Did Jacob Tithe?

 
 

In an essay a long-time elder, in the organization that I was once a part of, says in speaking of Jacob, “His attitude was:  ‘Of all that You will give me from this day forward, I will surely give the tenth to You.’” Did Jacob tithe from “this day forward?”  The same author says, speaking of Jacob, and I quote, “But he does say, ‘From now on I will tithe; I will give the tenth of all that I possess.”  Did Jacob say that?  Did he tithe on all that he possessed from that day on?  Let us study the account being referred to. It is recorded for us in Genesis 28.

Before we turn to this chapter and begin our study let us review just who Jacob was.  Jacob and Esau were the twin sons of Isaac and Rebekah, the grandsons of Abraham and Sarah.  Isaac was born to Abraham and Sarah when she was long past the childbearing years, a direct miracle from God.  The Scriptures tell us that Abraham was one hundred years old and that Sarah was ninety when Isaac was born.  Isaac was forty years old when he married Rebekah.  However, Rebekah was barren.  Isaac intreated God on behalf of his wife and God heard his prayer.  When Isaac was sixty years old the twins were born.  When Isaac was “old” (Gen. 27:1), somewhere over one hundred years old, he called Esau to himself and asked for “savoury meat” that he might eat it and then bless Esau.  We are familiar with the deceit that Jacob and his mother worked to get Isaac’s blessing upon Jacob.

We now come to chapter 28 of Genesis.  In the last verses of chapter 27 Rebekah tells Isaac that she is wearied because of the women Esau had married and expresses her concern that Jacob might follow suit.  Isaac called Jacob to him and commanded him not to take a wife from the daughters of the people of the land of Canaan.  He instructed him to go to Padanaram, to the family of his grandfather, Bethuel, and to take a daughter of his uncle Laban to be his wife.

In verses  three and four we read something very interesting.  Isaac pronounces a blessing upon Jacob, almost word for word what had been promised and re-promised to Abraham and to Isaac.  There is no indication that Jacob found this strange or something new.  Undoubtedly he had heard this repeated over and over in the more than forty years of his life.  He knew of the Lord’s appearance  to Abraham, the promise given to him, the covenant He made with him.  Jacob knew that the Lord had also appeared to his own father, Isaac, and had reaffirmed the promises to him.  He had been told repeatedly of those promises and of the covenant God and Abraham had made.  In fact, he daily was reminded of this in his own flesh, because of the token of that covenant, circumcision.  (Gen. 17:10-11)

So the words of the promise from God rang in his ears as he left home to journey to Padanaram.  In verses 6 through 9 we read a bit of a side story.  Esau saw that Isaac had blessed Jacob.  He saw that Isaac had sent Jacob to the land of his grandfather to get a wife, of how his own wives taken from Canaan was a very evil thing in the eyes of Isaac.  He took another wife, a daughter of Ishmael, Abraham’s son.  Verse 10 brings us back to the story of Jacob.

As he was on his way toward Haran, as evening came on, he came to a place that was called Luz before being renamed.  (Verse 19) Since the sun had set Jacob prepared to spend the night.  He gathered some stones and using them for pillows he lay down to sleep.  Verse 12 tells us that as he slept he dreamed, a dream that came from God.  He saw a ladder or stairway set up on earth and the top of it reached unto heaven.  He saw the angels of God ascending and descending upon it.  Then in verse 13 God begins to speak to him.  Let’s note what God says to him.

“ I [am] the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;  And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.   And, behold, I [am] with thee, and will keep thee in all [places] whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done [that] which I have spoken to thee of.”

Much of what God told him had been spoken to Abraham and to Isaac. However some was specifically directed to Jacob.  The promise of the land had been central to all repetitions of the promise.  Also, the seed being as the dust of the earth, to multiply throughout the earth was well known.  And, the specific statement, which we have understood to be prophetic of Jesus Christ, that in his seed all the families of the earth would be blessed had been stated over and over.  But, God did personalize the promises, making very detailed and specific personal promises to Jacob.  He told Jacob that He would be with him wherever he went.  He also promised him that He would bring him back to “this land.”  God promised that He would not leave Jacob until He had done what He spoke there to him.

When Jacob woke up, verse 16, he deeply grasped that God was present in that place and he had not been aware of it.  It shook him up, as we would say.  Verse 17 says, “And he was afraid.”  He recognized that this place was, at least to him, the very dwelling place of God and the gateway to heaven.  As soon as day began to break, early in the morning, Jacob arose and took the stones he had been using as pillows and set them up as pillars.  He poured oil upon them and called the place Bethel, meaning the House of God.

Then we come to verse 20.  “And Jacob vowed a vow,...”  In many articles, booklets and writings of various authors this is not noted.  It is often stated that Jacob “promised.”  However, the original indicated the translation to be correct, Jacob vowed a vow.  Let us note what Vine’s Expository Dictionary of Biblical Words has to say.

“The vow has two basic forms, the unconditional and the conditional.  The unconditional is an ‘oath’ where someone binds himself without expecting anything in return.  (Psa. 116:14) The obligation is binding upon the person who has made a ‘vow.’  The word spoken has the force of an oath which generally could not be broken: (Num. 30:2) The conditional ‘vow’ generally had a preceding clause before the oath giving the conditions which had to come to pass before the ‘vow’ became valid: (Gen. 28:20-22). 

‘Vows’ usually occurred in serious situations.  Jacob needed the assurance of God’s presence before setting out for Padan-aram (Gen. 28:20-22); ...  Though conditional ‘vows’ were made out of desperation, there is no question of the binding force of the ‘vow.’...  First a ‘vow’ is always made to God....  Second, a ‘vow’ is made voluntarily.  It is never associated with a life of piety or given the status of religious requirement in the Old Testament.  Third, a ‘vow’ once made must be kept.  One cannot annul the ‘vow.’”

The vow that Jacob makes is a conditional vow.  Notice what he says.  “If.”  He is negotiating with God.  And, he begins by mentioning the personal, specific promises God has made to him, not the major promises that had been repeated over and over and that were well known by all in the family.  First he says, “If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father’s house in peace...”  He  specifically mentioned what God had promised in verse 15 above.  Notice again, “I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee,...”

Continuing with the vow he is making, verse 21, Jacob says “If” you do all of this (which we just listed) “then shall the Lord be my God:” He knew of God.  He knew that He was the God of Abraham and Isaac.  He was vowing to develop that same close, intimate relationship they had with God.  He continues his vow, “And this stone, which I have set for a pillar, shall be God’s house:”

It is interesting to note the things Jacob vows to do.  He should have been desirous of developing the close personal relationship with God, whether He bestowed those promises or not.  But, declaring the stone he had set up as God’s house seems to be an idea that Jacob came up with on his own.  We find no similar instance recorded in the Bible.

But, now let us notice the last part of Jacob’s vow, the last part of verse 22, “and of all that thou shalt give me I will surely give the tenth unto thee.”  It was very clear that in the first part of his vow he was concentrating on the very specific and personal promises God had made.  Here we see Jacob directing his vow toward the first part of God’s promises, verse 13, where God addresses what He will give to Jacob and to his descendants.  “The land whereon thou liest, to thee will I give it, and to thy seed;” 

Hopefully, we can see that Jacob made a conditional vow to God to do three specific things upon God’s fulfilment of His promises.  The first two, a personal relationship with God and declaring the stone as God’s house, were directly dealing with the very personal and specific promises God made toward Jacob relative to his journey.  The third thing was to “give the tenth unto thee” of “all that thou shalt give me.”  This clearly is in reference to the promise of the land being given to him and his descendants.

Since “the land” was central to the promise God made and to the vow Jacob was making it is very important that we understand exactly what God is promising.  Let’s notice what the Scriptures tell us.  Genesis 12:7 “Unto thy seed will I give this land:...”  Where was Abraham when God made this statement?  Notice verse 5, “...and into the land of Canaan they came.”

Genesis 13:15 “For all the land which thou seest, to thee will I give it, and to thy seed for ever.”  What land was Abraham seeing?  Verse 12 says, “Abram dwelled in the land of Canaan,...” Verse 17 God instructs Abraham to “Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee.”

Genesis 15:7 “And he said unto him, I [am] the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.”  In verse 18 God gets very specific as to what land He is speaking of.  “In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the Euphrates:...”

Genesis 17:8 makes it very clear as to what land God is promising.  “And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.”

There are additional scriptures prior to the promise being made to Jacob and numerous ones afterward that spell out quite clearly that the “land of promise” was Canaan.

The Hebrew word translated “land” in all of these verses is erets, H0776 in Strong’s.  It is used in some areas to indicate the whole earth, in others a country or territory or district or region.  One of the definitions is “land of Canaan, Israel.”

When we look at the clear scriptures of God we should have no doubts in our minds that the promise God made to Abraham, to Isaac and to Jacob was the land of Canaan.  (As an aside, I have to disagree with the statement one individual made in an article published many years ago.  He stated in speaking of tithing, “They are commanded to be kept in the land which God promised to Israel {Deut. 12}.  We today are in part of that land which God promised Israel. We therefore are to observe these things!”  I do not live in Canaan, the land that God promised.)

When God said in the dream of Jacob’s “:the land whereon thou liest, to thee will I give it, and to thy seed;” it was very understandable to Jacob.  He knew what land was being referred to.  There was no confusion in his mind in that regard.  But in a casual reading of the verses we might think Jacob wasn’t hearing some of the rest of God’s promise.  In verse 15 of Genesis 28 God says, “and will bring thee again into this land;...”  Jacob responds in verse 21, “So that I come again to my fathers house in peace;...”  When we check the Hebrew we find that the word God used in verse 15 for “land” is a different word.  It is adamah, #H127 in Strong’s.  Notice the definitions of this word from Brown-Driver-Briggs.
 
  “1) ground, land
     1a) ground (as general, tilled, yielding sustenance)
     1b) piece of ground, a specific plot of land
     1c) earth substance (for building or constructing)
     1d) ground as earth's visible surface
     1e) land, territory, country
     1f) whole inhabited earth
     1g) city in Naphtali”

Notice that in some usages it means a specific piece of ground and it can refer to a specific territory or country.  Clearly God is referring to the very area in which Jacob was at the moment.  But, why then does Jacob respond by saying “to my father’s house?” 

