The Breaking of Clay Pots
(Rev. 2:26-28)
By Jonathan Mitchell
26. "'And [to] the one habitually conquering (repeatedly overcoming; progressively victorious) and keeping watch over (guarding; maintaining observance of) My acts (works; deeds) until completion (down to a final act; as far as [the] purposed and destined goal; until an end), I will continue giving to him authority (right and privilege from out of Being) upon the multitudes (the nations; the ethnic groups; the Gentiles).
27. "'and so he will continue shepherding (i.e., feeding, tending and guarding) them with a staff made of iron, as he is being continuously broken [like] pottery vessels, [Ps. 2:9] as I also have received from My Father.
This explains that this authority is given so that we can feed His sheep (Jn. 21:15-18). It shows His heart, and His purpose for us "ruling" or "judging the 12 tribes of Israel" (Matt. 19:28): to be shepherds; to feed, protect, guide and care for His sheep - even at the expense of the shepherd laying down his life (or, being broken) for his sheep (Jn. 10:11). The staff made of iron symbolizes a strong defense for, or correction of, the sheep. The verb "broken" is in the 3rd person, singular, present PASSIVE, with no pronoun - thus my translation, above. It means that "the one habitually conquering," which is still the subject of these two verses, will be broken, as was our Shepherd. Jesus spoke of this, about Himself, in Mk. 14:27,
"It has been written,'I will proceed to strike (smite; hit) the shepherd, and the sheep will continue being thoroughly scattered and dispersed throughout.'" [Zech. 13:7] Cf Mat. 26:31
As noted in vs. 27, this is a quote of Ps. 2:9 (LXX) which uses the verb "to shepherd," as opposed to the Heb. MT which reads "smite; break." Beale notes that the Syriac Peshitta, the Vulgate, and Jerome agree with the LXX (The New International Greek Testament commentary, The Book of Revelation p 267), and obviously John understood this to be the correct meaning of the Psalm. Let us see where this verb is used once again in regard to the nations: in 19:15a, below,
"Also, a sharp two-edged broadsword repeatedly goes out (issues forth; proceeds) from His mouth, to the end that in it He may smite (or: strike) the multitudes (nations; ethnic groups). And He will continue shepherding them with an iron staff."
So the nations are now a part of His flock, and the "smiting" or "striking" is a corrective measure, as a shepherd might use his staff to sternly redirect a rebellious sheep. We already saw that the sword coming out of His mouth represents a decisive word, or message. The symbolism of 19:15 is a picture of one who has conquered and overcome. It speaks of Christ dealing with the ethnic multitudes in a manner that overcomes their "free will." This verb, "to shepherd," is also used in 12:5, below,
"And so she brought forth a Son - an adult man (or: male; masculine one) Who is about to continuously shepherd (tend and protect) all the multitudes (ethnic groups; nations) in the sphere of and with relying on the use of an iron staff (or: rod)."
Therefore, now "the multitudes (the nations; the ethnic groups; the Gentiles)" can say with the psalmist:
The covenant communities were instructed:
"You folks shepherd (i.e., lead to pasture, feed, tend, protect, care for) God's little flock [that is] among you folks, constantly watching over [them], not in a forced manner (not by exercising compulsion or constraint; or: not unwillingly), but to the contrary, without compulsion (engendering volunteering; yieldingly; or: voluntarily; willingly), in accord with (or: in line with and corresponding to; in the sphere of) God..." (1 Pet. 5:2).
And in Eph. 4:11,
"He Himself at one point gave... the shepherds..."
Now the work has been broadened and extended to include all the ethnic multitudes and nations. Jesus spoke of this new situation in Jn. 10:16,
"And I constantly have (hold; possess) other sheep which do not exist (or: are not) from out of this fold (or: sheep pen), and it is binding (or: necessary) for Me to progressively lead those also, and they will continue listening to (will habitually hear and pay attention to [implying: obey]) My voice, and they [other MSS: it; there] will progressively become One Flock, One Shepherd."
