The Serpent of Genesis 3.
This Is Appendix
19 From The Companion Bible.
Genesis 3 we have neither allegory, myth, legend, nor fable, but literal
historical facts set forth, and emphasised by the use of certain Figures
of speech (see Appendix 6).
the confusion of thought and conflicting exegesis have arisen from taking
literally what is expressed by Figures, or from taking figuratively
what is literal. A Figure of speech is never used except for the purpose
of calling attention to, emphasising, and intensifying, the reality
of the literal sense, and truth of the historical facts; so
that, while the words employed may not be so strictly true to the letter,
they are all the more true to the truth conveyed by them,
and to the historical events connected with them.
for the figurative language of verses 14 and 15 no one would have thought
of referring the third chapter of Genesis to a snake; no more than he
does when reading the third chapter from the end of Revelation (chapter
20:2 ). Indeed, the explanation
added there, that the "old serpent" is the Devil
and Satan, would immediately lead one to connect the word "old" with the earlier and former mention of the serpent in
Genesis 3: and the fact that it was Satan himself who tempted "the
second man", "the last Adam", would force the conclusion
that no other than the personal Satan could have been the tempter of "the first man, Adam".
Hebrew word rendered "serpent" in Genesis 3:1 is Nachash (from the root Nachash, to shine, and means a shinning
one. Hence, in Chaldee it means brass or copper,
because of its shining. Hence also, the word Nehushtan,
a piece of brass, in 2Kings 18:4 .
the same way Saraph, in Isaiah 6:2,6 , means a burning one,
and, because the serpents mentioned in Numbers 21 were burning, in the
poison of their bite, they were called Saraphim, or Seraphs.
when the LORD said unto Moses, "Make thee a fiery serpent" (Numbers 21:8), He said, "Make thee a Saraph",
and, in obeying this command, we read in verse 9 , "Moses made a Nachash of brass". Nachash is thus used as being interchangeable with Saraph.
if Saraph is used of a serpent because its bite was burning,
and is also used of a celestial or spirit-being (a burning one), why
should not Nachas be used of a serpent because its appearance
was shining, and be also used of a celestial or spirit-being
(a shining one)?
a reference to the structure of Genesis 3 (on page 7) will show that
the Cherubim (which are similar celestial or spirit-beings)
of the last verse (Genesis 3:24) require a similar spirit-being to correspond
with them in the first verse (for structure of the whole chapter is
a great Introversion). The Nachash, or serpent, who beguiled
Eve (2Corinthians 11:3) is spoken of as "an angel of light" in verse 14. Have we not, in this, a clear intimation that it was not
a snake, but a glorious shining being, apparently an angel, to whom
Eve paid such great deference, acknowledging him as one who seemed to
possess superior knowledge, and who was evidently a being of a serperior
(not of an inferior) order? Moreover, in the description of Satan as "the king of Tyre" 1 it is distinctly implied
that the latter being was of a super-natural order when he is called "a cherub" (Ezekiel 28:14,16, read from verses 11-19).
His presence "in Eden, the garden of 'Elohim" (verse
13, is also clearly stated, as well as his being "perfect in
beauty" (verse 12) his being "perfect" in his ways
from the day he was created till iniquity was found in him" (verse
15), and as being "lifted up because of his beauty" (verse
all compel the belief that Satan was the shining one (Nachash)
in Genesis 3, and especially because the following words could be addressed
to him :- "Thine heart was lifted up because of thy beauty, thou
hast corrupted thy wisdom by reason of thy brihgtness: I will cast thee
to the ground, I will lay thee before kings, that they may behold thee" (verse 17 ).
supposing that these things were spoken to, and of, an exalted human
being in later days (Ezekiel 28), still "the king of Tyre" is not compared to a being who was non-existent; and facts and circumstances
which never happened are not introduced into the comparison.
is more about "the king of Tyre" in Ezekiel 28:11-19 than
was literally true of "the prince of Tyre" (verses 1-10 ). The words can be understood
only of the mightiest and most exalted supernatural being that God ever
created; and this for the purpose of showing how great would be his
fall. The history must be true to make the prophecy of any weight.
the word rendered "subtle" in Genesis 3:1 (see note) means wise, in a good sense as well as in a bad sense. In Ezekiel
28:12 we have the good sense, "Thou sealest up the sum, full
of wisdom"; and the bad sense in verse 17, "thou hast
corrupted thy wisdom" (referring of course, to his fall). So
the word rendered "subtle" is rendered "prudent" in Proverbs 1:4; 8:12; 12:23; 14:8; and in a bad sense in Job 15:5.
