and feelings. However, for our purposes we only
need take note that once again we are shown Job knows his rotten hand in
the great poker game of life, was dealt by the Creator. Job also knows that the
Creator can stack His deck any way He wants to because the House always
ends up on top. In the wisdom of King Solomon, said to be the wisest man
to walk the earth outside of the Messiah , we are told how this "good to the
wicked and bad to the righteous" plays out sometimes;
There is a vanity which is done upon the earth; that there be
just men, unto whom it happeneth according to the work of
the wicked; again, there be wicked men, to whom it happeneth
according to the work of the righteous: I said that this also is
vanity. Ecclesiastes 8:14 KJV
Solomon knew how it worked. He knew that sometimes what one would
expect to be the earthly justice upon a wicked man actually happens to a just
man. Conversely, Solomon fi gured out that often stuff that would be thought
to happen to a just man here on earth is happening to a wicked man. As it
goes, sometimes bad things happen to good people and good things happen
to bad people. I don't like it any more than Job did, but it just is.
Yahweh Vexes Job's Soul
As we move through the book of Job looking for major clues to who it is that
is affl icting Job, we hear Job say that Yahweh is vexing his soul.
Moreover Job continued his parable, and said, As God liveth, who
hath taken away my judgment; and the Almighty, who hath vexed
my soul; Job 27:1-2 KJV
Even after all the prodding and bemoaning by Job's friends who attempt
The Satan in Job, Human Adversary or Evil Incarnate? 321
to make Job see that he himself is responsible for the wicked that he has
suff ered, Job continues to faithfully expound about the character of Yahweh
to his friends by saying "God liveth." In declaring that "God liveth," Job is
proclaiming the sovereign attribute of the Almighty. In this statement, we are
able to recognize that Job is delivering more truth about his situation and that
it is God who is infl icting the damage. Job knows that to declare to his friends
that "God liveth" is to let them know that Job himself is not furious with the
Creator, nor is Job diminishing Yahweh's absolute right to do whatever He
desires with His creation , including Job himself who is pretty high ranking
in the weekly top forty of righteous servants of the Almighty. Job was called
blameless and righteous by God. Th e possibility for all men to be deceived
exists but even considering that fact, we do not see Job taking a big moral or
theological backslide in this story. All we know for now is that Job has the
approval of the Creator and could be considered to be somewhat of a saint.
In considering the testimony of the key player in this unfolding drama,
we must take seriously the claim heard from Job stating that the God of the
Universe has "vexed his soul."
TWO POSSIBILITIES FOR UNDERSTANDING THE
STORY OF JOB
Although in the fi rst two chapters of Job we see the word "Satan " in the
English, which is really "adversary " in Hebrew, we must try to remember that
the type of literature that is represented by Job, is writing known as Aggadic
or wisdom writing. Because this story is designed to teach us a concept and
not to espouse facts and specifi cs, a seemingly literal conversation may not
necessarily be literal but simply may be a literary method of depicting either
of two possibilities. Th e fi rst is that this conversation represents an internal
conversation between a human adversary present at the temple environment
and Yahweh . Or the second which would be; a literal conversation between
a human adversary who came to the temple environment with other human
"sons of God " and is railing against Job to the Priestly representative of the
Most High. Th e adversary here is likely doing this out of jealousy and envy
of Job and Job's prosperous life. Either way we decide to view this initial
conversation in the text of Job's story, our perspective must be reconcilable
with the rest of Job and the statements in Job that clearly say the evil comes
from God.
Somehow, in all this, most people considering the story of Job often slip
back into the idea that contends; "Well God allowed it to happen to Job. " Or,
"God allowed Satan to affl ict Job." Let's be sensible about the whole matter.
Is it really the manner of the Creator to be convinced by a fallen angel who
322 Satan Christianity's Other God
was cast out of Heaven forever because of his pride and rebellion, to allow him
to hammer Job with destruction of family, fi nances, and health? Why is it so
simple for common Christianity to accept this distorted view of the Creator?
Is the need to believe their God could not do bad to people so strong for so
many, that they have to blame the uncomfortable and trying portions of their
life on a cosmic Satan? Do we believe Yahweh is so weak that He cannot be
held responsible for the unpalatable affl ictions that may come upon us? What
kind of control then does the God of the Universe have if He can be convinced
by a fallen angel to allow that "angel " to rip apart the life of a servant of the
Most High? How in the world do we then expect that this fallen Angel is not
continually trying to convince the Creator to let him "test" any person who
is diligently serving God? Moreover, how can we expect that God will not be
convinced by Satan repeatedly to allow him the delight of attacking any one
of us or our family members?
Th e idea of an angel who is the epitome of sin and rebellion and who once
was the crowning creation of Yahweh , being kicked out of Heaven because
of pride, and then is allowed to enter into heaven again whenever he feels
like "coming before the Lord," is absolutely absurd. If this is the case, then
Yahweh doesn't really place much value on the fact that sin cannot be in his
presence as Habakkuk 1:13 says; Th ou art of purer eyes than to behold evil, and
canst not look on iniquity:
Is this the God that says, "I make peace and create evil" or is it the God
that only makes peace? Isaiah 45:7 declares the former. If the thoughts and
statements in Job are all to be believed to be true, then we have to view the
conversation with "the adversary " at the start of the story diff erently than
the traditional understanding. Otherwise, we have to view all the statements
which acknowledge God as the one responsible for the activity which virtually
destroyed the life of Job, as meaningless words and lies. By looking at the
sum of all the parts and setting another possible understanding of this story
in front of us, we then should be able to comfortably dismiss the affl icting
of Job as being the act of a cosmic, archenemy of God. We should be able to
realize the potency of this tale as a teaching aid. A story delivered through
the medium of writing that incorporates common literary tools and styles,
as they would be used in the distant past. To ponder for a moment that if
society were to continue to advance and then exist in 3 or 4 hundred years
from now those present at that time might very well be confused by some of
the language, images and cultural practices which are readily understandable
to us who are engaged in them today.
Th e long and short of it is that one cannot understand an ancient writing
The Satan in Job, Human Adversary or Evil Incarnate? 323
or work without working to understand much of the culture and styles of
writing or presentation that were understood in the age they are exploring.
All that said, there is still more in this book of Job to attest to the fact
there is no other cosmic entity but the Creator who performed these unsavory
acts on poor Job.
Nearing the end of Job's story, we are confronted with the words of yet
one more man to give counsel to Job. Elihu is the name of this fi nal human
counselor. I say "human counselor" because Job is yet to receive counsel
from the Creator, who is not a human. If you look at the last chapter of Job,
this counselor is not lumped in with the three friends of Job who dispensed
counsel that was not acceptable nor glorifying to God. Eliphaz, Bildad and
Zophar are said to have not spoken right of Yahweh . In Verse 7 of chapter
42, we hear this;
And it was so, that after the LORD had spoken these words unto
Job, the LORD said to Eliphaz the Temanite, My wrath is kindled
against thee, and against thy two friends: for ye have not spoken
of me the thing that is right, as my servant Job hath. Job 42:7
KJV
Job's counselors are accused by the Creator of not speaking right of
Yahweh . God on the other hand affi rms Job as speaking correctly. Th is would
be such a powerful vindication for the deeply affl icted Job. If these words of
the Creator are true then we can rule out Job's persecution from God as being
the result of speaking ill about Him. Looking carefully at the story and then
weighing Yahweh's words spoken to Job, there is some indication that even
though Job had been called perfect, he still was being dealt with by the Father
for certain aspects of his attitude. Some of these aspects of Job's appear to have
been aspects that may have been arrogant or aspects that seemed to show Job
presumed he had fi gured out God's workings.
It is in Elihu's words that we see a defense of Yahweh 's actions against
Job. Th is can be understood in its simplest form by Elihu saying, don't think
you fully understand the ways of God because the Creator is far too profound
and perfect in his judgments and justice for a human to really make complete
sense of it. Th is is the reason Elihu says to Job, Elohim thundereth things that
we cannot comprehend in chapter 37.
God thundereth marvellously with his voice; great things doeth
he, which we cannot comprehend. Job 37:5 KJV
In verse 7 of this chapter, we are told God controls the hand of all men
324 Satan Christianity's Other God
and we are given the reason God does so. Th e reason is to enhance the
potential for all men to know His works.
He sealeth up the hand of every man; that all men may know his
work. Job 37:7 KJVA
What we are hearing is that even a situation of evil coming upon a man
by the actions of another man, is controlled, "or sealed up" as it is put in this
chapter, by the Almighty. It is interesting timing that the statement from
Elihu in this wisdom book is immediately followed by the words of Yahweh .
Perhaps Yahweh fi nally heard some counsel from a friend of Job that had value
and then God decided to punctuate the wisdom with His statement to Job.
I am not in a position today to dogmatically say that when Yahweh spoke
to Job He was speaking audibly in a comprehensive language with detectable
sound that was heard by the ears of Job. It may be that we are in fact given
the script of a literal conversation. Conversely, I am not in a position today
to dogmatically state this conversation, which we are let in on between Job
and the Master, is an inner conversation that went on inside of Job. It is
diffi cult to be dogmatic in stating either this conversation was an external
conversation or that it took place deep in Job's heart and mind. We all are
capable of understanding there is not really a potential for a human to have
a conversation in his or her literal heart. However, no matter whether we
use physiological terminology or ethereal concepts to explain the manner
and location of this conversation, it is entirely possible that the conversation
between Job and Yahweh had been an "internal" dialogue. We all have the
ability to comprehend euphemism and metaphor such as this in language
today, so why is it so diffi cult to comprehend these kinds of poetical words
found in ancient writings? As I said, I am not intending to be dogmatic on this
issue but please consider the possibility based on the following reasoning.
We are given the words of Elihu, which are a powerful testimony to
Job that the Creator is about His business, and we humans are only able
to faithfully accept the Creator's dealings with limited understanding. Th e
type of arrogance that comes with believing one understands implicitly the
workings of the God of the Universe is defi nitely not seen as humility before
Yahweh . Elihu expresses this sentiment so eloquently that the following words
of God we are presented with could very likely have been serious and deep
introspection on behalf of Job, similar to the silent prayer of a person who
is connecting to Yahweh. I know through experiential knowledge that when
I have been challenged by my wife or a brother or sister or a friend on an
action, attitude or behavioral pattern which displays a less than honorable and
"godly" attribute, I often will refl ect on the words of the "counselor." I often
The Satan in Job, Human Adversary or Evil Incarnate? 325
will sit before the Father to try to hear His mind on the matter. I am quite
certain that I have not heard an audible, detectable voice from Yahweh but I
am certain that because He has used one of His children to speak words that
* my heart, He then ministers or "speaks" if you will, to my heart. I believe
what may be happening in those moments is that the Spirit of the Creator
is drawing out of my innermost being, words or understanding, which have
been deposited in me simply by walking through life trying to serve Him. Th e
Father has used an obedient servant to deliver a message to me in a timely and
eff ective manner. After the delivery of the message, presuming my heart is
softened to receive a prompting that directs me towards self-assessment, I am
able to productively refl ect on the situation. If I am being honest with myself
and consequently being honest with my God, I will likely begin changing
my attitude to exhibit a demeanor or behavior which is more in line with the
Father's will for my life. It may sound a little complicated, but there are few
who can deny that they have worked through some type of an inner dialogue
in their life. Th ere are many who at least say they have listened to that still,
small voice deep within. An almost undetectable reasoning and prompting
that caused them at some point in their life to change one aspect or another
of who they are and how they may be functioning as a human being, a unique
creation designed to relate to the Creator, to other humans and to serve the
Master out of love for Him.
In a great many of movies or stories where the character in the story
is at a crossroads of sorts in making a signifi cant decision the story uses a
soliloquy to let us in on the self-talk or inner conversation this character is
having with themselves. Th e listener or reader is then fully apprised of the
character's process to come to a conclusion on a decision or diffi cult situation.
Perhaps this is the type of concept found in the wisdom book of Job. Perhaps
knowing of the possibility of this type of an inner dialogue in Job's life may
help you accept the possibility that the dialogues in this story between Job
and God are not literal, physical conversations. One way or another, Job did
receive some rebuke from Yahweh and Job's reply was appropriate in that he
recognized the need to maintain a humble acceptance of whom God is and
how He operates.
When All is Good Again the Evil is Said to Have Come
from God
We are getting near the end of looking at Job and the "satan/adversary "
found in this book. Overall, like any good wisdom writing of the period, this
book of Job is no exception in that it concisely concludes the tale with a fi nal
dissertation from the Creator and a response from Job, which shows Job's
326 Satan Christianity's Other God
heart. Job ends up a changed man by his experience and from those things
that he has heard in his spirit from and about the Creator. Our main character
speaks humble words that claim he now knows Yahweh does things that Job
and therefore we today if we are learning from this wisdom book, are too
wonderful and full of meaning for us to understand. We are humans and He
is not. Th e Creator holds too much knowledge, power, wisdom, justice, and
truth for a created being such as a human to understand. Upon admitting this,
Job repents in dust and ashes. Th is is an act of serious humility and contrition.
Th is act displayed Job's heart of repentance. Many who engage in a discussion
around the story of Job, miss the fact that Job repents. It is a common theme
in the judgments of Yahweh that they are designed to bring humans to
repentance and to reveal to the human being, their true heart. If Job had
nothing to repent of, as some may conclude based on the early description of
Job as being perfect and upright, then he would not have repented in dust and
ashes. However, through the actions of Job we can conclude that repentance
was required and if we understand repentance was required then we may
be able to conclude that Job had some sin in his heart that needed to be
revealed and dealt with. Be it a sin of pride or arrogance matters little for our
purposes. Th e fact is that God gave Job suff ering in place of a life and position
of comfort. He was given a position of strife and anguish. Job was given a
judgment that included suff ering. Th is evil was at the hand of Elohim as Job
had told his wife in chapter two. Th is evil or judgment brought the desired
response. It changed Job's heart, and even though he was in the "weekly top
forty" in the eyes of Yahweh, he still needed to tweak certain aspects of his
life, heart, and understanding of the Creator. Said simply in biblical shoot
from the hip style, Job is tested and judged, Job repents and Yahweh restores
Job....mission accomplished... the plan worked.
Th e closing chapter and more specifi cally in the fi nal 10 verses, we see
how Job had spoken words of repentance from his heart and Yahweh receives
sacrifi ces and prayers from Job on behalf of Job's erring "counselors." Th en we
are told how many of Job's friends came to Job to bemoan what had happened
to him. In the closing of this story we are once again told where the "evil"
that happened to Job came from. Th e friends of Job come together with Job's
family to comfort him for all the evil that the Lord had brought upon Job;
Then came there unto him all his brethren, and all his sisters,
and all they that had been of his acquaintance before, and did
eat bread with him in his house: and they bemoaned him, and
comforted him over all the evil that the LORD had brought
upon him: every man also gave him a piece of money, and every
one an earring of gold. Job 42:11 KJV
The Satan in Job, Human Adversary or Evil Incarnate? 327
Th e above verse is irrefutably saying all the evil Job suff ered was brought
upon him by Yahweh . It would be irresponsible after seeing all the reference
and testimony in the book of Job that explicitly blames the evil Job received on
Yahweh, for us to continue to attribute the evil to Satan . It is simply incorrect
to adhere to the mainstream view of Satanology, which translates the Hebrew
word for adversary into the name for Satan when a human sent by God is
generally the adversary that is being spoken about. By mistranslating and
misunderstanding the term for a human adversary , we risk ascribing what God
has done, to some fabricated, nonexistent, and therefore powerless cosmic being.
It is abject denial, of the full counsel of the Scripture 's perspective on a Satan, to
continue to impose a contemporary understanding of Satan on the terms we are
seeing in Job. Particularly in light of Job himself, testifying his woes had come
from the hand of Yahweh. Th is sure agrees with the thinking and statement of
Isaiah 45:7 that told us Yahweh makes peace and creates evil.
Either these acts of evil upon Job were direct actions from Yahweh or they
possibly were administered through the hands of Job's human adversary and
his agents that had questioned Job's uprightness at the outset of the Job saga.
Seeing that the wicked done to Job does not have to be seen as coming from a
mythological being invented by man, called "Satan ," gives us the opportunity
at least to explore the potential of these acts being the work of men's hands. In
the fi rst chapter, just prior to Job's family being killed by a combo of invaders
and natural disasters we are told;
And the LORD said unto the adversary , 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 the LORD. Job 1:12
If some wish to believe that Yahweh actually said to a cosmic Satan ,
"Here, take everything of Job's and go ahead and kill his family," then why
would one trust that Yahweh is not continually relinquishing his rule over
their life and giving His beloved children over to an evil supernatural being?
Particularly because Job was blameless and upright and certainly was less
deserving of being destroyed by Satan than many of us. Th is kind of a story
line, which has a Sovereign Creator literally giving the heads of the innocent
to an evil force or being, is intended to express in graphic imagery the point
that it is Yahweh doing the acts to the innocent. It appears possible that this
story is in fact a parable of the most potent form. We have a story with some
very powerful actions occurring to destroy the life of a good man but the
details of the acts are not plentiful. In the absence of detail, we can start to
lean in the direction of understanding the story as a parable intended to teach
328 Satan Christianity's Other God
Israel about their God. Job's story educates the people of Israel to the fact that
they are supposed to continue seeing Yahweh as the only God in control of
everything, even though calamity has struck. After Job loses all his children,
he worships God and we are then told that God was the one who has taken
away from Job;
Then Job arose, and rent his mantle, and shaved his head, and
fell down upon the ground, and worshipped,
And said, Naked came I out of my mother's womb, and naked
shall I return thither: the LORD gave, and the LORD hath taken
away; blessed be the name of the LORD.
In all this Job sinned not, nor charged God foolishly. Job 1:20-22
KJV
What are we supposed to learn from seeing Job worshipping the Creator
after the tragedy he has just been subjected too? Among many things that
are worthwhile to take from Job's story, I would submit that we are to learn
how no matter what befalls man - it is because Yahweh has perpetrated it.
King Solomon was no stranger to this principle when he wrote in the book
of Ecclesiastes that evil stuff falls on good men at times.
There is a vanity which is done upon the earth; that there be
just men, unto whom it happeneth according to the work of
the wicked; again, there be wicked men, to whom it happeneth
according to the work of the righteous: I said that this also is
vanity. Ecclesiastes 8:14 KJV
Perhaps seeing the anguish of Job due to the loss of his family
is understandable. Perhaps it is understandable that this man was so
extraordinarily righteous, that he just took what Yahweh did to him and
didn't think anything of it. Perhaps we can justify Job's exceptional response
to his tragedies by thinking he believes the cause of his pain is Satan . It is
possible though, to understand the tragedies of how Job's children died can
be attributed to natural disasters and to human men who came as invaders.
Th is seems possible and if Job truly had an enemy or a human adversary of
infl uence and power out to get him, then the attacks on his family may well
have been orchestrated in a similar fashion to John Gotti taking out a hit on
another mob family by contracting the services of a street gang. Th e fact is,
we are given very little detail of the actual outworking of Job's suff erings as
they pertain to other men being the perpetrators of said suff ering. Th erefore,
it is plausible when we are honest with recognizing just how little detail is
given us in the story of Job's tragedies, that God may have employed more
The Satan in Job, Human Adversary or Evil Incarnate? 329
than one method against the righteous Job and the men that God used as
ministers of pain.
Job Received Boils
Perhaps it is true that men are responsible for the actual physical hands behind
the infl icting of Job but you might ask, what about the boils the English
versions say were affl icting Job? Th ese boils surely must have been an attack
of Satan like the English text says.
And the LORD said unto Satan , Behold, he is in thine hand; but
save his life.
So went Satan forth from the presence of the LORD, and smote
Job with sore boils from the sole of his foot unto his crown. Job
2:6-7 KJV
Th ere we have it, according to the English translation of this verse, Satan
gave Job boils. Some might contend that it is not possible for man to give
another man boils. Aside from transmitting an infectious disease or launching
an ancient version of biological warfare, I generally agree that it is unlikely
for one man to have the ability to place boils upon another. I sincerely doubt
there would have been biological warfare used on Job by his adversary . What
then could the boils have resulted from? Some may claim that "Satan" had
the power to place boils on Job but the Hebrew doesn't claim the boils came
from a cosmic Satan just that the adversary was responsible for the boils. In
the absence of a cosmic Satan as is taught by the Scriptures, there has to be
another explanation for the boils Job received. Let us consider a diff erent
possibility.
Let me ask you, if you saw a friend with a rash all over their neck and
arms and they were asked what happened, would you understand their answer
if they replied, "My laundry detergent gave me a rash."?
Of course, there is no question that there is nothing spiritual about that
rash, but it is purely a physical reaction to the soap the clothes were washed
in. Alternatively, how about if they answered when asked how they acquired
the festering rash; "I got this rash thanks to Johnson and Johnson!" Simple
enough, we know Johnson and Johnson did not come to their house and
somehow infect your friend's skin so that they would break out in a rash.
Let me ask another one, have you ever been so burdened with stress that
you break out in a rash or boil-like sores? Do you realize that it is possible to
break out in boils or a rash when you are under a stress overload? I have seen
330 Satan Christianity's Other God
it happen with stressed out men and with small children as well as others
and it is very uncomfortable. How about a parent who is stressed out and
say, "My kids give me a headache!" In the instance of Job's boils, what we
are seeing poetically blamed on "Satan ," is likely no diff erent from a stress
response manifesting itself physically on Job as boils. Neither Job nor his wife
blamed Satan, but Mrs. Job wanted Job to curse God and die to which Job
had a ready response;
Then said his wife unto him, Dost thou still retain thine integrity?
curse God, and die.
But he said unto her, Thou speakest as one of the foolish women
speaketh. What? shall we receive good at the hand of God,
and shall we not receive evil? In all this did not Job sin with his
lips. Job 2:9-10 KJV
Job said, "Hey woman, the evil is coming from God, watch what you're
asking me to do."
Of course, I am paraphrasing, but the boils that many say are from a
cosmic Satan based on the English rendering of the word for adversary , are
actually from Yahweh . I would say even at that, they are not a direct act
from Yahweh but just the process of stress taking its toll on Job's body. It is
a creative conclusion to decide that a physical illness, condition, or malady is
from a supernatural Satan who possesses the power to make a person sick. If
in fact there is no Satan then the reader must come to another conclusion or
at least be open to there being another possibility for what caused Job's boils.
Some proposed options for the cause of Job's boils are; Satan who doesn't
exist sent boils; or wicked adversarial opponents of Job enlisted some manner
of biological or chemical warfare against Job; or the boils were the physical
manifestation of the stress and negative state Job was in for possibly quite some
time. Remaining in a negative or stressful state for a period might manifest
in physical ailments such as headaches, insomnia, intestinal diffi culties, skin
rash, boils, or other conditions. Due to the lack of specifi cs in the story, one
can be creative in postulating how exactly Job ended up with boils from his
experiences. I think the important point to make here is that as long as one
sees a non-existent cosmic Satan had nothing to do with Job's boils, then a
sensible pursuit of another possible answer will bode well for the seeker.
If it were so that a Satan existed who could impart disease to a human,
then why do the Scriptures repeatedly acknowledge Yahweh as the source of
physical illnesses and such? I have myself at times in the past blamed illnesses
and conditions of physical malady on "Satan," when I used to believe what
I was wrongly taught about the "evil one." I soon learned that the things
that others and I were experiencing could be attributed to the result of other
The Satan in Job, Human Adversary or Evil Incarnate? 331
physical stimuli in my or our life at the time. I will share more later on this
part of my journey but as a former "intercessory prayer warrior ," I at one point
in my life was praying against Satan because of the diffi culty I was having
with achieving quality sleep. Much to my chagrin, as I reduced my stress
and busyness in my life, I was able to reclaim valuable sleep and realized
I needed to look at the physical reasons for my dilemma, not try to attach
some spiritual reason to it. I will say, that in the years I practiced "intercessory
prayer," blaming a satanic force for things such as a cold or a backache became
the norm. I am still somewhat embarrassed to explicate the depths of this
deception in my life at that time but I will mention certain aspects about that
leg of my journey from time to time in this work.
As for Job and his tragedies, including the boils, I would suggest strongly
that all that happened to Job, besides the natural disasters which some
erroneously say are also controlled by "Satan ," could very easily be attributed
to human hands and are a natural response to stress from the intensities of
life that Job was experiencing.
I am not postulating a new idea, just one or should I say one more, that
has been veiled in centuries of mixed and confused theology. Confused
theology that has been propagated by the false religious system of our time.
Th e belief in a cosmic Satan and the associated belief that claims Satan causes
sickness is error compounded upon error that started thousands of years
ago. When I am reminded that the Messiah was not a Christian according
to the common understanding of what it means to be a Christian and how
Christianity is generally practiced, I fi nd it easy to question the teachings of
Christianity. Especially in light of the fact that so much of what Christianity
professes as accurate biblical teaching and doctrine, cannot be proven by the
Scriptures that Christ used. If the Messiah were to stroll through our towns
and cities today, he likely wouldn't recognize Christianity today as a product
and outcome of the way His apostles walked out their faith and worshiped
the Creator. Christianity today is the outcome of edicts by the Roman Empire
from the second to fi fth centuries.
For us to stand back and accept the idea of a cosmic, supernatural Satan,
being the active cause of the affl iction of Job would be to reject the real power
that stands behind Job's affl ictions. If we are careful to assess the story apart from
our predetermined perspective on the issue of Satan, we can clearly see that the
source of affl iction is simply an "adversary " in the form of a human man and the
power behind that "evil" is not a "satanic" force in opposition to the God of the
Universe. Th e force behind the affl iction of Job is the God of the Universe.
To accept the truth of the words of Job and understand the use of
the Hebrew word for "adversary" as a word to represent that which is an
oppositional force to Job, is to eff ectively reduce "Satan" to what he truly
332 Satan Christianity's Other God
is in relation to Job. Satan, or should I say satan, is a human adversary . Th e
wisdom writing of Job is in line with the rest of the Hebrew Scriptures in that
it supports the concept that there is only one God and that an evil cosmic
force said to oppose man and God does not exist.
333
CHAPTER 11
Zechariah 's Vision, What Was the Satan He Saw?
Have you ever had a dream ? I don't mean a dream to take your family to
Disneyland or a dream you could some day whisk your spouse off in a private
jet to Paris for a romantic dinner. I'm not talking about the type of dream a
person has that is made up in their mind and is intended to help them escape
from reality for a moment or two but in actual fact will probably never come
to pass. For instance, the other day the lottery was promising a prize of 35
million dollars. I have to be honest with you I did take a few seconds out of
my busy day to dream what I would do with 35 million dollars. Th e dream did
not last long and wasn't the kind of dream that has the characteristic epiphany
qualities to redirect one's life toward a focus of pursuing the dream. My few
seconds of dreaming about having 35 million dollars did not consume my
thoughts, nor did it at all lend me to believe that winning 35 million dollars
might actually happen to me. So, after a few ideas popped into my head of
what I would do with all that money, they then left my focus of attention
and I went on with my day and my life. Th is is defi nitely one type of dream
many are familiar with or have experienced. However, when I asked you if
you have ever had a dream, I was referring to the more ethereal concept of
the dream. Th e type of dream you have when you're sleeping and according
to sleep-researchers, the kind of dream that occurs during the stage of sleep
that occurs just before you begin to wake up and enter a conscious level of
activity.
Th ink about a dream you've had. In this dream, did you perhaps see a tree
or a bridge? Maybe this dream contained images of an animal or a coworker
or perhaps it was the kind of pizza dream many people have and in it, the coworker
is an animal. How about a dream that had images of a bird or a park
with a child playing? Did your dream contain any of those images? Th ere's a
chance your dream contained images of you or someone in the dream being
chased. It may be that you have a had a dream where you are late for work or
showed up at an exam in university and you not only are un-studied for the
334 Satan Christianity's Other God
test but there are only minutes remaining to complete the exam which was to
have been a three hour test. Do some of us have dreams of our children going
missing or getting hurt? Have you ever had a dream that you were trying to
run but you could barely move your feet and legs because they were either so
heavy or seemingly stuck to the ground? How about a dream where you are
falling? Many people have those types of dreams periodically throughout life
but are in reality not literally falling from a high precipice.
If you take all the dreams you have had in your lifetime, analyze the
content and characters in the dreams, then sit down, and make a list of all
the literal components of your dreams, how big would the list be? I remember
when I was about 10 or eleven years old, I had a dream where I was sitting on
the curb at the edge of the sidewalk one day and shuffl ing my feet through the
leaves that had collected in the gutter. I looked down and there was a twentydollar
bill in the dirt. In my dream, I remember the feeling I had when I found
the twenty-dollar bill. I was so excited. Twenty dollars was a sizable amount
of free money for an eleven year old in 1978. In the morning, I woke up and
was actually, physically looking for the twenty dollars I had found. Knowing
how fantastic of a treasure that amount of cash was to me I logically searched
the typical places I would have stashed the loot upon returning home with it.
Alas, there was no twenty to be found and when I suffi ciently inspected every
sensible spot that I might have placed my fi nd, I conceded that the twentydollar
bill fi nd must have been a dream and I let it go.
Logic prevailed and to this day, although the feeling I recall from the
instance when I woke up to hold the found money was palpably real, I don't
question that the whole thing was a dream. Conclusion on this type of a
dream would be that it meant nothing and I should move on, or each of the
components, such as the debris, the money, and me, the character, all had
meaning that could be related to some other aspect of my life. Th e dream
about the found money as a child was not a literal situation, neither were
the components of the dream literally representing physical realities. All
components of the dream were not actual concrete real-world experiences,
situations, or material icons; that is all but me as the main character in
the dream. Th erefore, the type of dream I am talking about is the kind
that happens in your mind at a time of rest when you are not consciously
controlling your own thoughts. I am quite certain that any person reading
this book can attest to the fact of having a "dream" in their sleep at least
once in their life if not regularly. My dream about the twenty-dollar fi nd
happened almost thirty years ago and I still know today that it was a dream
and that the components of it were symbols representing something I still do
not know of.
Zechariah's Vision, What Was the Satan He Saw? 335
My list of literal dreams that I have personally had is small. In fact, I
might say that my list of literal dreams is almost countable on one hand.
Another dream that I have had and am inclined to accept as being literal
went like this.
One night during sleep, I dreamt I was contacting a certain person. Th e
senior Pastor of the church I used to attend who used to be a signifi cant
infl uence in my life. Due to theological diff erences, this person and his board
of directors kicked me out of the church he was leading some months before
I had the dream that I would meet up with him. After a few complaints by
loyal members of the church that I was challenging their beliefs, I was sent a
registered letter to my home. Th e letter informed me I was no longer permitted
to attend services unless I had the written permission of the pastor or board
of deacons. Th e whole story and reasons for me being excommunicated from
this church are long and involved so I will save that discussion for the future
perhaps; for now let me say that the dream I had was a dream where I ran
into this person, whom I'll refer to as Merv.
When I woke, I felt I would be seeing this person in the next couple of
days. Th e next day, as my wife and I were stopping by Wal-Mart™, my dream
came to mind and I became certain that I was going to run into Merv any
moment. My wife and I went diff erent directions to gather items for about
fi ve minutes and when we met, she told me she had just seen Merv by the tills.
I told her that I expected to run into him here today because of my dream.
While speaking those words to her I felt that I was supposed to see Merv
personally, thus confi rming my dream.
Well, as I was sharing these thoughts with my wife while we were walking
down the aisle, within about fi ve steps of her telling me she just saw Merv, I
looked to my right and there he was about ten feet from the end of the isle
where I was now standing. At that point, I went over and said hello, providing
the greeting I believed was appropriate based on the understanding I had
from the dream of me running into him. At that chance meeting there was
nothing of any great signifi cance that occurred. I did however invite Merv to
get together to discuss some of our theological diff erences. Sadly, this highly
paid Pastor decided that God had told him to no longer discuss diff erences
in theological views and he concluded he was right and I was in the wrong.
Th is is an example of what I would call a dream that was to be taken literally.
I dreamt of running into Merv at an undefi ned location, then within the next
day, the dream came true and I did run into Merv.
Th e dream did involve me having contact with Merv but in the dream
this contact did not happen in a Wal-Mart™. Th erefore, in this instance the
concept and the characters were literal. It is always a little spine tingling when
someone has a dream of a future event. It would be nice to be able to say you or
336 Satan Christianity's Other God
I were able to identify clearly the complete meaning of every dreamed situation
and character, but that is just not the case. I am confi dent though that there
is only one Creator and one being who knows the end from the beginning, so
in the event that a person is questioning the meaning and reason for a certain
dream I would counsel the dreamer that their dream which tells of future
events, must be from Yahweh for one reason or another. Th e reasons then are
to be explored by the dreamer with the aid of wise counsel and the aid of the
Father's Spirit. Moreover, the incidents depicted often must be waited on as a
dream about the future is only fully confi rmed at the point of its occurrence
when the future becomes the present, due to the passage of time.
As I said, my list is small and I would be surprised if there are many out
there who do a dream accounting and conclude that they have had many
literal dreams. If dreams were by nature literal then there would be no need
of interpretation, nor would there be any mystery and then we would be able
to remove the Creator, Yahweh , from the picture altogether, beyond the point
of perhaps He being the one who has given a person their dreams. Daniel says
it well in the book of Daniel when he is asked to interpret the King's dream.
Daniel, one of the wisest men in all of Babylon , tells the King it is Elohim
who reveals things to him:
Daniel answered in the presence of the king, and said, The
secret which the king hath demanded cannot the wise men,
the astrologers, the magicians , the soothsayers, shew unto the
king;
But there is a God in heaven that revealeth secrets, and maketh
known to the king Nebuchadnezzar what shall be in the latter
days. Thy dream , and the visions of thy head upon thy bed, are
these; Daniel 2:27-28 KJV
When trying to delineate between dreams and their counterpart, visions ,
it often may be presumed that one or the other is more meaningful and
at times more comprehensive because of the level of consciousness of the
recipient at the time of the dream or vision. We need not split the proverbial
hair on the diff erence in the technical aspects between the two; however, it
is simply fair enough to state that both dreams and visions are of the same
substance. Dreams are often placed in the same category as visions in the
Scriptures according to the International Standard Bible Encyclopedia ;
In all time dreams and their interpretation have been the occasion
of much curious and speculative inquiry. Because of the mystery
by which they have been enshrouded, and growing out of a
natural curiosity to know the future, much signifi cance has been
attached to them by people especially of the lower stages of
Zechariah's Vision, What Was the Satan He Saw? 337
culture. Even the cultured are not without a superstitious awe
and dread of dreams, attaching to them different interpretations
according to local color and custom. Naturally enough, as with all
other normal and natural phenomena for which men could assign
no scientifi c and rational explanation, they would be looked upon
with a certain degree of superstitious fear. ...
Thus, dreams are to the sleeping state what visions and
hallucinations are to the waking state, and like them have their
ground in a distorted image-making function. While the source of
the materials and the excitant may not be the same in each case,
yet functionally they are the same.135
Notice in the above ISBE quote that dreams and visions are considered to
both have their ground in distorted image making. Sometimes it is diffi cult
to delineate if a dream or a vision in Scripture has occurred and if this has
occurred at night while the one having the vision or dream is asleep, or if it
has occurred during the waking hours. Suffi ce it to say, that both sleeping
and waking visions occur in Scripture. It appears that these types of visions,
which often seem like fairly dramatic experiences that fi nd the person having
the vision in a trance like state, do not occur with great regularity to the
individual. Th e record displays the visions as happening a lot but the fact is,
there is a large quantity of time between the visions and therefore the volume
of visions that occur is not that great. A misunderstanding of dreams and
visions has led many to wrong conclusions as to their meaning. Near the end
of the chapter, we will consider the signifi cance of a culture being shaped
by its stimulus and how it has a propensity to adopt mystical concepts that
those in the culture are exposed to. First, we will discuss how Zechariah 's
visions are not literal and the word "Satan " is not meant to imply the Satan
of ancient lore.
Th e book of Zechariah has eight visions or dreams which we are given an
account of in the Hebrew Scriptures . Th ese eight visions appear to be given to
Zechariah in the night, which may indicate they are dreams he received while
sleeping. We will not read through them all together but I highly recommend
you do so at some point to assist you in comprehending the context of these
visions. Let's talk about the context of these visions for a while. I am not able
to put it as well as some of the brilliant scholars who have taken the task of
dissecting the entire work of Zechariah and communicating the main themes
and purpose of Zechariah's writings. Th e Fausset and Brown commentary
135 ISBE reference under entry on Dreams, Dreamers
338 Satan Christianity's Other God
says much of the context of this book and I off er their insight from their
commentary below as an aid in understanding a little about Zechariah and
the book that bares his name.
In the last paragraph of the following reference, I have highlighted
and underlined one statement. Th e statement is saying that the visions of
Zechariah are of a symbolical nature. Too many individuals and groups with
a sincere desire to believe in the God of Abraham , Isaac , and Jacob have
applied literal meaning to symbolic images. Th is error has left many lacking
in understanding more clearly, the message the prophet is intending to relay
to the hearer. It is crucial that one bare in mind this fact; that Zechariah is
delivering symbolic, prophetic utterances, therefore imposing a literal attribute
to every single symbol or character is not going to bring the reader to the truth
intended in his writing. True some of the characters may be literal, such as the
mention of Joshua the high priest in chapter 3 and 6, however, the use of a
literal character is more likely intended to imply a moral or allegorical concept.
We have previously discussed briefl y, mytho-poetic language. And here, as
with all the prophets, we are able to see mytho-poetic language used in this
writing. Th erefore, we must try to understand the poetical and symbolical
nature of the writings of Zechariah.
Numerous scholars and commentators acknowledge the rich imagery of
this prophet's statement and see clearly the connection of literary statements
that are called Chaldaisms, to the delivery of the prophetic message. A
Chaldaism is an idiom or peculiarity in the Chaldee dialect that would have
been readily understood for its metaphorical intent by those familiar with
the Chaldean culture and language as those who Zechariah was speaking to
would have been. Th erefore, before we forge ahead to explore how the Satan
in Zechariah's vision was not a literal entity we can consult the information
from a well known commentary to assist us with background information on
Zechariah the man and his writings. Please notice the commentators below
are careful to iterate that all eight of Zechariah's visions are symbolical.
Zechariah - THE name Zechariah means one whom Jehovah
remembers: a common name, four others of the same name
occurring in the Old Testament . Like Jeremiah and Ezekiel , he
was a priest as well as a prophet, which adapts him for the
sacerdotal character of some of his prophecies (Zec_6:13). He is
called "the son of Berechiah the son of Iddo" (Zec_1:1); but simply
"the son of Iddo" in Ezr_5:1; Ezr_6:14. Probably his father died
when he was young; and hence, as sometimes occurs in Jewish
genealogies, he is called "the son of Iddo," his grandfather. Iddo
was one of the priests who returned to Zerubbabel and Joshua
from Babylon (Neh_12:4).
Zechariah's Vision, What Was the Satan He Saw? 339
Zechariah entered early on his prophetic functions (Zec_2:4); only
two months later than Haggai, in the second year of Darius ' reign,
520 B.C. The design of both prophets was to encourage the people
and their religious and civil leaders, Joshua and Zerubbabel, in
their work of rebuilding the temple, after the interruption caused by
the Samaritans (see Introduction to Haggai). Zechariah does so
especially by unfolding in detail the glorious future in connection
with the present depressed appearance of the theocracy, and
its visible symbol, the temple. He must have been very young in
leaving Babylonia, where he was born. ...
...The prophecy consists of four parts: (1) Introductory, Zec_1:1-6.
(2) Symbolical, Zec_1:7, to the end of the sixth chapter, containing
nine visions ; all these were vouchsafed in one night, and are of
a symbolical character. (3) Didactic, the seventh and eighth
chapters containing an answer to a query of the Beth-elites
concerning a certain feast. And (4) Prophetic, the ninth chapter
to the end.136
Th e Jamieson, Fausset, and Brown commentary does a good job
at elaborating on the visions of Zechariah . Th eirs is just one of many
commentaries that correctly discern what Zechariah sees in his visions and
relates to the audience is symbolical and thus not to be taken literally, as so
many have chosen to do with the image of an adversary that is called Satan
in English translations of the Scriptures.
Each of Zechariah 's visions was replete with the subtleties of symbolism
and the intentionalities of symbols. Zechariah was a prophet who followed the
model of previous prophets and, in a true Ancient Near Eastern philosophical
and image infusing style, used many symbols to relay his message to the
people. Th is message, which is delivered from Zechariah, may have been
imbued with mystical cosmic images by a complete and ultra-spiritual
impartation to Zechariah, or, as Yahweh seems inclined to do, the visions
may have come to Zechariah's mind with imagery and stimulus that he had
been exposed to in the past. It is usually the case the things we have seen,
heard, smelled, or touched in our life, are the elements in our dreams that
mean something other than what the element itself actually is. Th is manner
of a man receiving a vision respects the emotional and physical limitations of
a human being. True some have and will receive vision that may overwhelm
them because of the unfamiliar or intense imagery contained in the vision.
136 Robert Jamieson, A. R. Fausset and David Brown Commentary Critical and Explanatory
on the Whole Bible
340 Satan Christianity's Other God
We see this appearing to be occurring in Daniel 's vision where he actually lay
"sick" for a time after the divine impartation.
And the vision of the evening and the morning which was told is
true: wherefore shut thou up the vision; for it shall be for many
days.
And I Daniel fainted, and was sick certain days; afterward I rose
up, and did the king's business; and I was astonished at the
vision, but none understood it. Daniel 8:26-27 KJV
However, this response from a recipient of a divinely imparted vision
does not appear to be the norm throughout Scripture , nor does it appear to be
the state we fi nd Zechariah in after his vision experience. It may be, as I am
purporting, that Zechariah was given these visions that corresponded with the
imagery he already had been made familiar with through past experiences or
stimuli. Not all visions are direct downloads of brand new material from the
Creator. Th erefore, to be clear, the elements of Zechariah's vision could have
been from something that was brought to mind from the library of images
that was catalogued in his head. Th is concept is not new and the ancients
accepted the potential for diversity in the way "visions" came to humans.
As John Gill notes, the Targum speaks wisely about Zechariah 's dreams.
Th e Targum is an Aramaic translation of the Hebrew bible, with commentary
from the perspective of the Second Temple period to a few hundred years into
the common era.137 Th e Targum gives us a paraphrase of the starting words of
Zechariah in chapter one verse one. Th e paraphrase that is presented depicts
the various possibilities of how the vision came to Zechariah and it is stated
by Gill as follows;
137 Targum
From Wikipedia , the free encyclopedia; http://en.wikipedia.org/wiki/Targum
A targum (plural: targumim) is an Aramaic translation of the Hebrew Bible (Tanakh)
written or compiled in the Land of Israel or in Babylonia from the Second Temple period
until the early Middle Ages (late fi rst millennium). (Targum is also the name used for a
dialect of Hebrew that was spoken by Jews in Kurdistan.)
As translations, the targumim largely refl ect rabbinic (i.e. midrashic) interpretation of the
Tanakh. Th is is true both for those targumim that are fairly literal, as well as for those
which contain a great many midrashic expansions.
Aramaic was the dominant language or lingua franca for hundreds of years in major
Jewish communities in the Land of Israel and Babylonia. In order to facilitate the study
of Tanakh and make its public reading understood, authoritative translations were
required.
Zechariah's Vision, What Was the Satan He Saw? 341
came the word of the Lord unto Zechariah ; that is, "the word
of prophecy from before the Lord," as the Targum paraphrases
it; which came to him, either in a dream , or in a vision, or by an
impulse on his mind;138
Th e eight visions are listed below. As you read the following synopsis and
explanation of each of the visions which Zechariah had, one cannot miss the
vibrant images that accompanied these visions. We should pay close attention
to the images in the vision as it becomes abundantly clear that the images
given are not to be understood as literal entities.
1) The vision of the horses (Zechariah 1:8-11).
I saw by night, and behold a man riding upon a red horse, and he
stood among the myrtle trees that were in the bottom; and behind
him were there red horses, speckled, and white. Then said I, O
my lord, what are these? And the angel that talked with me said
unto me, I will shew thee what these be. And the man that stood
among the myrtle trees answered and said, These are they whom
the LORD hath sent to walk to and fro through the earth. And they
answered the angel of the LORD that stood among the myrtle
trees, and said, We have walked to and fro through the earth,
and, behold, all the earth sitteth still, and is at rest.
Zechariah 1:8-11 KJVA
Th is vision is teaching the Father's special care for and interest in his
people and Yahweh tells of His intent to rebuild the Temple , which has
been all but forgotten by the returning exiles. Th is vision contains images of
horses of diff erent color. Th ese horses and riders are understood as references
to the diff erent aspects of the work on the earth, which proceed from God.
It is possible to see the reference to the four horses with riders on them, as
depicting something other than celestial beings. Some scholars conclude that
angels take on the form of a human man because the being that is called "an
angel " in one place of the text is referred to as a man in another portion of
the text. Th e more likely situation is that in this instance as in so many other
instances the Hebrew word mawlawk is referring to a human messenger.
Verse 10 above shows clearly that a man is called an angel . "And the man that
stood among the myrtle trees answered and said..." Because it is acceptable for
Scripture to not necessarily impose one meaning of angel upon the other, full
license is given for the English language to call that man an angel .
138 John Gill's Exposition of the Entire Bible, Dr. John Gill (1690-1771)
342 Satan Christianity's Other God
In the above verse the Hebrew word, "mawlawk '" is translated as angel
however in numerous instances the same word is translated as "messenger."
One hundred and ten times(110 times) we see "mawlawk" as "angel or angels ,"
and 98 times we fi nd the word translated as "messenger or messengers" with
yet four times being translated as "ambassadors." Most references where we
fi nd the Hebrew word "mawlawk" are in fact referring to human beings. It is
therefore likely in this instance the reason Zechariah fi rst calls the messenger
in his vision a "mawlawk," only to later let us know he is a "man," was because
he was speaking to a human. Zechariah calls the messenger a "man" likely
due to the fact that the prophet was engaged in a spiritual conversation with a
human man who is acting as a "messenger" for the Almighty. It is not unusual
for a person to be called a "mawlawk" as the Hebrew does and then in English
translate mawlawk with the word "angel " while all the while referring to a
man. A New Testament example of a man being referred to as an angel is
found in the letter to the Hebrews verse 2 chapter 13 where the audience is
instructed to not forget to entertain strangers because they may unwittingly
be entertaining angels.
Be not forgetful to entertain strangers: for thereby some have
entertained angels unawares. Hebrews 13:2 KJV
Th e context of most uses of "angel " in both the Hebrew Scriptures and the
Christian New Testament indicate the "angel " is a human. It seems a little odd
that one could be in the presence of an angelic being but not be aware of that
being actually being an angel . To indicate to the hearers that they might not
know of an angelic presence is to tell them that they are spiritually deadened
in some way. Conversely, to not recognize that a stranger who comes from a
foreign country is a messenger could easily happen in a culture that was bustling
with travelers of diff ering nationalities regularly. I am not dogmatically stating
that angels are a non-existent creature and creation of God, I do however see
ample evidence to believe the number of celestial beings in the Scriptures and
New Testament is far less than many have come to accept.
It is suggested in Psalms 78 and 103 that there are an order of spiritual
beings designed specifi cally to do Yahweh 's pleasure. Th e angels of Psalm
78 are said to be evil and sent by God and those of Psalm 103 are noted for
doing His commands
He cast upon them the fi erceness of his anger, wrath, and
indignation, and trouble, by sending evil angels among them.