The Hebrew word translated “house” is bayith, H1004 in Strong’s.  Most times it is used it is referring to a house, a dwelling or shelter.  It can refer to an entire household.  I’d like to have you notice the definition as given in Vine’s Expository Dictionary of Biblical Words.  “bayit (1004), ‘house or building; home; household; land.’” It can refer to the “land.”  Vine’s says later, “In a few passages bayit means ‘territory’ or ‘country’:...”  So, Jacob wasn’t “confused.”  He was responding to God by saying, if I might paraphrase, “So that I come again to this land, this territory, to this promised home of my father in peace;...”

Before we can answer the questions we asked in the very beginning of this article we need to determine when the promises of God were received and when Jacob fulfilled the vow he made to God. The vow as we pointed out was conditional and it was a three part vow.  We will see from the scriptures that God did not give all of the promises at one time nor did Jacob pay all of the parts of his vow at one time.

Following the making of the vow to God recorded in Genesis 28 we read the story of Jacob going on to Padanaram where he worked for his uncle Laban in exchange for his wives, Rachel and Leah.  We are familiar with the story of the wrong woman being given to him, the numerous times Laban changed Jacob’s wages, etc. He spent 20 years with Laban, 14 serving for his wives and 6 for the livestock.  His wages were changed 10 times.  (Gen. 31:41) After these 20 years he began his journey back to “his father’s house,” to the land his family was residing in.  On the way he had to cross the land his brother Esau occupied.  In fear of what his brother might do to him he appealed to God for His help.  We read his prayer in Genesis 32:9-12.  He reminded God of some of the promises He had made.  Following this prayer Jacob prepared great presents for Esau and sent some of his servants off to meet Esau.  He then took his wives, their servants and his eleven sons and passed over the “ford Jabbok” and sent them on over the brook.  (Gen. 32:22-23)

Jacob was left alone.  An event occurred which we may not totally understand.  It says “and there wrestled a man with him until the breaking of the day.”  (Gen. 32:24) Jacob recognized that he was wrestling with God.  He says in verse 30 of this chapter, “I have seen God face to face...”  This event was Jacob’s “conversion” if you will.  His name was changed by God to Israel, meaning a prince of God. 

Following this event we find that Jacob and Esau were successfully reunited without the dire consequences that Jacob had feared.  Jacob journeyed on to Succoth, built a house and “booths” for his cattle. (Gen. 33:17) Following this he “came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padanaram...” (Vs. 18) He bought a parcel of a field and erected an altar and called it Eleloheisrael, God the God of Israel.  Chapter 34 gives us the story of his daughter Dinah and the slaying of Hamor and Shechem.

Now in chapter 35 we see some very interesting details.  In verse 1 God tells Jacob to go up to Bethel, to dwell there and to make an altar to God.  Jacob told his entire household to put away the “strange gods” that were among them.  Verse 3 confirms that God had answered part of his promise He made to Jacob, that we read in Genesis 28.

“And let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.”  Let’s review again that particular promise, Genesis 28:15.  “And, behold, I [am] with thee, and will keep thee in all [places] whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done [that] which I have spoken to thee of.”  Jacob confirms that God has been with him and has brought him back to Canaan. 

Jacob then journeyed to “Luz, which is in the land of Canaan, that is, Bethel,...”  Remember this is where God appeared to him in a dream and made the promises to him. (Gen. 28:19)   Verse 7 of chapter 35 says that Jacob built an altar there and called the place Elbethel, the God of Bethel.  Verse 9-13 tells of the event we read in chapter 32, God appearing to Jacob again as he came out of Padanaram and blessing him, of changing his name to Israel, rehearsing the first part of His promise to Jacob. 

Notice verses 14-15. “ And Jacob set up a pillar in the place where he talked with him, [even] a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon.  And Jacob called the name of the place where God spake with him, Bethel.”

I believe it is very clear that Jacob had fulfilled 2 parts of his 3 part conditional vow.  God had been with him and had brought him back to the “land.”  He had now made the Lord his God.  He had returned to Bethel, which is “house of God.”  He had built an altar, set up a pillar of stone and poured upon it a drink offering and oil.

But, what about the central part of God’s promise which had been made to Abraham, repeated to Isaac and to Jacob, the promise of the “land?”  Jacob was in the land now, the land of Canaan, but he had not been given the land, he had not inherited it.  As we just read in Genesis 35:11-12 God had repeated that part of His promise.  Notice again verse 12, “ And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.”  It was still future.  It was still promised to be given to Jacob and his seed.

When did God finally give Jacob and his seed “the land?”  When they finally crossed over the Jordan after wandering in the wilderness for 40 years.  Let’s notice just a few verses out on many.

Exodus 33:1 ¶ And the LORD said unto Moses, Depart, [and] go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it: 

Deuteronomy 1:8  Behold, I have set the land before you: go in and possess the land which the LORD sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them. 

Deuteronomy 8:1 ¶ All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the LORD sware unto your fathers. 

Deuteronomy 11:8 ¶ Therefore shall ye keep all the commandments which I command you this day, that ye may be strong, and go in and possess the land, whither ye go to possess it;   Deuteronomy 11:9  And that ye may prolong [your] days in the land, which the LORD sware unto your fathers to give unto them and to their seed, a land that floweth with milk and honey. 

Deuteronomy 11:31  For ye shall pass over Jordan to go in to possess the land which the LORD your God giveth you, and ye shall possess it, and dwell therein. 

There are many more very clear scriptures showing that the promise God had made was not fulfilled until the Israelites crossed over the Jordan and took possession of the land of Canaan.  The final and third part of Jacob’s vow, “... and of all that thou shalt give me I will surely give the tenth unto thee” would not have become valid and binding until this time.  When we review God’s instructions regarding tithing found in Leviticus 27 it is so clear.  He is giving instructions regarding payment of vows in this chapter.  He tells them the tenth, the tithe of the land,  that Jacob had vowed to give to God was “holy to the Lord.”  (Lev. 27:30) It is revealed in the book of Numbers that the tribe of Levi was to receive the tithe as wages for their service in the tabernacle.  They were not to receive a portion of land, an inheritance, as the other tribes.

As we conclude let us review again the statements we quoted from the essay of a long-time elder and answer the questions we asked.  He made a statement in speaking of Jacob, “His attitude was: ‘Of all that You will give me from this day forward, I will surely give the tenth to You.’” We asked, “Did Jacob tithe from ‘this day forward?’” There is no statement in the Bible to tell us that he ever tithed.  He did vow to God to give a tenth, to tithe of all that God would give him, the land.  That land was not given until the seed of Jacob entered Canaan several hundred years later.

The author of the essay also said, speaking of Jacob, “But he does say, ‘From now on I will tithe; I will give the tenth of all that I possess.’”  This statement is not found in the Bible..
 
We can, with Scriptural authority, answer our primary question, “Did Jacob Tithe?”  We have seen from the Biblical account that Jacob vowed to God to give a tenth of what God was promising him and his seed, which was the land of Canaan.  We have also seen that the promise was not given to Jacob during his lifetime.  Hebrews 11, the faith chapter, speaking of Abraham, says in verse 9, “By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:” Then in verse 13 it states, “These all died in the faith, not having received the promises,...”  (Verse 16 says that they “now desire a better country, that is, an heavenly:”) 

   
No, Jacob never tithed as a requirement of his vow--he could not have done so since the conditions were never met during his lifetime. 

Did he give offerings to God otherwise?  Very probably so, although we aren't told how or when.  We aren't told if Melchizedec was still on the scene or if there was anyone else to receive offerings.  From the scriptures we see God communicating with Jacob in a dream, appearing and wrestling with him as a man.  Genesis 35:1 says, "And God said unto Jacob,...”    indicating a personal manner of communication.  No mention is made of any person serving as a "go between” or spokesperson for God.  And the only offering we see that Jacob made to God was a "drink offering." (Gen. 35:14) It is possible, and probable, that he may have offered burnt offerings to God.  He had Abraham's example (review the story of Isaac being offered) and we know that he erected an altar in Shalem, a city of Shechem.  (Gen. 33:18-20) If Jacob gave to God in any other way it isn’t stated in the Bible.  And, if he did, we are not told of any percentage he may have chosen to give.  Whatever it might have been it was not a stipulation of his vow to God. Of a surety it would have been given cheerfully from a willing heart.  After all that is what God loves.  (II Cor. 9:7)   

June 1999  

A Fresh Look At Genesis 14

Genesis 14 gets referred to quite frequently because it is the first place in the Bible that the subject of tithing or of giving a tenth is mentioned.  Generally only verses 18, 19 and 20 are read or referred to since that mentions Abram giving tithes to Melchizedek.  Many conclusions are drawn.  It has been stated that this shows that Abram habitually tithed.  Some have stated that Abram tithed on “his increase.”  Some believe that the “spoils” were Abram’s under the “rules of conquest.”  Meaning that since he was the victor all spoils automatically became his to do with as he chose.  Perhaps we need to take a fresh look at what this chapter says and doesn’t say.

In the first few verses we find the setting.  Four individual kings, in an alliance, made war with other five kings, that were allied together.  These latter five came under the domination of Chedorlaomer it says, and they served him for twelve years.  And, finally, in the thirteenth year they rebelled against that domination.  In verse 5 we find that Chedorlaomer and his allies raided another four kings and their people in the fourteenth year.  Then in verse 7 we find that as they returned they attacked the Amalekites and the Amorites.  At this point the King of Sodom and his four allies, which had earlier rebelled against Chedorlaomer, came to the aid of the Amalekites and the Amorites and engaged the  four invading armies in the vale of Siddim.  As verse 9 brings out it was four kings against five.

Chedorlaomer and his allies routed the five kings who had come out against them.  They then made off with all of the “goods of Sodom and Gomorrah, and all their victuals.”  Then verse 12 gives us some key information.  “And they took Lot, Abram’s brother’s son...”   One that had escaped came and told Abram what had happened.