1Samuel 23:22. Psalm 83:3 .
word "beast" also, in Genesis 3:1 , chay, denotes a living being, and it is as wrong to translate zoa "beasts" in Revelation 4, as it is to translate chay "beast" in Genesis 3. Both mean living creature.
Satan is thus spoken of as being "more wise than any other living
creature which Jehovah Elohim had made". Even if the
word "beast be retained, it does not say that either a serpent
or Satan was a "beast", but only that he
was "more wise" than any other living being.
cannot conceive Eve as holding converse with a snake, but we can understand
her being fascinated 2 by one, apparently "an
angel of light" (i.e. a glorious angel), possessing superior
and supernatural knowledge.
Satan is spoken of as a "serpent", it is the figure Hypocatastasis (see Appendix 6) or Implication; it
no more means a snake than it does when Dan is so called in Genesis
49:17; or an animal when Nero is called a "lion" (2Timothy
4:17), or when Herod is called a "fox" (Luke 13:32); or
when Judah is called "a lion's whelp". It is the same
figure when "doctrine" is called "leaven" (Matthew 16:6 ). It shows that something
much more real and truer to truth is intented. If a Figure of speech
is thus employed, it is for the purpose of expressing the truth more
impressively ; and is intended to be a figure of something much more
real than the letter of the word.
Figures of speech are used in verses 14,15 , but only for the same purpose
of emphasising the truth and the reality of what is said.
it is said in verse 15, "thou shalt bruise His heel",
it cannot mean His literal heel of flesh and blood, but suffering, more
temporary in character. When it is said (verse 15), "He shall
crush the head", it means something more than a skull of bone,
and brain, and hair. It means that all Satan's plans and plots, policy
and purposes, will one day be finally crushed and ended, never more
to mar or to hinder the purposes of God. This will be effected when
Satan shall be bruised under our feet (Romans 16:20 ). This, again, will not
be our literal feet, but something much more real.
bruising of Christ's heel is the most eloquent and impressive way of
foretelling the most solemn events; and to point out that the effort
made by Satan to evade his doom, then threatened, would become the very
means of insuring its accomplishment; for it was through the death of
Christ that he who had the power of death would be destroyed; and all
Satan's power and policy brought to an end, and all his works destroyed
(Hebrews 2:14. 1John 3:8. Revelation 20:1-3,10 ). What literal words could
portray these literal facts so wonderfully as these expressive Figures
of speech ?
is the same with the other Figures used in verse 14, "On thy
belly shalt thou go". This Figure means infinitely more than
the literal belly of the flesh and blood; just as the words "heel" and "head" do in verse 15. It paints for the eyes of our
mind the picture of Satan's ultimate humiliation; for
prostration was ever the most eloquent sign of subjection. When it is
said "our belly cleaveth unto the ground" (Psalm 44:25 ), it denotes such a prolonged
prostration and such a depth of submission as could never be conveyed
or expressed in literal words.
with the other prophecy, "Dust shalt thou eat". This is
not true to the letter, or to fact, but it is all the more true
to truth. It tells of constant continuous dissapointment, failure,
and mortification; as when deceitful ways are spoken of as feeding on
deceitful food, which is "sweet to a man, but afterward his mouth
shall be filled with gravel" (Proverbs 20:17). This does not
mean literal "gravel", but something far more disagreeable.
It means disappointment so great that it would gladly
be exchanged for the literal "gravel". So when Christians
are rebuked for "biting and devouring one another" (Galatians
3:14,15 ), something more heart-breaking
is meant than the literal words used in the Figure.