Those "overcoming" will not only exercise His shepherding authority over the ethnic multitudes, but they, themselves, will continue to experience His shepherding of them:
"because (or: seeing that) the little Lamb - the One back up amidst the throne (or: the One again in the midst of the throne) - will continue shepherding [other MSS: is continuously shepherding] them, and will continue guiding [other MSS: is continuously guiding] them upon springs of waters of life [other MSS: living springs of water]. And God will continue anointing (or: wiping and smearing) every tear shed from out of their eyes" (Rev. 7:17) [cf Isa. 49:10; Jer. 2:13; Ezk. 34:23; Ps. 23:1-2; Isa. 25:8]
They receive in order to give.
The "breaking" that Christ received from His Father was the part of God's plan for Him to be the loaf of bread that was broken so that it (He) could be shared with us for our nourishment and strength. We are to "follow Him" in this path, as well. Recall that Paul informed us that
"we are one loaf of bread" (1 Cor. 10:17),
just as we are one body, with Christ as our Source and Head. We, too, will be broken so as to be given to others - to give them Life. Recall what Jesus said concerning those who would follow Him:
We find a parallel to these words of Jesus in another instruction about the overcomers, in Rev. 3:21,
"To (or: In; For) the person who is habitually conquering (repeatedly overcoming; normally victorious)... in the same way as I also conquer (or: conquered; overcome; overcame and was victorious)..."
This is about discipleship, not about the gift of Grace, eschatological Deliverance, Salvation or membership and participation in the new Age of the Messiah, or in the new covenant for the called-out communities. The idea of a conqueror, a victor, an overcomer, applies to the mature in Christ who have been specifically called to a walk of discipline in the Spirit. And as Dietrich Bonhoeffer said, there is a cost that comes for discipleship. Well, of course Jesus repeatedly told folks the same thing.
Let us now look further into the metaphor of "clay pots." Paul wrote of this in 2 Cor. 4:7, so let us consider that verse:
"Now we presently and continuously hold (have and possess) this treasure within containers (jars; pots; vessels; equipment) made of baked clay [e.g., pottery; bone ware] so that the transcendence of the power may habitually originate its existence in God - and not from out of us (or: the over-cast of ability can be that which is God - and not of us; or: the overwhelming which comes from the Power would exist with the character and quality of God - and not from what characterizes us)!"
Please take note!
"We presently and continuously hold (have and possess) this treasure."
It is
"within the midst of our hearts" (vs. 6), i.e., "within containers (jars; pots; vessels; equipment) made of baked clay"
- that's US! In Col. 2:3 we read about Christ,
"within Whom (or: in which) are (continually exist) all the hidden-away (or: concealed) treasures (or: treasure chests or vaults; storehouses) of the wisdom and experiential, intimate knowledge and insight."
Then we recall Jesus speaking about treasures:
"be continuously accumulating and storing up for yourselves treasures within heaven (or: [your] atmosphere).... You see, where your treasure is, there also will be your heart" (Mat. 6:20, 21).
And in Mat. 13:44 He made this analogy:
"The reign (or: kingdom; sovereignty; dominion) of the heavens and atmospheres exists being (or: is) like a treasure - having been hidden (or: being concealed) within the midst of a field..."
But in Mat. 13:38 He had explained the previous parable by saying,
"Now the field is the organized System (the ordered arrangement; the world of religion, economy, culture and government; = the realm of society; or: the aggregate of humanity)."
When God breathed into the human being (Gen. 2:7), He breathed into him His treasure: the Breath of Life. [note: In Gen. 2:11-12, the earth/land is associated with gold, precious stones and an aromatic tree resin (Heb.: bedolach; NRSV renders this "bdellium"; CVOT has "pearl," and Wikipedia attributes this meaning to Rabbi Saadiah Gaon)]. With that Life came treasures of wisdom (Ex. 35:31; Ezk. 28:3-17). God breathed the atmospheres, the heavens, into humanity and this is why His dwelling place (the Tabernacle/Temple, and now the body of Christ) was to be among people (Lev. 26:11-12; Rev. 21:3), and the Tabernacle-Temple-People were, and now are, both a symbol and an existential manifestation, and assumed appearance, of heaven: God's dwelling place (note the cherubim in its decor as a figure of it being a heavenly, or spiritual, realm).