Psalms 78:49 KJV
Bless the LORD, ye his angels , that excel in strength, that do his
Zechariah's Vision, What Was the Satan He Saw? 343
commandments , hearkening unto the voice of his word. Psalms
103:20 KJV
In actual application though, it is possible that even these verses are
referring to human beings or groups of humans. For now though, I will not
claim unequivocally, that all the angelic activity represented in Scripture or
the Apostolic writings is not the result of actual celestial angels . As well, I am
not able to state resolutely that the activities credited to celestial Angels that
takes place presently in the world, are just manifestations of the omnipresent
God of the universe. I reserve postulating a conclusion for another time and
concede that some inexplicable and explicable activities could possibly be
angelic manifestations. I will however state that God can be everywhere all
the time in any form if He so chooses. If Yahweh can be everywhere all the
time and can be anything such as a burning bush or a pillar of fi re, then it is
possible that the Omnipresent One can be manifesting an aspect of Himself
as an angel at one time and place or as a million angels at another time and
place. Because He is not bound by time, space, or physical laws, He could be
a million, million angels all over the earth and universe and still be the God
who sits on the throne in heaven all at the same time. At any rate, I have not
completely understood that mystery and I am quite content knowing that
either situation could be the case, as long as the God of the universe is in
control I can wait to understand all the mystery surrounding Him, until He
decides to reveal all the answers to us.
As for Zechariah 's fi rst vision, do we have to believe that the horses
and riders represent four literal horses and riders? On the other hand, could
those divinely imparted images be referring to perhaps the swiftness of the
indignation of Yahweh on those who are keeping His house from being rebuilt
in Jerusalem ? Th ose who are the recipients of God's judgment are seen as the
myrtle trees, as the fi nal verses in this account seem to indicate.
I saw by night, and behold a man riding upon a red horse, and he
stood among the myrtle trees that were in the bottom; and behind
him were there red horses, speckled, and white. Zechariah 1:8
Th e Jamieson, Fausset and Brown Commentary does an excellent job in
suggesting a possible interpretation of these images so I won't go any further
into explaining the potential for these images to be recognized as symbols
referring to something else. What I would like to do is provide you with some
commentary on the remainder of the visions of Zechariah so you can better
see we are dealing with imagery that is poetic and symbolic in the vision of
344 Satan Christianity's Other God
the sawtawn , adversary . Th e comments below are given with segments of the
passages that contain the entire vision. I encourage you to read each vision
completely when you fi nd time. Th is will add context to the concept of each
vision.
2) The four horns and four smiths (Zec_1:18-21).
Then lifted I up mine eyes, and saw, and behold four horns. And
I said unto the angel that talked with me, What be these? And
he answered me, These are the horns which have scattered
Judah, Israel, and Jerusalem . And the LORD shewed me four
carpenters. Then said I, What come these to do? And he spake,
saying, These are the horns which have scattered Judah, so that
no man did lift up his head: but these are come to fray them, to
cast out the horns of the Gentiles, which lifted up their horn over
the land of Judah to scatter it.
Zechariah 1:18-21 KJV
Th is vision is in no way taken literally by the reader. It is not teaching us
that Yahweh is sending four actual animal horns and four carpenters to do a
work in Israel. Th e message that the prophet is delivering is probably along
the lines of Israel's foes having fi nally been destroyed. In fact, what is depicted
through this utterance is that the foes have destroyed themselves. Th ere is no
longer any opposition to building God's house. Even a cursory look at this
vision reveals that there is nothing literal here; however, it is easy to see how
one could misunderstand the concept if one is not diligent to explore what
the prophet is saying.
3) The man with a measuring line (Zec_2:1-13).
I lifted up mine eyes again, and looked, and behold a man with
a measuring line in his hand. Then said I, Whither goest thou?
And he said unto me, To measure Jerusalem , to see what is the
breadth thereof, and what is the length thereof. And, behold, the
angel that talked with me went forth, and another angel went out
to meet him, And said unto him, Run, speak to this young man,
saying, Jerusalem shall be inhabited as towns without walls for
the multitude of men and cattle therein: Zechariah 2:1-4 KJV
Please take note of the fact that all of the visions that Zechariah relays
to the hearer take place on the same night. Th e date is given as the twentyfourth
day of the eleventh month in the second year of King Darius ' reign.
Th is vision of the man with the measuring line was aimed at teaching that
God will restore a population of His children to Jerusalem and that He
Zechariah's Vision, What Was the Satan He Saw? 345
would protect and dwell in Jerusalem as soon as the Temple , the place of His
holy habitation, was rebuilt. Th e city itself will expand until it becomes a
great metropolis without walls. Th e boundary of the inhabitants of the Holy
geographic location will be larger than what was currently perceived at the
time of the return from exile when Zechariah delivered his visions. Yahweh
will be the protector of the city by being a metaphorical wall of fi re around
it. Th ere is no indication elsewhere that there was ever or ever is to be a literal
wall of fi re around the Holy City.
4) Joshua , the high priest, clad in fi lthy garments, and
bearing the sins both of himself and of the people (Zec_3:1-
10).
And he shewed me Joshua the high priest standing before the
angel of the LORD , and Satan standing at his right hand to resist
him. And the LORD said unto Satan, The LORD rebuke thee,
O Satan; even the LORD that hath chosen Jerusalem rebuke
thee: is not this a brand plucked out of the fi re? Now Joshua was
clothed with fi lthy garments, and stood before the angel . And he
answered and spake unto those that stood before him, saying,
Take away the fi lthy garments from him. And unto him he said,
Behold, I have caused thine iniquity to pass from thee, and I will
clothe thee with change of raiment. Zechariah 3:1-4 KJV
Th is vision represents the huge statements that are in question regarding
the existence of "Satan ." I would like to address it in a moment, but for now
let me mention a couple of the notable symbolic images and the fact of them
not being intended as literal entities. Th e High Priest is indeed referring to
Joshua who had returned from exile and was to take the offi ce of High Priest
in the rebuilt temple. Th e fi rst signifi cant metaphorical symbol we are given
is from Yahweh to Zechariah . Yahweh tells us that Joshua is a "brand plucked
out of the fi re." We can easily ascertain that this does not mean Joshua is a
literal fi rebrand, but it is more properly understood in the metaphorical sense.
It is speaking of the value of the character being referred to and because
Yahweh recognized that value, He purposely hand picked Joshua as the soon
to be High Priest of the Temple . Yahweh, rather than letting the "fi re brand"
extinguish, chose to keep the proverbial fi re of this man going by taking him
from the dwindling fi re before the fi re is out. As a "fi re brand," Joshua will be
used to rekindle the Temple service and cause to ignite again a commitment
to righteousness in the returning exiles.
Next in verse 3 of the vision account we are told of the fi lthy garments
Joshua is clothed in. I suppose it is possible Joshua the High Priest truly
was wearing fi lthy clothes; however, the end of this chapter adds clarity
346 Satan Christianity's Other God
to the symbol of fi lthy clothes through the mention of the sin of the
land. Th e angel of Yahweh tells Joshua, as seen in the vision, to walk in
Yahweh's ways and to take care of the Temple , and then Joshua will be
given a place to walk among the other priests and workers or Levites in
the Temple. Further on in verse 9, Joshua is told that the iniquity of the
land will be removed in one day. Th erefore, the references to the sins in
this chapter buoy up an explanation of the image of Joshua the High
priest in fi lthy clothes . Had he truly been in fi lthy clothes then no priestly
duties would have been undertaken by him to this point in the historical
Temple reconstruction by the returning exiles. Th e image of the fi lthy
clothes is a sign of the sins of the people being the responsibility of the
High Priest Joshua. Quite prophetic and anti-type in nature is this picture
as the name Joshua is Yehoshua in Hebrew. Th e Messiah 's name, Yeshua
which many claim is the name Jesus , is linguistically connected to this
name Yehoshua.
Th e fi lthy clothes on Joshua in the vision may also be intended to represent
his sin . Th ere is a connection in Ezra that helps clarify what is spoken about
here. In Ezra chapter 10, we are introduced to the sin of this Joshua. Th e exiles
had returned to the land of Israel from Persia and many of them, including
Joshua, had taken pagan wives who did not turn to the God of Abraham ,
Isaac, and Jacob but maintained their heathen ways. Much of the problem
with that scenario was that the heathen ways of the wives and mothers would
in turn be passed on to the children. Th e wives/mothers were the primary
teachers of faith to the children in that day. Now the men who had married
pagan wives did divorce, or put them away as the text tells us but this was
defi nitely a proverbial soiling of the garments. Th is is particularly so in the
case of the High Priests. A High Priest was commanded to not marry a
woman who had been the wife of another, but he was to marry a daughter
of Israel who had never been married. It is important we recognize that
Joshua was placed in a position of authority in the Temple and therefore was
recognized as having some responsibility for not only his own action but also
the actions of the people. As the responsible minister for the people, Joshua's
leadership in the recently returned group of Yahweh 's children is emblematic
of the responsibility Yeshua , the Great High Priest, took upon Himself in
regards to the sin of the world. Th e Joshua to Yeshua correlation is not an
absolute parallel however, the distinct similarities based on the offi ce of each
are diffi cult to deny. Th e following excerpt from the ISBE (International
Standard Bible Encyclopedia ) speaks of Joshua's position and following that
excerpt is a verse from the book of Ezra that indicates Joshua was in fact a
priest.
Zechariah's Vision, What Was the Satan He Saw? 347
Joshua (3)
Son of Jehozadak (Hag_1:1, Hag_1:12, Hag_1:14; Hag_2:2,
Hag_2:4; Zec_3:1, Zec_3:3, Zec_3:6, Zec_3:8, Zec_3:9;
Zec_6:11 form (b)) and high priest in Jerusalem , called "Jeshua"
in Ezra -Nehemiah . His father was among the captives at the fall
of Jerusalem in 586 BC, and also his grandfather Seraiah, who
was put to death at Riblah (2Ki_25:18 ff; 1Ch_6:15).(ISBE)139
Ezra 10:18 KJV
And among the sons of the priests there were found that had
taken strange wives: namely, of the sons of Jeshua the son of
Jozadak, and his brethren; Maaseiah, and Eliezer, and Jarib,
and Gedaliah.
In the above verse, the one called Jeshua is in fact the Joshua of the
Zechariah chapter 3 vision. He is stated as being one of the priests who had
taken a pagan wife. It is likely this act caused him to be categorized as having
"fi lthy garments" in Zechariah's vision.
Now we jump to the main point of understanding this vision of a supposed
"Satan " in the heavenlies acting as an accuser. What we are being given in
this account is a story of disenchanted and perhaps jealous men who are not
only trying to prevent the re-construction of the Temple but are accusing
Joshua of sin that negates him from his leadership position. Th ese men are
the adversaries in a similar fashion as are the adversaries who came against
Job. Th e adversaries in this situation attempt to discredit the one who is to be
given the position of power. By pointing to his sins of the past, they attempt
to prove his unworthiness to act as the High Priest .
Th e era of return from exile was rife with many pretentious, power
mongers, who wanted to further their own cause and prevent others from
advancing in authority. Particularly at this point in Israel's history when the
people were returning from exile and lobbying was ongoing for position of
leadership as these coveted positions were being reinstituted. It is sad to see
that some who returned to Jerusalem acted as adversaries or "the satans," and
tried to prevent construction of the temple and inauguration of the High
Priest . Even today when a new president is about to be elected or is elected,
various accusations are made by his contemporaries, which are aimed directly
at impugning the new president and maligning his character. Th e accusations
are intended to get the electorate to believe he is not worthy to attain the
139 From International Standard Bible Encyclopedia under the Entry "Joshua (3)"
348 Satan Christianity's Other God
offi ce of President. Th is type of adversarial activity today is somewhat socially
acceptable because it is said to be propagated by a leader's "critics."
In the days of the return from exile when Joshua and the governor
Zerubabbel were key players in the national re-institution of a system of
governance that involved the Temple and its associated service, the critics were
called "sawtawn ." Th ey are better known in English today as adversaries and
are improperly affi xed with the pro-noun "Satan ." Here, in this vision, there is
no satanic archenemy standing in the throne room or heavenly court accusing
Joshua. We are seeing a symbolical and metaphorical scene played out where
Zechariah sees images that reveal there are human forces opposing the plan
of Yahweh for Joshua and the reconstruction of the Temple.
Zechariah 's vision containing images familiar to his mind was no more
literal than was Joseph 's dream of bushels of wheat bowing low to his own
bushel in Genesis. Th e vision of chapter 3 is not to be taken as literal any more
than the rest of the visions of Zechariah. Th e Hebrew word sawtawn , used in
the fi rst and second verses of this chapter, never meant a cosmic archenemy
of Yahweh or man but meant someone who opposes and resists Yahweh, or a
human who is part of the plan of Yahweh. In fact the word "resist" in verse
one of chapter 3 which tells us what the adversary is doing in Zechariah's
vision to Joshua , is also the word "sawtawn"(Strong's 7853) when spoken in
the Hebrew but somehow was not translated as "satan" or adversary when the
Hebrew text evolved into today's English version. Th e verse may be read like
this; I have highlighted the words "satan" and "adversary" and please note
that both are the word "sawtawn" and in fact mean adversary.
And he shewed me Joshua the high priest standing before the
angel of the LORD , and the adversary (7854) standing at his right
hand to satan(resist 7853) him. Zechariah 3:1
Please take note of this point because it is a crucial point in understanding
why there is an adversary accusing Joshua . Although the Hebrew word in
Zechariah 3 is "sawtawn " and means adversary, once again it has been
mistakenly translated as "Satan " in English. By being translated as Satan, we
are given a false understanding that there is a cosmic archenemy of Yahweh
standing in His presence. Th e false understanding intimates that Satan is
trying to prove Joshua is a sinner and should not be given the offi ce of
High Priest . What is believed to be depicted here also has been understood
as Satan using the past failing of Joshua as a reason to prevent the further
re-construction of the Holy Temple in Jerusalem . Joshua's fi lthy garments
represent his own sin and in fact, he is not literally wearing fi lthy garments.
Again, we must accept the symbols as symbols and come to understand the
Zechariah's Vision, What Was the Satan He Saw? 349
concept they represent instead of imposing a literal sense to them. Th e chapter
3 vision is given to Zechariah so that as the prophet, he can inform Joshua and
Zerubabbel of the oppositional movement that is afoot as they re-construct
the temple and install Joshua as High Priest. Th e work of a prophet of God is
intended to bring light to a situation where Yahweh is moving and working. It
would be encouraging for Joshua to hear that even though he had fallen short
of the standard of Torah by sinning and marrying an unconverted pagan wife
in exile , because of his act of repentance through divorcing her, he would be
cleansed and acceptable to Yahweh. Joshua would thus metaphorically be seen
as having clean garments placed on him for service and charge of the Temple.
Once in charge of the Temple Joshua is seen in the vision to then have crowns
placed on him. Th e following verses use the metaphorical terminology of
apparel to depict Joshua's status change from unworthy to serve Yahweh in the
Temple, to being fi t for service because of the Creator's cleansing process.
Now Joshua was clothed with fi lthy garments, and stood before
the angel .
And he answered and spake unto those that stood before him,
saying, Take away the fi lthy garments from him. And unto him he
said, Behold, I have caused thine iniquity to pass from thee, and
I will clothe thee with change of raiment.
And I said, Let them set a fair mitre upon his head. So they set a
fair mitre upon his head, and clothed him with garments. And the
angel of the LORD stood by. Zechariah 3:3-5 KJV
Why would anyone try to take away from the beauty of the message in
this vision by making this passage to focus on "Satan ?" Isn't it a tragedy to
have missed the point that these visions of Zechariah 's, just like almost every
vision in the Scriptures, were not literal and truth is ebbed away from the
message by imposing a literal understanding on these visions. Even though
the elements of the vision are not all to be taken as literal, the concept may
still be "literal" and most assuredly is literal in this case. Joshua was not to
heed the accusations of his "adversaries" because Yahweh himself had accepted
Joshua. As well, the warning of opposition to Zerubabbel 's leadership in
Temple reconstruction was necessary. Th is opposition came at the hand and
design of Sanballat and can be read about in the Book of Nehemiah . Joshua
and Zerubabbel had already built the altar of Yahweh and this Sanballat and
his friends wanted a piece of the pie when it came around to construction
time. Zerubabbel did not allow them to join the building program and
Sanballat got sour about it. It is entirely probable that the "adversary " as seen
in Zechariah's vision of Joshua the High Priest before the angel of Yahweh is
in fact Sanballat and his cronies.
350 Satan Christianity's Other God
Th is would follow the understanding of the rest of the Hebrew Scriptures
that either the "adversary " or a "satan" can be an angel acting in an adversarial
manner as sent from Yahweh , or it can be a human person (also an angel )
acting in an oppositional manner when the will of the Father is being worked
out.
In coming to a close on the discussion on the Zechariah concept, I will
briefl y cover the remaining visions of Zechariah's big night. By now, you
should be able to quickly conclude that none of these visions were or are literal.
For posterity, I will employ the comments from another writer. He has posted
his commentary on the internet under the title, "Zechariah's Eight Visions for
Israel " by Clarence Wagner .140
5. The Gold Lampstand and the Two Olive Trees (Zechariah
4)
Meaning: Israel as the light to the nations under Messiah , the
King-Priest.
In this vision, Zechariah saw a gold lampstand with a bowl of oil
at the top, from which seven channels continually supplied the
seven lights on the lampstand. Then, there were two olive trees
standing on each side of the lampstand with two gold pipes that
continually supplied golden oil to the bowl.
Zechariah asked the meaning of the lampstand with seven lights,
and was told, "These seven are the eyes of the Lord, which range
throughout the earth" (v. 10b). And of the olive trees, "These are
the two who are anointed to serve the Lord of all the earth" (v.
14). The whole vision is connected to Zerubabbel, the governor
of Judah, and the rebuilding of the Temple .
6. The Flying Scroll (Zechariah 5:1-4)
Meaning: The severity and totality of divine judgment on sin in
Israel.
The last three visions have to do with the administration of
judgment on sin in Israel, and on the Gentile nations who have
not responded to the God of Israel. In the sixth vision, Zechariah
saw a fl ying scroll, 30 feet long and 15 feet wide (9.0 x 4.5 meters).
Interestingly, it is the exact dimensions of the tabernacle, perhaps
140 "Zechariah 's Eight Visions for Israel" by Clarence Wagner http://www.ldolphin.org/
zechwagner/
Zechariah's Vision, What Was the Satan He Saw? 351
indicating that the message on it was in harmony with God's
presence in the midst of Israel. The scroll was not rolled up, but
fl ying open so that both sides could be read.
The angel explained to him what it meant: "This is the curse that
is going out over the whole land; for according to what it says on
one side, every thief will be banished, and according to what it says
on the other, everyone who swears falsely will be banished. ... It
will enter the house of the thief and the house of him who swears
falsely by My Name. It will remain in his house and destroy it" (Zech.
5:3-4).This vision is a call to righteousness in Israel, and the scroll
represents the Word and Law of the Lord that judges the sinful.
God desires that His people and His land, the place of His past and
future habitation, be holy. It has been suggested that the fullness of
this vision can only be accomplished when the Messiah comes, for
only then can divine judgment on sin be so rapid and complete.
7. The Woman in a Basket (Zechariah 5:5-11)
Meaning: The removal of national Israel's sin or rebellion against
God.
In this vision, Zechariah saw an ephah, which is a measuring
basket for grain and other household commodities. The basket
represented "the iniquity of the people throughout the land." (v. 6).
When the lid was lifted, inside the basket sat a woman. The angel
said that the woman represented wickedness, and he pushed the
wickedness back into the basket and shut the lid (v. 8). This is
not to suggest that women are wicked. Rather, the Hebrew word
for wickedness is in the feminine form, and the "woman" was
wickedness personifi ed. Then, Zechariah saw two women with
the wind in their wings like a stork, and they lifted the basket up
into the air between heaven and earth.
When Zechariah asked where the basket was being taken, he
was told: "To the country of Babylonia to build a house for it"
(Zech. 5:11). Babylon is the place of ancient and future idolatry
and rebellion against God, so an apt location for the removal
of idolatry from Israel. Putting wickedness and idolatry back in
Babylon also sets the stage for her fi nal judgment (Rev. 17-18).
8. Four Chariots (Zechariah 6:1-8)
Meaning: Divine judgment on Gentile nations.
Then Zechariah saw four chariots coming out from between two
bronze mountains. In this instance, the bronze mountains could
352 Satan Christianity's Other God
symbolize the righteous, divine judgment of God against sin
(Rev. 1:15; 2:18) meted out by chariots of war going out into the
world. The fi rst chariot had red horses, the second black, the third
white, and the fourth dappled all of them powerful. It has been
suggested that the colors represent: red = war and bloodshed,
black = death, white = triumph, and dappled = pestilence.141
After looking carefully at the visions of Zechariah , one is compelled to
conclude these visions are not intended to be interpreted literally. As with
visions in general in the Scriptures, we are to endeavor to hear them for their
intended concept and instruction without using the images in them to design
doctrine and entrench theology.
I remind you that one is hard-pressed to fi nd any vision in the Hebrew
Scriptures , which is a completely literal view of actual events and characters.
Visions in the Scriptures are from Yahweh and are one of his vehicles to
provide part of the inside story in a given situation to the recipient. Visions
are tools, which are part of the toolbox of the Creator that are designed to
* the heart of the recipient and those who are privileged to be let in on
the content of the vision by the recipient. Visions are designed to deliver a
particular message with an intensity that is greater than one could display
without the assistance of the Divine Creator. Visions are some of the most
misunderstood and abused segments of Scripture and of Christian and other
religions' spiritual portfolios.
It is my intent to understand visions and dreams in a way that does not
jade the interpretation with my own pre-conceived ideas or agenda, but to
eliminate the prejudices and biases of the fl eshly analytical mind as much as
is humanly possible when trying to understand a dream or vision. Th at done
it is my intent to allow the Spirit of the Creator, Yahweh, to remove prejudices
and biases beyond that which is humanly possible. Although the spirit of
the prophet is subject to the prophet according to 1 Corinthians 14:32, the
Creator can aid the human spirit to go beyond that which is capable of the
human mind and spirit on its own. For the spirit of the prophet to be subject
to the prophet would mean there is to be no ecstatic prophetic utterances
which are done out of a state of altered consciousness as if the prophet is not
a participant in the prophecy but has been taken over by a spiritual force and
simply used as a "speaker." Th ere is no force that abducts the will of a human
and uses that human as an unwitting megaphone. Each person who speaks
what they believe to be the words of the Creator is doing so as an act of his
or her own will. Certainly, there are some who place themselves in such a
141 Zechariah 's Eight Visions for Israel" by Clarence Wagner http://www.ldolphin.org/
zechwagner/
Zechariah's Vision, What Was the Satan He Saw? 353
deep hypnotic state that they appear to have been taken over and used as a
mouthpiece for their deity. However, each one of them is in reality speaking
from their own self-altered consciousness and ultimately by their own will.
Paul speaks it thus;
For ye may all prophesy one by one, that all may learn, and all
may be comforted. And the spirits of the prophets are subject to
the prophets.1 Corinthians 14:31-32 KJV
Th e ecstatic utterances that occur today in some charismatic churches
are simply a repeat of ages old Gnostic practices. In the Gnostic variety of
worship , the "oracle ," which was the woman of prophecy sought after for a
word of prophecy, would give herself over to the frenzy of ritualistic music
fi lled worship and while in a frenzied state would utter unintelligible sounds,
which were said to be a message from God. At times the worshippers present
at a Gnostic worship gathering would give themselves over to the frenzy and
all manner of "messages" would supposedly emanate from their mouths with
the belief that this utterance was coming forth from the spirit of God and the
one uttering was now no longer in control. Th is is totally a separate and large
topic itself, but I encourage you to explore it as it is a deep deception that fl ows
through many Charismatic and non-charismatic religious sects.
In summary, Zechariah was a prophet who received visions that were given
to edify the returning exiles and particularly the leadership as seen in Joshua
the High Priest and Zerubabbel the governor of Judea. Zechariah was not given
a vision of a literal, cosmic, archenemy of Yahweh called Satan , which showed
up in heaven. If there were a "Satan," he would not have access to heaven as
seems to be the case if Zechariah's visions are taken literally. Satan would not
be allowed access to the court of God due to the fact of him supposedly being
the embodiment of pure evil and his supposed ejection long before the time of
Zechariah. It is quite an inconsistent belief to think that Satan was ejected from
Heaven long ago and although evil is not allowed in the presence of Yahweh,
Satan is said to come into God's presence repeatedly.
What Zechariah saw was images that depicted an adversarial person or
group opposed to the reconstructing of the Temple and to the leadership that
Yahweh had chosen for the Temple. Th ese adversaries tried to use the past sin
of the High Priest Joshua in their case against him to eliminate him from offi ce
by maligning his righteous standing, which Yahweh restored after Joshua's
repentance. Th ese "satans" tried to implicate him as one who was unworthy
to act in the position of Israel's representative in the Holy temple. Although
Zechariah the prophet was one of the returning exiles from Babylon /Persia ,
354 Satan Christianity's Other God
he was not submitting to the dualistic philosophy of the Zoroastrians, which
taught there is a good god and evil god that was engaged in a cosmic war to
destroy the good god and His followers.
Zechariah would have been well aware that the Hebrew word "sawtawn "
meant adversary and therefore when it was used in relating his vision to the
hearer he would have had no confusion over a mythological and superstitious,
pagan concept of a supernatural evil force which we are told today is "Satan ."
As for Zechariah's part in supporting the argument of a cosmic "satan," it is
very diff erent from what Zechariah understood and was relaying to the hearer.
Th ere is no cosmic "Satan" in Zechariah and for our part in understanding
that the English reference to 'Satan" simply is referring to a human adversary ;
I think it is fair to say that "satan" is not found in Zechariah chapter 3. It
may be helpful for you to read the entire chapter of Zechariah 3, as you now
may see it for the "vision" it was intended to be seen as. While reading the
vision below, ask yourself how the elements in the vision might have been
understood by the prophet Zechariah as well as those with whom he shared
this vision. What follows, is the focus text for this chapter with the Hebrew
word sawtawn translated by using the English word "adversary." I have added
emphasis to aid the reader in understanding the message more closely, to how
it was intended by the writer.
Zechariah 3:1-10
1 And he shewed me Joshua the high priest standing before the
angel of the LORD , and the adversary standing at his right
hand to resist him.
2 And the LORD said unto the adversary , The LORD rebuke
thee, O adversary; even the LORD that hath chosen Jerusalem
rebuke thee: is not this a brand plucked out of the fi re?
3 Now Joshua was clothed with fi lthy garments, and stood
before the angel .
4 And he answered and spake unto those that stood before him,
saying, Take away the fi lthy garments from him. And unto him
he said, Behold, I have caused thine iniquity to pass from thee,
and I will clothe thee with change of raiment.
5 And I said, Let them set a fair mitre upon his head. So they
set a fair mitre upon his head, and clothed him with garments.
And the angel of the LORD stood by.
6 And the angel of the LORD protested unto Joshua , saying,
7 Thus saith the LORD of hosts; If thou wilt walk in my ways,
and if thou wilt keep my charge, then thou shalt also judge
my house, and shalt also keep my courts, and I will give thee
places to walk among these that stand by.
8 Hear now, O Joshua the high priest, thou, and thy fellows that
Zechariah's Vision, What Was the Satan He Saw? 355
sit before thee: for they are men wondered at: for, behold, I will
bring forth my servant the BRANCH.
9 For behold the stone that I have laid before Joshua ; upon one
stone shall be seven eyes: behold, I will engrave the graving
thereof, saith the LORD of hosts, and I will remove the iniquity
of that land in one day.
10 In that day, saith the LORD of hosts, shall ye call every man
his neighbour under the vine and under the fi g tree.
Considering How a Culture Comes to Accept Mystical
Concepts.
It is needful that we briefl y discuss the widespread acceptance of mystical beliefs
and concepts. Seeing how a culture is shaped by the stimulus it is presented
with, brings clarity to the issue. In many ways our culture's form of Christianity
and spiritualism has become so hyper-spiritual that some automatically ascribe
a cosmic and celestial concept to things in the Scripture which perhaps have a
more down to earth reality, when understood in the light of the culture where it
was written. Th is is not surprising as generally, we are a culture that claims, and
I am speaking of North America particularly, that we are Christian. Although
there has been a move towards expressing skepticism about religion and religious
teachings for a number of years now, there remains a very large segment of
people who adhere to a belief in Satan . Th e Barna Research Group states that in
2006 more than half of adults (55%) say that the devil, or Satan, is not a living
being but is a symbol of evil. Th at leaves 45% of adults with a belief in a literal
Satan. Barna also says that in 2006 45% of born again Christians deny Satan's
existence , which is signifi cant in that out of a Christian group the belief in
Satan is 10% higher than the general population. We are also told that slightly
more than two-thirds of Catholics (68%) say the devil is non-existent and only
a symbol of evil. (2006). Out of Catholics alone, there remains a large group of
those who actually see Satan as a real entity.
In another recent poll by the Harris polling group , the Reuters News
Group reports that the belief in * and Satan out numbers the belief in
evolution for Americans. Reuters reports;
Poll fi nds more Americans believe in devil than Darwin
Thu Nov 29, 2007 5:56pm EST
By Ed Stoddard
356 Satan Christianity's Other God
DALLAS (Reuters Life!) - More Americans believe in a literal *
and the devil than Darwin's theory of evolution, according to a
new Harris poll released on Thursday.
It is the latest survey to highlight America's deep level of religiosity,
a cultural trait that sets it apart from much of the developed
world.
It also helps explain many of its political battles which Europeans
fi nd bewildering, such as efforts to have "Intelligent Design" theory
-- which holds life is too complex to have evolved by chance --
taught in schools alongside evolution.
The poll of 2,455 U.S. adults from Nov 7 to 13 found that 82
percent of those surveyed believed in God, a fi gure unchanged
since the question was asked in 2005.
It further found that 79 percent believed in miracles, 75 percent
in heaven, while 72 percent believed that Jesus is God or the
Son of God. Belief in * and the devil was expressed by 62
percent.142
Aside from the specifi c belief in Satan , there seems to be clouding of
concrete beliefs when one considers how many meaningless superstitions
prevail in people's lives. North America generally claims to be "Christian"
and in 2006, a whopping 71% of American adults believed in God according
to Barna's research, when described as the all-knowing, all-powerful, perfect
Creator of the universe who rules the world today. According to adherents.
com, 85% of Americans claim to be Christians.
Even amidst this large sampling of people who say they believe in God,
there still exists huge numbers who are found to believe in all types of
spiritual power and things like ghosts and mediums, possessing a wide array
of superstitions that supposedly can aff ect our lives in various ways. Th ese
beliefs are just a couple of examples that are found amid multiple, illogical
superstitions, such as blowing on the dice before they are rolled in a game of
monopoly to aid in acquiring a number that will get you to the Boardwalk
space when you want to purchase it.
It is not diffi cult to point the fi nger of accusation at pop culture and media
as the source and teacher of so many of our superstitions and beliefs. In the
book, Believing in Magic the Psychology of Superstitions , by Stuart A. Vyse , we
learn that if we are to be honest we can see how so many have submitted to
142 Reuters News, November 29, 2007, by Ed Stoddard; http://www.reuters.com/article/
lifestyleMolt/idUSN2922875820071129
Zechariah's Vision, What Was the Satan He Saw? 357
the training in spiritual things, which has been passed down by the media
and pop-culture. Th is training has betrayed us because we are now all but
incapable of setting down our understanding because we already have a
comfortable acceptance of a thought or topic. Our acceptance becomes our
truth and this prevents us from honestly exploring a potentially opposing
view. Th e belief that other forces aff ect our lives but can be controlled to
some degree if we are attentive to the details and nuances that play into our
superstitions is common in a culture that has so many superstitions and
mystical beliefs. One article speaks of the prevalence of superstition thus;
An exclusive survey conducted for American Demographics by
research fi rm Market Facts, indicates only 44 percent of us are
willing to admit that we're superstitious. The remaining 56 percent
are "optimistically superstitious," meaning we're more willing to
believe the good over the bad. For example, 12 percent of those
who say they don't buy into the folklore, do believe that knocking
on wood brings good luck. What's more, 9 percent of those who
don't believe in superstitions do, however, accept that fi nding a
penny brings good luck. Nine percent of non-believers also say
the same of a four-leaf clover, while 11 percent give credence to
kissing under the mistletoe.
Of the 44 percent of Americans who admit to being superstitious,
65 percent say they are "only a little," 27 percent are "somewhat,"
and 8 percent are "very" superstitious. Interestingly, while women
comprise 60 percent of all superstitious persons, 64 percent of
the "very" superstitious are male. In another twist, more younger
people buy into the folklore than their older counterparts: 64
percent of adults aged 18 to 24 are at least a little superstitious
compared with 30 percent of those 65 and older.143
Superstition seems to develop from a lack of correct and critically
determined information, coupled with the desire to add explanation to
otherwise poorly understood situations, events, or concepts. Th is type of
behavior has led to grave misinterpretations of otherwise explainable events
and concepts and often is enhanced by generational transmission that more
often than not, goes unquestioned. As it goes, I will tend to believe what my
Father believed and he, unless questioned, will tend to believe what his Father
before him believed. Th ese varied transmissions remain unproven as to the
143 Excerpt from SNAPSHOTS OF TODAY'S CONSUMERS; toplines: Tempting Fate –
by John Fetto October 2000 http://fi ndarticles.com/p/articles/mi_m4021/is_2000_Oct/
ai_67001162/print
358 Satan Christianity's Other God
effi cacy of that which has been passed down. We have fallen victim to this
type of behavior in the area of understanding the visions of the Bible. What
has generally been passed down to successive generations has quite readily
been accepted as unquestionably accurate.
Angel of The Lord is Often The Priest
Quite often we understand visions in a manner where we over spiritualize
the images in the vision. In so doing we remove any potential for the images
to represent something completely understandable. We reject the context of
the writing and refuse to consider the time and place where it was written.
For instance, the book of Zechariah and elsewhere refers to the "angel of the
Lord," which is believed by most to speak of a celestial form and fi gure but it
may simply be a reference to a priest.
And they answered the angel of the LORD that stood among
the myrtle trees, and said, We have walked to and fro through
the earth, and, behold, all the earth sitteth still, and is at rest.
Zechariah 1:11 KJV
What was discussed in the previous chapter (Chapter 10) on the "sons
of God " in Job, as men coming before the Lord to what would have been
a temple environment that included priests, can be brought to mind when
assessing the phrase "angel of the Lord." It is well known that priests are
called angels at times. According to the wording in Malachi , the priest was at
times referred to as an "angel " and therefore an "angel of the Lord" could be
a temple priest. In the following verse, the English word "messenger" is in fact
the Hebrew word "mawlawk ," which is translated as angel in many instances.
A comment from Albert Barnes follows the verse below.
For3588 the priest's3548 lips8193 should keep8104 knowledge,1847 and
they should seek1245 the law8451 at his mouth:4480, 6310 for3588 he1931
is the messenger4397(angel ) of the LORD3068 of hosts.6635
Malachi 2:7 KJV
For he is the messenger (or angel ) of the Lord of hosts -
Malachi gives to the priest the title which belongs to the lowest
order of the heavenly spirits, as having an offi ce akin to theirs; as
Haggai does to the prophet, Hag_2:11. ...
....most truly is the priest of God called angel , i. e., messenger,
because he intervenes between God and man, and announces
the things of God to the people; and, therefore, were the Urim
Zechariah's Vision, What Was the Satan He Saw? 359
and Thummim placed on the priest's breastplate of judgment,
that we might learn, that the priest ought to be learned, a herald
of divine truth."
It is entirely acceptable to speak of a priest as an angel . Th erefore it is
entirely acceptable where an "angel of the Lord" is in a story, to sometimes
recognize that particular angel as simply a human priest or a designate of
Yahweh , appointed to pass on a message or preside over a particular situation
with a view to see that God's will is done.
The Changing use of the Word sawtawn Through
Apocalyptic Literature- A Word Becomes a Name
Seeing that the visions of Zechariah are not depicting a literal Satan and that
the adversary was likely a human force just as likely as an angel of the Lord
can be recognized as a human priest, we are left to explore the grammatical
nature of the word translated as Satan.
In understanding proper grammar, we are able to recognize where a
proper noun is used and where a common noun is used. In the English
text of this verse where the Hebrew word "sawtawn " has been translated as
"Satan ," the word somehow evolved or had a metamorphosis that caused it to
be translated into a proper noun. Th e word sawtawn eventually was written
with a capital letter when it was translated into English, thus being rendered
"Satan." Th e Hebrew word is not to be considered a proper noun and it is in
fact to be heard as a common noun. Th e diff erence in the use of the word as
a proper noun instead of a common noun has forced a word that describes
an adversarial behavior of a person, to become the name of an entity. As the
Scriptures were transcribed and translated the bias of the translators crept in
and they viewed the word "sawtawn" as the name of the archenemy of the
Creator and therefore imbued it with the proper noun status. In essence, it was
because of a revisionist theological bias, which led the translators to translate
a word that was not ever intended to refer to a cosmic, satanic being into the
name of a cosmic satanic being, thus calling him Satan.
Th e name Satan itself is not even recognized as being used to identify a
supposed archenemy of Yahweh until the book of Enoch was written. Th is
was claimed to have been about the 2nd century before Christ . We fi nd a
major shift in thinking when the Apocalyptic writings of the post-Persian
exile period are examined. Many of which are diffi cult to determine an
accurate and conclusive date of their writing. Some fi nd ample evidence to
give the book of Enoch a date as recent as the pre-Christian period, which
places a 2nd century CE writing on the book. Th e International Standard
360 Satan Christianity's Other God
Bible Encyclopedia explains the dating of the book of Enoch in its article on
Apocalyptic Literature. Th e book of Enoch is a post-exilic, apocalyptic text
that appears to have been written to try to make sense of the world and bridge
the Mosaic Torah -based outlook of life, with the more eclectic spiritualistic
style of life that was present in the profoundly Greek environment of the
day. Th e writer of the Book of Enoch is not Enoch the pre-Mosaic bible
personality. Th e book of Enoch was written by an author at a much later time
and place than that which Enoch the man existed in. Th e book of Enoch is
considered a pseudepigraphic text.
Do you know what a pseudonym is? It is where someone is given a
diff erent name than his or her real name. A pseudepigraphic book then, is
one where a person has composed a written work and claims what they have
written is by the person who they named it after. Th e Pseudepigrapha then,
are a collection of books or religious writings written by individuals who
then attached the name of another to their writings to enhance the value
of their writings. Th e value was and often still is magnifi ed because people
believe the writing is inherently connected to the person who the writing
was named after. Th e book of Enoch is one such instance where the writer
affi xed the name of a well-known biblical fi gure in an attempt to bring credit
to his writings. With written literature not exactly prolifi c in the time of
the postexilic revolution, those who were able to put together a document
that supposedly shed light on some diffi cult to reconcile concepts found in
the Scriptures, would fi nd ready acceptance of the information contained
in their document.
Th e world at the time of the writing of the Book of Enoch was greatly
Hellenized. Th e writer of the book of Enoch is known to have not been a
practicing Jew but a Hellenized Jew. Th is type of a writer wrote from the
perspective of the Greeks and the Greek religious philosophy and concepts. In
Richard Lawrence's 1883 translation of the Book of Enoch from the Ethiopic
version, we fi nd mention of Satan only a few times but all mentions of this
entity are preceded by the mention of impious angels . Of interest to us on this
topic is that in the footnote of Mr. Lawrence's translation of that passage we
are told that "Satan" was not known to be a name by the Hebrews. Seemingly,
this transition did not take place until the period Enoch was written. Chapter
40 verse 7 is translated thus; take note of the footnote attached to the term
"impious angels."
The fourth voice I heard expelling the impious angels , (40) and
prohibiting them from entering into the presence of the Lord of
spirits, to prefer accusations against (41) the inhabitants of the
earth. Enoch 40:7
Zechariah's Vision, What Was the Satan He Saw? 361
(40) Impious angels . Literally, "the Satans" (Laurence, p.
45; Knibb, p. 128). Ha-satan in Hebrew ("the adversary ") was
originally the title of an offi ce, not the name of an angel .144
Th e reason the book of Enoch and others like it seem to support the idea
of a Satan and attached concepts of angelology and demonology , is because the
writer had been deeply integrated into the Greek culture and was attempting
to explain Hebraic spiritual ideas using Greek philosophy and thinking.
Th e esoteric knowledge and multi-God belief system of the Greeks had a
major impact on those who allowed themselves to be seduced by such a deep
spiritual culture with so many varied understandings of the spirit world. Th is
resulted in writers like the writer of Enoch adopting the "Satan" philosophy
of the culture and adapting it to typically Hebraic ideology, an ideology that
recognized One God through whom good and "evil" fl owed.
Until at least the period represented by the writings of the book of Enoch,
the word "satan" in Zechariah was not seen as a name for a cosmic entity by
the Children of Yahweh. Sawtawn would have been understood as referring
to a human opposition or adversary . Th e English words may seem to say one
thing, but we should not merely read the words to show ourselves approved,
we are told to study to show ourselves approved. Th ere is a large diff erence
between simply reading the words versus actually studying the words that are
found in Zechariah or anywhere in the Scriptures. As we can see, careful study
will reveal the fact that Zechariah has not delivered a message of a cosmic
Satan through relaying the visions of his head. What is found in Zechariah
is a description of adversarial men who intended to be in opposition to the
work of Yahweh and therefore can be called the satan. Th e images found in
the visions are simply contemporary symbolical elements that would have
been applicable to the situation that was occurring. A situation where the
High Priest was appointed and the Temple was reconstructed but human
adversaries once again entered the picture to oppose these advances, as the
satan always does.
144 Richard Lawrences' 1883 translation of the Book of Enoch from the Ethiopic version;
http://www.johnpratt.com/items/docs/enoch.html

363
CHAPTER 12
The Serpent In the Garden :
Understanding the Foundations of
Why We Believe a Myth.
In all stories about the fall of man that have come down through the ages
there is none so well known as the Biblical account of Adam and Eve and
the serpent in the garden that is said to have caused their fall. Th e beginning
of all sin and suff ering is often attributed to the monumental event that is
believed to have taken place in the Garden of Eden . An event that took place
sometime around 6000 years ago according to chronology that calculates the
ages and numbers which are provided in the Scriptures.
Th e story has been told for generations and has either been believed to
be wholly literal or believed to be wholly allegory; a mere tale to deliver a
message that speaks of mankind's potential to choose to sin . When taken
as wholly literal this tale of ancient origin is commonly seen as a true story
about a man and woman that were created by the Creator. In the process of
performing their assigned duties in their garden paradise abode, they were
tricked by a creature that may have been inhabited by Satan or may have been
Satan himself as some suggest.
Acceptance of such a story at face value is often the practice of a biblical
literalist and is not easy to agree with entirely, while contrariwise, the dismissal
of the story as purely lore is equally as diffi cult to accept from the other end of
the spectrum. Th e issue then could be debated with no resolve for hundreds
of years, as has been the case with this ancient tale up until this point. It
may be possible to enjoy the both/and perspective on the Adam and Eve tale
involving the serpent in the Garden. Th is tale may very well have content
that is both allegorical and literal. Th e appearance of a serpent in the story
has done little to add understanding to either side of the debate but remains
a multi-interpreted conundrum that seems to speak of a nefarious force, yet is
diffi cult to pin down. In this present age however, it seems plausible to submit
364 Satan Christianity's Other God
a comprehensive answer to the question of whom or what the serpent in the
garden was. Looking at this perplexing puzzle through multiple modalities of
instruction and information such as history, archeology, and linguistic studies,
does much to direct a query towards a possible solution to the question. Th at
question being, "Who or what is the serpent in the garden?"
In this chapter, we will be employing not only the aforementioned means
to reach a conclusion but we shall be challenged to incorporate some logic and
some philosophy. Th is is necessary in order to unearth an answer that lays
forth a conclusion, which upholds a true monotheistic ideology. In exploring
the topic of who or what the serpent in the garden was, there is no better place
to begin than at the start of the book of Genesis. Genesis is the document,
that has for centuries, held the words of this ancient story in somewhat
of a vault that locks out man's understanding. Th is is so, not because the
words are incomprehensible, but due to the prolifi c, popular views, which
themselves are somewhat incomprehensible for various reasons and ideological
inconsistencies.
Following is the fi rst verse of the book of Genesis and a lengthy thesis to
explain that the serpent in the garden is not what most think it to be. Answers
to the question of the serpent being a real serpent, or a manifestation of Satan
are not easily gleaned from the language of Genesis but diligence in study
will prevail and a more acceptable solution to the question will be submitted
in the following pages.
Genesis 1:1
In the beginning, Elohim created the heaven and the earth.
Well ----that seems easy enough to understand doesn't it? No need to
question who it was that did the creating or what was created. It is so nice and
simple when the words in the text of Scriptures are easily understood. It is not
so nice when the words of Scripture are full of metaphors and concepts from
a cultural period that we have long lost and forgotten. So often, the ancient
metaphors that are written in Scripture are so far from the modern reader's line
of reasoning that we are prevented in part from understanding them. Often
times reading Scripture can leave us with the same patchy understanding as
one might experience after reading a Newspaper from across the world.
Unless the writer provides a complete context to the story and fully
articulates every aspect, nuance, and image of his or her story, the reader
automatically places images and ideas from his or her own mental library into
the writer's description. Th is practice is a normal and helpful process for the
The Serpent In the Garden 365
reader because it enables the reader to get more out of the story than if the
entire writer's tale had not invoked any images for the reader.
We read the Scriptures in a very similar manner, where we see what the
writer is imaging through a pre-set library of images in our mind. When a word
or phrase is used to describe a character or situation our mind goes to work to
complete the image to help us to attain a comfortable level of understanding.
Although, the images in the mind of the news story reader may help the reader
to avoid the confusion that comes from a complete lack of understanding, they
are in all likelihood inaccurate images that were developed out of the library
of images that have been inserted into the mind of the reader over his or her
lifetime. If the reader were transported to the time and place of the story and
was able to perceive with their own eyes and mind the same scenario that the
writer shared through the written word, they would understand clearly the
situation. What the reader would actually see and what the writer intended to
be seen might be quite similar. Th e reader would probably be happy to see the
images as the images were intended to be seen but would also have many words
and phrases come to mind to express the scenario in a way that would be more
comprehendible to that reader if the story were to be re-written.
It would be interesting to have a group of people read a story from the
news in another part of the world and then ask them to describe the images
that came to mind while reading. Upon receiving the descriptions from the
participants, it would undoubtedly be illuminating to then show a video of
the same story and compare the descriptions of the participants with the
images that are displayed on screen. It is not likely that a comparison of the
images presented to the images described by the participants, would result in
exactness of similarities. Th e participants might fi nd themselves stating that
they pictured that all wrong and then have a sense of enlightenment upon
receiving the true pictures in their minds to replace the misinformed and
uninformed images, which they had previously described in detail.
Th ankfully, for most news stories today we are privileged to have the
aid of photographic images along side the story. A picture is truly worth a
thousand words when it is presented in place of written details describing a
scene. A picture of a scene brings much greater clarity to the story than is
being told in writing alone and provides imagery that is often unattainable by
words alone. Wouldn't it be great if we had pictures of the fi rst few chapters
of Genesis? In the absence of pictures, mental images diff er from hearer to
hearer. Th e stories of Genesis have been interpreted in picture, by thousands
of illustrators and writers for centuries. Th e imagined scenes that have been
put to paper are not necessarily accurately represented in the images that
are portrayed. Any story that has accurate pictures of the scenes it writes of
becomes vivid to the reader. Sadly, the stories of Genesis and much of the
366 Satan Christianity's Other God
Scripture lack the vividness that would be found had there been accurate
pictures available to add to the written version of the story.
