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2. The serpent is associated with loss of the tree of life, whereas the cherubim are
connected with its safe custody. This is an item that speaks of redemption.
3. The sentence pronounced upon the serpent is immediately followed by the promise
of the coming seed, which, as we have seen, includes both Christ and His people (see
Volume VII, page 132).
4. The bait in the temptation is expressed in the words of verses 4, 5:--
"Ye shall not surely die: for God doth know that in the day ye eat thereof, then your
eyes shall be opened, and ye shall be as GOD (Heb. Elohim, as in Gen. 1:) knowing good
and evil" (see verses 22).
We have therefore to remember the serpent and his association with the cherubim, the
serpent and his association with the seed, and the serpent and his temptation, "ye shall be
as God".
There are in various parts of Scripture definite statements as to Satan, and these we
must collate and examine, but there is one figurative passage which seems to demand
attention first, and that is found in Ezek. 28: There is no philosophy of God in
Scripture. Figurative expressions abound and these are understandable. To attempt to
define and understand God in the language of logic and philosophy is to attempt the
impossible. Philosophy ministers to the pride of man, and produces a god that comes
within the limits of human definitions. The Scriptures nowhere present a philosophy of
God. He is, and His relationships are set forth in type and symbol for our faith.* So with
regard to Satan. As the god of this age, the prince of this world, the prince of the power
of the air, he moves in spheres and exercises powers that go beyond human
understanding and reasoning. Therefore the figure and the symbol are used so that we
may learn what is possible in our present condition.
In Ezek. 28: two personages are addressed, the prince of Tyre, and the king of
Tyre. It is the king of Tyre that, we believe, sets forth the position and fall of Satan, but
so closely parallel are the character and fortunes of this great king with those of literal
kings and nations of the earth, that we must approach the higher by way of the lower and
observe the points of repetition and resemblance. Chapters 25: to 32: are taken up
with prophecies against various peoples. Summarizing we have the chief points as
follow:--
[NOTE: * - For a fuller outworking of this thought, see "The Spirit of Hebrew Poetry" by Isaac Taylor.]