Lucifer's Identity as Cherub or Angel
The figure of "Lucifer" is primarily derived from Isaiah 14:12, where the Hebrew term helel ben shachar, translated as "day star" or "morning star," is applied to the king of Babylon [2, 12]. This passage symbolically depicts the Babylonian king in his splendor and subsequent fall [2]. The name "Lucifer" itself means "light-bearer" [1]. While the Isaiah passage directly refers to a human monarch, its application to Satan, particularly concerning his fall from heaven, has been a long-standing tradition in Christian thought, dating back to Jerome [2]. This association likely stems from the biblical portrayal of the Babylonian empire as a type of tyrannical power, often linked with the dominion of evil in apocalyptic literature [2].
The question of Lucifer's original identity, specifically whether he was a cherub or another type of angel, involves examining biblical descriptions of celestial beings and their interpretation within theological traditions. The Bible describes various categories of spiritual beings, including angels, cherubim, and seraphim, each with distinct characteristics and roles.
Cherubim in Scripture Cherubim are consistently depicted as powerful celestial beings closely associated with God's presence and holiness. They are first mentioned guarding the way to the Tree of Life after Adam and Eve's expulsion from Eden (Genesis 3:24) [7]. In Ezekiel's vision, cherubim are described with complex forms, each having four faces—that of a cherub, a man, a lion, and an eagle—and four wings (Ezekiel 10:14) [3]. They are also identified with the "living creatures" seen by Ezekiel and John in Revelation [4]. These beings are often associated with God's throne and serve as His chariot or bearers [7, 9]. The figures of cherubim were placed over the ark of the covenant, representing God's dwelling [7]. The prophet Ezekiel describes God riding upon a cherub and flying [9]. The swiftness of their movement is often emphasized [7].
Seraphim in Scripture Seraphim appear in Isaiah's vision of God's throne room (Isaiah 6:2). They are described as having six wings, using two to cover their faces, two to cover their feet, and two for flying [5]. The term "seraphim" is related to the Hebrew word for "to burn," implying burning zeal, dazzling brightness, and rapid movement in God's service [5]. While cherubim are often associated with God's presence and glory, seraphim are depicted as attendants who proclaim God's holiness ("Holy, holy, holy is the Lord of hosts") [5].
The Identity of Lucifer/Satan The biblical text does not explicitly state that the being later identified as Satan was originally a cherub or a seraph. The application of Isaiah 14:12 to Satan is an interpretive tradition rather than a direct biblical assertion [2]. However, some theological traditions have inferred Satan's original rank from other passages, particularly Ezekiel 28. This chapter describes the "king of Tyre" in language that many interpreters have understood to refer to a spiritual being behind the earthly monarch, much like Isaiah 14 is interpreted [2]. Ezekiel 28:14 speaks of this figure as an "anointed cherub who covers," who was "on the holy mountain of God" and "walked among the fiery stones." This description has led many to conclude that Satan, before his fall, was indeed a high-ranking cherub.
Tertullian, an early Church Father, distinguished between the created angelic nature and the devilish nature that was "superadded by wilfulness" [6]. He argued that the "primeval cherub" was God's work, but the devil's nature arose from his own sin [6]. This view suggests that the being who became the devil was originally a created cherub.
Thomas Aquinas, a prominent Scholastic theologian, addressed the nature of the devil's sin, stating that the angel sinned by seeking to be as God, not by equality, which he knew was impossible, but by likeness [10]. While Aquinas does not explicitly name the devil as a cherub in this context, his discussion of the angelic fall pertains to a being of significant intellect and power.
Distinctions Among Celestial Beings Early Christian writers recognized distinctions among different orders of celestial beings. Gregory Thaumaturgus noted that "the race of angels is one, and that of principalities and powers another; because immortal beings are not all of one order, and constitution, and tribe, and family, but there are differences of race and tribe" [8]. He further asserted that "neither do the cherubim, departing from their own nature, assume the form of angels; nor, again, do angels assume the form of the others" [8]. This suggests a clear differentiation between cherubim and other angelic orders, implying that if Satan was a cherub, he belonged to that specific, distinct order.
John Calvin, a leading figure in the Reformed tradition, acknowledged the existence of different ranks among angels, noting that Michael is described as a "mighty Prince" and an "Archangel" [11]. However, Calvin also cautioned against dogmatizing too much on the specific ranks and numbers of angels without clear scriptural foundation [11]. While he discussed angels generally, he did not specifically elaborate on the pre-fall identity of Satan as a cherub or seraph in his Institutes.
Interpretive Traditions The identification of Lucifer with Satan and the subsequent understanding of Satan's original rank as a cherub is a significant interpretive tradition. The Jamieson, Fausset, and Brown commentary, representing a Presbyterian perspective, notes that the term "Lucifer" is a title that truly belongs to Christ ("the bright and morning star" in Revelation 22:16) and is therefore "hereafter to be assumed by Antichrist" [12]. This highlights the symbolic nature of the title and its application to figures of great power and pride.
The understanding of cherubim as angelic agents is common across traditions [7]. Keil and Delitzsch, in their Lutheran commentary, affirm that cherubim are "angels around the throne of God" [9]. This reinforces the idea that cherubim are a specific class of angelic beings, distinct from other angels in their function and proximity to God's throne.