One is hard pressed to accurately perceive of the images related to a
written story when they are deprived of a concise image to visualize and
store in the memory. Th is image association works in two ways. If I say,
"Don't think of a fl ower," you automatically have an image of a fl ower come
to mind. Your image might be of a diff erent fl ower than hundreds of others
but you very likely did have an image of some type of fl ower. Th e other
modality this functions in is if I tell you a story about a beautiful bouquet of
fl owers that sits on the mantle of a warm country home, fi lled with the sweet
scent of roses. In hearing that story, one is very likely to have had a picture
from their image library in their mind of the roses sitting on the mantle.
Th e image may be even clearer because the sense of scent was brought into
play when the aroma in the home was spoken of. Whether we are given a
negative instruction to not think of something or something like a rose is
merely suggested, a typical person has images come to mind. We are very
much subject to suggestion and what comes to mind from reading the words
of Scripture is no diff erent.
All the suggestions we have received from images one has seen, that were
supposedly depicting a certain story, are conjured up in the mind every time
the story is reiterated. If a picture of the rose or bouquet were available to be
viewed, the reader would then have all their own mental images replaced
with the image that is presented to them in the picture. Once shown the
picture, the image of that bouquet is now perceived accurately as it is not an
image drawn from a mental library that is readily available to apply images
to a written description that a person reads. As an example to help make the
point that accuracy of mental images is compromised in the absence of clearly
discernable pictures, I will simply quote a few headlines below. Take note of
what images come to mind, including any details involved. Don't think too
hard but pay attention to any mental pictures that come to you as you read
the words and the short description of the article.
South Africa: Zuma Trial Heightens Rape Awareness
One of South Africa's most celebrated musicians added her voice
to the chorus lamenting the government's failure to tackle the
country's tragic rape problem. By Eugene Soros.
The Serpent In the Garden 367
Charles Taylor Faces Court in Sierra Leone
News of Taylor's arrival in Freetown spread like wild fi re during
harmattan, the dry and dusty wind that blows out of the Sahara
along the northwest coast of Africa. By Roland B. Marke.
Senegalese Musician Honors African Leaders
When most African music icons are looking to the West for fame
and glory, Senegalese rap musician Didier Awadi is concentrating
his eff orts on igniting Africa's visions and aspirations. By Eugene
Soros.
Malaria at a Crossroads
Over the course of the past 4,000-plus years, this mosquito-borne
disease has slowly insinuated itself into human society. Its eff ects are
both far-reaching and complex. From an IRIN in-depth report.
Th ese are just four examples from African news in May of 2006. Th ey are
headlines and teasers from the internet website WorldPress.org. http://www.
worldpress.org/Africa.htm .
Th e images that come to mind for most of us may be similar but the
details we could put into the images will be vastly diff erent. Where one person
would have a mental picture of swarming mosquitoes while reading the last
of the above example news stories, another person may imagine a mosquito
"biting" the arm of a young child. Still another may not imagine mosquitoes
at all but may picture the emaciated body of a sick mother close to the point
of death with her baby in her arms, too weak to cry. Because I do not know
much about Malaria, the mental picture I had when I fi rst read this was of
military workers going through the region wearing white masks and spraying
for mosquitoes. Forgive my ignorance on this issue but I don't even know
if they have ever sprayed for mosquitoes in Africa . After writing down the
mental image I had of the above Malaria story I clicked on the link to see if
my mental images correlated to the picture provided.145
145 Image and caption can be found at http://www.worldpress.org/Africa/2293.cfm. Caption
with photograph says the following;
Most of the hundreds of thousands of children who die from malaria every year are under the
age of fi ve. Almost 90 percent are from sub-Saharan Africa. (Photo: Cris Bouroncle / AFPGetty
Images)
368 Satan Christianity's Other God
Th e picture on the website revealed a child sick in bed who appears to be
near the point of death. Th e sick child is being attended by his mother who is
stroking the child's face and there was a younger sibling in the picture kneeling
near the foot of the bed. Th e article tells of Malaria as signifi cantly aff ecting
pregnant mothers, infants, and young children. Th e images in the online photo
were similar at best to some of the images I had in mind when reading the
headline but there is no way I could have accurately depicted this picture until
I saw it. Th e point is, the words in a story do bring forth images for the reader,
but unless the words are absolutely, explicit and fully descriptive, the reader
will stand a good chance of entertaining inaccurate images. We are going to
encounter this same problem when reading the words of the Scriptures.
As I was researching for this book, while discussing some of the concepts
with my own family, I saw fi rst hand the propensity of people to apply images
that are in their mental library to written stories that come into their path.
Th is replacement imaging happens readily within the mind's eye of most who
read stories from the Bible when they do not have the privilege of knowing
helpful information surrounding the context of the tale. Th e story of the
Serpent in the Garden is not exempt from this process and some in my family
have become aware that it is diffi cult to see something diff erently when the
way it is written has engendered the same images for so long.
In a telephone conversation recently, my mother asked me if I could
rewrite the Adam and Eve with the serpent account from Genesis, in a plain
understandable text for her. We were discussing the literal nature of the
writing versus the metaphorical nature of the writing and the words before
her on the pages of Genesis were too potent and image invoking for her
to move past. Mom therefore could barely perceive of a diff erent message
than the one she had in mind from the years of this message being taught,
indoctrinated, and reaffi rmed. Mom could only see a real snake slithering in
a real tree actually speaking to Eve and convincing her to take the fruit. Th e
picture Mom had in her mind of the fruit was clearly an apple . Of course
there was more detail in the images Mom saw in her mind's eye than just
an apple, but I saw a little more clearly how deeply embedded the images we
have "seen" our whole life are, when we read a Bible story that has never had
any Polaroids to go along with it. I told my Mom I would write about the
serpent story soon and although I will pass along the following "re-writing"
to my Mother long before any of you read this book, I submit the following
for your discernment. I call it a conceptual and contextual paraphrase of the
Serpent in the Garden story.
I will go into great detail to explain my understanding, after the "rewriting"
Of Genesis 3 seen below. I will just mention before we go any
The Serpent In the Garden 369
further, that those inclined towards Bible worship, known as bibliolatry, will
have a very diffi cult time reading a paraphrase such as I am presenting below.
However, if you can trust that you will not be agreeing to a change in the
words of the Holy Bible and try to be opened to the potential of fi nding more
truth, then perhaps you will read through the following information with
greater ease. As you read the following re-writing of the serpent in the garden
account, please understand I am attempting to express what I have come to
comprehend is the concept Moses was relaying when he reworked an ancient
serpent myth that was common in his culture. Th e myth was depicting a
decision made by the story's characters to choose evil and disobedience as
opposed to good and obedience.
Th e retelling of the ancient story in the manner that I have submitted
below is an analytical paraphrase and is not intended to replace or add to the
words of Scripture , only to assist in explaining the meaning of the words of
an ancient and diffi cult to understand story.
Genesis 3, A paraphrase to Aid in Understanding ;
Now the subtle desire in the heart of man was one thing that
Yahweh had made which He chose not to control. All the beasts of
the fi eld did not possess this innate potential to choose evil known
as the evil inclination , only man and therefore this evil inclination
was more subtle than anything else Yahweh had created. Beasts
of the fi eld are given instinct where man has been given an ability
to choose.
One day as the woman was tending the garden, a thought came
to her while tending the tree of the knowledge of good and evil.
She noticed how pleasant looking the fruit on the forbidden tree
was and started to wonder why the Creator, who loved her and
gave man so much, would want to keep man from eating the fruit
of this "forbidden" tree that looked so delicious. With that in mind
she asked the question to herself; "Did God say man shall not eat
of every tree in the garden?" Knowing this was not a very safe
line of questioning to pose to oneself, the women began wrestling
within herself. She said, "No, how can I think that? God told us
that we are allowed to eat of the trees of the garden."
As she looked at the trees and pondered, she continued her
thought. Reminding herself , "God said that the fruit of the tree in
the midst of the garden was not eatable." By thinking so, she then
took the next step of justifying wrong choices and added to that
command of God's. The evil inclination within her was already
weakening the good inclination . Adding to God's words was done
370 Satan Christianity's Other God
by the simple embellishment of the words of the Creator, saying;
"God said we can't even touch it or we'll die."
The woman had now claimed that any contact with the tree would
kill. The Creator said to eat from the tree would bring death but
the woman was saying that to simply touch the tree would bring
death. By changing what God had said she was in for a world of
trouble. When she spoke this to herself, she reasoned that it was
ridiculous to think God would kill her just for touching the fruit
of that tree, so she rationalized that it was OK to touch the fruit.
Because she had changed God's command in her own mind and
saw that she didn't die when she touched the fruit, she was able
to convince herself that God must have meant something else.
Wanting to eat this fruit that looked so pleasing she thought, "I
didn't die when I touched the tree so I'm pretty sure we won't die
if we eat from the tree in the midst of the garden, the reason why
God is keeping us from it is that He must want us not to be like
Him."
Going on with her internal dialogue she thought, "He is the one
making the rules and obviously He is demanding we don't touch
or eat that fruit because then we will be like Him. It is entirely likely
that because He is protecting that forbidden tree He knows we
will be like Him if we eat it. Yes, if we eat from that tree then we
will be like God, knowing good and evil, I can't understand why
He wouldn't want this pleasure for me. I bet if I touch it that I can
better decide if I should eat it or not. Then I will decide if it's worth
eating so my eyes will be opened."
After a brief period of wrestling within herself and sorting through
the internal dialogue over whether or not to eat the fruit of the
forbidden tree, the woman's conscience became suffi ciently
weakened and the subtle, evil inclination took over. The woman
could not help but be almost drawn to the tree and its fruit. The
fruit smelled and looked delicious and it was something new she
had never tried before. It was such a nice looking fruit too.
It was clear to her, after putting some thought into it, that this tree
would help her get where she wanted to go by making her wise
like God. Seeing the tree in this way, that by eating from it the
woman stood to benefi t greatly, she had become morally weak
in this area and actually reached up and plucked a piece of fruit
from the tree. She quickly realized that she had touched the fruit
and was still alive so she began to listen to the part inside her that
often tries to justify and rationalize wrong choices.
The Serpent In the Garden 371
In her mind she had wrongly concluded that God had said that
if you "touch the tree it would kill you." Although really He didn't
say, "you touch it you die," the woman worked to rationalize her
desires and changed the word God spoke to Adam , and then she
ate of the fruit she was holding. She ate the fruit without dying
instantly, and then gave some to her husband who was with her.
He was with her but remained silent not knowing or perceiving
the internal battle she was having which brought her to the place
of making this bad decision.
Now that both the man and the woman had broken God's rule
and disobeyed willingly, they felt different. Up until this point
in their short existence the potential to choose wrong was in
them but it was never an issue because they had not acted on
it. For the fi rst time they felt a feeling that is common to most
people who intentionally choose evil and submit to the craftiness
of the evil inclination and the way it causes man to rationalize
and justify their wrong actions. This shame, brought on by their
sin , opened a crack in their spirit where the evil thoughts and
desires found a place to pervade their thoughts more and more.
So much so that they even felt ashamed that they were naked.
Their physical nakedness was a huge symbol representing that
their righteousness was stripped away because of choosing sin,
sin that brings death. No, they didn't die that moment, but the
choice to sin ultimately leads to death if the sin is not paid for
or "covered." Therefore, when the man and woman saw that
they were physically naked they were ashamed. They certainly
were not familiar with this new feeling of uneasiness but being
physically naked truly represented their inner man, which now
was exposed as being without perfect obedience.
They were no longer innocent, possessing righteous hearts of the
fi rst man and woman created. To cover up the outward reminder
of their inner sinful choice and resulting feeling of shame, they
made themselves aprons to cover their bodies. Almost as soon
as they had made their best attempt to make a covering for
their shame, they heard their Creator starting to question their
whereabouts. It was as if their own consciences were working
overtime to bring them to the point of admitting their failure and
repenting. As if Adam and Eve hadn't done enough to try to cover
up the shame from their sin by making clothes out of leaves, now
they were working harder to avoid the detection of their error
by hiding in the trees of the garden. They now felt unrighteous
because they were no longer in the pure state of existence that
they started in and were hiding amidst created things which were
still in the state of purity they were created in. Then, almost as if
Adam and Eve were really getting away with their sin, the Creator
372 Satan Christianity's Other God
who knew where they were, called out to give them a chance to
turn back to Him. He said, "Where are you?"
Although it was a weak response, Adam said, "I heard your voice
and I was naked and afraid so I hid myself."
Adam said this knowing that he had hid himself because his whole
world was spiraling down around him due to the choice to disobey
and sin . The knowledge that he disobeyed the instructions to not
eat from the tree in the midst of the garden brought all kinds of
never before felt emotions. Adam and Eve felt fear that came from
the feelings of remorse and disappointment for what they had
done. The threat of loss often brings fear and Adam knew loss
would be the result of his actions. Adam had no power to take
back what he and Eve had done and just make it all go away.
The fear was magnifi ed because of the unknown. The unknown
factor was the question of how their perfect life would now
change, that life could never be the same now that Adam and
Eve the sinners have this experiential knowledge. The fear that
there will be a consequence for their behavior but the extent of
which was also unknown. After all, now they "knew" good and evil
because of the experiential knowledge they had from choosing
evil by disobeying.
Yahweh replied to Adam with a question. Knowing full-well that
Adam and Eve had eaten from the forbidden tree and were now
reacting in shame to their self destructive choice, he asked Adam,
"Who told you that you were naked?"
Of course, the Creator knew no one had told Adam and Eve
they were naked but through this rhetorical question God was
letting Adam know that He, the Creator knew Adam and Eve had
realized their shame because they had made a conscious choice
to disobey the main rule the Father had given them.
Being very straight forward Yahweh then asked Adam , "Did you
eat from the tree that I told you not to eat from?"
Feeling trapped and too weak from his own shame to own up to
his own choices, the man Adam blamed his sin on someone else.
Adam was unable to take responsibility for his choice to disobey
so he blamed it on Eve . Worse still, he twisted it to lay some of
the blame on the Creator Himself. Adam answered, "The woman
you gave me to be with me, she passed me some fruit from the
forbidden tree, and I ate it." Even this weak attempt at blame
shifting by the man fully implicated him because in his attempt to
The Serpent In the Garden 373
avert consequences he admitted that he knew the fruit the woman
was handing him was from "the tree," meaning the one that was
forbidden. The Creator questioned the woman now, "What have
you done?" He asked the woman.
In response to the confrontation by her Creator, the woman told
Yahweh that it was this internal desire to be wiser, which drove her
to make that choice, it wasn't really the choice she wanted to make.
The woman said It was almost as if she couldn't control her self.
Yahweh knew she was speaking of the inner desire she submitted
to when she rationalized eating the fruit, thinking that to be as
God would help her and her husband. Yahweh then explained the
subtle nature of that part of man, which deceives man through
rationalizing and justifying wrong desires and actions.
Yahweh said that this active potential for sin that is latent in
humans would be continually present. He continued that the "evil
inclination " in man would almost have a will of its own, with a
personality whereby it acts in a stealth-like manner inside of man.
What is referred to as a serpent is the evil inclination that is always
ready to rationalize and justify sin. This potential to sin was part of
created man and now was activated when the man and woman
made a choice to disobey. It would not disappear at the death of
the fi rst man Adam and the fi rst woman Eve ; it would carry on to
the children and grandchildren of the woman throughout time.
Although the propensity to disobey and justify sin is present and
active in man, there will be a seed of the woman, the Messiah ,
who will perform a work at one point in history. The Messiah's
work will all but eliminate this active potential to choose sin. By
living a sinless life and dying unjustly only to be resurrected,
the Spirit of Messiah will be available to provide the strength to
overcome the sinful desire.
This "seed" of woman will perform this work, which will benefi t
all humankind but the active potential for sin will still hold some
sway over the heart of man. The Messiah 's work will limit the
evil inclination of man; but because of man having knowledge of
good and evil, it will still be strong enough to prevent man from
always choosing righteousness and obedience to the Creator.
So essentially the Messiah will bring back a greater potential
for righteousness by being an acceptable sacrifi ce that covers
our past sin, but because this potential for sin has overrode the
potential for righteousness in this inaugural instance in the garden,
there will still be times when sin is the result of man's choices.
374 Satan Christianity's Other God
Once Yahweh had dealt with the aspect of the human's heart and
mind, which can choose evil, He sadly had to deliver a consequence
for disobedience to the man and woman. He said to the woman;
"Sin choices affect everything and from now on, bearing children
will be fraught with diffi culties and discomfort which would not
have been part of bearing a child had disobedience not been
your choice. Because you reasoned in yourself and decided to
pluck the fruit that was forbidden and eat it and then hand it to
your husband, it appears you think it is OK to make unilateral
decisions. This being so, from now on you are going to have a
part of you that would like to control your husband and be the
boss of him. This will make for a challenge in life for you and
your husband. As a couple, you will have to continually work to
be lovingly and mutually submissive. If only you had considered
this when you began convincing yourself it was acceptable to eat
that fruit and didn't consult with your partner."
After delivering the consequence to the woman for her choice, the
Creator said to Adam , "Because you were paying more attention
to the garden and your surroundings than you were to what
your wife's needs were, you Adam will have to work hard to live
comfortably pretty much until you die and return to dust in your
grave. Had you been paying attention to her you would have seen
how obvious it was that she was moving in an unsafe direction
when she was assessing the forbidden tree. It would have been
better if you were not just "with her," but actually being attentive
to her. The ground will no longer produce abundance so simply
but will require unpleasant work to gain produce from it. It will no
longer yield so easily under your hand but it will be cursed with
unfavorable thorns and thistles to slow you down. This, more
time-consuming work environment will cause you to have to fi ght
like crazy and be intentional to give the attention to your wife that
she needs. You will strive to give her more attention as you should
have this day when you were paying more attention to your work
than to your wife."
So, even though they were cursed because of their actions Adam
knew they had to go on and make the best of it. As a symbol of
his intention to provide for His wife and work together with her
through what might prove to be a challenging life, where bearing
children will be challenging to say the least, Adam said that his
wife would be the mother of all living and called her "Eve ."
Then Yahweh , seeing the resolve for man to accept his
consequence and move forward in the challenges ahead, trusting
still in the Creator to care for him, made clothes out of animal
skins for Adam and Eve to cover themselves. This act showed
The Serpent In the Garden 375
Adam and Eve the Father still loved and cared for them and
represented that because of their choice to sin it was necessary
there be death to cover it. This was realized in the death of an
animal to provide the covering for their naked bodies that were
now exposed because of disobedience .
After the new wardrobe was given to man Yahweh said, in a
poetic way to emphasize his multiple facets and sovereignty,
"Because man has experienced evil as a result of their choice to
disobey, man has become like one of us, knowing good and evil,
it is not allowable for him to eat of the tree of life and live forever."
The edict of the Creator meant that humankind could not proceed
and possess the gift of never dying a physical death. Through
their choice to sin , they have quickened the aspect of their spirit
that is designed to inspire them to make a choice to both obey
and love their Creator or disobey and lose immortality . It is vital
that this choice to love their Creator is actually a choice and not
some mechanical preprogrammed response. If they eat of the
tree of life in this state, then they will not only be immortal but will
be immoral. I must continue on with the plan to ensure there is no
immorality and sin in the perfect kingdom of Yahweh."
Th e analytical paraphrase you have just read admittedly is only one way to
hear what the words of the Genesis passage are saying. It is diffi cult to know
for certain what the conversations and attitudes of Adam and Eve were in the
Garden. However, the account as presented above shows much greater logic
than is found in a traditional, literalistic view. Th e above version provides an
explanation for a poetical manner of writing as would have been done by the
writer of Genesis to an ancient culture. Th inking that there was a serpent
who slithered into the lives of Adam and Eve and outsmarted them because
it was supposedly inhabited by the spirit of "Satan ," off ends the senses when
one tries to consider the logic of such a literal interpretation.
Th e point alone of a spirit of "Satan " inhabiting another created object
goes against all the statements Yahweh made which claim there is "none like
him." If there exists a supposed Satan, who has the ability to inhabit the spirit
of a creature, then "satan" is like God and God then becomes a liar. Th ere
cannot be any entity that can "fi ll" a person or creature, except Th e Holy
Spirit of Yahweh the Creator.
What happened next was Yahweh sent the man and woman out from the
perfect environment, which is to say they are not going to be allowed to enjoy
paradise until the sin of theirs is atoned for. So, out they go and they cannot
come back to eat of the tree of life . Th is consequence comes because the Father
and Creator has allowed the subtle potential for man to choose sin to be strong
enough in the heart of man, that entry by sinful man to paradisiacal immortality
376 Satan Christianity's Other God
is prevented. Man is unable to receive the immortality of paradise until such a
time as the plan for the ages is complete and the seed of the woman has fully put
an end to sin, the sin that stems from the sinful desire of the heart of man.
Th e only way man can eat of the tree of life is through obeying the
commandments the Creator gives them. God's commands must be obeyed
out of a sincere heart of love for the Creator and His Messiah , the promised
seed of the woman. Th e Tree of Life is protected now but man can fi nd his
way back to paradise eventually and enjoy the gift of immortality .
Th e Tree of Life is not gone forever but it is up to man to follow Yahweh 's
plan and to eventually arrive at the point where he may once again have the
right to the Tree of Life. A verse in Revelation reveals what John thought
about returning to the tree of life . He unabashedly declares those who do
God's commandments will be those who eat of the tree of life. Keep in mind
that Adam and Eve were the fi rst to ever go against the command of God.
I am Alpha and Omega, the beginning and the end, the fi rst and
the last.
Blessed are they that do his commandments , that they may have
right to the tree of life , and may enter in through the gates into the
city.Revelations 22:13-14 KJV
Th e above paraphrase of Genesis 3 is not intended to replace the words in
the Torah but to explain what was to be relayed by the writer. Th e last words of
Revelation 22:14 are quoted to help bring attention to the Tree of Life, which
is available to all who keep the commands of the Creator. Th e Tree of Life
will be part of "Paradise " once again according to what is read in Revelations .
Th e wording I used to expand on some of the thoughts in Genesis is wording
which could be used to describe any parable-like story.
Yeshua of Nazareth is known to have taught in parables and therefore
when we read a parable in the Apostolic writings , we know the characters are
not literal. Th e probability of the story in the garden, or at least parts of it being
like a parable, which is full of metaphor and non-literal meaning, is high.
In the above re-telling, we see that Eve is not talking with a serpent but
she is talking with herself, in the sense of an internal dialogue. She is battling
that part of the human being that we all battle from time to time. Eve is
fi ghting against her own internal desires. It is the fl esh, or rather her desires,
that Eve is battling against. One's desires often lust against the spirit. Paul
spoke of this perpetual struggle in his letter to the Galatians;
For the fl esh lusteth against the Spirit, and the Spirit against
the fl esh: and these are contrary the one to the other: so that ye
cannot do the things that ye would. Galatians 5:17 KJV
The Serpent In the Garden 377
James also tells us that out of our own lusts we are drawn away. James the
apostle knew the origin of our sin choices was not from the evil desires of a
satanic salesman but that the origin of our sinful choices was from the desires
and lusts that lay inside of us.
But every man is tempted, when he is drawn away of his own lust,
and enticed. James 1:14 KJV
Is it Possible That the Evil Inclination in Man is "good?"
In the above retelling of the serpent in the garden account, I tried to express
the story in a way that would help the reader understand that the serpent
character, which is read in Genesis 3, is a metaphor for the latent sin -potential
in humankind. Th e serpent represents the subtle nature that was created
within man from the beginning. A nuance of human character that is the
driving force behind sin choices. Every human being on earth has a desire
to choose good and a desire to choose evil but where do those desires come
from?Th
ere has been a debate for centuries as to whether the human infant
is born into sin or if sin is learned. To engage in that debate here would
undoubtedly be engrossing and would not be solved by simply assessing and
adhering to the typical arguments found on both sides of the debate. Where
the debate falls short of being successful on either side is when it fails to
recognize that man was created with a potential for both evil and good. Man
is not so much either born with sin or born without sin, but man is born with
the profound ability and potential for both. Yahweh created man with both
the ability to choose good and the ability to choose evil. Interestingly, if one
believes the following statements in the bullet points below, then one must
believe Yahweh placed the potential for good and evil inside of man and
that both of those attributes are good. Th is is seen by noting that it was only
after man was created that Yahweh said, "It is very good"; Genesis 1:31 "And
God saw every thing that he had made, and, behold, it was very good." Where
He otherwise said, "it is good" for that which was created on the previous
fi ve days.146 In using logic to discern the truth, the following points must be
146 And God saw the light, that it was good: and God divided the light from the darkness.
Genesis 1:4 KJV
And God called the dry land Earth; and the gathering together of the waters called he
Seas: and God saw that it was good. Genesis 1:10 KJV
And the earth brought forth grass, and herb yielding seed after his kind, and the tree
yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.
378 Satan Christianity's Other God
considered when fi nding a way to accept that the evil potential in man was
imparted to man at the point of creation, and that it is not an attribute foisted
on man by an evil cosmic deceiver. Here then are some points to add to the
equation.
• Neither "Satan " nor anyone can create anything because there
is none like Yahweh ;
• After man was created with the potential for good and evil,
Yahweh saw all that He had created and said, "It is very good."
inferring that the potential for evil was "good."
All of the other creative eff orts of the Creator brought only the remarks
that acknowledge the product of His work as, "It is good." However when
man was created we heard the Creator saying, "It is very good!"
Now, if Yahweh created man with the potential to choose good or evil and
said the entire creation was very good, then the potential in man to choose
evil must be "good." Is it possible that Yahweh is saying that the "yetzer ha ra "
which is known as the evil inclination in man is "good ?" If it is true as I am
positing that Yahweh did create man with the potential for both good and
evil and then said "it was very good," then it must be that the evil inclination
is good in His eyes. I am not saying that when man chooses evil it is a good
thing. Rather, I am saying the ability and potential to choose evil as well as
good is good.
According to Yahweh , choice is good.
Man's evil choices are part of the acceptable plan of the Creator to redeem
man. If man were incapable of choosing evil then man would not need a
redeemer and would not need God at all. However, throughout life man must
learn to choose the good and refuse the evil. Shades of the necessity for man
to learn to refuse evil are found in a prophecy about a uniquely anointed child
Genesis 1:12 KJV
And to rule over the day and over the night, and to divide the light from the darkness:
and God saw that it was good. Genesis 1:18 KJV
And God created great whales, and every living creature that moveth, which the waters
brought forth abundantly, after their kind, and every winged fowl after his kind: and God
saw that it was good.
Genesis 1:21 KJV
And God made the beast of the earth after his kind, and cattle after their kind, and every
thing that creepeth upon the earth after his kind: and God saw that it was good. Genesis
1:25 KJVA
The Serpent In the Garden 379
who is spoken of to come by Isaiah . It is believed that this prophecy is about
the Messiah but an application to all men can be made.
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 7:16 KJV
Man does not acquire this potential to choose sin as he grows, but the
potential to choose sin is inherent. He was created with it and it is an attribute
of humans that needs to be managed and balanced. Th is balance takes place
by man coming to understand what righteousness is. Th is learning process
presents man with the option for righteous choices as well as having the option
for wicked choices. We humans are neither inherently good nor inherently
evil, we are inherently both, and this is what diff erentiates us from the animal
kingdom. We have the privilege of choosing our behaviors in life where
animals have only the ability to act on instinct. Th at is unless you are to train a
monkey or like creature to choose between two objects, then it appears you are
endowing that creature with the gift of free choice . However, that animal is
not choosing between good and evil on a conscious plane because that animal
does not know the diff erence between good and evil. It would be senseless to
argue that animals do not have the power to choose because certainly some
are trained to choose. Th is choice is not based on the animal's autonomous
free will . Free will is an attribute that is a unique aspect of humanity, which
allows us to choose between good and evil . Rather when an animal makes a
choice, it is either out of instinct or out of a programmed response through
training.
In the Book, "Classical Christianity and Rabbinic Judaism ," the authors
recognize the inherent ability man has to make choices in the daily walk of
life. Th e authors I quote below use a term you may or may not be familiar
with. Th e term used below is "halakah " and has a meaning of walking.
Halakah is translated as "walk" in the Scriptures. Th is use of it is a typical
Hebraic use and is always referencing how one walks out their faith.
The halakah embodies in norms of behavior deep refl ection on
the meaning of human nature. Endowed with autonomous will,
man has the power to rebel against God's will, and it follows that
rebellion lurks as an ever-present possibility.147
147 Classical Christianity and Rabbinic Judaism by Bruce D. Chilton and Jacob Neusner, p.
92. Baker Academic: A Division of Baker Publishing, 2004
380 Satan Christianity's Other God
Was the Serpent Motif New to Moses ?
To understand the fact that we as humans are created with the power to choose
good or evil carries us a long way from the place where we are abdicating the
responsibility for our sin choices to some mythic satanic being. I use "mythic"
in reference to this being here, because the serpent in the garden has been a
mythic or mythological fi gure for ages before the account of the serpent in
the garden story was written into the Torah . In fact Moses , who is the alleged
and commonly accepted writer of the book of Genesis, had spent forty years in
Egypt and became learned in all the wisdom of Egypt we are told in Acts .
And Moses was learned in all the wisdom of the Egyptians , and
was mighty in words and in deeds. Acts 7:22 KJV
Th is learning would have included an in depth understanding of all the
gods of Egypt , which included the serpent.
To put it plainly the serpent as it was spoken of in many ancient myths was
a mythological creature that was said to be full of wisdom and protected the
"tree of life ." Is it plausible that Eve would blame a literal snake for tricking her
into disobeying God? It is a huge ideological leap into mythology to rationalize
such as a phenomenon. A phenomenon that claims that a creature man had
named and man was ruling over, was the character that actually deceives a
human being. Th e humans were the top of the intellect chain and unless the
serpent was a literal serpent with unbelievable intellect, or the serpent was
"Satan " posing as the serpent or appearing as a "shining one " as some teach; then
this "serpent" must have been a literary tool used to teach some other point.
We know with almost concrete certainty that the writer of Genesis was
a Hebrew and in all likelihood was the great Hebrew leader Moses . Without
debating that fact, we can see Moses was able to use this myth involving a
serpent, in writing the story of the beginnings and fall of man . Although
there are crumbs of a serpent-to-Satan relation left in Judaism today, the pre-
Judaism faith in Yahweh (God) was not akin to interpreting the serpent in
the garden as Satan or any other literal entity.
Moses , as many great writers today, played off a very commonly
understood concept and mythological story to tell the Israelite people about
their beginnings. Moses knew his kinsmen had been in Egypt for hundreds
of years and because of their connection to Egypt would understand the
connection Moses was making to the ancient serpent myth . Th e serpent was
hailed as divinity in Egypt and any connection made to this "divine" creature
would have held with it the understandability that was commonly associated
with the attributes of this creature/god. Egypt was not the only culture to
The Serpent In the Garden 381
possess a belief in the serpent as a subtle intelligent representation of divinity,
almost every ancient culture throughout time has held a similar belief.
Th erefore, the Moses, who was the prophet of the only God, carried this story
with him. Moses was allowed by the Creator to incorporate the mythopoetic
imagery familiar to the people of the day, into the creation account . An
ancient story that had all but been lost and forgotten by the Hebrew people
while in a centuries-long enslavement in Egypt. Relating a necessary story in
terms that were comprehendible and connectable to well understood ancient
mythological themes was instrumental in expressing the profound nature of
the fall of man in the Garden of Eden , known as Paradise .
Satan Grows in Imaginations Over Time
As was said earlier, we humans automatically place the pictures that have been
given us through various modalities of stimulus throughout life, into the text
of Scripture and other written works. For many of today's believers in "Satan "
and "*," the ideas they possess are really second-hand beliefs. Historically
there have been many submissions of unique and equally incorrect images and
writings about * and Satan. Looking at the historical evolution of these
ideas is immensely valuable in coming to a correct understanding of Satan.
Jeff rey Burton Russell discloses explicitly how the formation of the concepts
and images of the devil have been evolving throughout history as a result of
personifi cation of evil by past generations. Russell says:
The historical approach observes the origins of the concept,
sketches its early lines, and shows its gradual development
through the ages down to the present. The concept of the Devil
is found in only a few religions. There was no idea of a single
personifi cation of evil in ancient Greco-Roman religions, for
example, and there was and is none in Hinduism or Buddhism.
Most religions- from Buddhism to Marxism- have their demons ,
but only four major religions have had a real devil. These are
Mazdaism (Zoroastrianism ), ancient Hebrew religion (but not
modern Judaism ), Christianity and Islam . Through these four
religions, the tradition of the Devil can be defi ned.148
Many of the well-known images, specifi cally of Satan , which have taken up
residence in the minds of many, have roots in the descriptions and subsequent
artistic works of two pieces of famous literature. Th ese are the famous works
148 From page 4, Th e Prince of Darkness; Radical Evil and the Power of Good In History by
Jeff rey Burton Russell Copyright 1988 Cornell University Press
382 Satan Christianity's Other God
by Dante Alighieri and John Milton. We will talk about Dante's Inferno in
a little while; as for John Milton , it was in the 1600's that he wrote a famous
poem called Paradise Lost. Th is work of John Milton has been acknowledged
as a primary source for instilling many of the images one brings to mind today
when the serpent and the Garden of Eden are spoken of. Th e Wikipedia says
this in its entry on the epic poem Paradise Lost .
Paradise Lost (1667) is an epic poem by the 17th century
English poet John Milton. It was originally published in 1667 in
ten books and written in blank verse. A second edition followed
in 1674, redivided into twelve books (mimicking the division of
Virgil's Aeneid) with minor revisions throughout and a note on
the versifi cation. The poem concerns the Christian story of the
Fall of Man: the temptation of Adam and Eve by Satan and their
expulsion from the Garden of Eden .149
Paradise Lost is very creative writing indeed but what Mr. Milton has
failed to do in his writing which sadly is not always read as fi ction poetry but
is taken as non-fi ction by so many, was to separate the use of ancient myth
and mythopoetic language that is read in the Scriptures, from what is real
and literal. Mr. Milton apparently decided at one point in his choice for belief
system that this satanic spirit realm and its accompanying * was a factual
and literal group of beings and places. His writing refl ected his belief, and
through that choice of a belief he was forced to concoct or fabricate if you will,
in a hodge-podge fashion, an entire spiritual system in which was contained
the main component of the supernatural Satan . I state this as somewhat of a
presumption in that it seems Milton's work was not intended to be complete
fi ction but he articulated it as true and literal to a large degree.
Th rough this belief system Milton has done what countless other hyperspiritual
individuals have done through the ages, and from my experience, do
so presently in constructing their own game and set of rules. Th e manner in
which the spiritually minded have developed their own system of operating
within the faith practices they adhere to is very much like creating a new game
based on an original that had its own established set of rules. If you sit down
today and invent a brand new game, such as a board game or a sporting-type
event, it is you the creator, who establishes the rules. Th e game itself may be
inspired by another similar game but because you are the designer, you get the
privilege of defi ning the rules and parameters that are built into the game.
For instance, there are numerous word games on the present board game
market. Most of us have played or heard about "Scrabble™." Scrabble™ is an
149 http://en.wikipedia.org/wiki/Paradise Lost
The Serpent In the Garden 383
excellent game that allows each player to possess up to seven tiles with varied
letters on each tile. Th e player is asked to place his tiles in the acceptable fashion
according to the rules on the playing board and in so doing composes a word,
which scores him a number of points. Th e total of points varies depending on
the letters used, and the placement of the tiles. Th e player may acquire a double
or triple letter score or a double or triple word score. Board games that are similar
to Scrabble™ are numerous and one such game that comes to mind is Boggle™.
Boggle™ is a word building game where the letters are all placed on dice
in a 4 by 4-square pattern. When the dice are shaken and then settled in place
in the 4 by 4 pattern, the player then attempts to fi nd as many words in the
presenting letter combination within a short period. Th e game of Boggle™
accepts the National Scrabble Associations Dictionary to settle disputes on
questionable words. Beside board games that were built in part from a concept
seen in an existing game are electronic games. One type of word game that
is of the electronic variety has taken the notion of building a game from the
concept seen in another game to the digital world, yet the creator of the game
was free to defi ne the rules and parameters of play;
Mumbo Jumbo 1.0.2.3 by Tamera A Shaw-McGuire
A twist on the popular Scrabble(TM) game. Use the tiles on the
board to fi nd words up to seven letters. Use the bonus squares
to receive more points. You can play this game online using the
Tams11 lobby found at www.tams11.com.
Th e number of games taken from concepts seen elsewhere is vast and
in each of the games, the designer has implemented his own rules. If you
try to play any of these games by diff erent rules, you in essence are actually
coming up with a new game. Th e whole point of the designer placing rules
and parameters on "his" game is so that it is unique and diff erent from all the
other games in some ways. Th e designer is now in a sense the one who controls
how the game is played, that is if the player agrees to play according to the
prescribed rules. John Milton seems to have done this very thing by creating
images and concepts to go along with his belief system, which includes a
cosmic "Satan ." He took an existing concept and reworked it, adding elements
and concepts so it became a completely new way to see Satan and * but
still based it on concepts that developed long before his time. Milton launched
his concept of Satan and * off another concept drawing inspiration from a
previous work. In so doing, Mr. Milton has established the rules for his game;
only in this instance, the game is not physical but spiritual. In developing
his concept, he made it unique from previous concepts but drew from much
available thought that pre-existed himself. Th e rules he decided to play by are
384 Satan Christianity's Other God
uniquely his and because they are all in the spiritual realm, which is, for the
most part intangible, they become unchallengeable.
Th ese are the rules that he seems to play by and because he is convinced
that this is how to play this spiritual game he is able to remain in control and
appear that he has a form of Godliness in the concept of "Paradise Lost" as
it relates spiritual forces to the reader. Milton is not the only one who has
compiled a treatise on the concept of a cosmic "satanic" being who thwarted
God's plan to establish an eternal Paradise at the beginning of creation . As I
mentioned another writer who may have been a catalyst at embedding a false
notion of "Satan " and "*" even further in the psyche of humankind is a
man named Dante. For your reading pleasure and as an aid in understanding
some of the origins of the highly evolved, present day concept of "Satan" and
"*" please peruse the following synopsis of the poem, which is more of a
book, titled "Th e Divine Comedy" . Th e most famous segment of the entire
work is called Dante's Inferno. Here follows excerpts of the poem as synopsized
on the internet encyclopedia Wikipedia . Th e poem is the transmission of a
vision of * that Dante claimed to have had. Th e following explanation
and synopsis provided by Wikpedia is far more concise than any that I might
provide for you. Please note the remarks of the contributor who supplied the
poem to Wikipedia. We are told that this poem has had such a great infl uence
"that it aff ects the Western Christian view of the afterlife to this day."
The Divine Comedy (Italian: Commedia, later christened "Divina"
by Giovanni Boccaccio), written by Dante Alighieri between 1308
and his death in 1321, is widely considered the central epic poem
of Italian literature, the last great work of literature of the Middle
Ages and the fi rst great work of the Renaissance, and one of the
greatest of world literature. Its infl uence is so great that it affects
the Western Christian view of the afterlife to this day.
The poem begins on Good Friday of the year 1300, a signifi cant
holiday, "In the middle of our life's journey" (Nel mezzo del cammin
di nostra vita), and so opens in medias res. Dante is thirty-fi ve
years old, half of the biblically alloted age of 70 (Psalm 90:10),
lost in a dark wood (perhaps allegorically, contemplating suicide-
-as "wood" is fi gured in Canto XIII), assailed by beasts (a lion,
a leopard, and a she-wolf; allegorical depictions of temptations
towards sin ) he cannot evade, and unable to fi nd the "straight
way" (diritta via) to salvation (symbolized by the sun behind the
mountain). Conscious that he is ruining himself, that he is falling
into a "deep place" (basso loco) where the sun is silent ('l sol
tace), Dante is at last rescued by Virgil after his love Beatrice
intercedes on his behalf (Canto II), and he and Virgil begin their
journey to the underworld.
The Serpent In the Garden 385
Dante passes through the Gate of *, on which is inscribed
the famous phrase, "Lasciate ogne speranza, voi ch'intrate" or
"Abandon all hope, ye who enter here."1 Before entering *
proper, Dante and his guide see the Opportunists, souls of people
who in life did nothing, neither for good or evil. Mixed with them
are the outcasts, who took no side in the Rebellion of Angels
(among these Dante recognizes either Pope Celestine V, or
Pontius Pilate; the text is ambiguous). These souls are neither in
* nor out of it, but reside on the shores of the Acheron, their
punishment to eternally pursue a banner, and be pursued by
wasps and hornets that continually sting them while maggots and
other such insects drink their blood and tears. This symbolizes
the sting of their conscience.
Then Dante and Virgil reach the ferry that will take them across
the river Acheron and to * proper. The ferry is piloted by
Charon, who does not want to let Dante enter, for he is a living
being. Their passage across is unknown since Virgil forces him
to let them across, but Dante faints and does not awake until he
is on the other side.
Virgil guides Dante through the nine circles of *. The circles are
concentric, each new one representing further and further evil,
culminating in the center of the earth, where Satan is held, bound.
Each circle's sin is punished in an appropriately revengeful way
to fi t the crime. The nine circles are:
First Circle (Limbo ). Here reside the unbaptized and the virtuous
pagans, who, though not sinful, did not accept Christ . They are
not punished in an active sense, but rather grieve only their
separation from God, without hope of reconciliation. Limbo
includes fi elds and a castle, the dwelling place of virtuous souls
of wisdom, including Virgil himself. In the castle Dante meets the
poets Homer, Horace, Ovid, and Lucan. (Canto IV)
All of the condemned sinners are judged by Minos, who sentences
each soul to one of the lower eight circles. These are structured
according to the classical (Aristotelian) conception of virtue and
vice, so that they are grouped into the sins of incontinence,
violence, and fraud (which for many commentators are represented
by the leopard, lion, and she-wolf3). The sins of incontinence —
weakness in controlling one's desires and natural urges — are the
mildest among them, and, correspondingly, appear fi rst:
Dante's poem goes on in magnifi cent detail to speak of no less than 9
descending circles and some of those with various zones that are even more
386 Satan Christianity's Other God
deep, dark and dire than the upper levels of the *. Th e fi nal zone of the
fi nal circle, zone 4 of Circle 9 depicts the place for the worst sinners that ever
have or will exist. Dante speaks of this tortuous place and then closes his
poem/vision in the following fashion;
Zone 4 (Judecca): Traitors to their lords and benefactors (Canto
XXXIV). This is the harshest section of *, containing Satan .
Satan is depicted with three faces , each having a mouth that
chews a prominent traitor. Satan is waist deep in ice, and beats
his six wings as if trying to escape, but the icy wind that emanates
only further ensures his imprisonment (as well as that of the
others in the ring). The sinners in the mouths of Satan are Brutus
and Cassius, who were involved in the assassination of Julius
Caesar (an act which, to Dante, represented the destruction of a
unifi ed Italy), and Judas Iscariot (the namesake of this zone) for
betraying Jesus . Judas is in the center mouth, and alone among
the three has his head inserted into the mouth.
The two poets escape by climbing the ragged fur of Lucifer ,
passing through the center of the earth, emerging in the southern
hemisphere just before dawn on Easter Sunday beneath a sky
studded with stars.150
Both Dante and Milton, although excellent writers, are guilty of
prejudicing their writings based on forgone errant conclusions of the concept
of a "satan" and a "*." Your guess is as good as mine as to whether or not
they were intending that their writings become a part of forming the collective
consciousness of society for centuries to come. Perhaps, in a style similar to
Dan Brown and his book the Davinci Code, both Milton and Dante may
have professed that their works were not to be taken as fact but were fi ctional
works, which were composed to entertain the masses. Dan Brown has stated
that his work is intended to be fi ction although it does in fact contain some
fact. So too perhaps, did the aforementioned writers make the same claim.
Nonetheless, Milton's and Dante's impact through their ingenious work
certainly has some parallels to the impact Dan Browns "fi ctitious" work has
had on religious thought today.
As I said, your guess is as good as mine and it may be true that Dante
and Milton set forth to develop a work that would be used to inform the
readers of their day what they believed * and Satan to be. By extension, a
large segment of society today, which was future to Dante and Milton, has
150 Th e Divine Comedy can be viewed at; http://www.divinecomedy.org/divine_comedy.
html. Excerpt provided above can be viewed at; http://en.wikipedia.org/wiki/Th e_
Divine_Comedy
The Serpent In the Garden 387
the common belief in a cosmic "satan" and his abode. Th e Harris poll quoted
in Reuters News, November 29th, 2007, claims 62 percent of Americans
believe in Satan and *. Perhaps these historical writers were hoping to
impart their theology which spoke of the abode of the wicked upon their
death, to all those who might read their works in the future. Regardless of
the writer's intentions, both of these works have proven to be a major piece
of the puzzle in understanding the composition of beliefs in our culture
today. Th eir writing has defi nitely helped to form the contemporary concept
of the supposed archenemy of God and the * the enemy rules over. In
addition, regardless of their intent, both Dante and Milton are guilty of
placing concepts in the hands of society that they themselves had adopted
from previously known concepts. Both these gifted writers wrote through the
eyes of their predetermined understanding of the concept of Satan.
Because of a propensity for much of culture to accept hyper-spirituality
and the concept of spiritual men and women having special insight into the
"spiritual realm," both Dante and Milton garnered much support for the
concepts explained in their works. Although both men were writing through
an incorrect, pre-determined understanding of unproven concepts, they were
able to write their own rules. Because most people will not question the
"spiritual" visions and dreams of others, Dante and Milton were allowed
to play by their own rules to their games and get others to play by the same
rules without recognizing when and how those rules were developed. We
see in this a clear picture of the evolution of a belief or ideology. Persons of
infl uence developing theo-spiritual ideas based on preconceived or previously
available concepts is a grievous occurrence which has taken place with great
regularity throughout history and has aff ected many. Th e practice of studying
long-held church doctrines, as opposed to rightly dividing and studying the
Scriptures from a properly placed historical context, has led many brilliant
men and women astray into further doctrinal error. Th is typical shortfall and
misunderstanding has been the error of many writers and teachers who have
put forth works that have added to the forming of contemporary thought
about "Satan " and "*."
It is little diff erent to say that one could write a book about the Tooth
Fairy and her escapades and then have readers all over the world believe that
the Tooth Fairy is real. Readers would fully embrace the Tooth Fairy idea and
believe that she truly does come at night, undetected to reach under young
children's pillows. It would be ludicrous to think that the readers would
believe the Tooth Fairy literally does remove a carefully placed, sub-pillow
tooth and place the currency of the respective country in its place. Along with
the acceptance of a myth as fact, one must weigh the factor of time into the
equation. Th is plays a big part in how a belief comes to be cemented in the
388 Satan Christianity's Other God
societal psyche. Th e longer a myth is told the more rooted into the human
belief system it stands to become. Regarding the heartfelt belief of a myth as
it pertains to theology there can be no more profound and true axiom than
to say that a lie told long enough becomes the truth.