Paul instructs us concerning the reason for God putting His treasure (Himself and His kingdom/reign) in
"jars of clay."
It is,
"so that the transcendence of the power may habitually originate its existence in God." Apart from God, there is no "transcendence of power."Said otherwise, it is so that "the over-cast of ability can be that which is God." Or, this clause can be rendered, "the overwhelming which comes from the Power would exist with the character and quality of God." Paul expressed this same thought in 1 Cor. 2:5,
"to the end that your trust would not be in human wisdom (your faith and reliance would not exist in cleverness of people), but rather in God's power, means, influence and ability."
All this is so that God will get the glory, the reputation, and not us, and it would "not [be] from what characterizes us," since we are His creation. The reign of God was to be within and among ordinary people, and would NOT be presented to folks through "super-beings" like the heroes of pagan mythologies who supposedly had arisen from the union of some god with a human woman. "This treasure within containers (jars; pots; vessels; equipment) made of baked clay" pictures God's program and economy among people:
"so that no flesh [nature, government or religious system] - [including, or at] all - could boast in God's sight or presence (or: before God)" (1 Cor. 1:29).
Paul picks up the "clay" metaphor in 2 Cor. 5:1,
"our house, which is this tent upon the earth;" or: "our House - from the Tabernacle which was pitched on the Land."
The Tabernacle in the wilderness journeys of Israel was a symbol of corporate Israel within and among whom Yahweh took up residence - on the Land.
In 1 Cor. 15, Paul describes these "earthen" or "clay" pots:
47. The first human (person; humanity) [was/is] forth from out of the earth (Land; ground; soil), made of moist soil and dust (or: having the quality and character of moist dirt that can be poured or mounded; soilish); the Second Human (Person; Humanity; [other MSS add: {is} the Lord]) [is made] out of heaven (or: [is] from atmosphere and sky; [p46 reads: {is} spiritual]).
[note: the phrases describing the materials, or the origins, of the two humans are parallel constructions in the Greek MSS from which I have given the bold rendering]
48. As [is] the person made of and having the character and quality of moist soil or dust (mounded or poured dirt), of such sort also [are] the people [who are] made of and have the character and quality of moist soil or dust (soil-ish folks)...
But now, let us turn to the next verse of our Rev. text:
28. "'and thus I will continue giving to him (or: bestowing in him; granting for him; delivering up with him) the morning star.'
The meaning of the symbol "the morning star" is given in 22:16, below,
"I, Jesus.... am the root and offspring of David: the light-emitting (Shining; Radiant) Morning Star."
Back in 1:20, above, we saw that a star is a figure of a messenger or an agent: it gives light (a message; knowledge; understanding), and together with others, can tell a story.
One thing that can be drawn from this is that the overcomer will be given the message, or knowledge, pertaining to the dawn of the New Day, the Age of Messiah. That Jesus identifies Himself as this light-giving morning star would mean that He Himself will be given to the victor - what more could be given, as a prize? In Dan. 12:3 it is said,
"and those justifying many are as stars, for the eons and further" (CVOT).
Rotherham renders it thus:
"and they who make wise (the instructors) shall shine like the shining of the expanse (= atmosphere) - and they who bring the many to righteousness, like the stars, to times age-abiding and beyond."
I also like NEB's phrase,
"... and those who have guided the people in the true path shall be like the stars..."
In Joseph's dream (Gen. 37:9), we see the sun, the moon and the eleven stars bowing themselves to Joseph.
Verse 10 reads,
"... do WE certainly come - I and thy mother and thy brothers - to bow down to thee, to the earth?" (Young).