To this point we can make at least one conclusion.  The war that was going on was not one that Abram was involved in at all.  He had no connection with it until his nephew was taken hostage.  It now became a personal matter.  What did he do?  What anyone would do if his relative had been taken hostage.  He armed his 318 servants and went after them.  By dividing the forces and attacking at night they “smote” them, chased them “unto Hobah” and “he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.”

In verse 17 we find that as Abram was returning the king of Sodom came out to meet him.  Verses 18 through 20 tell us of the encounter with Melchizedek, but these verses appear to be inset verses since the story of the king of Sodom and his encounter with Abram continues in verse 21.  Let us pick up the story in verse 21 and come back to the inset a bit later.  The king of Sodom appeals to Abram, I would think, out of appreciation for bringing back his people and goods.  He tells Abram to keep all the goods, that he was satisfied to have his people returned.  Abram, as we read in verses 22 and 23, says he had sworn to God not to take anything that was the king of Sodom’s.

This presents a problem with some’s explanation.  They state that all that Abram returned with belonged to Abram under the rules of conquest.  Yet, Abram says, “I will not take any thing that is thine.”  And, this is what is conveyed when you check the original.  Abram DID NOT consider these items to be his.  He told the king of Sodom that what his servants had eaten was all that he would take.  And, that his allies could be given a portion for their efforts.  I also submit, that when we return to the inset verses and see what occurred in the meeting with Melchizedek, Abram must have suggested quite strongly that due to God’s obvious blessings a tribute should be made to Him through His High Priest.

It has been suggested that the word “take” might be better rendered “keep.”  Saying that Abram is stating that he won’t “keep any thing that is thine.”  However, the original Hebrew does not support this.  The Hebrew word is #03947 in Strong’s.  It means “to take, get, fetch, lay hold of, seize, receive, acquire, buy.”  It is translated “take” 747 times and there is never a suggestion on the word “keep” being a proper rendering.

Returning to verses 18-20 we read of the encounter with Melchizedek.  Melchizedek brought out bread and wine and pronounced a blessing on Abram.  Earlier in chapter 12 we read of the promises that God had made to Abram.  God was working with this man.  He made it plain here that He was definitely working in his life, intervening for him in events such as this foray to rescue Lot and the people and goods of Sodom. 

“And he gave him tithes of all.”  Much has been made over these few words.  It has been said that this indicates a lifelong habit.  Some say it shows a universal law.  What it says is, he (Abram) gave, which means give by the way (look it up), him (Melchizedek) tithes, or a tenth which is what tithe means, of all.  Again, I submit that this was with the approval of and support of the king of Sodom. A tribute or thank offering was made of one tenth.

Hebrews 7 and verse 4 refers to this event.  It also says “Abraham gave the tenth of the spoils.”  Again, gave means to give freely of one’s own will.  A question is whose “spoils” were these.  Were they Abram’s?  I believe they were the spoils of Chedorlaomer and his allies, since it was their war they had been taken in.  Abram merely rescued his nephew and brought back all of the goods.

The statement is often made that “Abram tithed on his increase.”  This expression is taken from Deuteronomy 14:22, “Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth  year by year.”
 
There is nothing here about property or income, it specifically says the increase of the seed.  It helps to understand what "increase" means.

It is from the Hebrew word tbuah, Strong’s number H8393.  It is defined, “From H935; income, that is, produce (literally or figurately):”   Brown-Driver-Briggs Hebrew Definitions gives the following:   “1) produce, product, revenue
1a) product, yield, crops (of the earth usually)
1b) income, revenue
1c) gain (of wisdom) (figuratively)
1d) product of lips (figuratively)”
  
 
The primary definition is "produce" which is the "product , yield, crops."  Twenty-three times this word is translated "increase." In most of those 23 places additional adjectives or statements clearly shows this to be of agricultural produce.  Some of the phrases used are, "of the threshing floor," "of seed," "of the field," "of corn and wine," "fruits of increase," "bread of the increase of the earth," "increase thereof shall be for food."  Also, thirteen times the word is translated "fruit."  This clearly is "produce or product" of the land. 

The word is translated "revenue" or "revenues" five times.  In Proverbs 8:19 a comparison is made.

Proverbs 8:19  My fruit [is] better than gold, yea, than fine gold; and my revenue than choice silver. 

Fruit (although a different word means produce or fruit of the ground) compared to gold and "revenue" to choice silver.  From context "revenue" would also carry the same meaning of produce.

Proverbs 15:6 ¶ In the house of the righteous [is] much treasure: but in the revenues of the wicked is trouble. 

The word translated "treasure" means "riches, treasure, wealth."  This could be speaking of gold, money, etc. but also can indicate an abundance of anything, including an abundant harvest.  The translation of this verse in the Tanakh (the new JPS translation) is, "In the house of the righteous there is much treasure, But in the harvest of the wicked there is much trouble."

Proverbs 16:8 ¶ Better [is] a little with righteousness than great revenues without right. 

Again, another translation helps.  Lamsa's Holy Bible from the ancient eastern text renders this verse this way, "Better is a little with righteousness than great ingathering acquired unjustly." 

Isaiah 23:3  And by great waters the seed of Sihor, the harvest of the river, [is] her revenue; and she is a mart of nations. 

This verse is poetic in style.  "Seed of Sihor, the harvest of the river" is using agricultural terms and he says they are "her revenue," her produce if you will.

Jeremiah 12:13  They have sown wheat, but shall reap thorns: they have put themselves to pain, [but] shall not profit: and they shall be ashamed of your revenues because of the fierce anger of the LORD. 

This verse again is using a reference to agriculture, "sown wheat, but shall reap thorns."  In a continuation of the thought he says "they shall be ashamed of your ‘revenues' (your harvest of produce, etc.)" Lamsa's translation once again helps, "They have sown wheat, but they shall reap thorns; they have labored hard, but they shall not profit; and they shall be ashamed of their crops because of the fierce anger of the Lord."  The Tanakh's translation is similar, "They have sown wheat and reaped thorns, They have endured pain to no avail.  Be ashamed, then by your harvest-
By the blazing wrath of the Lord!"

The one place the word "gain" is used is Proverbs 3:14.

Proverbs 3:14  For the merchandise of it [is] better than the merchandise of silver, and the gain thereof than fine gold. 

Again, other translations help.  The Tanakh says, "Her value in trade is better than silver, Her yield, greater than gold." 

I believe that if we are honest with the usage of the Hebrew word we must conclude that “increase” refers to the increase from the land, the produce, the fruit, the increase in the cattle and flocks.  Nowhere does it ever indicate “income” or “property” of any other kind.  With this understanding Abraham was NOT tithing on his “increase” as the Bible defines it.  The tithe, the tenth, the 10 percent he gave to Melchizedek was a tribute, and offering from the heart, in thankfulness and recognition of the blessings from God.  That “tithe” or tenth was not on “the increase of the seed” or of agricultural products.

I recently read a statement in a booklet.  It stated, “Note that Abraham tithed on everything---not just agricultural produce as some have concluded.” What “some have concluded” is based on the Biblical instructions.   Let us look at the scriptures that give the instructions regarding tithing,  Leviticus 27:30-33. “ And all the tithe of the land, [whether] of the seed of the land, [or] of the fruit of the tree, [is] the LORD'S: [it is] holy unto the LORD. And if a man will at all redeem [ought] of his tithes, he shall add thereto the fifth [part] thereof.  And concerning the tithe of the herd, or of the flock, [even] of whatsoever passeth under the rod, the tenth shall be holy unto the LORD.  He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed.”  We have already quoted and discussed Deuteronomy 14:22 which says one was to tithe all the increase of the seed that the field brought forth.  And, all of the other passages giving instructions on tithes speaks of agricultural products, the produce of the LAND .  So, we find that Abraham did not follow these instructions.  Was he like the Pharisee in Jesus’ parable in Luke 18, verse 12, “I fast twice in the week, I give tithes of all that I possess.”?  No,  Jesus was addressing an attitude of self-righteousness, verse 9, “And He spake this parable unto certain which trusted in themselves that they were righteous, and despised others.”

Since we do read that Abraham tithed on everything it is apparent that Abraham was not, I repeat, NOT following the prescribed instructions on tithing. Why? Very simply there is nothing in this chapter to indicate that any law regarding tithing was known.  Abram, or Abraham, was honoring God by giving a tribute in appreciation for God’s protection and blessing.  Offerings that are acceptable to God are freewill offerings, offerings from the heart. (See Exodus 35.)  They can be of whatever amount or percentage the one making the offering chooses.  Abram happened to decide to give a tenth. 

To draw the numerous conclusions that many have espoused from Genesis 14 is less than honest with the Scriptures.  I am reminded of a New Testament Scripture.   2 Peter 3:16, “As also in all [his] epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as [they do] also the other scriptures, unto their own destruction.”  We need to be extremely careful to not add to or subtract from the Words.

6/6/99   Minor editing 9/5/19

The Angels That Sinned

 

A disturbing verse for many is found in the second chapter of II Peter, verse 4,  “For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be delivered unto judgement.”  I was always taught, and I find it is the teaching of the majority of Christian groups and churches, that this verse is speaking of “fallen angels”, or demons.  But is it?  Most often we don’t question the teachings of the majority.  We assume the teaching to be correct.  I believe it behooves us to read this verse in context, to put the whole chapter together, and see exactly what the Apostle Peter was saying.

Let us begin with verse one, “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.”  Notice, Peter is telling us that there were, in times past, people who were false prophets.  False prophets were and are those who give predictions that are incorrect, that do not come to pass.  These individuals were among the people in times past JUST AS there were to be false teachers among us.  False teachers, just like false prophets, will be teaching and predicting things that are not true, damnable heresies, Peter says.  He says they will even deny the Messiah and will “bring on themselves swift destruction.”

Continuing with verse 2 Peter says, “And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.”  Many, he says, will be taken in by those false teachers and will follow their “pernicious ways,” the way that leads to destruction.  Keep in mind that Peter is still speaking of people;  false prophets, false teachers and the many who follow them.

Let us go on to verse 3, “And through covetousness shall they with feigned words make merchandise of you: whose judgement now of a long time lingereth not, and their damnation slumbereth not.”  Peter tells us, as so commonly is the case,  these false teachers try to make money and realize financial gain from those they are teaching and instructing.  Adam Clarke defines “feigned words” as “counterfeit tales, false narration, pretended facts, lying miracles, fabulous legends.”  What they are saying is pleasant to listen to, sounds plausible but is in truth lies.  Due to this they have brought themselves under the judgement and damnation of God, a time of correction.

