Who was the Serpent in Genesis 3?
By Hal Flemings
March 1993
Early in the Bible narrative, a most incredible account occurs. We are told that
a serpent carried on a conversation with a human, the first woman who was called
Eve. According to Genesis 3:1-5, this is what transpired:
"Now the serpent proved to be the most cautious of all the wild beasts of the
field that Jehovah God had made. So it began to say to the woman: "'Is it really
so that God said you must not eat from every tree of the garden?' At this the
woman said to the serpent: "Of the fruit of the trees of the garden we may eat.
But as for eating of the fruit of the tree that is in the middle of the garden,
God has said, 'You must not eat from it, no, you must not touch it that you do
not die.' At this the serpent said to the woman: "You positively will not die.
For God knows that in the very day of your eating from it your eyes are bound to
be opened and you are bound to be like God, knowing good and bad." (NWT)
Many find the report that a snake talked difficult to accept, especially in view
of the evidence from science that tells us that snakes cannot engage in human
conversation today and very likely did not in the past.
It is of interest that apparently some have concluded that a literal snake did,
in fact, talk with Eve. None other than the Jewish historian, Flavius Josephus,
who lived from 33 C.E. - 100 C.E., composed these words as found in his work The
Antiquities of the Jews, Book 1 and Chapter 1:
"God therefore commanded that Adam and his wife should eat of all the rest of
the plants, but to abstain from the tree of knowledge... But while all the
living creatures had one language, at that time the serpent, which then lived
together with Adam and his wife, showed an envious disposition, at his supposal
of their living happily, and in obedience to the commands of God and imagining,
that when they disobeyed them, they would fall into calamities, he persuaded the
woman, out of a malicious intention, to taste of the tree of knowledge... [Later
God] deprived the serpent of speech, out of indignation at his malicious
disposition towards Adam. Besides this, he inserted poison under this tongue,
and made him an enemy to man."
This paper proposes that the literal snake did not talk to Even in the Garden of
Eden but that a rebel spirit son of Jehovah orchestrated the snake's actions.
Several arguments primarily from the Hebrew Scriptures will be submitted to make
the case.
According to Genesis 1:26, 27, only man and woman, not animals, were made in
God's image. There is, at least, the suggestion in this passage that only man
was an intelligent, rational creature and that animals were not. If this is
included in the notion of imaging God, then it means that animals, including
snakes, were not, as now, intelligent rational creatures capable of processing
and relating information on the level of humans. This argument seems to be
buttressed by the fact that God tested the obedience of only Adam and Eve in the
Garden of Eden - not the obedience of animals, who, if they were intelligent
creatures, would have been, it seems, candidates for testing as well. (Gen.
2:15-17; 3:1-5)
The only other account of an animal talking is found in Numbers 22. Here we are
told that an ass conversed with a man named Balaam who lived in a town called
Pethor. This time the Biblical account lets us know that an angel of God was the
cause of the animal's behavior. Years later, the Christian Apostle Peter
referred to this event and made it plain that animals do not of themselves have
the ability to converse with humans:
"Abandoning the straight path, they have been misled. They have followed the
path of Balaam, the son of Beor, who loved the reward of wrongdoing, but got a
reproof for his own violation of what was right. A voiceless beast of burden,
making utterance with the voice of a man, hindered the prophet's mad course."
Another, perhaps less obvious, evidence is pictured for us at Exodus 7:11, 12.
The man, Moses, and his older brother, Aaron, appeared before the Pharaoh of
Egypt to request that the enslaved Israelites be released to celebrate a
festival to Jehovah in the wilderness. The Pharaoh was resistant. To make the
point more forceful to Pharaoh, Aaron threw down his rod which metamorphosed
into a large, living snake. Earlier, the Bible account had told us that the
ability for Aaron to do this came from Jehovah. Undaunted, Pharaoh summoned his
men. Verse 12 of Exodus 7 tells us what they did:
"So they threw down each one his rod, and they became big snakes; but Aaron's
rod swallowed up their rods."