When "His enemies shall lick the dust" (Psalm 72:9 ) they will not do it on
their knees with their literal tongues; but they will be so prostrated
and so utterly defeated, that no words could literally depict their
overthrow and subjugation.
a serpent was afterward called a nachash, it was because
it was more shining than any other creature; and if it
became known as "wise", it was not because of its own
innate positive knowlwdge, but of its wisdom in hiding away from all
observation; and because of its association with one of the names of
Satan (that old serpent) who "beguiled Eve" (2Corinthians
is wonderful how a snake could ever be supposed to speak without the
organs of speech, or that Satan should be supposed able to accomplish
so great a miracle3
only shows the power of tradition, which has, from the infancy of each
one of us, put before our eyes and written on our minds the picture
of a "snake" and an "apple" : the former
bassed on a wrong interpretaion, and the latter being a pure invention,
about which there is not one word said in Holy Scripture.
was Satan's wisdom so craftily used as when he secured universal acceptance
of this tranditional belief: for it has succeeded in fixing the attention
of mankind on the letter and the means,
thus blinding the eyes to the solemn fact that the Fall of man had to
do solely with the Word of God, and is centred in the sin believing
Satan's lie instead of Jehovah's truth.
temptation of " the first man Adam" began with the question "Hath God said ?" The temptation of "the second
man, the Lord from heaven" began with the similar quetion "If
thou be the Son of God", when the voice of the Father had scarcely
died away, which said "This IS My beloved Son".
turned on the truth of what Jehovah had said.
Word of God being questioned, led Eve, in her reply, (1) to omit the word "freely" (3:2, compare 2:16); then (2) to add the words "neither shalt thou touch it" (3:3, compare
2:17); and finally (3) to alter a certainty into a contingency
by changing "thou SHALT SURELY die" (2:17) into "LEST ye die" (3:3 ).
is not without significance that the first Ministerial words of "the
second Man" were "It is written", three times repeated;
and that His last Ministerial words contained a similar threefold reference
to the written Word of God (John 17:8,14,17 ).
former temptation succeeded because the Word of God was three times
misrepresented ; the latter temptation was successfully defeated because
the same Word was faithfully repeated.
history of Genesis 3 is intended to teach us the fact that Satan's sphere
of activities is in the religious sphere,and not the spheres
of crime or immorality; that his battlefield is not the sins arising
from human depravity, but the unbelief of the human heart.
We are not to look for Satan's activities to-day in the newspaper press,
or the police courts ; but in the pulpit, and in professors' chairs.
Wherever the Word of God is called in question, there we see the trail
of "that old serpent, which is the Devil, and Satan".
This is why anything against the true interests of the Word of God (as
being such) finds a ready admission into the news-papers of the world,
and is treated as "general literature". This is why anything
in favour of its inspiration and Divine origin and its spiritual truth
is rigidly excluded as being "controversial".
why Satan is quite content that the letter of Scripture
should be accepted in Genesis 3, as he himself accepted the letter of
Psalm 91:11. He himself could say "It is written" (Matthew
4:6 ) so
long as the letter of what is "written" could be put instead of the truth that is conveyed by
it; and so long as it is miquoted or misapplied.
is his object in prepetuating the traditions of the "snake" and the "apple", because it ministers to the acceptance
of his lie, the hiding of God's truth, the support of tradition, the
jeers of the infidel, the opposition of the critics, and the stumbling
of the weak in faith.
1 Ezekiel 28:11-19, who is quite a different being from "the Prince
of Tyre", in verses 1-10 who is purely human.
2 It is remarkable that the verb nachash always means to
enchant, fascinate, bewitch; or of one having and using occult knowledge.
See Genesis 30:27; 44:5,15. Leviticus 19:26. Deuteronomy 18:10. 1Kings
20:33. 2Kings 17:17; 21:6. 2Chronicles 33:6. So also is the noun used
in Numbers 23:23; 24:1 .
3 Greater than that wrought
by God Himself, who opened the mouth of Balaam's ass.