Now we come to verse 4, “For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgement;” As stated above, I was always taught that this is referring to “fallen angels” but is it?  Does Peter jump from speaking of men,  false prophets and false teachers, to talk of “fallen angels?”  Well, it says “angels” doesn’t it and wasn’t it the “fallen angels” that sinned?  The Greek word translated into the English word “angels” is G32 in Strong’s, aggelos or angelos.  Although it is translated generally “angel” the primary definition and the valid translation used in several places is “a messenger, envoy, one who is sent.”   Young’s Literal Bible translates this word in this very verse “messengers.”  Let us read it thus and see if the rest of the verse makes sense.  “For if God spared not the messengers (those who were sent) that sinned (transgressed God’s law), but cast them down to hell and delivered them into chains of darkness, ”   Uh-oh!  What have we here?  The word translated “hell” in this verse is a Greek word found nowhere else in the entirety of the Bible.  It is G5020 in Strong’s, tartaroo, from tartaros.

What does this word mean?  Almost all of the scholars tell us that since it is found only this one time in the Bible we have to look elsewhere.  Where we find it used is in Greek mythology.  The Greeks believed Tartarus to be the “place of punishment in the lower world.”  I do not believe, nor do I think  most Christians would believe, that Peter is endorsing the nonsense of pagan mythology.  If he did, then we would have to accept all of the absurdities that goes along with it. However, many have accepted this teaching, not knowing where it came from.  We do know that it is never taught or referred to in the Old Testament or in the New Testament.

Peter does allude to the subject as though it was well-known and understood by his readers.  Where is the story of individuals being cast down to Tartaros recorded?  As stated above, it isn’t in the Scriptures.  However, there was such a story in a book that was well known at the time of his writing, the Book of Enoch.  It is from this apocryphal book that Peter seems to refer.  By doing so did he sanction it as true, or did he as many writers do, use it to illustrate and enforce his statements regarding the disobedient, the unrighteous, the false prophets being kept for later judgement?  I believe it is nothing more than some writers might refer to the story of “the tortoise and the hare.”  They don’t actually believe the story of a race between the two but use the Aesop fable to illustrate or make a point.

Though the account in the Book of Enoch does deal with sinning angels, which the Bible doesn’t discuss at all, it seems from the context of this entire chapter (as we will see even clearer as we go on) it is men that Peter is talking about.  One writer makes the following comment, “Tartaros—this word occurs only once, in 2 Peter 2:4.  A little Bible investigation will reveal that the angels or messengers, God’s servants who rebelled, were Korah, Dathan and Abiram–Numbers 16:30-33.  The earth opened and swallowed them up.  The pit in verses 30 and 33 is Sheol in Hebrew - the GRAVE - and it is there that they await judgement.”  I haven’t studied this enough to be able to say that he is correct but I do believe it is plausible.  It certainly makes more sense to me than to believe Peter is speaking of “fallen angels.”
 
If we don’t make the assumption that most make, that Peter is speaking of fallen angels, and continue to read in context, we can understand what he is saying.  He is stating that these individuals are cast away from God’s presence, literally into the earth if it does happen to be Korah, Dathan and Abiram he is referring to.  He says that they were delivered “unto chains of darkness.”  There was literal darkness in that pit but Strong’s tells us that darkness is used metaphorically “of ignorance respecting divine things and human duties, and the accompanying ungodliness and immorality.”  A second definition states, “persons in whom darkness becomes visible and holds sway.”  God and His truth is Light.  The opposite is darkness.

“Chains,” as we read here, are not literal.  It is rather an indication that these individuals are bound by this darkness, this blindness if you will, until, as the last part of the verse states, the time of judgement.  They are “reserved,” kept for the purpose of judgement, a time of correction.  Many assume judgement is a time of destruction. God’s judgement is to correct, with punishment as needed, to bring one to reconciliation. 

Let us continue through this chapter and we will see even clearer that Peter has not jumped from his discussion of individual people (false prophets, etc.) to spirit beings.  Verse 5, “And spared not the  old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly;” Did you notice the same phrase used in verse 4, “And spared not?”  Peter is still speaking of people, the old world and speaks of Noah who was righteous.  He is contrasted to the ungodly, those outside of the “light” and in the “darkness.”

And, in verse 6 Peter continues speaking of people who lived and acted contrary to God and His way of life.  “And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly;” 

Peter continues in verse 7 to talk about people.  “And delivered just Lot, vexed with the filthy conversation of the wicked;” The contrast continues to be between the righteous, the just, and the ungodly, those in darkness.

Continuing to speak of Lot in verse 8 Peter says, “(For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;)”   His contrast between the righteous and the unrighteous continues.

Verse 9, “The Lord knoweth how to deliver the godly out of temptations and to reserve the unjust unto the day of judgement to be punished;”   Did you notice the wording in this verse, “to reserve ... unto the day of judgement,” is almost identical to what we read in verse 4, “reserved unto judgement.”  Verse 9 is definitely speaking of people, as the context is making very clear, so also is verse 4. 

Let us continue reading with verse 10, “But chiefly them that walk after the flesh (not spirit) in the lust of uncleanness, and despise government.  Presumptuous are they, self-willed, they are not afraid to speak evil of dignitaries.”  Peter is still talking about people, the ungodly, the unrighteous.

Verse 11 says, “Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord.”  Does Peter begin speaking of spirit beings, angels?  Again the word  is angelos, which can be just as properly translated “messengers.”  What “messengers” are greater in “power and might” than the ungodly, the unrighteous?  Obviously those that are obeying and following God. 

In verse 12 it is quite plain that Peter is still speaking of people.  “But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption;” He says “these” still speaking of the ungodly and amplifying verse 11.  He then refers to them as “natural brute beasts,” akin to calling them nothing but animals.

Continuing with verse 13, “And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time.  Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you;”  Peter is still speaking of the false teachers, the ungodly.

Verse 14 through 16, “Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children; Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; But was rebuked for his iniquity; the dumb ass speaking with man’s voice forbad the madness of the prophet.”  Peter hasn’t varied from his theme.  He is still talking of the ungodly, the unrighteous, the false prophets, the false teachers.

In verse 17 Peter starts out by saying, “These...” just as he began verse 12.  The same “these.”  Let us go on, “These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.”  In verse 12 he said “these, as natural brute beasts,” Here he says,  “These are wells without water,” In both verses he is still speaking of men.  Going back to verse 4 we read, “and delivered them into chains of darkness, to be reserved unto judgement.”  The wording here in verse 17 is similar, “to whom the mist of darkness is reserved for ever.”  But, doesn’t “for ever” indicate for all eternity?  No!  The Greek is aion which is best translated age or ages.  Peter is saying that these individuals have been “reserved,” kept, in a state of spiritual darkness for the age, until the age or time of judgement.

Peter keeps speaking of these individuals.  Verse 18, “For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error.”  Verse 19, “While they promise them liberty, they themselves are the servants of corruption; for of whom a man is overcome, of the same is he brought to bondage.”  He keeps right on speaking of these individuals that he first called false prophets and false teachers.  Verse 20, “For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus  they are again entangled therein, and overcome, the latter end is worse with them than the beginning.”  He is still speaking of people.  Verse 21 and 22,  “For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.  But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.”

The entire context that Peter covers in this chapter is the unrighteous, the ungodly, the false prophet, the false teacher in contrast with the righteous.  He repeatedly states in various ways that they have been placed into darkness, spiritual blindness, and kept there until the day, the time, the age of judgement.  It is totally out of context to bring “fallen angels” into the discussion at all.  Due to the translation given by those translating from the Greek and due to the incorrect assumptions and teachings of most of Christianity we have failed to grasp and understand what Peter was telling us.
We find an almost exact series of verses in the book of Jude.  Jude is writing to those “sanctified by God the Father, and preserved in Jesus, and called:,” verse 1.  He says in verse 3 that it was needful for him to write unto them and exhort them “that ye should earnestly contend for the faith which was once delivered unto the saints.”  In verse 4 he begins his discussion by saying, “For there are certain men...”  The context is men.  He continues, “crept in unawares, who were before of old ordained to this condemnation, ungodly men,...”  Much as Peter wrote he is speaking of the ungodly, unrighteous men.  In verse 5 he continues to speak of men, “having saved the people out of the land of Egypt, afterward destroyed them that believed not.” 

Now we come to verse 6, which sounds almost like Peter’s statement we just read in II Peter 2:4.  “And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgement of the great day.”  The word translated “angels” is again aggelos or angelos and can be accurately rendered “messenger.”  Notice how Young’s Literal Bible translates this verse.  “messengers also, those who did not keep their own principality, but did leave their proper dwelling, to a judgement of a great day, in bonds everlasting, under darkness He hath kept.”  See the above explanation of chains, judgement.  But, one might ask, what about the “everlasting” chains?  Doesn’t that mean for all eternity?  No!

The Greek word translated “everlasting” is aidios.  I’d like to quote a section from a book that I would recommend that throughly discusses the subject of everlasting, eternal, forever, etc. as used in Scripture.  The book is entitled “The Greek Word AION—AIONIOS, Translated Everlasting—Eternal in the HOLY BIBLE, Shown to Denote Limited Duration” and was written by John Wesley Hanson, copyrighted in 1875.  Quoting from the Appendix of this book regarding the word aidios.  “It is further admitted that the word is here used in the exact sense of aionios, as is seen in the succeeding verse: ‘Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.’  That is to say, the ‘aidios’ chains in verse 6 are ‘even as’ durable as the ‘aionion fire’ in verse 7.  Which word modifies the other?  1.  The construction of the language shows that the latter word limits the former.  The aidios chains are even as the aionion fire.  As if one should say ‘I have been infinitely troubled, I have been vexed for an hour,’ or ‘He is an endless talker, he can talk five hours on a stretch.’  Now while ‘infinitely’ and ‘endless’ convey the sense of unlimited, , they are both limited by what follow, as aidios, eternal, is limited by aionios, indefinitely long.”  Mr. Hanson also points out that the “everlasting” chains are limited by the fact it was to last only until “a judgement of a great day.”