Th e entire cycle of people designing their own spiritual reality, which I
have made analogous connection to one designing their own game or games,
continues to happen over and over again, as time moves on. Dante and Milton
both did it when they created their own reality wrapped in spiritual and
pseudo-scriptural concepts. Th ey presented it articulately and convincingly
to a culture that was not privileged to access of information. Because it
appeared to be their experiences; and one cannot argue the signifi cance of
another's experiences in determining that person's belief system, their spiritual
fl avor was accepted and began more and more to be the rules by which
others formed their belief systems. Along with that process, the established
concept became a template for others to fabricate their own "spirituality"
which cannot be challenged by another who is only a bystander able to
observe individuals as they play by their own rules. Th is is such a deeply
rooted Gnostic concept in our culture that it is acceptable and has become
today what is known as Christianity . With over 33000 diff erent fl avors of
Christianity that have developed since the fi rst century, one can see where one
game inspires another and another and another. Down to the present age, we
are seeing such diversity in the explanations and understanding of supposed
"satanic" activity that it is diffi cult, but not impossible; to trace the evolution
of these fabricated concepts.
Th e family tree of similar but unique theological ideas and concepts
continues to grow and ultimately the original rules for the spiritual game
are no longer used, and possibly forgotten altogether. Recognizing the origin
and original parameters of true faith though is diff erent than feeling the
need to determine the process of the evolution of a board game which begets
numerous knock off s and look-alikes. Th e true faith, if in fact was started by
the Creator of the universe who is perfect in all His ways, is more consistent
than the creators of various games are. If in fact there is a true faith that is
designed by the one God who Created the heavens and the Earth and all that
is in them, then it seems reasonable to believe that He would not make a game
with rules that needed constant revision and evolution to make them better.
His faith has no need of fundamental change. Unless one can reconcile all
the apparent contradictions in the entire bible as we have it today and come
up with a faith-based stand that allows for a perfect unchanging Creator, they
will be left fl oundering with seemingly unanswerable questions about who
God is and how He desires to be served and worshipped.
The Serpent In the Garden 389
Th e idea of one constant format for a game, or to be more specifi c, a
pattern of worship and obedience to the Creator that is intended for all time,
is far more comprehendible than an ever-changing set of rules, which are
altered by humanity, as time marches on.
Every child has played a game with a few friends where the rules keep
changing every time the game is played and often changed during the game.
Th is makes it impossible for the players to establish a concrete relationship
within the game and to the game itself. Th ere is no diff erence with the
evolving spirituality in Christianity today, that many allege has its roots in the
Bible. Th ese alterations appear to be done in an eff ort to create a God who is
palatable and not convicting of our rebellious desires that reside in our hearts.
Th e pattern of worship and obedience, which one chooses, can be referred to as
ones "spirituality." It is this spirituality that should have endured, being more
consistent as a rule instead of evolving from one concept to another. As well,
it is this inconsistency and evolving truth, which has brought us to the point
in contemporary belief systems, where the most common beliefs about of the
serpent in the garden contain the notion either that "Satan " is the serpent or
that "Satan" inhabited the serpent for his evil manipulative game.
For our pursuit to be closer to being considered exhaustive, I hope to
answer the following very important questions. Th e questions are;
• Is the serpent in the garden Satan ?
And
• Is the serpent a literal snake that is inhabited by Satan and then
used by Satan to tempt Eve ?
Other topics that will be discussed are;
• What style of writing is the story of the serpent in the garden?
• Is the writer of the story, who is thought to be Moses , speaking
literally or fi guratively or both?
• When did the serpent come to be understood incorrectly by
readers as being Satan , the cosmic entity?
• In addition, we will consider how this story applies to our lives if
we are no longer able to see all the components in the story as
literal components and characters.

391
CHAPTER 13
Answering The Serpent In The Garden Questions
Now we shall go on to consider the fi rst question posed in the previous
chapter.
Is the serpent in the garden "Satan ?"
Th e short answer is, No!
If as some say, the serpent was in fact Satan who had taken on the form
of a serpent, then we are back at the place where we are ascribing supernatural
attributes to an entity other than Yahweh . If it is true that there is a God
and He calls himself Yahweh in the Torah or as some pronounce it Yehovah ;
then, it also must be true when He says "He is God and there is none else," as
well as when the God of the universe says, "there is none like me" in Exodus
chapter 9.
For I will at this time send all my plagues upon thine heart, and
upon thy servants, and upon thy people; that thou mayest know
that there is none like me in all the earth. Exodus 9:14 KJV
If there is "none else," this means there are no other entities with
supernatural powers. Th is would include all the false Gods the Egyptians
and many of the Hebrews had come to believe existed and believed possessed
supernatural power. Th e statement, "there is none like Me" was made by
Yahweh in the context of referring to the Egyptian gods who were given
homage by the Israelites and the Egyptians. If we understand even a few of
the thoughts the Egyptians had on the topic of the gods of Egypt and that
these gods included supposed deities who enacted evil upon humans, then we
have to include "satan" as being the same as one of those gods.
It is a well-known historical fact that Ancient Egypt had hundreds of
Gods as we discussed in chapter fi ve. Egypt was not as close to a monotheistic
392 Satan Christianity's Other God
belief system as was Persia . Many of these gods were believed to have the
ability to incarnate themselves or to manifest themselves as diff erent animals
and objects. It was highly common to accept and believe that certain gods
caused good to come upon or happen to humans and other gods caused evil
to happen to man. It was also a belief that some gods cause both good and
evil to happen. Th e fact that Yahweh decided to free His people from Egypt
and show them He is the only God and there is none else, was His instruction
to the people. Yahweh wanted to teach the people that they are not to believe
in the gods of Egypt. He wanted His chosen people to not only come out
of Egypt physically but to come out of Egypt spiritually too. After spending
multiple generations in Egypt, the Hebrew people had learned about, and in
many ways come to believe in the false gods of Egypt. Yahweh referred to
these supposed forces that were believed to possess ability to aff ect and control
matters here on Earth as "Gods." Even though they were imagined forces
that didn't really exist, Yahweh referred to them as "Gods" because they were
given the place of God in the minds of the people. Early on in the story of
the Exodus , we hear the Creator announce those entities that are assumed to
possess power in the eyes of the Egyptians are "gods."
For I will pass through the land of Egypt this night, and will smite
all the fi rstborn in the land of Egypt, both man and beast; and
against all the gods of Egypt I will execute judgment: I am the
LORD. Exodus 12:12 KJV
If people attribute any power, control or supernatural ability to a being
such as is the case in believing their exists a cosmic entity that is able to
manifest himself as a snake, then those people have made that entity into a
God. In eff ect, the bulk of Christianity , much of Judaism and the majority of
Islam believe in another God and are therefore not truly monotheistic. Th eir
other God is "Satan ." Although the other God is a distortion of a concept that
is found in the Scriptures, having this god in one's theological, belief system
places them in a category where the Creator might say that they are following
another God. Th e original precept attached to the word sawtawn was designed
to represent an adversary in human form, or perhaps an adversarial force sent
from the Creator. At times, the adversary is the active force of wickedness that
originates and is inherent in man. Th e one who believes there is a "Satan,"
believes there is another God.
One important thing that needs to be addressed here is I am not stating
a person is not a believer in the true God of the Universe by believing in the
other god called Satan . Somewhat to the contrary, the belief in another God
does not preclude one from believing in the One God of the Universe. If you
Answering The Serpent In The Garden Questions 393
or I believe in a Satan, which fi ts the defi nition of another God in Yahweh 's
eyes, we are guilty of adding a God to a true monotheistic belief system and
now have two gods in our portfolio. Much like the Hebrews in Egypt still
thought of the God of Abraham , Isaac , and Jacob as the Almighty God but
acknowledged other "gods" which were fabricated by the Egyptians or their
predecessors, so too do many today claim that Yahweh is the Almighty God
but consciously acknowledge some type of a literal Satan.
Most people when confronted with the concept that suggests they are saying
there is another God if they believe there is a Satan are quick to defend their
beliefs by saying that "Satan isn't a God." Th is hasty defense is based on their
defi nition of a "God" and not necessarily Yahweh 's defi nition. Th e person, who
defends their belief in Satan, cannot see that by believing in a "Satan" they are
saying there is another God. Yahweh is not stupid, He knows that the one who
believes in a Satan being is not equating the power of "Satan" with the power
of Yahweh as if both Gods possess the same amount of supernatural power.
However, the ancient Israelites did the same thing. Th ey began believing there
were other supernatural forces that were deities and accepted them alongside
the God of the Universe. Th e Ancient Israelites believed some of the Egyptian
gods were responsible for evil yet they were careful to not ascribe the same
power and prestige as Yahweh had, to the other gods. Yahweh still chastised
and admonished them for worshipping the "gods" of Egypt and other nations
throughout their history. Here are a couple examples from the Scriptures of
the One God admonishing the Israelites to avoid following the other gods and
secondly, telling them that once they have chosen to neglect serving Him that
He would scatter them and they will serve other "gods." Keep in mind that even
though these "gods" did not really exist, Yahweh still referred to them as Gods
because of the power they were thought to possess by the Israelites.
And it shall be, if thou do at all forget the LORD thy God, and
walk after other gods, and serve them, and worship them, I testify
against you this day that ye shall surely perish. Deuteronomy
8:19 KJV
And the LORD shall scatter thee among all people, from the one
end of the earth even unto the other; and there thou shalt serve
other gods, which neither thou nor thy fathers have known, even
wood and stone. Deuteronomy 28:64 KJV
Th e Scriptures seemingly consider any other conceptual entity that is
given the slightest homage by the children of Israel as if it is another God
to them. Th erefore, when Yahweh sees man claim Satan exists and aff ects
394 Satan Christianity's Other God
humanity by using his supernatural abilities, then Yahweh sees man as having
another God.
The Ludicrous Concept of Allowing Another God to
Exist
Granted there are varying levels to how much "power" and recognition is
attributed to Satan as far as evil and infl uence on human matters goes.
However, even believing on a tiny scale that there is a supernatural being with
the ability to shape-shift, that is take on the form of a created being such as a
"serpent," means one is guilty of believing in another God. Th ere is nothing;
no power or force in the universe, which is of a supernatural nature that is in
opposition to the Creator of the Universe. If there were another oppositional
power, the Creator of the universe would destroy it hastily and not share His
ability to supercede nature, with anything. It is senseless to think that there
exists a supreme and sovereign Creator, who created humanity to share His
world with, and desires the devoted aff ection and worship from humanity,
yet refuses to destroy the entity that inexorably pursues the allegiance of
the fragile humans. In addition, barring the wholesale receipt of humanity's
allegiance to Satan, this evil being will do his best to try to destroy humanity.
It would seem that if this is the case and God allows Satan to continue to
off end, then this God is senseless and weak and is not then the God of the
Universe but simply a co-regent and is relegated to share power with some
other force.
Do we understand the implications of such a claim? If you or I had a
paperweight on our desk and began to believe that the lifeless paperweight
was bringing harm upon us, causing people to do evil against us, giving
us nightmares, inhabiting the souls of gang members who commit violent
murders, and appearing in diff erent forms to try to trick well-meaning people
into rejecting God; then clearly we would be seen as regarding that lifeless
paperweight as a God. Whether you use a small "g" or a capital "G" makes
no diff erence. By giving anything else the powers I mentioned regarding the
paperweight, that thing is considered a God. Claiming there is a supernatural
being on the loose trying to overcome the Almighty is stating that there is
more than one God. It also portrays a limited potency of the God of the
universe. If there is any force that can limit Yahweh in any way, then that
force is indeed a God and the God that claims, "there is none else" is a liar.
Satan has become a God in Christianity . As much as Satan has existed as a
real entity, he might as well have been a paperweight, because according to
Yahweh the concept of Satan is completely lifeless.
Answering The Serpent In The Garden Questions 395
Would Your Father Put Up With Relentless Attacks on
Your Family?
Could you imagine even on a physical level, if a father and husband were
subjected to such opposition while trying to live at peace with his family?
Imagine the Father and His family was subject to continued harassment and
attempts to steal His family away by a much weaker neighbor or acquaintance.
All the while, the Father had the power to stop this adversarial person but
chose to let His family endure the harassment until he was good and ready
to do something. Th is is the essence of what many are saying the world and
humanity are going through by believing there is a Satan . Yahweh is the Father,
we are His family, and many believe there is an adversarial force working to
destroy the family and bring down Yahweh. Th is twisted logic is absolutely
disassociated from the character of Yahweh the God of the Universe.
Th e one and only God gave man the choice to activate the evil that is
inside man through creating man with a free will . Wouldn't Yahweh the
Almighty God be seen as a weak and impotent God or at the very least, an
uncaring and manipulative God if the false idea of an oppositional force was
true? Understanding the term "supernatural" to mean, one who can override
or move in realms which are above nature and supercede natural laws at
will, allows us to see the blatant disrespect for the fact of Yahweh being
the only God. Webster's 1918 dictionary of the English language defi nes
"supernatural" thusly:
Supernatural
SUPERNAT'URAL, a. [super and natural.] Being beyond or
exceeding the powers or laws of nature; miraculous. A supernatural
event is one which is not produced according to the ordinary or
established laws of natural things. Thus if iron has more specifi c
gravity than water, it will sink in that fl uid; and the fl oating of iron
on water must be a supernatural event. Now no human being can
alter a law of nature; the fl oating of iron on water therefore must
be caused by divine power specially exerted to suspend, in this
instance, a law of nature. Hence supernatural events or miracles
can be produced only by the immediate agency of divine power.
Why would the God of the Universe give any other created being the ability
to supercede nature? If one supercedes nature, would they not be seen as a God
as a result? We do not serve a weak and insensible Creator. He is not in the
business of imbuing rebellious creatures with super-powers which enable them
to "be like God" when Yahweh has clearly said there is none like Him.
396 Satan Christianity's Other God
For I will at this time send all my plagues upon thine heart, and
upon thy servants, and upon thy people; that thou mayest know
that there is none like me in all the earth.
Exodus 9:14 KJV
Moses also testifi es to the fact there is no other "god" or supernatural
force in the universe.
Or hath God assayed to go and take him a nation from the midst
of another nation, by temptations, by signs, and by wonders, and
by war, and by a mighty hand, and by a stretched out arm, and
by great terrors, according to all that the LORD your God did for
you in Egypt before your eyes? Unto thee it was shewed, that
thou mightest know that the LORD he is God; there is none
else beside him. Deuteronomy 4:34-35 KJV
Know therefore this day, and consider it in thine heart, that
Yahweh he is God in heaven above, and upon the earth beneath:
there is none else.
Deuteronomy 4:39
Let me say it one more time. To believe the serpent in the garden is
"Satan " is to believe there is another God and then we would be calling
Yahweh , the God of the universe who said there is none else, a liar. Moreover,
if this serpent is Satan appearing as a snake, then Satan is doing what God can
do by manifesting in a corporeal form. At that then, one must believe there
exists another god - or perhaps one has sorely misunderstood God's words
and the story of the Garden of Eden.
A Word for Serpent is "nachash " Among Other Words.
Perhaps we might fi nd some answers to our search by looking at the word
used for serpent in the book of Genesis. Th e word for serpent in Genesis and
elsewhere is the Hebrew word "nachash ." Th is word is a word that is easily
understood in context, to mean a snake. Th e word meaning, according to the
Briggs, Driver, Brown Hebrew Defi nitions is:
nâ châ sh
1) serpent, snake
1a) serpent
1b) image (of serpent)
Answering The Serpent In The Garden Questions 397
1c) fl eeing serpent (mythological)
Part of Speech: noun masculine
A Related Word by BDB/Strong's Number: from H5172
Conceivably this particular use of a word that means serpent could be
accurate in relaying the message of some type of a snake in the garden.
However, biblical writers often spoke of snakes, serpents and the like to relay
a message that could be enhanced using the imagery and metaphor that the
serpent portrayed. Do you remember Dan, one of the tribes of Israel? Dan is
called a snake in Genesis chapter 49. Another example of a speaker employing
the imagery that serpents carried in the minds of the hearer is seen when
Yeshua called a group of the unbelieving Pharisees a "brood of vipers !" Neither
of these uses was of literal intent yet after one reads the serpent in the garden
story, they all too often conclude that it is literal. Do we too easily pick and
choose what we believe is literal because of the desire to impose our theological
conclusion backwards onto the pages of the Torah ? Because the word literally
means "snake" does not mean we have to see the story as containing a literal
snake that spoke to Adam and Eve . After all, a literal word was used of Dan
and the Pharisees.
Th e use of "snake" imagery in the story is in all probability done to teach
a point, which did not include the belief in a literal talking snake. If Moses
wrote this part of the Torah that speaks of the "serpent," and if "satan" was a
real force to be reckoned with, then why did He choose to describe this force
in the garden as a serpent? Would Moses not have wanted the children of
Israel to know that this "serpent" in the garden was in fact "Satan " disguising
himself to fool Eve ? Moses wrote down these words for all Israel to hear some
time after his encounter with Pharaoh 's magicians where Yahweh turned
Moses' staff into a snake and the Egyptian slight of hand artists mimicked
Moses' feat with a very similar production. In the encounter with the Egyptian
magicians, the word used for "serpent" is the Hebrew word "taneem ." Th ere
are only three times that the word taneem is translated as serpent or serpents.
Th ese occurrences are all when Moses and Aaron hook up with the Egyptian
magicians.151 Moses and Aaron were clear on what a snake was. After all, God
151 Uses if the word taneem : H8577
tannî yn / tannî ym
Total KJV Occurrences: 27
dragons, 15
Deu_32:33, Job_30:29, Psa_44:19, Psa_74:13, Psa_148:7, Isa_13:22, Isa_34:13,
Isa_35:7, Isa_43:20, Jer_9:11, Jer_10:22, Jer_14:6, Jer_49:33, Jer_51:37, Mic_1:8
398 Satan Christianity's Other God
had told Moses that his staff would become a snake and then the result was
that it became a taneem. Wouldn't it be simple for Moses to have used the
word "taneem" when writing about the serpent in the garden, if He wanted
the Israelites to believe the serpent in the garden was a snake? It seems that
he would. Th e Hebrew people could easily associate the "serpent/taneem" of
the Pharaoh Court incident, with the "serpent/nachash " of Genesis, if only
the same word was used.
Well Moses did not use "taneem " so perhaps Moses was not intending for
the Israelites to think of the serpent in the garden as a real snake or serpent.
Some might ask if it is possible that Moses used "nachash /serpent" in telling
the serpent in the garden story because He wanted the Israelites to connect
it with Satan . Th is is a good question and is one possible line of reasoning;
however, Moses may have a diff erent purpose in mind by using a word other
than the word for snake that was associated with the rod that changed. Th e
same word that the Israelites had heard connected with the rod into the
serpent scenario that Moses and Aaron displayed in Pharaoh 's court did not
get used because Moses was not intending to have the hearers think of a literal
snake appearance in the garden when he passed on the story.
Because Moses chose the word nachash in Genesis instead of taneem ,
indicates that Moses wanted to teach the Israelites something else. Could it be
he used the word nachash because He was referring to "Satan ?" Some think so
but I highly doubt it, because Moses was the one telling the Israelites "there is
one God and none else." Had the writer of Genesis actually taught the Israelites
that there is a Satan who has powers like God, he would have been no diff erent
from the other polytheistic, national leaders of his day. He would have been
guilty of teaching that there is another God and therefore been guilty of the
charge of false prophet .
Aside from that, if the "nachash " was not a snake or "serpent" but was an
appearance of "Satan " then why was there a curse on this "nachash" believed
to be "Satan," which did not take eff ect? Ethelburt Bullinger , a scholar who
makes the incorrect conclusion that the serpent is "Satan," gives information
on the meaning of the word "nachash." He claims the word means brass
or copper in the ancient Chaldee language and renders it "shining one ,"
suggesting that the nachash was Satan.
The Hebrew word rendered "serpent" in Gen. 3:1 is Nachash
(from the root Nachash, to shine), and means a shining one .
Hence, in Chaldee it means brass or copper, because of its
dragon, 6Psa_91:13 (2), Isa_27:1, Isa_51:9, Jer_51:34, Eze_29:3/serpent, 2 Exo_7:9-
10 (2)/
monsters, 1Lam_4:3/serpents, 1 Exo_7:12/whale, 1Job_7:12 (2)/whales, 1Gen_1:21
Answering The Serpent In The Garden Questions 399
shining. Hence also, the word Nehushtan, a piece of brass, in
2Kings 18:4.
Bullinger has endeavored to provide information that helps to understand
the word used in Genesis 3 for serpent, as referring to something shining but
lexical works do not ratify his defi nition of "shining one " as being correct.
Bullinger also, makes some other assertions in his document titled Th e Serpent
in Genesis 3 ; found in his Companion Bible notes, which we will address later
but for now we will address a diff erent question. If the nachash is not a serpent
but is Satan in a manifest form, then why is there evidence in the Bible of
Satan not being aff ected by the curse placed on him?
In the Genesis account, a curse is rendered that conscripts the serpent
to eat dust and to crawl on his belly from that moment on. Why are there
numerous instances in the Bible where the "serpent" who is said to be Satan
by Bullinger and others, did not appear to adhere to the curse placed upon
him in the garden?
Th e curse I am speaking of is in Genesis 3;
And the LORD God said unto the serpent, Because thou hast
done this, thou art cursed above all cattle, and above every beast
of the fi eld; upon thy belly shalt thou go, and dust shalt thou eat
all the days of thy life:
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 3:14-15 KJV
If theologians like Bullinger are willing to see the serpent in a literal sense
that defi nes the serpent as Satan , then should they not expect that Satan is
only able to go upon his belly eating dust as the curse proclaimed? It seems
odd that one can decide that either the serpent is literally a snake or literally
Satan, yet not consider the curse placed upon the subject in the same literal
regard. Never bringing into question the issue of why this subject that is cursed
by God seems to be unaff ected by the God of the Universe in subsequent
appearances of this Satan. Clues to direct us in a path of understanding that
debunks a literal view of either the serpent being a snake inhabited by Satan
or the serpent being Satan himself are plentiful, right within the text of the
Bible. All we have to do is be careful to look for these clues and weigh the
evidence against the evidence for literalness.
Notice the serpent that is called the "nachash " is placed in the same category
as the other animals. Th is "nachash" as I have mentioned, is believed by some
to be Satan who has taken on the form of a snake. Once cursed it is told it will
400 Satan Christianity's Other God
go on his belly all the days of his life. Th erefore, if the serpent is in fact Satan,
then we should see the product or result of the curse by Yahweh on Satan. If
the "serpent" is "Satan" and "Satan," is not seen crawling "upon his belly," then
Yahweh becomes a lying god and proves impotent in the realm of administering
justice through curses. Coupled with that Satan then proves powerful enough
to override the God of the Universe. Under the "serpent is Satan" theory, we
see Yahweh has told "Satan" he was to "go on his belly all the days of his life." Yet
there are no instances in the entire Bible that display Satan on his belly. Instead,
every instance where Satan is believed to be found in the Bible, he is always
spoken of as being ambulatory or supernaturally transporting himself. Because
the belief that postulates the serpent equals Satan is based on a literal translation
of Genesis 3, we must continue to use equal weights and measures and then
believe that the curse is also literal. It is interesting to see the hermeneutical
back fl ips some take to conclude that the serpent is literally referring to a snake
or Satan and then claim the curse portion of the story is fi gurative, asserting
that the curse represents a concept. It is conveniently suggested that the curse
means "Satan" will have to sneak around and try to overcome man who is made
from the dust, by tricking him. Th e musing by some goes further and the curse
of the serpent eating dust is said to be fulfi lled in the instances when Satan is
shown to be overcoming man. Th e thinking is that man is the dust and Satan
dominating man is as if Satan is eating the dust.
Neither the idea that the serpent is Satan nor the idea of an allegorical
understanding for the curse are possible, here's why. If the serpent is literally
"Satan" and is subsequently cursed by Yahweh to go on his belly forever then
why is it that when this character called Satan in Job appears, he is not shown
to be on his belly but is "going about to and fro in the earth and walking up
and down in it.?" If the Satan in Job is that Satan from the garden then he is
obviously oblivious to and not subject to the curse of Yahweh. One who is not
subject to the curse of the Creator must be either equal to or greater than the
Creator. Is it possible for that which is created to reject a curse of the Creator?
I do not believe there is any one or thing equal to or greater than the Creator
who dwells in heaven, and presented Himself in the fl esh as Yeshua a couple
of thousand years ago. If Satan was cursed to go about on his belly then he
should not rightfully be seen walking.
Another account of this supposed "Satan " character, where he is seen to
be ambulatory and defi nitely not going about on his belly, is in the story of
the Messiah being tempted in the wilderness. If this tempter of Messiah is the
literal cosmic Satan who received a belly travel curse in the garden, then he is
clearly ignoring the curse to go about on his belly all the days of his life. It is
insensible to think that the Messiah followed a slithering Satan up to the top
of a high mountain. If the serpent is Satan and the devil is Satan in Matthew
Answering The Serpent In The Garden Questions 401
4, then Satan is said here again to not be subject to God's curse, and right in
front of God Himself.
Again, the devil taketh him up into an exceeding high mountain,
and sheweth him all the kingdoms of the world, and the glory of
them; Matthew 4:8 KJV
Th e story of Christ being tempted by "the devil" is dealt with in Volume
II of Satan Christianity 's Other God when I explain the Apostolic Writings
that appear to tell of a cosmic satan . In that work, details are presented to
understand who or what the "devil" in the story is. Th e case is built revealing
the adversarial force encountered by the Messiah as one of two things. Th e
force expressed by the word "devil" in Matthew 4 is either a human adversary
that is testing Yeshua or it is the desires of the man Yeshua that are being
brought into submission by Yeshua as he deals with the draw of power. A
draw that is often present in a man who is on the doorstep of coming into
his purpose in life. Every man struggles with the evil inclination over various
things. Because Yeshua was tempted in all things like us, it is conceivable that
the term "the devil" was a metaphor for His own desires as a man. Desires that
many men on the doorstep of a powerful ministry have that draws them in a
direction that is not good. Full treatment of this topic is reserved for Volume
II as I have stated.
For now, it is plain to see that if in fact the tempter of the Messiah was
the cosmic "satan" who was the "nachash " in the garden, then he once again
was immune to the curse of the Creator that relegated him to belly dwelling
for his whole existence. It is not indicated in the text that this "devil" who
is supposed to be satan the serpent or "nachash," was eating dust and going
about on his belly. If one is to accept the curse to go about on his belly as an
allegory or metaphor indicating a clandestine manner in which the supposed
Satan was going to go about his business, then a few serious questions need
to be asked because when Satan tempts Jesus he is not on his belly.
If Satan is real and is the "serpent," a second instance in Scripture where
Satan is not acting in accord with the curse to be upon his belly is seen in the
book of Job. When asked by Yahweh in the book of Job as to his where-abouts,
it seems odd that his answer is in no way indicative of a secret and stealth like
pursuit of the man Job, who would be considered then to be the "dust" to be
"eaten" by this allegedly once glorious creature. Just as the curse that said of
the serpent, "thou art cursed above all cattle, and above every beast of the fi eld;
upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:" was
a metaphor employing poetic language, so too is "the serpent" a metaphor.
Th e serpent of Genesis 3 is an ancient metaphor written into an ancient story
402 Satan Christianity's Other God
that employs poetic language. Th e writer may very well have chosen to use
a word that could literally be heard as "snake" but just because a word can
be literally translated as one thing or another does not relegate this word to
being the literal thing the word alone is defi ned as. If you are to say that your
friend is a real bear when he wakes up in the morning, that doesn't mean he
is literally a fuzzy grizzly bear. Serpent does not speak of a literal snake in the
Genesis 3 passage.
Licking the dust is not a real practice.
Every day in our life and work, we hear words and use words that are not to
be defi ned literally in the contexts that they are used. For instance, I work
with a group of men who spare no linguistic expense when they decide to
deride a fellow worker for a particular unpalatable pattern of behavior. I
have heard many co-workers speak of another co-worker as a "boot-licker "
or an "*" but everyone hearing, knows these terms are describing a
characteristic behavior pattern and not the physical characteristics of the illfavored
co-worker. I have yet to meet a literal boot-licker or * and unless
one is unrealistic in their interpretation of common vernacular, all are able to
perceive what is meant by the speaker.
Does then a boot-licker have to literally lick boots, any more than does
one who is said to "lick the dust " have to literally lick the dust? Understanding
the prolifi c use of metaphor in all languages of all periods leads us to be able
to recognize that there is no actual dust licking taking place by anything. We
are able to gain insight by fi nding other examples of how the metaphorical
terms of Genesis 3 are used. Th ere are other uses in Scripture of very similar
terminology to the curse of eating dust on the serpent. Looking at these
instances will benefi t in directing us towards accepting the fact that the curse
on the serpent in the garden was neither a curse on a cosmic Satan nor a curse
on a literal serpent.
In the Psalms , David off ers a prayer for Solomon. In his prayer, he asks
Yahweh to make it so Solomon's enemies are completely subdued and enter
into absolute submission to him. Th is is represented with the phrase "lick the
dust ."
They that dwell in the wilderness shall bow before him; and his
enemies shall lick the dust . Psalms 72:9 KJV
In the book of Isaiah , we are given a prophecy that tells just how greatly
the veneration of the God of Jacob and His people will be in the future. Th e
idea is expressed by the similar phrase "Lick up the dust of thy feet." Again,
Answering The Serpent In The Garden Questions 403
in this instance the term is intended to express the posture of the people who
are brought into submission to God and God's people. Being close to the
ground in a bowed low posture to honor a king or people group is the picture
this euphemism is portraying.
And kings shall be thy nursing fathers, and their queens thy
nursing mothers: they shall bow down to thee with their face
toward the earth, and lick up the dust of thy feet; and thou shalt
know that I am the LORD: for they shall not be ashamed that wait
for me. Isaiah 49:23 KJV
John Gill's commentary provides a little insight into this practice of
"licking the dust."
and lick up the dust of thy feet; the allusion is to the eastern
nations, especially the Persians, who, in the adoration of their
kings, used to kiss the ground they stood on, and seemed to lick,
if they did not, the dust that was about them; and it expresses the
very low submission of kings and princes to the church, and their
high veneration of it; their willingness to do the meanest offi ce for
the good of it, and their great regard and affection for the meanest
of its members, the dust of Zion; see Psa_72:9,
Remembering the deeply poetic and mythopoetic language of the prophet
Isaiah , we are able to understand the use of many of his terms in their correct
sense. Th at is a sense that is referring to something drastically diff erent than
the literal words might indicate. Notice how the term "dust shall be the
serpent's meat" is used in Isaiah 65.
The wolf and the lamb shall feed together, and the lion shall eat
straw like the bullock: and dust shall be the serpent's meat. They
shall not hurt nor destroy in all my holy mountain, saith the LORD.
Isaiah 65:25 KJV
Th e poetic imagery found in this passage is all too often taken as literal.
Many preachers will catapult their message off this or the like passage in Isaiah
11 to talk of how glorious "heaven" will be when the wolf and the lamb are
feeding together. Th e propensity to take literally the kind of poetic imagery we
see in books such as Isaiah is diffi cult to resist. Many seem to want to believe
in a type of magical fairyland paradise, where animals, which are normally
adverse to cohabitating, begin an existence where they are at peace and no
longer a threat to each other. Th is may be a nice idea and may very well be
404 Satan Christianity's Other God
part of the renewed Earth where Messiah is reigning, but it is not necessarily
the picture Isaiah was depicting.
If we work to reconcile "Old Testament " theology with "New Testament "
theology then we will soon see Earth was made for man to inhabit and
"Heaven " wasn't. Notice the following verse that expresses how many people
have ascended to "Heaven." We are told in the Gospels that Christ ascended
to heaven; this was the point where He resumed His heavenly offi ce from His
throne in Heaven. It appears from the following verse the only one who has
been in the fl esh who is in heaven is the Messiah , the King of the Universe.
He is the only one who has immortality , at least up until the time Paul wrote
these words to Timothy .
That thou keep this commandment without spot, unrebukeable,
until the appearing of our Lord Jesus Christ :
Which in his times he shall shew, who is the blessed and only
Potentate, the King of kings, and Lord of lords;
Who only hath immortality , dwelling in the light which no man
can approach unto; whom no man hath seen, nor can see: to
whom be honour and power everlasting. Amen.
1Timothy 6:14-16 KJV(emphasis added)
Part of the reason we fall short of understanding these poetic images
such as are found in Isaiah and Genesis is because we have removed ourselves,
or been removed from even being remotely close in culture and geography
to the time where these metaphors were clearly understood as metaphors.
Many scholars have done excellent work on the metaphors and idioms in the
Scriptures. One such scholar is George Lamsa . In His book "Idioms of the
Bible Explained ," Mr. Lamsa assists the reader in recognizing the metaphors
as metaphors. Th rough his work, we are taught the unique position of present
day Near Eastern regions. Th e region Lamsa references still employs Aramaic
as their daily language. Lamsa is an Aramaic Scholar and as with any scholar
who put forth theories that are contrary to mainstream understanding of
other scholars, there is some controversy around his work. I will not argue
for Lamsa on all fronts, but I will say I have yet to fi nd another scholar who
so clearly illuminates much of the Near Eastern idioms and does so through
experiential knowledge. According to Lamsa and his supporters, he grew up
using the Aramaic language and therefore understanding the Aramaic terms
and idioms from the cultural, linguistic, and historical perspective. I am
careful to mention the historical perspective because, if one studies the Near
Eastern Aramaic speaking peoples in the period Lamsa gleans understanding
from, one would fi nd they have progressed slowly in comparison to other
Answering The Serpent In The Garden Questions 405
cultures that are near them and therefore they were a fi ne example in that
state, of an historical perspective on language and idioms.
George M. Lamsa was a world-renowned Bible translator and commentator.
He was born in 1892, was raised in an Aramaic speaking community, which
had maintained many of the customs that were present at the time of Christ .
Lamsa died in September of 1975. He has done a huge amount of work in
interpreting the idioms of the bible in the light of a culture that is more closely
connected to the culture Yeshua walked in than any culture seen today. I
suppose it makes sense to talk to a British man if you want to understand the
British culture and their particular idiomatic usage of diff erent words and
phrases. Why not consider the insight from an Aramaic man such as Lamsa
who provides a perspective relative to Aramaic culture? Th is perspective is of
great importance when trying to understand the Gospels that tell of Yeshua
because the culture Yeshua functioned in was an Aramaic culture. Examples
of a few of the idioms Lamsa explains are;
From Ezekiel 30:18-"The day darkened and a cloud shall
cover."
Meaning; Impending disaster and sorrow152
From Isaiah 60:16- "Thou shalt suck the breast of kings."
Meaning; You shall drain the wealth of kings.153
From Jeremiah 8:21—"I am black."
Meaning; I am ashamed, I am sorrowful.154
Th e above references are but a few of the metaphors Lamsa explains in his
book titled "Idioms in the Bible Explained and A Key to the Original Gospels ."
I have mentioned "metaphors" often in this writing and there are many
other sources available to provide the reader with a list of metaphors, common
and biblical, and their associated defi nitions of which I won't list here.
Metaphor use is and always has been a common tool of communication. If one
does not understand the metaphors of his or her culture then one is destined to
misinterpret a large amount of what is spoken in the culture. Th ink for instance
if there were not a common understanding of such colloquial terminology as;
"Cat got your tongue?," "You suck!" , "Boy did we have a blast at the shaker!,"
"He hit the roof when he found out his car had been repossessed." "It's raining
cats and dogs." Or, "My dogs are killing me!"
152 "Idioms in the Bible Explained and A Key to the Original Gospels .," George M. Lamsa,
Harper Collins Publishing
153 ibid
154 ibid
406 Satan Christianity's Other God
Th ese, again are a few examples of how simply metaphor can be interpreted
if one is knowledgeable of the culture and context of the metaphor's use. In
regards to common metaphors, one available resource is "Renton's Metaphors,
A dictionary of over 4000 Picturesque Idiomatic Expressions " Th e forward in
the book says this;
WHAT IS A METAPHOR?
"A cynic once defi ned a metaphor as "a simile with the words of
comparison left out."
Less frivolously, the Concise Oxford Dictionary puts it as the
"application of a name or descriptive term to an object to which it
is not literally applicable."
The word is derived from two Greek roots - meta (with, after)
and pherein (bear) - which, in combination, denote "transfer" (of
meaning).
Many metaphors involve colourful analogies. Every day one talks
of "missing the bus," of "being in the same boat" as someone else,
of "getting down to brass tacks," or of "not having a crystal ball."
People are always "getting a feather in their cap," "earning brownie
points," "building bridges," "clasping at straws," "muddying the
waters," "cutting the Gordian knot," and "missing something by
a whisker."
For the most part such fi gures of speech involve combinations
of words sounding very familiar to their audience, and their nonliteral
use is quite subconscious."
Reading the above statement from Renton, shows us how unquestionable
it is to state that we communicate using metaphors. Metaphor use takes place
in not only our own culture but also it is the way of communication in all
cultures. Idiomatic usage of terms and phrases are "a dime a dozen" to use
a metaphor . Th e Scriptures are no diff erent as we have discussed and Lamsa
went to work to defi ne the idioms and metaphors in the Bible. A fairly simple
Biblical idiom for present day culture to understand as a statement that does
not mean what the words literally say, is seen when Yeshua celebrates the
Passover with His disciples on the night he was betrayed. Yeshua calls the wine
that is being consumed at the Passover, His blood, and tells the disciples to
drink it. In essence, He is saying, "drink my blood ." Imagine taking these
Answering The Serpent In The Garden Questions 407
words literally. Some have, and doing so has led them to accusing the believers
in Messiah of being cannibals. Th is metaphor is found in Mark 14:23-24;
And he took the cup, and when he had given thanks, he gave it
to them: and they all drank of it.
And he said unto them, This is my blood of the new testament,
which is shed for many.
Very diff erent from actually meaning that the disciples are to consume
the blood of their Master as some kind of ceremonial libation, we learn from
Lamsa of a more sensible and culturally understandable meaning for this
statement. Of this idiom, Lamsa teaches the meaning to be about absorbing
Yeshua 's teaching;
Drink my blood Mark 14:24
"Make my teaching a part of your life. Be willing to suffer for my
truth. Think of me when you celebrate the Passover "155
As I said, it is not diffi cult to extract a meaning other than the literal
meaning of the words given us by Mark . When one starts to go through
the "Old" and "New" Testaments it is possible to clearly see the numerous
metaphors and idioms which were used. Sadly, it is diffi cult to establish
exactly what could have been meant unless we attempt to connect the words
in the metaphor to their cultural origin and meaning. Th is is what Lamsa has
endeavored to do. Isolating a statement to derive a meaning is never a good
practice and most of the metaphors that are used in the Scriptures and New
Testament can be located elsewhere in the Bible thus providing insight into
the meaning of many of the misunderstood metaphors.
Finding a metaphor that is used one place in the Bible, used in another
place, will always enhance the understanding and can be found to alter the
often rigid, literal interpretation that is imposed on it. We have already looked
at the metaphor of the serpent "eating dust" after it was cursed in the garden.
Th is metaphor is not restricted to the passage in Genesis 3 but is found
elsewhere in Scripture . Exploring the meaning of the term found elsewhere
can shed much light on what was meant in the garden of Eden story. As I have
shared, this term appears in similar form in a few places in Scripture. Lamsa
gives a meaning for it as we see it below in Isaiah 65.
155 George M Lamsa, Idioms in the Bible Explained and A Key to the Original gospels. Pg
56
408 Satan Christianity's Other God
The wolf and the lamb shall feed together, and the lion shall eat
straw like the bullock: and dust shall be the serpent's meat. They
shall not hurt nor destroy in all my holy mountain, saith the LORD.
Isaiah 65:25 KJV
Clarity is added to the prophet's words by Lamsa in identifying the phrase
used here and in Genesis 3 as meaning the following;
Dust shall be the serpent's meat. Isa 65:25
"The oppressor shall be reduced to poverty, humbled."156
To be true to the culture and the literary styles of the writers of Scripture ,
one should give full consideration to the many metaphors and idioms as we
read them in both the Scriptures and the Apostolic writings . It is certain that
Yeshua Himself taught in parables. As a Hebrew man in a Hebrew culture
many of His parables contained metaphors that must be understood in their
relation to the time and space Yeshua existed in. If the King of the Universe
employed such broad use of parables and metaphors, could not have Moses
been capable of a similar teaching style? I believe he in fact did teach using
this style and the account of the serpent in the garden is not to be considered
diff erently than other writings from that period or from that of a style familiar
to other biblical writers. Moses used available imagery from the cultural
milieu of myth and metaphor to teach the Children of Israel.
We see another reference to dust-eating serpents, in the book of the
prophet Micah. Th e prophet is admonishing and exhorting a depraved group
of people who had moved far from living in a manner that was acceptable
to Yahweh . In describing how they will come crawling back to Yahweh with
their "tails between their legs," to use another metaphor , the prophet tells the
people they will be humbled and out of their depravity will fear Yahweh and
turn back to Him.
They shall lick the dust like a serpent, they shall move out of their
holes like worms of the earth: they shall be afraid of the LORD our
God, and shall fear because of thee. Micah7:17 KJV
Sure, it appears that a snake is licking the dust when it juts its tongue out
to probe the environment; however, Micah is expressing how the rebellious
people will most assuredly be humbled by God. Micah is not suggesting that
serpents eat dust or that the subjects of his statements will truly sample dust
with their tongues any more than the writer of the Serpent in the Garden
156 ibib pg 34
Answering The Serpent In The Garden Questions 409
story was suggesting that a literal snake would dine on dust. Neither the term
"serpent," which is translated from the Hebrew word nachash , nor the phrase
"eat dust," are to be taken literally.
Th e facts are, the "nachash " who was cursed in the garden is not referring
to "Satan ." If there was a real "Satan" who was given a curse by the Almighty,
why do we have depictions of this character in the Scriptures as being
unaff ected by the curse placed upon it? Allow me to reiterate.
If Satan is the "nachash ," he is neither crawling on his belly nor is he acting
stealthily in instances where he appears in the Scriptures that are commonly
believed to be about a cosmic Satan. If this serpent was Satan, then he should
have been forcibly submitted to be crawling on the ground for all his days
because God had cursed him to do so. How then is it that when Job and
Yeshua encounter "Satan" there is no indication that he is crawling on the
ground eating dust?
Th is is so because the serpent in the garden, which is a "nachash ," is not
"Satan ." How then did this serpent metaphor come to be a reference to a clever
aspect of humanity's psyche you might ask? Th e most likely explanation based
on the people of Israel's place of residence, is that the metaphor was borrowed
from Egyptian lore. Th is well-known lore contained discernable meaning to
the Hebrew people who came out of Egypt .
Th e story was telling of a time in history at the beginning of the world
when purity was the norm and then the evil inclination , spoken of as the
serpent by Moses , was activated through self-deception and subsequent
disobedience . Th is selfi sh act of Adam and Eve in the garden became known
as the original sin . Contrary to popular opinion, the fi rst sin was not the
act of eating the forbidden fruit , but was the practice of changing the words
of the Creator as we see Eve did. If one looks carefully at the story it would
seem that the fi rst sin was when Eve changed the words of Yahweh when
she said, "God said we cannot even touch it or we will die." Yahweh's words
were, "you're not to eat of the tree of knowledge of good and evil." He had said
nothing about touching it. Expanding on the commandment of the Creator
is the same as adding to it; by adding to it a person is changing it and thus
guilty of changing God's word. In the account given we see that Eve's words
expanded on God's command when He said; "...thou shalt not eat of it."
(Genesis 2:17)
Th e words of Yahweh are still being changed to this day by multitudes of
so-called Scripture teachers and leaders who are as guilty as Adam and Eve of
adding to the words of God. Is it any wonder Yahweh gave a command not
to add to the words of the Torah in Deuteronomy 4 and 12?
410 Satan Christianity's Other God
Ye shall not add unto the word which I command you, neither shall
ye diminish ought from it, that ye may keep the commandments
of the LORD your God which I command you. Deuteronomy 4:2
KJV
What thing soever I command you, observe to do it: thou shalt not
add thereto, nor diminish from it. Deuteronomy 12:32 KJV
As was mentioned above, the serpent myth was an ancient myth that far
preceded the time of Moses ' ministry to the Chosen People of Yahweh . Th is
myth is found in many cultures and was also found in some form in Egyptian
lore, where Moses was raised. It is absolutely plausible to think that Moses
knew the tale well as did the Hebrew people who had assimilated so deeply
into the Egyptian culture. Of Moses, we are told he was learned in all their
wisdom. To be "learned" in all the wisdom of the Egyptians is tantamount to
having a working knowledge of all the myth and lore as well as the academic
information available to the most educated royalty of the Egyptians. Th e writer
of the book of Acts teaches us of Moses' great knowledge and understanding
of Egyptian wisdom.
And Moses was learned in all the wisdom of the Egyptians , and
was mighty in words and in deeds. Act 7:22 KJV
For Moses to be spoken of as learned in all the wisdom of the Egyptians
does not have to mean he practiced all of the Egyptian religious mysteries his
entire life. Just to clarify, the word I am quoting here is "learn-ed," meaning
one who has acquired knowledge of a matter through education. Consider this;
I may study Aboriginal culture and religion in Canada where the aboriginal
peoples have a deep history replete with incredible amounts of mysterious
legends and practices. Th e mystery and legend facet of their cultural history
and journey goes along with the true stories of persecution and strife. By
studying this people's history, culture, and religion, one becomes learned in
all the wisdom of the Aboriginals. Being learned in the ways of this people
does not mean participation in their ceremonial and religious practices
such as "sweats" and smoking sweet grass and paying homage to the "Spirit
of the Forest" or the "Great Eagle Spirit." However, it does mean I can use
their stories and legends to communicate to a people group who are able to
understand the meaning of the stories due to a prolonged exposure to these
legends and culture. I would not necessarily be practicing the aboriginal
ways but I would possess an intimate understanding of them. Being learned
in all the wisdom of the Egyptians, as was the case of Moses, does however
lead us to the question; did Moses practice the Egyptian religious mysteries
Answering The Serpent In The Garden Questions 411
among other things that were common to the Egyptian culture? It would
be unrealistic to expect that a child, who has been adopted as a son of the
Pharaoh 's daughter, would not be practicing and consequently learning the
faith of the household he was raised in. Picture a small child taken into the
home of the Queen of England. No matter whether this child was "adopted"
at a very young age or in the early to late childhood years, this child would
be considered a full resident of the Queen's house. Would not this child be
trained in the manners, practices, and ways of the Queen's royal Household?
It is doubtful this adopted child would be encouraged to participate in a
religious lifestyle or otherwise that would not be familiar to the Queen's
household. Th is would be very similar in the Royal Palace and household of
the King of Egypt , Pharaoh. It is likely that this child Moses did not have the
opportunity of a thorough upbringing in practicing the faith of the God of
Israel. Moses therefore would have participated in Egyptian religious practices
as he was taught them by those of his adoptive household.
Was Moses Practicing the Hebrew or the Egyptian
Religion?
Moses was not aff orded a full initiation into the faith of Israel due to the early
age at which his mother placed him in the Nile. An argument may surface to
try to claim that Moses was experienced in the Israelite faith practice prior to
being separated from his birth mother once weaned. Some may adhere to such
an argument as a means to reject the notion of Moses' knowledge of Egyptian
lore. Th is argument states that the infant Moses was in essence given back to
a Hebrew nursemaid and that because she was his mother Yochabel, he would
have been trained to know the faith of Israel.
It is true, Moses was placed with his mother to be nursed until weaned,
and there is therefore an argument that should be considered when one
proposes that Moses did not have a working knowledge of the faith of Israel
while in the House of the Pharaoh . Exodus chapter 2 tells us the birth mother
did nurse the baby and when he was grown, the child became the son of
Pharaoh's daughter who called the child Moses, which refers to the child being
drawn from the water. From there the discussion of how old Moses was at the
time he was weaned and entered the palace of Pharaoh begins to take form.
