E.W. Bullinger (1837-1913 AD) begins his “The Serpent of Genesis 3” teaching by stating, “In 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.” With this in mind, he notes:
But 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”.
Indeed, this is the case and such is the case in both Revelation chapters 12 and 20.
Bullinger also notes that “The Hebrew word rendered ‘serpent’ in Genesis 3:1 is Nachash from the root Nachash, to shine, and means a shining 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” and reasons that since this is the case “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)?”
The last part of the statement is related to his mentioning the Seraphim which are beings within YHVH’s administration, as it were, and share a root word with a term for poisonous (fiery) snakes (I should note that I do not believe that Angels, Cherubim, Seraphim, Ophanim, etc. are spirit-beings but are, for all practical purposes physical, in a manner of speaking—sorry to hit and run but elucidation of this is not our present context).
E.W. Bullinger continues thusly:
Indeed, 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.
He is seeking to elucidate correspondence such as that between the Cherubim who are stationed to guard the way into the garden after Adam and Eve are kicked out and the being who beguiled Eve. He discerns a “similar spirit-being to correspond” by correlating Cherubim to a Seraph. However, Satan is not a Seraph but, as per Ezekiel 28:14, is a Cherub.
He does note that “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 verses 11-19).” Indeed, Satan is implied therein as, or so I discern, as the spiritual power, as it were, behind the human ruler; the human is referred to as the “prince of Tyre” in verse 2 and Satan as the “king of Tyre” in verse 12 (or Tyrus)—for more details on this point see: Is lucifer a fallen angel? (contra Jim Brayshaw).
Indeed, as E.W. Bullinger rightly notes that “There is more about ‘the king of Tyre’ in Ezekiel 28:11-19 than was literally true of ‘the prince of Tyre’ (verses 1-10).”
Also, note that 2 Corinthians 11:14 does not refer to Satan as “an angel of light” but rather, states, “And no marvel; for Satan himself is transformed into an angel of light.” One does not need to be “transformed into” (metaschematizo; Strong’s G3345) something which they already are. In short, it appears that Satan pretends to be an Angel (literally a messenger) or light (delivering a message from YHVH). For more on this specific point, see the article: Is Satan a shape shifter?
Bullinger notes that “it was not a snake, but a glorious shining being, apparently an angel, to whom Eve paid such great deference.” Well, it was not an Angel not a serpent (as in the reptilian animal) but is referred to as such due to his beguiling craftiness and the Hebrew wordplay noted above—for more on that issue, see: On satan, divination and metal.
Bullinger rightly notes that “Even if the word ‘beast’ be retained, it does not say that either a serpent or Satan was a ‘beast’” as in the serpentine animal “but only that he was ‘more wise’ than any other living being.” In fact, he elucidates by noting:
When Satan is spoken of as a “serpent”, it is the figure Hypocatastasis 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”.
As an FYI: Angels look like human males, do not have wings and do not have halos. Cherubim appear to have a basic humanoid body, have four wings and have four faces—man, ox/bull, eagle/vulture and lion. Seraphim appear to have a basic humanoid body and have six wings.
Ophanim are the wheels within wheels in which are spirits and have eyes all over them.
In closing, Bullinger makes an interesting point is made:
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.
He ends with:
This is his object in perpetuating 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.
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