Just as we saw in II Peter 2, the context here continues to speak of men.  Verse 6, the people of Sodom and Gomorrha.  Verse 8, speaks of “filthy dreamers.”  In verse 9 Jude tells us that there had been a contention between Michael and the adversary about the body of Moses and Michael dared not bring a railing accusation.  He continues the thought in verse 10 by saying, “But these (the people, individuals he has been speaking about) speak evil of those things which they know not:...”  Verse 11 he says they, these individuals, have gone the way of Cain, after the error of Balaam, and he says they “perished in the gainsaying of Core.”  Verse 12 continues, “These..”  This is the same these, the people he has been discussing throughout the whole letter.  He says they are spots, clouds without water, trees without fruit and verse 13, raging waves of the sea, wandering stars.  He says, “to whom is reserved the blackness of darkness (we have discussed  “darkness” above) for ever.  “Ever” is from the Greek aion, properly translated “age.”  (See the book referenced above for a very detailed and complete discussion.)  Verse 14 says that Enoch prophesied of “these,” the same these he has been discussing, unholy and unrighteous men.  Verse 15 speaks of the judgement to be executed on the ungodly, the “these” he has been talking about.  Verse 19 refers to verse 17 and 18 regarding the words which the apostles of Jesus had spoken regarding mockers in the last time that would walk after their own ungodly lusts.  He says, verse 19, “These (the same these) be they...having not the Spirit.”

Neither Peter or Jude speak of angelic beings sinning but of unrighteous and ungodly men.  Due to unfortunate translation and pagan beliefs that crept in we have been taught error regarding these passages.  

The Mystery

 

It has been said that everyone loves a mystery.  But, what do we mean by “mystery?”  Checking several different dictionaries the word “mystery” is defined as “something strange or unknown which has not yet been explained or understood,” “something that is a secret,” “a hidden or secret thing.”
And, the Greek word musterion as used in the New Testament means much the same.  Thayer’s Greek Lexicon defines the word as “hidden thing, secret, mystery.”

The apostle Paul speaks of THE mystery in a number of his letters.  Let us look at some of those passages.  As there are several we won’t look at all of them here but you can search them out yourself.

In Romans 11, verse 25 he calls it THIS mystery and states “For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits;...”  We see that understanding the mystery is important.  In chapter 16 of Romans he speaks of the mystery in this way, breaking into verse 25, “according to the revelation of the mystery, which was kept secret since the world began.  But now is made manifest, ...”  He tells us that this mystery had been kept secret since the world began.  But, he states that it has been revealed.  What is revealed is no longer a mystery.  But, he doesn’t give us that revelation here.  Let us look at a few more passages.

He tells us in Ephesians 1 and verse 9 that the Father has “...made known unto us the mystery of his will,...”  Yet, once again he doesn’t go ahead and explain or define what that mystery is.  Over a few pages, chapter 3 and verses 3-5, he states “How that by revelation he made known unto me the mystery;...”  So, it is no longer a mystery but he doesn’t state here just what it is.  He continues in a parenthetical thought, “( as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Whoa!  Apparently the letter to the Ephesians is actually the second and we don’t have letter number 1. 

In his letter to the saints at Colose Paul speaks again about the mystery.  Notice Col 1:26, “Even the mystery which hath been hid from ages and from generations, but now is made manifest to his   saints:” However, if we keep reading we find that Paul does finally tell us what the mystery is.  Verse 27, “To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:”

Now that we see what THE mystery is we find that Paul has told us before, but without telling us that it was the mystery.  We find it stated in what is probably the most powerful and important verse in all of his writings, Gal. 2:20, “I am crucified with Christ: nevertheless I live, yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” 

Paul speaks in several place about us becoming a new man, a new creature or creation.  And, as we shall see that entails the Messiah being in us.  Notice a few Scriptures.   2 Cor. 5:17, “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold all things are become new.”  And, Eph. 4:23-24, “And be renewed in the spirit of your mind: And that ye put on the new man, which after God is created in righteousness and true holiness.”  And lastly, Rom. 8:10, “And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.”

IF we can just get our minds wrapped around that mystery which has been revealed, that the Messiah lives His life within us, how things in our lives will change.  He isn’t far off somewhere.  He is right here within each of us.  He hears us when we talk to Him.  He is here to give us the help, encouragement, the words we need to speak, IF only we grasp this wonderful truth!  The One who has all power and authority is right here, in you and me! 

The “Satan” Of The Bible

The Bible does NOT tell us that the one called the devil is named Satan.  “What?” you may ask!  Although the KJV and most of the translations we read have the word capitalized and treated as a proper name the Hebrew and Greek DO NOT give any indication of a need for capitalization or any indication of the original being a proper name.

The Hebrew word is satan, saw-tawn’,  H7854 in Strong’s.  It has the meaning of adversary, one who withstands.  The word is used of human adversaries as well as a spirit adversary.  The Hebrew satan is used 27 times in the Old Testament, only 19 are translated Satan.  In 2 of those Scriptures the original shows the translation to be “an adversary” and the other 17 to be “the adversary.”  The article “the” is very definitely used in all of those 17 places.  And, the article “the” is NEVER used with a proper name.  In the Hebrew it is not proper to say “the Jacob” or “the Moses.”  The translators have arbitrarily left out the article “the” and capitalized the word “satan” in English. 

The New Testament Greek word is satanas, sat-an-as’, #G4567 in Strong’s. This Greek form is derived from the Aramaic and Hebrew word satan, an adversary.  The meaning in Greek as well as Hebrew  is “adversary.”  All 36 places this word appears the translators have translated it into English as “satan” and have capitalized it, indicating it is a proper name.   31 of the 36 places the word is translated “satan” the Young’s Literal Bible shows the article “the” is in the original.  The other 5 places not having the article “the” it  indicates the translation would be more proper as “adversary.” Even Young’s and the Weymouth, which translate most of these as “adversary” have incorrectly capitalized the word, even though there is no grammatical reason to do so in the Greek

As mentioned, the Hebrew word satan means “enemy, adversary.”  It is used in this sense numerous times in the Old Testament to refer to human adversaries or enemies.  Let’s look at a few examples.  “And the Lord stirred up an adversary (Hebrew satan) unto Solomon, Hadad the Edomite;...”(1 Kings 11:14) And again, verse 23, “And God stirred him up another adversary (Hebrew satan), Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah.”  Verse 25, “And he was an adversary (Hebrew satan) to Israel all the days of Solomon, ...”  In these 3 verses we see two individuals, Hadad and Rezon, were satans of Israel, that is, they were enemies and adversaries of Israel.  Did you know that King David was also a satan?  Notice 1 Samuel 29.  In verse 3 we see that David is being talked about, “Is not this David, the servant of Saul the king of Israel, ...”  Then in verse 4, “and let him not go down with us to battle, lest in battle he be an adversary (Hebrew satan) to us: ...”  They were concerned that David would turn against them in the middle of battle and become their enemy, their satan.  So, King David, the anointed of God, was a satan (enemy) to the Philistines.  There are quite a number of other Scriptures that you can look at that show the Hebrew satan being a human enemy, an adversary.    We see that a satan is quite simply an enemy, someone who hates and seeks harm.  A satan is not even necessarily evil since King David was a satan to the evil Philistines.

We do find many references to an angelic adversary.  Contrary to what Christianity has taught us “the adversary” has not been identified by name.  All we have from Scripture is a reference to an angelic adversary.  The first reference to an angelic satan (enemy or adversary) is in the account of the Gentile prophet Balaam.  Most of us are familiar with the account in Numbers 22.  Balaam had been invited by the Moabite king Balak to curse Israel but God instructed him not to agree to Balak’s request.   Balak would not take no for an answer and God eventually agreed that Balaam might go to meet with Balak but he was not to curse Israel.  But, as we know, Balaam had other ideas and set off to curse Israel.  God was displeased by this and sent an angelic satan against Balaam.  Notice Numbers 22:22, “And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary (Hebrew satan) against him...” We see here the angel of God  was a satan, and adversary or enemy, to Balaam.  In verses 23, 24, 25, 26, 27, 31, 32, 34, and 35 we read that this angelic satan is “the angel of the Lord.”  Notice verse 32, “And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times?  behold, I went out to withstand thee (marginal reading is ‘to be an adversary unto thee’ and the Hebrew is satan), because thy way is perverse before me:” 

Most of us have never heard that the “angel of the Lord” was satan have we?  This angelic satan is not out to win over millions in an unholy war against God.  He is God’s angel.  The Hebrew word for angel is mal’ach, which means “messenger.”  The representatives sent by Balak to Balaam are also called mal’achim, messengers (Num. 22:5).  The angelic satan in the account of Balaam is simply God’s messenger who does what God sends him to do.

It is also clear from the fact that he speaks the message of God both as himself, and as if he were God.  Numbers 22:35, “And the angel of Lord said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak...”  This angelic satan refers to the words that God will speak to Balaam as “the word that I shall speak unto thee.”  This is because he is speaking the words God told him to speak, which is the role of a messenger.  Balak’s messengers did the same thing.  In verse 5 they refer to Israel as a nation that “abide against me,” the “me” being Balak.  They spoke the words of Balak in the first person as if Balak was speaking, in the same way the angelic satan speaks the words of God in the first person as if God were saying them.  It was the practice of the ancient messengers to freely switch off between speaking their message as if they were the sender and speaking it as themselves. 

The angelic satan that was sent to harm Balaam did not desire for Balaam to sin.  He was not a tempter.  He actually ordered Balaam not to defy God.  He was simply a messenger of God, and like human messengers, he could speak the words of God in the first person as if he were God.  Clearly this angelic satan was not a rebellious angel seeking to establish a kingdom of evil.  We see that an angel that is sent to cause harm to human beings can be referred to as a satan (an adversary, an enemy).  The angelic satan was not an enemy of God, but His messenger.  An enemy or adversary causes harm so the angel that causes harm to human beings was called a satan.