According to some, he may have been weaned before fi ve years of age while
according to others the ancient meaning of the terminology could indicate
Moses was an older child when "weaned." If the latter is the case it seems that
the term "weaned" means Moses may have had some foundational teaching
from his mother on the facts of who the God of Abraham , Isaac, and Jacob
is. Th e ISBE provides insight into the term "weaned."
412 Satan Christianity's Other God
Wean
wē n: "To wean" in English Versions of the Bible is always the
translation of ( ל מגּ , gām al), but gām al has a much wider force than
merely "to wean," signifying "to deal fully with," as in Psa_13:6,
etc. Hence, as applied to a child, gā mal covers the whole period of
nursing and care until the weaning is complete (1Ki_11:20). This
period in ancient Israel extended to about 3 years,(emphasis
added) and when it was fi nished the child was mature enough
to be entrusted to strangers (1Sa_1:24). And, as the completion
of the period marked the end of the most critical stage of the
child's life, it was celebrated with a feast (Gen_21:8), a custom
still observed in the Orient. The weaned child, no longer fretting
for the breast and satisfi ed with its mother's affection, is used in
Psa_131:2 as a fi gure for Israel's contentment with God's care,
despite the smallness of earthly possessions. '157
For our purposes, it matters not whether Moses was weaned at 1 year, 3
years, or older, so we needn't debate the question any longer. Th e fact remains
that this child was adopted into the Pharaoh 's palace at a young age and
would have been fully integrated into the mystery religions and the wisdom
of the Egyptians . Th ese mysteries would have included the ancient serpent
myth that was pervasive in Egypt and most other cultures of the ancients.
Egypt specifi cally was in the practice of recognizing the serpent as the offi cial
symbol of authority and wisdom, both religious and civil. Pharaohs usually
wore the golden serpent on their head and the snake represented the patron
Cobra goddess of lower Egypt. All who were Israelite would have been quite
familiar with the meaning behind not only the staff of Moses being turned
into a serpent under the control of Moses' hand but also of the meaning of a
serpent that was spoken of in a story involving the beginnings of man.
It is easy to understand why Luke , the writer of the book of Acts stated the
depth of Moses' learning as it pertains to the Egyptians . Luke recognized what
happens to a person who spends his childhood and almost 30 years of his adult
life, living in a very seductive, profoundly "spiritual" culture. Moses, the grown
man and leader of a liberated nation from Egypt , would have understood the
Egyptian religious philosophy and he also would have known that the Hebrew
people, of whom he was one, would also be able to understand and relate to the
Egyptian religion and its corresponding concepts and philosophies.
Th e Egyptians had many gods and Moses was fully educated in all of
them with all the myths that were affi xed to them. In so understanding,
157 From entry "Wean" in the International Standard Bible Encyclopedia .
Answering The Serpent In The Garden Questions 413
Moses would not be reticent to utilize the mythological imagery and language
that would be understood by the Hebrew ex-slaves. Moses' intention was to
teach them their lost history and relate in vivid images the origins of them
as a people.
It is arguable for some that Adam also might be a mythological character
not truly existing and one may fi nd a case to support that argument quite
convincing. However, seeing the genealogies in the Scriptures and "New
Testament ," that speak of Adam and the line that sprung from him, give cause
to believe that the man Adam was a real character. Th e proof can only be
found in the Scriptures, therefore the best argument and the worst argument
both depend on one's level of belief in those ancient writings. Nevertheless,
we do perceive that Moses was a wise and learned leader. He did not hesitate
to employ an already understandable serpent myth motif to educate Yahweh 's
people on the fi rst man and woman's choice to sin . One could say that Moses
placed Adam and Eve into an already recognizable serpent myth.
Today we value timeless stories such as Winnie the Pooh and the Legend
of King Arthur. Both stories make use of a real person that is placed into
a mythological or imagined tale. Christopher Robin was a real person and
although somewhat diffi cult to fi nd, information on the character of King
Arthur being a valiant warrior can be found in tracing the origins of that tale.
Perhaps this Arthur was not a literal king but the legends that have grown up
around this mysterious leader certainly do speak an amazing message. Persons
of real physical form are often inserted into mythical tales in order to establish a
connection between the story and the listener and deliver a meaningful message.
So it is probable that Moses did likewise with the real Adam and Eve.
Th e serpent myths have been found in virtually every culture. Many,
who hear a serpent myth from an ancient culture, assume these ancient
serpent myths are based on a retelling of the writings of Genesis and the
serpent in the garden. Perhaps that assumption is an error that is based on the
assumption that the text of Genesis was transmitted some time before Israel
spent time in Egypt . It is more likely that these serpent myths themselves
predated the writing of Genesis and the Hebrew enslavement in Egypt by
many generations. Considering that Moses wrote the Torah , which includes
Genesis, one must also consider when he might have penned that work. It is
not possible that Moses did so until after the Nation of Israel received the Ten
Commandments at Mount Sinai .
Th ese famed commandments and the story of their revelation is a major
part of the Torah . It is the Torah that contains the story of the serpent of
Genesis, and if in fact Moses was the writer of it, it chronologically was written
after Moses left Egypt . Th is type of serpent story was not a brand new story
line that came into existence upon the revelation of the Ten Commandments .
414 Satan Christianity's Other God
Th e fact is that many ancient cultures had already transmitted serpent myths
to the successive generations that grew from them. Scholars date the Exodus
from Egypt and the subsequent giving of the "Ten Commandments," to
hundreds of years after the Great Flood of Noah. Th is places the writing of
Genesis in a period that was familiar with an already ancient storyline about
a mythological serpent. Th e story Moses was employing in his instructions to
the Israelites contained much more Egyptian and Sumerian lore than you or I
could imagine. Th e serpent motif was mythology that was carried along from
generation to generation in the familiar process of myth transmission.
Th e ancient Sumerian and Acadian cultures for instance were vibrant
cultures long before the Israelites had a connection to Egypt and lived through
the Exodus from Egypt. Predating the writing of the Genesis account, these
cultures, which existed as far back as 2000 years before Christ , both had
serpent myths that spoke of a mystical serpent known to be a god of sorts,
which interacted with humanity at the earliest point in history.
Integration and Assimilation Have Dire Consequences to
a Visiting Culture
Even by the most conservative scholarship, we are told the Book of Genesis
was written many years after the Hebrew exile to Egypt . If this is the case
then the ancient serpent myths were even more entrenched in the minds and
understanding of the unwittingly, integrated Hebrew people. Integration
of cultures can often benefi t the assimilated people, but in the end, most
cultures who experience integration adopt philosophies of their host culture.
Th e Children of Israel would have been no exception as was foretold would
happen in Deuteronomy .
And the LORD shall scatter thee among all people, from the one
end of the earth even unto the other; and there thou shalt serve
other gods, which neither thou nor thy fathers have known, even
wood and stone. Deuteronomy 28:64 KJV
Part of the consequence of Israel's rebellion and disobedience was their
being scattered and becoming like the nations where Yahweh scattered them.
Th is is a fact of Israel's history after the Exodus and one could reasonably
expect the cultural integration to have aff ected them negatively while in their
Egyptian captivity. One result of this period of captivity would have been a
strong familiarity with the ancient serpent myth . Familiarity with the serpent
motif was not necessarily a bad thing but clearly was an important piece of lore
for them to understand. Soon after they left Egypt , they would receive a story
Answering The Serpent In The Garden Questions 415
of man's beginnings, which would only make sense to the liberated Israelites
because they were familiar with the meaning of the serpent mythology. Th e
ancient Sumerian religion contained one such serpent myth.
Sumerian history is said to span the years from approximately 3200 BC
to around 1750BC when it disappeared as it was taken over by other cultures
in the area. Th is culture predated Moses and the Exodus by hundreds of years
according to most chronologies. As a frame of reference we are told the date
of the Exodus by four diff erent scholar/chronologists. Th e dates identifi ed by
these scholars are as follows; Poole 1652 BC; Hales 1648 BC; Unsen 1320
BC; Usher 1491 BC. Presuming any one of these dates is accurate, easily
places the Sumerian myth long before Moses wrote the Torah . For Moses to
have written the Torah would have had to have taken place during the 40
years in the wilderness because according to Scripture Moses was 80 years old
when he led the children of Israel out of Egypt, then at 120 years old he died.
Th erefore, it is highly probable that Moses' writing of the creation account and
the serpent story was following a literary myth concept from an even more
ancient culture than the ones he had been living in.
Th e Sumerian culture had great infl uence on the Ancient Near Eastern
religion, which was the birthplace of the Israelite religion. Th at is not to
say the Israelites mimicked or modeled the Sumerians but that many of the
concepts that were present in Sumerian religion did in fact receive a type
of divine refi nement once the Israelites were introduced to Yahweh during
their wilderness experience after the Exodus . Sumerian mythology's strong
infl uence on Ancient Near Eastern Religion can be seen in the areas of sun,
moon, and star-worship. Other areas included a divine hierarchy of gods
and epic myths that included dying gods and resurrected gods. Th e New
International Version Archeological Study Bible by Zondervan Publishing tells
of a serpent myth, which was present in Sumerian religion. Th e myth that
I will explain shortly, is found in what is called the Epic of Gilgamesh. In
that myth, there are some similarities to the serpent in the garden account of
Genesis chapter 3. Th e Archeological Study Bible has this to say;
The snake of the Sumerian Epic of Gilgamesh is somewhat
reminiscent of the serpent in Genesis 3 in that it deprives the
hero, Gilgamesh, of immortality . While Gilgamesh is bathing in a
pond the serpent robs him of the plant of Rejuvenation which, if
eaten would have granted him eternal life. The serpent devours
the plant and is rejuvenated as it sheds its old skin. Gilgamesh,
however, is consigned to die as a mortal.158
158 NIV Archeological Study Bible, the Zondervan Corporation. Pg 8
416 Satan Christianity's Other God
Th is is one serpent myth from the ancients and Moses , being privy to all the
wisdom of the Egyptians , would have not only known of this epic but would
have also had a keen awareness of the Egyptian serpent myth of the god Osiris,
known by many as Ra. Th is myth spoke of a demon serpent that attempted to
throw the world into darkness by trying to overthrow the great god Ra each day.
In Mesopotamian lore, the serpent myth has the serpent opposing humans and
gods in their epics such as the renowned Enuma Elish, Inanna and the Huluppu
Tree , as well as others. An ancient Ugaritic myth contained a seven-headed
serpent named Lotan who was a component of their Baal–Anat Cycle where Baal
and Anat defeat the "twisting serpent." Th e name of this serpent "Lotan" has a
connection to the Leviathan that is mentioned in the Bible and is prophesied to
become a notable oppositional force once again in the end times.
At any rate, the serpent of Genesis 3 is written in a literary form that can
very much be equated with the adversarial serpents of all of the ancient myths.
Th e Archeological Study Bible concludes its article titled, "Serpent Motif in
Other Ancient Near Eastern Literature" with these thoughts;
"Although the serpent or sea monster motif in the Bible refl ects
the fact that biblical writers incorporated well-known images from
the ancient world into their writings, other Biblical material clearly
demonstrates that these inspired authors did not accept the
mythology behind the Mesopotamian or Egyptian Stories."159
As you see above, the serpent motif is understood as a common image in the
ancient world and the writer of Genesis was writing in a similar fashion as other
biblical authors in that he uses images from mythical lore such as the serpent to
tell his story. Th e writer never intended for a literal understanding of his work and
those who were closest in time to the penning of the Garden of Eden story would
also, not have believed the story to be a literal account in its entirety. Th e entire
allusion to a serpent as well as the curse on the serpent is metaphor . Th e curse
that is assigned to the "serpent" is aimed at teaching us there is a subtle, active
potential in humanity to disobey and sin . Th e assignment given the serpent; upon
thy belly shalt thou go, and dust shalt thou eat all the days of thy life, was identifying
that the ever-present sin potential of humans will always be active as long as
man exists on the earth. Th e story does go on to give allusion to a time when the
Messiah fi nally destroys man's desire to choose wickedness through bringing in
righteousness. We are told that the seed of the woman will crush the serpents
head and in so hearing, we are made aware that there will come a time when the
active, potential to sin in humans will be obliterated and rendered powerless.
159 NIV Archeological Study Bible, the Zondervan Corporation. Pg 8 "Th e Serpent Motif in
Other Ancient Near Eastern Literature"
Answering The Serpent In The Garden Questions 417
Th e time when this sin potential is brought to nothingness is referenced
in the book of Revelation where the wickedness of man is spoken of using
several commonly used apocalyptic metaphors.
And he laid hold on the dragon, that old serpent, which is the
Devil, and Satan , and bound him a thousand years, Revelation
20:2 KJV
Our present culture has been basted in a mystical understanding of these
words for so long that it is extremely diffi cult for most to see the words of the
above verse any diff erent than that they are referring to a literal Satan who they
believe to be the serpent from Genesis. If we know that the language used by
the Old Testament writers was highly poetical and borrowed many images,
then we ought not to be shocked to fi nd that the fi rst century vision of John ,
the one that we know as the book of Revelations , is also profoundly poetical.
Th e serpent, that old dragon, satan and the devil, are not references to a literal
being but they are references to the very thing that the serpent was reference to
in the Old Testament. What better way for an apocalyptic vision to relate the
obstruction of the sin nature. Th e sin nature is rendered impotent because of the
presence of righteousness when the Messiah rules the earth. Th is is a far better
depiction of the subduing of wickedness than to imbue it with fantastical images
of a messenger coming down from heaven and having a key that seemingly
opens a locked pit. Th is is suggested to be a pit of pain and suff ering, which no
one or nothing could ever come out of due to the bottomlessness of the pit. Th e
fecundity of John's mind, enveloped by a divine vision, was truly amazing. So
much so that the absolute vital nature of the message was relayed through the
use of enhanced graphic images. Images such as a dragon being cast from the
sky, which is an image intended to express the sin nature being brought into
submission to Christ . In this reference in Revelation all four terms are referring to
the active potential for humans to sin in the fl esh and how they will be rendered
inoperative under the reign of Messiah's righteousness. Each of these terms will
be explained fully in the section on Revelations near the end of Volume II of
Satan Christianity 's Other God. We are so far removed from the culture and
mindset of the writer of Revelations that I will go into much detail in order to
explain the use of, dragon, that old serpent, the devil, and satan. Th ere it will be
discussed how these misunderstood terms bare out to be references to human
attributes, qualities, or entities. One clue that is provided by another prophetic
writer is where Ezekiel uses the term "dragon." In Ezekiel 29, the Egyptian
Pharaoh is a dragon. Calling the Egyptian Pharaoh a "dragon" is simply another
example of the use of mythopoetic language to state how the Pharaoh of Egypt
has a bent to go against the God of the Universe and His people. Th e label
418 Satan Christianity's Other God
"dragon" is often affi xed to a false religious system, as is the case in Revelations
and in Ezekiel. When spoken of as a dragon, the Pharaoh is being seen as a
powerful oppositional force to the plans and ways of the only God.
Th ere are many clues to aid us in identifying the old serpent, the dragon,
satan, and the devil as references to the active potential to sin which manifests
in man and in governmental rulers. Th is subtle potential is readily personifi ed
because it brings deception to a pinnacle in a man because of the fl eshly
desires. Man is often enticed to compromise good by these completely human
forces, submitting to the sin nature.
Sin is not chosen because an active supernatural source that is probing
and tempting, but because of our innate desire to rebel. Remember, it is the
heart that is deceitfully wicked above all else. Jeremiah 17:9 has taught us this.
Th is means desire to sin and deceit comes from the heart of man and no place
else. James the apostle says it well in chapter 1 of his letter to the scattered
believers that our own desires are the cause of sin:
But every man is tempted, when he is drawn away of his own
lust, and enticed.
Then when lust hath conceived, it bringeth forth sin : and sin,
when it is fi nished, bringeth forth death.
James 1:14-15 KJV
You might ask how is it possible to conclude that the Satan idea as it pertains
to the serpent in the garden is not as literal as many of us have been taught in
our lifetimes. It seems it is very possible and likely when we truly consider how
metaphor and mythic images were employed by ancient writers. If I observe a
dirty, cheating lawyer, help get a murderer acquitted in a dramatic courtroom
battle and I then refer to that lawyer as a snake, there is not one person within
ear-shot who would take me literally and perceive that the lawyer is an actual
reptile. When utilizing the wisdom and discernment that is aff orded us by the
Creator it is possible to conclude that although the Hebrew word "nachash " is
defi nitely a word used to refer to a snake, perhaps we are not to take this word
to mean an actual serpent but to hear it as meaning what the serpent represents.
Many scholars will concur that nachash does indeed mean a serpent or snake.
Smith's Bible Dictionary shows us this;
Serpent
Serpent. The Hebrew word, nachash , is the generic name of
any serpent.160
160 Smith's Bible Dictionary by Dr. William Smith (1884)
Answering The Serpent In The Garden Questions 419
The Snake Was the Smartest Beast in the Garden, is it
Still the Smartest?
We have discussed how the serpent is not to be understood as Satan but we
need to consider the question; Is the nachash a literal serpent in this story?
Th at Moses made use of the serpent myth as a teaching tool can be seen in
the curious reference in the story, telling us that the serpent was "more subtle
than all the beasts of the fi eld that God had created." What does it mean to
be more subtle? Th e Hebrew word "arum" occurs 11 times in the Scriptures.
Eight times it is translated as "prudent"; 2 times as "crafty"; and once as
"subtle" as we see it in Genesis chapter 3.
Now the serpent was more subtle than any beast of the fi eld
which the LORD God had made. And he said unto the woman:
'Yea, hath God said: Ye shall not eat of any tree of the garden?'
Genesis 3:1 JPS
In the above verse we see that the serpent was more subtle than any beast
of the fi eld, however, the text does not call the serpent a beast, it just states
that it is more subtle than the beasts of the fi eld. With this in mind, we are
able to preclude the serpent as a beast of the fi eld and therefore eliminate
that verse as a proof for the serpent being a literal snake. If the "serpent" is
not a beast of the fi eld but is more subtle than all the beasts there then is the
possibility that the "serpent" is a reference to the evil inclination in man. An
inclination that is indeed more clever than any beast because man's evil side
seems always able to justify and deceive one into choosing evil. In this we can
see how Jeremiah was accurate in saying that the "heart is deceitful above all
things, and desperately wicked."
Considering further the acclaimed intellect of the serpent in the Garden,
we will address a few points on the matter. First of all, if the serpent is a snake
as some suppose, then it was the most cunning, crafty, and prudent of all the
beasts of the earth. Th is attribute was present in the serpent while the serpent
was in the garden before the serpent was cursed by Yahweh . So unless there
was a curse on the exalted intellectual status of the snake in the garden we
should expect to see the serpent as the craftiest, most cunning and prudent
creature of the fi eld today. I am no herpetologist161 and if I were, my penchant
for snakes and serpents would probably inspire me to hail the brilliance of the
creature and announce it as one of the smartest animals around, that is if the
snake was the most "subtle." However, I have yet to fi nd any herpetologist or
animal science specialist who fl atly states the snake is the most cunning of all
161 Herpetology; the study of snakes.
420 Satan Christianity's Other God
the beasts of the fi eld. Th e point is, that if the snake was the most intelligent
creature while in the garden and was not shown to have had its intelligence
removed by a curse, then the snake should still be known to be the smartest
animal of the animal kingdom.
An article on a Petstation.com FAQ about reptile training answers the
question of how smart snakes are. Th e excerpts provided below give an answer
to the snake question and then in the following question we are told tortoises
are smarter than snakes. Th is opinion shows that a snake is not smarter than
all the other animals and is then unable to be said to be more subtle than all
the beasts of the fi eld.
TAMING AND TRAINING YOUR REPTILE
BY VALERIE HAECKY...
Q: How smart are snakes?
Not very! The animals they eat are a lot smarter than they are
(provided they are alive). They can learn certain associations,
though. Most notably, if you always drop food into the cage, the
snake will associate opening the cage with the coming food and
eventually bite the fi rst thing that comes in when the lid opens,
including your hand.
Q: How smart are turtles and tortoises?
A lot smarter than snakes. Turtles can learn a lot of little things
and routines, given enough time and food rewards.162
Some scholars profess that the serpent must have walked on legs of some
type in an upright fashion prior to the curse it received but few if any address
the attribute of the serpent that claims it was the most "subtle." Once again, if
the snake was real and the fact was as it is stated that it was the most "subtle,"
would it not stand to reason that the subtlety, which is indicated as being
superior intellect, should still be possessed by the snake today? Yes it should,
unless Yahweh had cursed the characteristic of "subtlety" in the serpent.
Aside from that, if the serpent truly was a serpent and truly was as brilliant
as we are led to believe, then how could this ingenious creature display such
stupidity in going against not only the man who had charge over it but pitting
himself against the one and only Creator? It is near impossible to ignore the
unreasonable and illogical perspective of such an idea that suggests a snake
162 http://www.petstation.com/reptame.html Taming and Training Your reptiles, by Valerie
Haecky
Answering The Serpent In The Garden Questions 421
that was supposed to be profoundly crafty would be so stupid as to think it
could outsmart the Creator. At any rate, the serpent that was the most subtle
in the garden is not the most subtle today, as it should be due to its intellect
being left intact after the garden episode story, a story that is so often confused
as being a literal account. God is not typically in the practice of imparting
silent curses that alter a creature's inherent characteristic. At some point in
the Scriptures God speaks all the curses that took aff ect on His subjects.
Some construe the curse that relegates the serpent to crawl along the ground
forever as meaning that the snake once walked upright and had legs at one
time. God proclaimed three curses in the garden but none of these curses was
aimed at the intellect of the serpent. One therefore could reasonably expect
that because the serpent is not the most intelligent creature today that there
must have been a curse on its intelligence spoken in the story. However, there
is no curse found in the story and therefore we need to explore why the serpent
is not still the most intelligent creature alive.
It is safe to conclude that the serpent is not the most cunning creature in
existence today because the serpent in the garden was not a literal serpent. Th e
presence of a "serpent" in the story we are exploring is but an ancient metaphor ,
a metaphor representing man's ability to deceive himself and others.
The Serpent is not An all-Bad Embodiment of Evil!
In exploring the metaphor of the serpent a little further, we might ask; "If
the serpent is not the most cunning of all creatures today, what then is?"
My suggestion is that based on the meaning of the word "subtle," there
is a characteristic of man that fi ts the description of being a "serpent." A
characteristic that is more cunning and clever than any beast of the fi eld. It
becomes clear that there is nothing more "subtle" than the part of the human
character that works to deceive and lead one into self-deception. Th ere is
an inclination in the human psyche that will work overtime to manipulate,
justify, blame, and generally formulate crime and evil. Th e "serpent in the
garden" is a metaphor for the aspect of the human psyche and the collective
human potential to choose evil . A characteristic that is innate in every human,
often bringing each person to rebel against the good and to convince oneself
to practice evil. Th e serpent is not to be seen as an aspect of the human
composition that we can eradicate entirely in this life, but overcoming what
the serpent represents is the goal. Th e "serpent" as metaphor can represent
many things, and those can be either benefi cial or detrimental.
A serpent in mythology was considered a character that had some power
to control good and evil. Overcoming the inherent potential for evil and
wickedness that is represented by the serpent is the goal. Examples of a positive
422 Satan Christianity's Other God
meaning for the serpent metaphor are seen all through the Bible. Th e Messiah
tells us to be "wise as serpents" in Matthew 10:16. Yahweh told Moses to place
a brazen serpent on a pole in Numbers 21:8 and have the Israelites look up to
it to eff ect healing in those who were suff ering from fi ery serpent bites. Jacob
called Dan a serpent in the blessing that was given in Genesis 49:17. If we are
being consistent and are ascribing a literal interpretation to the serpent in the
garden, we then should ascribe a literal interpretation to the tribe of Dan as a
serpent. Th ere is none who will contend that when Dan is called a serpent in
Genesis it is anything other than a clearly understood expression, which was
not intended to be interpreted literally.
Dan shall be a serpent by the way, an adder in the path, that biteth
the horse heels, so that his rider shall fall backward. Genesis
49:17 KJV
What more proof does one need than to see that a serpent is a dynamic
metaphor that can be either positive or negative in its application, than to
hear the Messiah refer to Himself as being "lifted up as the serpent in the
wilderness was lifted up so that all men could come to him?"
And as Moses lifted up the serpent in the wilderness, even so
must the Son of man be lifted up:
That whosoever believeth in him should not perish, but have
eternal life. John 3:14-15 KJV
As we can see above, even the Messiah being lifted up on the tree when He
was crucifi ed, has a positive connection to a serpent based on the comparison
drawn by John above. Bernard Simon tells of the serpent motif as a metaphor
with a multiplicity of meanings, often depending on the context said metaphor
is used in. Simons writes;
The scaly reptile can be a symbol of both death (as in the fall
of man ) and life (the brazen serpent). Its supposedly sinister
character, with its attendant menace, brings about fear and its
mysterious and duplicitous nature has led human beings to
opposing assessments. On the one hand, it is thought of as evil
and the cause of death and on the other it is believed to embody
benefi cial, and even divine, powers. It was as the wise one, in this
benefi cent form, that various sects of Gnostics in late antiquity
adored the godhead in the form of a serpent.163
163 From the Essence of the Gnostics , by Bernard Simon . Pg 139 Copyright Arcturus Publishing,
2004
Answering The Serpent In The Garden Questions 423
Sure there are numerous meaningful interpretations of the serpent
metaphor in the Bible and ancient cultures; however, one interpretation that
would not be found in the ancients would be to interpret the presence of a
"serpent" in an ancient tale as being a literal snake. Likewise, one would be
hard-pressed to fi nd the ancients who were closest to the telling of the serpent
myth stories, interpreting the character of the serpent as being a manifestation
of the literal Satan .
Th e mystical interpretation of the metaphor and poetic language found in
the "Old Testament " that has been predominant in Christianity , is a product
of Hebrew thinkers becoming Hellenized in their thought. Th e Greek manner
of thought was so mythically and mystically based, that all things were given
a metaphysical meaning and the Old Testament was even reinterpreted at
one point by Philo who was a student of Plato . Th e result was a mystical,
Neo-Platonic understanding of a body of literature that was meant to be
understood through a Hebraic view.
In "Pagan and Christian Mysteries, " a book that contains a collection of
Papers from the Eranos Yearbooks164, Hanz Leisegang speaks of the theology
of Orpheus, Museaus, Hesiod, and Homer. Th ese men posited concepts of
a cosmos permeated by divine forces. In his essay, Leisegang says this of Philo ;
In course of time, this solar pantheism became enriched with
other ideas from various sources, and Philo made it into a
universal metaphysic mystery of light, in terms of which he even
re-interpreted the Old Testament . From him this philosophy of
light passed into Neo-Platonism and into Christian theology,
continuously gathering new life from the Greco-Oriental
Zeitgeist.165
Th e above excerpt from the essay titled Mystery of the Serpent, tells how
Philo 's metaphysical adaptation of the Old Testament was carried into
164 In 1933 in a secluded villa on the mountainous shore of Lago Maggiore, in Ascona,
Switzerland, a group of scholars, organized by the inspired Olga Fröebe-Kapteyn,
gathered around C. G. Jung to discuss the research topics they were involved in whether
in psychology, religion, anthropology, or the classics. At this conference, the fi rst of the
Eranos Conferences or in German, Tagung, a unique tradition was born. And the Eranos
Conferences have continued up to this day. Th ey have united some of the most unusual
thinkers and personalities of this century with the in-depth research of lesser-known
scholars. Until this day the Conferences continue to provide a fertile opportunity for
meetings and creative discussions.
165 Pagan and Christian Mysteries Copyright 1955 by Bolingen Foundation Inc.
Excerpt from the Essay titled, "Th e Mystery of the Serpent" by Hans Leisegang pg 28
424 Satan Christianity's Other God
Christian theology. Certainly there are many things in the Creator's realm
that are diffi cult if not impossible for us to explain with our fi nite reasoning
and intellect, but these things and the experiences that fl ow from them need
not be imbued with a metaphysical explanation that incorporates mystical
thinking and fantastically imagined explanations. Th e gloss of the entire
metaphysical re-interpretation of the Old Testament, and the same goes for
the New Testament , is that the theology of the Greek minded mystics, which
included a Satan theology, became a construction. In essence, the constructed
theological interpretation was an afterthought of spiritual experiences. Th e men
who infl uenced the thought that would continue to evolve in a dangerously
metaphysical direction were the great thinkers who had a perceived need
to explain diffi cult biblical concepts. However, they felt the need to use
otherworld elements in doing so. In short, Philo, who was the most signifi cant
re-interpreter, and others since, have adopted a reinterpretation principle of
the Old Testament that is based on a metaphysical belief system. Th is mystical
style, that employs many mythologically based concepts, is far removed from
the intent of the authors and of the Creator who inspired them.
Th e Hebraic view understood mythopoetic language and metaphor in the
allegorical intent of the language. Greek thinking understood mythopoetic
language and metaphor as referring to something literal. Th e Hellenized
concept of the Hebrew Bible ascribed metaphysical images and concepts to
the Old Testament stories such as the story of Job being affl icted by God and
by human adversaries in his life. As well as this shortcoming in interpretation,
these formative theologians misunderstood the metaphors, idioms, poetic
language, and mythopoetic language that the Biblical record presents. Far too
many concepts from Scripture that were misunderstood were explained with
ideas that sprung from mans' imaginations and fabrications.
Th e Bible is fi lled with allegorical and metaphorical statements. Here are
some more examples that are easily understood by the hearer and not confused
as literal statements. No one has a problem with Judah being called a lion's
whelp (Genesis 49:9); or Zebulun being said to be as a foal and an *'s colt
(Genesis 49:11). Other metaphors that have not been misconstrued to imply
a literal aspect to the subject are; Issachar as a strong * (Genesis 49:14);
Naphtali as a hind {A red deer -- one that is fully grown} (Genesis 49:21);
Joseph as a bough {branch or limb of a tree} (Genesis 49:22); Benjamin as a
wolf (Genesis 49:27); All the tribes as a lion (Numbers 23:24; 24:9); Gad as
a lion (Deut. 33:20); Dan as a lion's whelp (Deut. 33:22); Yeshua as a Lamb
(Th roughout the Book of Revelation ); Israel as a speckled bird (Jeremiah 12:9);
A nation of the East as a ravenous bird (Isaiah 46:11); Preachers as fi shers
(Jeremiah 16:16); Pharaoh King of Egypt as a young lion and a whale (Ezekiel
32:2); a fl ock as men (Ezekiel:34:30-31) and Herod as a fox (Luke 13:32).
Answering The Serpent In The Garden Questions 425
Agreeing that the serpent in the garden that is represented in many myths
throughout history is either a literal serpent or a metaphysical Satan , can be
compared to believing a common simple metaphor. It is like believing the
term "he stopped on a dime" truly means there was a dime on the ground and
the person came to rest in a stopped position on top of a shiny 10-cent coin.
Th e literal thinker who places a metaphysical twist on concepts that he doesn't
understand, becomes well versed at applying mystical interpretations to just
about any situation and metaphor . A person given to that mode of thought
might take the well-known "stopped on a dime" metaphor and force it to
mean there is a supernatural force incorporated or represented by the dime.
Th inking in a manner that is consistent with the metaphysical interpreter
of a statement that is a metaphor allows one to come up with an inanely
ludicrous idea about a metaphor's meaning such as could be said of the above
metaphor "stopped on a dime." Th ere is of course no limit to the directions
such an interpretative style might take a thinker, as the possibilities are only
limited by the interpreter's imagination. One possible way to place a mystical
meaning on the phrase "he stopped on a dime" might be to suggest that the
dime equaling 10 and 10 being the number of ordinal perfection, means that
their was an active supernatural power working in the dime, which caused
the one needing to stop urgently, to come to an abrupt halt. Th e ancient
Greek philosopher Philo was adept at applying mystical meaning to otherwise
mundane or non-mystical terms, phrases, and occurrences. Employing the
Philoian, metaphysical style of interpreting words joined together that are
nonsensical when the sum of the individual words is considered, can easily
place a ridiculous mystical meaning on an otherwise easily understood
colloquialism. Obviously, you and I both know that the dime, just because
it represents the number 10, played no part in a person being able to stop
abruptly. It is as ridiculous to assert such a mystical belief on the phrase "he
stopped on a dime" as it is to assert that a metaphor from Genesis that says
the serpent was more subtle than all the beasts of the fi eld means that there
was a genius snake hanging around Adam and Eve .
Th ese types of mystical and metaphysical assertions have been a blight
on truly understanding the serpent in the garden story, for hundreds of years.
Th e story however, must be found to make sense but in the absence of any real
understanding, that locates the elements of the story in their proper place in
history and lore, one often makes up a meaning for the elements and passes
that idea on to others who essentially give the idea wings.
Th e only way to reconcile the entire concept of the serpent in the garden is
to realize the impact that myth and poetic imagery had on the literature of the
Bible. Th e authors of the Bible were imparted with divine wisdom from the
Creator to disseminate wisdom in conceptual form so that it is accessible to
426 Satan Christianity's Other God
anyone who intellectually and spiritually ingests the story. Th e teaching of the
necessary concepts was not absent of cultural and historical considerations.
All great teachers through Eastern and Oriental history have employed a
similar style of instructing the faithful. Th e teacher's role is not to explicate
the historical facts with such specifi city that the hearer becomes exempted
from engaging in the learning process. Contrariwise, the teacher wisely used
symbols and myth, allegory and ambiguity, in his or her teaching in order to
lead the learner to the truth that was being taught.
Th e Bible generally gives few facts when relating a story. In light of the
lack of details, it is the basic concept of the story that is to be discerned, and
one ought not get caught up in focusing on minutiae of detail. Th e lack of
facts and the use of mythical language still allow the reader or hearer to glean
the underlying truths that are represented and intended by the story. However,
when a person or group is far removed in time from an historical situation,
it is not uncommon for imaginary stories to rise up in an attempt to explain
these vague narratives. Th e small points and details of these narratives often
become somewhat misunderstood, because the original writer is not available
to provide clarity. If one realizes that the original writer need not be present
because the purpose of relating and relaying a story is to express a truth and
not to give all the details, then the present reader stands a better chance at
gleaning a more accurate message from the narrative. Provision of the vague
narrative by the Biblical writers was done in a way that was intended to aid
the hearer in understanding the lesson or truth that is to be found within the
story. Yes detail is important, however simply by its absence, it is apparent that
detail must not be necessary in so much of the Biblical writings, otherwise
the Creator of the Universe who inspired the writer would have included a lot
more detail than we have today.
If the serpent is Satan , then Satan is a God
Two very strong points to consider about what is believed regarding the
serpent of Genesis 3 are as follows: If the serpent in the Biblical narrative
found in Genesis is literal, then it should still be the most subtle creature on
the earth today. Th e second is this; if the serpent is "Satan ," as some posit, then
we are seeing him as a God and are guilty of idolatry. What does it mean to
see Satan as another God? I am not saying we are seeing him as "Th e God,"
which is Yahweh . And I think it is clear that most who believe in Satan cannot
be said to be putting him on the same level as Yahweh. However, simply by
believing he is capable of doing supernatural things, one is seeing him as "a
God." Th is then identifi es one as a dualist if not a polytheist to some degree.
Polytheism and dualism are insidious when they are elements of a faith walk
Answering The Serpent In The Garden Questions 427
in Yahweh and His Messiah . Th e diversity of interpretations is vast and many,
many interpreters of the serpent in the garden story have imposed concepts
onto the story, which are simply not there. Th e concept that some today have
of the serpent as a real creature that was one time walking upright and now
must crawl along the ground has evolved over the ages to contain additions
that would have not been conceivable to the fi rst hearers of the story. Another
interpretation that has been constructed from ancient myths is that the
serpent was Satan and was jealous of man. In wanting man to be out of favor
with God, the serpent is said to have tricked the man via the woman, into
taking and eating the fruit. Other mystical and metaphysical ideas that have
been added go so far as to claim that Eve had sex with the serpent. Th is is a
completely fabricated Gnostic idea. In an internet article, Serpent Gnosticism ,
Apostasy of All Ages; Source of the Female Priestess, we are told about the Gnostic
belief in a sexual relation between the serpent and Eve.
The Gnostics used women priestess who would teach man the
secret knowledge . Because sex was a part of the Babylonian
ritual, it was taught by the Gnostics, that Eve had sex with the
serpent and Cain was the serpent's seed. The Gnostics taught
that Cain was the good seed and that is why he was not to be
killed for the murder of Abel, whom the Gnostics taught was not a
true brother of Cain. Abel was seen as a child born by the power
of the bad GOD who had cursed Adam and Eve during a temper
tantrum and drove them from paradise.166
An idea that I have addressed previously is that "Satan " is said to have
actually inhabited the serpent. Th is idea is not represented at all in the Genesis
3 passage.
Scholars Project Their Present Beliefs Back Onto the
Pages of the Old Testament
As one writer puts it, it was not until a Satan theology was established that
scholars added new meaning to Old Testament passages based on their present
theological understanding. Th is occurred in part because it gave the believer
the ability to simply proclaim things he could not understand as "spiritual."
Men began to defi ne things they did not understand with yet other things
they did not understand and often say it cannot be understood; do you
understand? Th at's right, these men were confused in their understanding and
then manufactured fairy tales that pronounced the confusion; from then on
166 Article found at , http://jesus-messiah.com/w-preach/wp-nt-17.html
428 Satan Christianity's Other God
it seems no one could understand anything as making sense. A brilliant way
to insulate the scholars by suggesting that they were the only ones who could
understand the truly spiritual things.
It is far simpler to create a mystical interpretation of a mythopoetic or
metaphorical allegory than it is to seek to understand it from its historical,
social, cultural, and linguistic perspective. Creating a mystical interpretation
of an ancient biblical narrative is not a wise practice and in so many ways can
be seen to be simply agreeing with fi ctional Jewish fables.
Th e Jewish fables of the fi rst century were amazing stories that reduced
the practical aspect of the Torah and prophets' teachings to a type of Jewish
myth. Paul the apostle taught against believing these myths and fables.
An example of a Jewish myth circulating some time before and around the
time of Christ was a tale that taught about the Noah fl ood story. Th is myth
sews unbelievable elements of imagined and metaphysical concepts into the
Biblical account. In so doing, the people who received these myths through
popular storytellers, believed these nearly incomprehensible, mythological
accounts of these stories. In a letter to Titus that was said to be written by
Paul , we hear Paul warning his listener to not give heed to these fables that
are a cause of men turning from the truth.
Not giving heed to Jewish fables, and commandments of men,
that turn from the truth. Titus 1:14 KJV
Louis Ginzberg recounts the Jewish myths in his work, Th e Legends of the
Jews, Volume I . I am amazed at the vast number of Jewish Fables that have
been catalogued and provide here only an excerpt from "Th e Flood" in Bible
Times and Characters from the Creation to Jacob .
The diffi culties were increased when the fl ood began to toss the
ark from side to side. All inside of it were shaken up like lentils in
a pot. The lions began to roar, the oxen lowed, the wolves howled,
and all the animals gave vent to their agony, each through the
sounds it had the power to utter.
Also Noah and his sons, thinking that death was nigh, broke into
tears. Noah prayed to God: "O Lord, help us, for we are not able
to bear the evil that encompasses us. The billows surge about us,
the streams of destruction make us afraid, and death stares us
in the face. O hear our prayer, deliver us, incline Thyself unto us,
and be gracious unto us! Redeem us and save us!"[38]
The fl ood was produced by a union of the male waters, which
are above the fi rmament, and the female waters issuing from
Answering The Serpent In The Garden Questions 429
the earth.[39] The upper waters rushed through the space left
when God removed two stars out of the constellation Pleiades.
Afterward, to put a stop to the fl ood, God had to transfer two
stars from the constellation of the Bear to the constellation of
the Pleiades. That is why the Bear runs after the Pleiades. She
wants her two children back, but they will be restored to her only
in the future world.[40]
There were other changes among the celestial spheres during the
year of the fl ood. All the time it lasted, the sun and the moon shed
no light, whence Noah was called by his name, "the resting one,"
for in his life the sun and the moon rested. The ark was illuminated
by a precious stone, the light of which was more brilliant by night
than by day, so enabling Noah to distinguish between day and
night.[41]
The duration of the fl ood was a whole year. It began on the
seventeenth day of Heshwan, and the rain continued for forty days,
until the twenty-seventh of Kislew. The punishment corresponded
to the crime of the sinful generation. They had led immoral lives,
and begotten * children, whose embryonic state lasts forty
days. From the twenty seventh of Kislew until the fi rst of Siwan, a
period of one hundred and fi fty days, the water stood at one and
the same height, fi fteen ells above the earth. During that time all
the wicked were destroyed, each one receiving the punishment
due to him.[42] Cain was among those that perished, and thus
the death of Abel was avenged.[43] So powerful were the waters
in working havoc that the corpse of Adam was not spared in its
grave.[44] 167
Another story that is seen to be a "Jewish Myth" is the well-known Eve
Myth. Th is myth has many forms and is so convoluted it is diffi cult to identify
one concise and authoritative version of the myth. A synopsis of this myth
is as follows;
Gnostic scriptures said Adam was created by the power of Eve 's
word, not God's. Adam's name meant he was formed of clay
moistened with blood, the female magic of adamah or "bloody
clay." He didn't produce the Mother of All Living from his rib;
in earlier Mesopotamian stories, he was produced by hers. The
biblical idea was a reversal of older myths in which the Goddess
brought forth a primal male ancestor, then made him her mate -
167 Th e Legends of the Jews by Louis Ginzberg, Translated from the German Manuscript by
Henrietta Szold. Volume I, Bible Times and Characters from the Creation to Jacob ( can
be viewed at; http://philologos.org/__eb-lotj/default.htm)
430 Satan Christianity's Other God
the ubiquitous, archetypal divine-incest relationship traceable in
every mythology. Furthermore, Gnostic scriptures said Eve not
only created Adam and obtained his admission to heaven; she
was the very soul within him, as Shakti was the soul of every
Hindu god and yogi. Adam could not live without "power from
the Mother," so she descended to earth as "the Good Spirit, the
Thought of Light called by him "Life" (Hawwa)." She entered into
Adam as his guiding spirit of conscience. "It is she who works at
the creature, exerts herself on him, sets him in his own perfect
temple, enlightens him on the origin of his defi ciency, and shows
him his (way of) ascent." Through her, Adam was able to rise
above the ignorance imposed on him by the male God.168
Th is was a Gnostic Myth that did much to undermine a Hebraic view of
the Scriptures. In Pagan and Christian Mysteries, Leisegang's essay tells of the
practice of drawing a serpent between the thighs at the crotch level to bring
fertility to the practicer. Elaine Pagels discusses an idea that Eve had sex with
the serpent in the garden. Many authors gain a clouded perspective by adopting
the Gnostic Scriptures as an authoritative source that unfolds the truth of
the Hebrew Scriptures . Th ey who do so seem to put themselves in the camp
of those who believe the serpent was literally present in the Garden of Eden .
Once smitten by the Gnostic bug many lose the ability to discern the story as
a mythical representation of the internal compulsion man has to disobey. Th e
story as told in Genesis, discloses the subtleness of the evil inclination Eve had,
which she eventually succumbed to a short time after she was created.
At any rate, I fi nd the work of Elaine Pagels refreshingly informative. Her
ability to explicate the depth of ancient myths and the fact that they do relate
to the Genesis account of the serpent in the garden, brings a learner a long
way towards recognizing how incorrect it is to adopt a literal understanding
of the story. As far as the Eve myth goes there are many documents that claim
Eve, known as Sophia in some versions of the story, was the creator of Adam
and through her, Adam had life. On page 66 of "Adam, Eve, and the Serpent
Myth ," Pagels refers to a text called "Reality of the Rulers," which tells of what
happened when Adam fi rst recognized Eve. Adam noticed Eve's spiritual
power and did not see her only as a marital partner.
And when he saw her, he said, "It is you who have given me life:
you shall be called Mother of the Living [Eve ]; for it is she who is
my Mother. It is she who is the Physician, and the Woman, and
She Who Has Given Birth."
168 Th e Woman's Encyclopedia of Myths and Secrets, Barbara G. Walker
Answering The Serpent In The Garden Questions 431
Pagels tells how the Reality of the Rulers went on to explain how Adam
was told by the Creator to not hear Eve 's voice any longer, and after losing
contact with the spirit, the woman Eve eventually reappeared to Adam in the
form of the serpent. Th e mythical account goes on and on but seems to have
a basis on the fl awed belief that the serpent is a literal serpent, which is not
probable according to what we have discussed thus far
To accept the serpent in the garden is a literal serpent stops short of
recognizing the impact of myth on the biblical writers and reveals a failure
in consistent interpretation as well as displaying an inconsistency in a belief
system. I am not intending to engage in a discussion to discredit the work of
Elaine Pagels , however, Pagels appears to have based some of her conclusions
on a preconceived acceptance for the authority of the Gnostic writings. It
seems she makes conclusions in support of a literal interpretation of the
serpent in the garden story.
Th e manner in which we have been given the story of creation in the
Genesis account is a manner that incorporates both literalness and metaphor .
How can it be both? Is it much diff erent from if I was to say, "I stopped by
the grocery store before the long weekend, the store clerks were rude animals
and the line ups were a million miles long." Well, in understanding the
acceptable literary style of the biblical writers and understanding the God of
the universe's desire to give us profound truth not providing explicit detail in
many of the instances, one can then look for the truth contained in the story.
Th e truth might be that there was a literal creation of the universe, Earth, and
humans. Th e humans were given everything and the Creator wisely placed
the good and evil before humans. At some point, humans chose to submit to
their evil inclination and disobeyed the Creator.
What was the Fruit?
An example of how ideas that are incorrect become entrenched in our minds
is seen when we consider the "forbidden fruit " that Eve ate. We have for the
most part as a "Christian" culture, come to believe the "fruit" which Adam
and eve ate of was an apple . Where did this detail come from? Th e type of
fruit is not a detail that is provided in the Genesis account. Th e possibility of
parts of this account being myth can be realized by noting things such as the
"fruit" not being identifi ed by the writer. Just as the belief that the serpent
was Satan has evolved over time, so too has the idea of the fruit Eve ate being
an apple, evolved through the course of time. A period where many of today's
philosophies and beliefs went through a process of "refi nement" occurred
during the Renaissance. Th is period of ego inspired reconstructionism, not
only altered for all time many concepts but many concepts and interpretations
432 Satan Christianity's Other God
were birthed which began to be accepted as fact. Th is in part was due to an
inability to understand the mythological ideas, which must be placed back
into their culture to gain understanding. Th e apple itself is known to have had
an interesting metamorphosis from its original unidentifi ed species of fruit as
is mentioned in the excerpt below.
In Northern Europe, the unnamed "Forbidden fruit" became
considered a form of apple , because of a misunderstanding of
the Latin "malum," where malum as an adjective means evil,
but as a noun means apple. The larynx in the human throat,
noticeably more prominent in males, was consequently called an
Adam 's apple, from a notion that it was caused by the forbidden
fruit sticking in Adam's throat as he swallowed, and the name
has stuck.169
Th e same Wikipedia article on Adam and Eve expresses similar thought
on the potential for an ancient story such as this to contain myth, intent on
representing fundamental truths.
Nearly all modern Christian and Jewish scholars of today consider
Adam and Eve as an example of religious myth focussing on the
teaching of perceived fundamental truths. In their interpretation,
the story's purpose is to convey the importance and truth of sin
and human rebellion in their traditions, regardless of historical
accuracy. All, some, or none of the actual events of the narrative
may have actually happened, or been embellished.
