“…TWO SEEDS OF GENESIS 3:15…
WITHOUT THIS KNOWLEDGE, you will be unable, incapable, of understanding
the Holy Bible and the unfolding of History.
…”
—Willie Martin
Under consideration is Willie Martin’s Scriptures The One Seedliners Deny (you can find my articles on Martin here). At one point there is reference to that which is titled “The Serpent of Genesis 3 Taken from Appendix 19 of ‘The Companion Bible’” yet, due to the formatting of the webpage I can only discern where it is Martin’s words and when it is the Companion Bible’s by tone alone (emphasis in all quotations is in the original).
An interesting point is made to the effect that “All the confusion of thought and conflicting exegesis have arise from taking literally what is expressed by Figures, or from taking figuratively what is literal.” Indeed and the ultimate resolving does not come about from both sides claiming that their exegesis can beat up the other’s exegesis.
Rather, we allow the contextual (grammatical context, historical context, cultural context, etc.) expand from the immediate context (such as in the sentence in which a word occurs) to the complete thought (such as the whole chapter or section) to the point of the whole book and to the Bible’s sixty six books as a whole.
The following is noted
…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 Numbers 21:9, “Moses made a Nachash of brass.” Nachash is thus used as a being interchangeable with Saraph. Now, 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)…
The Nachash, or serpent, who beguiled Eve (2 Corinthians 11.3) is spoken of as “an angel of light” in v.14. Have we not, in this, a clear intimation that it was not a snake, but a glorious shining being, apparently as angel…
Moreover, in the description of Satan as “the king of Tyre” 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 v:11 19). His presence “in Eden, the garden of ‘Elohim’” (v:13), is also clearly stated…
We cannot conceive Eve as holding converse with a snake, but we can understand her being fascinated by one, apparently “an angel of light” (i.e. a glorious angel), possessing superior and supernatural knowledge.
There is a lot to unpack here as this is a theological mess. Yet, it was written thusly and would surely be accepted as accurate by many due to the confusion of thought and conflicting exegesis which has arisen from taking common knowledge beliefs as if they were biblical.
Indeed, the death bite of poisonous aka fiery serpents was healed by looking to the saraph/nachash made by Moses. Ever since the popularity of claiming to have had encounters with reptilian extra-terrestrial aliens it has become just as popular, at least within certain circles, to claim that the Seraphim are reptilian Angels (or however one would term such things). The quote above appeals to the fiery burn of a serpent’s bite and correlates it to a being who is a “burning one” as in brightness.
2 Corinthians 11:14 does not, I repeat not, refer to “The Nachash, or serpent, who beguiled Eve…as ‘an angel of light.’” Rather, it states “And no marvel; for Satan himself is transformed into an angel of light.” One does not need to transform oneself into that which they already are thus, the serpent is not an Angel and/or is not an Angel of light.
As a side note which I think I should offer due to other popular assertions, again within certain circles, this is not even about shape shifting. Here is the text within context:
For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.
Thus, in the selfsame manner whereby Satan is transformed into an Angel of light, his ministers also be transformed as the ministers of righteousness and these ministers are false apostles, deceitful workers, transforming themselves into the apostles of Christ. Thus, this is about human beings pretending to be that which they are not and so Satan does likewise.
Now, what it means that he is transformed into an Angel of light is another matter. For example, since Angel means messenger, he may deliver false deceitful messages whilst pretending to be a messenger of God.
The “burning one” as in brightness is touched upon again with the reference to “a glorious shining being, apparently as angel” and I am glad the word “apparently” was included as this is apparently inaccurate, as we shall see.
Thus far it is being implied that the serpent was not a reptilian animal, with which I agree, but a Seraph, an Angel with which I disagree. Next we are told of the Ezekiel 28 being who “was of a super natural order when he is called ‘a cherub’” with which I agree, and it is specified that this is he who was “‘in Eden, the garden of ‘Elohim’.’” It is theologically incoherent to claim that the serpent is a Seraph, an Angel and a Cherub. It is as incoherent as to claim that by bike is a unicycle, a bicycle and a tricycle. Sure, if it has three wheels then by definition it has two and it has one. Yet, unicycle, bicycle and tricycle denote different conveyances of different specifics.
Likewise, and this is why I termed it a “a theological mess,” Seraphim, Angels (Malachim) and Cherubim are different categories of being: they have different titles, different job functions and look different. For example, Seraphim have six wings, Angels do not have wings and Cherubim have four wings (and four faces).
The biblical fact is that the serpent is a Cherub as Satan is not a fallen Angel (not a fallen “angel of light” or “glorious angel”) but is a fallen Cherub.
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