Let’s look at another angelic satan, the account being found in the book of Zechariah.  The prophet Zechariah sees two angels standing near the high priest, “And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan (the satan, the adversary) standing at his right hand to resist ( to be a satan) to him.”  (Zech. 3:1) The vision continues, “And the Lord said unto Satan (the satan, the adversary, the enemy), The Lord rebuke thee, O Satan (satan, enemy, adversary); even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?” (Zech. 3:2) We see in this vision that the angelic satan wants to harm Joshua the high priest but God calls him off because it would cause harm to Jerusalem.  Joshua here is likened to a brand saved from the fire, that is, a stick of wood about to be burned up that is plucked from the bonfire.  Joshua was supposed to be burned up by God’s wrath, but God gave him a last minute reprieve, not for his own sake but for the sake of Jerusalem.  After saving him from his punishment we read that Joshua’s soiled clothes are removed and he is dressed in fine robes (verses 3-5).  The dirty clothes symbolized to be covered in sin and worthy of punishment.  The angelic satan had been sent to punish Joshua.  God forgave Joshua and cancelled the punishment, he called off the angelic satan.  The angelic satan in this account, like in the account of Balaam, was sent to punish when God’s wrath was burning (“a brand plucked from the fire”) and in both cases the mission to harm is cancelled at the last minute.

We read that God rebuked the angel.   Let us understand.  There is one other Scripture that speaks about an angelic satan on someone’s right hand.  In Psalms 109:6 King David asks God to punish those who have harmed him, “Set thou a wicked man over him: and let Satan (Hebrew a satan)stand at his right hand.”  King David is praying that his enemies be punished by God, “appointing” an evil human to rule over them or an angelic satan who will harm them.  The angelic satan who comes to the right hand to do harm is “appointed” by God.  We should not be surprised to see that God rebukes the very angelic satan He Himself appointed to harm Joshua the high priest.  The ability to rescind His own decree of punishment is said to be one of the merciful traits of God.  “But he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up all his wrath.”  (Psa. 78:38)

God can “turn back His anger” and forgive, cancelling the punishment that He has already decreed.  We know He did this for the Israelites after they worshipped the golden calf.  (Psa. 106:23) He also did this for Joshua the high priest.  Joshua’s soiled clothes, picturing being covered in sin and worthy of punishment, are removed and he is dressed in fine robes (Zech 3:4).  When God rebukes the angelic satan this is an act of “turning back His anger.” The angelic satan was “appointed” on Joshua’s “right hand” to punish him for his sins.   God decided to forgive Joshua and cancelled the punishment and removed his sin. He recalled the angelic satan He had sent to execute His wrath.

In the examples we have looked at we have seen no indication of a “Christian concept Satan.”  There are, however, a number of instances in the Hebrew Scriptures in which an angelic satan does seek to lead men to sin.  Let’s look at some of them and see if we see the Satan pictured most often by Christianity. 

Let us look at the account of the census of King David.  The Torah required that each person participating in a census pay a half shekel of silver to the Temple as “a ransom (an atonement) for his soul unto the Lord, when thou numberest them; that there be no plague among them, when thou numberest them.”  (Exodus 30:12) This was done by writing down the names of all who paid the half shekel and then counting the names on the list (Ex. 30:13; Num. 1:2).  To simply send around a census-taker to count the people was a grievous sin that would bring God’s wrath on the nation.  This is where the angelic satan enters the story.  “And Satan (the satan, the adversary, the enemy) stood up against Israel, and provoked David to number Israel.”  (1 Chron. 21:1) David, as we know from the story, gave in to the satan’s incitement or provocation and he counted Israel which resulted in a devastating plague that killed thousands.

David’s census is also mentioned in a parallel account in the book of 2 Samuel.  We know that many of the accounts in the books of Samuel and Kings are repeated in the books of Chronicles, sometimes verbatim, other times with additional information.  In the case of David’s census we find some additional information.  Let’s notice 2 Samuel 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.”  Here we see that the one who incited, provoked, David was God!  We just read in 2 Samuel that it was a satan.  We saw in the Balaam account that angelic satans are messengers of God who do His bidding, even speaking His words in the first person, like human messengers or prophets.  So when we read in one book that God incited Israel and in the other that a satan was the one doing the inciting, we must conclude that this satan was acting on God’s behalf.  It is not unusual at all to attribute the actions of the messenger to the one who sent him.  The sender is credited with the actions of the messenger acting on his behalf.  The angelic satan provoked David on God’s behalf, so it can be said that God provoked David.  Chronicles informs us that He did it by sending an angelic satan.

I believe it is worth noting that David was not tempted by the angelic satan, but was incited or provoked.  To incite in the Hebrew means to urge or otherwise influence someone to do something wrong.  For example, “If thy brother...entice (incite) thee secretly, saying, Let us go and serve other gods” (Deut. 13:6) We can only guess how the angelic satan urged David to count the people.  From Joab’s reaction (2 Sam. 24:3; 2 Chron. 21:3) it seems that David may have suffered from a sense of inferiority and desired to know how many people he ruled over so he could feel mighty.  Possibly the angelic satan even planted this seed of inferiority within David at God’s behest.  David COULD HAVE controlled his desire to sin, but he chose to satisfy himself rather than obey God’s commandment.

Why did God incite David to sin?  The book of Samuel tells us, “And again the anger of the Lord was kindled against Israel, and he moved David against them...”  (2 Sam. 24:1) God was angry at Israel so He sent an angelic satan to incite David to sin.  We will recall that the angelic satan was also sent against Balaam because God was angry with him.  When God was angry he often sent angelic satans to punish mankind.  Balaam was nearly punished by being struck down by the angel.  When God was angry at Israel, rather than immediately striking them down, He incited David to cause them to further sin and thereby receive greater punishment.  This also gave them an opportunity to resist sinning and to receive forgiveness.  This is exactly what God explained to Cain back in the book of Genesis.  “If thou doest well, shalt thou not be accepted (forgiveness)? and if thou doest not well (do not do good, do what is right), sin lieth at the door (pictured as an animal or a beast, i.e. the angelic satan).  And unto thee shall be his desire (he will tempt you to further sin), and thou shalt rule over him (BUT you can resist and not sin). This calls to mind the New Testament Scripture, “Resist the devil, and he will flee from you.”  (James 4:7)

The most detailed account of the angelic satan in the Hebrew Scriptures is found in the book of Job.  In the first two chapters of the book we read about two encounters between God and the angelic satan, the enemy or the adversary.  The fact that this angel is called “the satan,” the enemy or the adversary, proves that “Satan” was not his name.  In Biblical Hebrew a proper noun (i.e. a name) cannot be preceded by the word “the.”  In Hebrew it is impossible to say “the David” or “the Jacob.”  The angel in Job is called “the satan,” which tells us that satan is a description of the angel, not his name.  The angel in Job is “the enemy,” that is, the enemy that was sent to harm Job.

“Now there was a day when the sons of God (angels) came to present themselves before the Lord, and Satan (Hebrew the satan, the adversary) came also among them.”  (Job 1:6) God is described much as a king holding a royal court.  Instead of royal courtiers and officials, the heavenly court is attended by the “sons of God,” the angels, including the angelic satan that would be sent against Job.  The account continues with an exchange between God and the angelic satan.  God declares that Job is the most righteous man on earth and the angelic satan responds that this is only because God has protected him.  “But,” suggests the angel, “put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.”  (Job 1:11) God agrees to the satan’s suggestion and instructs the angelic satan, “Behold, all that he hath is in thy power; only upon himself put not forth thine hand.”  (Verse 12) The angelic satan is given permission to destroy all that Job has but not to touch Job himself.  We see that this angelic satan proceeds to kill Job’s children and destroy his property.  The angel is called a satan  because he is an enemy who harms Job. 

In Job chapter two we read of a second encounter between God and this angelic satan.  This time the angelic satan suggests that God harm Job’s body, “But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.”  (Job 2:5)   How does God respond?  He grants the angelic satan permission to harm Job’s person, “Behold, he is in thine hand; but save his life.”  (Verse 6) What we see is God smiting Job by giving him over into the hands of his angelic satanic messenger.

Just to what extent is this angelic satan an independent creature?   Notice, he can only do what God allows him to do.  While Job was under God’s protection the angelic satan was powerless to do anything to him.  The angel complained to God, “Hast not thou made an hedge about him, and about his house, and about all that he hath on every side?”  (Job 1:10) When God was ready to test Job He removed His protection and turned him over to the angelic satan, just as He did to Balaam and David.  Yet the actions of this angelic satan are said to be God’s actions.  Remember we read in chapter one, verse 11, where the angel suggests to God, “But put forth thine hand now, and touch all that he hath,...”  God puts forth His hand against Job and his property by giving it over to this angelic satan.

We find once again that the sender is credited with the actions of the messenger.  Like the “sin beast” in the Cain account lying at the door, Job’s angelic satan lay waiting for Job to sin.  This angelic satan’s mission from God was not simply to punish a man or mankind, but to try and get him to sin so the man or mankind could receive an even greater punishment.  The angelic satan DID NOT do this on his own account or initiative.  He was sent by God to wander to and fro in the earth and to tempt those who have sinned to sin further or to test those whom God wished to test.

From the Old Testament Scriptures we have seen several things.  “Satan” is not a fallen archangel named Lucifer. (See my article “Lucifer is not Satan!.”) Angelic satans are enemies of mankind.   They are simply messengers who do God’s bidding.  Some fulfill the role of a “sin beast” that crouches or lies at the door, waiting to pounce on the sinner.  The angelic satan in Chronicles fulfilled this role and was sent by God to incite David to sin.  In Job the angelic satan was at first helpless to cause Job to sin, because God protected Job (Job 1:10).  But when God wanted to test Job He did this by allowing the angelic satan to tempt him.  Despite the horrible things that happened to Job we find that he succeeded in ruling over the great temptation to sin.  Although he was turned over to the hands of the angelic satan, Job was able by acting righteously to rule over the angelic satan rather than be ruled by it.

But, surely, when we now come to the New Testament we will find a great personage named “Satan” who wars against God and mankind, right?  Wrong!  What we find is a continuation of what we found in the Old Testament.  The Greek word satanas directly corresponds to the Hebrew satan and means the same thing, adversary (one who opposes another in purposes or act).  Every place this word, satanas, Strong’s G4567, is used it is translated in the KJV as “Satan,” with the word being capitalized, although grammatically there is no reason for it.  31 times out of the 36 the word is used the Greek shows the definite article “the” is in the original, the satanas, the adversary. 