Adam and Eve are often considered as real historical people,
as Genesis 5:4 records Adam within a geneaology. In the
New Testament , Paul references Adam and Eve many times,
especially contrasting Adam with Jesus where Paul writes "just
as sin entered the world through one man." This seems to support
a historical Adam as many theologians interpret Adam's sin as
a historical event that changed humankind. However, Paul could
be merely using the myth as a teaching method. Others view
Adam and Eve as metaphorical for every person when they fi rst
sin and God seeks them out. Those who hold this view point out
that adam can also be translated humankind.
The Age of Reason prompted Christians to interpret the Bible as
strict history rather than historical myth; William Whiston was one
such early scholar. James Ussher calculated Adam and Eve 's
169 From article titled "Adam and Eve " on Wikpedia. Article can be found at; http://
en.wikipedia.org/wiki/Adam_and_Eve#Mythological_connections
Answering The Serpent In The Garden Questions 433
life at approximately 4,000 BC, basing on the Genealogies of
Genesis and Table of Nations.170
Notice the last paragraph in the above reference that mentions "Th e
Age of Reason." Th is appears to reference a time when the confusion and
discomfort brought on from the diffi culty in understanding a story in the
Bible was too great for the scholars of the day. To add to our understanding
the information provided by Wikipedia tells this of the Age of Reason;
17th century philosophy in the West is generally regarded as
seeing the start of modern philosophy, and the shaking off of the
medieval approach, especially scholasticism. It is often called the
"Age of Reason" and is considered to succeed the Renaissance
and precede the Age of Enlightenment. Alternatively, it may be
seen as the earlier part of the Enlightenment.171
Because of this advance in philosophical thinking, the "Reasoners" began
imposing literal ideas on much of the mythological and mythopoetic language
and stories in the Scriptures. You know what they say, "If you tell a lie long
enough it becomes truth." Well we have been told the lie that the Adam and
Eve and the serpent story is accurate history in a literal sense for a long time
and the vehemence that most who adhere to this concept display is acute.
Most people who need to hang on to their belief of this falsehood refuse to
fully investigate the matter. If only they would take seriously the exhortation
to "prove all things and hold fast that which is good"172 in this controversial
area, then the pursuit of truth and knowledge might bring to light a new
perspective on an age-old lie. To "prove" means to test and examine with a
view to affi rm it as truth utilizing wise discernment. Th ere is not much of a
better reason to read this book than to show that you are eager to prove the
truth in your belief system. We should jump at the opportunity to rightly
divide the word of God and stop resting on our second-hand beliefs that have
never been proven by most souls who have entertained and accepted those
beliefs over the course of modern history.
Many of us base our belief in a Satan on what we have been told from
others, such as religious leaders and pop culture. It is not very complementary
to human intellect to think we have swallowed a great big pill that is just
a deeply twisted folk-tale, postulating that there exists another entity with
170 From article titled "Adam and Eve " on Wikpedia. Article can be found at; http://
en.wikipedia.org/wiki/Adam_and_Eve#Mythological_connections
171 http://en.wikipedia.org/wiki/17th_century_philosophy
172 1Th essalonians 5:21 Prove all things; hold fast that which is good.
434 Satan Christianity's Other God
supernatural power in the universe. Th is present age has been encouraged in
its belief in a supernatural evil force with a fervor that could only be brought
about through the mass media. Th e Barna Research Group addresses the
belief in the supernatural on their web site as it is found in today's teens.
New Research Explores Teenage Views and Behavior
Regarding the Supernatural
January 23, 2006
(Ventura, CA) - If the spiritual world is elusive and controversial,
one certainty is the prevalence of the supernatural dimension
in mass media. Supernatural beings, stories, and themes
have invaded America's entertainment choices - from movies
(such as Underworld, The Sixth Sense, The Exorcism of Emily
Rose ), to television programs (Buffy the Vampire Slayer, Ghost
Whisperer ), to books (Harry Potter, Goosebumps ), and video
games (Doom, The Darkness ).
The nation's most media-drenched consumers are well aware of
these portrayals of the supernatural: more than four out [of] fi ve
teenagers say they have witnessed supernatural themes in media
during the last three months. This insight comes from a new report
issued by The Barna Group that examines teens' media exposure
to the supernatural world, as well as a variety of other aspects
of teens' experiences and perceptions of the immaterial realm,
including their participation in psychic and witchcraft activities,
their beliefs, and their infl uencers. 173
Th e assertions of the presence of supernatural forces such as Satan , are in
essence claims that there is another god. Th e other God is perceived as always
attacking humans in some form and desires to destroy or take over the God
of the Universe.
Looking at the "serpent in the garden" story, a person who has already
decided to believe there is a Satan and his minions of demonic angels , will
likely be brought to the conclusion that the serpent is Satan or was at least
inhabited by Satan. Saying the serpent in the garden is "Satan" is the result of
a post biblical eff ort to explain a Scripture through views and beliefs that were
taken on from other cultures. From cultures that were not Hebraic in their
thinking or understanding. It is metaphysical thinking and literal interpreting
of non-literal terms that has brought us to the point where we see the serpent
173 Article and links available at, http://www.barna.org/FlexPage.aspx?Page=BarnaUpdate&;
BarnaUpdateID=216
Answering The Serpent In The Garden Questions 435
as "satan." And for some they see "Satan" as the party responsible for all the
evil and wickedness in the world. If there is a God, is He not able to shoulder
the blame or credit, call it whatever you like, for both the good and evil that
we often see in the world? How can an almighty God, who is in control of
everything, defer power over "evil" to a supposed rebellious being? In light
of the entire Old Testament Scriptures, it is not correct to attribute evil and
wickedness to any other source than these few things;
• Evil is sent from Yahweh as in the "evil spirit on Saul ."
• Evil is an active force of wickedness that comes from man's
heart.
• The adversary , which is often interpreted as "Satan ," can be a
manner of divine dispatch from Yahweh used to affect humanity
in some form, as appears to have been the case in the story of
Balaam cursing Israel found in Number s 22.
• The adversary , which is the word "satan" in most cases, can
be another human being as is the case in 1 Samuel 29 where
King Achish was going to war and was told by his princes to not
let David and his men join them lest they end up becoming a
"satan/adversary" to them. See the example of the word being
translated as adversary highlighted below from the book of 1st
Samuel.
And the princes8269 of the Philistines6430 were wroth7107 with5973
him; and the princes8269 of the Philistines6430 said559 unto him,
Make this fellow return,7725, (853), 376 that he may go again7725 to413
his place4725 which834, 8033 thou hast appointed6485 him, and let him
not3808 go down3381 with5973 us to battle,4421 lest3808 in the battle4421
he be1961 an adversary7854 (satan) to us: for wherewith4100 should
he reconcile7521 himself2088 unto413 his master?113 should it not3808
be with the heads7218 of these1992 men?376
1Samuel 29:4 KJV+
Th e only way to fi nd a literal cosmic Satan in the serpent in the garden
account is to accept the interpretation of those who failed to understand the
text through its cultural and historical context. Why is it so diffi cult to accept
the use of literary devices such as employing metaphor and mythical lore to
enhance the learn-ability of a lesson? Moses was dealing with 2 to 3 million
Israelites when Yahweh gave him the reigns to leadership. Moses was wise
enough and connected enough to his culture and the Egyptian culture to not
even question whether the use of a metaphor representing the potential to sin
436 Satan Christianity's Other God
in man would be understood by the Israelites. Th e Israelite people were to be
a light unto the nations. Instead, what had been happening was the Israelite
people went into captivity on more than one occasion where they then became
a part of the culture in which they were captive. It is not uncommon for the
captive to become, in practice, like their captor. As Israel moved through
history she and those who were supposed to lead her in her worship, lifestyle
and belief system, not only learned the ways of the environment they found
themselves in; but they eventually lost the ability to understand the cultural
perspective of the stories in the Scripture .
Instead of the more Hebraic understanding of their heritage advancing
slowly and steadily, the Israelite mindset and Hebraic understanding of
ancient texts from the period of their cultural setting, slowly receded as each
generation became a little less connected to their history. Th eir history was
one that included the use of ancient stories with powerful meanings and
nuances. Instead of slow steady growth in numbers of followers who were
able to understand the ideas that were fl owing from the Israelite culture,
the number of followers shrunk. Later in Israelite history, Hellenization
appeared to become the last straw on this proverbial camel's back. As a result
of Hellenization, practically the entire "Jewish " culture adopted practices
and beliefs that came from a Greek and later, a Greco-Roman view of the
unseen world. A fi ctitious world with its plethora of gods and spirits, who
were thought to play into the lives and aff airs of the mere human. Ancient
Israelites never saw the serpent in the garden as "satan" and neither did the
ancient Israelites believe the cause of sin and wickedness in the world was
anything other than from the choices they made. Th ese choices originated
from the place within man which is known today as the evil inclination , the
"yetzer ha ra ."
Th e serpent in the garden is really a representation of the rebellious evil
inclination , which was present in Adam and Eve at the point of creation .
Yahweh had to have created man with this ability to choose. Another belief
as to where the ability or potential to choose evil came from is the belief that
it originated as an act of some other entity. Making this other entity out to be
the creator of humanity's potential to sin , is to make it a God. Once again,
we are right back at the point where we have to see that to believe there is
another force that can cause man to sin by introducing this characteristic into
the "psyche" of man, is to say there is more than one God. Th is may be seen
by some as blasphemy to credit God for the evil that is believed by many to
originate from Satan .
However, Isaiah taught us that God makes peace and creates evil, and
Amos stated that if there is evil in a city Yahweh is the one who has done it.
(see Isaiah 45:7 and Amos 3:6)
Answering The Serpent In The Garden Questions 437
Th ere may be many reasons that some may want to call me a heretic but
where do I sit on being a blasphemer and a heretic for claiming there is no
"Satan " and for stating that evil comes from either man's wickedness or is sent
by Yahweh ? Well, to answer that question I have to ask you to be honest in
your assessment of what we have seen thus far in the Word. So far, I sit with
the Messiah and His Word, which are the Holy Scriptures . Th ese Scriptures
do not teach or reveal a cosmic "satan" at any point. Th ese Scriptures do reveal
that man is responsible for all the wicked choices that proceed from his heart
and therefore we need a Messiah to redeem us from sin so we can choose to
sin no more.
The Nachash Is Said To Be Satan According To Bullinger
Soon we are going to get into the controversial texts of the "New Testament ."
Before we do that, I would like to spend some time specifi cally addressing
the teaching of Ethelbert Bullinger . A teaching that claims the serpent in the
garden is actually "Satan ." Understanding how Bullinger is mistaken on his
conclusion is meaningful to our entire discussion on the topic of whether or
not a cosmic Satan exists. Th e conclusion that the nachash (serpent) in the
garden was a manifestation of Satan has been accepted by untold thousands.
Th is teaching has been handed down from theologian to layman virtually
unchallenged over the years. To accept the Bullinger theory as fact without
carefully dissecting the various claims made in his teaching leaves a lot of
room for the errors in the theory to continue to move forward in theology.
Many of the points made by his theory are based on a presumption. Th e
presumption lies in presuming that some of the beliefs connected to the theory
and add strength to the argument, are completely correct.
As we are about to see, Bullinger , while somewhat of a genius in many
ways, has forced his conclusion to line up with his beliefs about a literal Satan,
rather than striving to determine if his beliefs can be conclusively supported
by Scripture . When discerning the truth in a matter of interpreting Scripture
and when attempting to rightly divide the word of God, we will always land
on our feet if we avoid making Scripture fi t into our predetermined belief
system but rather try to ensure our belief System fi ts in with the Scriptures.
Addressing Bullinger 's theory on the serpent in the garden may be unnecessary
for some. However, his theory is such a well published and repeated argument
that most of us will benefi t by assessing it and dismissing it. Th e amount of
ancillary information that I will share whilst confronting Bullinger 's theory
will prove to be worthwhile even for those who might be modestly interested
in it. So before we begin to assess the theory of Mr. Bullinger , let's briefl y
consider who Ethelbert Bullinger was.
438 Satan Christianity's Other God
Ethelbert William Bullinger (December 15, 1837 - June 6, 1913) was
an ordained Anglican clergyman, Biblical scholar, and dispensationalist
theologian. E.W. Bullinger was noted broadly for three works: A Critical
Lexicon and Concordance to the English and Greek New Testament (1877) for
his ground-breaking and exhaustive work on Figures of Speech Used in the Bible
(1898) and as the primary editor of Th e Companion Bible (published in 6 parts,
beginning in 1909 ; the entire annotated Bible was published posthumously
in 1922) Th ese works and many others remain in print (2006). Bullinger 's
understanding of the Genesis serpent is included in these works and goes
under the title Th e Serpent of Genesis 3. I encourage you to explore Bullinger 's
teachings to get a feel for what an excellent Bible scholar he was. Because Th e
Serpent in Genesis 3 work by Bullinger has had so much infl uence on the false
understanding of this text, I would like to explore this teaching. We will look
carefully at sections of this teaching and focus on various aspects of Bullinger 's
well-accepted teaching on the "nachash ," said to be the "shining one ."
Perhaps I can assist you in answering the question, "Why you shouldn't
believe Bullinger , after all, Bullinger does lay out a convincing argument?"
174 I agree, his argument is convincing, so without repeating large portions of
what we have already discussed in this chapter, I will simply tell you where
Bullinger has erred in postulating the doctrine that says Satan is "the serpent
in the garden." Dr. Bullinger begins his article titled; "Th e Serpent of Genesis
3" with these words;
In Genesis 3 we have neither allegory, myth, legend, nor fable,
but literal historical facts set forth, and emphasized by the use of
certain Figures of speech.
Th e entire Scriptures are replete with allegory, myth, legend, and fable,
and the use of all of these forms of written communication can be found in
the Genesis 3 account. It is simply not true that we have literal historical fact
in the Genesis 3 account. It is true that fi gures of speech are used for emphasis.
Th e emphasis is not towards the "facts" in the story but the fi gures of speech
are used to emphasize the nature or concept of the story. Th e meaning of the
word "nachash " is said by Bullinger to be from a root Hebrew word that means,
"shining one ." Other Scholars argue the case that the Hebrew word "nachash"
does not mean, "shining one," as can be seen by a study and an investigation
of the word. Bullinger tells us the word "nachash" is interchangeable with the
174 Quotes in this section from Th e Serpent in Genesis 3 , Appendix 19 from the Companion
Bible, By Ethelburt Bullinger can be viewed at, http://www.ovrlnd.com/Teaching/
serpentofgen.html
Answering The Serpent In The Garden Questions 439
word "seraph " which means "burning" or "fi ery." In Numbers 21, we see both
words used as you will see by reading the text. Th ere we read of the story of
the Hebrew people wandering in the desert and receiving a judgment of God
upon them where they are bitten by fi ery serpents. Moses seeks Yahweh on the
matter and is instructed to make a serpent out of brass and to hoist it up on
a pole for the affl icted Hebrews to look at. Th e story tells that when this icon
is gazed upon by a Hebrew person who has been bitten by the fi ery serpents
that they will recover. Th is is the very serpent that was destroyed hundreds
of years later by Hezekiah during the reform under his reign when he was
restoring true biblical worship to the Israelite people, which can be read about
in Second Kings chapter 18.
When Yahweh commanded Moses to make a "seraph " which is to say
make a fi ery snake, we are told Moses responded by making a "nachash
nechosheth" a "snake of brass."
And the LORD3068 said559 unto413 Moses ,4872 Make6213 thee a fi ery
serpent,8314 and set7760 it upon5921 a pole:5251 and it shall come
to pass,1961 that every one3605 that is bitten,5391 when he looketh
upon7200 it, shall live.2425
Numbers 21:8 KJV+
And Moses4872 made6213 a serpent5175 of brass,5178 and put7760 it
upon5921 a pole,5251 and it came to pass,1961 that if518 a serpent5175
had bitten5391 (853) any man,376 when he beheld5027, 413 the serpent5175
of brass,5178 he lived.2425
Numbers 21:9 KJV+
Th e constructed snake of brass was indeed shiny and was indeed a snake.
Why was Moses told to make a seraph but then went ahead and made a
nachash -nechosheth? Did Moses disobey Yahweh by making something that
was not what the Creator prescribed or was Moses complying with the nonspecifi
c request of the Creator by designing an icon which was shiny and was a
serpent, thus fi tting the parameters of a general request by the Creator? Because
Moses made a "brass serpent" when God told him to make a "fi ery" does not
mean that "fi ery" and "brass" mean the same thing only that one of the
characteristics of brass is "fi ery." Yahweh wanted something fi ery constructed
and Moses knew that gleaming brass would suffi ce as a representation of the
fi ery quality Yahweh was looking for in his latest object lesson.
We see Yahweh described a characteristic of a symbol that Moses was
to make and then we are shown Moses made this symbol out of brass and it
was a snake. Th e diff erent use of words here does not indicate 'seraph ' and
'nachash ' are interchangeable, but it indicates Moses constructed a snake
440 Satan Christianity's Other God
which by manner of it being brass could symbolize the "seraph" or the snakes
that had been biting the Israelite people because of their rebelliousness and
the subsequent judgment from the Father. Take note when looking over the
following verses that the "seraph" is Strong's number 8314 and the "nachash"
which was made from brass is #5175.
And the LORD3068 said559 unto413 Moses ,4872 Make6213 thee a fi ery
serpent,8314 and set7760 it upon5921 a pole:5251 and it shall come
to pass,1961 that every one3605 that is bitten,5391 when he looketh
upon7200 it, shall live.2425
And Moses4872 made6213 a serpent5175 of brass,5178 and put7760 it
upon5921 a pole,5251 and it came to pass,1961 that if518 a serpent5175
had bitten5391 (853) any man,376 when he beheld5027, 413 the serpent5175
of brass,5178 he lived.2425
Numbers 21:8-9 KJV+
As I have stated, the symbol on the pole, which Moses had made, was
a "snake," as indicated by the word "nachash ." Th is snake was made out of a
shiny material seemingly to emphasize the burning bites of these fi ery serpents
that had plagued the Israelites.
On a side note, notice whom the evil is coming from in this situation.
Th e Israelites would have been foolish to blame Satan or some other God for
the judgment that came upon them. Once again, "evil," in the form of biting
serpents this time, came from God.
To make an English comparison in wording, the concept of receiving a
general instruction that is then complied with in a specifi c manner plays out
something like this....
Let's say my wife really enjoys spicy food and requests that I make her a
spicy, chicken dish for supper. Although she did not explicitly specify what
type of "spicy chicken dish" she wanted, it was clear to me that there were
some parameters to her general request but the specifi cs were left up to me. If I
then went and made "Sweet and Sour" chicken, I would not be acknowledging
the request for "spicy chicken." I understand then, the desire for a spicy dish,
and now it is my responsibility to make it happen. Off I go to the kitchen
where I cook up a storm for the next hour, and just as I fi nish cooking my
Mother in law calls on the telephone to chat. She asks what I am doing and
I tell her that I just fi nished making supper for Ellah because she had made
a special request. Th e obvious question that comes next is, "Oh my, what did
you make her?" My answer is, "Buff alo wings and Cajun drumsticks ."
Both dishes are chicken and both dishes are spicy so I had complied with
my wife's request to make her some "spicy chicken." Is it correct then to say
Answering The Serpent In The Garden Questions 441
that spicy means the same thing as Cajun drumsticks and Buff alo wings or
does spicy simply describe a predominant characteristic of Cajun wings and
Buff alo drumsticks?
If we use the Bullinger method of deciding diff erent words are interchangeable
because they are both references to the same thing, we are apt to make many
mistakes in applying our understanding to words and terms. Had I made spicy
beef then I would have failed to comply with the request of my wife. When she
said she wanted a spicy chicken dinner; she was describing the characteristics of a
dish, not what specifi cally the dish was. I responded by making spicy drumsticks
and wings, not by making creamed chicken or popcorn chicken. Neither did
Moses respond to Yahweh 's request by making a stone or a wooden serpent on
a pole, rather he made a shiny serpent on a pole. Th e words "spicy chicken"
are not interchangeable with "Buff alo chicken wings." Using Bullinger 's logic
one could say that a Buff alo is a chicken. Moses was asked to make a "serpent"
and he complied by making a serpent that was shiny. Th e Creator did not state
explicitly for Moses to make a "shiny serpent," but Moses was on track when
He used his creative license to construct a serpent that was shiny upon being
asked by Yahweh in a general sense, to construct a "fi ery serpent."
It would be daft to now say, spicy chicken is interchangeable with Cajun
drumsticks or Buff alo wings, they being one and the same; or to claim a
snake is interchangeable with the phrase, "shiny brass artifact." Nachash is
not a word that is interchangeable with seraph . In Genesis 3, the nachash is a
metaphor because it speaks of a snake motif and in Numbers 21, the nachash
is a real brass snake used to represent real biting snakes in the wilderness.
We are not to derive an implicit connection of the words and equate them
to mean the same thing as Bullinger has claimed, when we see that the serpent
on the pole was indeed shiny. Th is word nachash is not generally said to mean
shiny as Bullinger contends by forming a connection to a diff erent word that
informs of the quality of shininess of a brass snake that was made by the hands
of man under the prescription of God. Moses did make a "snake/nachash,"
which the text describes is made from a shiny material called brass. Moses
complied with Yahweh 's request and Moses knew that the snake of brass
would adequately portray the symbol of the fi ery serpents that had been biting
the Israelites. To claim interchangeability of nachash and saraph is simply a
very clever way to force a pre-conceived concept into a passage of Scripture
that was a little confusing to some because of the diff erent terms used.
Here is how Bullinger puts it in his commentary;
But when the LORD said unto Moses , "Make thee a fi ery serpent"
(Numbers 21.8), He said, "Make thee a Saraph," and, in obeying
this command, we read in verse 9, "Moses made a Nachash
442 Satan Christianity's Other God
of brass." Nachash is thus used as being interchangeable with
Saraph.
Bullinger 's claim that the word nachash means, "shining one ," is not
substantiated by many. Th ere are few linguistic scholars who will state that
"nachash" is a word that means shining. Th e lack of connection to the word
"nachash" and "nachosheth" is apparent. Th e words nachash and seraph are
two diff erent words and one word which can indicate something shiny
because of its meaning of "copper or brass" does not become the same as
or interchangeable with the word for serpent, "nachash." Th e word saraph
is more intended to speak of the shining luminescence of a thing in some
instances than it is to speak of the burning. To an ancient Hebrew, there was
no doubt that something burning was in fact shining. In the Book of Isaiah
we are told of the vision the Prophet has that revealed six-winged creatures in
a heavenly setting. Th e word used to describe these creatures was seraphim ,
which is a word to describe their brilliant appearance, and was understood
as meaning shining. Th e shining symbol that Moses constructed to represent
the poisonous snakes that cause burning by their bites was a snake that shone
because it was constructed out of shiny brass. When Moses was told to make
a shiny symbolic image to represent the snakes that had been biting the
Israelites, He had the good sense to fabricate a serpent out of brass. Moses'
good sense to interpret Yahweh 's request with the appropriate image when
asked to make a "seraph" to indicate a biting, poisonous, serpent, should not
force the reader to equate the word nachash as being interchangeable with
seraph.
On a web forum, we fi nd a short discussion on the topic. I will present
it in its entirety but I recommend you consider doing your own research to
fi nd out that Bullinger has missed the mark on this one and appears to have
pressed his concept into a mold not intended to fi t either a snake or a " Satan ."
In his work on this topic, we are confronted with a brilliant man who allows
himself to impose upon the Scriptures a meaning that the man himself desires
to exist in a passage. Had Bullinger been able to dismiss the age-old belief
in a cosmic "satan" I am sure his work on this topic would have been more
accurate. To decide that nachash means seraph and seraph means nachash is
far too convenient of a theological leap intending to make one's belief fi t the
Scripture instead of fi nding out if the Scripture fi ts one's belief. Below then,
is the discussion I mentioned which addresses some of the issues with the
erroneous Bullinger concept.
Posted: Mon May 08, 2006 6:26 pm Post subject: The 'Nachash'
of Genesis 3
Answering The Serpent In The Garden Questions 443
Hello. I'm new to the boards, so I'm happy to "make your
acquaintance."
Question: Does anyone have any idea as to the etymology of
'nachash ', normally translated "serpent"? There is some debate
over whether the "serpent" of Gen. 3 was or was not a literal
serpent. What is the etymology for nachash? I've read from some
sources that it originally meant "shining one ," and that perhaps
Gen. 3 should be translated to say that Eve encountered "the
Shining One ."
Any takers . . . ?
Thanks,
Andy
Posted: Mon May 08, 2006 8:14 pm Post subject:
Andy:
I believe the idea originated with E.W. Bullinger in his Companion
Bible. You can get it from him fi rst hand on a website which
contains all of the appendices from that work.
Bullinger has a tendency to force things a bit in his interpretations,
and his treatment of nachash is no exception. In my evaluation,
his proposal doesn't pass the test
Posted: Wed May 10, 2006 6:45 pm Post subject: Re: The
'Nachash' of Genesis 3

Question: Does anyone have any idea as to the
etymology of 'nachash ', normally translated "serpent"? There is
some debate over whether the "serpent" of Gen. 3 was or was
not a literal serpent. What is the etymology for nachash? I've read
from some sources that it originally meant "shining one ," and that
perhaps Gen. 3 should be translated to say that Eve encountered
"the Shining One ."

The same word for "serpent" is used in Exodus 4:3 and 7:15
to speak of Moses ' rod turning into a snake. It is also used in
Numbers 21 to speak of the serpents that bit the people as well
as of the serpent of brass that Moses lifted up to bring them
healing.
Interestingly, this is one of those words that happens to have a
444 Satan Christianity's Other God
separate and unrelated meaning (much like our English word
"trunk") -- it can speak of divination.
John Stevenson
Posted: Fri May 12, 2006 7:27 am Post subject:
While E.W. Bullinger claims that the Hebrew word for serpent
(nachash ) comes from the word 'to shine' (nagahh), I can fi nd
not a single lexical work that defi nes the verb 'nachash' as "to
shine," but rather 'to enchant', as he himself admits at the end of
his work titled; "The Serpent of Genesis 3." The verb meaning "to
shine" is, "nagahh."
This sloppy morphology in my view is an attempt to force the
connection between the serpent in Genesis 3 with 'Helel ben
shachar', the shining one , son of dawn in Isaiah 14 . As a 'crossreference',
those who advocate such an interpretation attempt to
employee 2 Corinthians 11.14; "And no marvel; for Satan himself
is transformed into an angel of light."
See how easy that is? If we know Satan transforms himself into
an 'angel of light' and we can make the Genesis 3 serpent mean
'shining one', then we can make the connection to the shining
one in Isaiah.
Wow!!! What creativity!!!
Agrammatos kai Idiotas
MJS
Posted: Mon May 22, 2006 2:29 am Post subject
Quote:
Interestingly, this is one of those words that happens to have a
separate and unrelated meaning (much like our English word
"trunk") -- it can speak of divination.
We could perhaps add ת שֶׁח נְ (nəhosheth, copper/bronze) to
the collection of meanings for this root. (Moses 's brass serpent
in Numbers 21:9 is an interesting pun: ת שֶׁח נְ שׁ חַ נְ , nəhăsh
nəhōshĕth.)
If one wanted to make out a connection between serpents and
Answering The Serpent In The Garden Questions 445
shining, I would have thought that this would be a better place to
start, rather than a root as far from שחנ as 175 חגנ
Th e person posting on this forum named "MJS" in the above discussion
ends their comment, seemingly tongue in cheek. Th e comments state that
knowing "satan" transforms himself into an angel of light; it is easy to
make the serpent of Genesis 3 into "satan." Th e fi nal comment of this
commentator is, "Wow!!! What creativity!!!" I whole-heartedly echo MJS's
proclamation by agreeing that Bullinger , and for that matter, any scholar
who decides to equate words and derive connections when the linguistics do
not indicate a connection, is being very creative. Creativity, when used to
fabricate theological position, becomes a bane to those who practice it and to
those who accept the false teaching that comes from it. Use of a descriptive
word to paint a picture of a desire does not license the scholar or the hearer
to explicitly equate it with a diff erent word combination describing the
specifi cs of an object. "Nachash" and "seraph " are not interchangeable
as Bullinger purports. He claims "nachash " means snake or serpent and
"shining one " and is connected to the Hebrew word for "shining." It seems
that this is not so and nogah is the Hebrew word for "shining." Used 19
times in the Scriptures nogah is translated as shining , brightness, bright,
and light. Examples of this are clear, Isaiah 4 and Habakkuk 3 display the
word. I have highlighted it below.
And the LORD3068 will create1254 upon5921 every3605 dwelling
place4349 of mount2022 Zion,6726 and upon5921 her assemblies,4744
a cloud6051 and smoke6227 by day,3119 and the shining5051 of a
fl aming3852 fi re784 by night:3915 for3588 upon5921 all3605 the glory3519
shall be a defense.2646 Isaiah 4:5 KJV+
The sun8121 and moon3394 stood still5975 in their habitation:2073 at the
light216 of thine arrows2671 they went,1980 and at the shining5051 of
thy glittering1300 spear.2595 Habakkuk 3:11 KJV+
Th e word nachash is shown to be connected to the concept of a whisperer
or one who uses enchantments. Understanding the subtle nuances typical
of a metaphorical term used by an ancient Hebrew writer, the word nachash
can be seen as speaking of something that is itself subtle, sinister, and able
to go somewhat undetected. Th is connection would allow us to more closely
identify the serpent in the garden as being a force that propagated lies such as
the evil inclination . Th e evil inclination is defi nitely somewhat of a whispering
175 Th e bible forum discussion can be seen at http://forum.bible.org/viewtopic.php?t=4478
&sid=6721af503bbe3e66b49f56063869579f#top
446 Satan Christianity's Other God
enchanter that was present in Adam and Eve prior to when they were given a
choice to either obey and to not eat of the tree of knowledge of good and evil
or disobey and taste it.
If a person does not even have a potential to disobey then why would
the Creator even have to tell them not to disobey? Placing the choice in front
of the fi rst man and women is proof enough that there was a potential to
sin , an evil inclination , already hard wired into humanity from the moment
they were created. As far as what the word nachash means, we have a choice
whether or not to believe Bullinger 's theory, which may affi rm a belief in a
cosmic "satan" that we already have. Or we can accept the testimony of other
ancient Hebrew sources that disagree with Bullinger 's view. Th us far, I have
not found any ancient Hebrew source, which says "seraph " is interchangeable
with "nachash."
I am not interested in vilifying Ethelbert Bullinger, and if it comes across
that way that is not my intent. Th ousands of men and women have done
great scholarship in many areas of Biblical studies. I have learned a lot from
them and will continue to glean of their wisdom, including from Bullinger .
It is true however, that many of these scholars have done similar to Bullinger
in taking a preconceived understanding of a concept and fi nding a way to
fi t it into Scripture . If a person squeezes a meaning of a term or a word that
they have learned in the past, into Scripture, the fact is that they are then not
speaking according to Scripture but speaking according to their own hearts
and minds. Isaiah 8:20 teaches us, if they do not speak according to the Torah
and the testimony then there is no light in them. Th e law and the testimony as
would have been understood by Isaiah's contemporaries when he penned that
verse, was known as the Torah. Bullinger and countless others have decided to
speak things that don't exist in the Torah, such as the serpent in the garden,
being "Satan ."
Th e serpent in Genesis 3 was not believed to be Satan until such a time
as a belief in a literal cosmic Satan had been adopted and accepted. It was
when Satan came to exist in the minds and theology of the teachers who were
guilty of adopting ancient mystical ideas, that the Satan-God was imposed
on the Genesis serpent.
Bullinger also claims the "serpent" connection of 2nd Corinthians 11:3,
where the English words say the serpent beguiled Eve , is an instance that
aids in fi rming up the argument the "nachash " in the garden was "satan." Th e
error here is in not seeing how the "serpent" metaphor Paul employs is simply
a reference to the minds of those Paul is speaking to. Th e personifi cation of
a part of the mind of man as a serpent has led many to believe the serpent is
a literal entity but Paul connects it to the mind in the following verse. Th e
Answering The Serpent In The Garden Questions 447
serpent beguiling someone is the same as the mind being corrupted according
to Paul.
But I fear, lest by any means, as the serpent beguiled Eve through
his subtilty, so your minds should be corrupted from the
simplicity that is in Christ . 2Corinthians 11:3 KJV
It is the intentions in the mind of man that is the "serpent." Paul is in
essence personifying the evil inclination in man that subtly justifi es action
and behaviors, and invokes an internal dialogue until one has suffi ciently
convinced him or herself to sin . We will discuss the typical and very regular
personifi cation of sin and the yetzer hara as it is displayed in the Greek "New
Testament " in Volume II, but for now please hear what Paul is saying. A
paraphrase of this verse might be as follows;
I am afraid just as Eve gave in to her own inherent desire for
rebellion when she mulled things over and justifi ed them in her
mind, so I fear that you will let your minds get corrupted by talking
yourselves into a more complicated form of this faith walk in
Christ , also deceiving your own minds.
To some, the statements made by Paul about the adversary being
transformed into a messenger of light become a roadblock that prevents them
from clearly understanding that Paul was not intending a literal application
of the metaphor . Bullinger 's work incorrectly makes a connection to "satan"
being called an "angel of light" in 2nd Corinthians chapter 11 as being a
reference to what he calls "a shining one " in the garden. He states;
The Nachash, or serpent, who beguiled Eve (2Cor. 11:3) is spoken
of as "an angel of light" in v. 14. Have we not, in this, a clear
intimation that it was not a snake, but a glorious shining being,
apparently an angel , to whom Eve paid such great deference,
acknowledging him as one who seemed to possess superior
knowledge, and who was evidently a being of a superior (not of
an inferior) order?176
He and others are missing the point that, the active force of rebellion
in man does masquerade as righteous at times, hence it is a "light" in the
metaphorical sense. However, Paul 's use of the word satanas in the Greek
text comes from the Hebrew word for "adversary ," which we have discussed
previously. Th is time Paul is warning the hearer that there are "adversaries"
176 http://www.ovrlnd.com/Teaching/serpentofgen.html
448 Satan Christianity's Other God
who are human men that are subverting the truth. Th ese are appropriately
called "Satan " just as Peter the apostle was called "Satan" by the Messiah when
he opposed the things of God.
For1063 such5108 are false apostles,5570 deceitful1386 workers,2040
transforming themselves3345 into1519 the apostles652 of Christ .5547
And2532 no3756 marvel;2298 for1063 Satan4567 himself846 is
transformed3345 into1519 an angel32 of light.5457
2Corinthians 11:13-14 KJV+
Th e adversarial force that Paul is speaking about can defi nitely appear to
be a messenger of truth, which is here called "an angel of light." Both are men
speaking lies that are almost undetectable, and our own minds can appear
to be "light" at times, deceiving us with lies that are masquerading as truth.
It is either other men and their words or the thoughts of our own mind that
appear to be "light" and deceive us. Th e following verses demonstrate this
principle;
For they that are such serve not our Lord Jesus Christ , but their
own belly; and by good words and fair speeches deceive the
hearts of the simple.
Romans 16:18 KJV
And Jesus answered and said unto them, Take heed that no man
deceive you. Matthew 24:4 KJV
But the unbelieving Jews stirred up the Gentiles, and made their
minds evil affected against the brethren.
Acts 14:2 KJV
Now as Jannes and Jambres withstood Moses , so do these also
resist the truth: men of corrupt minds, reprobate concerning the
faith.
2 Timothy 3:8 KJV
Let no man deceive you with vain words: for because of these things
cometh the wrath of God upon the children of disobedience .
Ephesians 5:6 KJV
Bullinger also misses the truth of the issue when he claims the King
of Tyre in Ezekiel 28 is a supernatural being, saying that he represents the
supernatural Satan . We have discussed in Chapter 9 that the King of Tyre was
a human king who received no diff erent admonishment from the prophet than
had many other kings in the Scriptures. Carrying the King of Tyre concept
Answering The Serpent In The Garden Questions 449
further, Bullinger states the verses describing the King can only be understood
of the "mightiest and most exalted supernatural being that God ever created."
Here we see a practical admission that Bullinger believes there is "one like
God ." He admits this by referring to the subject found in Ezekiel, as a mighty,
exalted supernatural being (See quote below). Only Yahweh is mighty and to
be exalted but Bullinger confesses that he believes "Satan" was mighty and
exalted. How is it possible the only God worthy of worship was so foolish
as to create a being as mighty and exalted as "Satan?" It can be found that
He did no such thing and once again, it appears that the misunderstanding
Bullinger has is based on foregone conclusions. Conclusions that are drawn
from other erring instructors of the Word.
It seems Bullinger believes that Satan fell from Heaven , as many have
falsely believed is depicted in Isaiah 14 . Recall if you will that Isaiah 14 is
a prophetic oracle about the fall from power of the "morning star " who was
the King of Babylon , not about a creature named "Lucifer ." Lucifer is simply
a Latin word for "light bringer " and refers to the King who thought himself
to be like the god Venus , which was the planet that rose on the horizon just
prior to the sunrise each day. Here are Bullinger 's words that identify him as
a believer in more than one god. Bullinger ascribes God-like attributes to the
Satan that he believes is the serpent in the garden.
There is more about "the king of Tyre" in Ezekiel 28. 11-19 than was
literally true of "the prince of Tyre" (verses 1-10). The words can
be understood only of the mightiest and most exalted supernatural
being that God ever created; and thus for the purpose of showing
how great would be his fall. The history must be true to make the
prophecy of any weight.177
Yahweh did not create a being that was mightier and more exalted than all
the other beings He had created. Aside from the fact that there is nowhere in
Scripture that indicates God made a super-angel , it makes no sense for Yahweh
to have done something like this, only to have this supposed creature abuse
his position out of what many say was motivated by jealousy.
In Th e Serpent in Genesis 3 by Dr. Bullinger , his purpose is to prove that
the serpent is not a literal snake as is thought by many. He seems to move
in this direction because of a long held belief in a cosmic Satan and the
subsequent perceived need to fi nd Satan in the story of the fall of man . Th ere is
no mention of Satan at all in the Genesis account of creation and the serpent,
177 Th e Serpent of Genesis 3, By Dr E Bullinger
450 Satan Christianity's Other God
however, in the following quote from Bullinger we see that he presumes that
Satan is referred to in the Genesis 3 story.
When Satan is spoken of as a "serpent," it is the fi gure
Hypocatastasis [178] or Implication; it no more means a snake
than it does when Dan is so called in Genesis 49.17; or an animal
when Nero is called a "lion" (2 Timothy 4.17), or when Herod is
called a "fox" (Luke 13.32); or when Judah is called " a lion's
whelp." It is the same fi gure when "doctrine" is called "leaven"
(Matthew 16.6). It shows that something much more real and
truer to truth is intended. If a Figure of speech is thus employed,
it is for the purpose of expressing the truth more impressively;
and is intended to be a fi gure of something much more real than
the letter of the word.179
Th e above statement is correct in testifying that the serpent in the garden
is more than a fi gure of speech and is intended to express a profound truth.
Th e truth though is not as Bullinger concludes, wherein he is bent toward
seeing the "nachash " as "Satan ." To claim the serpent is Satan is to say this
supposed Satan has the power to become incarnate. Incarnate can mean
simply becoming concrete or taking on a fl eshly form to become real. To be
sure, the ability of an evil angel to manifest in any form he chooses at any
time is a power God has. Possessing such a power would then make one to "be
like God." Can Satan take on diff erent forms like the God of the Universe?
Believing Satan can manifest in diverse forms as Yahweh can, is an admission
that there are two Gods in the universe. If one believes with their heart, mind,
soul, and strength that Yahweh is the only God, then one would be diligent to
seek out to prove there is no Satan, thus declaring the existence of only One
God . Bullinger 's eff orts to fi nd the truth of the serpent in the garden story
stopped short of trying to understand the ancient use of mythological imagery
and metaphors to deliver a message that is "truer to truth."
Also employed in Bullinger 's article are references to Hebrews 2:14 and 1 John
3:8. We will discuss these also in detail during our "New Testament " discussions
in Volume II of Satan Christianity 's Other God! For the moment, I will say that
178 Hypocatastasis is more intense than metaphor . It is the fi gure that is a comparison by
implication. Calling a messy eater "Pig," instead of comparing the messy eater with a pig
by saying he is like a pig, or even that he is a pig, is hypocatastasis where the comparison
is just implied. One person says to the other, "Pig!" and the person spoken to gets the
idea that they are a pig. Although the comparison is implied, the meaning is eff ectively
communicated.
179 From "Th e Serpent in Genesis 3" By Dr. Bullinger . (footnote on hypocatastasis is added
by the writer)
Answering The Serpent In The Garden Questions 451
Bullinger must have failed to study the tense, voice, and mood of the language
of those verses. Both of those verses indicate an action performed by Messiah ,
which is already being played out or put into action. Th e tense of those verses
is not indicative of a time yet to come when Messiah will destroy the works of
evil. It is like a football game that is completed and the players have retreated
to the locker room and are heard bantering about their opponents. "We kicked
their asses!", the players may proclaim, yet no one hearing that would believe the
winning team is yet to accomplish the "* kicking." It would be clear to all hearers
that the "* Kicking" was accomplished and now the results of that victory will
be realized in the player and team stats, as well as the overall position heading
towards the playoff s. Not to mention, the next time the losing team hits the fi eld
for practice, they may fi nd themselves motivated to play harder and smarter.
Possibly improving their performance through the use of intense physical drills.
To his credit, we receive the sensible argument by Bullinger of the
implausibility of the "serpent" being literally a snake, by recognizing that it
is unlikely that the "serpent" could actually speak audible human language.
I agree with Dr. Bullinger here but as you read his quote, I would like you to
consider the question; how could "Satan " become incarnate according to Dr.
Bullinger in whatever form he supposedly took in the garden or as a messenger
of light, yet not have the power of miracles to cause a snake to speak? Does
it make sense however, that Satan could incarnate Himself in a manner like
God but was absent of the supernatural power to cause a serpent to appear to
be speaking? It would seem that manifesting himself in the garden would be
a far more potent miracle than to speak through a literal serpent.
It is wonderful how a snake could ever be supposed to speak
without the organs of speech, or that Satan should be supposed
able to accomplish so great a miracle.
It only shows the power of tradition, which has, from the infancy of
each one of us, put before our eyes and written on our minds the
picture of a "snake" and an "apple ": the former based on a wrong
interpretation, and the latter being pure invention, about which
there is not one word said in the Holy Scripture .180
Bullinger has claimed that Satan was the "mightiest and most exalted
supernatural being" and that he is "wiser than any other living creature"
and by implication, he is saying that Satan has the power to take on other
180 From "Th e Serpent in genesis 3" By Dr. Bullinger .
452 Satan Christianity's Other God
forms. How could a scholar of Bullinger 's caliber conclude all of those
items and yet not think this "mighty supernatural" creature could cause a
serpent to speak? Th is must be because Bullinger was bent on making this
serpent fi t the "fallen angel " theology he and millions of others had come
to believe instead of searching out Scriptures like Isaiah 14 and Ezekiel
28 in the cultural and historical context of which they were written (see
chapters 8 and 9 for the discussion on these concepts). I too do not think
that a literal serpent is being spoken of here but there must be an error
in thinking to conclude such a thought and then use that conclusion to
advance the theory that the serpent is actually Satan himself appearing as
a shiny angel .
Bullinger fi nishes his article by trying to put forth an idea, and I am
paraphrasing, that this evil being "Satan ," whom Bullinger and others blame
so much evil on, is not involved in the lives and activities of the criminal and
deviant segment of our society. Bullinger asserts that this supposed archfi end
of the God of the Universe is only after the teachers of the Scriptures. I
cannot imagine why the "evil one" would keep his minions from exercising
their wicked devices, which are intended to thwart the will of the Father and
harm created humans through encouraging crime and deviance, onto feeble
humans. A point made in his article that indicates Satan is not at work in the
criminal elements of society is stated thus;
We are not to look for Satan 's activities today in the news, or the
courts; but in the pulpit, and in professors' chairs.
Bullinger is in the same place as many other scholars by espousing beliefs
that are inconsistent. If in fact this theory of Bullinger 's does seem meritorious
to some, then perhaps those who affi rm Bullinger 's "nachash " theory ought to
explore all of the intricacies of each of Bullinger 's statements and the Scripture
references he uses, instead of accepting his dogma cart-blanche. Th e blind
acceptance of this teaching may place the recipient in the position of being
seen as the blind following the blind in this area.
It is quite certain there is no 'Satan " in Genesis 3 and that the serpent is
not a literal serpent in this account as I have explained. Th e serpent in Genesis
3 is not a "shining one " as some believe, but is the subtle, evil inclination in the
human heart as the metaphor suggests. Although misunderstood by countless
scholars, this ancient serpent metaphor was understood by the Hebrews who
came out of Egypt , the audience whom the message of the Serpent in the
Garden was fi rst written to.
Answering The Serpent In The Garden Questions 453
Could Adam be "the serpent" acting as an adversarial
force?
Before we come to the end of Volume 1, I would like to present one more
possible understanding of who the adversary is in the garden scenario. I
submit this to you with trepidations and ask that you only consider the
concept and not perceive that this is a rigid and dogmatic understanding
of who the adversary in the garden was. Perhaps some can see I am only
submitting it because there is a remote chance, based on what we have learned
about the adversary being a human, that this "position" I am about to suggest
could possibly be correct.
Based on the conclusions that the "adversary /satan" of the Old Testament
is often a human character; and that the serpent in the garden is metaphorical
terminology that is intended to represent a concept of wickedness latent in
humans, then it might be possible that Adam is "the serpent." It is possible
the serpent Adam, is the force behind the choice for wickedness.
It is interesting to note Eve 's surroundings and the wording patterns of
the account as we have it. Eve is in the garden tending it and although it is
often thought she was alone the text indicates that she was not. Th e text tells
us that Adam was with her.
And when the woman saw that the tree was good for food, and
that it was pleasant to the eyes, and a tree to be desired to make
one wise, she took of the fruit thereof, and did eat, and gave also
unto her husband with her; and he did eat. Genesis 3:6 KJV
It is clear from the text that Adam was with Eve . To begin a long
philosophical discussion on what it meant to be "with" Eve at this juncture,
might be inhibiting to articulating the point. However, the word im, "with,"
is translated as against, among, beside, before, between, accompanying, more,
and reason. Assuredly, the translators chose accurately by choosing to use
"with" for expressing Adam's proximity to Eve when she decided to eat the
fruit of the forbidden tree. Let me pose a few questions to help get to the
explanation I am moving towards that suggests Adam might have been the
"serpent."
• How did sin enter the world?
• Through whom did sin enter the world?
• Is Adam credited with sin entering the world or is Eve credited
with sin entering the world?
454 Satan Christianity's Other God
• Who received the commandment from Yahweh to not eat of the
tree in the midst of the garden?
• Was it not the man Adam 's responsibility to correctly transmit
Yahweh 's command to the woman, if in fact he received it from
the Creator?
Th ese questions, if answered according to the texts we have available in
the "Bible," will help us to see the potential for a human to have been the
"adversary " in the garden. Th e answers are; that sin is said to have entered
the world through man not Satan and Adam was that man. Eve was not
credited in the Scriptures or Apostolic writings of being the one who sin
entered the world through only that she was beguiled by the serpent in
Second Corinthians 11 verse 3 (who was possibly a human deceiver). 181 Adam
was credited with sin entering the world in Romans 5 verse 12. And it was
Adam who received the command to not eat of the forbidden tree in Genesis
chapter 2 verses 15 to 17. Adam would have passed the information on to
Eve; therefore, he was the only reliable source to pass on the instructions to
Eve. In being that source, he was in the perfect place to put Yahweh 's words
together in a slightly diff erent way to cause Eve to entertain something that
was not said by God at all.