Now, the value of this account, in the context of our question, is that it
delivers to us an event involving animals, and snakes at that, where demonic
forces against Jehovah employed them to serve their purposes. It is not less
reasonable to see that this could have been the case at Genesis 3 as well.
Not to insult the sensitivities of animal rights activists, but there certainly
is a message in the Bible that animals are less valuable than humans, and in a
restricted sense, dispensable. Even in the Garden of Eden this is suggested in
that, to clothe Adam and Eve, God gave them garments of skin. (Genesis 3:21)
Later, Abel, the second son of Adam and Eve, presented animal sacrifices to
Jehovah. (Genesis 4:4) So, the moral tone of the Bible argues that, if animals
were functioning at the level of humans, then making clothing of their skins and
sacrificing them would not have been acceptable to Jehovah, notwithstanding the
later human sacrifice of Jesus Christ.
Our last argument arises out of what may be labeled a puzzling passage from the
book of Ezekiel. After the prophet and priest Ezekiel had been swooped up with
other members of the Judean upper class and leadership in 617 B.C.E. at the
hands of the Babylonians, he was privileged to represent Jehovah among the
Jewish captives and to write prophecies against Ammon, Edom, Moab and others. He
was also used to convey God's judgment against the King of Tyre. Part of the
message against the King of Tyre is now the focus of our interest. In Ezekiel
28:11-17, the subject passage, we read:
"And the word of Jehovah continued to occur to me [Ezekiel], saying: "Son of
man, lift up a dirge concerning the king of Tyre, and you must say to him, "This
is what the Sovereign Lord Jehovah has said: "You are sealing up a pattern, full
of wisdom and perfect in beauty.1 In Eden, the garden of God, you proved to be.
Every precious stone was your covering, ruby, topaz and jasper; chrysolite, onyx
and jade; sapphire, turquoise and emerald; and of gold was the workmanship of
your settings and your sockets in you. In the day of your being created they
were made ready. You are the anointed cherub that is covering, and I have set
you. On the holy mountain of God you proved to be. In the midst of fiery stones
you walked about. You were faultless in your ways from the day of your being
created until unrighteousness was found in you. Because of the abundance of your
sales goods they filled the midst of you with violence, and you began to sin.2
And I shall put you as profane out of the mountain of God, and I shall destroy
you, O cherub that is covering, from the midst of the fiery stones. Your heart
became haughty because of your beauty. You brought your wisdom to ruin on
account of your beaming splendor. Onto the earth I will throw you. Before kings
I will set you, [for them] to look upon you."
There is no doubt that the King of Tyre was the object of Ezekiel 28 but there
appears to be incontrovertible evidence that someone else was also the target of
this pericope. What is that evidence?
Firstly, although the King of Tyre may have been surrounded by an Edenic palace,
he was never in "Eden the Garden of God". Indeed at this point in time, it was a
few thousand years downstream from the time of Adam and Eve, and no fleshly
beings alive in Ezekiel's time had been in Eden.
Secondly, no human living at this time had been "created"; all had been
generated from their parents.
Thirdly, no human living or dead had ever been a "cherub" since a cherub is an
angel.
Fourthly, no human living at this time was "faultless, in his ways from the day
of being created". All humans had been born imperfect.
Fifthly, if the "fiery stones", among which the cherub of Ezekiel 28 lived,
represented the holy angels pursuant to Psalms 104:4, Hebrews 1:7, 14 and
Ezekiel 1:13, then it is certainly clear that no human had ever lived in such a
place.
The second party of Ezekiel 28 was in Eden, was a cherub, was created perfect,
was a member of the angelic community and turned against Jehovah due to becoming
enamored with himself. This places this angel in the story of Genesis 3 and by
deduction identifies him with the talking serpent. No, the literal serpent did
not speak to Eve.
1. The New English Bible renders this part of verse 12: "You set the seal
on perfection; full of wisdom you were and altogether beautiful." The New
International Version says: "You were the model of perfection, full of wisdom
and perfect in beauty."
2. The New International Version renders this part of
verse 16: "Through your widespread trade you were filled with violence and you
sinned." Byington's The Bible in Living English says: "In the vastness of your
trade your core was filled with foul play, and you sinned..."