The other 5 times satanas is used the word would properly be translated as “adversary” or “enemy.”  Let us take a quick look at those 5 passages.  “Then saith Jesus unto him, Get thee hence, satanas (adversary), for it is written,” (Matt. 4:10) In the context here we see Jesus is going through His great temptation by “the devil,” verse 1.  Verse 2 calls him “the tempter.”  Neither “devil” or “tempter” is a name but a description.  Devil is from the Greek diabolos, Strong’s G1228, meaning slanderer, accuser.  Tempter is from the Greek peirazo, Strong’s G3985, meaning to try, make trial or test.  These two words are, as I said, descriptions and so is the word satanas, adversary.  The angelic satanas is also an angelic diabolos and an angelic peirazo.  Jesus describes him as adversary, slanderer and tempter.  A second passage is found in Luke 4:8.  It  is a parallel Scripture to this one in Matthew.

The third and fourth passages are parallel accounts.  Let us notice Matthew 16:23, “But he turned, and said unto Peter, Get thee behind me satanas (adversary): thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”  The parallel account is in Mark 8:33.  Jesus is addressing Peter.  He doesn’t call him “Satan” as a name.  He calls him an adversary.  Peter was an adversary or an enemy to Jesus at that time.

The fifth passage is located in the book of Revelation, chapter 20 and verse 2.  “And he laid hold on the dragon, that old serpent, which is the diabolos, and satanas, and bound him a thousand years.”  Here we see descriptions, not names.  Dragon, serpent, slanderer, adversary are descriptions of this angelic messenger from God.  These are all descriptions of the activities this angelic being has been given to do by God.

There is one other term or word that we read frequently in the New Testament, devils or demons.  There are 3 different Greek words, 2 being derivatives of the other one. G1142 in Strong’s is daimon, which means simply an evil spirit. G1140 is derived from G1142 and is daimonion and is the most frequently used of the three.  It again means evil spirits.  The third word used in reference to being possessed by an evil spirit is G1139, daimonizomai.  From Revelation 12:4 we do get an indication that about one third of the angels are “evil spirits,” and are referred to as the dragon’s angels, verses 7 and 9.
 
If the one referred to as the adversary isn’t a fallen archangel, once named Lucifer, just where did he come from?  I think we have clearly shown that the one called the adversary is an angel that was created by God.  But, surely He didn’t create an “evil spirit?”  Yes, most definitely He did.  We try to reason around the Scripture over in Isaiah 45:7, “I form the light (which we can agree with), and create darkness (okay with that): I make peace (yes, God is the Peacemaker), and create evil (What?): I the Lord do all these things.”  Yes, God says he created evil.  Interestingly enough, among the many definitions for the Hebrew word rah or ra’ah is “adversity.” The adversary, the one bringing adversity,  was created by God. Notice a very clear Scripture in which God tells us plainly that He created him, Job 26:13.  “By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent.”  Revelation 20:2 tells us plainly “that old serpent, which is the Devil, and Satan,...” We know that it was the adversary in the form of a serpent that appeared to Eve in the garden.

God is sovereign.  He is omnipotent, omniscient and omnipresent.  He is able to do all; He knows all; He is present everywhere at the same time.  He is the producer of all.  Look at Romans 11:36, “For of him, and through him, and to him, are all things: to whom be glory for ever.  Amen.”

God is able to do all. He is quite able to keep the adversary from going contrary to His intentions and He is able to have him do whatever is in accord with His intentions and plan.  God knows all, even the end from the beginning (Isa. 46:10) and the adversary has never deceived Him.  God knew beforehand just what the adversary was going to do at all times.  God being present everywhere at the same time, the adversary has never been able to hide from God.  Since God made ALL things He is the creator and maker of the adversary.  God’s plans are not being thwarted by this angelic being.  Instead God uses him to carry out His plan. God brought the adversary into being, for all is out of God (Rom. 11:36), and God determined beforehand that sin would enter the universe through the acts of the adversary.  We must understand that it is God who is doing all things according to His purpose and will.  “...according to the purpose of him who worketh all things (this includes the adversary) after the counsel of his own will.”   (Eph. 1:11)

This adversary has been given great power and authority.   The only one having greater power and authority is the Messiah, who prepared for the trial from the adversary by fasting for forty days and nights.  It appears from Scripture that the adversary has one third of the angels assisting him in his job.  This also is according to the will of God. 

The adversary was on hand at the time of the creation of mankind.  God’s purpose for mankind included a need for adversity, a need for the tempter, a need for the deceiver, a need for the slanderer.  Do I understand just exactly why?  NO, not totally.  But, much is revealed within the Job account.  The testing and trials brought upon Job, as terrible and evil as they were, served God’s great purpose.  Each of us must be tried and tested, must be purified through fire.  God is using the adversary to blind mankind until such time as God desires to open each ones mind to truth. ( 2 Cor. 4:4; Matt. 13:15) He uses the adversary to deceive all of us, for His purpose

The adversary of mankind was on the scene from the beginning.  We find him referred to as a serpent in the garden tempting mother Eve.  He was there when Cain rose up and killed Abel.  Jesus reveals a bit about the adversary, recorded in John 8:44.  “Ye are of your father the devil, and the lusts of your father ye do.  He was a murderer from the beginning, and abode not in the truth, because there is no truth in him.  When he speaketh a lie, he speaketh of his own: for the is a liar, and the father of it.”  God cannot lie (Titus 1:2) but He has created this adversary to whom He has given a job that involves lying, slandering and inciting to sins of all types.  God is responsible.  It is His plan and purpose that the adversary be here.  There is not some great fallen archangel and a bunch of rebellious angels that are thwarting God’s plan.   The adversary and his angels  are doing what God instructs them to do and no more. These messengers of God never operate beyond the parameters set by God.

Edited 9/2/19

Who Is The Prince of Tyrus? Is This Speaking of “Satan”?

Most of us  have been told that the account of the Prince of Tyrus, found in Ezekiel 28, is a record of “Satan’s fall” from a position of a perfect cherub.  Let us look at this account in some detail and come to understand it. 

But, before we turn to chapter 28 let us notice the whole context here.  This all begins back in chapter 26.  Verse 2, “Son of man, because that Tyrus hath said...”  Verse 3, “Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus,...”  Verse 4 speaks of Tyrus and also verse 7.  This whole chapter is a prophecy about the destruction of the city of Tyrus, or Tyre.  We know from history that it happened as God prophesied.  Chapter 27 continues with a lamentation against Tyrus, verse 2.  A lamentation is defined as a “funeral dirge.”  So, when we come to chapter 28 the context continues with the subject of Tyrus, this time addressed to the leader, the “prince” or “king.”

Chapter 28 and verse 2, “Son of man, say unto the prince of Tyrus, Thus saith the Lord God, Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God:”  Then in verse 12 we read,   “Son of man, take up a lamentation upon the king of Tyrus (prince of Tyrus, verse 2), and say unto him, “Thus saith the Lord God; Thou sealest up the sum, full of wisdom, and perfect in beauty.”  This isn’t addressed to “satan.”  Verse 2 states, “thou art a man,” whose heart was lifted up and he had said unto himself, “I am God, I sit in the seat of God.”   Verses 3 and 4 tell us that he was very wise and through his wisdom and understanding he had gotten great wealth.  In verses 8-10 we read of his death. 

Now, let us read verse 12 again, “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 been taught and have assumed that since it says he was “full of wisdom and perfect in beauty” it must be speaking of satan.  “Perfect” is used in a relative sense when it isn’t speaking of deity, of God.  In this passage God is merely shoving this into the king’s face, as it was Tyrus who earlier had attributed to herself (the city) this claim of perfect beauty, not God!  Notice Ezekiel 27:2-3, “Now, thou son of man, take up a lamentation for Tyrus; And say unto Tyrus, O thou that art situate 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.”

In verse 12 we find an interesting expression, “Thou sealest up...”  What does this mean?  Notice what some of the commentators tell us.

First, from Adam Clarke’s commentary of Ezekiel 28:12, “Verse 12.  Thou sealest up] This has been translated, ‘Thou drawest thy own likeness.’  ‘Thou formest a portrait of thyself; and hast represented thyself the perfection of wisdom and beauty.’  I believe this to be the meaning of the place.”

John Wesley’s comments, “Thou sealest up - Thou fanciest that fulness of wisdom, and perfection of beauty are in thee.”  And, from Jameison, Faucett and Brown: “12. Sealest up the sum–literally, ‘Thou art the one sealing the sum of perfection.’  A thing is sealed when completed (Dan. 9:24).  ‘The sum’ implies the full measure of beauty, from a Hebrew root, ‘to measure.’  The normal man–one formed after accurate rule.”

What God is saying in this passage is that it was the king of Tyrus who ascribed to himself the greatest wisdom and perfection of beauty.  It clearly is not God who is saying that this individual is “full of wisdom and perfect in beauty.”

Let us continue with verse 13 of Ezekiel 28.  “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 was created.”

We have been told that this verse is a “proof text” that this is speaking of satan.  After all, wasn’t he in the garden of Eden and wasn’t he a created being?  Let us understand.

The word translated “Eden” in this verse is the same word or root translated “Eden” about 20 times in the Hebrew Scriptures.  It does sometimes  reference the “garden” that God planted in the area of the country called Eden.  But, it sometimes references other lands near the area of Eden and not “the garden” of Eden.  It even refers to the “children of Eden” as in II Kings 19:12.  And, we all are aware, are we not, that Adam and Eve had NO CHILDREN while they were yet in the “garden of Eden.”  Amos 1:5 speaks of the “house of Eden.”  Again, this is the same Hebrew word translated “Eden” in every occurrence of this word in the Hebrew Manuscripts.  And, by the way, Eden is the name of several persons in Scripture.

So, we see that “Eden” can mean various things, even though Eden is always translated from the same Hebrew word, which is Strong’s H5731, Eden, ay’-den; the same as H5730, eden, ay’den, from H5727, pleasure. H5727, adan, aw-dan, to be soft or pleasant...to live voluptuously.