Sources
- Hitchcock's Bible Names “Hitchcock's Bible Names: Lucifer — bringing light”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Lucifer — (light-bearer), found in (Isaiah 14:12) coupled with the epithet "son of the morning," clearly signifies a "bright star," and probably what we call the morning star. In this passage it is a symbolical representation of the king of Babylon in his splendor and in his fall. Its application, from St. Jerome downward, to Satan in his fall from heaven arises probably from the fact that the Babylonian empire is in Scripture represented as the type of tyrannical and self idolizing power, and especially connected with the empire of the Evil One in the Apocalypse.”
- Ezekiel “Ezekiel 10:14 (BSB) — Each of the cherubim had four faces: the first face was that of a cherub, the second that of a man, the third that of a lion, and the fourth that of an eagle.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Living creatures — As represented by Ezekiel (1-10) and John (Rev. 4, etc.), are the cherubim. They are distinguished from angels (Rev. 15:7); they join the elders in the "new song" (5:8, 9); they warn of danger from divine justice (Isa. 6:3-5), and deliver the commission to those who execute it (Ezek. 10:2, 7); they associate with the elders in their sympathy with the hundred and forty-four thousand who sing the new song (Rev. 14:3), and with the Church in the overthrow of her enemies (19:4). They are supposed to represent mercy, as distinguished from justice, mercy”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 6:2: stood--not necessarily the posture of standing; rather, were in attendance on Him [MAURER], hovering on expanded wings. the--not in the Hebrew. seraphim--nowhere else applied to God's attendant angels; but to the fiery flying (not winged, but rapidly moving) serpents, which bit the Israelites (Num 21:6), called so from the poisonous inflammation caused by their bites. Seraph is to burn; implying the burning zeal, dazzling brightness (Kg2 2:11; Kg2 6:17; Eze 1:13; Mat 28:3) and serpent-like rapidity of the seraphim in God's service. Perhaps Satan's f”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. X.--ANOTHER CAVIL MET, I.E., THE DEVIL WHO INSTIGATED MAN TO SIN HIMSELF THE CREATURE OF GOD. NAY, THE PRIMEVAL CHERUB ONLY WAS GOD'S WORK. THE DEVILISH NATURE SUPERADDED BY WILFULNESS. IN MAN'S (part 1): If, however, you choose to transfer the account(7) of evil from man to the devil as the instigator of sin, and in this way, too, throw the blame on the Creator, inasmuch as He created the devil,--for He maketh those spirtual beings, the angels--then it will follow that(8) what was made, that is to say, the angel, will belong to Him who made it; while that which w”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 18:10: cherub--angelic agents (compare Gen 3:24), the figures of which were placed over the ark (Sa1 4:4), representing God's dwelling; used here to enhance the majesty of the divine advent. Angels and winds may represent all rational and irrational agencies of God's providence (compare Psa 104:3-4). did fly--Rapidity of motion adds to the grandeur of the scene.”
- Schaff ANF/NPNF (Patristic) “ANF Vol 6: Gregory Thaumaturgus, Dionysius, Julius Africanus, Methodius, Arnobius — PART I. (part 7): of immortal beings to be distributed not only among angels and ministers, but also among principalities, and thrones, and powers. For the race of angels is one, and that of principalities and powers another; because immortal beings are not all of one order, and constitution, and tribe, and family, but there are differences of race and tribe. And neither do the cherubim, departing from their own nature, assume the form of angels; nor, again, do angels assume the form of the others. For they can”
- 2 Samuel (Lutheran) “Keil & Delitzsch on 2 Samuel 22:11: 11 He rode upon a cherub and flew hither, And appeared upon the wings of the wind. 12 He made darkness round about Him as pavilions, Water-gathering, thick clouds. 13 Out of the splendour before Him Burned red-hot coals of fire. These three verses are a further expansion of Sa2 22:19, and Sa2 22:11 of Sa2 22:10. The cherub is not a personified earthly creature, for cherubim are angels around the throne of God (see at Gen 3:22). The poetical figure "riding upon the cherub" is borrowed from the fact that God was enthroned between the two cherubim upon the lid ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Malice of the Angels with Regard to Sin, Art. 3: Article: Whether the devil desired to be as God? I answer that, Without doubt the angel sinned by seeking to be as God. But this can be understood in two ways: first, by equality; secondly, by likeness. He could not seek to be as God in the first way; because by natural knowledge he knew that this was impossible: and there was no habit preceding his first sinful act, nor any passion fettering his mind, so as to lead him to choose what was impossible by failing in some particular; as sometim”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 30: if there were no value in those promises of auxiliary troops, who on every side encircling and defending us, embolden us to fight more manfully. 8. Those who presume to dogmatize on the ranks and numbers of angels, would do well to consider on what foundation they rest. As to their rank, I admit that Michael is described by David as a mighty Prince, and by Jude as an Archangel. 112 112 Dan 12:1 ; Jude 9 ; 1 Thess. 4:16 ; Dan. 10:13 , 21 ; Luke 1:19 , 26 ; Tobit 3:17 ; 5:5; Mt. 26:53 ; Dan. 7:10 ; 2 Kings 6:17 ; Ps. 34:7 . Paul also”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 14:12: THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15) Lucifer--"day star." A title truly belonging to Christ (Rev 22:16), "the bright and morning star," and therefore hereafter to be assumed by Antichrist. GESENIUS, however, renders the Hebrew here as in Eze 21:12; Zac 11:2, "howl." weaken--"prostrate"; as in Exo 17:13, "discomfit."”