So here are a couple examples of a star being a figure of a person. Then in Job 38 Yahweh asked Job about the time
"when the morning stars sang together, that is, all the sons of God shouted for joy."
Vincent comments that the star was the ancient emblem of sovereignty. Num. 24:17 says,
"There has marched forth a star out of Jacob, and arisen a scepter out of Israel." Matt. 2:2 says of the baby Jesus, "we saw His star in the east..."
The woman in 12:1, below, has a crown of 12 stars. Judges 5:20 says symbolically,
"the stars from their highways fought with Sisera."
The figure seems to speak of ruling and of an exalted position, like that of Joseph, who functioned as a savior with provision for the nation of Egypt. Beale (ibid p 269) instructs us that "the morning star" had been associated with Roman emperors, and that their legions carried its sign on their standards. So one inference might be that this verse speaks to the kingdoms of the System becoming the kingdom of our Lord and His anointed (Rev. 11:15).
The "morning star" is found in the LXX of Isa. 14:12,
"How is the Morning Star fallen from out of the heaven (or: the sky) - the one normally rising up...?" (JM).
The Heb. text of this verse reads the title as,
"O Shining One" (Rotherham); "light-bringer and day-star" (Amplified OT).
Here is a speculation, based upon an allegorical interpretation of the Isa. 14 passage, for your consideration:
If interpreters are correct that this passage in Isa. 14 was a symbolic look back to the "fall of Adam" from out of a "spiritual" Garden of Eden (cf Ezk. 28:13), then the symbol here may point to Jesus being the Last Adam (1 Cor. 15:45), that rose up again, figuratively taking the Second Humanity (1 Cor. 15:47) back to Paradise.
There is a downward trajectory described in Phil. 2:
The verb of the first clause of vs. 7 is in the aorist, so I give both a simple present, and a simple past rendering. He did this, but through us - His body - He still does this for folks. Jesus received a slave's form both in coming to be a human being, and in placing Himself under the Law (see my article, What is the "Form of a Servant"?). In birthing Himself in humanity's likeness, I suggest that He took to Himself everything that belongs to the Adamic race, and then became the Last Adam, the Second Human Being (1 Cor. 15:45-47), and included us all in this new creation - what Paul Tillich calls "The New Being." But coming to be in mankind's likeness is also here equated to having "a slave's form." This would seem to suggest that humanity's estranged condition was indeed slavery. But this was temporary, as we see our new condition as being freedom; it was existential, but not ontological.
Then vs. 8 tells us the He lowered Himself even further, all the way to becoming obedient to the death (the result of the first Adam's sin), even the death as if He were a criminal and outcast of society - the death of a cross. This death Paul calls submissive obedience: obedience to the Father, and this specific obedience Paul discusses in Romans ch. 5, especially vs. 19,
"For you see (or: In fact; It follows that), JUST AS through the unwillingness to listen, or to pay attention, resulting in disobedience (or: the erroneous hearing leading to disobedience) of the one person THE MANY (= the mass of humanity; note: cf Weymouth NT in Modern Speech, 1909 Edition) were rendered (established; constituted; placed down and made to be) sinners (failures; ones who diverge and miss the target), THUS - in the same way - ALSO through the submissive listening and paying attention resulting in obedience of the One, THE MANY (= the mass of humanity) will continue being rendered 'set-right folks' (placed down and established [to be] just ones; constituted folks who have been rectified and rightwised to be people in the Way pointed out; made righteous ones who are guilt-free, fair, equitable, and rightly-turned in the solidarity of covenant relationships)."