When we are told in Genesis 3 that the serpent was more subtle than any
beast of the fi eld that the LORD God had made, the traditional view is to assume
the writer is talking about how smart and deceptive the snake is. We have
discussed the idea of the snake's intelligence earlier in this chapter but we need
181 1st Timothy 2:14 is a verse that will often be used to identify Eve as the fi rst sinner,
particularly by those inclined towards male dominance in culture. Th is verse in its context
is intended to address the Jewish myths of the day that said Eve was created fi rst and then
she created Adam whom she then proceeded to deceive into believing was created fi rst. It
is a Gnostic creation myth and the intent of Paul 's words to Timothy was to deny that Eve
was created fi rst. Paul is simply advocating the creation order and denouncing a myth by
saying Eve was the one who was deceived and was not created fi rst. In so doing Paul was
able to make his stand on the Genesis account being the accurate account of creation and
that the Jewish fables were wrong. Note in the text that Paul precedes the statement by
announcing that Adam was created fi rst. Th e words "and Adam was not deceived," are not
a defense against the fact that Adam sinned in the garden because elsewhere we are told
sin entered the world through one man and that in Adam all men die. Th ey are words
stated to combat the error that claims Adam came second and Eve deceived him. Eve was
said in mythical lore to be pure and divine but Paul felt the need to inform Timothy and
those hearing his letter, that Eve is just a human and did enter into transgression, not
sinless as the myth that many were inclined to believe, suggests. Th e verses in question
here are referenced below.
1Ti 2:13-14 For Adam was fi rst formed, then Eve . And Adam was not deceived, but the
woman being deceived was in the transgression.
Answering The Serpent In The Garden Questions 455
to consider the meaning of the word "subtle." Is it possible that this word can
be used to refer to a human quality or characteristic?
Th e word "arum " which has been translated as "subtle" in the King James
Version, can mean cunning. Th is word can also be used in a positive sense to
indicate prudence or prudent behaviors. As we discussed earlier, the pre-exilic
"Jewish " understanding about man was generally that man inherently had the
"yetzer-ha ra" and the "yetzer ha tov" at work inside of him. Th at is, the "evil
inclination " and the "good inclination ." It is not a new concept to see that
man was created complete and the potential for sin was already programmed
in and not added to man at a later time because of the tragedy of the "original
sin." Th e potential for sin had to already be present for man to actually choose
the sin action. Paul says sin is in his members and James said we sin because
of the lust in us , both recognizing that sin starts from the inside of man and
not from an external infl uence with supernatural powers. Paul and James'
statements are quoted below.
Romans 7:23 KJV
But I see another law in my members, warring against the law of
my mind, and bringing me into captivity to the law of sin which is
in my members.
James 1:14 KJV
But every man is tempted, when he is drawn away of his own
lust, and enticed.
Both Paul and James understood that the potential to sin is something
inside of man and not from an external "demonic" infl uence. Th ey clearly
say, the law of sin is in my members and that the active force that draws man
into sin is his own lusts. Neither of these pillars of the Faith is indicating
that "Satan " is doing anything to cause man to choose sin. Th erefore, either
Yahweh created man like an obedient robot without the ability to choose
volitionally to serve and obey the loving Creator, or man was created with
this potential to sin. Th is potential is referred to as the law of sin by Paul and
as one's own lusts by James. If the former is the case, then the "yetzer ha ra "
did not exist until Adam and Eve chose to eat from the forbidden tree. Th is
implies that the "evil one" called "Satan" was able to place the potential to sin
inside the psyche of Adam and Eve. Th at the potential to choose disobedience
would have been imparted to humans by Satan in the garden just before Adam
and Eve decided to eat of the forbidden fruit , does not agree with a one-God
philosophy. Man was not in a position to inherit the potential to sin after man
had been created "complete." Th e only plausible explanation is that Adam and
Eve, and therefore every human which follows, had the potential to choose
456 Satan Christianity's Other God
sin, called the "yetzer ha ra," hardwired from the factory so to speak. Why so
many are content with believing the potential to choose sin is an after market
innovation which came to be part of humanity at the hands of the archfi end
and nemesis of Yahweh is beyond me.
It is however understandable the desire humanity seems to have, which
causes us to accept an ideology that states our problem of making evil choices
at times is because of a fallen angel called "Satan ." Th is false ideology states
that evil and evil choices are not mans' fault completely. It is convenient to
take the focus and blame for our sins, off our selves, and see them as occurring
because of man being persuaded to give in to some evil force that is attacking
them. Adam and Eve both had a potential to disobey before they ate from the
forbidden tree in the garden. Had they not had the potential to sin God would
not have had to tell them to not eat from that tree. Adam and Eve are just as
much the originators of their own sin then as you and I are the originators of
our sins today. Th e "satan" is not an external force but an internal drive that
must be overcome as we endeavor to serve the Creator. Th e Scriptures and
the "New Testament " outline for us that anyone who goes against the will of
the father is seen as a satan. Whether called Satan or a devil, both terms can
describe one who is for the things of man instead of the things of God. Th e
Messiah gave his defi nition of what a satan is when he spoke to Peter on one
occasion, and on another, when he said one of his disciples is a devil. All who
heard Him knew he was indicating that one of the present company was being
an adversary And opposing the things of God.
But he turned, and said unto Peter , Get thee behind me, Satan :
thou art an offence unto me: for thou savourest not the things
that be of God, but those that be of men. Matthew 16:23 KJV
Jesus answered them, Have not I chosen you twelve, and one of
you is a devil? John 6:70 KJV
So Messiah was calling those who were for the things of man, if even for a
moment, "Satan ." Of course if the "Devil" is "Satan" as is typically taught and we
accept that there exists a cosmic Satan, then we now have the problem of deciding
why both Peter and the soon to be betrayer, are identifi ed as the Satan, the
cosmic evil one. Th at cannot be reconciled within the context of the traditional
understanding of this "satan" being. However, when one understands the concept
that "satan" and "devil" are terms intended to describe an attitude, attribute, or
behavioral pattern of a human or a system of governance, then we are able to
comprehend how both Peter and Judas could be called the "devil/satan."
Th erefore, if we are following the thought process, we see that at times, "the
satan," is referring to a human opposing God's will, plan and commandments .
Answering The Serpent In The Garden Questions 457
We also see that the serpent in the garden is referring to a characteristic in
humans of justifying the choice to sin . Th ere is another point I am to make in
this developing line of reasoning; it is that sin entered the world by one man,
that man is Adam . Th e following verses indicate how sin entered through
a man, not a "Satan " and how death, which is a result of the humans' sin,
appears to have originated with Adam.
Wherefore, as by one man sin entered into the world, and death
by sin; and so death passed upon all men, for that all have sinned:
Romans 5:12
For since by man came death, by man came also the resurrection
of the dead .
For as in Adam all die, even so in Christ shall all be made alive.
1Corinthians 15:21-22
If the above statements from the Apostolic writings are valid, then it
appears the actual original sin is being credited to Adam and not Eve . Many
say this is so because Adam was responsible to protect Eve from the "satanic"
lies that persuaded her to touch the forbidden fruit and then eat it. Th is is a
convenient way to get around a diffi cult verse implicating Adam as the sinner
of origin instead of Eve, which seems to be seen in the text of Genesis 3. If
sin came in through Adam, but we seem to see Eve as the fi rst one to sin in
Genesis, then maybe we are missing something. Is it possible that because the
"serpent" represents the justifying self-talk or inner spirit of man; and human
beings were created with a potential to choose disobedience ; and the adversary
that we see called "the satan" in the Scriptures is often a man; then it could
be that Adam is the one speaking to Eve? It may be possible that Adam is the
"serpent" or the one providing the infl uencing force to sin. After all, he was
"with" Eve when she took the fruit. Let's recap a few points in this regard.
• Adam was with Eve in a physically proximal sense,
• the serpent can represent a subtle force,
• an adversary can be a man;
and
• death and sin entered the world through the man Adam .
It is possible then that indeed, the serpent/adversary in the story was
Adam .
458 Satan Christianity's Other God
Consider further that Adam was with Eve yet spoke nothing to the
supposed snake that was lying to Eve. Why don't we see Adam speaking up
and telling the lying serpent whom he has dominion over, to leave his wife
alone? At least Adam should be seen correcting the lies of the serpent. Th is can
be answered by suggesting the serpent is not representing Eve's evil inclination
but that Adam was the subtle force that coaxed Eve into disobedience .
Could it be possible that the writer of the origin of man's fall, who wrote
using mythical images and concepts, made a point to tell us Adam was with
Eve , in an eff ort to point to Adam as the one who talked Eve into taking from
the tree of knowledge of good and evil? After all, Adam was very quick to
blame Eve for giving him the fruit when he was right with her. Adam would
have heard the conversation between the serpent and Eve, so why didn't Adam
point to the serpent as the party responsible for making him sin instead of
defaulting to Eve? Being with Eve surely Adam would have seen the serpent
if one actually existed in physical form. And Adam would have had to be a
fool to not lay blame on the serpent or Satan . However, he chose to blame Eve
instead of a serpent for his failings.
Part of the explanation for this behavior can be seen by hearing a story of
two kids responsible for breaking a window. It is not uncommon to persuade
another to do something bad and then skirt being blamed for it even though
it was your idea.
There were two 10-year-old boys playing in the schoolyard after
school. No one was around and the boys were out chucking
rocks into the tunnel slide on the play structure. All the teachers'
cars were gone from the parking lot and the boys had the whole
place to themselves. Eric and Chris never usually got into much
trouble but today would end differently. Eric had a big rock in his
hand when he turned to Chris and said, "Have you ever smashed
a window with a rock?"
"No I haven't," said Chris, "I don't even like to throw stones close
to the school or my mom will get mad."
These boys were all alone and Eric said with a little mocking tone
in his voice, "What's your mommy gonna do, is she gonna spank
you if you throw a stone at the school?"
Chris continued his argument with Eric and was hearing himself
as he talked, the picture of his mom getting mad for throwing a
stone close to the school just didn't make his mom look too cool
and that played into Chris' feelings about himself. Chris looked
at Eric and then said, "No, mom won't spank me, she probably
Answering The Serpent In The Garden Questions 459
wouldn't even really get mad if I threw a rock near the school"...
so he tossed a rock a little more than passively and it hit the brick
school wall then fell harmlessly to the ground.
In the wall, facing the boys there was a window for the janitor's
room within throwing distance and it started to look more like a
target than something to avoid aiming at. Not really considering
the consequences, they started throwing rocks against the school
wall and began landing them closer and closer to the window.
Eric said to Chris, "What do you think will happen if you hit that
window?"
Well as it goes with little boys, once a hint of a challenge is mixed
with a bit of senselessness there is almost no turning back. Chris
threw the rock and saw it heading for the window, his cringing
was mixed with his strong desire to start running but as he began
turning to fl ee, he heard the thud as the rock bounced off the brick
about two feet from the window and fell to the ground. The relief
Chris felt was a typical fi rst feeling after that kind of suspense.
The kind of suspense you feel waiting to hear the crashing glass
sound from a rock you had just thrown that you can't call back.
Then Eric says, "Ha! You missed!"
"Yeah lucky for me." replied Chris.
Eric taunted Chris, "why don't you take one more shot?.... ah
forget it you probably don't have good enough aim!"
Without even thinking now, Chris had a rock in his left hand that
he hadn't dropped yet and he fl ipped it to his throwing hand and
let er' fl y. The excitement was palpable as the rock soared straight
for the window and crashed through the top corner sending glass
tinkling to the ground.
"Whoa....nice shot!" Eric yelled, while Chris bent down to the
ground and grabbed another stone, which he tossed to Eric and
said, "Bet you can't hit it!"
Eric * his arm and hurled his rock as hard as he could; it
bounced off the window ledge and ricocheted up, smashing out
the rest of the window. The boys took to the hill; so to speak,
I mean they were really booking it, over the burm and into the
bushes to hide, before someone saw them. Alas, it was too little
too late for these young, scandalous boys. It just so happened
that the principal had ridden his bike to work that day and had not
yet left for home. Stopping from work in his offi ce after hearing
the fi rst smash, the Principal had gotten up to look out the window
460 Satan Christianity's Other God
onto the playground. He was just in time to see the two boys run
over the small hill and into the bushes. So, out he went to call
after them. Meanwhile in the bushes the boys were anxious,
afraid, and excited all at the same time. I guess neither of them
thought they had it in them to throw so far and actually take out a
window. If they could describe it, they might say it was an oddly
invigorating and somehow liberating feeling to destroy something
just because they could. Then along came the Principal.
"Boys, where are you?' He called." ...No answer.
"Boys, come out right this minute or I'm going to call the police!"
All of a sudden this was serious, the boys felt weak, and like
crying and running all at the same time. They realized they still
had some rocks in their pockets so they dumped them out and
slowly walked out of the rustling bushes. As they came into view
of the Principal, he recognized who they were, Eric and Chris. His
fi rst thought was one of surprise at seeing these two, normally
good boys, at the scene of this event.
"Eric, Chris, come here," called the Principal.
The boys made their way over the little hill and slumped toward
the Principal.
Now that they were in front of the Principal, they knew they were
in BIG trouble. The Principal looked at them and said, "Eric, did
you smash that window?"
Eric knew it was coming, but oh how he wanted to avoid having
to answer that question, he knew there was no way out so he
said, while pointing his fi nger at Chris, "He gave me the rock!"
That response seemed to be planned out all along; get Chris his
buddy to aim for the window and then maybe Eric didn't have to
shoulder the blame for the damage. Good plan but the Principal
could see the guilt all over Eric's face so he turned to Chris and
said, "Chris, why would you do something like that?"
Chris was red faced and scared, not worrying too much about
anything except a way to point blame elsewhere. Just like most
kids, when they are blamed for something they're not totally
responsible for, they look to defl ect the blame onto something
or someone else in an attempt to avoid punishment. Fear of
punishment is a big motivator to cause a guilty person to spin
their story. All he could think of at that time was, "I don't know,
I wasn't thinking I guess." Glancing over to Eric he continued,
Answering The Serpent In The Garden Questions 461
"Something just kind of told me to try to hit the window." The
Principal wasn't surprised at the feeble answer coming from
such a pathetically sad looking kid. It was obvious to the Principal
that neither of these boys wanted to take the blame for their
actions.
As he pondered for a few seconds he remembered a report he
had received from Eric's teacher last year, that Eric had been
getting the other kids in his class to place sticky-tack inside the
shoes of their girl classmates over the course of about two or
three days. The little girls were running around the school with
dirty sticky-tack stuck to their socks for a few days. Looking at
the boys, the Principal somehow started to think that Eric might
have tricked, cajoled or deceived Chris into throwing rocks at
the window. He soon realized Eric had been the one putting
the idea of throwing rocks at the window in Chris' head. The
Principal also realized they were both responsible for their actions
but understood Chris wouldn't have thought so seriously about
smashing a window if Eric hadn't led him to do so.
As the whole story came out, the Principal's instincts proved
true. The boys were both punished accordingly and Eric and his
parents had to talk with the school Guidance Counselor to see if
there was something going on which caused Eric to get himself
and others into trouble. The sticky tack incident and now the
broken window made two infractions for Eric. Hopefully there
would be no more, but that would be up to Eric I guess. Both
Eric and Chris were busted, even though they tried to blame
something or someone else for their actions.
In this story, of Eric and Chris, even though it seems like a simple tale,
we see that Chris was deceived by Eric but Eric was the one who infl uenced
the off ense to take place. Although Eric was not the one who grabbed Chris'
arm and fl ung it towards the window, Eric was still the one who brought the
sin into play by setting things up so his evil desire was satiated but still found
a way to blame the actual action on someone else.
If we could get into Paul the Apostle 's mind when he wrote the letters to the
Romans and the Corinthians , we would fi nd that he was aware the Scriptures do
not teach a "Satan " doctrine and therefore, the serpent in Genesis was neither a
literal snake nor a manifestation of Satan. Yahweh did levy some curses on the
serpent but that curse was upon the evil inclination of man. Th e part of man's
psyche that would always do battle against the good in man would not reign
supreme in the heart of man. Man would ultimately choose good more readily
than evil. Th us rendering the aspect of Adam that was bent towards evil to be
462 Satan Christianity's Other God
subservient to the aspect of Adam that is inclined towards good. We see it today
that any one of us in all of the human race, can force the "serpent" in us into
submission, by exercising our will to choose good.
As was said, in the story of the broken window, Chris was deceived.
Perhaps Eve was deceived in the same way by the one with her and she then
submitted to the evil inclination that justifi es sinful choices. In Eric and
Chris' story, the serpent could be said to be the metaphorical representation
of Eric's persuasive powers to infl uence Chris to choose wrong. Th is particular
anti-good force happened to be in the form of his buddy Eric. Eric therefore
is equated as being the serpent. Without dividing Eric into two aspects of
a human being, the "yetzer ha ra " and the "yetzer tov ," suffi ce it to say this
boy was not intrinsically evil and to be seen as a "Damien" type, destructive
and demonic being. He could however be seen as the "serpent," an aspect
of humanity that works in man to justify rebellion. Eric, at least for this
time, did not yield to the good side but chose evil, which was his rebellion.
His survival instinct became selfi sh and fearful of being caught and then
punished. He decided to blame Chris as the reason he rebelled.
With that in mind one can see how it is possible that Adam and Eve
were together in the garden and Adam infl uenced Eve to fi rst touch and then
taste the fruit just as Eric was with Chris when he was infl uenced to shatter a
window. Adam, being the one through whom death came into the world to
all men, asked in a leading sense, if they would die by eating of every tree in
the garden. Eve replies to Adam, who was acting as a "serpent" or "adversary "
if you will, "We can't even touch it!" Adam persists, now reasoning in himself,
"As if we can't touch it, Yahweh created it, we won't die." After reasoning with
himself that no one is going to die by touching the fruit, he expresses his
feelings to the woman. Along with those feelings Adam adds a little more to
nudge the boundaries that are in place, He eff ectively says, "We probably will
be like God if we eat it, he made it, it has to be good."
By his actions of opposing God's plan and being an adversary to Eve ,
Adam was the "serpent." To be specifi c, at least his innate potential to choose
disobedience can be seen as the serpent. He was with Eve. He was the one
who had received the prohibition to eat from the forbidden tree. Adam was
to have properly passed this information on to Eve and was to have been her
support when she might be tempted to sin . Th ere was no literal snake or Satan
"the Shining One ," in the garden. If there was, Adam would have corrected
the misspoken command when the Serpent asked, "Did God say you mustn't
eat of every tree in the garden?"
By Adam being with Eve and apparently not speaking up at the appearance
of one who was challenging the words of the Creator, leaves the story open to
Answering The Serpent In The Garden Questions 463
suggest that Adam was the one with the infl uence, "the serpent." Th is only
means that he behaved in a cunning manner, a manner that deceived the
woman and was then seen to be attempting to insulate himself from blame
by making it look like the woman was responsible for making him eat the
fruit.As for how the curse pertains to this version of the story; each of these
curses is more full of meaning and metaphor than I am prepared to discuss
fully now. If the "serpent" was Adam though, then the curse of eating dust and
going about on its belly still contains a factor that is applicable to the situation.
Th e curse that proscribes the serpent to crawl on its belly forever, tells us the
"subtle" and cunning part of the human psyche will forever be subject to the
will of the human when the human-will to choose good is exercised. Th e
nuance of this curse suggests the evil inclination will have less power over the
human than the good inclination and therefore is metaphorically said to be
"eating dust." Th e evil inclination is reduced in its place in the human spirit
but will not be a quality that is completely subdued by the human will. Eff ort
must be employed to subdue the penchant for evil in man's heart. A heart that
is continually inclined towards evil from its youth according to Yahweh . Th e
numerous opportunities to choose evil that are placed in front of us today
are always able to be overcome by the "good" in us but these opportunities
will have a draw to them that is subtle and diffi cult to resist. Th e "serpent"
will be subdued and maintain that position of necessary submission when the
human being makes an eff ort to overcome, by refusing the evil and choosing
the good.
Is Adam the serpent of Genesis 3? It is plausible that he is when all things
are considered and one resolves the issue that the serpent is defi nitely not a real
snake, nor is the serpent a literal manifestation of a supernatural Satan . As I
stated a few paragraphs ago, I am only considering the possibility of Adam
being the adversarial infl uence to Eve and I ask that you consider it further
to make your own conclusions.
The Importance of the Ancient Serpent Mythology
Connection
Using the serpent in the garden story, Moses was teaching the Israelites a
timeless lesson from their ancestry, using well-understood mythology and the
associated images. Moses and the Children of Israel had been in Egypt for a
number of successive generations. In order to elucidate this concept a little more
it is helpful to understand the depth of the serpent mythology in Egypt. Th e
serpent as divinity was a fact for those steeped in Egyptian culture and it would
have been a reasonable consideration for the Israelites who had been assimilated
464 Satan Christianity's Other God
to some degree, over the hundreds of years of their sojourn. Aspects of the
serpent's divinity are found in the story of Genesis 3. Recognizing the relation
to the telling of the story by Moses is vital to comprehend how a myth was being
reworked to aid the Hebrew people in learning the message of truth. I would
like to share some excerpts from an excellent article on the serpent mythology,
called "Th e Divine Serpent " by Robert T. Mason .
Egypt
When we come to the snake as a divinity in Egypt , we need
look no further than the great crowns worn by the divine
Pharaoh . No matter which crown, the Blue crown, the
informal crown or the great double red and white crown we
examine we will fi nd the snake god of Lower Egypt present.
Even when the vulture god of Upper Egypt is missing, the
asp, or Egyptian cobra, is there. The serpent, in Egypt, has
a varied career, the Uraeus, or cobra, and other mythical
snakes are all considered quite differently. The spinal cord
was symbolized by the snake and the Uraeus serpent coiled
upon the foreheads of the Pharaoh represented the divine
fi re which had crawled serpent-like up the tree of life .
Page 8
The Uraeus, or asp, is a benevolent guardian god, a tutelary
god of the delta region of Egypt . This is probably where this
snake was most often found. Even today the swamp-like
areas of the Nile delta is home to the Egyptian cobra. This
snake was also connected to the god Horus, and therefore
with the living Horus, who is seen incarnate in the Pharaoh .
The Uraeus rules by day, and therefore is also connected to
the sun god Ra, who is also a god of Pharaoh. It is not an
accident of history that the legendary Cleopatra chose to
be joined to the Egyptian cobra, the asp, by being bitten by
the serpent. She is identifying the goddess Isis, whom she
represented, to the sacred Uraeus who was her protector and
who would lead her into eternal life in the western land.
When we come to night and darkness, the crocodile becomes
supreme. Ra, the sun god of Heliopolis is diminished. The
solar ship has entered the realm of night and encountered
darkness. The crocodile, in Egyptian legendary, is seen as an
aspect of the serpent rather than a separate creature. There
are places in the world where the great saurians are not seen
as serpents, but as a completely separate genus of creature.
The Americas would serve as an example of this, but in Egypt
Answering The Serpent In The Garden Questions 465
and other Africa nations which were infl uenced by Egypt, the
crocodile is a serpent, no matter in what form it is depicted.
In the original Egyptian creation story we fi nd a serpent and
the primordial egg, which contained the "Bird of Light." In
Chapter 175 of the Book of the Dead we fi nd the prophecy
that when the world returns to its original chaos, the hidden
aspect of the supreme god, Atum, will become the new
serpent. There is a text I found in the "Coffi n Texts" [ I.161
ff] which contains Atum's description of himself:
" I am Atum, the creator of the Eldest Gods,
I am he who gave birth to Shu,
I am that great he-she.
I am he who did what seemed good to him,
I took my space in the place of my will.
Mine is the space of those who move along
like those two serpentine circles" [ emphasis mine]
Page 9
Before the boat is the great serpent Ankh-neteru, and twelve
amikhiu gods, taking hold of the tow line, enter this serpent
at the tail, and drawing the god in his boat through the body
of the serpent, bring him out at his mouth.
During his passage through the serpent Afu Ra is
transformed into Khepera [ the ancient god associated with
the creation of the world] and is now towed into the sky by
12 goddesses."
The Egyptians also adopted the ancient Persian god Azhi
Dahaka, the sky serpent who formed all of the observable
heavenly planets. So, in one sense powerful gods of both
light and darkness are seen as serpents. This may have
some connection to the linking of the snake to the moon in
the mythological and psychological areas.
This identifi cation is intensifi ed because of the waxing and
waning of the moon, demonstrating the death of the old and
the rebirth of the new and forever young.
466 Satan Christianity's Other God
One of the chief powers of this darkness is the serpent
god Apep, who tries to swallow the sun ship. Apep [or
Apepi or Apophis] is the great primordial serpent who lived
in the waters of the celestial Nile [ the Milky Way] and is
considered the serpent of chaos and destruction. A mighty
struggle took place and when the sun appeared in the east
the next day prayers of thankfulness were offered that Ra
was triumphant and the sun would continue to shine. Just
imagine what chaos a solar eclipse would cause!
The serpent Apep is seen in two other forms, or traditions.
The fi rst was most likely the crocodile and was called
Typhon, or dragon. Two other serpents divinities mentioned
in Egyptian mythology are Nehebkau, a serpent with human
arms and legs. This fearful god, once he was tamed by Ra,
became his faithful servant. The other serpent god is Am-
Mut, the 'eater of souls'. The other, and more extensive is as
Set, or Seth, or Sethos. This is a half-crocodile, half -human
creature who becomes important in the Egyptian pantheon.
The serpent Typhon is the youngest son of Gaea and
Tartarus in Greek legend. He was taller than any mountain,
and had great wings, eyes of fi re, hands made of dragons,
and a lower body composed of vipers. He and Echidna gave
birth to Hydra, Cerberis, Chimera and the Nemean lion. The
Egyptian Typhon was a more simple serpent lord.
Again, it is important to note here that the dragons we have
included in this study are only those dragons which are
seen as serpentine . The classic European dragon which
looks more like a mammal with wings, like the Griffi n, are
excluded. The Egyptian and Chinese dragon concepts depict
them as serpents, as does the Greek. [ I will speak more of
dragons when I write of the Asian serpents]
Page 10
The Isis cult lasted into the Christian era as an active
mystery cult. But, the original priesthood of the serpent
god, Set, in ancient Egypt survived for twenty-fi ve recorded
dynasties (ca. 3200-700BCE) It became one of the two central
priesthoods of predynastic times, the other being that of
HarWer (Horus the Elder).
When the Egyptians abandoned the mines in the Timma
Valley ( about nineteen miles north of the Gulf of Aqaba)
during the Egyptian decline of the twelfth century BCE,
Answering The Serpent In The Garden Questions 467
the Midianites converted the local temple into a Midianite
shrine. In the makeshift Holy of Holies of the shrine, modern
excavators have found only one religious object. They found
a molded copper serpent with a gilded head, the ancient
symbol of life and fertility of the Middle East. This would
indicate that the Midianites had a serpent god or goddess
in their pantheon. Again, we see echoes of Biblical stories
here.
Before we leave Egypt we must briefl y mention two other
aspects of the divine serpent; Nehebu-Kau is the great
snake under the world and upon which the world rests, and
there is a winged serpent found in hieroglyphs which may
be the ancestor of our Mesoamerican Quetzalcoatl.182
Mr. Mason does excellent work in his fi eld following and explaining
serpent mythology and the divine connections that are apparent. Th e Egyptian
attitude toward serpents defi nitely played into the level of understanding that
the Israelites would have possessed as they left Egypt and went on to receive
the Torah of Yahweh through the servant Moses . Th rough many, many eras
and continuous exposure to diff erent world views, Christianity and many of
the religious counterparts to Christianity have come to accept cart blanche,
that the "serpent in the garden" is a literal serpent in the garden. Alternatively,
as we have discussed, many have come to believe that the "serpent in the
garden" is a cosmic "Satan ." A large contributor to this confused conclusion
is the misunderstanding of Egyptian and other mythological references to the
serpent. In short, adaptation of mythology has yielded this result.
Egyptian infl uence is not the only infl uence on current thought that
has aided in defi ning present day perceptions of the serpent and "satan."
In "Th e Mystery of the Serpent" by Hans Leisegang, we are told of the
Pietroasa treasure . Th is was a treasure discovered by peasants in 1837 CE,
in northwestern Romania. Th e treasure has been the object of looting, and
confl ict until recently when it has found a permanent home in Romania's
National History Museum in Bucharest. Like any early CE treasure, the
Pietroasa treasure has been followed by legends that enhance the excitement
of this treasure to those willing to believe the legends.
Legends such as, any snake being buried with the treasure, wherever a
piece of it lies, remains alive. According to Dr Marius Constantinescu , the
curse that would be expected to transfer to the liberator of this treasure is
placed on the snake instead. Another is the legend that fl ames shoot from
182 "Th e Divine Serpent" by Robert T Mason. Th e website where this article can be read in
its entirety is; http://www.geocities.com/Athens/Delphi/5789/serpent.htm
468 Satan Christianity's Other God
the ground every August to reveal where remains of unearthed treasure can
be found. Th e interesting aspect of this treasure for our present discussion is
regarding the number of pieces that displayed ideas of serpent divinity. Th e
treasure is said to be from the 4th Century CE and although not nearly as
ancient as the archeology that reveals Egyptian beliefs in serpent divinity, we
are able to comprehend the vibrant serpent mythology, which was abounding
in the early centuries of this Common Era. Cults such as Orpheus and
Dionysius are replete with practices and rituals that have been brought across
into "Christianity " in forms that closely resemble the original practices by
the cult worshippers.
Perhaps had we not had the advantage of the scientifi c fi eld of archeology,
we would not see the ancient understanding of things such as the "serpent,"
motif revealed. Knowledge that was previously unavailable to scholars has been
brought to light and sheds much understanding on ancient religious beliefs.
Beliefs that have evolved to a place of acceptance today seated comfortably in
many of the worlds greatest religions. Along with unearthing of artifacts that
expressly portray ancient serpent motif, we are slowly dissolving the distant
connection we have to understanding Hebraic terms, and Hebraic thought
and philosophy . Th is historical misunderstanding has been the primary cause
of such misguided literal interpretation of serpent mythology and subsequent
integration of the erroneous concepts that are now so deeply rooted into
Christianity and other religions. Leisegang writes:
Thus the Etruscan lamp, the alabaster bowl, and the golden
bowl from the Pietroasa treasure are united by a common
bond. They all bear witness to the mysteries, to the diverse yet
always interrelated forms of the original Orphic-Dionysian cult.
And the development whose beginnings can still be discerned
in these magnifi cent pieces- which have come down to us but
by a fortunate chance-extends beyond antiquity, deep into the
Christian world.183
Th e infl uences, which brought us as a culture to accept the serpent and
the garden experience of Adam and Eve that we are so familiar with, are
multiple. For far too long many of us have taken the words in the text of
Scripture and affi xed our own ideas and inventions with their diverse and
ethereal meaning, which cannot be proven through any means. Is it possible
to see the story of the serpent in the garden through diff erent glasses? After
being taught for so long what we have come to accept as truth, is it even
183 From, Pagan and Christian Mysteries, pg 68 "Th e Mystery of the Serpent" by Hans
Leisegang
Answering The Serpent In The Garden Questions 469
possible for most of us to try on diff erent glasses? All I can do is encourage
you to not just ask questions but to also look for answers. Answers which don't
lessen or diminish the sovereignty and wonder of the Creator of the Universe
but answers which help in reconciling more of the inconsistent beliefs we seem
to be trapped by with an almost nonchalant resignation. Questions which
when answered, will undoubtedly aid in reconciling apparent contradictions
in the Scriptures and New Testament .
Is the serpent in the garden a literal serpent? Does the serpent represent a
concept that points at the human heart as being the origin of sinful thought,
action, and persuasions? Is it possible that Adam is the serpent? As I said
earlier, it is plausible that the writer of Genesis, in his ancient metaphorical
style of writing, was intending to express the view that indicated a man was
the adversary . However, I will not dogmatically state it is so at this time.
Adam may or may not be seen as the serpent insofar as I am able to prove
conclusively. I will state that the serpent in the garden must be either Adam
or a metaphorical reference to the human psyche , which actively considers
and justifi es disobedience .
In the letter to the Romans we see that beyond simply telling us the "law
of sin was in his members" because he sometimes found himself to be a human
who sins; Paul was relating that he was acutely aware of the internal struggle
of man. Paul recognized that man had to battle down the occasional and
sometimes persistent desire to sin. Paul knew a cosmic Satan was not a part
of existence and his words in Romans describe the same thing I have been
speaking about in saying that sin dwelleth in him. Paul says;
Now then it is no more I that do it, but sin that dwelleth in me.
For I know that in me (that is, in my fl esh,) dwelleth no good thing:
for to will is present with me; but how to perform that which is
good I fi nd not.
For the good that I would I do not: but the evil which I would not,
that I do. Now if I do that I would not, it is no more I that do it, but
sin that dwelleth in me.I fi nd then a law, that, when I would do
good, evil is present with me. Romans 7:17-21 KJV
Paul has told us sin and evil is something that dwells in him. As an
infl uential teacher and leader in the fi rst century, he did not teach of a "being"
called Satan who was tempting and trying to cause man to choose sin. Paul
admitted that sin was his own problem and in admitting it, was able to
overcome sin to a certain extent. Paul owned the sin. Adam and Eve in the
garden, whether the serpent is Eve's yetzer ha ra or the serpent was referring to
Adam acting in an adversarial role by leading Eve to touch and then eat the
470 Satan Christianity's Other God
fruit, are two humans who are fully responsible for their choice. Th ey chose to
disobey and this was a choice that aff ected humanity forever. Reading Genesis
Chapter 3 with this understanding does much to place the Creator God in
the position of being the only supernatural being controlling the universe
and entering into the lives of humans. Reading Genesis chapter 3 with this
perspective does much to liberate man to responsibly make choices without
believing a fabricated, cosmic "satan" is persuading them. Being liberated in
this manner helps man to see that the full responsibility for all his choices to
disobey is completely born by what is in man's heart already. Reading and
understanding any Scripture in a way that exalts Yahweh as the only God and
does not allow another false or mythical God to be constructed by a tainted
belief system, truly proclaims that there is no other God but the I Am God
of Creation.
Please read the serpent in the garden account with the perspective I have
endeavored to impart in the previous pages. Perhaps you will see how Yahweh
hoped we would see this true story as a story with profound truths. A story
with mythical undertones that was to be passed on to us in order to transmit
the message about the problem of sin , to all of humanity. Th e problem
that comes with having choices to make. Th at problem is humanity's oldest
problem and is the fact that we all have a part of us that desires to rebel. Not
all of us desire complete rebellion but if even on a minute level, the rebellious
nature exists in every human being and we are capable of justifying anything
if we want it bad enough.
Th e forbidden fruit , called the tree of the knowledge of good and evil, is
placed in front of us by the Creator, because he wants us to have the privilege
of choice and to ultimately learn to choose good. It is hoped that we will learn
to choose the tree of life so that at some point in time, we will be able to live
with him forever, having only One God , in the truest sense of Th e Word.
Genesis Chapter 3 - King James Version
1 Now the serpent was more subtil than any beast of the fi eld which
the LORD God had made. And he said unto the woman, Yea,
hath God said, Ye shall not eat of every tree of the garden?
2 And the woman said unto the serpent, We may eat of the fruit of
the trees of the garden:
3 But of the fruit of the tree which is in the midst of the garden, God
hath said, Ye shall not eat of it, neither shall ye touch it, lest ye
die.
4 And the serpent said unto the woman, Ye shall not surely die:
Answering The Serpent In The Garden Questions 471
5 For God doth know that in the day ye eat thereof, then your eyes
shall be opened, and ye shall be as gods, knowing good and
evil.
6 And when the woman saw that the tree was good for food, and
that it was pleasant to the eyes, and a tree to be desired to make
one wise, she took of the fruit thereof, and did eat, and gave also
unto her husband with her; and he did eat.
7 And the eyes of them both were opened, and they knew that
they were naked; and they sewed fi g leaves together, and made
themselves aprons.
8 And they heard the voice of the LORD God walking in the garden
in the cool of the day: and Adam and his wife hid themselves
from the presence of the LORD God amongst the trees of the
garden.
9 And the LORD God called unto Adam , and said unto him, Where
art thou?
10 And he said, I heard thy voice in the garden, and I was afraid,
because I was naked; and I hid myself.
11 And he said, Who told thee that thou wast naked? Hast thou
eaten of the tree, whereof I commanded thee that thou shouldest
not eat?
12 And the man said, The woman whom thou gavest to be with me,
she gave me of the tree, and I did eat.
13 And the LORD God said unto the woman, What is this that thou
hast done? And the woman said, The serpent beguiled me, and
I did eat.
14 And the LORD God said unto the serpent, Because thou hast
done this, thou art cursed above all cattle, and above every
beast of the fi eld; upon thy belly shalt thou go, and dust shalt
thou eat all the days of thy life:
15 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.
16 Unto the woman he said, I will greatly multiply thy sorrow and
thy conception; in sorrow thou shalt bring forth children; and thy
desire shall be to thy husband, and he shall rule over thee.
17 And unto Adam he said, Because thou hast hearkened unto
the voice of thy wife, and hast eaten of the tree, of which I
commanded thee, saying, Thou shalt not eat of it: cursed is the
ground for thy sake; in sorrow shalt thou eat of it all the days of
thy life;
18 Thorns also and thistles shall it bring forth to thee; and thou shalt
eat the herb of the fi eld;
19 In the sweat of thy face shalt thou eat bread, till thou return unto
the ground; for out of it wast thou taken: for dust thou art, and
unto dust shalt thou return.
472 Satan Christianity's Other God
20 And Adam called his wife's name Eve ; because she was the
mother of all living.
21 Unto Adam also and to his wife did the LORD God make coats
of skins, and clothed them.
22 And the LORD God said, Behold, the man is become as one of
us, to know good and evil: and now, lest he put forth his hand,
and take also of the tree of life , and eat, and live for ever:
23 Therefore the LORD God sent him forth from the garden of
Eden, to till the ground from whence he was taken.
24 So he drove out the man; and he placed at the east of the garden
of Eden Cherubims, and a fl aming sword which turned every
way, to keep the way of the tree of life .
473
What's Next For Satan ,
Christianity 's Other God
Th ank you for taking the time to read Volume 1 of Satan Christianity 's
Other God. Our study however, is far from complete. I encourage you to look
forward to Volume II, which will carry on from where we left off .
In Volume II, there will be a discussion on the famed encounter by King
Saul with the Witch at Endor . Th e evidence in the text and information
contained in historical and cultural examinations will reveal that the woman
with a familiar spirit , the witch of Endor, was no more than a ventriloquist
who plied her trade of cold reading. Cold reading is a well-known psychic
practice that has the "psychic" extracting information from the participant
and playing off the subtle body language of that participant in order to make
statements that the psychic seemingly could not know, unless he or she had
some supernatural powers.
Volume II will spend signifi cant time outlining exactly what the New
Testament is and what it is good for. Both Paul and Yeshua did not use
anything other than the Hebrew Scriptures as their handbook of doctrine.
Th e New Testament has been broiled in controversy for hundreds of years
and now it is time to see it placed in its proper position in the anthology of
ancient writings that are claimed to be God's Word, or Scripture . Convincing
evidence will be presented that shows how the New Testament only testifi es of
itself as "letters." Th ere is no internal evidence identifying the New Testament
as Scripture in the sense that the Old Testament is Scripture. In addition,
neither does the Old Testament suggest that the idolized Apostolic writings
are Scripture.
Th ere is nothing quite as diffi cult nor as illuminating, as determining the
underlying Hebrew meaning to all of the Greek writings found in the New
Testament . Once again using the Bible the Messiah used as the source book
474 Satan Christianity's Other God
for understanding the words of the New Testament, Volume II explains how
the New Testament came to be revered as equal to the Bible Christ used. It
is also explained how it is possible to continue to use the New Testament as
a guidebook of sorts, for diffi culties encountered in walking out the faith of
Yeshua, often called Christianity .
Where many scholars say to throw out the New Testament because it is
unreliable and contradicts the Old, Volume II of Satan Christianity 's Other
God proves diligent to reconcile the apparent diff erences and supports the
validity of the Apostolic writings . Th ese writing are credible witnesses to the
period Yeshua walked the earth and the time shortly thereafter. Recognizing
the rich metaphorically based Greek language and mindset for what it is,
allows the student to discover the meanings of Hebraisms that are written in
Greek language. Volume II also explores the connection Greek terms such as
satanas , daimon, and diabolos have to the readily understood Hebrew concepts
that underlie them.
In Volume II, the reader will experience for the fi rst time, a fresh
understanding of dozens of New Testament passages that for a long time
have been thought to be about a cosmic Satan . Commentary is provided
for every passage in the New Testament that uses the words; devil, Satan,
Demon, unclean spirit and the like. No stone is left unturned and if you are
inclined to use the "Well what abouts..." to point to a New Testament passage
that you think confi rms the existence of Satan, you will want to explore the
commentary in Volume II fi rst. Answers are presented for every diffi cult
passage and concept. Without upsetting the message or power of the words
of the New Testament, Volume II of Satan Christianity 's Other God promises
to give a lot of answers where previously answers have been inconsistent and
diffi cult to accept in the light of there being only One God in the universe.
In the second volume of this title, the reader will receive hundreds of
proofs from Biblical writings and history that a literal Satan was not taught by
the Apostles or the Messiah . Th e reader will go away with a strongly affi rmed
belief that if there is a Sovereign God as the Scriptures and the Apostolic
writings claim, He did not create a supernatural cosmic entity called Satan
that rejected the glory of heaven and fell to Earth to torment the faithful.
Th e conclusion is, that there is One God and none else. Just as Yahweh
claimed in His written word.