This is a word that has meaning, not just a name.  And, it is a word that does not need to be capitalized, nor is it capitalized or even translated “eden” in other Scriptures.  Let us notice a couple.  “Therefore Sarah laughed within herself, saying, After I am old shall I have pleasure [Hebrew translated ‘pleasure’ here is eden, ay-den] my lord being old also?”  (Gen. 18:12) “They shall be abundantly satisfied with the fatness of your house; and you shalt make them drink of the river of your pleasures [Hebrew translated ‘pleasures’ here is eden, ay-den’].”  (Psa. 36:8)

So, I ask, why should it be capitalized in Ezekiel 28:13?  The answer is, it shouldn’t!  Here are a couple of translations which don’t capitalize it or even translate it “eden.”  “Thou wast in the pleasures [Heb. eden, ay-den’] of the paradise [or garden] of God.”  (Ezek. 28:13, The Holy Bible, Douay Confraternity) “In the luxury [Heb. eden, ay-den’] of the garden of Alueim [God] you come to be.”  (Ezek. 28:13, The Concordant Literal Old Testament)

What is this about “every precious stone was thy covering?”  Nine stones plus gold are mentioned.  If you will remember there was a very special privileged relationship that Tyre had with Israel.  King David of Israel had been a close friend of Hram, the king of Tyre.  2 Sam. 5:11 we read of Hiram sending messengers to David along with material and workmen and they built David a house.  Later Solomon had made an alliance with Hiram in which Hiram supplied materials for the building of the temple.  What we are reading here in Ezekiel is in reference to the Israelites worship of God and by implication suggests that this king of Tyre had divine favor resting on him because of his association with Israel.  Consider for a bit the following.

“Every precious stone was thy covering” (verse 13 that we just read); “thou hast walked up and down in the midst of the stones of fire”  (verse 14 which we hadn’t yet come to).   This seems very much to be an allusion to the stones set in the breastplate of the high priest (Ex. 39:10-14; Ex.28:15-21)  Ezekiel refers to them as “stones of fire” because of the way they would shine.  They symbolized the twelve tribes of Israel.  The king of Tyre walked in the midst of these stones of fire when he moved among the children of Israel as they prepared the materials for the temple.  The position of Israel in God’s divine purpose provided a “covering” for Tyre.  We can base this on what we read in Genesis 12:3, as spoken to Abraham, “And I will bless them that bless thee, and curse him that curseth thee:...”  We know that God blessed the house of Potiphar in Egypt because of Joseph, “the LORD blessed the Egyptian’s house for Joseph’s sake; and the blessing of the LORD was upon all that he had in the house, and in the field.”  (Gen. 39:4) Similarly, Tyre was “covered” by the LORD.

(Note: Although there were twelve stones set in the breastplate in settings of gold the KJV lists only nine stones here.  However, the Septuagint, the Greek translation of the Old Testament lists all twelve here in Ezekiel 28, plus chrysolite and silver.)

 
Let us move to the end of  verse 13, “...in the day that thou wast created.”  This is speaking of a created being and therefore couldn’t it mean satan as opposed to the King of Tyrus who was born rather than created?  Not at all!

Whether a person is born of a woman or is created directly out of the dust of the ground as was Adam, they are both “creations of God.”  We find a number of Scriptures that shows that  “created” can be applied to those born of a woman.  “But now thus says the Lord that created thee, O Jacob, and He that formed you, O Israel...”  (Isa. 43:1) “...bring my sons from far, and my daughters from the ends of the earth; Even every one that is called by My name: for I have created him; yea, I have made him” (Isa. 43:6-7) “Thus says the Lord God concerning the Ammonites...I will judge you [Ammonites] in the place where you were created...”  (Ezek. 21:28 & 30) “Have we not all one father?  Has not one God created US [all mankind]” (Mal. 2:10)

But, what about verse 14?  Surely we have no further use of discussing this, surely this is not a human but a cherub.  Doesn’t this verse clearly prove that this is satan and not some human?  No!  It actually proves only that we have a very bad translation.  Let’s look at the verse.

Ezekiel 28:14,   “Thou [art] the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. (KJV)

Let’s look at a few other translations of this verse.

“On the day you were created, I placed you beside the kherubs on the sacred hill of God; you walked amid the flashing thunder-stones.”  (Ezek. 28:14 A New Translation by James Moffatt)

“In the day of your creation they established the anointed cherub’s booth.  And I bestow you in the holy mountain of Alueim [God].”  (Ezek. 28:14  Concordant Version of the Old Testament)

“With an anointed cherub as guardian I place you; you were on the holy mountain of God; you walked among the stones of fire.”  (Ezek. 28:14 The New Revised Standard Version)

“With the Cherub I placed you; you were on the holy mountain of God, walking among the fiery stones.”  (Ezek. 28:14 The New American Bible)

“I gave you your place with the winged one; I put you on the mountain of God; you went up and down among the stones of fire.”  (Ezek. 29:14 The Bible in Basic English)

“You were with the anointed cherub that shelters; and I have set you on the holy mountain of God; and you were safe in the midst of the stones of fire.”  (Ezek. 28:14 Holy Bible From the Ancient Eastern Text, George M. Lamsa’s translation from the Aramatic of the Peshita)

Hopefully, two things become clear from reading these various translations: (1) This verse is a challenge to translate, and (2) the prince of Tyre was NOT the cherub but rather the cherub was placed as a guardian with or beside the prince of Tyre. 

Granted we do not know a great deal about cherubs or cherubim.  From Scripture we know that they are not cute little chubby babies with tiny wings holding bows and arrows but are spirit creatures with great power, and yes, with wings.  God placed cherubim at the garden of Eden to guard the way of the tree of life. They were carved and made of gold and placed on the cover of the ark of the covenant. They also were associated with the decorations of the tabernacle and later the temple.  And, we find them associated with the throne of God. 

We know that God has two groups of spiritual messengers.  One group carries out acts of good while the other carries out acts of deceit and wickedness, i.e. evil.  Notice I Kings 22:19; “...I saw the LORD sitting on his throne, and all the host of heaven (angelic beings) standing by him on his right hand (the good) and on his left (the evil).”  We are reminded of the account in Matthew 25 when Messiah returns He shall gather the nations and separate them as a shepherd divides the sheep and the goats.  Those on the right hand were to inherit the kingdom, but those on the left hand were told to depart into the fire.  (Matt. 25:31-41)

As mentioned, we find cherubim associated with the Throne of God and the possibility that there are cherubim associated with the throne of world leaders is very plausible.  Whatever their earthly function, as guardians, etc., there was a cherub associated with the king of Tyrus.  He was with or beside the king.  He was not the king.  And, there is absolutely no indication that the cherub was the adversary, the satan.

What about the statement “thou wast upon the holy mountain of God;”?  Doesn’t that indicate this individual had been in heaven?  No, numerous Scriptures plainly tell us that the mountain of God is Mt. Zion, here on earth.  Micah 4:2, “And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the LORD from Jerusalem.”  Joel 3:17, “So shall ye know that I am the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.”

Let us continue with verse 15 of Ezekiel 28.  “Thou [wast] perfect in thy ways from the day that thou was created, till iniquity was found in thee.”  We have been taught that this is speaking of a being that was created perfect, in other words a spirit being.  The Hebrew word translated “perfect” is H8549 in Strong’s, tamiym.  Some of the meanings given are “complete, whole, entire, sound, unimpaired, innocent, having integrity.”  This man, this ruler, this king, had integrity until iniquity, sin, was found in him.  And, what was that sin?  Of having his heart lifted up and saying that he was a God (verse 2).

Verse 16 continues, “By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire.”

Let us begin to understand.  Notice again verses 4 and 5.  This man had “gotten thee riches,” verse 4 and “by thy traffick hast thou increased thy riches,” verse 5.  Exactly what verse 16 is saying, “by the multitude of thy merchandise.”  “And thou hast sinned,” is what we read in verse 15, “till iniquity was found in thee.”

But, what about the last part of verse 16?  Is it the ruler, the king of Tyrus or the cherub that God says is going to die, to be destroyed?  Verses 8-10 seem quite plain that it is the man, the king of Tyrus that is to die but this verse seems to imply that the “covering cherub” is the one to be destroyed, doesn’t it?  Just as we saw in verse 14 that it was the cherub that was with the king we have a similar translation difficulty here.

Let us look at a couple of other translations.

First of all from the Revised Standard Version.  Ezek. 28:16,  “In the abundance of your trade you were filled with violence, and you sinned; so I cast you as a profane thing from the mountain of God, and the guardian cherub drove you out from the midst of the stones of fire.”

The Bible in Basic Engilsh renders it this way:  Ezekiel 28:16,  “Through all your trading you have become full of violent ways, and have done evil: so I sent you out shamed from the mountain of God; the winged one put an end to you from among the stones of fire.”

The language is poetic but it seems clear that the protection, the guardianship given by the cherub was to be removed.  Notice verses 17-19.  This man was to be laid before kings and they would behold him (verse 17).  He was to be brought to ashes (spirit beings can’t be turned into ashes) upon the earth in the sight of all that beheld him (verse 18).  Verse 19 says, “All they that know thee among the people,” (This isn’t a spirit being.)  “And never shalt thou be any more.”   One called “satan” is still around.

God gave Ezekiel these words (verse 1) regarding the prince or king of Tyrus.  The nineteen verses we have just looked at were to and about this individual.  Some of the language is poetic.  Some areas we find the translation has been difficult.  But, when we read  it with understanding we see that it is not talking about a spirit or angelic being but about a man.  These nineteen verses are a continuation of the prophecy and lamentation against Tyrus the city, and the prince or king.  Chapter 26, as we looked at in the beginning of this study,  is totally about Tyrus.   We found that chapter 27 is another lamentation for Tyrus, verses 1 and 2.  Chapter 28 continues with God’s words against this city and this king. Remember, originally there were no chapter breaks.  The narrative just continues from chapter 26:1 through chapter 28:19.  And, verse 20 continues with Tyre’s sister city Sidon or Zidon.  There is not anything here in these three chapters about a “perfect angelic being” rebelling against God and becoming satan.

revised 1/8/11