Was Jesus following the descent of the first Light-bearer, as described in Isa. 14? Was He going after His "lost sheep" (Adam; humanity), until He found it and brought it home? Consider Jn. 3:
14. "And so, just as (or: correspondingly as) Moses lifted up (elevated; raised up high) the serpent, within the wilderness (desert; desolate place) [Num. 21:7ff], thus it is necessary and binding for the Son of Mankind (Humanity's Son; the Human Being) to be lifted up (elevated; raised up high; exalted),
15. "with the result and end that all - this progressively believing and successively (one-after-another) trusting humanity - in union with Him (or: in order that all humanity, who being constantly loyal, centered in and within the midst of Him), would continuously have eonian Life (life having the state of being, qualities and characteristics of the sphere pertaining to the Age [of the Messiah]; age-quality and eon-lasting life; Life in this lifetime and for a lifetime, or for an indefinite period of time)! [with other MSS: so that all, while continuously trusting into Him {others: on Him}, may not lose or destroy themselves, but rather may continuously hold age-abiding life (eonian life; life that continues on through the ages).]
Now let us look at Isa. 14 and Ezk. 28, to observe what we suggest are patterns of the first Adam's journey:
First of all, in neither passage is there a direct reference to, or mention of, "Satan." That application has been assumed. Before considering these passages, let me quote the footnote on Isa. 14:12 from The Amplified Bible:
"'Light-bringer' or 'Shining one' was originally translated Lucifer, but because of the association of that name with Satan it is not now used. Some students feel that the application of the name Lucifer to Satan, in spite of the long and confident teaching to that effect, is erroneous. Lucifer, the light-bringer, is the Latin equivalent of the Greek word phosphoros, which is used as a title of Christ in II Pet. 1:19 and corresponds to the name 'bright Morning Star' in Rev. 22:16, which Jesus called Himself. The application of the name has existed since the third century A.D., and is based on the supposition that Luke 10:18 is an explanation of Isa. 14:12, which some authorities feel is not true."
The passage in Isa. is literally prophetic of the fall of Babylon, using the "king of Babylon" (vs. 4) as a figure of this. Similarly, the passage in Ezk. 28 is addressed to "the prince of Tyrus" (vs. 2) and "the king of Tyrus" (vs. 12), as a prophecy of God's judgment of Tyre.
The question is, of what or of whom are these passages figurative? Admittedly, satan can be read into them, but I suggest that so can "Adam." To me this latter makes more sense, and better fits with the rest of the Scriptures.
Where the KJV, following the Latin Vulgate rather than the Hebrew, transliterated Luciferos into Lucifer in Isa. 14:12, what if we transliterated the Hebrew in Ezk. 28:2 and 9? We would have something like, "yet you [are] Adam and not GOD."
Another interesting point is that the Heb. word epher in Ezk. 28:18 can be translated as "dust," as well as "ashes." Thus this could read, "I will bring you to DUST upon the earth, in the sight of all them that behold you." Is satan someone that we can behold upon the earth? Is it not mankind that is dust, and that can seen?
Now, if we look at these passages from a different paradigm, we may see a different figure emerge. Since we're in Ezk. 28, let's begin here. In vs. 2 we see that pride is the cause of his fall,
"because your heart is lifted up."
Was not pride the root of the Serpent's temptation of Eve? He told her
"ye shall be as gods" (Gen. 3:5).
She saw that it was a tree
"to be desired to make one wise."
Thus did she (a figure of the soul, the seat of man's desires and lust)
"set [her] heart [to be] as the heart of God."
The temptation was pride -- to be like God.
In vs. 3-5 we see a description of man using his wisdom and understanding to gain riches, and his heart being
"lifted up because of [his] riches."
Now consider vs. 7,
"I am going to bring strangers (foreigners) against you, the most ruthless of the nations, they will draw their swords against your beauty and wisdom and pierce your brightness."
What strangers were brought upon "Satan"? Have these strangers brought their swords upon satan? Did the
"ruthless of the nations"
defile his brightness?
Are these not things that happen to mankind? Verse 8 says that this one shall die like ones
"slain in the midst of the seas (a figure of humanity)."
In verse 9 this one finds out that he is human
"in the hand of your violators!"
Note that vs. 10 uses the word "uncircumcised" to describe the kind of death this one would experience,
"by the hand of strangers."
