The fall of Satan and his angels is shrouded behind a veil and cloaked in mystery.¹ Throughout the history of the church, Christian orthodoxy has regarded the devil and his minions as angels who were created by God but fell into sin and misery. William Gouge (1575–1653) wrote, “The devils by creation were good angels, as powerful, wise, quick, speedy, invisible, and immortal as any other angels.”² The Puritans believed that demons shared the same nature as angels, but through rebellion against God they became subject to divine judgment. When these angels fell, Gouge said, “They lost not their natural substance, and essential properties thereof, no more than what man lost when he fell. . . . Only the quality of his nature and properties is altered from good to evil.”³ Accordingly, the Westminster Larger Catechism aptly states, “God by his providence permitted some of the angels, willfully and irrecoverably, to fall into sin and damnation, limiting and ordering that, and all their sins, to his own glory” (WLC 19).

Lucifer: The Anointed Cherub

Writing extensively on the fallen angels, Jonathan Edwards (1703–1558) believed that Lucifer—the name that many in church history have given to Satan before his fall—was created to be immensely superior to all the other angels and held a type of leadership, dominion, and strength over the other angels. Lucifer before his fall, Edwards writes, “was the chief of all the angels, of the greatest natural capacity, strength and wisdom, and highest in honor and dignity, the brightest of all those stars.”⁴ Edwards pointed to Isaiah 14:12:—“How you are fallen from heaven, O Day Star, son of dawn!”—as an indication that Lucifer outshined all the other angels that were created. Edwards believed the title of “the anointed cherub” (Ezek. 28:14) points to the fact that Lucifer was created as the highest of all the angels. Lucifer is also described in Ezekiel 28:14 as residing “on the holy mountain of God,” who walked “in the midst of the stones of fire.” In Ezekiel 28:16, there seems to be a reference to the “covering cherub” (KJV) who resides in the temple’s Holy of Holies and use his wings to cover the throne of God. In this context, Edwards believed this cherub to be the being who was in the closest proximity to the throne of God. Edwards noted that this was a great honor and caused him to be exalted above all other angels. Yet, Edwards quickly pointed out, as the second person of the Godhead, Christ is exalted supremely higher than Lucifer. In other words, Edwards speculated that while Lucifer was only near the throne, Christ, being supremely higher and more excellent in His being, sat down forever with God on the throne. This conclusion results in Edwards’ astonishing statement:

Lucifer, in having the excellency of all those glorious things that were about him all summed up in him, he was a type of Christ, in whom all the glory and excellency of all elect creatures is more properly summed [up] as the head and fountain of all, as the brightness of all that reflects the light of the sun is summed up in the sun.⁵

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