475
BIBLIOGRAPHY
Satan Christianity's Other God
by James R. Brayshaw
www.scog.ca
A Commentary on Th e Revelation 1. Of John – George Eldon Ladd,
William B. Erdmann Publishing 1972
2. A Guide to Th e Prophets – Stephen Winward, John Knox Press 1977
3. A Magician Among the Spirits – Harry Houdini, Harper and Brother
1924
4. Adam Clarke's Commentary on the Bible - Adam Clarke, LL.D., F.S.A.,
(1715-1832)
5. Albert Barnes' Notes on the Bible - Albert Barnes 1798-1870
6. Associations, Synagogues, and Congregations – Philip A. Harland,
Augsburg Fortress 2003
7. Believing In Magic-Th e Psychology of Superstition – Stuart A. Vyse,
Oxford University Press 1997
8. Bible Guide – Prophets of Israel (1) Isaiah – George Knight, Lutterworth
Press and Abbingdon Press 1961 and 1962
9. Bible Guide – Prophets of Israel (2) Jeremiah and Ezekiel – William Neil,
Lutterworth Press and Abbingdon Press 1964
10. Bloodline of the Holy Grail – Laurence Gardner Fair Winds2002
476 Satan Christianity's Other God
Catechism o 11. f the Catholic Faith – Canadian Conference of Catholic
Bishops
12. Commentary Critical and Explanatory on the Whole Bible - Robert
Jamieson, A. R. Fausset and David Brown
13. Encyclopedia Britannica – 15th Edition, William Benton 1943-73 – Helen
Hemingway 173-74
14. Every Prophecy of the Bible – John Walvord, Chariot Victor Publishing
1999
15. Galatians, A Torah Based Commentary on the Book of Galatians – Avi
Ben Mordechai, A Millennium 7000 Publication 2005
16. Gods and the One God – Robert M. Grant, Th e Westminster Press
Philadelphia 1986
17. Gospel Light – George M. Lamsa edited by James Magiera, A.J. Holman
Co. 1939 & Th e Aramaic Bible Society 1995
18. How Our Bible Came to Be – H.G.G. Herklots, A Galaxy Book 1954
19. Idioms of the Bible Explained & A Key to Th e Original Gospels – George
M. Lamsa, Harper Collins 1985 originally published 1931
20. Jesus Th rough Th e Centuries – Yaroslav Pelikio, Yale University Press
21. John Gill's Exposition of the Entire Bible - Dr. John Gill (1690-1771)
22. Josephus Th e Complete Works – Translated by William Whiston A.M.,
Th omas Nelson Publishers
23. Keil & Delitzsch Commentary on the Old Testament -Johann (C.F.) Keil
(1807-1888) & Franz Delitzsch (1813-1890)
24. Kooks By Donna Kossey, Feral House 1999
25. Occult and Supernatural Phenomenon , D. H. Rawcliff e, Derick Ridgeway
Publishing 1952 (original title) Th e Psychology of the Occult
26. Origins Of the Synagogue and Church – Kaufman Kholer - posthumously
1929 Th e Macmillian Company New York
27. Peoples of Th e Old Testament World – Alfred J. Haerth; Gerald L.
Mattingly; Edwin M. Yamouchi, Baker Books 1994
Bibliography 477
Scofi eld Reference Notes (1917 Edition) 28. by Cyrus Ingerson Scofi eld
(1843-1921)
29. Skeptic - Volume 7 Number 4 1999
30. Surpassing Wonder – Invention of the Bible and Talmuds – Donald
Harmon Akenson, McGill Queens University Press 1998
31. Synopsis of the Old and New Testaments - John Nelson Darby (1800 -
1882)
32. Temples and Temple Services in Ancient Israel – Menahem Haran,
Eisenbrauns 1985 2nd print 1995
33. Th e Bible And the British Museum – Ada R. Habershon, Morgan and
Scott Ltd.1909
34. Th e Birth Of Satan: Tracing Th e Devil's Biblical Roots, T.J. Wray and
Gregory Mobley, New York: Palgrave Macmillan, 2005
35. Th e Dead Sea Scrolls, A New Translation – Wise, Abegg, and Cook,
Harper Collins 1996
36. Th e Devil – Amelia Wilson, PRC Publishing CO.2002
37. Th e Element Encyclopedia of Secret Societies – John Michael Greer,
Harper Element 2000
38. Th e Epic History of Good and Evil, http://www.satan4u.8m.com/history/
history.html
39. Th e Essence of the Gnostics – Bernard Simon, Arctarus Publishing Ltd.
2004
40. Th e History of Magic Volumes 1 and 2 – Joseph Ennemoser, University
Book,1970
41. Th e History of the Devil and the Idea of Evil from the Earliest Times
to the Present Day– Paul Carus, Open Court Publishing Co.1900 and
Dover Books 2008
42. Th e History of the Devil, G. Messandé, Newell, London, England, 1996
43. Th e IVP Woman's Bible Commentary – Katherine Clarke-Kroeger and
Mary J. Evans –Inter Varsity Press 2002
478 Satan Christianity's Other God
Th e Mentor Dictionary of Th eology and Th 44. e Bible – Richard J. Daigle
and Frederick R. Lapides, New American Library 1973
45. Th e New Bible Commentary Revised – W.B. Erdmann's Press, IVP
1970
46. Th e New Covenant – Commonly Called Th e New Testament – Vol. 1 –
Willis Barnstone, Riverhead Books NY 2002
47. Th e Old Enemy, Satan And Th e Combat Myth, Neil Forsyth, Princeton:,
Princeton University Press, 1989
48. Th e Origin Of Satan - Elaine Pagels, Vintage Books 1996
49. Th e Prince of Darkness – Jeff rey Burton Russell, Cornell University
Press
50. Too Long In the Sun – Richard M. Rives, Partaker Publication 2002
51. Vincent Word Studies - Marvin R. Vincent, D.D.
52. Who Wrote the New Testament- Th e Making of the Christian Myth –
Burton L. Mack, Harper Collins Publishers 1999
53. Word Pictures in the New Testament - Archibald Th omas Robertson
54. OTHER SOURCES
Th e number of other sources, including audio, video, internet articles,
periodical articles, digital books and varied research-based web sites, are too
numerous to list in this bibliography at this time. Th e amount of thought and
conjecture from literally hundreds of "teachers", which directed the author
towards a research-based conclusion that marshals documentary evidence for
contentions, is virtually innumerable and has proven invaluable. Th e list of
which could take up a volume in itself
479
INDEX
A
Aaron, 67, 99, 281, 397, 398
Abimelech, 42, 130, 144, 145, 146,
147, 285
Acts, 93, 150, 380, 410, 412, 448
Adam, 27, 52, 56, 59, 60, 62, 63, 65,
70, 77, 79, 81, 82, 85, 89, 99,
111, 164, 166, 233, 254, 255,
259, 260, 268, 296, 306, 363,
368, 371, 372, 373, 374, 375,
376, 382, 397, 409, 413, 425,
427, 429, 430, 431, 432, 433,
436, 446, 453, 454, 455, 456,
457, 458, 461, 462, 463, 468,
469, 471, 472
Adam, Eve, and the Serpent Myth,
430
Adam was credited with sin entering
the world, 454
adaptation of mythology, 467
adherents.com, 356
Adonai, 43, 274
adversary, 6, 7, 9, 23, 36, 42, 43, 46,
48, 60, 64, 89, 90, 91, 93, 94,
95, 113, 123, 126, 127, 170,
171, 172, 175, 194, 197, 198,
199, 214, 215, 216, 217, 218,
219, 226, 232, 239, 278, 280,
282, 283, 284, 285, 286, 287,
290, 291, 294, 295, 300, 301,
302, 304, 305, 313, 318, 321,
322, 325, 327, 328, 329, 330,
331, 339, 344, 348, 349, 350,
354, 359, 361, 392, 401, 435,
447, 453, 454, 456, 457, 462,
469
affl icting performed on Job by Yahweh,,
308
Africa, 367
Aggadah, 282, 291, 292, 293
Ahab, 5, 137, 138, 139, 140, 141,
142, 143, 144, 159, 160
Ahriman, 23, 105, 177, 195, 196, 203
Ahura Mazda, 23, 105, 177, 179,
181, 182, 194, 195, 196
Albert Barnes, 58, 95, 104, 105, 202,
212, 358
alcoholic, 224
Alexander the Great, 189, 266
Amazing Randi, 246
Amelia Wilson, 291, 292
Amos, 35, 106, 123, 124, 126, 156,
207, 265, 307, 318, 436
ancient mythology, 2, 36, 130
ancient serpent myth, 369, 380, 412,
414
angel
messenger, 5, 7, 19, 33, 35, 39, 40,
45, 46, 48, 49, 53, 61, 70, 83,
91, 92, 93, 94, 95, 110, 111,
115, 117, 122, 124, 125, 127,
218, 223, 235, 259, 262, 282,
284, 298, 299, 306, 316, 319,
321, 322, 341, 342, 343, 344,
345, 346, 348, 349, 350, 351,
354, 358, 359, 361, 444, 445,
447, 448, 449, 450, 452, 456
angel of the LORD, 91, 92, 93, 117,
341, 345, 348, 349, 354, 358
Angel of The Lord is Often The Priest,
358
angels, 20, 33, 40, 49, 51, 102, 107,
108, 109, 110, 111, 125, 193,
194, 252, 259, 281, 284, 294,
295, 297, 298, 341, 342, 343,
358, 360, 361, 434
anointed, 104, 105, 132, 133, 134,
173, 180, 202, 204, 260, 262,
264, 265, 266, 269, 350, 378
Anointed Cherub, 260
Antiochus, 183
Anton Levay,
480 Satan Christianity's Other God
Satanic Bible, 221
apocalyptic battle, 21
Apocalyptic period, 289
Apostle, 13, 18, 80, 199, 218, 461
Apostolic, 10, 11, 12, 17, 27, 28, 29,
45, 61, 62, 69, 73, 149, 209,
214, 219, 343, 376, 408, 454,
457, 473, 474
Apostolic testimony, 12, 28, 69
Apostolic Testimony, 10, 11, 12, 17,
28, 45, 73, 149, 209
Apostolic writings, 11, 69, 214, 219,
343, 376, 408, 454, 457, 473,
474
apple, 368, 431, 432, 451
Aramaic, 215, 340, 404, 405
Aramaic Scholar, 404
arum, 455
assimilation, 176, 181, 183, 184, 187,
188, 199, 316
assimilation of the Hebrew culture,
183
Augustine, 4, 27, 30
Autodeists, 221
B
Babylon, 5, 7, 51, 104, 168, 170,
173, 175, 176, 180, 183, 185,
186, 189, 201, 208, 211, 213,
214, 220, 221, 222, 223, 224,
226, 227, 228, 229, 230, 241,
242, 250, 266, 276, 302, 336,
338, 351, 353, 414, 449
Balaam, 5, 42, 91, 93, 94, 95, 123,
172, 285, 435
Barna Research Group states, 355
Barret, David, 149
Beelzebub, 94, 238
before the LORD, 6, 140, 172, 280,
281, 295, 299, 300, 301
Believing in Magic the Psychology of
Superstitions, 356
Bernard Simon, 422
Bill Long, 278
Billy Graham, 20, 21, 55
bipolar father, 299
blaspheme, 148
blind acceptance of this teaching, 452
Bob McCue, 37
book of Enoch, 360
boot-licker, 402
Briggs Driver Brown, 313
Bright and Morning Star, 211
brood of vipers, 45, 397
Buffalo wings, 440
Bullinger,Ethelburt, 398, 399, 437,
438, 441, 442, 443, 444, 445,
446, 447, 448, 449, 450, 451,
452
Bush, 290
C
Cajun drumsticks, 440
calling Peter \"Satan\", 217, 219
Canada, 410
Capernaum, 217, 229
Carus, Paul, 22, 23, 36
Cass, 38
Catechism of the Catholic Faith, 39
Catholic, 19, 25, 39, 40, 214
Catholicism, 25, 68, 200, 276
Celsus, 113, 114
Chaldaism, 338
Charles H. Duell, 30
Charles Kraft, 55
Chavah, 79
children of Israel, 42, 44, 77, 83, 115,
121, 129, 143, 153, 167, 168,
269, 299, 300, 393, 397, 415
choice between life and death, 83
choose between good and evil, 379
choosing good or evil, 56
Chris Angel, 246
Christ, 5, 9, 19, 20, 22, 41, 42, 46,
47, 61, 79, 104, 116, 169, 173,
180, 188, 199, 218, 219, 240,
243, 261, 331, 359, 385, 401,
Index 481
404, 405, 414, 417, 428, 447,
448, 457, 474
Christianity, 4, 5, 8, 11, 12, 19, 22,
23, 24, 29, 31, 32, 36, 39, 49,
58, 68, 77, 110, 113, 136, 148,
150, 186, 189, 190, 194, 195,
196, 198, 199, 200, 215, 222,
231, 251, 261, 272, 275, 276,
316, 322, 331, 355, 379, 381,
388, 392, 394, 401, 417, 423,
450, 467, 468, 473, 474
Christians deny Satan's existence,
355
Christmas, 179, 180, 207
Church Fathers, 27, 31, 214
Clarence Wagner, 350
Clement, 27, 32
Clement of Alexander, 32
Cold reading, 473
commandments, 34, 62, 63, 68, 69,
72, 99, 127, 129, 166, 274, 343,
376, 410, 413, 428, 456
commands, 44, 61, 62, 64, 65, 68, 72,
73, 74, 83, 85, 128, 135, 158,
165, 167, 186, 274, 276, 293,
342, 376
communicating with spirits, 246
concept of one \"falling\",, 220
Copernicus, 38, 39
Corinthians, 85, 112, 352, 353, 444,
446, 447, 454, 461
cosmic diabology, 198
cosmic satan, 95, 225, 227, 401
couching, 64
creation, 32, 43, 46, 48, 49, 50, 51,
52, 53, 54, 56, 70, 80, 81, 83,
86, 108, 109, 114, 115, 147,
156, 158, 169, 188, 190, 192,
201, 214, 223, 258, 259, 306,
315, 321, 322, 325, 342, 378,
381, 384, 415, 431, 436, 449,
454, 465
creation account, 49, 52, 108, 381,
415
C.S. Lewis, 28
curse from Yahweh, 78
D
daimonia, 98
daimons, 116
Damien Royce, 192
Daniel, 96, 239, 240, 241, 242, 336,
340
Dan is called a serpent, 422
Dante Alighieri, 382
Dante's Inferno, 382, 384
Darius, 178, 181, 182, 184, 339, 344
David, 9, 55, 62, 97, 117, 120, 123,
132, 133, 134, 135, 149, 150,
165, 171, 172, 173, 175, 197,
198, 246, 265, 284, 285, 308,
310, 339, 402, 435
David Blaine, 246
David M. Debord, 55
David Padfi eld, 117, 120
Day of His Creation, 258
daystar, 211, 219, 226
Death, 71, 81, 121, 124, 125, 129,
225
deliverance, 14, 114, 319
deliverer, 15, 125, 155, 200, 204
delusion, 66, 67, 142, 238
Delusion Sent From God, 66
demon, 2, 10, 12, 13, 14, 15, 23, 34,
36, 95, 97, 98, 100, 101, 112,
275, 296, 297, 416
demonic spirit, 2, 15, 131
demonology, 55, 77, 98, 190, 196,
274, 275, 361
demon possessed, 15
demons, 5, 6, 12, 16, 21, 26, 27, 28,
32, 40, 67, 71, 95, 98, 99, 101,
102, 103, 107, 108, 109, 112,
113, 116, 125, 176, 193, 194,
196, 198, 205, 207, 209, 224,
296, 297, 311, 314, 381
destroy the works of the devil, 41
Deuteronomy, 6, 44, 69, 72, 83, 100,
101, 102, 114, 115, 116, 122,
123, 125, 127, 128, 129, 165,
482 Satan Christianity's Other God
166, 176, 191, 201, 207, 264,
300, 393, 396, 409, 410, 414
Devil made me do it, 59
devils, 6, 28, 43, 94, 95, 96, 97, 98,
99, 100, 101, 102, 103, 107,
109, 112, 176
Devils deepest wile, 40
D. H. Rawcliffe, 14
diabolos, 314, 474
Did God Destroy the Dinosaurs, 192
Dionysiac frenzy, 14
Dionysius, 116
disobedience, 64, 77, 78, 82, 83, 84,
133, 135, 159, 162, 165, 176,
369, 374, 375, 409, 414, 448,
455, 457, 458, 462, 469
dissociation, 14
Divisions of the Book of Isaiah, 200
Donald Harman Akenson, 174, 175
Douay-Rheims, 262
dragons which are seen as serpentine,
466
Dr. Bryan Rennie, 200
dream, 2, 152, 222, 241, 333, 334,
335, 336, 337, 341, 348, 352
drink my blood, 406
Dr Marius Constantinescu, 467
Dr. Paul Hegstrom, 2
dualism, 8, 23, 40, 57, 77, 105, 188,
190, 195, 196, 275, 315, 426
dualistic belief system, 192, 196
E
Ecclesiastes, 34, 122, 126, 158, 302,
320, 328
Egypt, 23, 34, 35, 67, 87, 95, 97, 98,
99, 106, 114, 115, 117, 118,
119, 120, 121, 122, 124, 125,
127, 128, 143, 147, 152, 153,
154, 155, 156, 162, 163, 165,
191, 227, 232, 233, 236, 244,
255, 256, 260, 261, 263, 275,
315, 380, 391, 392, 393, 396,
409, 411, 412, 413, 414, 417,
424, 452, 463, 464, 466, 467
Egyptian mythology, 87, 466
Egyptians, 33, 67, 114, 115, 117, 118,
119, 120, 122, 143, 245, 246,
380, 391, 392, 393, 410, 412,
416, 465, 466
Eliphaz the Temanite, 279
Elohim, 83, 116, 132, 155, 173, 281,
284, 296, 297, 308, 316, 319,
323, 326, 336, 364
Encyclopedia Britannica, 196
Enuma Elish, Inanna and the Huluppu
Tree, 416
Eric and Chris, 458
Essence of the Gnostics, 422
Eve, 22, 27, 52, 59, 60, 62, 63, 65,
70, 77, 79, 80, 81, 82, 85, 89,
111, 164, 166, 254, 255, 260,
306, 363, 368, 371, 372, 373,
374, 375, 376, 380, 382, 389,
397, 409, 413, 425, 427, 429,
430, 431, 432, 433, 436, 443,
446, 447, 453, 454, 455, 456,
457, 458, 462, 463, 468, 469,
472
Eve had sex with the serpent, 427
evening and the morning, 49, 50, 53,
340
evil force, 22, 35, 75, 147, 151, 152,
182, 327, 354, 434, 456
evil inclination, 4, 52, 53, 54, 59, 63,
69, 72, 82, 111, 136, 146, 153,
163, 232, 233, 272, 288, 369,
370, 371, 373, 378, 401, 409,
419, 430, 431, 436, 445, 446,
447, 452, 455, 458, 461, 462,
463
Evil is Said to Have Come from God,
325
Evil Placed Before Man By God, 59
evil spirit, 12, 42, 95, 130, 131, 132,
133, 135, 136, 144, 146, 147,
166, 167, 177, 193, 285, 287,
288, 289, 435
evil spirits, 97, 130, 131, 285
excommunicated, 92, 335
Index 483
exile, 5, 7, 9, 56, 57, 58, 77, 104,
167, 168, 170, 173, 175, 176,
178, 180, 181, 182, 184, 185,
186, 188, 189, 190, 194, 196,
197, 199, 200, 201, 202, 203,
207, 208, 214, 273, 276, 289,
316, 345, 347, 348, 349, 359,
414
Exodus, 67, 69, 110, 114, 115, 125,
126, 129, 143, 207, 227, 254,
264, 275, 281, 288, 299, 391,
392, 396, 411, 414, 415, 443
expressions of evil, 163, 166
Ezekiel, 8, 51, 96, 101, 166, 231,
233, 234, 235, 236, 237, 238,
239, 241, 243, 244, 247, 248,
249, 250, 251, 252, 253, 254,
255, 256, 258, 259, 260, 261,
262, 263, 264, 265, 266, 267,
268, 269, 270, 271, 272, 338,
405, 417, 424, 448, 449, 452
Ezra, 174, 175, 185, 190, 346, 347
F
fallen angels, 32, 33, 101, 193, 223,
296, 297, 298
fall from Heaven, 50
fall of man, 77, 157, 305, 363, 380,
381, 422, 449
false deity, 208
false doctrines, 199
false god, 123, 145, 198, 245
false prophet, 128, 398
familiar spirit, 473
Fausset and Brown commentary, 337,
339
forbidden fruit, 409, 431, 432, 455,
457, 470
free will, 53, 72, 75, 110, 217, 288,
379, 395
Free Will, 56
G
Galileo, 39
Gap Theory, 50
Garden of Eden, 49, 52, 59, 61, 63,
72, 77, 111, 157, 164, 254, 256,
261, 303, 306, 311, 363, 381,
382, 416, 430
Garden Of Eden\
A Prototype Sanctuary, 303
GEHENNA, 224
Genesis 3, A paraphrase to Aid in
Understanding, 369
Geneva Bible, 220
Geoffrey Dennis, 54
George Knight, 7, 57, 169
George Lamsa, 404
George W Bush, 193
gift of free choice, 379
Gnostic, 11, 22, 50, 52, 151, 196,
251, 275, 353, 388, 427, 429,
430, 431, 454
Gnosticism, 251, 427
Gnostics used women priestess who
would teach man the secret
knowledge, 427
Gnostic variety of worship, 353
goat-like idol, 99
God creates evil, 36, 162
God of Abraham, 115, 125, 181, 316,
338, 346, 393, 411
Gods anointed, 204
good inclination, 53, 232, 233, 369,
455, 463
Gospels, 53, 210, 218, 295, 404, 405
Greco-Roman philosophy, 31
Greece, 57, 189
Greek mythology, 4
Greeks, 32, 33, 36, 189, 234, 265,
360, 361
Greek-thinking, 78
Greek thought, 302
H
Habakkuk, 281, 322, 445
HADES, 224
Hagar, 92, 93
hairy goat-idols., 6
484 Satan Christianity's Other God
halakah, 379
hallucinations, 14, 16, 337
Hanukkah, 183
Hanz Leisegang, 423
Harris polling group, 355
Harry Houdini, 15, 246
ha satan, 123, 280
hasatan is more of a title, 279
ha sawtawn, 42, 172, 278, 282
heart is evil continually, 86
Heaven, 3, 45, 50, 52, 56, 110, 215,
217, 264, 267, 270, 281, 294,
298, 299, 322, 353, 404, 449
Hebraic, 3, 11, 29, 31, 52, 64, 70, 73,
78, 215, 222, 226, 249, 361,
379, 423, 424, 430, 434, 436,
468
Hebraic thought and philosophy, 468
Hebraisms, 474
Hebrew concept of Satan, 27
Hebrew prophet, 176
Hebrew Scriptures, 10, 12, 19, 20,
26, 30, 42, 65, 89, 96, 107, 123,
129, 131, 156, 165, 167, 168,
170, 172, 196, 211, 214, 215,
219, 285, 332, 337, 342, 350,
352, 430, 473
He creates evil, 122, 158, 192
*, 2, 3, 24, 34, 35, 47, 66, 69, 217,
223, 224, 225, 248, 257, 258,
275, 355, 356, 382
*, 223
Hellenistic, 77
Hellenization, 189, 436
High Priest, 9, 345, 346, 347, 348,
349, 353, 361
High priest in fi lthy clothes, 346
Hillel, 293
Hindus, 33
History of Magic
Joseph Ennemoser, 246
Hollywood, 5
Holy Scriptures, 12, 42, 44, 61, 147,
157, 198, 199, 437
Holy Spirit, 13, 147, 148, 150, 151,
284, 375
http\
//www.worldpress.org/Africa.htm,
367
human adversary, 282, 321, 327, 332,
354
Human Enemies Deliver the Affl iction,
314
Hypocatastasis, 450
hysteria, 13, 14, 15
I
Idioms in the Bible Explained and A
Key to the Original Gospels,
405
Idioms of the Bible Explained, 404
I Dream of Genie, 187
immortality, 62, 82, 110, 196, 375,
376, 404, 415
Implausibility of Satan, 277
incarnate God of the Universe, 45
inclination of man's heart, 85, 157,
232
in man is \"good, 378
intercessory prayer, 331
intercessory prayer warrior, 331
International Standard Bible Encyclopedia,
8, 9, 19, 43, 59, 84, 97,
98, 181, 211, 221, 260, 261,
298, 336, 346, 347, 360, 412
Iran, 189, 194, 195
Irenaeus, 27
Isaac, 115, 165, 181, 185, 279, 316,
338, 346, 393, 411
Isaiah, 7, 8, 10, 32, 35, 36, 51, 56,
57, 58, 60, 61, 66, 73, 92, 93,
94, 96, 97, 98, 101, 103, 104,
105, 106, 107, 109, 110, 115,
122, 124, 125, 126, 156, 160,
162, 168, 169, 180, 181, 190,
191, 192, 193, 199, 200, 201,
202, 203, 205, 207, 209, 210,
211, 212, 213, 214, 215, 219,
220, 221, 222, 223, 224, 225,
Index 485
226, 227, 228, 229, 230, 231,
232, 235, 238, 248, 250, 255,
264, 276, 322, 327, 379, 402,
403, 404, 405, 407, 408, 424,
436, 442, 444, 445, 446, 449,
452
Isaiah 14, 7, 10, 205, 211, 212, 213,
214, 219, 220, 221, 223, 225,
226, 227, 228, 229, 230, 231,
238, 248, 250, 444, 449, 452
Isaiah the son of Amoz, 200
Isis cult lasted into the Christian, 466
Islam, 36, 39, 189, 194, 195, 222,
381, 392
J
Jacob, 8, 65, 87, 115, 147, 152, 153,
155, 156, 165, 181, 185, 293,
316, 338, 346, 379, 393, 402,
411, 422, 428, 429
James, vii, 17, 21, 64, 70, 71, 72, 73,
74, 75, 85, 89, 95, 100, 139,
144, 156, 157, 191, 211, 212,
224, 229, 246, 247, 283, 309,
314, 377, 418, 432, 455, 470
Jamieson Fausset and Brown, 97
Jamieson, Fausset and Brown commentary,
339
Jason Zolot, 192
Jeffery Burton Russell, 27
Jeffrey Burton Russell, 20, 27, 381
Jehoshaphat, 5, 138, 139, 140, 141
Jeremiah, 17, 33, 46, 61, 69, 86, 143,
157, 158, 160, 161, 162, 184,
185, 186, 265, 302, 338, 405,
418, 419, 424
Jeroboam, 98, 99, 100, 159, 167
Jerome, 7, 211, 213, 227
Jerusalem, 8, 98, 104, 111, 161, 162,
175, 181, 185, 188, 190, 201,
208, 234, 252, 281, 343, 344,
345, 347, 348, 354
Jesus, 22, 27, 29, 42, 47, 69, 94, 116,
180, 188, 199, 215, 229, 250,
287, 292, 346, 356, 386, 401,
404, 432, 448, 456
Jewish, 46, 54, 64, 102, 107, 122,
124, 174, 178, 184, 188, 189,
190, 195, 196, 201, 202, 207,
216, 221, 226, 232, 242, 274,
275, 291, 293, 297, 309, 338,
340, 428, 429, 432, 436, 454,
455
Job., 6, 127, 273, 277, 278, 279, 282,
284, 289, 290, 291, 302, 306,
307, 308, 309, 310, 311, 314,
315, 317, 318, 321, 323, 324,
325, 327, 332, 347, 401
Job as a sacrifi cer, 280
John, 5, 17, 28, 29, 30, 33, 44, 46,
47, 59, 62, 69, 71, 74, 99, 111,
118, 148, 164, 204, 212, 213,
221, 237, 240, 242, 243, 269,
295, 308, 328, 340, 341, 357,
376, 382, 383, 403, 417, 422,
444, 450, 456
John Gill, 212, 243, 341
John Milton, 382
Joseph, 65, 87, 147, 148, 152, 153,
154, 155, 156, 163, 233, 348,
424
JOSEPHUS, 139
Joshua, 9, 123, 158, 159, 175, 235,
338, 339, 345, 346, 347, 348,
349, 353, 354, 355
Judaism, 5, 9, 19, 32, 36, 39, 68, 77,
186, 189, 191, 194, 195, 198,
199, 232, 273, 274, 276, 379,
380, 381, 392
Judaism,, 36, 194, 195, 198, 273
Judeans, 185
Judges, 42, 130, 144, 145, 146, 147,
175, 285, 300
Justin Martyr, 116
K
Kabalistic, 50
karma, 34
Kaufman Kohller, 273
486 Satan Christianity's Other God
Keil and Delitzsch, 253, 254, 259,
267
Kimchi, 269
King Cyrus
Cyrus, 104, 105, 169, 190, 202
King of Babylon, 211, 213, 222, 225,
226
King of Kings, 250
King of Tyre, 8, 51, 233, 234, 235,
236, 237, 240, 250, 256, 259,
261, 262, 263, 264, 265, 267,
268, 272, 448
Kings burial, 229
King Xerxes, 182
L
Latin Vulgate, 211, 227
Latin word Lucifer, 7
leaders and teachers, 1, 289
Leviticus, 6, 95, 96, 97, 100, 264,
300
lick the dust, 402, 408
light bearer, 225, 226
light bringer, 7, 211, 213, 449
Limbo, 385
Lionel Ruby, 31
literal 24 hour day., 50
Louis Ginzberg, 428
Lucifer, 7, 192, 205, 209, 211, 212,
213, 214, 219, 223, 224, 225,
226, 227, 229, 230, 238, 386,
449
Luke, 51, 60, 110, 209, 215, 217,
218, 219, 229, 259, 296, 298,
412, 424, 450
Luther, 20, 25
lying spirit, 5, 42, 131, 137, 140,
141, 142, 143, 144, 147, 166,
167, 285
M
magicians, 245, 246, 336, 397
Malachi, 29, 358
Marcion, 123, 124
Margaret Singer, Ph.D, 13
Mark, 17, 67, 68, 86, 143, 148, 217,
407
Mashiach, 104, 111, 169, 180, 264
Matthew, 29, 45, 67, 69, 86, 99, 110,
143, 151, 210, 239, 298, 305,
400, 401, 422, 448, 450, 456
mawlawk, 61, 284, 341, 342, 358
McCormack Theological Seminary, 7
medium, 16, 22, 322
Menahem Haran, 303
Mennonites, 179
mental library, 364
Messiah, 3, 11, 18, 19, 21, 27, 28, 29,
30, 31, 34, 41, 43, 44, 45, 46,
47, 48, 60, 62, 63, 67, 68, 69,
70, 73, 74, 79, 80, 86, 104, 105,
108, 109, 111, 114, 130, 149,
150, 151, 155, 157, 169, 170,
179, 180, 186, 188, 190, 193,
198, 200, 204, 209, 214, 215,
218, 219, 221, 230, 247, 250,
251, 259, 275, 284, 295, 300,
305, 320, 331, 346, 350, 351,
373, 376, 379, 400, 401, 404,
407, 416, 417, 422, 427, 437,
448, 451, 456, 473, 474
Messianic, 67, 169, 274
metaphor, 6, 21, 26, 45, 52, 59, 65,
85, 135, 136, 157, 210, 211,
213, 214, 217, 224, 252, 260,
309, 324, 376, 377, 397, 401,
402, 406, 407, 408, 409, 416,
418, 421, 422, 423, 424, 425,
431, 435, 441, 446, 447, 450,
452, 463
metaphorical reference to the human
psyche, 469
metaphysical adaptation of the Old
Testament, 423
Micaiah, 139, 140, 141
Mid East, 2
Millennial Kingdom, 111
monotheism, 2, 40, 56, 113, 124,
155, 189, 196, 201
Index 487
monstropedia.org, 282
Moral evil, 156
Morality, 163
Moral relativism, 203
Mormon, 37
Mormonism,, 37
morning star, 7, 211, 212, 213, 219,
225, 226, 227, 228, 229, 449
Moses, 67, 77, 83, 93, 99, 114, 118,
119, 153, 178, 270, 281, 299,
300, 369, 380, 389, 396, 397,
398, 408, 409, 410, 411, 412,
413, 415, 416, 419, 422, 435,
439, 440, 441, 442, 443, 444,
448, 463, 467
Mount Ebal, 83
Mount Gerazim, 83
mysterious things from God, 242
mystic, 17, 52, 315
mystical interpretation, 113, 315,
423, 428
mystical union, 14
mythical tales, 413
mythopoetic, 217, 265, 270, 381,
382, 403, 417, 424, 428, 433
N
nachash, 89, 396, 398, 399, 401, 409,
418, 419, 437, 438, 439, 440,
441, 442, 443, 444, 445, 446,
450, 452
NACHASH IS SAID TO BE
SATAN ACCORDING TO
BULLINGER, 437
*, 150
Near Eastern idioms, 404
Nehemiah, 110, 159, 160, 175, 181,
185, 190, 347, 349
Neil Forsythe, 22
Nelson's Study Bible, 173, 174, 175
Nephilim, 33
New International Version Archeological
Study Bible, 415
New Testament, 3, 10, 11, 12, 17, 27,
28, 29, 30, 41, 45, 70, 73, 123,
131, 136, 149, 197, 200, 210,
214, 215, 218, 251, 284, 313,
342, 404, 407, 413, 424, 432,
437, 438, 447, 450, 456, 469,
473, 474
nogah, 445
nogah is translated as shining, 445
none like Him in all the earth, 126
North American Christianity, 110
Numbers, 42, 90, 91, 93, 94, 96, 123,
172, 285, 300, 422, 424, 435,
439, 440, 441, 443, 444
O
Occult and Supernatural Phenomenon,
14, 16
Old Testament, 7, 10, 12, 23, 26, 30,
31, 36, 42, 61, 66, 69, 73, 77,
89, 101, 123, 157, 167, 178,
182, 199, 209, 212, 214, 215,
216, 224, 232, 253, 254, 259,
265, 267, 284, 285, 299, 338,
404, 417, 423, 424, 427, 435,
453, 473
Oliver, 38
Olli, 38
One God, 1, 2, 3, 5, 18, 35, 57, 58,
66, 113, 114, 128, 155, 316,
361, 392, 393, 450, 470, 474
one like God, 69, 449
One Million Dollar Paranormal Challenge,
247
oracle, 353
oracles against six nations, 236
Origen, 4, 27, 114
Origin of the Church and Synagogue,
273
P
Pagan and Christian Mysteries, 423
488 Satan Christianity's Other God
pagan-hairy-goat-idol, 100
paganism, 36, 130, 233
Pagels, Elaine, 22, 113, 114, 116,
430, 431
Palestine, 293
Pan, 112
Paradise, 63, 259, 261, 376, 381,
382, 384
Paradise Lost, 382
paranormal, 15, 245, 246, 247
Passover, 115, 124, 214, 218, 406,
407
pastor, 205, 287, 289, 335
patriarch, 87
Paul, 2, 8, 10, 13, 22, 23, 36, 37, 42,
61, 66, 71, 73, 74, 75, 79, 81,
110, 112, 199, 277, 353, 376,
404, 428, 432, 446, 447, 448,
454, 455, 461, 469, 473
Pentecostal, 14, 150
Peoples of the Old Testament World,
182
perfection of beauty, 252
Persia
Persians, 1, 5, 7, 10, 35, 104, 105,
180, 181, 182, 183, 184, 187,
189, 190, 194, 197, 198, 201,
208, 238, 274, 276, 346, 353,
392
Persian doctrine of good and evil,
199
Persian dualism, 23, 57
Persian exile, 167, 316
Persian Infl uence, 57, 167
Persian philosophy, 23, 58, 78, 177
Persian theology, 7
personifi cation of a part of the mind of
man as a serpent, 446
Peter, 18, 43, 45, 46, 47, 48, 64, 65,
210, 217, 218, 219, 239, 284,
448, 456
Pharaoh, 67, 117, 118, 119, 121, 125,
143, 152, 227, 233, 244, 245,
247, 256, 258, 260, 261, 263,
288, 289, 298, 397, 398, 411,
412, 417, 424, 464
Pharisaic Judaism, 199
Pharisees, 5, 43, 68, 94, 148, 188,
195, 300, 397
Philo, 4, 423, 425
Pierre Baudelaire, 40
Pietroasa treasure, 467
Pit is not the *, 248
Plague, 117, 118, 119, 120, 121
Plato, 4, 77, 423
Plato,, 77
post-exilic development of Judaism,
273
potential to choose evil, 16, 52, 56,
67, 162, 369, 378, 421, 436
power of suggestion, 15, 46
pre-exilic writings, 168, 188
Prince of Peace, 250
Prince of Tyre, 234, 236, 237, 240,
243, 244, 249, 250, 260, 262,
268, 272
principality, 1
Promised Land, 77, 83, 114, 235
proof-texting, 251
Prophets, 7, 8, 17, 57, 61, 74, 83, 89,
169, 200, 204, 216
Protestantism, 200, 276
Proverbs, 59, 61, 62
Psalms, 61, 69, 74, 83, 89, 90, 100,
110, 111, 252, 286, 290, 291,
294, 302, 342, 343, 402
psychic, 246, 434, 473
R
rabbi, 46, 205, 269
rabbinic duality, 53
Randi, James, 246, 247
Rashi, 101, 102, 103, 107
rawah, 35
Rawcliffe, 14, 16
Reformation, 23
refuted many Catholic doctrines, 25
Index 489
Renton's Metaphors, A dictionary of
over 4000 Picturesque Idiomatic
Expressions, 406
Revelation
Revelations, 5, 62, 63, 74, 110,
194, 221, 376, 417, 424
Revelations, 21, 35, 62, 64, 111, 376,
417
roaring lion, 64, 65
Robert T. Mason, 464
Roman Catholic, 38
Rome, 57, 187, 189, 221
Rule of First Mention, 296
S
Saadia Gaon, 282
Sabbath, 50, 108, 159, 183, 214
Saddam, 290
Saddam Hussein, 193
saiyr, 95
Santa Clause, 184, 206, 207
Satan, 1, 2, 3, 4, 5, 6, 7, 9, 11, 12, 16,
17, 19, 20, 21, 22, 23, 24, 25,
26, 27, 28, 29, 30, 31, 32, 33,
34, 35, 36, 37, 39, 40, 41, 42,
43, 45, 46, 47, 48, 49, 50, 51,
52, 53, 54, 55, 56, 57, 58, 60,
63, 64, 65, 66, 67, 69, 70, 76,
77, 78, 80, 81, 82, 84, 85, 86,
87, 89, 93, 94, 95, 100, 101,
104, 107, 109, 110, 113, 114,
116, 117, 124, 125, 126, 127,
128, 129, 130, 131, 136, 141,
144, 146, 147, 148, 151, 152,
153, 154, 155, 156, 165, 167,
168, 170, 171, 172, 173, 175,
176, 187, 190, 192, 194, 195,
196, 197, 198, 199, 200, 201,
205, 206, 207, 208, 209, 210,
211, 212, 213, 214, 215, 216,
217, 218, 219, 221, 222, 223,
225, 226, 227, 229, 230, 231,
233, 235, 236, 237, 238, 239,
242, 243, 244, 247, 248, 250,
251, 252, 254, 255, 256, 258,
259, 260, 261, 264, 267, 268,
270, 271, 272, 273, 276, 277,
278, 279, 281, 282, 283, 284,
286, 289, 290, 291, 294, 295,
299, 300, 301, 302, 305, 306,
310, 311, 313, 314, 315, 316,
318, 321, 327, 328, 329, 330,
331, 333, 337, 338, 339, 345,
347, 348, 349, 353, 354, 355,
356, 359, 360, 361, 363, 364,
375, 378, 380, 381, 382, 383,
384, 385, 386, 387, 389, 391,
392, 393, 394, 395, 396, 397,
398, 399, 400, 401, 402, 409,
417, 418, 419, 423, 424, 425,
426, 427, 431, 433, 434, 435,
436, 437, 438, 440, 442, 444,
446, 448, 449, 450, 451, 452,
454, 455, 456, 457, 458, 461,
462, 463, 467, 469, 473, 474
satanas, 28, 215, 217, 219, 286, 290,
447, 474
Satan fall from heaven, 210, 215
Satan is depicted with three faces,
386
satan, occurs 37 times in the Greek
New Testament, 28
satyr, 96, 97, 98
Satyrs, 97
Saul, 43, 130, 131, 132, 133, 134,
135, 136, 172, 285, 435, 473
sawtawn, 9, 42, 43, 89, 90, 93, 94,
95, 171, 197, 198, 215, 217,
232, 278, 285, 286, 287, 289,
290, 313, 344, 348, 354, 359,
392
scatter the disobedient, 176
Scofi eld's Reference Notes to the
Bible, 169
Scripture, vii, 3, 7, 8, 9, 10, 11, 12,
16, 18, 22, 24, 25, 26, 28, 29,
30, 31, 32, 34, 36, 37, 39, 40,
42, 48, 53, 62, 65, 68, 77, 78,
89, 94, 100, 101, 103, 110, 116,
127, 129, 130, 157, 169, 184,
490 Satan Christianity's Other God
187, 197, 209, 212, 213, 214,
227, 229, 232, 233, 235, 236,
238, 250, 251, 252, 255, 256,
264, 272, 275, 276, 284, 287,
289, 291, 296, 299, 309, 315,
327, 337, 340, 341, 343, 352,
364, 366, 369, 381, 401, 402,
407, 408, 409, 415, 424, 434,
436, 437, 441, 442, 446, 449,
451, 452, 468, 470, 473
seirim, 97, 99
self-hypnosis, 14
Septuagint, 33, 98, 104, 242, 254,
274
seraph, 439, 441, 442, 445, 446
seraphim, 8, 442
serpent as divinity, 463
Serpent in the Garden, 8, 52, 77, 305,
368, 408, 452
Serpent In the Garden, 77, 363
Serpent Motif, 380, 416
serpent myths, 413, 414
serpent was hailed as divinity, 380
sex with Eve, 22
shade, 95
shaggy goat, 95, 96, 98
Shakespeare, 24
Shechem, 42, 130, 144, 145, 146,
147, 285
Sheol. *,pit,grave
SHEOL, 224
shining one, 211, 227, 380, 398, 399,
438, 442, 443, 444, 445, 447,
452
Shining One, 443, 462
Simeon ben Lakish, 53
sin, 1, 3, 4, 11, 27, 34, 35, 40, 41, 42,
56, 58, 59, 62, 64, 65, 66, 67,
70, 71, 73, 74, 75, 76, 77, 80,
81, 82, 84, 85, 86, 126, 129,
135, 136, 142, 144, 148, 150,
151, 155, 156, 157, 162, 164,
165, 167, 168, 173, 193, 207,
220, 233, 263, 268, 271, 282,
294, 300, 306, 308, 309, 310,
317, 322, 326, 330, 346, 347,
348, 350, 351, 352, 353, 363,
371, 372, 373, 375, 377, 379,
380, 384, 385, 409, 413, 416,
417, 418, 432, 435, 436, 437,
446, 447, 453, 454, 455, 456,
457, 458, 461, 462, 469, 470
Sinai, 72, 115, 153, 270, 315, 413
sin because of the lust in us, 455
Sin Comes From Within, 70
sin is the transgression of the Torah,
71
social integration, 184
sons of God, 32, 276, 278, 280, 282,
283, 294, 295, 296, 297, 298,
301, 302, 304, 321, 358
source of evil is the Creator, 35
Spirit of Yahweh, 135, 375
spiritual authority, 14
stones of fi re. See ; See ; See ; See ;
See ; See ; See ; See ; See ;
See ; See ; See ; See ; See ;
See ; See ; See ; See ; See
Stuart A Vyse, 356
Sumerian, 297, 414, 415
Sunday, 29, 214, 386
Superman, 46
supernatural demon, 34
supernatural force, 35, 58, 114, 154,
172, 188, 396, 425
supernatural phenomenology, 245
Superstition, 357
Surpassing Wonder The Invention of
the Bible and Talmuds, 174
symbols of the King's power, 223
Syncretism, 178
T
TAMING AND TRAINING YOUR
REPTILE, 420
Tanak, 26, 27, 73, 89, 172
taneem, 397, 398
Targum, 33, 102, 265, 271, 274, 340,
341
Tartarus, 224, 466
Index 491
Teenage Views and Behavior Regarding
the Supernatural, 434
Teffi llin, 275
Temple, 6, 99, 179, 181, 185, 190,
234, 280, 281, 293, 299, 300,
301, 302, 303, 304, 305, 340,
341, 345, 346, 347, 348, 349,
350, 353, 361
Ten Commandments, 413
terrorist groups, 2
Tertullian, 27, 229
The Age of Reason\"., 433
The Art of Making Sense, 31
the dead, 3, 16, 24, 29, 195, 223, 224,
246, 248, 261, 275, 457
The Divine Comedy, 384
The Divine Serpent, 464
The Exorcist, 20
The History Of The Devil And the
Idea of Evil From the Earliest
Times to The Present Day, 23,
36
The Intervarsity Press Woman's Bible
Commentary, 236
The Legends of the Jews, Volume I,
428
The Message, 112
The Mystery of the Serpent\", 467
The Oracles Against Foreign Nations,
220
The Origin of Satan, 22, 113
The Pseudepigrapha, 360
The Rape of Europe, 150
The Screwtape Letters, 28
The Serpent in Genesis 3, 399, 438,
449, 450
Thessalonians, 37, 66, 111
thought processes are invulnerable,
13
thousands of differing forms and
streams of Christianity, 251
Timothy, 42, 61, 66, 110, 199, 404,
448, 450, 454
tongues, 150, 151, 408
Too Long in The Sun, 188
tooth fairy, 208, 387
Torah, 5, 6, 10, 12, 13, 45, 61, 62, 71,
73, 74, 83, 85, 87, 89, 93, 95,
103, 107, 112, 114, 115, 129,
130, 147, 152, 153, 154, 164,
167, 168, 171, 176, 183, 185,
202, 209, 216, 218, 233, 259,
270, 274, 275, 276, 293, 315,
349, 360, 376, 380, 391, 397,
409, 413, 415, 428, 446, 467
transmission of a vision of *, 384
tree of life, 59, 60, 62, 63, 64, 81, 82,
375, 376, 380, 464, 470, 472
two-God philosophy, 5, 23, 203, 204
Tyrian Enthronement Ritual, 267
U
unclean spirit, 12, 474
UNDERSTANDING THE STORY OF
JOB, 321
V
ventriloquist, 473
Venus, 212, 221, 226, 229, 449
Vexen, 221
video games, 5, 434
visions, 8, 9, 14, 177, 336, 337, 338,
339, 340, 341, 343, 344, 348,
349, 350, 352, 353, 358, 359,
361, 367, 387
W
Wikipedia, 303, 340, 382, 384, 433
winter solstice, 179
Wisdom Writing, 282, 302
Wise Lord, 177, 195, 196, 203
Witch at Endor, 473
World Christian Database,, 148
Y
Yahweh, 5, 6, 7, 8, 9, 11, 12, 19, 20,
21, 29, 33, 34, 35, 36, 39, 42,
43, 44, 46, 47, 48, 49, 50, 51,
492 Satan Christianity's Other God
52, 53, 55, 57, 58, 59, 60, 61,
63, 65, 66, 67, 68, 69, 70, 71,
72, 73, 74, 75, 76, 78, 79, 80,
82, 83, 86, 87, 91, 92, 93, 94,
95, 100, 101, 103, 104, 105,
106, 107, 108, 109, 110, 111,
112, 113, 114, 115, 116, 117,
122, 123, 124, 125, 126, 127,
128, 129, 130, 131, 132, 133,
134, 135, 136, 137, 138, 139,
140, 141, 142, 143, 144, 146,
147, 149, 150, 152, 153, 154,
155, 156, 157, 158, 159, 162,
163, 164, 165, 166, 167, 168,
169, 171, 172, 175, 176, 177,
178, 179, 180, 181, 183, 184,
185, 186, 187, 190, 191, 192,
193, 197, 198, 199, 201, 202,
203, 206, 207, 208, 209, 210,
216, 217, 218, 219, 222, 223,
231, 232, 233, 238, 242, 244,
245, 247, 252, 254, 258, 259,
262, 263, 264, 265, 266, 268,
270, 271, 272, 273, 274, 277,
278, 279, 280, 281, 282, 284,
285, 287, 288, 289, 290, 291,
294, 295, 297, 298, 299, 300,
301, 302, 303, 304, 305, 306,
307, 308, 309, 310, 311, 312,
314, 315, 318, 319, 320, 321,
322, 323, 324, 325, 326, 327,
328, 330, 336, 339, 341, 342,
343, 344, 345, 346, 348, 349,
350, 352, 353, 359, 361, 369,
372, 373, 374, 375, 376, 377,
378, 380, 391, 392, 393, 394,
395, 396, 397, 400, 401, 402,
408, 409, 410, 413, 414, 415,
419, 420, 422, 426, 435, 436,
437, 439, 441, 442, 449, 450,
454, 455, 461, 462, 463, 467,
470, 474
Yahweh placed the potential for good
and evil inside of man, 377
Yehovah, 92, 115, 391
Yeshua, 10, 11, 17, 22, 27, 28, 30,
31, 43, 44, 45, 46, 47, 48, 51,
60, 62, 67, 68, 69, 70, 72, 74,
75, 79, 85, 86, 94, 99, 108, 111,
122, 137, 147, 149, 151, 157,
158, 169, 180, 210, 215, 216,
217, 218, 219, 229, 236, 239,
247, 250, 259, 287, 292, 297,
298, 305, 346, 376, 397, 400,
401, 405, 406, 407, 408, 409,
424, 473, 474
Yeshua the King, 259
yetzer ha ra, 4, 378, 436, 455, 462,
469
yetzer hara, 53, 232, 447
yetzer hatov
yetzer tov, 53
yetzer tov, 232, 462
Yod, Hay, Vav, Hay, 92
Young's Literal Translation, 278
Z
Zechariah, 9, 89, 90, 167, 190, 240,
281, 291, 333, 337, 338, 339,
340, 341, 342, 343, 344, 345,
347, 348, 349, 350, 351, 352,
353, 354, 358, 359, 361
Zechariah's Eight Visions for Israel,
350
Zerubabbel, 174, 190, 349, 353
Zoroaster, 23, 105, 177, 178, 190,
194, 195, 196, 197
Zoroastrian, 5, 7, 57, 77, 105, 106,
177, 178, 182, 188, 189, 193,
194, 195, 196, 201, 204
Zoroastrianism
Zoroaster, 7, 23, 57, 177, 178, 189,
194, 195, 196, 200, 381
493
Satan Christianity's Other God
By James R. Brayshaw
Is there an evil God who has power to harm humanity?
Why do so many fear the clutches of a wicked Satanic being?
Th is groundbreaking work brings a completely new perspective on
the concept of Satan. Going deeper than simply showing that Satan is a
construction of religious culture; Satan Christianity's Other God explores
the concept of how having a belief in a supernatural being such as Satan,
is to believe in more than one God. Specifi cally for those who claim to
be monotheistic in their faith and suggest that the God of the Universe is
sovereign.
In Volume 1 of this work the reader will be taken on a journey through
the Scriptures and history. Information and insight is presented, to help the
reader see that the Satan of Christianity never was created by God. Nor did
Satan exist in the theology of the people of God until they spent time among
cultures that were steeped in mythology.
Piece by piece the Scriptures are explained to show how, many of the wellknown
passages about Satan, have been tragically misapplied by those who
have a preconceived belief in a cosmic Satan. Scholars have readily imposed
a belief in a cosmic Satan onto passages that have nothing to say about such
an entity
Th e belief in One God means just that, and as man struggles to understand
the Creator in a way that makes sense, becoming free of a belief in Satan as
a second , lesser God, takes the reader a long way towards having a clearer
understanding of the One God in the Universe.

Titles By James R. Brayshaw.
All titles can be purchased through the author, through Amazon.com, or through the links
below.
Please Contact James R. Brayshaw to book a lecture or seminar, to ask questions, or to
orders,
Imagine There's
No Satan – Vol 2
How Satan Got Into
The New Testament
Publication Date:
September 17 2010
Page Count:394
This Is It...
Satan Is Finished! Vol 4
With Satan Gone We Are Left With
Only God.
Publication Date:
September 11 2012
Page Count: 613
James R. Brayshaw
www.imaginenosatan.com
jrbrayshaw@scog.ca
Who's The Devil
Jesus Knew? Vol 3
Explaining Satan In The
Gospels
Publication Date:
September 11 2011
Page Count: 498
Satan Christianity's
Other God - Vol 1
Legend, Myth, Lore,
or Lie
Historical and Biblical
Proof of how Man
Created Satan and Made
Satan to Be A God
Publication Date:
February 2, 2009
Page Count: 504
Satan Is Finished!

From:  https://www.academia.edu/4665932/Satan_Christianitys_Other_God_Legend_Myth_Lore_or_Lie?email_work_card=view-paper&li=0