This would seem to indicate a dishonorable kind of death, and one in distinction to the death of the "circumcised." But notice that vs. 10 uses the plural, not the singular:
"You will die the DEATHS of the uncircumcised."
This gives us a corporate sense - the deaths of corporate Adam. Jesus endured a death that was designed by the uncircumcised (the cross) which was imposed by strangers (the Romans), and thus redeemed the corporate Adam, bringing humanity into His Life so that they would once again be
"Light-bearers," the "light of the aggregate of humanity (Mat. 5:14).
Now we move to the next dirge in vs. 12. The Concordant Version says,
"You are a seal-imprint of a model, full of wisdom and consummate in loveliness."
Rotherham reads,
"You were of finished proportions, full of wisdom, and perfect in beauty."
This sounds to me like the first Adam, of whom God would have said,
"It is very good."
Now in that this one was in Eden (vs. 13), it could refer to either Adam or satan. But in the Genesis account, it was man that was cast out (as we see here in vs. 16,
"So I cast thee as profane [I profaned thee] out of the mountain of God")
not "Satan."
Thus do we see Satan still reporting in, along with the sons of God, in Job chapters 1 and 2. It is noteworthy that in all of Job's trials, although we are aware of Satan being an intermediate agent from chapters 1 and 2, Job never attributes any of his woes to Satan - in fact he never mentions him/it. Although the serpent was then judged, it was man who disobeyed in the Garden.
We also see in vs. 13 that this one had a "covering." I suggest that these precious stones correspond to the precious stones in the vestments of the high priest: the breast-plate and on the shoulders. The high priest is a type of Christ (the Last Adam) and was in this sense
"covered with precious stones,"
and gold.
We see the same in the figure of His body, New Jerusalem, in Rev. 21. The last phrase of vs. 13 seems to be a problem for translators. KJV says
"the workmanship of thy tabrets and of thy pipes;"
The Amplified reads,
"your settings and your sockets [and] engravings were wrought in gold;"
- this language echoes of the description of the Tabernacle; the CVOT reads,
"And with gold have you filled the shoulders of your pavilion, and your alcoves which are in you;"
the Tanakh has,
"And gold beautifully wrought for you, mined for you,"
with a footnote, "Meaning of Heb. uncertain."
Verse 15,
"You walked flawless in your ways from the day of your creation, until iniquity was found in you,"
can well apply to Adam.
Verses 14 and 16 call this one both "an anointed cherub" and a "covering cherub." To an Israelite, to be anointed meant to be established in a specific position, as a ruler, or priest, or prophet. It was a position that carried responsibility and had in it the sense of being an overseer. Who was the one that was to have the anointed position over creation in the beginning?
"And God said, 'Let us make adam in our image, after our likeness [full of wisdom and perfect in beauty?], and let them HAVE DOMINION ... upon the earth.'" (Gen. 1:26)
According to Young, the Heb. word kerub means "one grasped, held fast." Could this be applied to one such as Paul who was apprehended (grasped) by God? Note the descriptions of the four living ones, in Ezk. chapter 1. In chapter 10 these same living ones are called "cherubim." In Ezk. 1:5, we read:
"And this is their appearance: the likeness of a human [Adam] is theirs."
In Ezk. 1:8, it is noted that they have Adamic hands (hands of a human) under their wings. In vs. 10, the first face (= identity) is that of Adam (human). The other three faces are figures of the remaining four aspects of Christ: the lion of the tribe of Judah; the bull of the sacrifice; the eagle, representing His divine nature.
The word for "covering" used in Ezk. 28:14 and 16 is translated
"of the booth"
by the CV, and is the same word used of the cherubim
"covering the mercy seat with their wings"
in Ex. 25:20 & 37:9.
I suggest that the stones of fire mentioned in Ezk. 28:14 and 16 are a figure of the
"coals of fire"
in the altar of incense within the Tabernacle (booth) which stood before the beautiful veil into which were woven "cherubim." These - both the altar, with its stones of fire, and the veil - were A PART OF THE TABERNACLE, which is a type of the body of Christ: the anointed "man."This figure here in Ezk. is a picture of Adam (and later apostate Israel) being cast out of his position of being a priest, offering worship within the Tabernacle. In reference to the two cherubim on either side of the Mercy Seat, note that they
"shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces [shall look] one to another [Heb. ach: "a brother"; also in Ex. 37:9]; toward the mercy seat shall the faces of the cherubim be." (Ex. 25:20)
I suggest that God had this design to have "two" cherubim: two being the number of witness. I also think that they represent the first and the last Adam -- the heavenly design; the restored first Adam seated (on the Mercy Seat) with the Last Adam and His Father in His throne (the ark being a figure of the throne of God). I see no place for "Satan" here in this representation of the heavens (the realm of spirit).
We must keep in mind that Israel and the Tabernacle were set apart to be a figure of the plan of the ages, and of heavenly things. I believe that in this passage we can see both the fall of man, and the fall of Israel. We have seen how Babylon and its fall was a figure of the fall of Jerusalem in A.D. 70. I suggest that the same applies to these prophesies about Babylon and Tyre in Isa. and in Ezk. Read the following in this light:
Turning to Isa. 14, whose fall "made the earth to tremble, that did shake kingdoms" (vs. 16)?
Was it not Adam's transgression that brought the curse and a kind of "death"?
Was it not his sin that
"weakened the nations" (vs. 12)?
And thus, humanity found itself
"dead in trespasses and sin" (Eph. 2:1; cf Rom. 5:12).
The worm spread under him (vs. 11) is a figure of corruption, death. He is to be as those who go down to the stones of the pit (figure of the grave), AS A CARCASS trodden under feet. This is neither a picture of "Satan" now, nor of his end (which is to be in the lake of fire). Even during the period of Michael reasoning with the devil concerning the body of Moses, Michael showed him respect! But these descriptions do fit man. Adam was the light-bearer. He was anointed to govern creation. The pride in his soul (Eve) in desiring to ascend and raise high his throne (position of authority) and
"be like the most High" (vs. 14)
was the yielding to the temptation put there by the serpent. Just as this one in Isa. 14
"made the world as a wilderness" (vs. 17), "cursed is the ground for [his] sake.... thorns and thistles shall it bring forth, because of [him]" (Gen. 3:17-19a).
When satan is first seen in Scripture it is a serpent. When it is last seen, in the book of Revelation, it is still "that old (ancient; original) serpent, the one being called Devil and Satan" (Rev. 12:9). The "fall" of "Satan" (literally the adversary), in Lu. 10:18, was Jesus' response to what the seventy disciples had just reported to Jesus in vs. 17:
"even the devils are subject unto us through Thy name."
I suggest that Jesus was simply telling them that, the heavens being opened to Him, He had seen the demons being cast out by the disciples. The
"falling from heaven"
was a figure of speech for adversarial spirits being displaced from the spirits (heaven) of the men who were being delivered by the disciples. In Rev. 12:9, the casting out of satan from heaven into the earth is in direct connection with the Woman (true Israel/the true Church) bringing forth the Manchild (Christ), and the description of the
"war in heaven"
is symbolism within the midst of a vision.
This excursion, into Isa. 14, and Ezk. 28, is given as pictures of the breaking "death" of the first Adam, into which the Son of God descended so that upon His resurrection He could raise us up into the figurative positon of once again being Light-bearers, i.e., the
"Morning Star."
While discussing these ideas with my wife, Lynda, the role of "clay pots" in the story of Gideon came to mind. In Judges 7 we read of how the Midianites were defeated: Gideon's men had in one hand torches within empty clay pots; in the other hand they held a trumpet. The victory came when they blew the trumpets and broke the jars/pots of clay, allowing the light to suddenly shine forth.
Jonathan
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